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VOLUME XVI - 1883
of Saint John Bosco

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

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Membership
Countries
Provinces
Houses
Bishops
Archbishops
Cardinals
17,561
118
89
2,026
74
15
5
3Zfj)~(y/
u/(~~(1/~
1995
Membership 16,603
Countries
83
Provinces
83
Houses
1,589
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Already Published
Volumes I through XVI
Order From :
SALESIANA PUBLISHERS
130 Main Street• New Rochelle, N.Y. 10801

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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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The
Biographical Memoirs
of
SaintJohn Bosco
by
REV. EUGENIO CERIA, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
REV. DIEGO BORGATELLO, S.D.B.
and
REV. MICHAEL MENDL, S.D.B.
Editors-in-chief
Volume XVI
1883
SALESIANA PUBLISHERS
NEW ROCHELLE, NEW YORK
1995

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IMPRIMI POTEST: Very Rev. Timothy C. Ploch, S.D.B.
Provincial
New Rochelle, N.Y.
25 March 1995
Solemnity of the Annunciation
Copyright © 1995 by the Salesian Society, Inc.
Library of Congress Catalog No. 65-3104 rev
ISBN 0-89944-016-9
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION

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

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This Volume Is Dedicated
to
FATHER DIEGO BQRGATELLO, S.D.B.
(1911-1994)
Editor-in-chief
of the English edition
of The Biographical Memoirs of Saint John Bosco
for thirty-two years.
To this project he brought
superior dedication, rare skill
and profound love,
earning the esteem and affection
of the whole Salesian Family

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Editor's Preface
~AINT JOHN BOSCO, the central figure of this vastly exten-
sive biography, was a towering person in the affairs of both Church and
State during the critical nineteenth century in Italy. He was the founder
of two very active religious congregations during a time when other or-
ders were being suppressed; he was a trusted and key liaison between
the Papacy and the emerging Italian nation of the Risorgimento; above
all, in troubled times, he was the saintly Christian educator who success-
fully wedded modem pedagogy to Christ's law and Christ's love for the
poor young, and thereby deserved the proud title "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 impossi-
bility of committing sin, the moral disorder from which all evils flow.
To ensure the continuation of his educational mission in behalf of
youth, he founded two worldwide religious congregations, the Society
of St. Francis de Sales (Salesian Society) and the Institute of the Daugh-
ters of Mary Help of Christians (Salesian Sisters), which today number
more than 40,000 members conducting 2,800 educational institutions
throughout the world.2
To help in the difficult art of educating the young, Don Bosco
planned to expound his method of education in a book but, absorbed as
he was in the task of firmly establishing his two religious congregations
and in unceasing other labors, he had to content himself with a simple
outline of his ideas in a golden little treatise entitled "The Preventive
System in the Education of Youth."
IDon is an abbreviation of the Latin dominus, master. It is used in Italy as a title for priests; it
stands for Father.
2As of 1994 there were about 35,000 Salesian priests, brothers, sisters, and novices.
ix

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x
EDITOR'S PREFACE
Fortunately, The Biographical Memoirs ofSaint John Bosco are am-
ple compensation for a book which, if written, might have given us only
theories. These memoirs, a monumental work in nineteen volumes, until
recently reserved exclusively to Salesians and published only in the orig-
inal Italian, are now available in this American edition not only to his
spiritual children, devotees, and admirers, but also to all who are inter-
ested in education.
In these volumes Don Bosco is shown in action: not theorizing but
educating. What he said and did in countless circumstances was faithful-
ly recorded by several of his spiritual sons, chief among them Father
Giovanni Battista Lemoyne. From the day he first met Don Bosco in
1864 to his own death in 1916, Father Lemoyne spent his life recording
words and deeds of Don Bosco, gathering documents,3 interviewing wit-
nesses, and arranging raw material for the present nineteen volumes of
the life of Don Bosco, eight of which he himself authored besides ready-
ing another volume for the press before his death.
In the compilation of The Biographical Memoirs ofSaint John Bosco,
Father Lemoyne's primary sources were the Memorie dell' Oratorio di S.
Francesco di Sales dal 1815 al 18554 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 Sales5 written by Father
John Bonetti, S.D.B., and personally checked by Don Bosco, the pro-
ceedings of the diocesan process of beatification, and other unimpeach-
able contemporary documents and testimonies. Above all, Father
Lemoyne, intelligent, conscientious, and well-informed, not only used
reliable sources but was himself an eyewitness. He recorded what he
personally saw and heard from Don Bosco. This enabled him to write a
3All the documents in the archives at Salesian General Headquarters in Rome are being put onto
microfiche. The considerable amount published as of 1994 is available in the United States at the
Institute of Salesian Studies, Berkeley, Calif. In 1980 a catalogue of all the material in the Salesian
Central Archives pertaining to Don Bosco and the beginnings of the Salesian Society was published
in conjunction with the initiation of the microfiche project: Archivio Salesiano Centrale, Fondo Don
Bosco: Microschedatura e Descrizione, ed. A. Torras (Rome: non-commercial edition, 1980).
4English edition: Memoirs ofthe Oratory ofSaint Francis de Sales from 1815 to 1855: The Au-
tobiography ofSaint John Bosco, trans. Daniel Lyons, SDB, with notes and commentary by Euge-
nio Ceria, SDB, Lawrence Castelvecchi, SDB, and Michael Mendl, SDB (New Rochelle: Don
Bosco Publications, 1989).
5English edition: St. John Rosco's Early Apostolate, translator unknown (London: Bums, Oates
& Washboume, 1934).

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EDITOR'S PREFACE
xi
true history, even though not according to modem critical methods. He
concerned himself principally with presenting chronologically his vast
selected material, and therefore his narrative is somewhat fragmentary
and may lack scientific method. It is nevertheless true history, even Vol-
ume I, which deals mainly with Don Bosco's youth and the training he
received from Mamma Margaret, his mother.6 When gifted writers and
scholars of the future produce a critical biography of Don Bosco, The
Biographical Memoirs will still not be surpassed because Father
Lemoyne lived at Don Bosco's side, wrote what he saw and heard, and
eminently succeeded in giving us a living portrait of Don Bosco.
In editing the translation of The Biographical Memoirs, we set accu-
racy and readability as our goals. This was not easy and occasionally, as
regards the latter, we may have fallen short of the mark. Nineteenth-cen-
tury Italian does not readily lend itself to an agile version that strives to
be an accurate translation and not a paraphrase.
May the reading of these Memoirs portraying the life of a man whom
Pope Pius XI called "a giant of sanctity" inspire his spiritual children, to
whom this work is primarily directed, and all men and women of good
will to walk their own paths 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
6See Francis Desramaut, S.D.B., Les Memorie I de Giovanni Battista Lemoyne: Etude d'un ou-
vragefondamental sur lajeunesse de saint Jean Bosco (Lyons, 1962), pp. 41lff.

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A Note Concerning Volume XVI
DuRING Father Felix Penna's term as provincial (1958-
1961), the New Rochelle Province of the Salesian Society undertook the
daunting task of translating into English the nineteen volumes of the
Memorie biografiche di San Giovanni Bosco, which had taken three au-
thors (Fathers Lemoyne, Amadei, and Ceria) forty-one years to publish
in Italian. Such an undertaking was unprecedented; until then it had been
expected that every Salesian should be fluent enough in Italian to read
them in the original.
Father Penna commissioned professionals to translate the entire
Memorie. His successor, Father August Bosio, in 1962 named Father
Diego Borgatello editor-in-chief of the project. Father Borgatello set up
an editorial board of nine confreres, who made some of the fundamental
determinations that would guide the work.
For thirty-two years Father Borgatello worked diligently, lovingly,
and patiently to carry out his mandate. Starting with the so-called "com-
mercial translation," he painstakingly went over each volume line by
line and footnote by footnote, rephrasing, fleshing out with first names
and scriptural references, adding cross-references and explanatory notes,
and often enough retranslating from scratch. Even when the infirmities
of age, in general, and cancer, in particular, made work difficult for him,
he tried valiantly to continue. This, of course, led to longer and longer
periods between the publication of recent volumes; as this is written, it is
more than five years since Volume XV appeared in December 1989.*
Before his death on April 23, 1994, Father Borgatello had completed
chapters 1-10 of this volume and substantially finished the translation of
chapters 11-15, the author's preface, and several of the appendices. Fa-
ther Michael Mendl was already collaborating with him and, as soon as
it was possible, undertook to complete the notes to the unfinished chap-
*Volume XV's title page bears the date 1988 because Father Borgatello had hoped to have the
volume ready as a tribute to Don Bosco in the centennial year of the Saint's death and wished the
date to stand even when the book was not ready.
xii

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A NOTE CONCERNING VOLUME XVI
xiii
ters, copyedit them, and complete the index, which he had already been
compiling.
In September 1994 Father Timothy Ploch, provincial, formally ap-
pointed Father Mendl editor-in-chief. His work in the general field of
Salesian studies and his contacts with others in that field had made Fa-
ther Mendl aware of the need to publish more of the documentation sup-
plied at the end of the volumes of the Memorie; the editorial board con-
curred. Hence, with this volume we begin to publish considerably more
of these documents in translation, both those that pertain specifically to
the current volume and those that pertain to earlier volumes but came to
light or were compiled too late to be used in their proper place.
The documents to be translated were selected with several criteria in
mind:
(1) They should contribute to a better understanding of Saint John
Bosco, as for example the three early sermons included in this volume
reveal the spirituality and the preaching style of the first years of his
priesthood; various letters reveal his manner of dealing with generous
benefactors, with friends, or with young people; and testimonials show
the impression that he made on others, both young and old.
(2) They should be of general interest to our readership or even of
very particular interest: for example, correspondence referring to the
proposed foundation in Boston or to the duke of Norfolk.
(3) They should not already be published substantially in the current
or an earlier volume, as for example are some of the newspaper articles
on Don Bosco's visit to France in this volume or some of his letters to
Claire Louvet in Volume XV.
For the publication of The Biographical Memoirs of Saint John
Bosco we owe a debt of gratitude to Fathers August Bosio, S.D.B., John
J. Malloy, S.D.B., Salvatore Isgro, S.D.B. (deceased), Dominic DeBlase,
S.D.B., Richard J. McCormick, S.D.B, provincials emeriti of the Sale-
sians in the eastern United States and sponsors of this project, and to the
Very Reverend Timothy C. Ploch, their successor in office.
As regards this volume, we wish to express special thanks to Father
Paul Aronica, S.D.B., for his very valuable editorial assistance, to Father
Joseph Maffei, S.D.B., for his help with the translation of the documents
comprising the appendices, to Gaspar Vibal for the typesetting and de-
sign, to Joseph Isola for copyediting, to Robert Johnson-Lally, archivist
of the archdiocese of Boston, for information about Monsignor Bouland,
to Father Martin D. O'Keefe, S.J., of the Institute of Jesuit Sources for

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xiv
A NOTE CONCERNING VOLUME XVI
information on certain Jesuits, and to all others who have helped in one
way or another to translate the English edition of Volume XVI from idea
to reality.
FATHER MICHAEL MENDL, S.D.B.
Editor-in-chief
New Rochelle, N.Y.
January 9, 1995
EDITORIAL BOARD
Rev. Michael Mendl, S.D.B., chairman
Rev. Paul Aronica, S.D.B.
Rev. Emil Fardellone, S.D.B.
Rev. Joseph Bajorek, S.D.B.
Rev. Peter Lappin, S.D.B.
DECEASED
Rev. Diego Borgatello, S.D.B., chairman
Rev. William Kelley, S.D.B.
Rev. Joseph Perozzi, S.D.B.
Rev. Hugh McGlinchey, S.D.B. Rev. Chester Wisniewski, S.D.B.
Rev. Henry Sarnowski, S.D.B., secretary

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Author's Preface
~INCE Don Bosco's visit to Paris was an event of the highest
importance in his life, this sixteenth volume of his Biographical Mem-
oirs will restrict itself to 1883, so as to give that visit all the prominence
it merits. In the French capital Don Bosco granted innumerable audi-
ences to all kinds of people, visited countless families, religious commu-
nities, and churches, preached time and again from the city's pulpits to
vast crowds, and was enthusiastically acclaimed by the people in the
streets and squares. Who could ever have fancied that as the nineteenth
century waned, the people of Paris would be so openly fascinated by
saintliness, all the more so by the sight of a poor priest of humble origin
and modest appearance, lacking eloquence, unskilled in their language,
and Italian by birth? It almost reads like a page from the Leggenda Au-
rea [Golden Legend] of long ago, when, no matter whence he came, a
man enjoying the reputation of holiness aroused enthusiastic demonstra-
tions throughout Christendom. Yet our narrative contains nothing that
has not been duly documented.
Bear in mind also that our full account is not the whole thing. Unfor-
tunately, much has been irretrievably lost to scholarship, for after the
event no one undertook a timely, methodical investigation which would
have guaranteed to future generations the full details of the countless
happenings involving Don Bosco during his four months on French soil.
Belated gleanings have given us just enough information to catch a
glimpse and bemoan the loss of many other incidents in the rush of
time. I The newsy accounts, however, which fifty years ago poured into
our archives in the form of letters, newspaper articles, and pamphlets are
not insignificant; they suffice to enable us to weave a fairly extensive
and reliable narrative.
Many vivid memories of Don Bosco still linger in Paris-a manifest
sign that his stay in that famous metropolis kindled more than a momen-
IThrough the Bulletin Salesien and other sources, Father [Augustine] Auffray [1881-1955] suc-
ceeded in unearthing precious details which have been taken into account. [Author]
xv

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xvi
AUTHOR'S PREFACE
tary flicker of popular admiration, though that too would have been, if
nothing else, a striking phenomenon. In such a cosmopolitan city, any
novelty must certainly be newsworthy if it is to hold the public's atten-
tion for even a brief hour. What are we then to say of events which left
such a deep and lasting mark on the minds of those who witnessed
them? It is a fact that, even today, we keep receiving letters recounting
hitherto unknown episodes, and we still keep meeting persons, clerical
and lay, noble and middle-class alike, who with vivid clarity and gen-
uine warmth tell us about some long-past incidents which they wit-
nessed. Thus we are moved to cry out, indeed, that "the just man shall
be in everlasting remembrance." [Ps. 112:6]
Don Bosco's going to Paris was truly providential in several ways. To
many he brought physical healing; to countless others the light of coun-
sel in their doubts, Christian strength in life's hardships, or a spiritual
conversion. In addition, funds were poured into his hands, enabling him
to expedite the lagging work on the Church of the Sacred Heart in
Rome, to consolidate his institutions in France and elsewhere, and to
pave the way for a Salesian house in Paris. The daily press, in addition
to his own extensive private correspondence, so advertised his works
that they became known even in the most remote quarters of the civi-
lized world. This publicity substantially facilitated his mission, which
was not restricted to a few European nations but was destined to tran-
scend the national boundaries of both the old and the new worlds.
Hardly six weeks after his return to Italy, a widely publicized event
refocused upon Don Bosco the attention of France, and consequently of
the whole world: the illness of the count of Chambord, which was sud-
den and brief, took place on Austrian soil but was preeminently a matter
affecting France. The international press seized upon it eagerly and thus
contributed very considerably to the spread of Don Bosco's fame. The
episode is so well documented that we have devoted to it an entire chap-
ter, which will certainly prove of interest to the reader.
In addition to the unit of six lengthy chapters recounting Don Bosco's
journey through France, France continues to crop up in the rest of this
volume. Still, France did not absorb all of Don Bosco's energies in
1883; other very important undertakings engaged him throughout that
year. These included his sons' expedition to the empire of Brazil and his
persistent endeavors, finally crowned with success, to win canonical
standing for the Salesian missions at the southern extreme of South

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AUTHOR'S PREFACE
xvii
America. In addition, this volume will deal with other less important
matters, which, as we have done in the past, we shall faithfully recount.
***
We shall do all this without deviating in the slightest from the method
we have hitherto followed. In evidence that this method was a wise
choice on our part, we have the commendation, among many others, of
no less a weighty authority and scholar than Cardinal [Ildefonso] Schus-
ter, archbishop of Milan, who, after reading Volume XV, wrote: "This is
a unique achievement in its field, for, with no bibliographical preten-
sions, the author has given us not a photograph but a movie of Don
Bosco's life as he really lived it and became holy."2 Such, indeed, was
our intention from the very start.
Thus, God willing, a genuinely authentic and gigantic portrait of Don
Bosco is in due time emerging within the framework of real history. As
for "bibliographical pretensions," we could have none, both because we
worked with primary archival materials and because the wide range of
biographies, all of them generally deriving from the same source, Father
[John Baptist] Lemoyne,3 had nothing new to tell us. Biographies writ-
ten in Don Bosco's own lifetime we have always carefully cited, less as
sources than as factual accounts taken from Father [John] Bonetti's
Cinque lustri di storia dell' Oratorio, which he published serially in the
Italian and French editions of the Salesian Bulletin and which Father
Lemoyne later incorporated in his nine volumes of The Biographical
Memoirs. Likewise, he drew, within the proper context, from Father
[John Baptist] Francesia's monographs on Don Bosco's autumn outings
and a journey with Don Bosco to Rome,4 whose topics antedate 1875,
whence I took up the [biographical] task. Archbishop [Charles] Salotti's
biography of Don Boscos was the only one to present new insights and
2Letter to Father Louis Colombo, Salesian provincial, October 3, 1934. [Author]
3Namely, the first nine volumes of The Biographical Memoirs, covering 1815 to 1870, and his
two-volume life of Don Bosco. [Author]
The nine volumes, of course, have been translated as the first nine volumes of the present series.
The two-volume life is Vita de/ Venerabile Servo di Dio Giovanni Bosco (Turin: SEI, 1911-1913,
with various reprints and at least one new edition), from which a one-volume English adaptation
was made by Father Aloysius Trifari: A Character Sketch ofthe Venerable Don Bosco (New York:
Salesian Press, 1927). [Editor]
4Don Bosco e le sue passeggiate autunnali nel Monferrato (Turin: Salesiana, 1897); Don Bosco
e le sue ultime passeggiate (Turin: Salesiana, 1897); Due mesi con Don Bosco a Roma: Memorie
(Turin: Salesiana, 1904). [Editor]
5/l Beato Giovanni Bosco (Turin: SEI, 1929). [Editor]

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xviii
AUTHOR'S PREFACE
details, and these came from the final phase of the Apostolic Processes
[of canonization], in which he played a major role and from which Fa-
ther Lemoyne could not draw because of his death [in 1916]. Father [Fi-
delis] Giraudi's well known monograph6 also presents some incidental
and corrective material, none of which touches upon those years which I
have been assigned to cover. New data on Don Bosco the writer are be-
ing garnered by Father [Albert] Caviglia in his critical edition of Don
Bosco's works,7 but this too is material that will serve to fill out the al-
ready published volumes of The Biographical Memoirs. At various
times local occasional publications and periodicals have come up with
some incidents and sayings of Don Bosco hitherto unknown, and these,
of course, we shall put to good use in either the text or the appendices,
according to chronology.
***
The overall French theme running through this volume suggested that
it should end with two very remarkable collections of letters; this seems
to be the ideal place for them. One collection consists of fifty-seven let-
ters written by Don Bosco to Miss [Claire] Louvet, the other of seventy-
six letters addressed to Count and Countess [Louis Anthony] Colle; all
but one are written in French. True, we have already drawn heavily from
those two collections in the preceding volume; their perusal, however,
has doubtless served to whet the reader's appetite to see them in the
original and in their entirety. This is the best way to meet this perfectly
reasonable desire.s
But herein lies a difficulty. Don Bosco's knowledge of French was
more practical than literary; besides, he used to write on the run, as it
were, in the hustle and bustle of his daily work, with the result that he
frequently slipped into errors of spelling or word choice or syntax. Other
literary slips impart to his writing a tone of candor which fully accords
with his own holy simplicity. What procedure was I to follow: to edit the
letters before publication or to reproduce them as they are? I judged it
more conformable to my editorial policies to put aside extraneous con-
6l' Oratorio di Don Bosco. 2nd ed. (Turin: SEI, 1935). [Author]
7Left far from complete at Father Caviglia's death in 1943. He published four volumes of the
Opere e scritti editi e inediti di Don Bosco (Turin: SEI. 1928-1943), and two more came out posthu-
mously (Turin: SEI, 1965). [Editor]
8The English edition includes a selection from each set of letters. There are actually seventy-
seven, not seventy-six, letters to the Colles. See pp. 448-489. [Editor]

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AUTHOR'S PREFACE
xix
siderations and to publish the letters according to the autograph origi-
nals, all of which are in our possession. Besides, the recent publication
of Napoleon Bonaparte's correspondence with Marie-Louise during his
first campaign against the allied forces shows similar errors committed
by the great emperor himself. Also, just as Don Bosco's faulty French
diction did not offend the proverbially delicate ears of his listeners in
Paris, so also his faulty writing will not cause educated readers to tum
up their noses. The fact is that his correspondents were not in the least
troubled by the liberties he took with their language, so clearly and pre-
cisely did his thoughts and feelings shine through his words: the exter-
nal expression amply revealed his inner character. The holiness which
counterbalanced his oratorical lapses likewise more than made up for his
literary defects.
This volume's appendix, like that of the previous ones, includes other
French letters of Don Bosco, but they do not contain as many manifest
flaws. Their unusual correctness can be traced to the diligence of those
who transcribed them in order to send copies to Turin. Since we have no
way of comparing them with the originals, we have made a virtue of ne-
cessity and, rather than deprive the readers of The Biographical Mem-
oirs of these documents because of accidental modifications, we have
published them as they are.9
And, indeed, it is no small pleasure to be able to enter into such com-
munion with the soul of a person like Don Bosco. Whatever thoughts
ran through his mind as he wrote he spontaneously put to paper, so that,
with certainty and without mental exertion, we can read into the depth of
his being through the clarity of his wording; we peer into his soul and
delight in those insights which calm the spirit and lift it above our hu-
man frailties.
***
A final observation. The chapters which recount Don Bosco's journey
through France contain reflections and impressions that are often repeat-
ed because they were occasioned by similar circumstances; they come,
however, from entirely distinct situations and persons. We decided not to
be niggardly in accumulating so many appreciative comments even if
they are substantially the same, because such an accord of views, origi-
9selected documents are translated and included in the appendices. Appendix 14 lists all the
documents, Italian, French, and Latin, included in the Italian original of this volume. [Editor]

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AUTHOR'S PREFACE
nating from such widely disparate sources, adds up to a more impressive
documentation of the sterling qualities of such an extraordinary person.
Coming back to France, we must say that for the French to know Don
Bosco was the same as to grasp the extent of his mission. The preceding
volumes afford many indications of this, but this volume abounds in
them. Such understanding went hand in hand with the growth of his
work, nor does it seem to be any different today, judging from recent
publications. During the celebrations honoring Don Bosco's canonization
[April 1, 1934], a highly credible and widely read French periodica110 ran
a serious study on him, concluding that, of the nine saints canonized in
the jubilee year of our redemption [1933-1934], St. John Bosco was rated
worthy of special attention because, more than the other eight, he pre-
sents us with a model better suited to the conditions and demands of to-
day's apostolate.11 The reasons given in those few pages were the most
cogent we could ask for, and they are the ones which did not escape the
French people of his day who observed him. This character of modernity,
which, as the French say, makes him "up to the minute," adds a more
powerful attraction to his Biographical Memoirs.
Turin, 1934
lOL'Ami du Clerge, May 24, 1934. [Author]
11Pope Pius XI canonized ten saints during 1933-1934: Sts. John Bosco, Conrad of Parzham,
Joseph Benedict Cottolengo (whose name the readers of these volumes have encountered many
times), Andrew Fournet, Mary Michaeli, Louise de Marillac, Pompilius M. Pirotti, Teresa Margaret
Redi, Bernadette Soubirous, and Joan Antida Thouret. [Editor]

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Contents
DEDICATION..................................................................................... v-vii
EDITOR'S PREFACE ................................................................................. ix
A NoTE CONCERNING VOLUME XVI .................................................... xii
AUTHOR' s PREFACE ....... ........... ....... ..... .. ....... .... ....... ........ ............. ....... xv
SALESIAN GLOSSARY ................................................................... xxiii
January 1883: A Dream, Cooperators and Conferences,
Preparations for a Journey through France........................................... 1
2 Nice, Marseille, Lyons and Neighboring Towns ................................ 19
3 Death of Archbishop Lawrence Gastaldi: A Flashback ............... ...... 56
4 Paris Welcomes Don Bosco ................. ...... ............. ........ .................... 78
5 Don Bosco in Paris: Audiences ............ ..... .................... .. ........ ............ 99
6 Paris: Visits ........................................................................................ 128
7 Paris: Fund-Raising Conferences ...................................................... 178
8 Northward and Eastward from Paris .................................................. 203
9 Don Bosco's Seven Months at the Oratory:
Celebrations and Events ..................................................................... 220
10 The Distinguished Visit of a French Cardinal and
the Historic Visit of Future Pope ....................................................... 250
11 St. John Bosco and the Count of Chambord ...................................... 260
xxi

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xxii
CONTENTS
12 The New Archbishop of Turin ........................................................... 280
13 Missionary Developments in South America and a
Notable Missionary Dream ................................................................ 288
14 Problems Concerning Some of the Houses in Italy,
and a Proposal for Boston .................................................................. 316
15 Thoughts and Letters of Don Bosco .................................................. 326
APPENDICES .............................................................................. 351
EARLIER DOCUMENTS AND EVENTS .......................................... 401
INDEX ....................................................................................... 491

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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 infor-
mal 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 fl Giovane Provveduto.
COOPERATORS: Christians (laymen, lay religious or priests) who, even if they have no
religious vows, follow a vocation to holiness by offering themselves to work for the
young in the spirit of Don Bosco, in the service of the local church, and in commu-
nion with the Salesian Congregation.
EXERCISE FOR A HAPPY DEATH: a monthly practice of piety that promotes spiritual rec-
ollection and fervor by meditation on one's eventual death. It stresses the reception
of the sacraments of confession and Holy Communion as if for the last time.
FESTIVE ORATORY: a Salesian work which offers boys and young men organized recre-
ational, educational, and religious activities, mostly on Sundays and festive days.
The Festive Oratory was St. John Bosco's first work and, for a good many
years, his only one. He called it "oratory," that is, a place of prayer, because its pri-
mary 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 fol-
lowed in due time, were only the means." (The Biographical Memoirs of St. John
Bosco, Vol. II, p. 71. See also Vol. III, pp. 67f)
Gooo NIGHT: a short talk immediately after night prayers, given by the Director or
someone in his stead. It consists of advice, exhortations, or occasional remarks.
ORATORY: see Festive Oratory, Oratory of St. Francis de Sales.
ORATORY, THE: abbreviated form of "The Oratory of St. Francis de Sales" (See below)
ORATORY OF ST. FRANCIS DE SALES, THE: the first festive oratory and the first boarding
school for boys founded by St. John Bosco in a district of Turin known as Valdocco;
the motherhouse of the Salesian Congregation.
On a rainy night of May 1847 a hungry youngster, drenched from head to foot
knocked at Don Bosco's door. Don Bosco's mother fed him and prepared a place
for him to sleep. (See The Biographical Memoirs of St. John Bosco, Vol. III, pp.
141ff) Thus, side by side with the festive oratory there began a hospice that eventu-
ally grew into a large boarding school and became the motherhouse of the Salesian
Congregation.
PREVENTIVE SYSTEM: the Salesian method of education and discipline, based on reason
and religion. It stresses vigilance, guidance, and sympathetic understanding in the
training of the young.
VALDocco: a district of Turin.
The name is probably a contraction of the Latin vallis occisorum, the valley of
the slain-i.e., some soldiers of the Theban Legion who were martyred under Em-
peror Maximian. The Salesian motherhouse stands on the site of their martyrdom.
(See The Biographical Memoirs ofSt. John Bosco, Vol. II, pp. 233ff, 268)

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4 Pages 31-40

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THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO

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CHAPTER 1
January 1883: A Dream, Cooperators
and Conferences, Preparations for
a Journey through France
THE statistics of the Salesian Congregation for 18801 to
1883 trace the normal growth pattern of a religious institute which,
having set up its definitive internal structure, now moves into the
future confidently and steadily, attracting enough new candidates year
after year to more than compensate for inevitable losses occasioned
through death and other causes. The 1883 statistics show:
Perpetually Professed ..................484
Triennially Professed .. .. ... .......... .. 36
Novices ........................................ 173
Postulants ..................................... 190
Priests .......................................... 184
The triennially professed number less than half those of 1880.
However, the reader must remember that during the retreats of the
preceding year, Don Bosco had resolutely asserted his intention to
reduce triennial professions to the very minimum.2 The makeup of the
superior chapter shows three significant changes from that of 1882.
Father [Anthony] Sala replaced Father [Charles] Ghivarello as eco-
nomer general, his position of counselor being taken by Father [John]
Bonetti; Father [Julius] Barberis was brought into the chapter with the
title of master of novices.3
Two new provinces were added to the four in existence since
1880,4 the French province having been separated from the Ligurian,
lSee Vol. XIV, p. 298. [Editor]
2Jbid., pp. 275f. [Editor]
3See Appendix I for Fathers Barberis, Bonetti, Ghivarello and Sala. [Editor]
4See Vol. XIV, pp. 298f. [Editor]

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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and the South American having been split in two: Argentina and Uru-
guay-Brazil, as we shall later recount. The Roman province retained
its name although it included, besides the houses of Magliano, Rome
and Faenza, those of Randazzo [Sicily] and Utrera [Spain], all of them,
as in the past, under the direction of Father [Celestine] Durando.s
As always, the great majority of novices came from the Oratory, at
least two-thirds of its senior students going into the novitiate at San
Benigno; however, Don Bosco, good fisher of vocations that he was,
let no occasion slip by without casting his line also into our boarding
schools. With the students of Father [Herman] Borio in Lanzo, who
had joined their teacher in sending him birthday greetings, he tried a
little strategem of his own to stimulate the older ones to think about
their future. He wrote:
My dear Father Borio:
Turin, January 16, 1883
Your letter and those of several students of yours have brought me much
comfort. I know that the sentiments they expressed are pretty much those
also of all their classmates; please thank your dear pupils for me. Assure
them that I love them all in Jesus Christ and that every morning I remember
them in my daily Mass, and I ask them also to pray for me, especially in a
fervent Holy Communion.
Now I'd like to propose a little riddle for them to solve, promising a prize
to one or more of the winners if they can tell me what the following letters
mean: S.S.S.S.S. Whoever finds the key to these five S's will have the firm
assurance of happiness in this life and of heaven in the next.
Please extend my most heartfelt personal best wishes to all your students;
I urge them to be constantly cheerful, but cheerful in the Lord. As for your-
self, please take good care of your health. Give my regards to your father
director and bless Father [Anthony] Mellano's sore throat.
Yours in the Lord,
Fr. John Bosco
No one managed to break the code of the five S's, but Father Borio
told us that they stood for Sano, Sapiente, Santo Sacerdote Salesiano
[Healthy, Wise, Saintly Salesian Priest].
5See Appendix 1. [Editor]

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January 1883: A Dream, Cooperators and Conferences
3
In a dream which he had in mid-January Don Bosco was given
some precious counsels for the good running of the Congregation by
Father [Francis] Provera:6 a clean sweep of [ill-qualified] confreres,
work and vigilance over the boys by superiors,1 frequent reception of
the sacraments. We relate the account as found in Don Bosco's own
handwriting. s
On the night of January 17-18, 1883, I dreamt that I was leaving the din-
ing room along with other Salesian priests. As I reached the door, I noticed
an unknown priest walking by my side; on closer observation I realized that
he was our late confrere, Father Provera. He was somewhat taller than he had
been in life. Dressed in new clothing, his face rosy and smiling, he glowed
brilliantly as he started to walk out ahead of me.
"Father Provera!" I called to him. "Is it really you?"
"Yes, indeed, I am Father Provera," he answered. Then his face became so
handsome and radiant that it was only with great effort that I could return his
glance.
"If you are really Father Provera," I said, "don't run away. Wait a while.
But please don't disappear into thin air; let me speak to you."
"Yes, of course! Say what you'd like. I will listen."
"Are you saved?"
"Yes, saved through God's mercy."
"What do you enjoy in your present life?"
"All that the heart can imagine, all that the mind can grasp, all that the eye
can see, all that the tongue can say." With that he made as if to move on, and
his hand, firmly gripped by mine, seemed to slip away.
"No, please!" I begged him. "Don't go away! Speak to me and tell me
something about myself."
"Keep on with your work. Many things await you."
"Will it be for a long time?"
"Not very long. But work with all your might as though you were to live
forever ... but always be well prepared."
"And what about our confreres?"
"Of your confreres demand and insist on fervor."
"How can we obtain it?"
6See Appendix 1. [Editor]
70ur archives (32-1) contain a long circular letter dated January 29, 1883, entitled: The Use
of Punishments in Salesian Houses. It is written entirely in Father Rua's hand, including the sig-
nature: Father John Bosco. It does not appear ever to have been published. (See Appendix 2.)
[Author]
8Salesian Archives, Autographs of Don Bosco, No. 369. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"The Master of all masters tells us how. Get yourself a well-honed prun-
ing knife and become a good vine-tender. Lop off the branches that are dead
or useless. Then the vine will be vigorous and will bear abundant fruit;
what's more important, it will continue to be fruitful for a long time."
"What am I to tell our confreres?"
"To my friends," he said, in a stronger voice, "to my confreres say that a
great reward awaits them, but that God grants it only to those who will perse-
vere in waging the Lord's battles."
"What recommendation do you give me concerning our boys?"
"For your boys I recommend work and vigilance."
"What else?"
"Vigilance and work, work and vigilance."
"How are our boys to secure their eternal salvation?"
"Let them feed on the food of the strong and make firm resolutions in
confession."
"Tell me: what is the first and foremost thing they must do in this world?"
At that instant his entire person became flooded with a most intense bril-
liance, and I had to avert my gaze. It was like staring into an electric light,
only it was by far more blinding than any light we are used to seeing. He
then spoke in a singing voice: "Glory to God the Father, glory to God the
Son, glory to God the Holy Spirit: to God who was, who is, and who shall be
the judge of the living and the dead."
I wanted to continue our conversation, but, in exquisite tones more reso-
nant than can ever be imagined, he began to chant solemnly: "Praise the
Lord, all you nations!" A choir of thousands upon thousands of voices
responded from the porticoes and stairway-or rather I should say they
joined him with one voice and sang: "For steadfast is his kindness toward
us," and closed with the doxology, "Glory to the Father."
Again and again I tried to open my eyes to see who was singing but to no
avail, for the light's intense brightness made it impossible for me to see a
thing. Finally they all concluded with "Amen."
With the end of the singing everything returned to its ordinary state. Of
Father Provera I saw nothing but a shadow, and that too immediately faded
away.
I then walked over to the porticoes where the priests, clerics and boys
were gathered. I asked them if they had seen Father Provera. All said they
had not. I also asked if they had heard any singing, and again the reply was
negative.
I was disappointed at their answers and remarked, "Then everything I
heard Father Provera say and all the resounding music was but a dream.
Anyway, come and listen, and I will tell you about it." I then described the

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January 1883: A Dream, Cooperators and Conferences
5
dream to them as above. Father Rua and Father Cagliero9 and others asked
me many questions, which I duly answered.
But my stomach pained me so badly that I could hardly breathe and I
awoke. I heard the bells strike the quarter hour and then two o'clock in the
morning.
Also the Congregation's auxiliary force, the Salesian cooperators,
was growing in numbers and strength. During this year all parish
deans and diocesan directors were sent a mimeographed form on
which to list cooperators' names and offerings which were then to be
returned to the Oratory; diocesan directors also received special
instructions in a separate circular letter. The parish deans received
also seventeen general norms to use while an appropriate manual was
being prepared. The Bollettino Salesiano, steadily improving, was be-
coming more and more the official organ of the Association of Sa-
lesian Cooperators through its announcements, reports of Salesian
conferences being held in small and large centers, obituaries of promi-
nent cooperators, and a list of those who had died in the preceding
month. The regular January circular named nearly five hundred coop-
erators who had passed on to their eternal reward in 1882 alone.10
Keeping the more active cooperators abreast of the Salesian work was
greatly facilitated by Don Bosco's habit of contacting them personally
when he was traveling. Hence, in the latter half of January he wrote a
hasty note to Father [Dominic] Belmonte,11 director of our house at
Sampierdarena, to make sure that the greatest number of cooperators
would be there to meet him.
My dear Father Belmonte:
[No date]
God willing, I shall leave Turin at 9:30 A.M. on the 31st of this month and
shall arrive in Genoa at about two in the afternoon. I shall stay there until the
following Monday afternoon.
If you would, please notify Mr. Migone and his children, Mr. Joseph
Cataldi the mayor, Caroline Cataldi, the Dufour family, and Marquis
Montezemolo.
9See Appendix 1 for both priests. [Editor]
lOWe shall no longer report these circulars because, although they always bore Don Bosco's
signature, they were compiled by Father Bonetti in accordance with Don Bosco's instructions.
We shall refer to them as informative sources. [Author]
IISee Appendix 1. [Editor]

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6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Also contact a certain fine cooperator of ours-Joseph is his name-who
lost his wife two years ago; Mrs. Lucy Cataldi; Isabel Aquarone; the Salesian
decurions and the gentleman who last year donated some four to six thou-
sand lire to the house of Sampierdarena. On my behalf please ask Mr. Rusca
if he would accept being sponsor of the feast of St. Francis de Sales, which
can be celebrated on February 4, if it does not interfere with your plans.
If there is anyone else you think you should contact, please do so. Also,
tell them all to scrape some money together to pay our debts.
I shall write a letter to Mrs. Ghiglini which you can either mail or deliver
personally.
May God bless us all!
Your friend in Jesus Christ,
Father John Bosco
The number of cooperators was increasing rapidly also among Ital-
ians living in regions subject to Austria; this caused a substantial rise
in the mailing expenses of the Bollettino Salesiano, which Don Bosco
sought to avert. He drew up a request to the Imperial Ministry of Trade,
to be mailed after his departure, in which he sought mailing privileges
for the magazine in Italian-speaking regions of Austria.
The petition was not sent directly to the minister of trade but to the
military vicar apostolic with a covering letter recommending the ap-
peal. To date we have not found that letter. The prelate first confiden-
tially contacted the Ministry of Trade to ask if such a request could be
honored, and the reply was that no postal privileges could legally be
granted to foreign newspapers and periodicals. In communicating this
to Don Bosco, the prelate very courteously suggested that he seek the
same help from the Austrian ambassador in Italy and through him
have some members of the imperial court join the Association of Sa-
lesian Cooperators; thus he could send them the Bollettino and facili-
tate the granting of his request. It is evident that this good Austrian
prelate was well-disposed to the introduction of an Italian religious
periodical into the country.12
Many conferences for Salesian cooperators were held in 1883 both
before and after the feast of St. Francis de Sales; the March issue of
the Bollettino Salesiano reported twelve of them but affirmed that
many more had taken place. In Turin Don Bosco spoke in the Church
12Toe very tone of the letter, written in Latin, shows signs of benevolent concern. [Author]

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January 1883: A Dream, Cooperators and Conferences
7
of St. John the Evangelist on January 25; of that conference we have
found several passages handwritten by him in a notebook.13
[Turin] January 25, 1883
Conference Held in the Church ofSt. John the Evangelist
This is a brief review of the state of projects recommended to the coopera-
tors in 1882 and of those planned for 1883.
Since the cooperators have already been notified of these developments
with the New Year's greetings published in the Bollettino Salesiano, this con-
ference will be used to answer various questions we have received orally or
in writing from our cooperators and their friends.
1. What is a cooperator, and is this an exclusive organization?
The purpose of this association is to bring good Christians together so that
they may benefit civil society and foster good moral living, especially among
youth in danger.
There are many ways and means of doing this, but we restrict ourselves to
helping imperiled youth according to our regulations.
This association has been approved by the Holy Father, who is its head
and has enriched it with many indulgences.
2. Does the Association of Salesian Cooperators conflict with the Third
Order of St. Francis?
Not only is the Association of Salesian Cooperators not in conflict with
the Third Order of St. Francis, but it complements it. Pope Pius IX himself,
in addressing this question, stated: "The world is material-minded and so we
must show it something visible." In our case, this refers to our cooperators.
The primary aim of the tertiaries of St. Francis of Assisi is to sanctify them-
selves through practices of piety, and the basic principle of the cooperators is
the practice of charity. Both of these aims are directed to God's glory and the
good of souls. Therefore any tertiary may join the Salesian cooperators, as
any cooperator may enter the Third Order of the Franciscans or of the
Dominicans, thus benefiting from a twofold source of grace, blessings and
indulgences.
3. Can a family, a religious community, an educational institute, a board-
ing school, or even a parish become a member of this association?
Parents or guardians may enroll personally or as heads of families. For
example, one may sign his name on behalf of his family or religious communi-
ty; in turn, a school director may register himself and represent all his students.
However, each member must live up to the conditions set for cooperators
and at some time in the course of the year, in one way or another, carry out at
13Salesian Archives, Autographs of Don Bosco, No. 311. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
least some work of mercy as indicated by the rules.
The same norm applies to religious communities, boarding schools and
educational institutes, parishes and similar bodies.
4. What about suspicions that cooperators might meddle with politics?
No chance whatever. Their aim is to foster good morals, to do away with
theft and purse-snatching, and to lessen the vast number of youths who,
roaming the streets and city squares, end up miserably in prison.
Rather, any government, any individual regardless of age or condition,
cannot help longing for an association of people who, led only by the spirit
of charity, commit themselves to this kind of work.
5. What about the many legacies which allegedly are bequeathed to Don
Bosco every day?
Well, I must admit quite honestly that every day some paper or other
comes out with news of a fat bequest. However, when I ask for details of
name and address of the generous donor, no answer is forthcoming. Some
modest legacies have indeed been left to us, but with such conditions and
restrictions that in most cases we could not accept them.
Just a few days ago a cooperator notified me that he was leaving us a gen-
erous inheritance and even mentioned that a goodly sum of gold coins was
awaiting Don Bosco or anyone he might send to pick it up.
Despite the nasty weather and the long journey, I sent two trustworthy
persons to claim it. But what happened? They found the will, very neatly and
legally drawn up. However, when they searched for that goodly sum, they
could not find it. It was only after a long, diligent hunt that the great treasure
was located in a strongbox hidden in a cubbyhole; it contained one franc and
sixty cents. From this you will know what to think of all the other lavish
bequests to Don Bosco.
6. But is Don Bosco not wealthy?
To have an idea of Don Bosco's vast wealth, you must bear in mind that
none of our houses has a cent of income and that the taxes levied upon those
which own a strip of orchard land amount to more than thirty-three thousand
lire.
Undeniable are the costs of construction and repairs, of furnishings, cloth-
ing and food for the many youngsters whom Divine Providence keeps send-
ing us every day.
However, I feel that I must clarify some expressions. Although, when
looking at myself, I may call myself poor, I am ever so rich when I consider
how Divine Providence comes to our aid every day, indeed every moment of
the day. My wealth, my dear cooperators, is your charity, that solicitous char-
ity by which, resting on the principle that the right hand is not to know what
the left is doing, you keep coming to my aid in such measure and in so many

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January 1883: A Dream, Cooperators and Conferences
9
ways! If I could be free to disclose the many zealous works of charity that so
many of you are involved in throughout the year, they would truly be worthy
of the faithful Christians of the early centuries.
Without revealing names or places, I shall point out a few facts. Some
there are who find ways of economizing by working tirelessly in deeds of
charity, such as sewing and patching clothing, knitting stockings, mending
shirts and bringing them to us, saying that these are for Jesus' poor ones.
Others cut back on their own food and clothing and home furnishings; they
postpone renovations or abstain from using horse and carriage, in order, they
say, to have a little more money to feed the hungry and give drink to the
thirsty. I know persons, well off and well provided for, who take long trips,
using the accommodations of the poor, ready to deny themselves due marks
of honor and comfort; they do not treat themselves to wholesome entertain-
ments and even cut back on household help, becoming, as it were, their own
servants, and all this with the sole aim of increasing their spare funds for
works of mercy.14 Others use their vacation time to make or mend clothes for
poor children.
Not so long ago, a lady visiting one of our houses noticed that a consider-
able number of boys were wearing light summer clothing. Deeply touched on
learning that they could not afford being warmly dressed, she immediately
took care of that, and before the day was over, at a cost of great sacrifice to
herself, she saw to it that proper clothing was provided for these poor little
ones of the Lord.
A wealthy gentleman, who likewise shall remain anonymous, came to
know that one of our houses was having a hard time providing bread, the
baker having refused to make further deliveries because of the backlog of
unpaid debts. Not having ready funds at the time, he was not averse to cash-
ing some valuable bonds to pay off the bills and thus allow the prefect of the
house to continue feeding his hungry charges.
I will stop here in what would really be an endless recital, but I can do no
less than praise God and bless our holy Catholic religion, which instills such
faith into the hearts of its children and which imbues its followers with such
charity. I thank one and all!
Unita Cattolica published a precis of Don Bosco's talk and, in
describing his listeners' reactions, remarked that they became con-
vinced of three things: that Don Bosco was not only the friend and
father, but also the eloquent advocate, of youth; that, had he had funds
equal to his zeal and dynamism, he would have changed the face of
14A cooperator of Turin who precisely practiced all these things was Count Prospero Balbo,
well remembered by our elderly confreres. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the earth; that aiding his institutions was performing a work at once
Catholic, philanthropic and social.
Father [Maggiorino] Borgatellois enjoyed recounting a little epi-
sode which took place after the conference. While going from the sac-
risty to the church office, Don Bosco encountered a group of ladies
waiting to greet him in the lobby. Very affably he stopped to speak
with them. Father Borgatello, who was standing nearby, was inwardly
surprised by the ease with which he conducted himself with women.
He was still thinking about this when Don Bosco, bidding the ladies
goodbye, turned to him and whispered in his ear, "You see, we need
not restrict holiness to externals."
Whether they realized or not that Don Bosco had always been the
hammer of the Protestants in Turin and elsewhere, some cooperators,
fired by the spirit of their association and dismayed at the achieve-
ments wrought in Italy by the transalpine Protestants, sent him a con-
densed report which showed him at a glance how widely evil propaganda
was making headway.16 They wrote at the top of the folder, "Let Don
Bosco take note of what the Protestants have thus far accomplished in
Italy. What are we to do in the face of such damage?" While scanning
the summary, he must have been particularly pleased that just very
recently he himself had succeeded in reprinting one of his former
writings. In 1853 he had started the publication of Letture Cattoliche
[Catholic Readings]. The first issue was an apologetic work in six
parts against the leaders of the Reformation, entitled Il Cattolica
/struito [The Well-Instructed Catholic]. Taking that work up again, he
added to it, revised it and published it as a single volume which he
renamed Il Cattolica nel secolo [The Catholic in the World].17
"While small in bulk," wrote La Civilta Cattolica of the little vol-
ume, "it is solid Catholic doctrine."18 In fact, it ran through several
editions and is still [1935] in demand.
He always considered Letture Cattoliche an excellent bulwark against
frenzied anti-Catholic propaganda. Hence now that the Church of St.
John [the Evangelist]I9 was becoming a new center of religious revival
in the city, he wanted the publication to be spread as widely as possi-
15See Appendix 1. [Editor]
16See Appendix 3. [Author]
17See Vol. IV, pp. 400ff. [Editor]
18Civilta Cattolica, Vol. 3, p. 81. [Author]
19See the Index of Volume XIII under the heading "Church of St. John the Evangelist."
[Editor]

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January 1883: A Dream, Cooperators and Conferences
11
ble throughout the area. This was the purpose of his letter of January
8 to Father [John] Marenco, its rector.20
My dear Father Marenco,
Turin, January 8, 1883
I have asked Barale2I to work with you in publishing and spreading
Letture Cattoliche. He has heartily agreed; I am enclosing his letter to me.
Come to the Oratory and talk it over with him. Get Father Bonetti
involved in setting up this battle plan.
God bless you, your work and your family. Pray for me.
Your friend,
Fr. John Bosco
Before leaving the Oratory, Don Bosco gave another earnest wit-
ness of his zeal for the preservation of the faith. We have already men-
tioned the irreligious, brazen periodical coming out of Turin which
bore the adorable name of the Savior.22 Matters had come to a head,
as newsboys bellowed that Holy Name through the streets, huge
posters plastered the walls with it, and in many places sacrilegious
hands scrawled it with black paint on the pavement of the porticoes,
so as almost to force people to trod upon it. Some good-for-nothings,
loitering about, would guffaw at religious-minded people who cringed
in horror and went out of their way so as not to step on that Holy
Name. The king's attorney general was asked to put an end to the
scandal, but he hid behind the law of freedom of the press. Some
brave young fellows used chemical detergents to scrub that Holy
Name off the street stones, even though the pigments had soaked into
the pavement. Righteous indignation reached its peak, and yet there
was not one word of protest from Church authorities. Although the
Catholic newspapers screamed their protests, it seemed that no one
knew what was happening in the city. It was time to do something.
Don Bosco then told Father Bonetti to sound the alarm in the Bol-
lettino Salesiano, which was read in Italy even by many who did not
read Unita Cattolica. That zealous soul penned a long, spirited article
entitled "Jesus Christ, Our God and King," which closed with an
20See Appendix 1. [Editor]
21 Coadjutor Brother [Peter] Barale was the manager of the Salesian bookstore. [Author]
22See Vol. XV, pp. 326f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ardent profession of faith and love. Don Bosco was so pleased with
the article that he bade the author put it into pamphlet form and
spread it gratis throughout Turin. His order was immediately fol-
lowed, with ecclesiastical approval, after his departure from Turin; the
Society for the Mutual Assistance of Catholic Workers distributed well
over one hundred thousand copies on just one Sunday in February at
the doors of all Turin's churches.
The blasphemous scandal sheet took its usual revenge upon the
article published in the February issue of the Bollettino Salesiano. On
February 11 it printed a scurrilous attack upon Don Bosco, branding
him before its readers as a fraud who preyed upon wealthy people and
denouncing him to the government as a lawbreaker, an enemy of the
country. 23
But Don Bosco still wanted to do more. Wishing the cry "Jesus,
Our God and Our King" to be re-echoed throughout all Italy, especial-
ly on the occasion of Easter, he conceived the brilliant idea of having
the pamphlet serve also as an Easter certificate.24 This called for a
new format. The pamphlet had borne the imprimatur of the Genoa
chancery, since it had been printed in Sampierdarena. Now, to hasten
its reprint [in Turin], it was decided to seek the authorization of the
local chancery. This was secured by a little trick25 for the simple rea-
son that requesting it through the normal channels would have been
unsuccessful. The enclosure of that Easter certificate in the pamphlet
caused an uproar, with the result that it could be sent only outside the
Turin archdiocese, regardless of the fact that many local parish priests
had requested copies. The demonic periodical took the occasion to
hammer out another article entitled "Don Bosco, the Archbishop and
Associates." However, it was so coarse that we will not befoul our
pages with it. The serpent had had its tail firmly stepped upon.
Though Don Bosco had given orders for this maneuver, he saw
only its beginnings since all the rest happened while he was already
journeying through France. That trip had a well defined scope: to
obtain funds for the Sacred Heart Church in Rome. Tired of delays
blocking the work, he had made up his mind to give the project a vig-
23See Appendix 4. [Author]
24At that time the Easter certificate was a card stating that the bearer had fulfilled his Easter
duty. It carried the bearer's name and the signature of his parish priest or of his assistant.
[Editor]
25Fr. Lemoyne has left a dramatic account, which we are publishing as Appendix 5. [Author]

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January 1883: A Dream, Cooperators and Conferences
13
orous thrust. But he needed huge sums. "Send us money," he kept
hearing from Rome the very day he was leaving and thereafter,
"because without money the church will go no higher than its cor-
nice."26 Our good father knew that his strength was being drained out
of him, but his love for the Pope, who had given him the assignment,
drove him to work with all his might in undertaking such a strenuous
journey. All of this he explicitly stated in his letter to the cardinal
vicar of Rome dated January 30. "Tomorrow morning," he wrote, "God
willing, I shall leave for Genoa and then tour our houses in Liguria. I
shall go from one house to the next as far as Marseille, and from
there, as long as my health and circumstances will allow, I shall jour-
ney to Lyons and then travel on to Paris, begging funds for the Sacred
Heart Church and asking people to give to Peter's Pence. But I per-
sonally plead with Your Eminence as much and as best I can to
remove the obstacles which impede our work. This is my great desire,
and I am ready to make even a scarcely reasonable sacrifice, as long
as we can continue the works which have unfortunately been suspend-
ed." The "scarcely reasonable" sacrifice alluded to the loss of thou-
sands of lire which, as we have recounted in the preceding volume,21
he had to suffer in order to rid himself of the old contract and the
intrigues connected with it.
At the beginning of the preceding December he had already sketched
a sort of itinerary for his journey to France. "If France is at peace," he
wrote to a prominent benefactress,28 "I shall leave on next January 20
for Genoa, Nice, the Maritime Alps, Cannes, Toulon, Marseille, Valence
and Lyons, so as to arrive in Paris toward the end of March."
His concern about France's peace was occasioned by the riots which
had rocked the city from August 9, the day that the two chambers
recessed, to their date of reopening on November 9, during which
time the French government had to deal with violence sparked by the
socialists and bombings caused by the anarchists. Precisely at the
beginning of November Don Bosco's view of the unrest had prompted
him to write to Father [Clement] Guiol that many prayers be offered
because, even though the storm would be brought under control, it
would nevertheless wreak havoc wherever it raged.29 Two weeks later,
26Letter of Father Dalmazzo, Rome, January 31, 1883. [Author]
27See Vol. XV, p. 347. [Editor]
28Letter to Claire Louvet, Turin, December 5, 1882. [Author]
29Minutes of the Ladies' Committee of St. Leo's Oratory, November 8, 1882. [Author]

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14
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
however, he wrote again to assuage the fears his first letter had
aroused; indeed, he firmly promised Our Lady's special protection
upon all who took to heart her interests as Help of Christians.3o Still,
the sources of unrest did not disappear, given the activities of the par-
ties dividing the citizens: the Napoleonists battling for the return of
the empire, the Orleanists and legitimists yearning to raise again the
royal standard, the republicans themselves pitting one against the
other, while the communists, sworn enemies of all and any govern-
ment, maneuvered underhandedly. Then in January, while Don Bosco
was getting ready for his trip, the court of Lyons indicted the anarchists
who were responsible for recent acts of terrorism and pressed charges
against Prince Jerome Bonaparte, who was arrested in Paris for an
alleged attempt at overthrowing the government. In various ways this
kept popular tensions high and led to threatening demonstrations.
The first person to be informed about Don Bosco's forthcoming
trip was Father [Joseph] Ronchail, director of the house in Nice.
My dear Father Ronchail,
Turin, January 14, 1883
Among other things to take care of, draw up a list of the cooperators who
make up the Nice chapter. This will obviate our sending diplomas to those
who are already cooperators, as it always happens; also, it will centralize the
association.
On the 30th of this month I shall set out for Nice; I'll confirm the day and
time later. Give my warmest greetings to our confreres, pupils and friends,
among them our dear Baron Heraud, Reimbeau, and Father Vincenti.
May God bless us all. Prepare all necessary details.
Yours affectionately in the Lord,
Fr. John Bosco
P.S. I have just received your letter. I shall see to it that I spend one day at
Menton and Monaco. Make arrangements for me.
Eight days later he mentioned his trip to Count and Countess Colle:
"I shall not visit other places in order to spend more time with you,
but all at our best convenience."
Before leaving Italy, he thought of Florence, where a new Salesian
house was under construction. The most practical thing he could do at
30/bid., November 23, 1882. [Author]

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January 1883: A Dream, Cooperators and Conferences
15
the time to benefit the new project was to pen a few lines to Countess
[Girolama] Uguccioni to urge her direct and indirect assistance.
Our good Mama in Jesus Christ,
Turin, January 27, 1883
Before leaving for France, I want to assure you of my daily prayers for
you, our highly esteemed mama. Tomorrow we keep the feast of St. Francis
de Sales, and I shall make it my duty to celebrate holy Mass in honor of
Mary Most Holy, Help of Christians, according to your intentions.
I know that you are doing all you can for our new house under construc-
tion. Please continue. God has helped us and will help us.
May heaven's blessings fall abundantly upon you and your family. I ask
you kindly to present my respects to all. I commend myself to their prayers
and to yours in particular. With a son's love I remain
Yours in Jesus Christ,
Fr. John Bosco
Just two days before his journey, he notified Baron Charles Ricci
des Ferres of his departure and asked him to come down for a visit, as
he had something to discuss with him.
My dear Baron:
Turin, January 29, 1883
If you could stop in at the Oratory tomorrow (the 30th) I would like to
discuss some business with you. Tomorrow, or rather the next day, the 31st, I
shall leave for Genoa and from there go on to France.
May God bless you, my ever dear baron. Should He wish to sow thorns on
your way, may He at least prepare some comforts for you and assure you of
flowers you are to enjoy one day up there in heaven. Amen.
Please pray also for me.
Ever in Jesus Christ,
Fr. John Bosco
During January he received three letters from Paris. To provide
himself with quiet lodgings, he had asked the parish priest of Our
Lady of Victories for hospitality in his rectory, but the latter replied
that he very regretfully could not grant the request and gave his rea-
sons. To the Count of Richemont he had expressed his intention a year
before to visit him in Paris at the beginning of 1883. In January the

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16
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
count wrote to tell him of his personal delight and of his entire fami-
ly's heartfelt expectancy. Toward the end of the month the noted sci-
entist, Father [Francis] Moigno [S.J.], of whom we have already made
mention,31 an enthusiastic cooperator, wrote to Don Bosco; from the
letter we deduce that he had recently been at the Oratory in Turin. We
feel that our readers should be acquainted with that letter, radiating as
it does the warm veneration he cherished for Don Bosco.32
Don Bosco did not consider it proper to absent himself from Turin
for such a long time without Archbishop Gastaldi's permission and
blessing. After the well known Settlement,33 this was on his part a
very fine sign of his sincerity, which accorded in every detail with the
sentiments with which he had accepted the conditions laid down by
the Pope. Hence he went to the archbishop's residence, only to find
that he could not obtain an appointment. Returning home, he re-
marked to his companion who accompanied him, "His Excellency has
refused to speak to me now when I have looked for him. Very soon he
will look for me and will not find me, because I will not be here."
Prophetic words whose fulfillment no one would have thought so
near,34 as we shall soon see.
On the morning of the 31st, Don Bosco, as usual, tranquilly heard
confessions. Father [Joachim] Berto3s has informed us that he himself
went to confession that day and was given the following advice: "Be
sure to give the Lord the total sacrifice of yourself and be determined
to labor for His glory to your very last breath, patiently bearing adver-
31See Vol. XN, p. 493. [Editor]
320mitted in this edition. [Editor]
33See Vol. XV, Ch. 8. [Editor]
34Father Lemoyne, the source of our information, writes that Father [Louis] Deppert "stated
he was ready to testify that he had knowledge of these words of Don Bosco before the death of
Archbishop Gastaldi." Father Lemoyne also wrote: "The last words he pronounced were: 'Ah,
Don Bosco, ah, Don Bosco!' This is the testimony of Father Como, who heard him at that very
moment, perhaps, when he was dropping to the ground. He said this to Father Deppert, a former
schoolmaster, who on several occasions, in the presence of Father Lemoyne, stated that he was
ready to swear to it on oath." One thing caused surprise in those days. An association was then
being set up in Turin for the spread of good literature at the initiative of the Comitato regionale
dell' Opera dei Congressi. It would seem reasonable that, in choosing a patron, they would have
picked St. Francis de Sales, whom Pius IX had already declared a Doctor of the Church and
Patron of the Catholic Press; however, St. Charles Borromeo was selected. The rumor was that
the first plan was to place the association under the protection of the bishop of Geneva, but that
the archbishop was opposed to it and otherwise would refuse to bless the enterprise. [Author]
35See Appendix 1. [Editor]

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January 1883: A Dream, Cooperators and Conferences
17
sities and opposition as you do good to others, as though this were the
very last confession of your life." Citing these words from a notebook
of Father Berto, Father Lemoyne adds, "This was Don Bosco's con-
stant theme." Immediately after celebrating Mass in his room, Don
Bosco gave Father Berto, in Our Lady's name, the following nosegay
written in his own hand: "Whoever wishes to work effectively must
keep charity in his heart and practice patience in deed."
Moments later, he left for Genoa, accompanied by Father [Celes-
tine] Durando and Father [Camillus] De Barruel.
Don Bosco was not greatly concerned about his personal needs
during these long journeys; he went as he was. His bedroom con-
tained the bare necessities. His many benefactresses vied with each
other in giving him socks, handkerchiefs, shirts, undershirts, and other
articles of clothing, but he always handed everything over to Father
Berto to consign to the wardrobe for anyone who needed it. Father
Berto did his best to set aside some of the clothing for him, but he did
not want that, and if he realized it was being done, he would insist,
"No, no, take it all away. Let it be for everyone's use. If you hoard
these things here, Providence will not send us anything else. Bear this
well in mind: the more you give to the community and do not reserve
for your own use, the more will come to us."
This explains why, when the time came for a trip, he had no cloth-
ing available, even indispensable things; he rejoiced in this for his
love of poverty. One day, just as he was about to leave, his trousers
were in such bad shape that, since there was no time to lose, Father
Rua hurriedly took off his own and gave them to him. On another
occasion Father Lemoyne noticed that he wore under his cassock a
waistcoat so threadbare as to be pitiable; he promptly took off his own
vest and gave it to him to wear. Both instances took place in his bed-
room when they were about to say goodbye.
In undertaking journeys of any length, one thing kept giving him
more pain as he got older: leaving his beloved Oratory, which had
become a part of his very soul. The extent of his love for the Oratory
can be measured from certain statements which dropped from his lips
whenever anyone wanted to introduce some changes; such alterations
tore at his heart. When plans were being discussed for a new organ to
replace the ancient and battered one in the Church of St. Francis [de
Sales], he pleaded, "No, have it repaired, but don't remove it. For years

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18
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
it has accompanied our boys' singing." One time, as he was gazing
from his balcony at the building which diagonally divided the present-
day students' playground into two parts, he said to Father Lemoyne,
"Do you see that building? Sooner or later it will disappear, it will be
demolished, whereas it cost me so much sweat to put it up!"
"Is it possible that anyone would tear down what Don Bosco erect-
ed?" remarked Father Lemoyne.
"Yet, that's what will happen. Either for the sake of looks or for a
more suitable layout of buildings or for a different division of play-
grounds, once I die, those walls will come down."
On one occasion even before his death, while he was away, Father
[Angelo] Savio36 cut down the historic mulberry tree in which young
[Felix] Reviglio had hidden himself,37 in order to make room for the
choir of the Church of Mary, Help of Christians, which was built sev-
eral years after the construction of the church. On his return, noticing
that the tree had been cut down, he exclaimed, "Not seeing it again
pains me like the death of a brother."
These are all expressions telling us how tenderly and therefore how
regretfully he resigned himself to having to leave for a lengthy period
a spot so blessed by Our Lady, the scene of so many vicissitudes and
of so many graces.
36See Appendix 1. [Editor]
37See Vol. Ill, p. 242.

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CHAPTER 2
Nice, Marseille, Lyons
and Neighboring Towns
L was just five years before leaving this earth that Don
Bosco began his historic four-month tour of France, from January 31
to May 31. After a brief two-week visit to the Salesian houses of the
Ligurian Riviera, he traveled at a somewhat relaxed pace through
southern France from Nice to Lyons, heading from there for Paris, the
main goal of his journey. He remained in the capital from April 18 to
May 26, taking short side trips from there to Lille and Amiens and re-
turning through Dijon and Dole. We shall devote this chapter to the
first phase of his long journey, with regrets that we must leave several
gaps due to the loss of correspondence.
After spending a few days in Sampierdarena, Don Bosco went on
to Varazze, as we learn from a short letter of his to the director of the
Salesian house in Marseille.
My dear Father Bologna, 1
Varazze, February 5, 1883
I go along with what you have written. You may tell Mrs. Abatucci that I
shall be in Ventimiglia on the afternoon of the 13th. On the 14th I go on to
Menton, where I shall stay half a day. I shall gladly see her at either place.
However, please reassure her that I am praying for her and all her holy inten-
tions. Enclosed please find a note for Mrs. George Borelli in accordance with
what you indicated to me. I rejoice that your community is enjoying good
health. Please tell Father Albera1 to prepare a list of visits for me and some
money. I shall bring him a sackful of best wishes from his friends.
God bless us all!
Yours affectionately in Christ,
Fr. John Bosco
ISee Appendix 1. [Editor]
19

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
From Varazze he went on to the boarding school at Alassio, where
he held a brief conference with the cooperators. From the very begin-
ning of his trip he appeared to be so tired that he could not offer the
community Mass but said his Mass privately. He had just put on the
amice when his altar boy, Hamilcar Bertolucci, with great candor
asked him to hear his confession. The director voiced his objection,
but Don Bosco replied, "Yes, of course!" He took off the amice imme-
diately, put it aside and sat down. After the confession he told the lad,
"Be cheerful! We will meet again!" And meet they did, two years lat-
er, at San Benigno. Then and there Don Bosco recalled what he had
said to the boy, who had gone there to enter the Salesian novitiate.
Many things indeed did that young man have to do and to endure to
follow his vocation, but Don Bosco helped him in his family difficul-
ties and through his prayers obtained for him a most challenging vic-
tory. For the past seven years Father Bertolucci has led and is still
leading a life of prayer and pain, suffering from a virulent form of
arthritis. After several visits to San Remo, Don Bosco left Alassio on
the 13th for Vallecrosia. We know of no other stopovers on the way.
At Vallecrosia a misguided zeal on the part of ill-informed persons
had marred relationships between the director of the house and Bishop
[Thomas Reggio] of Ventimiglia. The bishop was led to believe that
the Salesians had backed down in the face of Waldensian aggressive-
ness. Without checking out the facts, he wrote a letter expressing his
regret to Don Bosco, who promptly passed it on to Father [Nicholas]
Cibrario. The latter lost no time in exonerating himself and his con-
freres from the groundless accusations of poisonous tongues adept at
slandering the Salesians. Anxious to set things right in his own pres-
ence, Don Bosco hastened to take Father Durando with him to see the
bishop, with whom he stayed until late evening.
A happy and unexpected meeting awaited him on his return.
Having tried in vain to hire a coach, he had to be content to walk all
the way home. It had rained so heavily during the day that the grow-
ing darkness and the mud made walking hazardous. With his failing
sight Don Bosco could hardly see where to place his feet, when sud-
denly who appeared before him but an old friend, the famous dog
Grigio, whom he had not seen in thirty years! The friendly animal ran
over to him, wagging his tail gleefully, and then he walked forward,
keeping about a foot ahead of Don Bosco, just enough to be seen in

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Nice, Marseille, Lyons and Neighboring Towns
21
the gloom. With slow, deliberate pace the dog led the way for him to
follow, avoiding puddles so that he would not get wet. As soon as they
reached the house, the dog disappeared.
Father Durando, who was struggling to find his own way through
the mud, maintained that he never saw anything, but Don Bosco often
narrated this incident. One day, while having dinner with the Olive
family, he told them about it.2 Mrs. Olive asked, "How could this dog
outlive all others?" Don Bosco replied with a smile, "Maybe it was an
offspring of Grigio." On another occasion he was asked what its ap-
pearance was like. "He was a dog," was the simple answer.
The archives of the Daughters of Mary, Help of Christians preserve
three strange accounts of dogs which recall Don Bosco's Grigio.
On November 2, 1883, two Salesian sisters, returning on foot from
Assisi to their school in Cannara, were unexpectedly caught outdoors,
far from home, by night and a thick fog. They panicked. Sister Amelia
Calaon said to her companion, "If Don Bosco would only send us his
Grigio!" "Indeed!" exclaimed Sister Annette Dallara in a trembling
voice. Moments later a huge dog leaped out of the hedges, jumped a
narrow ditch, and, panting heavily, began to walk between them. He
was a tall dog, with grayish fur and long drooping ears, his eyes
sparkling in the darkness. As though to cheer them, the friendly dog
looked up to each of them like long-known acquaintances and licked
their hands. On reaching the school the sisters wanted to feed the dog,
but he swiftly spun about and dashed out the gate. They ran after him;
however they saw nothing but the bare vast square and adjoining road.
In 1930 the Daughters of Mary, Help of Christians were building in
Barranquilla, Colombia. Every day news reached them of robberies
and violence in the city and its surroundings, and they too feared the
marauders because during the whole month of April they had to store
outdoors heaps of construction materials and furnishings like tubs,
sinks, doors and windows. Of course the thieves knew the place well.
On four occasions, before construction actually began, they had bro-
ken into the residence, and, though they did no damage, they fright-
2Toe Italian translation of Doctor D'Espiney's Don Bosco omits this episode. Father Rua,
who had entrusted the translation to Father [Dominic] Ercolini, ordered him to suppress the
anecdote along with other items of which he had no personal knowledge. But he later told the
translator that the author was upset over the omission because he had been told it by Don Bosco
himself. "That I did not know," was Father Rua's defense. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ened the sisters. The sisters therefore prayed to Don Bosco to send
them his Grigio for protection. One night, behold, into the corridor of
their old residence trooped a string of dogs, six of them, never before
seen in the neighborhood! They posted themselves in the playfields
and in the darkest comers of the old house. Getting over their fear, the
sisters approached the dogs and found them to be very friendly. At six
o'clock the next morning the dogs filed out just as they had come in,
and this they did for an entire month. Later, only three dogs appeared,
of which one was poisoned, but another one immediately replaced
him. They kept guard until the danger passed.
A third case took place at La Navarre in France sometime between
1898 and 1900. Sister Josephine Cretaz and Sister Verina Valenzano,
recording the account twenty years later, could not remember the pre-
cise date. As is customary there, toward the end of October, the sisters
venture into the nearby villages in search of chestnuts, remaining out
three day·s. On that occasion the two sisters went together. Going from
one village to another took some four hours, mainly through sparsely
inhabited woods. At a certain point the solitude and silence got to
them and they panicked. "We can be ambushed out here," they cried,
"and there's no one to defend us or even know we're here!" As they
mulled over these somber thoughts, they heard a rustling in the bushes
as though someone were kicking up the leaves, but there was nothing
to be seen. Suddenly a huge dog appeared, drawing near them and
wagging its tail; he circled around them and nudged their shoulders
with his head as though to say, "Don't be afraid! I'm here." He then
dashed out into the open, picked up a chestnut tree branch in his teeth,
tossed it playfully into the air and ran to catch it, keeping always in
front of them, as though trying to distract them. "Could this be Don
Bosco's Grigio?" they asked each other. They were hoping to bring
the dog home with them on their return. However, just as they were
approaching the town they met a coach with some ladies they knew
and they stopped for a chat with them. Meanwhile the dog disap-
peared without a single trace.
Much more financial aid was needed if the Salesian house of
Vallecrosia was to stand up against the Protestants, who had vast sums
at their disposal. In similar situations Don Bosco's usual recourse
would be to a lottery. He planned for one with the director, and from
Marseille he had the text of a flyer sent to him to have it printed and

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Nice, Marseille, Lyons and Neighboring Towns
23
mailed to Liguria's foremost citizens for their support in the form of
gifts for the lottery. It was understood that non-profit organizations
would be granted the needed license to run it; however, the license re-
quest was formally denied and the project was scrapped.
Don Bosco was scheduled to leave for Menton during the afternoon
of February 14, but his coach was so slow that he missed his train into
France, with the result that, taking the next train, he arrived shortly
before midnight. He had been invited to be the guest of an English
lord, probably an acquaintance from Cannes, but at such a late hour,
not knowing where the man lived, he and Father Durando wandered
about for some time until they found someone to show them the way.
Finally they found the home, and Don Bosco was able to get a little
very badly needed rest. The following morning he celebrated Mass in
the chapel of a nearby religious house. He also tried to meet Mr.
Saint-Genest, the noted writer for Le Figaro,3 but with no success,
since he had already left Menton some days before.
When he got to Nice, the confreres, who were concerned about his
health, were most happy to see him looking quite well. God kept
blessing his journey, as generous benefactors responded to his efforts
to collect funds to support, enlarge and multiply his good works. One
donation alone enabled him to pay off the heaviest debt that burdened
the house at Nice. Also the conferences which he held, as before, in
the Church of Our Lady and in St. Pierre's Hospice were reasonably
successful. Il Pensiero, the local Italian newspaper, reported: "Nothing
is more natural than Don Bosco's message; the words of a man who is
all heart enkindle a similar passion in his hearers."
One day a young lady came to see him and told him the story of a
miracle. A year before, her parents had brought her, a deaf-mute since
birth, to Don Bosco for his blessing. After blessing her, he had sug-
gested to her parents certain prayers to be said for a determined time.
At the end of that time the girl was able to hear and speak perfectly.
There she was, a living proof. "And now," she concluded with fluency
of speech, "I am greatly indebted to Mary, Help of Christians, and
would like to know how I can make it up to Her." It is not hard to sur-
mise Don Bosco's reply.4
Father Ronchail and Baron Heraud were both momentarily alarmed
by an unpleasant occurrence; fortunately the fear was far greater than
3See Vol. XV, p. 428. [Author]
4Father Rua's circular to provincials. March 29, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the consequences. During the afternoon of February 24 they accompa-
nied Don Bosco on a visit to Bishop Balain of Nice; from there they
went to take a look at a piece of land which someone planned to do-
nate to him, lest the government, as it then seemed plausible, proceed
to expropriate the parade ground and build barracks on it. Don Bosco
chose to make the trip completely on foot. When they reached a stream
known as Paglione, rather than continue to the Garibaldi Bridge, he pre-
ferred to take a significant short-cut by crossing the riverbed. While
traveling in the opposite direction exactly seven years before, on
February 24, he had made that crossing when he had come to buy the
Villa Gautier. He wished to keep that anniversary. Like all streams, the
riverbed was very wide, while the water was somewhat shallow. How-
ever, water there was, and in three places one had to cross the stream
on rather lengthy gangplanks. With youthful eagerness Don Bosco, re-
minding his companions of his former acrobatic skill, walked up to the
plank without the help of either the director or the baron, each of whom
wanted to hold his hand. All went well with the first and second and
most of the third plank, but just as he neared the end his right foot
slipped and he fell into the stream. "Oh that poor priest," cried out
some Piedmontese laundrywomen in their dialect. Father Ronchail,
knowing the condition of Don Bosco's legs, was worried. However,
Don Bosco immediately rose to his feet, and they readily pulled him up
out of the water, while he kept looking fondly at his overcoat, which he
had carried slung over his shoulder and which was floating down the
stream for some six hundred feet. Thoroughly soaked and dripping, he
was put into a coach and immediately rushed back to the house. Since
there was no change of clothes in the house-a homely poverty he glo-
ried in-Father Ronchail had him go to bed. In the long run the acci-
dent did him good; he got a few days of tranquil rest, while his friends,
hearing that Don Bosco had gone to bed because nowhere in the house
could clothing be found for him, vied with each other to provide for his
needs.
At first no one in the house knew about the accident. When some
inquired they were told that Don Bosco felt a bit tired. The following
day, however, at a testimonial dinner with some twenty guests present,
he described in detail how he had fallen into the Paglione stream and
taken an unexpected bath. His pleasant humor set Baron Heraud's
vivid imagination to work: he sent out a postcard picture of Nice, and
at the place of Don Bosco's fall drew a monument with an inscription

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Nice, Marseille, Lyons and Neighboring Towns
25
underneath: "February 24, 1883-Don Bosco is rescued from the wa-
ters of the Paglione. A devoted and jubilant friend."5
Don Bosco took advantage of a free moment to visit the kitchen be-
ing run by the sisters. As he stood looking about, Sister Catherine Cei,
while moving a pot, splattered just a little broth on her wimple.6 Don
Bosco, remarking that even a tiny stain spoiled its looks though the
rest was immaculate, added, "So too a soul that has even a single
speck at the hour of death will not be admitted to the glory of heaven,
but must be purified in purgatory." Father Ronchail, who was accom-
panying him and briefing him on the house's financial problems, re-
marked that he often was forced to pester his benefactors and that
sometimes they felt annoyed and showed it. Don Bosco's answer
came in fluent Piedmontese: "Be smart. The money is for your boys;
the embarrassment is for yourself."
At Nice he was visited by a certain Mrs. Mary Angela Laroche, of
Vallieres, in the diocese of Limoges, who used to winter with her hus-
band at the Cote d'Azur [on the French Riviera] and who had met
Don Bosco on other occasions. This time she came with an aching
heart. She and her husband were supporting a free school being run
by nuns in her village, and one day an official notice came to them
from the department of education that the sister superior had sharply
censured civil marriage-an unpardonable crime in those days of con-
flict and outrage against schools run by religious. The city council
was informing them that a petition had been filed with the central
government's prefecture for an immediate shutdown of the Catholic
school. The lady had come to unburden her heart and seek advice.
Though Don Bosco was due to leave on the morrow and was busy
putting things together, he agreed to see her. After listening to her
with great calm, he paused for a moment's reflection and then reso-
lutely replied: "The school will not be closed." He repeated the words
several times and then added, "But you must go back there."
"But it's the middle of winter," she interposed. "Our villages are
covered with snow, and it would be plain folly to endanger our health
in this cold weather. Our journey would end badly."
"Yet you must go back," Don Bosco repeated. His injunction pre-
cluded any excuse.
5Letter of Father Ronchail to Father Rua, February 24, 1883. [Author]
6A white, starched cloth, fastened at the back and worn in front in the upper part of some
nuns' habits. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Both husband and wife yielded to his firm stand and undertook the
journey. They got home at midnight, the noise of their carriage wheels
awakening the neighbors. Well-intentioned people rejoiced at their
presence in the school's defense; the others were at a loss at what to
do. The plaintiffs, taken aback, immediately summoned an emergency
meeting and decided to withdraw their suit. They had hoped that, in
the absence of the only ones who could parry their thrusts, their ma-
neuver would have met no obstacle, but, as things turned out, they
were soundly defeated. "All we needed to do was to obey Don Bosco
and get there in time," the lady wrote. "God fulfilled the prophecy of
His faithful servant."
This woman so trusting of Don Bosco's word had once before ex-
perienced a glaringly clear proof of his holiness. For three years she
had harbored a grudge against her mother-in-law for some harm the
latter had caused her son, the lady's husband. She no longer visited
her mother-in-law or wrote to her, breaking off completely. Her spiri-
tual director, after due consideration, sensing no hatred on her part,
thought it best to let things run their course. Meanwhile, however, as
time went by the mother-in-law was hoping for a reconciliation and
had asked some friends to intervene, but with no success. One day she
decided to take up her pen and write to her daughter-in-law, but the
latter remained unmoved.
Matters were at this point when the lady went to Nice and, learning
of Don Bosco's presence there, asked to see him. Very differently
from the way he had received her on other occasions, he was cold and
reserved this time and greeted her with, "My daughter, you are in the
wrong!" If his reserve had alarmed her, these words upset her, all the
more so when Don Bosco from time to time repeated them. She asked
him what he meant. His reply was that she should go before the
Blessed Sacrament and ask the Lord to enlighten her. Since it was late
in the day, she did not see him again until the morrow. The following
morning she heard a sermon whose theme was charity and forgiveness
of offenses. Immediately she saw the light and felt dismayed at the
fact that for three years she had never thoroughly examined her con-
science. She sought a confessor and some time later went to see Don
Bosco. Before she had a chance to say a word, he exclaimed, "My
daughter, now everything is set to right! You have been generously
forgiving and have poured out your heart in your letter. God is pleased
with you." The fact was that immediately after confession she had

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27
written a warm, loving letter to her mother-in-law.7
From Nice Don Bosco journeyed to Cannes. The train made several
stops on the way. Father [Camillus De] Barruel tells us: "Wherever
people come to know that Don Bosco is passing by, there is such a
rush toward him that on one occasion an onlooker, Father Manin, a
former missionary and the biographer of [St. John Baptist Vianney],
the celebrated and revered parish priest of Ars, remarked, 'We witness
the same spectacle as at Ars; I can see myself there again.' "s
He stayed several days in Cannes, guest of the marquis of La
Croix-Laval. One day his wife, presenting her grandchildren to Don
Bosco, said, "I would hope, Father, that several of these little ones of
mine will become priests." "Marchioness," he replied, "only one will."
His prophetic words were realized in the person of the parish priest of
Saint Trivier, of the diocese of Dijon.
On March 2 he breakfasted with an eighty-five-year-old gentleman
to whom he had been introduced by a much loved cooperator,
Monsignor [Marius] Guigou, chaplain of a well-known rest home. All
the household of the venerable old man fervently desired that he
would return to the practice of his faith. Don Bosco's presence made a
deep impression on his family, nor was it lost upon the elderly man
himself, as events of the following July proved. Going back in
grievous pain to Gerardmer, his birthplace, rather than indulge in self-
pity the sick man resolved to make his peace with God, after which
his condition seemed to improve; unable to leave the house, he asked
to receive Holy Communion at home. Furthermore, since he had not
been confirmed in his youth and since the newly appointed Bishop
[Charles] Turinaz of Nancy, his diocese, happened to be passing
through, he sent the bishop an earnest appeal for the sacrament. His
family was thrilled.9
As usual, there were certainly many wealthy persons to meet and
several religious communities to visit in those popular resorts, but we
have no record of any. Father [Joseph] Ronchail used to narrate one
incident which struck him and those who witnessed it. It was just five
7Sending in her account of the two incidents on September 14, 1899, Mrs. Laroche wrote: "I
so loved Don Bosco that I feel I am acquitting myself of a debt of gratitude to him." And her
parish priest added his own testimony to hers, claiming that Mrs. Laroche was "outstanding for
her honesty and devotion and was especially worthy of faith." [Author]
8Quoted by Father Rua in the above-mentioned circular of March 29, 1883. [Author]
9Letter of Miss Ann N6tinger to Don Bosco, Gerardmer (Vosges), July 28, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
minutes to the train's departure and Don Bosco was boarding, when
two colonels or generals approached him and most respectfully greet-
ed him; then they knelt before him and asked for his blessing, which
he gave with the warmest kindness and simplicity.
Leaving Cannes, he stopped over at Frejus to pay his respects to the
bishop. The prelate asked him for some medals of Mary, Help of
Christians to send to his godchild, a noble young lady who was then
very critically ill in Paris. On receiving the medal, she put it about her
neck and began a novena; halfway through it, she was healed. When,
later, Don Bosco eventually got to Paris and one day was distributing
medals to the people who flocked to him, the bishop's godchild also
came up to him and asked for one. Don Bosco, who had never seen
her before, looked intently at her and said, "Not for you. You have al-
ready received yours from your godfather, the bishop of Frejus."10
The bishop had seen to it that Don Bosco could address the people
in the cathedral if he so wished. After the talk, one of the residents of
the city, a certain Fabre-father of the present [1934] mayor-went to
him in the sacristy and asked him to pray for his wife, who was seri-
ously ill and in danger of losing her sight. He blessed a religious ob-
ject belonging to the sick woman and said, "Please assure her that she
shall not die blind." In fact, she lived to an elderly age and always
kept her sight. She suffered a great deal with her eyes, and outstanding
ophthalmologists of Montpellier suggested an operation, but she would
not hear of it, always concluding, "Don Bosco assured me that I shall
not die blind."
At that time several ladies became zealous promoters of Salesian
works. A spinster among them was so active for a number of years in
collecting funds and clothing for Don Bosco's orphans that a local
simpleton, whenever he met her, would greet her, "Good morning,
Mrs. Don Bosco!"
On the evening of February 6 we find Don Bosco at La Navarre.II
He entered the new house to the joyful shouts of the boys. Con-
struction, which had been in progress for less than a year, had pro-
ceeded so rapidly that all that remained for Don Bosco to do was to
lOTuis fact was certified by Father Ronchail to Father Lemoyne. [Author]
1lQur information on Don Bosco's visit to La Navarre comes from a brief chronicle of that
house written in Italian. The second volume of Lemoyne's two-volume biography of Don Bosco
records a passage from a letter of Father Albera, the provincial, which associates this visit with
this year, though it belongs to 1882. Cf. Vol. XV, pp. 418f. [Author]

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Nice, Marseille, Lyons and Neighboring Towns
29
bless the building. As he set foot within the new home he was greeted
with a brief entertainment prepared in his honor, after which he spoke.
"When a father returns home after a long absence," he said, "he is
greeted by everyone with 'Good morning, Father. Good morning,
Dad!' And that says everything. But you have gone even further. Well,
I rejoice with you. Your music has certainly improved from last year. I
like to think you have progressed as well in goodness and knowledge.
Continue to grow in grace and in good health before God and before
men, and always make sure you have a good appetite!"
During the afternoon of the 7th, he solemnly blessed the new build-
ing and then performed another ceremony. The chapel in use until
then had become far too small for the growing number of boys.
Foreseeing that situation back in May 1882, he had called the atten-
tion of Count [Louis] Colle to this urgent need, and since the count
had pledged twenty thousand francs for that purpose, plans were im-
mediately set afoot to build a spacious, beautiful church. By the time
of Don Bosco's visit all preparatory work was finished, and so he was
asked to bless the cornerstone. Despite the day's inclement weather,
the more prominent benefactors of the house came to the double cere-
mony.
On March 8, amid hurrahs and tears, Don Bosco left La Navarre
for Hyeres12 and Toulon, where he was the most anxiously awaited
guest of Count and Countess Colle, to whom he narrated the account
of his three-hour train ride conversation with their son Louis, who had
died two years before.13
Throughout his life Don Bosco had several encounters with men
and women founders of religious congregations. At Toulon he met a
young man, later known as Father Felix Rougier, who is presently
[1934] living in Mexico, where he founded the Congregation of the
Holy Spirit. In 1878, at eighteen years of age, he was a novice with
the Marist Brothers at Lyons, but a stubborn infection in the right
wrist, which defied all medication, forced him to return home. Five
years passed, and his arm was reduced to skin and bones. His mother,
l2Bulletin Salesien, August 1883. The only record we have of this trip to Hyeres is in a letter
of one Isabel Guille addressed to Don Bosco in Paris and dated November 15, 1883: "My moth-
er's recovery, which we have often commended to your prayers, is progressing very nicely and is
almost complete. We earnestly hope that Our Lady will bring it to perfection. In a very special
way, I also commend to your prayers the healing of Miss Felicia Sanguier, whom you met at
Hyeres." [Author]
l3See Vol. XV, pp. 66f. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
who deeply revered Don Bosco, brought him to the saint in Toulon
and begged him to bless the lad and obtain his cure so that he could
become a priest. The boy knelt before Don Bosco, who cupped his
head in his hands, prayed for a while and gave him his blessing. The
healing was instantaneous: all pain disappeared, the wound closed,
and within a short time the entire arm was perfectly normal. In memo-
ry of that miracle St. John Bosco is today revered as the congrega-
tion's special patron by Father Rougier and his confreres.
On the evening of March 16 Don Bosco was welcomed with great
festivity at St. Leo's Oratory in Marseille.14 It is unfortunate that of all
the events that took place on that occasion we know so little, but that
little we shall narrate.
We find the general announcement of his visit in the above-cited
circular letter of Father Rua to the provincials: "Toward the middle of
this month Don Bosco arrived in Marseille, from where we learn that
he is totally taken up with outsiders. At all hours of the day carriages
can be seen driving up to the house with persons more or less
grievously ill who come to receive his blessing, in which they have
unlimited trust." All this coming and going, however, did not so en-
gage his attention that he could not give thought to things happening
farther away. His mind ran to the Sacred Heart Church in Rome, the
principal aim of his journey; he thought, too, of the foreign missions.
While he was in Lyons it would have helped him greatly to have a rec-
ommendation from the Vatican Secretariat of State that could be con-
sidered a positive recognition of the Salesian missions by the Holy
See. Regarding both concerns of his, he wrote to his procurator, Father
Dalmazzo, from Marseille.
My dear Father Dalmazzo:
Marseille, March 19, 1883
I am doing my very best, but you and Father Saviol5 will have to hustle to
get funds.
For your knowledge, I have sent three thousand francs through Father
Ronchail from Cannes. This is unrelated to what I mistakenly sent to
Monsignor Macchi.
I sent another two thousand francs from Hyeres. You will receive more
14Minutes of the March 15, 1883, meeting. [Author]
15For both see Appendix 1. [Editor]

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31
this morning. I shall do better after I leave here, because just now there are
considerable debts to be faced in these houses. It would be most helpful if
Archbishop [Dominic] Jacobini would consider drawing up a letter for us in
which he would state that:
1. With the approval of the Holy Father, Pope Pius IX, and by his orders,
we began the missions of Uruguay and Patagonia.
2. At this time the Sacred Congregation of Propaganda is considering the
division of Patagonia into three vicariates in accordance with the Holy
Father's wishes.
3. These missions have been recommended to the benevolent care of the
pious Society for the Propagation of the Faith.
Take heart, both of you. Money is not lacking in Rome.
I'll write again as soon as I'm free of this hustle and bustle. Seek and you
shall find. God bless us all!
Your affectionate friend,
Fr. John Bosco
March 29 was Salesian Cooperators' Day. After Mass Don Bosco
blessed the beautiful statue of Mary, Help of Christians which was do-
nated by a pious family of Marseille for the chapel of St. Leo's
Oratory. After the blessing he spent some time with the bystanders,
congratulating them for the faith he admired in their city not just
among the poor but also among the nobility, and not only among
women but also among men. He praised their frequent use of the
sacraments and asked them to persevere in that and in their trust of
Mary, Help of Christians. The bishop of the diocese [John Louis Robert]
presided at the afternoon session, which was so crowded that latecom-
ers could not find standing room even in the proximity of the chapel.
Opening with an appropriate exhortation, Don Bosco gave a report on
the progress of the Salesian work in France as he had seen it along his
itinerary. Of course, he spoke in French. Father [Louis] Mendre, who
had been appointed parish priest of St. Trophimus Church, was unable
to draft a report as he used to but remarked to Father Albera on Don
Bosco's address: "Don Bosco has an eloquence all his own. Yes, he
talks differently, but he always pleases." In his address Don Bosco
spoke first about Nice.
At Nice I found that our sisters, the Daughters of Mary, Help of Chris-
tians, have a new residence adjoining St. Pierre's Hospice, which has now

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
enough space to set up more workshops and a chapel. The new facilities have
enabled the Salesians to double their enrollment from one to two hundred.
That means that one hundred more boys are able to learn a trade along with
their academic studies and are taught to know and love God. This is most
consoling.
From Nice I went to La Navarre, near Toulon. There, as you know, we
have gathered abandoned orphan children of the countryside in an agricultur-
al school which has already done well and promises to do better. Last year all
they had there was a ramshackle residence which threatened to collapse any
day. Emergency repairs were badly needed. Funds were lacking, but we trust-
ed in God and blessed the first stone of a new, large building which can ac-
commodate more than a hundred and fifty boys. It is now finished, and
anyone who, like myself, has seen both the old as it was last year and the
new as it is today cannot help but marvel and thank the Lord, Who has in
such a visible manner cared for us.
Apart from Marseille, I still have to speak to you about our house in
Saint-Cyr. The dangers and seductions facing the young people of the coun-
tryside are, I would say, even greater for orphan girls. As a rule, they have to
migrate to the cities and there accept whatever work or service they can find.
They are devastated on one hand by their own lack of schooling and religion
and on the other by scandal, corruption and evil. Who can number the vic-
tims? Who can say how many of these unfortunate girls return to the homes
they have left? You can see for yourselves that we must combat these dan-
gers of perversion. And so we had to give thought to rural orphan girls, and
we did so. Our house at Saint-Cyr was started for this purpose. Some forty
girls are being cared for there and given schooling and proper upbringing.
They work the soil; at the same time they are receiving intellectual, religious
and moral training; they are learning what they need to know as girls and are
thus preparing for their future.
But this house, I am sorry to say, is hardly known since it is so far re-
moved from populated centers, and thus it does not enjoy the support of that
charity which causes our houses in Nice, La Navarre and Marseille to flour-
ish. We would like to double, yes, triple the number of the girls, but just now
we lack funds. However, we do hope soon to put up a new building there too.
Having declared war upon hell, we will not let ourselves be outdone in work
by the children of darkness.
There is not much for me to add about our St. Leo's Oratory in Marseille;
you can see for yourselves what has been done. The chapel having been fin-
ished and land purchased for a third building, we are now forced to add a
new wing to the house to shield us from the gaze of outsiders. The building
will be made ready for occupancy as soon as possible, and this will enable us
to raise the enrollment from the three hundred it is today to four hundred and

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more. For all of this, you understand, we need money, or else we will go into
debt. Do you know what this debt amounts to? One hundred thousand francs.
That was the first welcome I received from the superiors of this house when
they handed me a bill which included other debts amounting to just under
two hundred thousand francs. This is the reality facing us: we have to satisfy
our creditors, who are not content with just words. We have to come up with
the funds. One suggestion is to pray, but prayer must be accompanied by ac-
tion. Our creditors are not satisfied with prayers; neither are our students.
They eat bread, and lots of it, and no matter what we say or do to break them
of this habit, they want no part of it even for one day. They do not demand
delicacies, of course, but enough bread and soup to fill them. That's all they
want and that's what we must provide.
Someone may ask, "How are we going to wipe out such a huge debt?" In
Turin, not very long ago, we built a magnificent church whose final cost ran
to a little less than a million francs. Now, do you know how much cash we
had on hand when construction was begun? Eight soldi.16 That week, as we
agonized over how we were to pay the workers, I was called to the bedside of
a sick woman who, despairing of any more human remedies, decided to
place her full trust in God and in the intercession of Our Lady. I7 "Of course,"
I assured her, "Mary will help you, but you must do your share as well. First
and foremost, pray, and pray from your heart, reciting three Our Father's,
Hail Mary's and Glory Be's and one Hail, Holy Queen for nine days."
"I shall most willingly do that, and with the greatest devotion."
"But that is not enough," I replied. "You must do something in honor of
Our Lady, and you must aid me in the work I have begun. I am really at a
loss to provide the workers' wages this Saturday. You should take it upon
yourself to do that."
"I promise to do that too, if Our Lady will grant me the grace of rising
from my bed on Saturday. How much must I give?"
"This week I need one thousand lire."
"Fine. Come back on Saturday and you will have them."
I returned to her home the following Saturday afternoon and asked the
servant who answered my knock how her mistress was faring. "Oh, Father,"
came the answer, "she is completely cured and doing well! She got up and,
not content with walking about her room, went out to church."
"God be praised," I exclaimed. "Did she leave you anything for me?"
At that moment the lady herself came in and recounted her cure. She gave
me the sum she had promised and continued to help us in this holy enterprise
until it reached completion.
16See Vol. VII, p. 393. The so/do (singular) was a coin worth five cents in the decimal sys-
tem introduced after the French Revolution. [Editor]
17/bid., pp. 279f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This, my friends, was one of the many events which brought about the
Church of Mary, Help of Christians in Turin. Of the million francs it cost, a
good eight hundred thousand came from graces received through the inter-
cession of the Mother of God. That happened in Turin; I hope it will repeat
itself in Marseille for St. Leo's Oratory.
After giving due thanks to some persons, Don Bosco spoke of the
recent progress made in various areas and closed, saying, "Give, and
it shall be given to you!"Is
Taking the cue from this scriptural quotation, the bishop then en-
couraged the cooperators to join forces with Don Bosco-the instru-
ment of Divine Providence-and urged all his hearers to do good by
example and by giving. He ended his talk with a cute story. "There
was once a monastery in Africa," he said, "which owned nothing, and
yet the charity of the faithful supported both its monks and a goodly
number of the poor. With time the donations decreased to the extent
that the monastery fell into serious financial straits. The abbot was
worried and, not knowing how they could survive, turned to a col-
league of his-the superior of a religious community-and told him
of his troubles. The latter, deducing from his words that the
monastery, fearing bankruptcy, had begun gradually cutting back on
its alms to the poor and then completely dropping them, immediately
told him the reason of the loss of donations. In that monastery lived
two sisters, he said [with Latin names]. One was called Date [Give]
and the other Dabitur [It shall be given]. When Date was banished
from the monastery, her sister went also with her, leaving the monks
in dire poverty." The audience had a good laugh and drew the moral
that helping one's neighbor draws all sorts of blessings from God.
The funds Don Bosco collected in the two weeks which he spent in
Marseille gave St. Leo's Oratory some temporary, if insufficient, re-
lief. As he himself realized, the city was in a financial slump, which
made the generous donations of normal times impossible. In view of
this, he somewhat toned down his appeal to the people in the city and
looked elsewhere for needed funds.
ISL'Echo de Notre Dame de la Garde, April 8, 1883, reported the event as follows: "This in-
teresting account, narrated with engaging charm and fatherly trust by Don Bosco, deeply im-
pressed the audience grouped about the pulpit. The eager attention of the faithful to this holy
priest and the ever growing devotedness of the Catholics are, without doubt, the very best possi-
ble proof that the motivation, which has brought about this work and still spurs the faithful to ex-
pand it, is from God." [Author]

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In the meantime he had received concrete, tempting offers from
Lille and Barcelona. From comparing both situations Father Guiol
found reasons to encourage the ladies of the Marseille guild. "Divine
Providence," he asserted,19 "has always visibly shown itself in favor of
Don Bosco's work and through its continued protection verifies the
words of Pius IX, 'Don Bosco is an apostle, and I have the greatest
trust in him.' Indeed, one can sense in his houses and among the
homeless boys whom he has brought together an aura which emanates
from his holiness. The boys of St. Leo's Oratory, by their good, de-
vout conduct, are a veritable sermon, and many times, through the
parish's solemn ceremonies at which they serve, they have won back
for the oratory the good will of persons who had left it. Their whole-
someness has made those people appreciate the excellence of the
work and has been more effective than any advertising or exhortation
in bidding them to return."
A little incident which happened in the diocesan seminary gives us
an idea of the veneration in which Don Bosco was held in Marseille.
A wealthy and very generous benefactor whose son was a seminarian
wanted to surprise the lad by a visit from Don Bosco. Don Bosco
agreed to go. There they asked to see the rector, who, they were told,
was out. They asked for the vice-rector, who came, greeted them po-
litely, and condescendingly asked what he might do for them.
"We would like to see the Olive boy," the father replied.
"I'm sorry, but it's not possible. The seminarians are in school."
"But this is an exceptional request," Don Bosco remarked. "I am a
visitor from abroad and a friend of his, and I cannot come back."
"I'm sorry but this is a case where only the rector can make an ex-
ception. I can't take the responsibility on myself."
"Please do us this favor," Don Bosco answered. "I am very sure
your rector will approve."
"Excuse me, but I don't interpret my superior's mind. There's a
rule, and that's enough for me."
The tension between a polite request and an equally polite refusal
kept growing until Mr. Olive, losing his patience and somewhat
piqued, put an end to the argument by asking, "Do you know whom
you are talking to?"
19Minutes of the April 12, 1883, meeting. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Yes, I am talking to a priest-a worthy one, I would say, if for no
other reason than that he is in your company. But that is not sufficient
reason for me to break the rule."
"This is Don Bosco!" Mr. Olive fairly shouted.
"This is Don Bosco?" the vice-rector exclaimed, falling to his
knees and kissing his hand. Then he rushed to ring the bell, shouting,
"Don Bosco! Don Bosco!"
The bell and the vice-rector's shouts drew teachers and students out
into the halls, exclaiming, "Don Bosco! Don Bosco!"
They dashed headlong down the stairs and drew close to him, striv-
ing to grab and kiss his hand. It was a moving demonstration of en-
thusiasm.
In the meantime the rector appeared. He had the seminarians gather
in one of the halls and, escorting Don Bosco, asked him to address
them. Just what they were all expecting to hear is anybody's guess,
but Don Bosco, with all simplicity, began to ask them questions.
"How many of you are deacons?" he inquired.
"Many."
"And subdeacons ?"
"Many."
"Very well. Listen now to a basic truth. The day is not far off when
all of you will be priests. Do not forget what I am about to tell you. A
priest never goes to heaven or hell alone; with him go a large number
of souls who either have been saved by his ministry and good exam-
ple or have been lost by his neglect of duty and bad example. Keep
this well in mind." He then went on to corroborate his statement from
Church history.
In their hour of supreme anguish the Olive family found a measure
of relief in the comforting words of Don Bosco. Two of the Olive sons
were with the expeditionary force during the French campaign against
the Krumirs in Algeria.20 Their mother wrote to Don Bosco about it,
and he replied that neither son would be killed in that war. However, a
typhoid epidemic hit the army with heavy casualties, and one of her
boys died. Mrs. Olive wrote back to Don Bosco, reminding him of his
2°This Algerian campaign was decided upon as a reprisal to the incursions of the Krumirs on
March 30 and 31, 1881, in the Constantine region. France sent forty thousand troops there. The
campaign ended with the treaty of Cair-Said (May 12, 1881) which made Tunisia a protectorate
of France. [Author]

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37
prophetic word. He replied that he had visited the battlefield searching
through the bodies of the dead, but had not found her sons among
them. He reminded her that he had stated that they would not die in
battle. As for the second son, also hit by the epidemic, he assured her
that when he would go to Marseille and have dinner with the family,
that young man would be the lord of the feast, seated in the place of
honor. And so it was, affirms Father Lemoyne, who heard the account
directly from the father!21
This Olive family is not to be confused with the Olive family of our
Salesian missionary Father Louis Olive, who died in China in 1919.
He seems to have met Don Bosco in 1882 when he was sixteen. A
zealous woman cooperator introduced the Olive family to Don Bosco,
who accepted their invitation to dinner. He was immediately drawn to
the large family-thirteen children in all, boys and girls. After dinner
he had each one come to him for a kindly word. When Louis came up,
he looked at the boy intently and then, turning to the mother, said,
"This one will be for Don Bosco." Although he was his mother's dar-
ling, she, a profoundly Christian woman, was later to offer him to the
Lord through the hands of his faithful servant, Don Bosco.22
Mr. Olive's name became a household word at the Oratory because
of an imaginative idea of his. He visited the Oratory in 1883 and, hav-
ing been given the usual festive welcome tendered to outstanding
benefactors, he walked into the playground after dinner and told the
boys that on a day acceptable to Don Bosco he would provide half a
chicken for each one of them. He left, and on the long awaited day the
hunt was on for five hundred chickens. In Turin's main marketplace at
Porta Palazzo, poultry merchants would in the early hours of the
morning display on metal racks long lines of poultry, killed and
plucked the night before; at dawn hotel suppliers would rush for the
first buys. But that morning, to their surprise, there were no chickens
in sight, and all they heard from poultry sellers was that Don Bosco
had bought them all at a very early hour! In fact, our well-known
Brother [Joseph] Rossi, the Oratory's [purveyor and] cook, who was
well acquainted with the buying habits of the hotel suppliers, had
21While in Marseille, Father Lemoyne saw the young man when he returned from Africa,
not yet fully recovered from his illness. This was some time before Don Bosco attended that din-
ner. The family reunion took place in 1882 or 1883. [Author]
22 V. Chantier, Un missionaire salesien. Le Pere Ludovic Olive (Nice: Ecole professionelle
salesienne Don Bosco, 1931). [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
beaten them to their quarry. We can readily imagine all the bantering
that went on, as well as the squabbling between suppliers and favored
merchants. And that is how it happened that on that day all of Porta
Palazzo's chickens were stewing away in the Oratory's kitchen.
We have three other events of an extraordinary nature to recount,
though one of them occurred in 1882.23 The evening before the
Salesian cooperators' conference, Don Bosco met again two persons,
a mother and son, who had deliberately come to our house in
Marseille to thank Mary, Help of Christians from the fullness of their
hearts. A year before, on February 11, the woman had brought her son
to Don Bosco. He was afflicted with a malignancy affecting the left
eye which the doctors had judged incurable, saying that the eye had to
be removed. Don Bosco urged both mother and son to put their total
confidence in Mary, Help of Christians, and he gave the boy Our
Lady's blessing. They had not long to wait for a cure; within just three
days the eye was restored to its normal condition, and by the feast of
the Ascension the sight was fully restored. They gave thanks to Our
Lady and handed Don Bosco a generous offering.
The second event began on the very morning of the conference.
From Bern, Switzerland, Don Bosco received a telegram dated April
29, from the Countess of Aure, informing him that her husband was
suffering severely from pneumonia complicated by inflammation of
the meninx. She was asking that he and his good boys pray that her
husband might have at least some relief from his pain. The following
morning a second telegram informed him that the man's condition
was critical and most insistently begged for prayers. Don Bosco lost
no time in having everyone pray for him that day. The next morning a
third and final telegram arrived, stating very simply: il est sauf [he is
doing fine]. The miraculous cure was permanent.
The third event had to do with Don Bosco's visit to Avignon. The
Almaric family had a daughter there who had been ill for three
months, and she too had then been given up by the doctors. Her par-
ents hastened to Marseille to beg Don Bosco to come to their home
and give her his blessing. Since he had already planned to stop over in
Avignon, he promised to satisfy their desire. The afflicted parents im-
mediately returned home, their hearts comforted.
23Father Rua mentions the first two in his second circular letter to the provincials, dated
April 5. [Author]

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A letter [of Don Bosco] to Miss Claire Louvet would upset the en-
tire chronology of this itinerary if we were to accept its assigned date
of March 2 [1883], for that would assume that Don Bosco was already
in Marseille by that day. However, the minutes of the ladies' guild [of
St. Leo's Oratory] make it absolutely clear that Don Bosco did not get
to Marseille before the 16th. Hence we have to suppose that the digit
"2" of the letter's date is missing another cipher and should probably
read March 22.24 The timetable which he outlined in this letter he later
modified during his journey.
Don Bosco, then, left Marseille for Avignon on Monday evening,
April 2, with his secretary, Father De Barruel. Luckily they were able
to take an express train which got them to the historic city of the
popes in just two hours. The news of his coming attracted a large
crowd to the railroad station, where it waited for him outside the exit.
However, to be rescued from the crush of such a vast gathering, he
was whisked away through the adjacent cafe and put into a coach,
which took off at a rapid clip. Realizing what had happened, the
crowd ran after the coach. "It was funny but equally touching," writes
Father De Barruel, "to see such a unique demonstration of enthusiasm
and loving veneration."2s
Don Bosco was taken to Mr. Michael Bent of Avignon, who ran a
large store of religious articles and church furnishings. Vast as it was,
the shop was jammed with people who had to push up against the
walls to allow Don Bosco to walk through and impart his blessing to
them.26 But over that multitude there reigned a silent and reverent
peacefulness which indicated its veneration for Don Bosco, something
of which he was totally unaware. Mr. Bent, noting Don Bosco's
frailty, kept at his side to shield him from the crowd, and so Don
Bosco called him his guardian angel, just as he called Mr. Bent's son,
24We may explain the date being March 2 and not March 22 as follows: At the top of the
page Don Bosco wrote in large characters "Oratoire S. Leon, Marseille" with the letters of the
last word being squeezed very tightly at the end of the slip of paper. Underneath "Marseille" he
wrote the date "2 Mars 83." In his anxiety to fit in all the letters of the address he probably for-
got to write the second 2. [Author]
25Father Rua's circular, already cited, and Father De Barruel's letter to Count Colle, Valence,
April 5, 1883. [Author]
26A young man, Joseph Fran~on, wrote to Don Bosco from Tarascon on May 30, when all
the newspapers were reporting Don Bosco's visit to Paris: "I am the youth who had been cured
by Our Lady of Lourdes, who was dressed in blue. My father and I had the honor of seeing you
and receiving your blessing at the store of Michael Bent in Avignon last April. You were also so
kind as to assure me of a remembrance in your Mass the next morning." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
his altar boy, enfant de choeur, because he served his Mass. However,
notwithstanding all these precautions, the crowd kept snipping away
at his cassock for souvenirs. Becoming aware of what was quietly go-
ing on, he good-humoredly remarked, "They are cutting up my cas-
sock; I hope they will get me a new one!" The owner immediately
sent his son William to get Don Bosco a new cassock, which was
ready for him before he left the store.
The following morning he celebrated Mass at the convent of the
Sisters of the Sacred Heart of Jesus, where one of the nuns was Father
De Barruel's sister. After Mass he found himself literally swamped by
ladies, all of whom were asking for his blessing and a personal word.
Later, acceding to the pastor's request, he agreed to speak at four that
afternoon in the mother church of St. Agricola, where, in 1371, Pope
Gregory XI had initiated the public liturgical cult of St. Joseph.
The church, very spacious indeed, was packed with people, "just
about as much as on Easter," as one newspaper put it.27 Another news-
paper ran the report of its Avignon correspondent:zs "We marveled not
only at the throngs of devotees who crowded about him for a word of
advice, a blessing or a souvenir, but also at the lovable simplicity,
cheerful humility and self-denial of this holy man who received and
blessed everyone, poor, little, sickly, as would have done a Francis de
Sales, a Vincent de Paul, or a venerable Cure of Ars." The same peri-
odical wrote of his conference: "Facing such an immense audience,
Don Bosco could not help but praise the city of the popes, which re-
mained faithful to the traditions of the past and profoundly Catholic,
adding that at that moment he wished he had the eloquence of
France's most illustrious orators, the likes of Fenelon, Bossuet and
Dupanloup. Then he went on to narrate the history of the Salesian or-
atories, apologizing with singular delicacy that he had to speak of
himself not out of pride, as he said, but merely to state facts as they
were. It is hard to describe the people's loving attention to his words,
at once so sincere, so apostolic and so wonderfully lucid: his Italian
accent and his foreign expressions did not in the least detract from his
message."
The next day he said Mass in the same church, and present at it was
a daughter of Mr. and Mrs. Almaric [Salesian cooperators]. When he
27Gazette du Midi, April 5, 1883. [Author]
28Semaine religieuse of Nice, April 22, 1883. [Author]

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41
had been to see the daughter the day before, she was doing very poor-
ly. Suffering from tuberculosis, she had been bedridden for three
months, and her doctors had given her at most fifteen days to live.
Don Bosco comforted her and asked the family to make the usual
novena, promising his own prayers and assuring them that she would
get well if it were God's will. The parents wanted their daughter her-
self to ask Don Bosco for a cure, but she, good girl that she was at
sixteen, brought herself to ask him merely to be able to attend his
Mass the next morning. Don Bosco assured her that she would.
The whole family prepared for the service. That evening they saw
Don Bosco again, who reaffirmed his word, adding that the girl would
also be able to receive Communion. However, he suggested that they
give her some nourishment at about three or four o'clock, a permis-
sion he had faculties to grant. Nevertheless, at about seven, when it
was time to go to church, the poor girl felt too exhausted to get up.
The others went to church and immediately told Don Bosco what had
happened. "Yes, yes," he unhesitatingly replied, "she will come."
Surprisingly, it was at that very moment that the sick girl told her sis-
ter, her tireless nurse, "I think I can make it to Mass." In fact, she
arose, dressed hurriedly, walked downstairs and left with her sister in
a coach. As they entered the church, a stir of surprise ran through the
congregation. The Mass had just begun. Showing no sign of fatigue,
she followed the Holy Sacrifice, received Communion, and, returning
home, stayed up for a few hours; they even took her out for a little
coach ride. The cure never came. Nevertheless she improved to the
point that she could be taken into the countryside. While there on May
24, she again attended Mass with her whole family in the parish
church some two miles away and had no problem receiving Com-
munion. With her was her father, the notary of Avignon, who had not
gone to Communion for many years. He too received the Eucharist.
This they recognized as a second grace.
A third grace was soon to come. For liturgical reasons the solemni-
ty of Mary, Help of Christians in 1883 was transferred to June 5. The
Almaric family conceived the idea of bringing the sick girl to Turin on
that day. Since the doctor whom they consulted resolutely opposed the
plan, they wrote to Don Bosco for his opinion. Don Bosco cabled
back that they should come without the least fear. She was accompa-
nied by her mother, sister and brother-in-law. "Poor child," lamented

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the doctor to one of her cousins, "they'll never bring her back home
alive!" Nevertheless, the trip went very smoothly. Don Bosco received
them most graciously and invited them to the festal dinner. They at-
tended the services devoutly and took their place at the banquet amid
a host of other guests, the girl always in their company. They finally
left with their hearts in trustful ease. However, a year later, on May
23, Mary, Help of Christians called Her devoted child to Herself. She
received all the sacraments and expired invoking Don Bosco's name.
"Though Don Bosco could not work the desired miracle," wrote her
elderly sister many years later,29 "he obtained for us some most valu-
able graces."
In the sacristy of the parish church Don Bosco stopped to look in-
tently at one altar boy and then told him, "You will become a priest."
He is now Canon Aurouze.
As the time for his departure drew closer, it became harder to drag
Don Bosco from the waves of people which kept surging in and out of
the sacristy.
"This is a flood," he was told.
"One more reason why we should get out of here," he replied.
It took a good twenty minutes to get Don Bosco from the sacristy
to the rectory, just a few steps away. The people waited for him in the
church plaza, but he left by a side door and was whisked off to the sta-
tion in a carriage. "This is the way that virtue and holiness even today
hold sway over the crowd," concluded the Avignon correspondent.
Don Bosco's next stop was Valence. There he was given an enthu-
siastic welcome by the people and was the guest of Mr. [Albert] Du
Boys. On April 6 a vast crowd flooded the Church of St. Apollinaire
to assist at his Mass. That evening he gave a brief conference to the Trin-
itarian Sisters in their convent. Returning home after eight o'clock, he
walked across the garden of the Sisters of St. Martha, which they had
illuminated for the occasion with Venetian flambeaux. There he was
greeted by the sisters and their students on their knees, asking for his
blessing. From Valence Don Bosco wrote to Count Colle: "In spite of
all my good will to write to you, this is the first opportunity I've had
to do so .... I always carry in my heart the sweet remembrance of your
graciousness, your attentions and the more than generous donations
29Report of February 12, 1931. [Author]

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you have lavished upon me so many times and more particularly dur-
ing the delightful days I had the honor to spend with you in Toulon.
You understand, my dear count, that what I say to you I mean also for
the countess, whom we may at this moment truthfully call the chari-
table mother of the Salesians."
From Valence he went on to Lyons, the third major stop of his
itinerary. An inspiring article in Eclair had built up the people's ex-
pectations before his arrival.30 The opening and closing statements of
the article read: "Within a few days the city of Lyons will have the
good fortune to host Don Bosco. Without a doubt this seat of France's
primates and center of so many marvelous undertakings will once
more gladly welcome the beloved and saintly priest whom all of Italy
has long revered as one of its finest and certainly brightest glories, and
whom France-ever an admirer of great accomplishments and of
heroes chosen by Providence as instruments of its mercy-is starting
to love and bless .... Soon the people of Lyons will hear the voice of
that saintly priest, a voice one simply cannot hear without being
deeply moved. Don Bosco will speak of his works with that sublime
simplicity which lends charm to his words and strikes the innermost
chords of the heart when he directs a warm appeal to the well-known
outstanding generosity of the faithful of Lyons. Charitable souls: you
will gladly hearken to his appeal, and we are sure that you will be hap-
py to contribute your generous donations to the support and growth of
the Salesian works, which are par excellence Christian and patriotic
works of sacrifice and love. Thus you will tell that good priest, Don
Bosco, that he will always find in this beloved land of France sincere
and true friends. Thus too you will be well deserving of both God and
the fatherland."
He spent ten days in Lyons, April 6 to April 16. Tokens of extraor-
dinary esteem in which he was held accompanied him throughout his
entire stay wherever he went. He could not freely move about; some-
one had always forcibly to break a passageway for him through the
multitude closing in upon him. Nor were some content with just see-
ing him; not a few kept trying to touch and talk with him. However,
he was not allowed to speak in any public church of the city. Cardinal
[Louis] Caverot attached too much importance to a letter he had re-
ceived from Archbishop Gastaldi, who, on learning of Don Bosco's
30See Appendix 6. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tour of France and of its purpose, had written to him and made allega-
tions apt to set him against the servant of God. Not so the eminent
Cardinal [Joseph] Guibert of Paris, who had received a similar letter,
and who, as we shall see, had no such prejudices. He told Don Bosco
of the letter and made his indignation known by arranging for him to
speak in one of Paris's most prominent churches.31
On this occasion also Don Bosco was the house guest of Mon-
signor [Louis] Guiol, brother of the pastor of St. Joseph's in Marseille
and rector of the Catholic University of Lyons. He was besieged by a
host of outstanding persons who begged him to obtain for them the fa-
vor of having Don Bosco at their homes for dinner, while others put
Father De Barruel's patience to the test by pestering him to arrange a
personal audience for them.
On a lofty height of Lyons stands the very popular shrine of Our
Lady of Fourviere. There Don Bosco addressed the people on Sunday
afternoon, April 8. Both church and plaza overflowed with people.
Attending him in the presbytery were, among others, Benedictine
Father [Joseph] Pothier, renowned scholar of Gregorian chant, and the
superior general of the Sulpicians. At the entrance of the church, Don
Bosco blessed a beggar woman who was most pitifully crippled. No
effect of the blessing was noticed then and there, but we came to
know from the Sisters of Charity that when she was home in her pa-
thetic little hovel, she cast off her crutches, was able to walk, and re-
gained the use of her arms.32 At the end of the service Don Bosco was
requested to appear at the rector's window and from there to impart
his blessing upon the crowd, if it was ever going to scatter.
At Fourviere on the morning of April 15, the feast of the Patronage
of St. Joseph, he paid a visit to the Religious of Our Lady of the
Retreat in the Cenacle, whose mission it is to afford women the finest
facilities for spiritual retreats. He arrived at about eleven. To give the
sisters time to gather, the superior took him to the sick room of
Mother De Fraix, who was seriously ill. They expected a miracle of
him, but he gave her his blessing and encouraged her, saying that his
blessing would stay with her till death. As he left the room he told the
superior that Mother De Fraix was indeed ready for paradise. He then
went down into the main hall, where he spoke a few words exhorting
31Summary of the Positio super virtutibus, No. III, Paragraphs 235-236. [Author]
32Letter of Father De Barruel to Count Colle. Moulins, April 17, 1883. [Author]

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the sisters to observe their rules faithfully and to form themselves into
so many saints for heaven. He closed with his blessing. He also im-
parted his blessing upon a group of retreatants. One of them was deaf
and begged for his prayers that she be granted a healing. He urged her
to have trust in the Blessed Virgin Mary and to pray fervently to Her
every day until August 15.
He was a guest of the cofoundress of the Religious of Our Lady of
the Retreat in the Cenacle, Mother Theresa Couderc, whose cause for
beatification has been introduced in Rome. She too was ill, and Don
Bosco gave her his blessing.33 Her sisters were hoping for some ex-
traordinary effect, but the good nun, commenting on that visit, used to
say, "After his visit I felt weaker than before. I had not asked the Lord
for healing, but only that I might receive all the graces attached to the
holy man's blessing." She kept repeating with firm conviction,"Oh,
yes, he is a saint!" The superior, writing about that meeting, re-
marked, "There is nothing more enchanting than to have seen those
two holy persons recommend themselves to each other's prayers."
It was announced that Don Bosco would say Mass on Tuesday in
the Church of St. Francis de Sales. As usual, the church was packed,
so much so that the sacristy doors had to be barricaded lest he be
smothered by the crowd.
On April 11 he accepted an affectionate, pressing invitation to din-
ner at the seminarians' summer residence, where two hundred of them
had gathered with their superiors and other prominent guests. How
cordial was the reception given him by the rector, staff and seminari-
ans! They all had dinner together in a large hall. Toward the end of the
meal, according to their insistent requests, he addressed a few words
of advice and encouragement to the students, which they listened to
with religious devotion and punctuated with enthusiastic applause.
There was in Lyons a boys' home called Our Lady of the Guil-
lotiere, staffed by zealous clergy and laity who, drawing their inspira-
tion from Salesian undertakings, had been working for several months
to consolidate a new venture called The Apprentices' Trade School.
The promoters of the work naturally felt that a visit from Don Bosco
would further bless their enterprise, nor could Don Bosco omit show-
33While we are correcting these page proofs (May 12, 1935), Rome is proclaiming the de-
cree of the heroism of her virtues. [Author] She was canonized in 1970. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing his fullest agreement for a project so much in harmony with his
own mission.
Father Boisard, originator and director of the project, had spent one
month at the Oratory in 1882 before undertaking the task. He had de-
sired to become a Salesian but, with Don Bosco's advice, returned
home to work on his own. A perfectionist by nature, he could not con-
ceive of a vocational school without the very latest technical equip-
ment. Don Bosco, instead, preferred to begin with whatever he had on
hand and later bring his work to fulfillment step by step. "I have
toured your workshops," he told Don Bosco in the first days of his
stay, "but I think they are somewhat lacking in technical equipment."
"You're right," replied Don Bosco. "Note, however, that we have no
hired help and that our confreres have not yet been fully trained. You
may do better; give it a try in Lyons." Try, indeed, the good priest did,
but his workshops languished, while Don Bosco's kept strengthening
and progressing steadily. For Don Bosco, perfection was a point of ar-
rival; for Father Boisard, it was a point of departure.
Two things, however, struck him during his stay at the Oratory-
the preventive system and the spirit of piety. He returned home en-
lightened and encouraged, so much so that on the 15th of the follow-
ing October he opened his first workshop with twelve young artisans.
At the public reception tendered to Don Bosco he recounted the story
of his new endeavor. "We are just at the beginning," he said in closing,
"but the work will grow because its organization and character are
those which I saw in full bloom in Turin. In describing this venture of
Lyons, I speak as a pupil. What it should be and what it will become
with God's grace and the support of the people of Lyons, the expert
himself will now tell us."
In "colorful language"34 and, as one witness still living has ex-
pressed it, in "halting French" Don Bosco inspired all to concur in de-
veloping a work which he felt was in some way placed under his
patronage. He unfolded a twofold theme: the first, religious, that chil-
dren are God's delight; the second, social, that unruly youths will pro-
duce an unruly society. Having drawn practical conclusions from
these two premises, he asked: "Do you know where we are to find the
salvation of society?" He paused for a moment and then continued,
"The salvation of society, my dear friends, is in your pockets. The
34£cho de Fourviere, April 12, 1883. [Author]

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youngsters cared for by the boys' home and by The Apprentices'
Trade School stand in need of your support. If you back down now
and leave these youngsters to fall victims to anarchist ideals, the bene-
fits you withhold from them today will one day return as they demand
them from you, no longer begging with hat in hand, but putting a
knife to your throats, and then with your goods they may also take
your lives." His closing words were: "The charity of Lyons's people,
which extends to Turin's institutions, cannot neglect Lyons's own
works. I wish to leave here with the hope that a venture so well begun
will continue to expand, that it will lack neither the protection of the
good people nor the blessing of God." In a brief interview with a
newspaper reporter he explained what he meant by "good people."
"These are works," he said, "which not only Catholics must support
with a united front but also people who have at heart the morals of the
young. Philanthropists must not be less involved than Christians in
this matter. It is the only way we can prepare a better future for our
society."
It had not been easy to wrest permission for this meeting from the
cardinal archbishop. "All they will think of is themselves," he had re-
marked with a touch of irony, convinced that Don Bosco and his
Salesians were only interested in diverting funds to their work.
However, he finally yielded to the insistence of others with the
promise that Don Bosco would be permitted to speak only of the
Lyons project. In all truth, Don Bosco did emphatically stress the
needs of this undertaking to his listeners, going so far as to state, "If
you will not support this venture, you will have to pay for it later on.
Works of this nature are needed to balance society." His appeal
brought in eight hundred and fifty francs for the running of the trade
school.
When asked a short time ago about the impression made on him by
Don Bosco, the present Canon Boisard replied: "There are two: one of
goodness and simplicity, the other of unalterable calm. He never gave
any hint that he was in a hurry. During my month's stay in Turin, I al-
ways saw before me a man of utter calm, one who acted unhurriedly,
as though he were unaware of anyone else but the person he was
speaking with."
More than anything else, one reason kept him in Lyons so long: his
desire once more to plead the cause of his missions before the central
committees of Lyons's two well-known organizations, the Society for

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Propagation of the Faith and the Holy Childhood Association.
Obtaining a hearing, he demonstrated to the members the urgent need
of providing means to foster the growth of the Patagonian missions,
stating that without their help he would be in grave straits and would
have to look for some kind of expediency so as not to withdraw from
that field of mission apostolate. It was his firm intent, he stated, to go
forward at all costs. He told them he was considering setting up fund-
raising centers in France, but had not as yet done so lest he create an-
tagonism, something he would consider extremely regrettable. Was it
not evidently more suitable and effective to have a single center for all
the foreign missions which would collect funds for the spread of the
faith? The Society for the Propagation of the Faith, he continued, was
too venerable and effective a work in Lyons for him to compete with
and divert funds from. Still, if the Society did not hasten to his aid,
what other recourse did he have but to set up centers in France and
Italy and elsewhere to obtain help? It was a matter of honor for himself
as superior of a religious congregation and for the Supreme Pontiff,
who had entrusted those missions to him. Above all, it was a matter of
saving souls who then and there were unable to obtain help elsewhere.
He did not intend, however, to precipitate a decision; he wanted to de-
liberate about it and would bide his time. In the case that he should be
forced to take that drastic step, he would not disclose whether or not
the Society for the Propagation of the Faith had contributed funds, but
he would have to tell the world that he had no other financial support
to advance his missions than his own resources, and they were in reali-
ty few, insufficient and already strained by his many other works. He
therefore asked the Society's committee to think about finding some
way they could assign his missions an adequate portion of the funds
they collected. The bottom line was, he said, that the Patagonian mis-
sions were entitled to the same evangelical charity given to all the oth-
er missions. The entire council agreed with Don Bosco's reasoning and
decided to give the matter their serious consideration.
Don Bosco was asked to address another group in Lyons. The revered
Monsignor Desgrands, president of the Geographical Society, in speak-
ing with Don Bosco, had been so astounded by the self-assurance and
grasp of details concerning Patagonia in his lecture that he invited Don
Bosco to share this information with the Society's members at its next
meeting. Despite the difficulty he experienced in presenting this kind of
material in French, he agreed to speak on Saturday, April 14.

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His renown as "the venerated healer"35 and an understandable cu-
riosity to hear what he had to say about a region as yet so wrapped in
mystery36 attracted quite a number of members and scholars. It turned
out to be not a formal address, stated the press, but a causerie, an off-
the-cuff exposition-original, pleasing, spirited and instructive. His
style, at once grave, cultured and delightful, gave the gathering a very
charming impromptu flavor. All had before them a map of Patagonia
while Don Bosco described in detail the flora and fauna, the geology
and mineral deposits, the lakes and rivers and inhabitants, to the utter
surprise of his listeners, who kept looking down at their maps and
then up again to stare at him in astonishment. When he finished his
talk, they asked him where he had researched such interesting facts,
but he limited himself to saying that all he had told them was pure
truth. The Society, we believe, took time to verify Don Bosco's state-
ments, because, as we shall see, it was not until 1886 that it commit-
ted itself by stating that his talk was not a flight of fancy. As a proof
of that commitment they had a gold medal especially struck for him in
appreciation for his contribution to the Geographical Society, as we
shall narrate in due time.
Sparse and fragmentary is the material we have about his private en-
counters. While visiting a noble family, he was asked by the lady of the
house to bless her maid, a girl of eighteen, whom she had taken in from
an orphanage. "She needs it," the lady explained. "She is an orphan."
Don Bosco blessed the girl and then said, "I shall pray for your un-
happy mother."
"Her mother?" questioned the lady. "Then you are not an orphan as
you claimed?" she asked the girl.
Hard pressed for the truth, the serving girl admitted that her mother
was alive, but that her background had been hushed up because her
mother had abandoned her family and begun leading a disreputable
life.37
Outstanding among the cooperators of Lyons in love for Don
Bosco was Count Jouffrey. How and when the friendship which
bound him to Don Bosco originated we do not know, but it is certain
35£cho de Fourviere, May 5, 1883. [Author]
36£clair, April 21, 1883. [Author]
37D'Espiney, Don Bosco, 11th edition. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that in 1883 Don Bosco was already addressing him as "my friend
Gustave." During his ten-day stay in Lyons Don Bosco had the count's
coach and cabman entirely at his disposal at any time of the day. One
morning he was returning after Mass from the tomb of St. Pothinus,
bishop and leader of the Martyrs of Lyons. The winding hill road was
blocked by crowds swarming about the carriage and forcing it to a
crawl. Don Bosco, turning this way and that, would listen, respond and
bless, but the carriage moved at a snail's pace. The coachman, not as
patient as his passenger, burst out in an expression that has since be-
come famous: "It's easier to chauffeur the devil than a saint!"
The horse and carriage that transported Don Bosco were not to
come to an undistinguished end. The horse, let out to pasture, died
and was buried on an estate of the count, but the carriage is still
around, preserved as a relic, and is proudly shown to all who visit the
hospitable home.38
Count Jouffrey's mother was ill. However, she never asked Don
Bosco for a cure, but rather offered her sufferings to the Lord for the
salvation of souls. It seems that Our Lady granted her prayer and did
not free her of her affliction, so that she might carry out her mission of
expiation and petition. We infer this from a touching letter sent her by
Don Bosco the following day through her son Gustave, who visited
Don Bosco in Turin and for several days stayed on as his receptionist.
Father Gourgont, pastor of St. Francis Church, took Don Bosco to
visit a woman who was very gravely ill. Her death would have been
ever so much more tragic in that she would leave three little children
orphans. Walking into her bedroom he said, "This illness is not unto
death." He then blessed her and told her to recite the Hail, Holy Queen
every day until August 15. It was precisely within that period that her
doctors declared her out of danger. Then, as Don Bosco was leaving,
he found the entire household, joined by many relatives, gathered in
the main hall to receive his blessing. Two nursemaids were carrying a
little baby each; one, named Andrew, nephew of the sick lady, was just
five months old. Don Bosco, standing on the doorstep about to leave,
turned back and, gesturing toward the child, said, "He shall be a great
servant of God and of the Church." He is today the Sulpician, Mon-
signor Andrew Jullien, auditor of the [Sacred Roman] Rota in Rome
and consultor to several other Roman congregations.
38Bulletin Salesien. August-September 1932. [Author]

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One day, going to say Mass in a little church whose name we do
not know, he had an encounter which reminded him of an event that
had occurred in Cannes several years before. As he entered the sac-
risty, a lad dressed in a cassock hastened toward him, jubilant and
anxious to meet him. "Who are you?" Don Bosco asked.
"I am your little John."
"Which John?"
"Your John-John Courtois. Have you forgotten that when I was ill
my parents had me brought to the railroad station in Cannes?"
"Ah, yes, now I do remember."
John was joined by his father and mother, who, weeping with joy,
had come to pay their respects to him.
One year, while he had been in Nice, this lad's parents had several
times written to ask him to come to Cannes to see their son, who, long
confined to bed, had been unable to take a step. However, Don Bosco
had then answered that he could not stop over at Cannes. But they did
not give up. Finding out the day and time his train would pull into
Cannes, they asked four men to go along with them and carry the boy
on a cot to the railway station. The station master gave them a hard
time and would not let them in. Finally, however, they brought the cot
into the station and placed it a few feet from the track. As the train
pulled in, they dashed from coach to coach, inquiring, "Is Don Bosco
here? Is Don Bosco here?" Don Bosco, unaware and sitting quietly in
a corner, on hearing his name called stepped into the aisle and replied,
"Yes, here I am. I am Don Bosco."
"Please, dear father, step off the train a moment."
"My ticket is for Marseille, and I cannot leave the train."
"Just for a second! Have you forgotten my son about whom I wrote
to you at Nice? Please come and bless him."
They led him to the boy's side. Don Bosco was nonplussed. After a
moment's hesitation he stepped up to the cot and asked the boy, "Who
are you? What's your name?"
"I'm John. Bless me, my Father," he feebly begged.
Don Bosco made the sign of the cross over him, recited a prayer
with him and blessed him. In the meantime the train was ready to pull
out of the station.
"Give me a kindly word," the boy asked.
Turning to him, Don Bosco replied, "What are you doing here?
Aren't you ashamed to have people bring you here like this? Get up!"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
He said these last words as he hurried to reach his coach and the
train was blowing its whistle. Before he sat down he saw the boy take
eight or ten steps toward him to thank him, and then he saw him no
more. Now, in the sacristy, he was looking upon him again.
Since then the boy had been well and apparently still was. Then on
December 10, 1885, Don Bosco received a letter asking him, among
other things, to pray for a young lad of Cannes named John Courtois.
Recalling the episode, Don Bosco narrated it to Father Lemoyne, who
preserved it for us.
Other details, especially concerning the spiritual emotions which
Don Bosco's presence aroused in people who approached him during
his stay in Lyons, we learn from letters written to him in those days, or
soon after his departure, which have survived the destruction befalling
so many other similar testimonies. From them we glean the following.
The count of Montravel badgers Don Bosco's secretary for a pri-
vate audience, certain that by hook or by crook he will wrest a bless-
ing from Don Bosco to obtain the cure of his little niece.
A Mrs. Crosier, who hosted Don Bosco at dinner on April L0, is
still thrilled four days after the event and is distressed at the thought
that she might not be able to see him again before his departure from
Lyons. Hence, she presents seven petitions which she would like him
to pray for, bringing back to life so many little incidents which hap-
pened between him and the people she mentions.
On April 14 Don Bosco celebrates Mass in the chapel of some sis-
ters, where Mr. and Mrs. Paturle have brought a daughter of theirs
who is suffering from rickets. They receive Communion at his hands
but, much to their disappointment, are unable to meet him personally.
The following day they entreat him to ask the Lord for their daugh-
ter's health and for an improvement in their business affairs.
Mrs. De Guestu, who has invited him to dinner through Monsignor
[Louis] Guiol, fears that her request might be denied; hence, she
personally implores him to grant her family that great consolation for
which she has been praying for days.
The superior of the Sisters of St. Joseph of Cluny, who had not
been able to satisfy her ardent longing to see him in Lyons, writes to
him now in Paris to commend herself and her sisters and pupils to his
prayers, confiding that they are all a source of concern to her. She
mentions the grave illness of one of her sisters whose loss would
bring both grief and harm to the community. She asks Don Bosco to

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53
pray for her and for all the sisters that they may faithfully appreciate
the gift of their vocation. The entire letter breathes a sense of confi-
dence and trust in Don Bosco.
Persons of all social classes mingle freely in this correspondence.
There is a certain Mrs. Goudin who sends him thirty-six francs which
she has collected and says she happily recalls having written to him in
Lyons and having received a reply. Then there is the count of
Montessus, who says he has read D'Espiney's book and is convinced
that by sending [Don Bosco], the great educator of modem youth, to
France, God has shown French parents that, despite the opposition
raging against Catholic schools, He has not forgotten them. A Mrs.
Dupont, who witnessed healings obtained by Don Bosco's prayers in
Lyons, confidently entrusts herself to his prayers that a young niece of
hers may recover the use of her limbs. We must not omit the letter of
an elderly serving maid who wrote to him on April 23: "I am only a
poor servant woman, now seventy-nine, and still in service. However,
I am so impressed by your works and by the good that you do, dear
Father, that I ask you kindly to accept one hundred francs of my life
savings. In exchange please pray that the Lord will grant me the grace
of a holy death. I commend to you also my family; I have ten grand-
children, all orphans."
On the day of his departure Don Bosco wrote to Father Albera:
Dear Father Albera:
Lyons, April 16, 1883
We are leaving for Paris, with a one day stop at Moulins.
You will receive from Mr. Diuros of Avignon five thousand francs, half of
which is for you, and the other half goes to St. Isidore or Saint-Cyr.
Our address in Paris: Countess de Combaud, Avenue de Messine 34.
Keep up your prayers. All is going smoothly. Greetings and thanks to our
friends and benefactors. God bless you all.
Your affectionate friend,
Fr. John Bosco
P.S. For my information, let me know if you get this by tomorrow.
He had a very brief stopover at Moulins; however, he again sent
some news to Count Colle, promising that his secretary would send a
more complete account later.
In those brief hours he found time to pay his respects to Bishop

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dreux Breze. However, when he got to the residence, his somewhat
shabby appearance and his faltering French gave the porter cause to
hesitate. It was not yet time for interviews with the bishop, he told Don
Bosco; besides, he had strict orders about that, and it was useless to in-
sist on seeing him. Furthermore, the bishop adhered rigidly to French
aristocratic etiquette, very much in keeping with his upbringing. Still,
Don Bosco's gentle humility in repeating his request induced the
porter to try, but the bishop's secretary was even more adamant in re-
fusing to convey the message. Nevertheless, hearing the porter describe
the visiting priest, he asked him to show him to the office.
The young secretary was immediately struck by the aura of holi-
ness which issued from his very person. Then, hearing him speaking
so humbly in his faulty French, he realized that the visitor was a priest
of rare goodness. "Well," he said, "this isn't easy to do, but I shall ask
His Excellency if he will see you."
Then, walking somewhat timidly toward the bishop's apartments,
he suddenly realized that, under the spell of the meeting, he had for-
gotten to ask the priest his name and position. No sooner did he hear
"Don Bosco" than he fell to his knees and asked for his blessing,
praising heaven for a meeting he considered a signal favor.
"His Excellency will be most pleased to see you," he continued.
"Please wait a moment while I go to tell him that you are here. There
are no interview hours for you, I can assure you."39
In fact, as soon as the bishop heard the name, he exclaimed, "Send
him up immediately."
We have no idea of what went on between Don Bosco and the bish-
op, but the secretary, who even in his old age loved to tell about this
meeting outside of audience hours, would add that the bishop had
been very profoundly touched and would often speak of Don Bosco
with lively satisfaction, esteeming it a great fortune that for a few mo-
ments he was in the presence of one whom all considered a saint.
After his brief stay at Moulins, Don Bosco went to Turlon-sur-
Allier, a small neighboring village, where he called on the countess of
Riberolles and her daughter, the marchioness of Poterat, at their cas-
tle. The two wealthy and charitable ladies, admirers and benefactress-
39Toe secretary was Canon Neny, who died as vicar general of the diocese. He passed on
this information to his friend, Father Giraud, presently dean of the cathedral chapter, who in turn
sent it to us through Miss De Rancourt of Montlw;:on (Moulins, October 18, 1933). [Author]

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es of Don Bosco, were waiting for him as a consoling angel in their
hour of family grief, for the marchioness was suffering from a lifelong
illness.4o He stayed there until April 18, saying Mass in the castle's
private chapel. The altar on which he celebrated the Divine Sacrifice
was later donated by the present owner, Mr. D' Ales, brother of the
scholarly Jesuit, Father [Ademaro] D' Ales, to the convent of the
Carmelite Sisters of Moulins, who set it in their chapel and dedicated
it to St. Therese of the Child Jesus, regarding it as a precious relic of
Don Bosco.
40She was the sister-in-law of Monsignor De Poterat, former director of the Oeuvre de
Jeunesse in Orleans, who later succeeded Monsignor De Segur as president of the Union des
Oeuvres Catholiques, a sort of federation anticipating present-day Catholic Action. In 1882 the
Union had donated twenty thousand francs to the Sacred Heart Church in Rome. [Author]

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CHAPTER 3
Death ofArchbishop Lawrence
Gastaldi: A Flashback
JT was Easter Sunday, March 25, 1883. The bells of Turin's
churches suddenly changed their joyous Alleluias into a somber death
toll. That morning, as people and clergy waited in the cathedral for
their archbishop to celebrate a Pontifical Mass, the sad news was
announced in a voice broken by grief: Archbishop Gastaldi is dead.
Throughout Holy Week the archbishop had presided at all the sacred
ceremonies in the cathedral. On Holy Saturday evening-was it with
some unknown foresight?-he visited the shrine of the Consolata [Our
Lady of Consolation] to bid farewell to Turin's Madonna, saying as he
entered his carriage, "Let us go to visit our dear Mother; let us go to place
ourselves under Her mantle. It is a comfort to live and die under Mary's
mantle." He remained a half hour in prayer and then, feeling faint, went
out into the fresh air. It was the symptom of his approaching end.
On Easter morning his secretaries, who were to escort him to the
cathedral, noting that he was rather late in coming out of his bedroom,
went in through a side door and found him lying on the floor, unable to
speak and mortally stricken. Canon [Thomas] Chiuso immediately
gave him the Last Sacraments. Shortly afterward the doctor declared
him beyond medical help. His ordinary confessor, Father [Felix]
Carpignano, superior of the Oratorians, who had meanwhile been sum-
moned, said the prayers for the dying and imparted the papal blessing.
Toward ten o'clock the archbishop breathed his last.
Vast crowds filed past the prelate's body lying in state in the chapel
of the archbishop's residence, and on the following Wednesday it was
brought to its final resting place after a very solemn funeral service.
Lawrence Gastaldi was born in the same year as Don Bosco [1815];
his father was a lawyer. Gifted in mind and memory, he was always a
56

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Death ofArchbishop Lawrence Castaldi: A Flashback
57
top student. Pursuing his priestly vocation, he received his doctorate in
theology at the age of twenty from the Royal University at Turin; at
twenty-three he became a member of the faculty of theology. His chosen
pursuits thereafter were fostering Hebrew studies, teaching moral theolo-
gy, preaching in various dioceses of Piedmont and steeping himself in
the philosophy of Antonio Rosmini.1 In 1841 he published a defense of
Rosminian philosophy against a certain self-named Eusebius Cristiano,
who combated it with extraordinary fury. In 1845 and 1846 he pub-
lished the works of two other theologians; they were the last volume of
[John Maria] Dettori's moral theology and Alasia's compendium of
moral theology,2 to which he added notes about references to the civil
code of King Charles Albert. Having been appointed canon of the col-
legiate church of the Most Holy Trinity, he zealously propounded the
concepts developed by Rosmini in his Le Cinque Piaghe della Chiesa
[The Five Wounds of the Church] before it was placed on the Index of
Forbidden Books in 1843.3 In 1850 he joined Rosmini's Institute of
Charity. After several months of novitiate at Stresa, during which he
applied himself to English, he was sent as a missionary and theology
professor to various schools of the institute in England.
In 1862, returning to Turin from Britain, he left the Institute of
Charity and became a canon of St. Lawrence Church. He resumed his
ministry of preaching, for which he was in great demand. It was during
this time that Don Bosco urged him to write four pamphlets of the
Letture Cattoliche [Catholic Readings] series: a life of the Cure of Ars,
a biography of Turin's priest and theologian Father [John Ignatius]
Vola, historic notes on the martyrs of the Theban Legion in Turin, and
a popular essay on papal power.
Pope Pius IX appointed him bishop of Saluzzo in the consistory of
March 27, 1867. During his four years of office he preached unceas-
ingly, visited all the parishes of the diocese, organized works of chari-
ty, and took personal charge of the young seminarians' formation. Urged
by Don Bosco, he highly distinguished himself during the Vatican
I Rosmini (1797-1855) was a renowned philosopher and writer. In 1828 he founded the
Institute of Charity, and he also served for a time as an advisor to Pope Pius IX. [Editor]
2Dettori (1773-1836) had been removed from his position at the University of Turin because
of the controversy sparked by his opinions on "Probabilism." He leaned heavily toward
Jansenism and Gallicanism. Alasia, too, who at that time followed the current, belonged to the
school of rigorism. [Author]
3Concerning Rosmini's philosophy see the Index of Volume XV under "Rosminian
Philosophy." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Council, as Lemoyne well describes in Volume IX of these memoirs.4
In 1871 he succeeded Archbishop [Alexander] Riccardi in the see of
St. Maximus, Turin, which he assumed on November 26. Here his ener-
getic work greatly increased. His top priorities were the discipline and
ongoing formation of the clergy and the education and training of the sem-
inarians. He summoned three diocesan synods. He was a tireless pro-
claimer of God's word. His pastoral letters, solid in content and smooth
in style, are still read with profit today. The people admired his burning
and disinterested zeal, sincerely mourning his sudden departure.
Being advised of the death, Don Bosco, who was in Paris, ordered a
solemn funeral service in the Church of Mary, Help of Christians, to
which the archbishop's relatives were invited. Very few of them came,
not even the young Countess Lorenzina Maze de la Roche, the arch-
bishop's niece who had always remained Don Bosco's friend. Perhaps
they felt that the Salesians viewed the archbishop's death as a triumph
for themselves or perhaps they feared that others might see it that way.
The plain truth is that the Salesians maintained absolute reserve. Proof
of this was given when La Stella Consolatrice printed an extended
obituary of the archbishop in its April 7 number, having first sent the
galley proofs to Father Bonetti for his review and timely modifications
if necessary; he did not allow himself even a single word of criticism.
After this biographical sketch, the readers who have followed our
narrative but do not know the origin of the ten-year-long controversy
between Archbishop Gastaldi and Don Bosco must feel more than ever
desirous to know what brought it about. All will be told in detail in the
tenth volume of these Biographical Memoirs, which has not yet been
published.s In the meantime, however, it is most important that we take
this occasion to describe at least summarily how and why the contro-
versy arose. Nor will it be without advantage to recall, at least in an
overall view, Don Bosco's comportment in the face of this constant
opposition.
Two facts are historically certain: Archbishop Gastaldi's nominations
to both the see of Saluzzo and that of Turin were proposed and recom-
mended by Don Bosco;6 second, the archbishop was very well aware of
this.7 Don Bosco saw Archbishop Gastaldi's presence in Turin as a god-
4See Index of Volume IX under "Gastaldi, Lawrence" and "Vatican Council I." [Editor]
5Volume X was published in 1939, whereas this volume was off the press in 1935. [Editor]
6See Vol. X, pp. 200, 309. [Editor]
7/bid., p. 203. [Editor]

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send. They were very close friends, and Don Bosco shared all his private
plans with him. When the time came for him to initiate proceedings for the
approval of his rules, he was convinced that the archbishop's favor would
greatly aid in bringing his enterprise to a happy conclusion. This, however,
was not the opinion of Bishop [Emilian] Manacorda of Fossano, who
would have preferred to see Bishop [James] Colli of Alessandria in Turin;s
neither was it the view of Pope Pius IX, who made no secret of this to Don
Bosco, as we have elsewhere recalled.9
Unfortunately Don Bosco's rosy vision soon faded away. In his very
first homily the archbishop hammered the point that his nomination had
been solely due to the unexpected intervention of Divine Providence,
untainted by any human favor.10 Those who knew him well immediate-
ly recognized in those words his intention of disclaiming any recom-
mendation on Don Bosco's part. It is a fact that in private conversations
he unequivocally made this point clear, repeating that he owed nothing
to Don Bosco and that it was the Holy Spirit who had chosen him to
direct the see of Turin. Oversensitive as regards his authority, he most
likely succumbed to malicious insinuations. Apart from this, his rela-
tions with Don Bosco went smoothly for the first few months.
The first signs of coldness began to appear in April 1872, when
Salesian candidates were presented to him for ordination. A tug-of-war
ensued which lasted until October 24, when Don Bosco received a let-
ter from the archbishop which began: "You know very well from long
experience how attached I am to the Salesian Congregation which you
have founded. I have seen it mushroom from a tiny seed and have
never neglected to favor it as circumstances warranted because I
judged it then, as now, a work inspired by God. You know too the pro-
tection I afforded this Congregation as bishop of Saluzzo in order to
win for it the assistance and approval of the Holy Apostolic See. Now
that Divine Providence has placed me in this archepiscopal see of
Turin, I shall very gladly continue helping you to achieve full approval
from the Vicar of Jesus Christ." We can imagine with what apprehen-
sion Don Bosco read this verbose and pointedly worded introduction.
After enunciating the principle that "good must be done the right way"
and stating that to attain this end he would even be able "to curb the
heart's affections," he came to the point.
SJbid., p. 200. [Editor]
9/bid., pp. 371f. [Editor]
IO/bid., pp. 124f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A rescript from the Sacred Congregation of Bishops and Regulars,
dated March 9, 1869, had given Don Bosco the faculty of issuing
dimissorial letters to candidates who had come to the Oratory before
the age of fourteen. In order to ascertain the date of the candidates'
actual admission into Don Bosco's house before their fourteenth year
and to verify their preparation for sacred orders, the archbishop
required the following information: "All students who are members of
your Congregation and wish to receive either tonsure or minor or
major orders must present themselves personally to me at least forty
days before the date of ordination; they are to bring with them a state-
ment, signed by you or your representative, stating the candidate's full
name and that of his father, his place of birth, the diocese where he was
born or belongs to under any title, his precise age and the year he
entered the Oratory of St. Francis de Sales, founded by you. A certifi-
cate is also needed stating how many years he devoted to the study of
Latin, other academic subjects and theology, the schools he attended,
and the day and year he took or renewed his triennial vows. In addi-
tion, each candidate is required to undergo an examination in at least
two entire treatises of theology, which are to be different for each ordi-
nation; likewise, he is to be tested in everything that concern the order
he is to receive, such as what pertains to the tonsure and the four minor
orders; the subdiaconate and clerical celibacy, the divine office, the
ecclestical title by which he will be ordained; the theology of the dia-
conate and, lastly, whatever regards the sacrifice of the holy Mass."
Don Bosco obediently submitted, but on the evening of November 8
the archbishop flatly rejected a list of ordinands presented to him by
Father Cagliero and threatened to write to the Holy See about the spirit
reigning among the Salesians.
This notice so hurt Don Bosco that he could not sleep the whole
night. The following morning he wrote the archbishop a letter of which
we quote the essential portion:
... As soon as Your Excellency became archbishop of Turin, you asked me,
while I was visiting you in your residence, how our Congregation was faring in
its relations with people in authority, particularly the clergy. My response was
that we had no difficulties with anyone, adding that only two clergymen,
whose names I mentioned, were causing us many problems and much unpleas-
antness, though they perhaps meant well. You immediately replied, "Be at
ease. These people are in minor positions, and their authority will always be

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tempered by that of the archbishop. Our first efforts will be to bring to a suc-
cessful conclusion the approval of the Salesian Congregation."
This was the state of things up to around April, when I began to detect some
umbrage at our request for ordinations; next came your refusal, the examina-
tion of our candidates and a letter from you detailing norms to be followed. We
promptly complied with everything, although no such a request ever came to
us from other dioceses. Finally, yesterday, for some unknown reason, our re-
quest for ordinations was rejected with the added threat of writing to Rome to
censure the spirit reigning among us. It may be that the person I charged with
this request did not observe the proprieties in speaking with you, but in that
case he should have been advised and corrected as his faults or merits warrant-
ed. It seems to me that this cannot be considered as indicative of the spirit of
our Congregation.
Having said this, I beg you to the best of my ability to state in writing or
verbally, personally or through others, what you find blameworthy in us, so
that we may know how we are to conduct ourselves and within what limits we
are to stay. Several times I have brought this to your attention, but you have
never come down to specifics. Now I ask you, please give thought to the fol-
lowing: first, writing to Rome will only be giving the enemies of good the
opportunity to exploit the dissension between poor Don Bosco and his arch-
bishop; it would be ruinous for our newborn Congregation, which is strug-
gling through many obstacles, one worse than the other. I would then be
required to give information and clarifications, whence will follow hard feel-
ings, troubles and, perhaps, even scandal. Nor would it be advantageous to
Your Excellency, for I am convinced that your good name is in many ways
linked to that of our Congregation. Second, we have always worked within
and for the diocese of Turin without ever requesting positions or stipends,
while we have always looked upon you and continue to see you as one whom
we very much revere. Third, if you will allow me to say what I feel, continu-
ing to act with others in this fashion will bring you to a point when you will
be feared by many, but loved by few ...
Don Bosco's long-standing trust in Archbishop Gastaldi had dictat-
ed the letter. However, the archbishop's prompt reply only made mat-
ters worse. He complained about the absence of a regular novitiate,
saying that was the reason why the members of the Congregation, with
very few exceptions, lacked the essential virtues of religious life, par-
ticularly humility; he also made it clear that he was against the exces-
sive exemptions of religious from the bishop's authority.
Though this reply did nothing to ease Don Bosco' s pain, he was
glad that at least it clearly spelled out some reasons for the prelate's

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
new attitude toward him. Don Bosco replied on November 23, primari-
ly addressing the novitiate and relating a conversation he had had with
Pope Pius IX on the eve of the Congregation's general approval. The
Holy Father had asked him then: "Can a religious congregation exist in
times, places and among people who want to suppress it? How can a
house of studies or a novitiate exist?"
Don Bosco had replied: "It is not my intent to found a religious
order for penitents or reformed souls who need to be trained in good
habits of living and piety. I intend to recruit young men as well as
adults of proven morals, morals that have been tested for several years,
before admitting them into our Congregation."
"How will you achieve that?" the Pope asked.
"As I have done up to now and hope to continue doing. We accept
only youths who have been educated and trained in our own houses,
boys chosen for the most part by their pastors, who have recognized
their virtue radiating through the realities of day-by-day living and
have recommended them to our schools. Two-thirds of these boys are
returned to their families, while the rest go through four, five and as
much as seven years of training in piety and study. Even then only a
few of these are admitted into the novitiate, notwithstanding this long
period of training. For example, this year one hundred and twenty boys
completed their secondary schooling; of these, one hundred and ten
donned the cassock, but only twenty of them remained in the Congre-
gation; the others were recommended to their bishops. Those who are
admitted to our Congregation must still spend two years in Turin,
where they have daily spiritual reading, meditation, a visit to the Most
Blessed Sacrament, examination of conscience, and a short talk given
to them in the evening by me, rarely by others; all of these practices
are performed in common. The aspirants have two special conferences
every week, and once a week there is a conference for all the members
of the Congregation."
"God bless you, my son," replied the Pope. "Continue the practices
you have described to me, and your Congregation will achieve its pur-
pose. If you run into problems, let me know and we will see how we
can overcome them."
Don Bosco's explanation was followed by the Decretum Laudis.
Obviously Pius IX shared Don Bosco's opinion: The novitiate existed
in fact if not in name.
In regard to the archbishop's second criticism Don Bosco wrote: "I

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would humbly and respectfully request Your Excellency to let me
know, not in a generic way but by name, those particular individuals
(lacking in humility and religious virtues) and I assure you that they
will be severely chided, and only once. This is a deception which must
be brought out into the open-a deception unknown to me until this
day, a deception unknown to you until last April. Up to that time you
saw, heard, read and, I dare say, made important decisions regarding
this house. Up to that time, both in writing and in private and public
statements, you have always acclaimed this house as a haven of salva-
tion for youth, teaching them true piety and virtue."
Up to now their relations, if not as cordial as they had once been,
continued at least privately and were leading up to a dialogue which,
Don Bosco hoped, would bring about a mutual understanding, but
some actions of the archbishop turned into contention what could and
should have remained an exchange of ideas between them.
In 1873 Don Bosco was about to begin proceedings for the definitive
approval of his Congregation. For this he needed the support of many
bishops, primarily that of his own ordinary. Archbishop Gastaldi wrote
a letter of commendation replete with praises but with particular recom-
mendations regarding the novitiate, admission to orders and canonical
exemption. Then he wrote to all the bishops of Piedmont and to other
bishops, expressing the hope that, if asked, they might issue an endorse-
ment of their own with four qualifications: that no member of the
Congregation be admitted to orders before perpetual profession; that the
rules of the novitiate be such as to form good religious, as was done by
the Jesuits; that all candidates to orders be required to take diocesan exam-
inations; that the diocesan bishops have the right to visit the Con-
gregation's churches and chapels. Once Don Bosco saw the drift taken
by the letters of commendation and was confidentially informed of the
archbishop's maneuvering with the bishops of Piedmont and Liguria, he
made it known that he was leaving matters as they were and would not
present his application to Rome. The archbishop, however, realizing
that Rome already knew Don Bosco's plans and foreseeing that this
sudden change would require an explanation, sent his letter of commen-
dation to Cardinal [Prospero] Caterini, prefect of the Congregation of
the Council, with a cover letter in which he emphasized, besides the
above concerns, the need that "philosophical, theological and other
studies be far more solid and serious."
All this happened in April 1873; in that same month other distaste-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ful situations arose, always in connection with the ordinations. On
April 20 the archbishop sent Cardinal [Joseph] Bizzarri a list of eight
concerns of his, each with a lengthy explanation. It was unfortunate that
his zeal was not matched by a better understanding of Don Bosco's
Congregation and more accurate information. Don Bosco found out
about this letter a year later, while he was in Rome. Thereupon he draft-
ed a memorandum which he sent in its final form on March 30 [1874]
to the cardinals of the commission for the approval of the rules. We
think we should insert this memorandum at this point.
Let it be stated by way of introduction that up to February 10, 1873,
Archbishop Gastaldi, presently archbishop of Turin, consistently professed
himself to be an ardent promoter and tireless cooperator of the Salesian
Institute. On that date he sent Father John Bosco to Rome with words of
warmest encouragement and with a Latin letter of commendation in which he
stated that he recognized the hand of God in the formation and preservation of
this Institute and, while lauding its founder to the skies, gave flattering praise
to this Institute for the good it had done and has continued to do.
Then in his letter of April 20 of the same year, 1873, he flatly contradicted
everything he had said in February, namely:
1. He denied that the rules of the Congregation had ever been approved by
his predecessors.
Response: Among the documents filed with the Congregation of Bishops
and Regulars is a decree of Archbishop [Louis] Fransoni, dated March 31,
1852, which approves the Institute of the [festive] oratories and appoints
Father John Bosco as its head, granting him all the faculties necessary and
helpful for the proper running of the same.
2. Neither Archbishop [Alexander] Riccardi nor he had ever been asked for
any approval.
Response: Though he is not clear whether an institute which has been
approved by a diocesan ordinary needs a further approval from his successors,
nevertheless the fact is that Father John Bosco did request Archbishop
Riccardi to confirm the above approval. He answered, as later did also
Archbishop Gastaldi several times, that when an institute has been approved
by the Holy See it does not need diocesan approval.
Nevertheless, wishing to help this Institute achieve stability, on his own ini-
tiative on December 25, 1872, Archbishop Gastaldi issued a decree confirm-
ing all the privileges and faculties granted by his predecessors, adding a few
new ones, among which were parochial rights.
3. A two-year novitiate, dedicated entirely to spirituality.
Response: This might have been practicable in former times, but it is no

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longer so in our present-day circumstances. It would mean the destruction of
the Salesian Institute because the civil government, being apprised of a novi-
tiate, would instantly dissolve it and scatter the novices. Furthermore, this
kind of novitiate would not be in accord with the Salesian constitutions, which
call for an active life for the members and maintain only those ascetical prac-
tices which are necessary to form and preserve a wholesome ecclesiastical
spirit. Such a novitiate would not be proper for us, because it would not allow
the novices to observe the constitutions according to the spirit of the
Congregation.
4. Some of the professed have already left and have caused complaints, etc.
Response: So far, only one member has left, Father Frederick Oreglia. He
entered our Congregation as a lay member and left it in order to enter the
Society of Jesus and pursue a career of studies. He did so and is presently car-
rying on a praiseworthy ministry.
5. This Congregation in no small measure upsets the ecclesiastical disci-
pline of the diocese.
Response: This is a gratuitous assertion. To the present date, the archbishop
cannot cite one single example to prove it.
6. Only too often some members make their religious profession, receive
Holy Orders under the title of common life, and then leave, etc.
Response: This is a groundless assertion. So far nobody has left the Sale-
sian Congregation.
7. A member of his diocese (Saluzzo), left the Salesian Congregation as
soon as he was ordained in it.
Response: There is not the least shade of truth in this allegation. The priest
to whom he is referring, whom he alludes to also in later letters and whom he
would like to cite in proof of his assertion, was never a member of the
Salesian Congregation. He was ordained for the diocese by Archbishop
Gastaldi without a letter of recommendation and against the advice of Father
John Bosco, to whom he had been sent by the ordinary and in whose house he
had pursued his studies and lived free of charge.
8. Clerics who had been dismissed from the seminary and had been accept-
ed into the Salesian Congregation were sent to other houses and other dioces-
es, where they were ordained, and then they re-entered the diocese of Turin.
Response: Not a single case of this kind has taken place. Should it happen
in the future, it is always the prerogative of the ordinary to accept them into
his diocese or reject them, as he is free to do with any individual who leaves a
religious community.
9. It is worth bearing in mind that, should the recommended conditions be
enforced, the Salesian Congregation, lacking as it does all material means, would
have to shut down its houses and suspend all catechetical activities, since it
would no longer have either catechists or teachers. Indeed, it would cease to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
be a moral body in the eyes of the state, and its members would immediately
be dispersed. That would be the death of the Congregation.
10. Please note also that the present archbishop [of Turin] has never regis-
tered the slightest displeasure, nor has he ever made any observation to either
the members or the superior of the Salesian Congregation. However, whenev-
er he wished to point out a cleric of learning and outstanding virtue, he always
singled out a Salesian student.
11. The allegations made in the letter of April 20, 1873, have been repeated
later in different words in three other secret letters sent to the Congregation of
Bishops and Regulars; they always vaguely allude to happenings which have
nothing to do with the members of the Salesian Congregation.
12. As a rectification of that letter and in defense of the truth, I believe it to
be most opportune that this memorandum be attached to it.
Fr. John Bosco
We now return to April 1873. The ordination issue had an unexpect-
ed epilogue. In May Father [Thomas] Chiuso, writing for the archbish-
op, notified Don Bosco that no Salesian would be admitted to orders
until he testified that two ex-seminarians of the archdiocese were no
longer living in a Salesian house and until he promised that he would
never again accept them or any other ex-seminarian of Turin without
the chancery's written consent. This signaled an escalation of obstacles
which gave Don Bosco no end of concern. Where would it all end?
How could he ever hope to have his constitutions approved with a
problem of this kind blocking him? Lest he send too hasty a response,
he withdrew to the Salesian school at Borgo San Martino for three
days of spiritual retreat, after which he opened his heart to the arch-
bishop, writing as though he were standing at God's judgment seat.
You have sent me word-he wrote-that you will no longer admit any of
our clerics to sacred orders unless I dismiss from our houses cleric B ... , who
left us two weeks ago, and cleric R ... In addition you demand a sworn state-
ment from me that I will no langer accept into our Congregation anyone who
may have once belonged to the Turin clergy.
Since you cite no reasons, I believe I may offer the following considerations.
If these clerics have been dismissed from the seminary, what is wrong with
their retiring to a religious house to think over their situation or to get ready for
examinations or to learn a trade by which somehow to earn their daily bread?
Just because they have lost their vocation, must these clerics become outcasts and
abandon themselves to a pitiful future?

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It seems to me that it would be better to help them settle down in a situa-
tion where they can function and meet their needs. This has been and still is
the policy followed by the bishops with whom we have ties. Perhaps the
objection may arise that they should first ask permission, so as to preclude any
problems. But the answer to that objection is that requiring them to seek per-
mission is too weighty a burden for them and for our Congregation, or at least
for the religious house they apply to. Since this condition has not been
appended to your approval, the superior is not authorized to add it. The fact is
that we have repeatedly requested this permission but have gotten nowhere. In
these situations please consider that if these ex-seminarians are told that, by
the archbishop's orders, they may not be admitted to any house of ours and, if
there, must be dismissed, you will turn their families and friends against you.
This will be all the more likely if any of them happen to be already enrolled in
courses or have started learning a trade.
Your directive, which I believe I have no right to follow, would erect a wall
between the Salesian Congregation and the clergy of the archdiocese, to
whose good it is particularly dedicated and for which it has labored well
beyond thirty years. If, however, there should exist some ecclesiastical pre-
scription in this regard with which I am not acquainted, I will promptly and
totally submit to it.
As for all the clerics who have applied to you for ordination, I realize that
you must reject those whom you find unworthy. However, if they are worthy,
might it not be by way of reprisal or for reasons totally unrelated to them that
you reject them and thus deprive this Congregation, the Church, and your own
diocese of priests, of whom there is such a need?
I would think that this Congregation, which labors for this diocese with not
the least self-interest, and which from 1848 to this very day has supplied no
less than two-thirds of its clergy, deserves some consideration. This is all the
more so because if a seminarian or even a priest were to come to the Oratory,
he would only be changing residence and would always continue to be work-
ing in and for the diocese of Turin.
As a matter of fact, in the three instances when Your Excellency decided
not to admit some of our clerics to holy orders, you did nothing else but cut
back on the number of priests working in this diocese.
Having said this, I wish that Your Excellency would be deeply convinced
that both you and I are watched by people who in subtle ways are trying to
snatch at something to blast, namely that the archbishop has broken ties also
with poor Don Bosco. In this regard you know very well that just a few days
ago I made not insignificant sacrifices to prevent the publication of certain
slanderous articles.
I further wish to let you know that certain papers which were supposed to
be locked up in government offices are now circulating around Turin. They

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
are clear proof that if Canon Gastaldi became bishop of Saluzzo it was at the
proposal of Don Bosco. If Bishop Gastaldi became archbishop of Turin, it
was also at the proposal of Don Bosco. There are even memos mentioning the
obstacles that had to be surmounted in this regard. These papers also state the
reasons why I stood by you-among them the great good you had done to our
houses and to our Congregation.
It is common knowledge that by keeping our unity we can do each other
much good and that the evil-minded would gloat over a split between us.
Now you might ask: What does Don Bosco want? Total submission to and
full accord with my ecclesiastical superior. I ask no more than what our Holy
Father said and what you yourself often repeated while bishop of Saluzzo. "In
these trying times of ours," you said, "a newborn congregation needs all the
leniency compatible with the bishops' authority and, should difficulties arise,
all possible help in deed and counsel."
My sole desire in writing this letter is to tell you what can serve as a norm
for both of us and redound to God's glory. Nevertheless, should an inoppor-
tune word have escaped my lips, I humbly ask your forgiveness ...
Unfortunately, however, regaining the archbishop's good graces had
become forever impossible, and new approaches had to be found; the
friendly style of personal correspondence had to give way to the for-
malities of officialism. Therefore, two weeks later, he met the twofold
requirement which the chancery had set.
[Turin] May 29, 1873
Always glad to be able to second the wishes of His Excellency the Most
Reverend Archbishop of Turin, I willingly declare:
1. I shall never receive as a cleric into any house of the Salesian Congre-
gation any former seminarian of this archdiocese, unless he has already been
accepted in any house of this Congregation before his fourteenth birthday, in
accord with the papal decree of March 1, 1870, or unless he enters in order to
learn a trade.
2. To date this has been our policy. Absolutely no exception will be made
without the permission or consent of the archdiocesan chancery.
3. Believing that I am faithfully interpreting the directive of His
Excellency, I intend that this statement be read in the light of the reservations
and limits set by the sacred canons established to safeguard the freedom of
religious vocations.
4. Any further clarifications shall be made most readily at the first
expressed wish of my ecclesiastical superior, whose counsels I shall always
treasure.
Father John Bosco

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Not even this declaration sufficed. The statement invoking the
sacred canons which protect the freedom of religious vocations irked
the archbishop, who rejected the entire statement. This constituted an
open declaration of war.
We stop here. We have said enough to clarify the origins of these
strifes whose growth our readers have had the opportunity to see in the
preceding volumes. A more detailed and more documented account
will be found in Volume X, which to date [1935] has not been pub-
lished. On July 2, 1873, the conversation having touched upon this
implacable dissension, Don Bosco stated from the depth of his sereni-
ty: "This too will pass. Initially this struggle grieved me because I did
not know the reason, but now the Pope has drawn up guidelines for me
to follow. I let things ride and say nothing."
We who yearn to fathom our saintly founder's life think it quite
proper to search for the causes which brought about such a reversal in
the relations between these two great men whom God had set up as
luminaries in His Church. On this subject the apostolic process pro-
vides a vast amount of material supplied by reliable witnesses who saw
what had occurred and who heard the opinions of those who had died
before the time of the inquiry. The best thing we can do is to glean
every bit of information available, organize it and then present it to our
readers in a concise, lucid way, with nothing held back.
Foremost is the witnesses' overall conviction that Don Bosco was
not in the least to blame for the deplorable harassment. In support of
this, we cite the testimony of one sole person, the young Countess Maze
de la Roche, Archbishop Gastaldi's niece, who was as devoted to Don
Bosco as she was to her uncle! Asked by the ecclesiastical court
whether there was any reason to suppose or believe that Don Bosco had
caused the controversy, she replied: "I am fully convinced that Don
Bosco gave no cause for this dissension, for I have always known him
to be opposed to any quarrel and keen to avoid it even at the cost of sac-
rifice. Furthermore, I state that in all his conversations with my mother
and myself in this regard he made it quite clear how intensely these tri-
als grieved him."
Therefore, summing up the reasons alleged by the witnesses and
reducing them for the sake of clarity to a few essentials, we find that
some originated from the archbishop's temperament and frame of
mind, while others arose from the spirit reigning in his household and
his chancery.

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As for his natural temperament, an obituary which appeared imme-
diately after his death and which was inspired by the deepest reverence
for his memoryI I makes mention of his "rigid stance," adding that
throughout his missionary stay in England "he did not soften his dispo-
sition in a land where amiability was a must for leading that flock back
to the fold it had once abandoned." That in all reality he was an impul-
sive man, impetuous, easily angered and given to caustic language was
common knowledge to all who knew him. Such extremes were due to
his nervous disposition and to a liver ailment from which he suffered.
Impelled by his nature, he would sometimes, as witnesses have testified,
exceed proper limits and then, lest he compromise his episcopal dignity,
would not back down. This certainly is one of the main factors we must
look into as a cause of the actions he took.
Another factor was his mental attitude. He received his intellectual
formation from the University of Turin at a time when it was imbued
with Jansenism and Gallicanism. This gave rise to his paltry regard for
the moral theology of St. Alphonsus Liguori and his exaggerated opin-
ion of his episcopal jurisdiction. The first of these caused him to issue
excessive, wrong or upsetting diocesan disciplinary rules and to have
recourse to real but incredible measures. The second made him imperi-
ous, meddling and intolerant of anyone who, while respecting his dig-
nity, did not show himself amenable to his every wish. Hence it was
that, with no authorization from Rome, he wanted to meddle in the
internal running of the Salesian Congregation, which had already been
approved by the Holy See, and demanded that it submit to his orders.
Besides, the very autonomy of the Salesian Congregation was a thorn
in his side from the very beginning of his episcopacy in Turin. "I have
here a diocese within a diocese," he wrote to the Sacred Congregation
of Bishops and Regulars on August 26, 1877. "Don Bosco diminishes
and assails the authority of the archbishop of Turin and is causing a
split within the clergy."
Given these several factors, there was no earthly hope that once the
contention set in, it could easily be stopped or minimized. This was the
assertion of Bishop [Joseph Francis] Re of Alba, 12 who knew what it
was all about. "In explaining the duration of such hard feelings between
these two men, both moved by good intentions," he stated, "I believe it
I ILa Stella Consolatrice, Nos. 13 and 14. [Authorl
12Processicolo, p. 137. [Author]

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timely to recall that the archbishop had, along with other fine qualities,
a somewhat exaggerated view of his own authority and of his own
knowledge. In addition, he had an impetuous character which made him
jump at quick decisions, from which he found it difficult to withdraw
because of his fear of undermining the prestige of his authority."
His philosophical leanings also shaped his frame of mind and crys-
tallized in him particular attitudes. He professed himself a convinced
Rosminian and acted like one.13 In those years Rosminianism was a
burning issue, and Catholics debated it with real acrimony. Archbishop
Gastaldi's aversion for Don Bosco and the Salesian Congregation
became acute when he saw that not only did their constitutions impose
St. Thomas Aquinas upon the Salesians as their master in their priestly
studies, but that, furthermore, their courses exclusively employed text-
books conforming to his traditional interpretation.
A question immediately arises. If this was the man's character and
his mental disposition, was Don Bosco the only one to feel their
effect? No. Others also had their share, although not to the extent expe-
rienced by Don Bosco.
It is a known fact that, because of a difference of opinion in theologi-
cal matters, the archbishop dismissed [from the seminary faculty] the
learned moral theologian Father [John Baptist] Bertagna, later auxiliary
bishop to Cardinal [Cajetan] Alimonda [of Turin]. Further he also
removed from the directorship of the Convitto Ecclesiastico Father
[Bartholomew] Roetti, later the vicar general of the same cardinal. He
also withdrew from nomination to Father Bertagna's chair the name of
Father [Augustine] Richelmy, the future cardinal archbishop of Turin,
and he dismissed Father [Joseph Francis] Re, the future bishop of Alba, from
teaching in the seminary, as well as Father Castrale, later bishop and
vicar general of Cardinal Richelmy. Somewhat less known is the fact
that because of a difference with Rosminian teachings he barred from his
archdiocese the dauntless journalist Father [Dominic] Tinetti of the dio-
cese of Ivrea, who later became director of L' Unita Cattolica, of which
he had been its first editor. The archbishop then made problems for Father
[James] Margotti, who, to get out of the hassle, ceded ownership of the
paper to his brother Stephen and even wrote a letter, resented by the arch-
13Qn October 18, 1879, he wrote an open letter to the Speirani Publishers, who had printed
Rosmini's works, in which he interpreted in favor of Rosminian teaching the papal encyclical
Aeterni Patris, which had appeared in August. That letter was immediately decried in writing by
Cardinal [Lawrence] Nina, then secretary of state. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bishop, to Father [Peter John] Bech,14 general of the Jesuits.is In matters
of canon law, also, he imposed on his priests countless canonical suspen-
sions. For questionable motives he filed so many complaints with the
Roman Congregations that Father Rua stated in the apostolic process that
he knew that on one occasion, when Cardinal [Louis] Oreglia was visit-
ing his native Piedmont, he was charged by Pius IX to recommend to the
archbishop to treat his clergy with greater clemency.16
The milieu, as we have said, was also one of the causes of all these
troubles. Impassioned insinuations, half truths or downright malicious
lies made by some who shared his table or held chancery posts kept
daily inflaming the archbishop's resentment. During her deposition
Countess Maze de la Roche would at times appropriately quote various
entries from her diary. For example, after Don Bosco had once been
refused an audience with the archbishop, she wrote: "How they once
loved each other! Why has my uncle changed so? Ah, whoever took it
upon himself to cause this discord must certainly be stricken with great
remorse. Why does he not recant his statements, which have no shade
of truth?" To the ecclesiastical judges she remarked, "Having many
times been invited to dinner by my uncle, I often heard his secretary
either make sarcastic quips about Valdocco, or call them 'those people
down there!' " As for the chancery staff, let it suffice to say that its fis-
cal lawyer was once styled by a cardinal "an instrument worthy of his
employer." 11
We will not cover up certain side issues which may tone down our
judgments upon these well-known facts. It may be that from his arrival
in Turin as archbishop, Gastaldi feared it might be said that, having
been appointed to the archdiocese of Turin through Don Bosco's influ-
ence, he would let Don Bosco sway him in his administration. Perhaps
he may also have feared that Don Bosco would endeavor to draw to his
Congregation many young students and plentiful charitable donations,
to the detriment of his own diocesan seminary. Finally, some individu-
al rulings which he issued may well have been due to the fact that
canonical legislation was not as clearly defined then as now in certain
matters.
14Mispelled "Beckis" in the Italian edition. [Editor]
15July 28, 1880. [Author]
16Summarium super virtutibus, No. ill, Paragraph 695. [Author]
l 7Letter of Cardinal [Lawrence] Nina to Don Bosco, December 25, 1881. [Author]

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Cardinal Cagliero, who had first-hand knowledge of the events,
almost unwittingly summarized in a few words all the principal
sources of the conflict in the closing statements of his testimony in the
apostolic process. "It seems to me," he stated, "that their differences
arose from petty jealousy and from feared or presumed abuses against
diocesan authority-something that can easily happen between a
newly rising congregation and a bishop who reluctantly sees it placed
outside his jurisdiction, especially if he has a hasty and strong tempera-
ment, a somewhat precarious health condition and a circle of spirited
but narrow-minded counselors whom he allows to sway him."18
It seems that the Lord, who permitted those ten years of tribulation,
also took care to forewarn His servant in good time. For as soon as the
rift began opening up, He sent him an enigmatic dream whose full
understanding would supply the key to the complex series of events to
follow. Don Bosco dreamt that there was a heavy downpour of rain
during which some urgency or other made it necessary for him to go
into town. As he drew near the archbishop's residence he saw-strange
to recount-the archbishop himself, vested in full pontifical regalia,
stride out of the house. Hurrying over to him, he cried out, "Your
Excellency, look at the storm you are going out in! Can't you see
there's not a soul outside? Please listen to me, go back into the house."
"It is not your duty to come and counsel me," was the curt response.
"I shall go about my own business and you about yours." And he
pushed Don Bosco aside.
However, hardly had he gone a few steps when he slipped and fell
into a puddle, soaking and muddying his vestments. Five times Don
Bosco went up to him and begged him to have regard for his dignity
and return home, but all in vain. Prayers and pleas went unheeded. As
the archbishop stubbornly continued making his way, he fell a second,
third, fourth and fifth time. When he arose the last time, he was unrec-
ognizable; his entire person had become one with the mud that encrust-
ed him from head to foot. He made one more final effort and fell, not
to rise again.
We may well believe that Don Bosco, accustomed as he was by long
experience to read the future in the symbolism of dreams, from then on
looked with deepest compassion upon the relentless unfolding of
I8Summarium super virtutibus, No. III, Paragraph 695. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
irritating circumstances and, while fearing the final tragedy, took heart
and would not sway from the line of conduct which he had set for him-
self and which we shall now describe.
First of all, he was most careful not to fuel gossip by publicizing the
rather frequent unpleasant incidents. Unless there were serious rea-
sons, he said not a word. The apostolic process is quite clear about
that. Testifying for her mother and for herself, Countess Maze de la
Roche stated: "He let us in on these painful incidents only so that, by
knowing all the facts, we might find some way of using our kindly ser-
vices to soften the unfortunate misunderstandings .... As far as I know,
I am convinced that Don Bosco never opened his heart about these
matters to other outsiders, and when he spoke of them to us he would
say: 'I speak to you because I know with whom I am talking, and I
know that you will use the information only to help.' "
Second, he exercised self-control so as to couple his personal hurt
with resignation. And in certain instances patience was costly. He once
told Countess Maze de la Roche how he had been refused an audience.
She in tum recorded her reaction and his words in her diary thus: "How
resigned he was, but how afflicted in spirit! I felt most moved to hear
these words issue from his lips: 'Yes, I have all the will to be strong, to
take heart in adversity, but when trouble is heaped upon trouble the
poor stomach can't stand it anymore and cramps up!' Never in my life
did I see Don Bosco's countenance alter, but that time, as he spoke, his
face alternately became pale and flushed." The witnesses are unanimous
in testifying that never did they detect in his language the slightest indi-
cation of resentment because of all these adversities. Father [John
Baptist] Anfossi, who had close associates among Turin's clergy and
was well aware of what was happening, came to know of Don Bosco's
afflictions, and time and again he would go to bring him comfort.
However. he soon realized from Don Bosco's constantly pleasant man-
ner that not only did he have no need of comfort, but he knew how to
instill into the comforter sentiments of peace and trust in God.
Don Bosco in tum found it useful to confide to Father Anfossi, who
kept in close touch with clerical circles, certain particulars, so that, as
the occasion arose, he might set the record straight. One time, he told
Father Anfossi that he had been summoned to the archbishop's resi-
dence for a meeting in which he felt that an open exchange between
them had smoothed over all their differences. In fact, the archbishop

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Death ofArchbishop Lawrence Castaldi: A Flashback
75
called in his household and asked Don Bosco to bless them. However,
hardly had he dismissed them than, seemingly having second thoughts,
he once again heaped accusations against Don Bosco. The latter, with
customary calm, tried to disprove them, but to no avail. The archbishop
harshly retorted, "Get out!" and turned his back on him. Don Bosco was
deeply hurt as his secretary took him by the arm and led him out of the
room. After recounting this to Father Anfossi, Don Bosco exclaimed,
"How can anyone seriously and effectively deal with a man who so easi-
ly changes his mind?"
Don Bosco was so deeply concerned about these painful happenings
because he worried about grave matters affecting his Congregation
rather than himself. One day he remarked to Father Anfossi: "If it were
not for the Congregation, I would prefer to move to Rome or to any
other city in order to avoid these hurts, but I feel that it is God's will
that the Congregation sink its roots here."
He no less regretted the fact that troubles of this kind kept him from
doing all the good he wanted to do. To a confidant of his he remarked:
"The devil foresaw the good that might have been accomplished if
Archbishop Gastaldi had continued to befriend us, but the evil spirit
has sown weeds in the field. The archbishop keeps tabs on all our
doings and gives us no end of trouble, but this too will pass. We shall
continue going forward in silence without ever retaliating against him.
But I only regret the amount of time which he makes us waste and
which we could use for the benefit of souls."
Another point on which the witnesses agree is the affirmation that,
notwithstanding the antagonism which a very high-placed Roman
prelatel9 characterized as systematic, Don Bosco never neglected to
love, respect and, as much as possible, help his archbishop. Countess
Maze de la Roche testified: "Whenever this topic came up, Don Bosco
mentioned only the bare facts, so much so that sometimes we were not
sure what he was referring to and were forced to ask him. But in every-
thing he spoke so respectfully and charitably of the archbishop that we
were edified."
The witnesses were not the only ones to speak thus of Don Bosco;
others who could not attend the apostolic proceedings wrote in the
19Letter of Archbishop [Angelo] Vitelleschi, secretary of the Congregation of Bishops and
Regulars, to Don Bosco, January 5, 1875. [Author]

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76
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
same vein. Precious is the written testimony of Father Felix Giordano,
superior of the Oblates of the Virgin Mary at Nice: "I learned about the
conflict when, passing through Turin, I spoke familiarly with the arch-
bishop, having many years before been a classmate of his. Well, I can
say that never in my life have I been as stunned as when I saw how
unalterably unruffled my friend Don Bosco was. In fact, after another
conversation with him, I left so edified that before returning to Nice I
wrote a very lengthy letter to the archbishop, telling him of the pleas-
ant impressions Don Bosco had left in me."20
Letters of this kind, written to urge Archbishop Gastaldi to leave Don
Bosco in peace, were not few. Father [Dominic] Franchetti is in posses-
sion of the originals.21 One letter, dated August 1873 and written by
Bishop [Peter] De Gaudenzi [of Vigevano], bears the following testimo-
ny: "I am positive that Don Bosco, whom I know you so revere and
esteem, is ready to endure anything rather than be wanting in respect
and reverence for his archbishop."
Additional evidence of Don Bosco's walking the path of righteous-
ness is to be found in the supernatural gifts which never ceased to
shine forth in him during the time of his greatest afflictions. One reply
of his in this regard is very telling.
When finally Cardinal [Cajetan] Alimonda's appointment to the see
of Turin cast an aura of peace upon the Oratory, Father [Paul] Albera,22
desirous to know what Don Bosco thought of Our Lady's frequent
intervention in his life, asked him about it. He paused a moment in
thought and then replied, "Everyone was against Don Bosco. Our Lady
had to help him."
We will end this account with Cardinal [John] Cagliero's words,
which concluded one of his extensive testimonies: "In closing I main-
tain that it was not without divine intent that Don Bosco found, for the
refinement of his own holiness, opposition in the one man he had
hoped would be his most trustworthy and strongest protector, and this
precisely during the most glorious and fruitful period of his apostolate.
This cross which the Lord placed upon his shoulders made him lose a
great part of his most precious time in nothing else but a humble and
20Letter to Father Rua, March 25, 1888. [Author]
21See Vol. XV, pp. xviiif. [Editor]
22See Appendix I. [Editor]

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Death ofArchbishop Lawrence Gastaldi: A Flashback
77
dutiful self-defense. Still, it never drew from his heart a word of
lament, impatience, anger or justified resentment. He bore his cross
strongly, serenely, humbly, without even once losing inner peace, with-
out ever being drawn away from working assiduously for the consoli-
dation and spread of his Congregation with cheerfulness of spirit, with
that intimate, unalterable union with God which is the trait of the
saints."23
23Processicolo, p. 97. [Author]

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CHAPTER 4
Paris Welcomes Don Bosco
DON Bosco was no stranger to Paris, nor did he enter the
city unexpectedly. His lengthy dealings with Father Roussel 1 to take
over the latter's work in Auteuil had made his name well known in cir-
cles, both clerical and lay, that were involved in philanthropic enterpris-
es, of which the great city had a large number. So-called "fund-raising
rallies" cited this Turinese priest's work for poor and abandoned youth
as an incentive and a model, all the more so since his foundations in
France kept drawing greater and greater attention from Paris' good-
hearted citizens and the Catholic press. In addition, his contact with the
Paris community which regularly wintered in Nice and along the
Riviera had won him some valuable friends, many of whom, moved to
admiration for his virtue and his enterprises, were looking forward to
having him in their capital. Through their influence the biography by
Dr. [Charles] D'Espiney of Nice had reached and circulated through the
aristocracy; a straightforward, spirited account of the most salient
points of his life, it made its readers anxious to meet such an extraordi-
nary man face to face. Hence, no sooner was it known that he was actu-
ally to be in their midst than Paris' noble families strove with each
other to be his host, meanwhile spreading the happy news among their
many relatives and acquaintances. No one, however, could have possi-
bly foreseen or even imagined a tiny fraction of what actually occurred;
its account will take up a considerable part of this volume.2
I Founder of an orphanage for young workers in the Auteuil quarter of Paris. See Vol. XIII, p.
565. [Editor]
2The principal sources of our account are as follows: (1) contemporary newspapers; (2)
some one hundred letters written to Don Bosco or to his secretary which, fortunately, have sur-
vived; (3) a terse diary, with very wide gaps, of the evening audiences held from April 18 to
May 21; (4) two booklets printed in Paris: Leon Aubineau, Dom Bosco, sa biographie, ses oeu-
78

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Paris Welcomes Don Bosco
79
It was about six in the evening of Wednesday, April 18 [1883], when,
accompanied by Father [Camillus] De Barruel, Don Bosco stepped
from his train at the Lyons station in Paris. A carriage was waiting for
him; it drove him through the city's boulevards to the De Combaud resi-
dence on Messina Avenue. Countess De Combaud, an elderly, deeply
Christian lady, was very thrilled to be his host. We first met her in our
narrative when we spoke of the future bishop Anthony Malan and his
extraordinary vocation.3 She had seen Don Bosco at La Navarre, near
which she had her villa, during his last visit there and had then arranged
with him for his coming trip to Paris. She placed an entire apartment,
separated from the rest of the house, at his disposal and assigned ade-
quate personnel to serve him, omitting nothing that might make him
feel perfectly at home.
It soon became very clear how appropriate was Don Bosco's choice
of a secretary. Father De Barruel, French to the core, came from a noble
family of the Dauphine region, had studied law and had headed a pre-
fecture cabinet during the presidency of Marshal [Maurice de] Mac-
Mahon. As a boy in the preparatory seminary founded by Bishop
[Felix-Antoine] Dupanloup at Chapelle Saint-Mesmin near Orleans, he
had been a classmate of Archbishop Camillus Siciliano Di Rende, then
apostolic nuncio to France. Well educated and experienced, Father De
Barruel was a real godsend to Don Bosco in that fashionable society.
Paris was enthralled by Don Bosco's visit. That says it all. Outstanding
cities are not usually overwhelmed by visitors, renowned though they
may be; Paris is perhaps the one city in the world least affected by a nov-
elty of this kind. Today [1934] Rome is its only rival. Personages of great
renown in the arts, sciences and politics or society leaders of the highest
ranks pass through the city every day, drawing at best a momentary
glance to themselves.
As the adage has it, "No one is touched by the usual." Contrariwise,
however, no sooner did word get out that Don Bosco was in Paris than
an endless, overwhelming surge of humanity centered upon him.
a vres et son sejour Paris [Don Bosco, His Life, His Works and His Stay in Paris] and Dom
a Bosco Paris, sa vie et ses oeuvres [Don Bosco in Paris, His Life and His Works], authored by a
former magistrate, edited by A. Josse, and published by Ressayre, 7th printing. The latter work
ran through three printings in less than a week. Both booklets appeared while Don Bosco was
still in Paris. Other sources will be cited as they occur: (5) some observations of Father Lemoyne
on information he received verbally; (6) more recent testimonies given by survivors who saw
and heard Don Bosco in Paris. [Author]
3See Volume XV, pp. 469f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Wherever he went, everyone wanted to see him, to hear him, to get near
him, to touch his garments. It was a daily general ovation, in no way pre-
pared or organized, but totally improvised, spontaneous, utterly amazing.
And this occurred even though there was nothing about his exterior
person to give him mastery over the crowds. The newspapers pointed out
his mediocre height, his hesitant step, his poor eyesight, his slow, weak
voice, his foreign accent and yet more foreign phrasing and the extreme
simplicity of his whole appearance. However, they also brought out his
exquisite kindness, his unalterable gentleness, his heroic patience; they
remarked how the halo of the healer which encircled his name in no way
affected his modesty, which made him stand out no more than the very
least of his Salesians. The unworldly wise, however, understood well the
secret of his powerful attraction; it was his holiness which, despite all at-
tempts that had been made to warp inmost popular sentiment, kept exert-
ing, even in a city like Paris, its endless fascination.
The surge of humanity we spoke of began the very next day. After
celebrating Mass for the Carmelite Sisters, Don Bosco immediately has-
tened that day to pay his respects to the archbishop, but he was away ad-
ministering confirmation. He met with his coadjutor, Bishop [Francis]
Richard [de la Vergne], who extended him a very warm welcome. Later
that day, however, he went back, and was received in a long and warm
audience by Cardinal [Joseph Hippolytus] Guibert. On returning home
he found a hundred people already waiting to see him.
This onrush of visitors, an indication of what was to follow every day
and evening, alarmed Countess De Combaud, who promptly took ap-
propriate measures to meet it. Not far from the Church of St. Mary
Magdalene, on Ville L'Eveque Street, there lived in the De Senislhac
residence a community of women who externally wore no sign of being
nuns but who actually formed a religious family. Its members belonged
to the aristocracy and each one was addressed as "Miss" rather than
"Sister."4 They were the Oblates of the Sacred Heart of Jesus, founded
in Montlu~on [in 1875] by Louise Therese de Montaignac de Chau-
4Toe people thought these women were nuns but, seeing no outward indication of this, they
asked them, in Don Bosco's hearing, "What order do you belong to?"
"To the order of good Christians."
"What kind of work do you do?"
"Caring for others like you."
"What charitable home is this?"
"This is the home of Miss Senislhac."
With responses like this they shied away from public curiosity. [Author]

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81
vance, whose cause of beatification has been introduced.5 A member of
the Senislhac family was the superior. Countess De Combaud ap-
proached her. As was obvious to all, Don Bosco, after celebrating Mass
wherever he might have been invited, would never be free to return
home before midday, and therefore the greatest flood of visitors would
crest in the afternoon hours. They agreed to share equally: every after-
noon at two Don Bosco would go to the Senislhac home and there give
evening audiences. For this purpose he was allotted a spacious, com-
fortable room on the second floor which was reached by a magnificent
stairway. A landing led to a small room which in tum opened into a
grand salon lit up by three front windows. From it one entered an an-
techamber which opened up into the library, where Don Bosco was to
give audiences.
It would help to know at this point Don Bosco's daily schedule while
in Paris. He rose at five and said his prayers; then he cleared out the re-
maining mail of the last evening delivery, a mountain of correspondence
that grew daily. After this he would go to celebrate Mass in whatever
church or chapel he was expected; there too he would afterward receive
people and continue seeing those who had been sent to him by
Countess De Combaud until it was time for him to lunch at the home of
one of the many hosts who daily kept pressuring him with invitations.
He tried to be back at the Senislhac residence by two, in time for his af-
ternoon and evening audiences, which lasted no less than six hours, re-
turning to the De Combaud home at about ten o'clock. There he would
spend a little time with his hosts, after which, retiring with his secretary
to his private quarters, he would look over the correspondence which
had been separated for him according to appropriate responses. Finally,
after his evening prayer, he would go to bed toward midnight.
The evening of April 20 gave Miss Senislhac's community a fairly
good idea of what was awaiting them in days to come. At two o'clock
their home was literally besieged, as people of all social circles begged
to see Don Bosco. The community, anxious to be the first to receive his
blessing, gathered about him in the library as soon as he entered. It had
been firmly agreed that his secretary would be the one personally to di-
rect the audiences, but, once he left Don Bosco with the community,
Father De Barruel slipped away, having other things to do. What a
predicament the poor ladies found themselves in! The first thing they
had to do was to shield Don Bosco from an onrush, and so Miss
sshe was beatified in 1990. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Jacquier stationed herself at the doorway between the grand salon and
the library, while Miss Bethford took her position at another doorway
which led from the library to the landing of the staircase and which was
to remain locked. Don Bosco could be reached only from the inside
stairwell. Here the stalwart doorkeeper firmly controlled the flow of vis-
itors according to the order of their arrival. Ladies and gentlemen of the
nobility packed the salon; among them was the princess of Trapani,
who with her daughter and some other ladies was complaining that for
two hours she had been waiting her tum, which never seemed to come,
and that she could not even force her way through the crowd to reach
the self-appointed doorkeeper and plead her cause. At last, by an ex-
change of notes she managed to contact her, and she was brought in
through a side door, hidden from public view, and thus saw Don Bosco.
She left thrilled with joy, profusely thanking the ladies who had relieved
her anxiety.
Six hours later the salon was still packed, because no sooner did some
leave than others took their place. Finally Don Bosco came out to impart
a general blessing to all. At that instant a massive surge toward him
threatened his safety. The long wait had set nerves on edge. Cries rang
out: "Father, my son has typhus ... Father, I have a tumor ... Father, my
son is driving me to despair ... Father, I have this and that trouble!"
Some others, taking advantage of the excitement, used scissors to snip
off pieces of his cassock as relics to cherish. When he finally left, his
bodyguards realized that they had been on their feet for eight hours.
But they learned from the experience. The following day, with the
rush repeating itself, all those who entered the salon had to sign their
name on a sheet of paper with a number; this gave the audience a feeling
of orderliness. The plan worked so well that it was followed from then
on. The ladies were helped by Countess De Caulaincourt, Countess
D' Andigne, and other noted Parisian ladies who, with great self-denial,
assumed the burden of keeping some semblance of order in holding back
a multitude which overflowed the salon, staircase and courtyard, waiting
impatiently hour upon hour but never breaking lines.
While in Paris, Don Bosco was no longer his own master. One
evening, having business to discuss with a gentleman, he had to steal
out of the house by a rear door since the main entrance on Messina
Avenue was blocked. Though he had not told a soul where he was go-
ing, once word got out, probably through an indiscretion of the coach-
man, his carriage was mobbed before it even reached its destination. He

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entered the home, only to find himself hemmed in on every side in the
lobby; some even knelt then and there to make their confession.
Suffocating in the crush, Don Bosco called to Father De Barruel for
help. "Tell all these people," he cried, "to get back into the antechamber
and come to me one at a time."
"Yes," answered the secretary, but then, losing heart, he ended up sit-
ting on a bench, thoroughly dazed.
"Father De Barruel," Don Bosco kept calling out, "do as I say," but it
was useless.
Who knows what would have happened but for the unexpected ap-
pearance of the marquis of Franqueville, who took Don Bosco into an
adjoining room and told him to wait a moment there. Then he shut the
door, returned to him by another entrance, and took him secretly to his
own home for dinner, while all continued to wait, convinced that he was
still in the house. They got to the marquis' home as the clock struck
eight, but there at the main entrance stood a carriage already waiting for
him. A family whose son was dying had come to beg Don Bosco for just
one visit, even for a single minute.6 Don Bosco obliged. He finally sat
down to his meal at eleven o'clock, taking only a bit of soup.
On May 3, after a conference at St. Clotilde's, Don Bosco began re-
ceiving people in the rear sacristy of the church, standing on a platform,
but the line never seemed to end. At a certain point he said to the mar-
quis of Franqueville, "It's impossible to please everyone. How can I
hold up? I'm exhausted. I will let everyone come, but they must express
only one thought. Let's agree on that." The marquis went out to set
down this condition to the people and then watched carefully to make
sure it was followed. Thus, each person passing by him made but one
request of him: "Pray for me ... My mother is sick and begs for your
prayers ... Please bless me ... May I have a medal? ... I have a way-
ward son ... Please pray to Our Lady that my business affairs may pros-
per ... " In this way he was able to meet some forty persons per minute,
giving each one a medal of Mary, Help of Christians.
This flow of people had already gone on for two hours when Don
Bosco asked the marquis, "Look out and see how many more there are."
The marquis did so and replied, "There are still five hundred." They
brought him a cup of coffee, which he sipped without interrupting the
6Toe dying boy's father was a millionaire. His note read: "Mr. Allardi, 32 Freidland Avenue,
has a young son who is dying, given up by all the doctors. He begs Don Bosco to come, if only
for a minute." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
audience. About an hour later he again asked the marquis, "How many
are still out there?" The marquis looked out and replied, "Probably a
thousand."
Don Bosco was totally exhausted. There had to be an end. The parish
priest came in to exchange a few brief words with him. Then the mar-
quis took him through a nearby entrance into the rectory and from there
he was driven home. When the restless crowd realized that he was no
longer in the room, they invaded the rectory, loudly demanding to know
where Don Bosco was. A riot was about to ensue when someone shout-
ed that he had gone to the home of Mr. Adolf Baudon, the president
general of the Conferences of St. Vincent de Paul, and called out his ad-
dress. Since not everyone heard the address clearly and those who came
from the opposite end of the city had no idea where it was, this was fol-
lowed by a storm of requests made to passersby, who then themselves
curiously lingered about, thus doubling the throng. Then came a wild
scattering of the crowd, as everyone rushed to get to Mr. Baudon's
home first. In time a rising tide of humanity surged upon it, forcing
their way into the portico and then clambering upon the stairs. Mr.
Baudon, frightened out of his wits, appeared at the window and asked
what was going on.
"We want to see Don Bosco!"
"He is not here."
"He is! They told us he is here in your house."
"Yes, I am expecting him. It will be my pleasure to have breakfast
with him, but he isn't here yet."
Just at that moment Don Bosco arrived. With God's help, he man-
aged to get out of that predicament too. He then entered the house and
went into the parlor, where he finally enjoyed a moment's rest.
One afternoon he was somewhat late in getting to the Senislhac
home. The entire area between the house and the Church of St. Mary
Magdalene, some two hundred and twenty yards away, was so tightly
packed with people that no traffic could move. He had to get out of his
carriage and force his way through the crowd. Since he was dressed in
French clerical garb with rabat and sash, no one recognized him. At one
moment, carried along by the crowd, he found himself wedged into a
doorway and then shoved into a backyard, from which he had a very
hard time getting out and continuing on his way. Finally reaching the
entrance of the house, he tried to get in, but could not make his way to
the first step.

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"Please," he asked politely, "let me through."
"No!" came the answers. "I am number fifteen." "I am number twenty."
"Well," he said after a moment, "if you won't let me pass, let me at
least sit on the top step and rest."
"No, no, we are ahead of you, and you are breaking in."
"But, good sirs, you had better know that, if I don't get in, you won't
be able to talk to Don Bosco, because I am Don Bosco."
They laughed in his face, and everyone around called him a liar.
There was nothing he could do, and so he had to turn around and ef-
fortlessly walk away. Freed of the crowd, he went to visit a family who
had long expected him in order to bless a sick person. Without the set-
back he would not have been able to comfort that poor man.
When Miss Senislhac, who, with her home jammed with people, had
been waiting and waiting for him, found out what had happened, she
was very upset, and so she called for police assistance. From then on
two city patrolmen would come and station themselves, one inside the
house and the other outside, so that the people would not block the ten-
ants who were trying, without luck, to get in or out of their apartments.
The city newspapers took notice of Paris' Italian visitor. Le Figaro,
L' Univers, La Gazette de France, La Clairon, La Liberte, Le Pelerin,
La France Illustree of Father Roussel and other periodicals did not just
bid him welcome but gave him lengthy coverage, citing him as "a man
of God," "the nineteenth-century healer" and "Italy's Vincent de Paul."
The provinces reiterated the message. In Paris reporters dogged his
footsteps. Later, at the proper place and time, we will give an account of
their articles. Just now we shall quote excerpts of two articles describ-
ing Paris' general enthusiasm for Don Bosco, omitting the biographical
notes culled mainly from D'Espiney's [Dom Bosco] to give the readers
some idea of the man of the day. Our first quote is from L' Univers of
May 5 [1883], signed by [Leon] Aubineau, a veteran newsman and
keen observer.
Paris is agog at the excitement being stirred up at its very heart by a humble
priest of the diocese of Turin, whose appearance is not the kind that would
draw the world's attention. He is of humble stock and is modest in bearing. In a
dense crowd his voice can hardly be heard. His step is faulty and his vision
weak. Why do the crowds rush to him? ... The only concern in the capital
these days is to see and get near Don Bosco.
"Where is he?"
"What is he doing?"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Two weeks ago his name was scarcely known, apart from some charitable
groups. People had a general notion of the works linked to his name: institu-
tions for abandoned young people whose numbers are growing and spreading
out everywhere. A booklet, too, which one can hardly read without smiling,
had brought to the attention of devout souls his marvelous works, their devel-
opment and success. Not much more than this was known. Hence many are to-
day bewildered by the unexpected enthusiasm stirred up by a name which not
so long ago they had hardly ever heard.
Paris' acclaim is well nigh unanimous, and the irresistible attraction which
excites the populace has something of the miraculous about it. It supplies an
answer, unwitting if you will, yet direct and determined, against the boasts of
atheism raised on all sides, supposedly coming from the people. So many trib-
utes are being paid to this man of God: people want to look upon a man of faith
and of prayer. The biggest churches have proven too small to accommodate the
faithful who flock to hear Don Bosco's Mass, to pray with Don Bosco, to re-
ceive Don Bosco's blessing. They ask nothing else of him.
The multitudes we saw not so long ago crowding about the Cure of Ars
went to him to seek forgiveness of sins: people flocked from every part of the
world to this confessor in a humble parish, marooned amid the bogs and ponds
of Bresse. Nor does Don Bosco refuse to accept and listen to sinners ... but
Parisians know that the whirlwind sweeping him along allows him no time to
stop and hear confessions, and all the bustle surrounding this gentle and simple
priest has but one purpose: to obtain a blessing and a little prayer.
Everyone invokes that blessing upon a dire personal need or burden of sor-
row. The good priest listens to all, concerns himself with all, and invokes upon
all the protection of Mary Most Holy, the Help of Christians. He does not look
out for himself. He gives himself entirely to those who beg for his aid: he is
there for them, for their hurts, for their hopes. He consoles, blesses, encour-
ages. He pays no heed to the turmoil enveloping him but gives his undivided
attention to the person speaking to him; he listens to all and bids all to take
heart .
.. . I have not seen him in his own homes, in the midst of his priests, who,
formed by him, bring the richness of their priesthood to the poor souls of the
boys he rescues, but I have seen him in the midst of the crowds who, drawn by
his name, fall at his feet, kiss his hand and bow to receive his blessing. The
grandeur of such a triumph consists in the modesty of the person being hon-
ored. It is clearly obvious that he seeks nothing for himself, but directs all to
God and the Blessed Virgin. In himself he is a son of peasants who at fifteen
was still guiding the plow, and a son of peasants he remains, pretending to
nothing higher. He goes about doing good and sacrifices himself for all indis-
criminately, as it were, with no preference. They take hold of him, they lead
him about, and he lets them do it.

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... The demeanor of the Parisians is surprising. The crowds flocking to the
churches are imposing; the throngs about this man fill one with wonder.
Everywhere he goes, even in private homes, the masses follow him, precede
him, search for him, besiege him, and it is not only the simple people who rush
to him. I had a chance to see him once in a sacristy before Mass. After donning
the sacred vestments, with hands joined and eyes lowered, he started to walk
toward the altar, when many priests approached him one after the other and
whispered their requests into his ear. What are we to say of Don Bosco at the
altar? I was able to observe him from close by and I have seen his recollection
and prayerfulness.
The same day La Liberte ran a long article on him, beginning:
"Religious circles in Paris these days are talking about nothing but Don
Bosco, an Italian version of St. Vincent de Paul." Then follows an ac-
count of what the reporter observed at the De Combaud home:
His apartment is besieged; the churches where he goes to say Mass are
packed; when it is known that he will preach, a police detail is needed to keep
the crowd in order. Wherever people gather, you hear talk of extraordinary
things he did, and you hear over and over again, "The father . . . the saint." The
father and the saint are one and the same person, Don Bosco.
I, too, let me say it, wanted to meet a man whose beneficent life has merited
such attestations of reverence. With this in mind I went to Messina Avenue,
where Don Bosco enjoys the hospitality of a friendly family in a magnificent
private mansion. Numerous carriages lined the street by its entrance. A busy
flow of people kept going in and out of the courtyard. Many were pestering the
doorkeeper to list their names for an audience. The very huge lobby, crowded
with persons who had obtained an audience on that day, had not a single empty
seat. We ascended the stairway and were introduced into Don Bosco's reception
room. With such a throng waiting to see him, we barely had time to greet him.
He is a humble man, one would say almost timid, who speaks French with a
slight Italian accent.
Don Bosco passed the newsman on to Father De Barruel, who led
him to Father Rua, "a typical Italian," as the journalist described him,
who was busy going through the mail. "I have never seen such a pile of
letters corning in on one day," the newsman continued. "They formed a
huge pile on his desk, and under it was another great pile of opened en-
velopes. Father Rua was marking up those letters which called for a re-
sponse and heaping them into a stack in front of him. How many
letters! How many letters! And this did not include the registered mail."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It was especially to handle his mail-a delicate task to be sure-that,
toward the end of April,7 Don Bosco had summoned Father Rua to
Paris. Father De Barruel, helped though he was by volunteers, could not
keep up with it. On May 3 Father Rua wrote to the director of the
Oratory: "You can't possibly picture the mountain of mail waiting for
us to answer; we would need not three, but six or seven secretaries.
Luckily we have a fine religious coming in to lend us a hand." Also the
De Combaud children's governess and a few of the Oblate [Sisters of
the Sacred Heart of Jesus] helped lighten the load. Six times a day the
porter would come in with a sackful of mail.
The reporter of La Liberte plied Father Rua with questions to draw
some fresh, interesting tidbits of news with which to regale his readers,
but he did not get very far. Father Rua, never stopping his work, kept
opening letters, rapidly scanned their contents, jotted annotations, and
either set them aside or dropped them into a basket. Meanwhile he told
the reporter anecdotes of Don Bosco's life and details of his undertak-
ings. When the interviewer asked if it were true that Don Bosco healed
the sick, Father Rua and Father De Barruel both smiled, and the former
answered, "All he can do is to pray to God for them."s
We have a vivid and telling account, not meant for the public eye,
from the pen of a person of distinction who was very close to the
events, which witnesses to the fact that it was not just the common peo-
ple or puny minds that waxed enthusiastic. The account comes from
Mrs. Claudius Lavergne, wife of the man who spread in France the art
of stained glass, herself a renowned writer of children's books. On May
5 she wrote to a sister-in-law:9 "What a magnificent century is ours
when we consider the fruitfulness of the Church! Here is Don Bosco in
Paris, and you cannot possibly imagine the rush of Parisians to this sim-
ple priest. He is neither eloquent nor imposing in any way, but his is a
simplicity and a humility worthy of St. Vincent de Paul. He is supported
when walking because he is exhausted. Today he must go to Lille. On
7Jn Don Bosco's beatification process Father Rua stated that he arrived in Paris three days
after Don Bosco's conference in the Church of St. Mary Magdalene. Don Bosco spoke there on
April 29. [Author]
8D'Espiney's booklet, Dom Bosco, gives the following picture of Father Rua on page 61:
"Of medium height, pale, gaunt, eyes aglow, Father Rua is the typical Italian, distinguished and
suave. His voice is pleasant, his smile shrewd but softened by great kindness. He allowed us to
spend long hours with him, and we left charmed by that conversation, in which his trans-Alpine
humor blended with a profound grasp of the human heart. He is a dynamic man." [Author]
9Toe letter was published in the September 1921 issue of the Bulletin Salesien. [Author]

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his return he is due at the Ladies of Zion, where I hope to have him
bless my children, both the little ones and the grown-ups. If we were to
trust public rumors, his miracles would be numberless, but you know
well the Church's strictness in this regard, and we are not to believe all
that we hear. Nevertheless, even when we subtract nine-tenths of it, we
still have abundant reason to justify the enthusiastic welcomes they give
him. As for me, I have the greatest faith in his prayers, and I shall ask
him for everything that is dearest to me in this world.... This is the
event of the week and, since the visit of Pope Pius VII, Paris has never
seen such masses throng about a priest."
For the reader to have a fuller idea of the welcome Don Bosco was
given by Paris, we must add some of the more meaningful particulars.
Not a day passed without his receiving an invitation to dinner from
distinguished personages. Imitating his Divine Master also in this, he
accepted. When he was at table, all eyes were riveted upon him. Indeed,
some people not only sat him in a very conspicuous position in order to
enjoy seeing him, but even went so far as to use mirrors and glass parti-
tions to gaze at him without being noticed. Ordinarily he ate little, and
this made people exclaim, "Such a spirit of mortification!" One day he
was served choice ice cream. "You'll see-he won't take any," some of
those at table with him whispered to one another, "or he'll just take a
tiny sliver to mortify himself." But Don Bosco, having overheard them,
took a generous portion. "You see," they remarked, "he does that so
we'll think he is a glutton." He himself told us this incident and very
wisely drew a moral from it, saying, "See how this world reacts. If one
has its esteem, all he does is well taken, but if one is thought wicked,
the opposite happens." On this occasion there were even some who
would devoutly drain the last drops of wine from his glass and keep the
glass as a relic.
Many brought him religious articles to be blessed and even pens as
well. Some came with new pens for him to use so that they could then
keep them as relics.
His personal belongings were snatched and sold even at a great price.
One day a gentleman went to him with the request that he simply sign
fifty holy cards, and he did so. Two days later the same gentleman re-
turned with two thousand francs which he had gotten by selling the au-
tographs. Sometimes very poor persons would come and ask him to
sign similar holy pictures, which they would then sell for forty or fifty
francs apiece. He did this as his way of giving alms to the poor. One

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lady who had obtained an autograph of Don Bosco wrote to tell Father
De Barruel that it was her joy, so precious to her indeed that she was
now begging the secretary to get her another with a few added words
from Don Bosco, which she would then send to her brother, who was
anxious to possess such a treasure.10
This eagerness to obtain his autograph was further fed by the news
that a sick man in Chambery had placed on his chest a holy picture of
Mary, Help of Christians with Don Bosco's signature underneath it and
had instantly been cured.
What shall we say of the medals? He gave them out with great aban-
don. The very first morning after his arrival in Paris, he saw the need of
getting himself a good supply, and so he wrote to the Oratory's
provider:
Dear Joseph Rossi:
[Paris] April 19, 1883
Rush me:
1. The address where I can get medals and pictures of Mary, Help of
Christians.
2. If I can't get them here in Paris, send them to me from Turin at 34
Messina Avenue.
Have a good day.
Your friend,
Father John Bosco
P.S. Regards to Garibaldi and Marcellus Rossi. I I
On the same day, with his usual courtesy he wrote to Father Berto:
My dear Father Berto:
Write to me about yourself; tell me what's going on and about each and ev-
ery zucchino and bean plant.
Please send me my summer coat.
God bless you. Regards to [Brother Bartholomew] Mondone and Father
Taulalgo. Pray much.
Your dearest friend,
Father John Bosco
lOLetter of Mrs. Isabel Guille to Father De Barruel, Paris, May 22, 1883. [Author]
11Two coadjutor brothers, the former in charge of the bookstore, the latter the Oratory's
porter. [Author]

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So many were the medals he gave out that Baroness Reille, who had
taken it upon herself to provide them and was very happy to have kept
her promise, used to say, "I would never have thought I would spend
such a considerable sum."
We cannot forget about his clothing. Not a few times he returned
home with his cassock in shreds. On one occasion the whole back of it
was slit from top to bottom and filched so fast that he was quickly
helped to slip on his topcoat. That coat too has its own story that we'd
like to tell.
One day Don Bosco was invited to the home of the marchioness of
Pollerat, whose daughter had lain ill for ten years. On entering, Don
Bosco bade her to put her trust in Mary, Help of Christians and get out
of bed, for she had been healed. The young lady did so and felt perfect-
ly well. Later the mother sent him a donation of ten thousand francs and
then asked Father De Barruel to get her anything belonging to Don
Bosco, offering to pay whatever he asked. Father De Barruel suggested
Don Bosco's topcoat with a price tag of two hundred francs. The mar-
chioness willingly sent him the money and requested that he send her
the coat. Father De Barruel answered her a few days later, saying that
he no longer had the two hundred francs and that it was unfair to de-
prive Don Bosco of his coat without replacing it with another. The
young lady sent him two hundred francs more, but she was told the coat
had already been snatched away by someone else who had paid hand-
somely for it. Unruffled by the message, the marchioness immediately
sent him an additional two hundred francs with the request that she
might at least have the new coat that had been purchased for him. In
short, the matter stretched out so long that at final count, to acquire the
coveted garment, the marchioness had to disburse on five occasions the
total sum of a thousand francs.
But what had happened to the first topcoat? Countess De Combaud
had persistently begged Don Bosco to give it to her.
"But I can't do without it," he had told her each time.
"Get another one to replace it."
"But how?"
"What does it cost?"
"Eighty francs."
"Here's a hundred." Then and there she handed the money to him.
The following day the lady serenely went to claim her purchase.
"But," Don Bosco told her, "I've already spent the hundred francs." He

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
disbursed money here and there as he received it and as the houses in
France, the [Sacred Heart] church in Rome, and the Oratory needed it.
The countess gave him another hundred francs and several days later
came to retrieve the famous coat. "What can I tell you?" Don Bosco
said. "Someone asked me for money, and so ..." Without complaining
the countess came back later with another hundred francs. Don Bosco
smiled. It was the same story all over again! All in all, the scenario was
replayed ten times, each time to the tune of a hundred francs. When the
money rose to a thousand francs Don Bosco asked his secretary, "Do
you think it's enough?"
"I think so," he answered.
"Look," he told the good lady when she came back. "I can't do with-
out the coat, and I have no time to go out and buy another. Please take
care of this for me." She got him a new coat and then Don Bosco, tak-
ing it, gave her the old one.
It was common knowledge that Don Bosco was in Paris to collect
funds, and so no one took offense at his amusing tactics. Upon his ar-
rival he had drawn up the following list and had it translated, repro-
duced and distributed:
Construction Work Still To Be Done
in the Sacred Heart Church and Hospice in Rome
Basilica-style ceiling and vault... ...................Fr. 50,000
Entire flooring .....................................................40,000
Sheeting ...............................................................25,000
Fai;;ade..................................................................40,000
Cut stone for the hospice ....................................25,000
The noble families of Paris were very candid in their dealings with
Don Bosco, asking him questions which would sound quite indiscreet if
the endearing esteem in which they held him were not widely known.
He in tum took the occasion to give them delightful responses which
later on made the rounds of his admirers. Thus on one occasion some-
one asked him where he got the fabulous sums that he needed to main-
tain and develop his works. "I have a great fund-raiser," he answered,
"who provides feed for my little caged birds. My great fund-raiser is
Mary, Help of Christians." Others asked him why he suggested alms-
giving as a condition for obtaining graces, and he replied, "To thank
God for such singular and unhoped-for graces, it is only proper that one

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add to prayers, which are thanks in words, alms, which are thanks in
deeds. It would be totally unbecoming, indeed, for a wealthy person
who has been miraculously healed of an incurable illness to give God,
in the person of His poor, a simple banknote of one thousand francs, a
recompense far less than any prominent doctor would demand."
One gentleman put him on the spot by asking him just why he had
come to Paris. His candid reply was, "Do you not know what hunger
forces the wolf to do? It drives him out of his lair to forage for food
wherever he can to ease his hunger. That's why I have come to Paris. I
am overwhelmed with debts to keep caring for my orphans, and being
unwilling to let either myself or my children die of starvation, I have
come from Italy to France and thus to Paris, where I know I will find
many charitable and generous persons like yourself whom I can ask for
alms." The inquisitive gentleman understood and, on leaving, asked him
to accept a generous donation.
To questioners he spoke with a modesty and simplicity that were fas-
cinating. Baron Reille, feeling most highly honored to have Don Bosco
at his table, invited a coterie of several prominent people to join him,
among them the apostolic nuncio, Archbishop [Camillus] Di Rende.
Conversation was varied and ranged widely as Don Bosco's table com-
panions savored his endless pleasantness, when a certain man of the
fashionable Parisian society remarked to him, "You enjoy an extraordi-
nary influence over bad-natured people, and the stories of the converted
thief12 and of the hike in the countryside by juvenile delinquents who
chose not to escape13 have in them something of the prodigious."
"Oh," Don Bosco cleverly replied, "I'm not always that lucky! The
first homeless lads I took in from the streets of Turin slept just one night
in my home and, come morning, ran away with my sheets and blankets.
For several years I could take no one in unless I had people with me, so
many were the threats against my life."14
''And that wasn't enough to dampen your ardor for your work?"
"Oh, no. I considered those people just poor fellows brought up un-
wholesomely from their childhood. Society has such little concern for
the underprivileged!"
12See Vol. III, pp. 389f. [Editor]
13 See Vol. V, pp. 140-145. [Editor]
14See Vol. III, pp. 21 lff; Vol. IV, pp. 54f, 118, 486-502; Vol. XIV, pp. 405ff. See also
Memoirs of the Oratory of St. Francis de Sales, the autobiography by St. John Bosco, pp. 412-
426. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The bystanders noted that charity always had the last word with him.
Certain pleasantries of his, like the incident of the topcoat, delighted
Parisians and opened their pocketbooks, but there were also incidents of
another kind.
One time, at the end of a banquet, a little girl, the host's daughter, en-
tered the room to greet the visitors with a kiss and to ask them if they
had enjoyed their meal. People were curious to see how Don Bosco
would react. When the child reached him, he took a medal of Mary,
Help of Christians from his pocket and told her, "Kiss the medal and
then put it about your neck and love Our Lady." His gesture evoked an
overall feeling of deep admiration.15
Biographical sketches published in the Paris newspapers always
brought up his erstwhile skill in sleight-of-hand tricks. Once, while vis-
iting a wealthy gentleman, he was asked to give an example of his ex-
pertise.
"Very gladly," he replied graciously, "and I'll do so right now if you
don't mind."
"Yes, yes, by all means. Go ahead."
"Can you tell me what time it is?"
His host put his hand into his pocket, only to find it empty. "Here is
your watch," said Don Bosco with a smile, but he did not hand it over to
him. After a while, as Don Bosco was about to leave, the gentleman
reminded him of the watch.
"Oh, no!" Don Bosco replied. "I will not return your watch until you
pay me its value to care for my children."
"It's an expensive watch, you know."
"Well, think it over."
The man took five hundred francs from his pocket and got his watch
back. The bystanders broke into laughter, as did the gentleman himself
as he escorted Don Bosco as far as the street with the greatest cordiality.
He most probably had not realized that he had left his watch nearby
within Don Bosco's reach.
Under the date of April 25, the chronicler of the Oblate Sisters of the
Sacred Heart of Jesus wrote: "Don Bosco receives a great deal of mon-
ey. Miss Jacquier brings him handfuls of gold coins. When he arrives I
hand him an enormous bundle of letters, some of which contain even
15Father Ronchail was told of this at Cannes by eyewitnesses. [Author]

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banknotes of one thousand francs. Often I give him only those particu-
lar letters which I have been told to hand over to him, and the rest I give
to Father De Barruel, who, sitting in the living room, runs through the
correspondence, puts together the banknotes, and replies to questions
and requests and so on." Even a woman artist wanted to help Don
Bosco by means of her art: she painted his portrait and sold copies for
the benefit of Salesian work.
The French newspapers reported this candid fund-raising campaign
with respect. Their fund-raising estimate may certainly have been exag-
gerated, but it is no less true that the Parisians gave willingly and lavish-
ly. This too was a shining witness to the holiness of this man of God.
Father Rua recalled a unique happening. One night he told Don Bosco,
"This has been a bad day. Nothing has come in."
"Don't talk that way," Don Bosco reminded him.
The fact was that all his pockets were bulging with money, and he
had more besides. Not knowing where to store it, when he was alone,
he slipped off one of his suspenders and used it to tie a pantleg as a kind
of sack to drop into it all the money he received. In Father Rua's pres-
ence he let the money fall out and found it to amount to several thou-
sand francs.
A special sign of esteem came to him from the steering committee of
the XII Congress of French Catholics, which was held on May 9 in
Hertz Hall and was well attended. Under the honorary presidency of
Bishop [Francis] Richard de la Vergne and the active chairmanship of
Mr. Chesnelong, the most illustrious representatives of Catholic France
sought means and ways to stem the tide of rising secularism promoted
by the Masonic government. Don Bosco was formally invited to preside
at one of the sessions. It was a great honor indeed, but one he had to de-
cline because, having to leave Paris for the north on May 5, he could
not be back before the middle of the month.16
Innumerable were those who begged Don Bosco for his prayers dur-
ing his stay in Paris. To satisfy the wishes of so many in some way, he
decided that he would hold a novena to Mary, Help of Christians from
May 15 to May 24 to pray for their intentions, inviting all who wished to
join him to say three times the Our Father, Hail Mary and Glory Be to
the Sacred Heart of Jesus, and likewise, three times, the Hail Holy Queen
to Mary, Help of Christians, along with the invocations "Most Sacred
I6Unita Cattolica, May 15, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Heart of Jesus, have mercy on us," and "Mary, Help of Christians, pray
for us." A committee of noble ladies who had been organized to assist
Salesian works even sent an announcement to the newspapers.11
Among the extant letters of condolence sent to Turin on the occasion
of Don Bosco's death, we have found some which confirm, after a lapse
of five years, the reverence and love he had won in Paris in 1883.
Madame Lacheze wrote to Father Rua from Angers on February 4,
1888: "We bitterly mourn the loss of our father, Don Bosco. We were
blessed to be able to meet him in Paris at the home of the marquis of
Franqueville, and we consider that day an outstanding one in our lives.
It was my intent to send him a hundred francs for his works with the re-
quest that he obtain for me the healing of my daughter, who has been ill
for some time. Now our lamented father is in heaven-I have no doubt
of that-and he will pray for her. While sending you this little donation,
dear Father, I also beg for many prayers. We have had a Mass said for
our good father, as you recommended in your circular letter, which we
received last evening. He has no need of it, but, since this was his wish,
it is always a pleasure to do what he asked of us."
Mrs. A. Merigant wrote to Father Rua from Trouville-sur-Mer on
February 6, 1888: "I grieve to learn of the death of your holy founder.
One is tempted to pray to him rather than for him. Without doubt he
protects his large family from above, but it wrings the heart to know
that he is no longer among his boys. I thank God, who willed that I
should be, even in a very small way, one of his cooperators. I was
blessed to see Don Bosco twice-the first time in Turin, where, being
on a pilgrimage to Rome, I admired his vast work, and the second time
in Paris. I wanted to speak to him there, but it was impossible, so huge
was the crowd about him. I have a request to make of you, dear Father:
one of my sisters is going blind, and we are asking for her healing
through Don Bosco's intercession. Would you please be kind enough to
send me something that was his, such as a piece of clothing or of a gar-
ment that he wore?"
Louise Roy, a schoolmistress who had been completely won over by
Don Bosco in Paris, wrote very touchingly from Vienna: "While I was
in the confessional last Saturday, Father Freund told me of the death of
the most venerated Don Bosco, which my friends had not dared to tell
me. You know that I owe to Don Bosco my conversion and the peace in
17Le Monde, May 12, and L' Univers, May 13, 1883. [Author]

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Paris Welcomes Don Bosco
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which my conscience now finds joy. Hence, his loss is most painful for
me. I have no words to describe my profound sorrow. All through
January I lived with the hope that he would recover, and my students
and I prayed for him. I delayed writing to him day after day, waiting for
the first of February and keeping him always in my thoughts. And now
God has taken him from us! I feel I have lost more than a father and
friend, for it was only his prayers that won for me the grace of over-
coming all my uncertainties and gave me the courage to become what I
now am. Last Sunday, Father, while I read your notice, I resolved in my
heart to do all I possibly can for your work, which is his. I do not have
to tell you that I am praying for him with all the fervor I can muster, and
my pupils are doing the same. ... His death leaves me an orphan, but
with you I say, 'May God's will be done.'"
From Paris Miss A. Touzet, sharing the common grief, wrote on
February 9: "I knew Don Bosco closely. Twice, once in Turin and then in
Paris, I was able to get near the St. Vincent de Paul of our times, receiving
from him counsel and inspiration. Notwithstanding the certainty of his
happiness and glory in heaven, his death leaves us plunged in grief.
'Heaven is populated with saints,' we were saying to each other in sharing
the bitter news, 'but we have so much need of them here on earth! Why
has God taken him so soon from us?' But we are not to demand answers
from heaven, and we say with you, dear Father: God, who is infinitely
good, does only what is in accord with His justice and His goodness.
Favoring the wishes of our lamented father, we pray for him, but cannot
resist the feelings which prompt us to pray to him for ourselves."
How deeply rooted in souls was the conviction that Don Bosco was a
great saint!
We will end these quotes with the tender words of Mrs. Lepage, nee
Delys-Rennes: "I consider it a grace and joy in my life to have met Don
Bosco in Paris. The thought that he chose to pray for me and mine and
that he will continue his protection over us brings me the most consol-
ing comfort. I will always treasure his memory and continue to help his
works, which now are entrusted to you."
Even before we get into the many things that have yet to be said, we
have recounted enough to convince us that the judgment expressed at
that time by that great friend of Don Bosco, Father [Clement] Guiol of
Marseille, is not an exaggeration. While the sects feverishly struggled to
strip France of its Christianity, that good friend of Don Bosco saw in
the visit of this poor priest, whose outward appearance gave him no as-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cendancy, a foreigner who spoke haltingly the language of the country,
"a God-given seed of salvation and of hope."1s [Leon] Aubineau's arti-
cle, which we quoted above,19 also ends with a happy prediction of the
effects of Don Bosco's visit. "Only after he leaves us," Aubineau wrote,
"will we fully know the benefits of his visit. He leaves many hopes be-
hind him. He has called upon many sick people; the novenas he sug-
gested are not yet over. He has eased many spiritual ills, for souls are
the principal object of his charity, so many of them needing to be en-
lightened, so many being troubled and lost. May they all have received
a powerful reawakening, and may Mary, Help of Christians bring Her
servant's work to completion."
18Minutes of the Marseille Women's Committee, May 10, 1883. [Author]
I9See pp. 78f, footnote 2. [Editor]

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CHAPTER 5
Don Bosco in Paris: Audiences
" ~J.llEGAL" was the term used to characterize Don Bosco's au-
diences in Paris, but it was a grandeur unknown to earthly sovereigns
because these audiences reached out to all, poor and rich alike, and this
not merely on some special occasion but every day up to the very eve
of his departure! 1 So far we have provided but an overview of them to
serve as an indication of the welcome tendered Don Bosco in the
French capital; now we shall see in detail how they were conducted
and shall cite special cases which have come to our attention.
A brief diary kept by Miss Bethford introduces us to the evening au-
diences in the Senislhac home. To keep them running smoothly, the
two ladies, who, as we have already indicated, were standing watch at
the main entrance, had to take a very determined stand, which at times
became quite awkward when, as it often happened, they had to con-
front members of the aristocracy, highly placed persons, or priests. On
April 21 two priests came resolved to crash the gate by entering
through the door on the landing rather than by taking a number and
waiting like the rest. One, Father [Dominic] Sire, [former director] of
St. Sulpice, went about it diplomatically. He took with him a lady who
volunteered to relieve the sister as doorkeeper; the latter, however,
rather than swallow the bait, merely thanked her for her kind offer. The
second priest showed up with a brazen-faced virago who had fashioned
a new rifle which she wanted Don Bosco to bless; she tried to force her
way in as the priest's companion, but both had to take a number and
await their tum.
lLe Monde. May 13, 1883. rAuthor]
99

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Every rule, of course, has its exceptions, and the two doorladies
wisely adjusted to the occasions as they came up. The diary entry for
April 21 reads: "As the audiences begin, Miss Jacquier, reading from a
list compiled at the main entrance, calls out the numbers and corre-
sponding names. I, instead, stand by a side door and admit people who
have a slip signed by Don Bosco or a note from Father De Barruel say-
ing they are to be let in immediately. I also admit visitors who are ill or
have been recommended by our friends. This is not always easy be-
cause no sooner do those in the main salon get wind of these little ma-
neuvers of ours than we have a veritable riot on our hands, with people
crying foul. Occasionally, we open our doors a tiny crack to signal to
each other, and this makes good Don Bosco smile as with unflagging
patience he keeps receiving so many demanding men and women."
That night the audiences closed at nine. Members of some sixty
families had had their personal chat with Don Bosco. Remaining alone
with a few people who were to escort "the saint" home, the two door-
ladies knelt by Don Bosco's desk, one on each side, and asked his
blessing. He obliged and, in bidding them good evening, he told them
they were his two guardian angels.
By six the next morning, a Sunday, people were already flocking in
to see Don Bosco. It was not the right time, but the sisters, who would
gladly have desired to enjoy some time alone with him themselves, re-
alized that they would never have a chance in their own house.
Countess De Combaud gave them the opportunity by opening her
home to them any morning as often as they wished to come. One day
Miss Senislhac, realizing that the situation was becoming more and
more acute, asked Don Bosco to call in some men to keep order with a
firm hand, but the answer was that only women would have the needed
patience. Every evening, before leaving, he called God's blessings
upon the sisters, adding some kindly words which were eagerly re-
ceived and made the good guardians of order forget their heavy weari-
ness. Once, for instance, he told them, "I shall pray that Job may give
you patience. Very soon you will have had enough of Don Bosco in
your homel"
On the evening of the twenty-third, the Senislhac residence became
a workplace to benefit poor churches. It was an evening when promi-
nent ladies would come together to sew sacred vestments. They were
able as a group to meet Don Bosco, who, however, spoke but very few
words to them and then gave them his blessing. The clamor of the

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101
crowds outside dispelled any desire he had to spend more time with
them.
That evening a high-society woman, well known in Parisian circles,
also came, but she refused to have her name announced. She said that
she had obtained from Don Bosco the cure of a very dear friend of hers
and now wanted to thank him. With expressions of gratitude she also
handed him a rather substantial donation along with her marriage band,
a very expensive piece of jewelry sporting a pearl of purest quality, the
size of a little hazelnut, and encircled by eight diamonds. Don Bosco's
first thought was to raffle it. He mentioned his idea to Countess De
Combaud, who took it upon herself to conduct the raffle; in tum, every
evening Miss Senislhac, the foundress of the religious family, would
make the rounds of her aristocratic visitors to sell them tickets.
On the afternoon of the twenty-sixth, two deluxe carriages stood in
the courtyard awaiting Don Bosco. One belonged to Mr. Saint-Phalle,
at whose home Don Bosco was to have dinner, the other to an invalid
who lived near the Gare du Nord. That evening Don Bosco cut his au-
diences short at eight o'clock. The young Saint-Phalle could hardly
wait to introduce Don Bosco to his family, who had gathered six hours
earlier to greet him, but, without the slightest hint of worry, he very
calmly told the young man that he would come shortly as soon as he
had seen the sick man.
Just moments before Don Bosco could reach the hallway, a little
deaf-mute girl was there waiting for him. She had come from the Paris
countryside in the company of two lady relatives. The poor women
were fretful because their train was leaving soon. "We are not rich,"
they lamented, "and we cannot afford two train trips and miss two
days' work." The doorladies, softening, allowed them to come in and,
soon after, happily saw them leave, beaming with joy because Don
Bosco had told them, "The child will speak when her two brothers will
enter the Dominican order."
Now let us give some examples of what the audiences were like.
Just after two in the afternoon of April 27, Marchioness Bouille came
bearing a note in which the parish priest of St. Mary Magdalene asked
the ladies for a favor: would they prevail upon Don Bosco to visit a
sick boy who was the son and nephew, respectively, of the two Bouille
brothers who had fallen at Patay in 1870 while serving in the Zouaves
and defending the banner of the Sacred Heart. At Patay, during the
blood-drenched days of December 2 to 4, the former Zouaves of the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Holy See, commanded by General De Charette, had honored that ban-
ner by heroic deeds of valor. The note was stained with the afflicted
lady's tears. The youngster was burning with typhoid fever which the
physicians had despaired of treating. Miss Bethford promised to do her
best with Don Bosco, but then, recalling the incidents of Mr. Saint-
Phalle and of the sick man, she suggested that the marchioness send a
member of the family with a carriage around five o'clock that evening
to take "the holy man" to the youngster.
The audience had just begun when Miss Bethford, at her post, heard
excited voices at the foot of the stairway; moments later, the crowd
yielded to the forceful shoving and pushing of a noble lady. She was dis-
traught and her moaning was so heart-rending that all those crammed
into the grand salon were moved to pity. She was Duchess Salviati,
whose sixteen-year-old daughter was at the point of death. She asked to
see Father De Barruel to obtain at any cost a visit from Don Bosco. Not
without some hesitation Miss Bethford sent for the priest, who was
greeted by an outburst of tears. He promised that the visit would be
granted.
When Duchess Salviati departed, Miss Bethford attended to the
Bouille case. She brought Father De Barruel the note. She did so with-
out the qualms she would normally have had because she knew any re-
quest of the parish priest of St. Mary Magdalene would be immediately
honored. However, Father De Barruel, hearing the case, promptly an-
swered with such a blunt refusal that the lady didn't dare breathe anoth-
er word. Nevertheless she trusted that the suggestion she had made to
Marchioness Bouille would prove effective.
In fact, at five-thirty that evening a carriage pulled up in the court-
yard, and out stepped the paternal grandfather of the youngster and a
Jesuit priest, Father [Gustave] Argand, who begged Miss Bethford for
her good offices. But how was she to interrupt the audiences? Don
Bosco, who had arrived late, had been receiving for only about an hour,
and there were still more than a hundred people who had been waiting
since noon to see him. Be that as it may, she called to Father De
Barruel, who stood as immovable as a statue on the landing, facing the
boy's grandfather who was desperately tearing his hair and crying
aloud, "I have promised the lad's mother I would bring Don Bosco to
her, and without Don Bosco I cannot go home." Miss Senislhac,
touched to the heart, made way for the grandfather and explained the
situation to the people, speaking so persuasively that gradually all were

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103
moved to compassion. On hearing the name which recalled the heroes
of Patay, no one dared claim precedence, but all respectfully bowed to
the elderly gentleman as he stepped into the salon. He and his Jesuit
companion fell to their knees before Don Bosco, who first consoled
them and then promised that the boy, though he had already received
the Last Rites, would not die. However, so forceful were their pleas
that he went to the Bouille home on Bienfaisance Street, where he
found the lad in the throes of death, surrounded by his family. Don
Bosco knelt in prayer and then said, "The lad will be better within the
hour, and convalescence will immediately begin." And so it happened.
What took place at about four o'clock on the afternoon of April 28
was a blend of tragedy and comedy. While Miss Bethford was strug-
gling at her post to hold her own, lest she be swept into the library by a
flood of people, in strode a "grande dame" dressed in black, with a de-
termined manly gait, asking to speak with Father De Barruel. The lat-
ter was upstairs, busy with correspondence, and had given orders not to
be disturbed. The doorlady explained that he was not in. "But I know
he's in," brazenly replied the unknown visitor. "He's upstairs, and I'm
going up to see him." The impudent tone of voice in which the last
words were emphasized rallied the portress's courage, and she snapped
back, "You will not go upstairs; you will respect the house you are in
and the directives you are given." The burly virago's only response was
to dash toward the staircase leading to the second floor, while Miss
Bethford seized her by the arm striving to hold her back. Hearing the
uproar, Miss Senislhac ran up and let the intruder know that she was
forbidding her to enter her private rooms.
"You are Miss Senislhac?" asked the high-handed visitor.
"Yes, Madam, I am."
At this, the disdainful virago calmed down and confidentially let her
know that she wanted to invite Father De Barruel, Don Bosco, and
Father Forbes to dinner at her home. Her name was Madame D'Arx.
Every evening the visitors were given a flyer advertising the confer-
ence Don Bosco was to give at St. Mary Magdalene's on the twenty-
ninth. That day there were no audiences. Miss Senislhac's only mail
was a four-page letter from Mr. Sakakini, consul general of the shah of
Persia [Iran], who was asking Don Bosco to visit his wife, an invalid
for more than two years.
Rest was finally to come for the Oblate Sisters after April 30, when
they would start their spiritual retreat. The diary records: "Despite the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
good fortune we have to be of service to Don Bosco, we are thorough-
ly worn out. Our throats are raw from repeating the same thing over
and over again to people who refuse to listen to reason because they
are upset at having to wait."
That day Don Bosco arrived late. The sidewalks were so jammed
that it took him an hour and a half to go from the rectory of St. Mary
Magdalene to the Senislhac home, from No. 2 to No. 27 [of Ville
l'Eveque]. He was drained of all energy and asked for a drink. Miss
Jacquier immediately got him a warm mixture of water and Malaga
wine.
While he was walking across the courtyard a sick young boy was
brought to him in a carriage. He looked at the child and said, "If Don
Bosco were alone, he would make the child walk, but there are too
many people around. He will walk on the feast of the Assumption. If
he doesn't, let him write me a note saying, 'Don Bosco, you don't
know how to pray.'"
Two priests were the first to be received, Father Chauveau and
Father Lebeurrier, who, the diary notes, knelt "before the saint" with
moving humility. The last remark is of the diarist.
In the course of the audiences some of the usual dramatic scenes oc-
curred. Miss Bethford, while going on an errand for Miss Jacquier,
heard a rustling sound in the library; so did Father De Barruel, who
was momentarily substituting for Miss Bethford. Both, fearing that
someone had entered the antechamber by a side door normally kept
locked, simultaneously entered the library from opposite ends. They
were right; a group of ladies had forced the door to get in. Heedless of
their pleas, they ordered the women to leave immediately. One of
them, however, threw herself to her knees before them and with folded
hands begged so insistently to stay that she got her way. Father De
Barruel, before leaving, then ordered that the number system be fol-
lowed, except-and he raised his voice for all to hear-for Mrs. De
Martimpre, who was to be admitted immediately.
But then what happened? No sooner did he leave than an ordinary
elderly woman loudly announced: "Mrs. De Martimpre!" and, while
doing so, shoved forward a young woman, barefoot and in tatters,
holding in her arms an emaciated and dying baby. The haggard face of
the mother, framed in a muslin kerchief and beaming with eager ex-
pectancy, so moved all those present to pity that, yielding to that hu-
man picture of misery, they backed into each other to make room for

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her to pass. Miss Bethford immediately opened the door for her, but no
sooner had she closed it than up stepped the real Mrs. De Martimpre.
Miss Bethford was upset by the elderly woman's trick, but the latter
excused herself by saying that she thought she was doing a work of
mercy because the unfortunate woman had come barefoot all the way
from the Bastille2 to have her son blessed by "the saint." Just then the
poor young mother came out, wild with joy because Don Bosco had
told her that her son would live.
That was a rough evening indeed! The stalwart doorkeepers felt to-
tally overwhelmed. From courtyard to library there was not a spare
square foot. And still, while calling everyone to order, they had to be
very polite since they were dealing with an elite group of people.
However, elite or not, there was simply no room to accommodate ev-
eryone in the antechamber and the salon, and so many a prominent
personage had to take his place on the landing of the staircase. One
could therefore see, seated on the steps out of sheer exhaustion, some
of France's foremost ladies of the Rohan, Rozenbau and Frencinet
families. Toward evening Madame Curzon planted herself on a chair
by the door on the landing and stayed there determined to wait until
Don Bosco would come out of the audience room. In due time the door
opened, and an onrush of people, without heed or concern, lunged to-
ward it. Miss Bethford opened her arms to shield Don Bosco and
Madame Curzon, but she was swept aside. She cried out desperately
for Father De Barruel, who dashed in and held the line. One woman,
rather than pull back, let herself be pushed to the floor. Poor Don
Bosco was hemmed in, but in that bedlam, Madame Curzon, while
helping the poor woman to her feet, considered herself lucky that she
had received a hearty blessing and a good word from Don Bosco.
When he stepped into the courtyard, a marchioness who was waiting
for him with a carriage opened the door for him herself and bade him
enter, saying that the carriage would take him wherever he wished. He
thanked her, adding, "May you have a hundred carriages to take you to
paradise!"
The sisters' [spiritual] retreat and Don Bosco's departure for north-
ern France put an end to the daily hassle. On May 21 he went to the
Senislhac home for the last time. It was a fairly quiet evening. On en-
2The fortress-prison in Paris which fell into the hands of the revolutionaries on July 14, 1789.
In 1880 that day, also known as Bastille Day, was chosen as the French national holiday. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tering he asked Miss Bethford if she had said an Our Father in honor of
Job to obtain the gift of patience. She smiled and presented to him for
his blessing two packages, each containing a gross of medals, one for
herself, the other for her "companion in arms." "I have run out of
medals," Don Bosco told her. "May I have some of these?"
"Oh yes, Father, take as many as you wish," she replied, placing the
packages on the table so he could give them out during the audiences.
"You will see there will be some left," he assured her.
But that prediction did not come true, because all that remained of
the two hundred and eighty-eight medals were two empty boxes.
However, the two sisters were not left empty handed, for there was still
one packet of medals which Miss Senislhac had formerly asked Don
Bosco to bless for the community. This prompted the following excel-
lent reflection from Miss Bethford: "Thus the holy man had spoken the
truth. At the same time he had taught both of us the lesson that we are
to be satisfied with what we have in common and that private reserves
are of no worth."
So far we have been drawing almost exclusively from the Senislhac
chronicle. We shall now recount some extraordinary audiences which
took place in the De Combaud home or elsewhere. Don Bosco was in
demand wherever he went, and so one of the tricks which Miss
Bethford devised to thin out the crowds in the Senislhac home was to
let people know where Don Bosco was next expected to celebrate
Mass. Some visitors used to lie in wait in the De Combaud home in ar-
eas near his bedroom so as to get to him when he appeared in the early
hours of the morning. Of course this meant they had bribed the ser-
vants, who in tum favored the visitors, certainly to their own benefit. In
fact, once Don Bosco had left Paris, an elderly man servant who had
been assigned to his antechamber went to the countess and, as his
daughter has recently told us, said to her, "My lady, I am sorry, but I
would like permission to leave your service."
"Leave? Has someone slighted you? Do you want a raise in salary?"
"No, no, Countess. Everyone here treats me kindly, and I have no
complaints. I only want to tell you that now I have made enough mon-
ey and no longer need to work for a living."
Evidently, thanks to Don Bosco's callers, he had managed to bolster
his savings substantially.3
3Bulletin Salesien, March 1930. [Author]

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Could the walls of Don Bosco's audience rooms speak, how many
things they could tell us which have been forever sunk into oblivion!
Likewise, faint is the remembrance even of events which took place
there before witnesses or which were attested to by persons who par-
ticipated in them, for they are now deceased. We shall therefore touch
upon a few events which we were able to retrace.
There was much talk of miracles being performed by Don Bosco.
Regardless of any judgment we might pass on them, the fact is that
certain audiences included or were followed by some amazing results.
Such was the case of Father [Andrew] Mocquereau, a Benedictine,
who died in 1928. That case is abundantly documented.
Father [Charles] Couturier, immediate successor of Father [Prosper]
Gueranger as abbot of Solesmes, who through others had petitioned
Don Bosco, while in Marseille, for a visit to his abbey, wrote to him in
Paris on April 20, and directly, in his own name and that of his com-
munity, renewed his plea. One of the monks felt such an urgent need to
speak to him that he asked the abbot to let him go to Paris if it should
happen that Don Bosco could not confirm his visit.4 Since Don Bosco
could not, the monk went to him. This was Father Mocquereau, pupil
and successor to Father [Joseph] Pothier in the restoration of Gregorian
Chant. In the very prime of his adult years he had contracted a persis-
tent laryngitis which practically left him voiceless, threatening to
wreck the splendid hopes which had been placed in him for the overall
direction of sacred music in the abbey and for the continuity of the re-
form. He cherished the secret hope that Don Bosco's blessing would
free him from his disability. In addition to this personal request of his
he had another delicate mission to carry out. A devout young lady had
asked him to commend her to Don Bosco's prayers that she might ob-
tain for herself and for a friend of hers the Lord's grace to overcome
the obstacles which were then blocking them from entering the
Benedictine monastic life within a certain period of time. On reaching
Paris, the monk went to the De Combaud home at about two in the af-
ternoon and asked the porter if he might speak to the countess.
"Does it regard Don Bosco?" the porter's wife curtly inquired.
"No, I'd like to see the countess. My business is with her."
"Then you may go up. We will tell her you are here."
4See Appendix 7. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The butler, suspecting it was Don Bosco he wanted, raised some ob-
jections, but the monk persisted and was finally admitted. The countess
and her daughter greeted him graciously. On hearing his request, they
replied that he might find Don Bosco at the Senislhac home, but who
could ever be certain of his whereabouts? "Don Bosco just can't be
reached," the countess continued. "He leaves at seven in the morning
and returns dead tired at eleven at night.. .. But don't worry. Since you
have a truly important message for him, I will make arrangements.
Come tomorrow morning at seven. I will provide a two-seater coach for
him. You can ride with him and for a half hour you can talk with him at
your ease. It's the only way to catch him. Also, since it is morning, you
will have the added advantage that he will be rested, whereas at night he
returns thoroughly exhausted and unable either to speak or to listen. So
come tomorrow."
Father Mocquereau was more than punctual; he was at the house by
six-fifteen. The porter invited him into his tiny quarters, where he wait-
ed in anxious expectation, his gaze fixed on the doorsteps, because he
did not dare call upon the Countess De Combaud at that early hour.
After ten minutes, during which he never stopped praying to the holy
angels, the children's governess came out to invite him into the count-
ess' apartments. As they were going, his first thought was to ask her if,
as promised to him, Don Bosco had been advised the evening before
that he was to ride in his carriage. "He came in at midnight," she an-
swered, "and it was not possible to tell him." The reply upset him, as
he feared that the favor might have been accorded to someone else by
Don Bosco or by his secretary.
At seven more problems arose. A marchioness' lady-in-waiting ar-
rived to say that her mistress was sending her carriage for Don Bosco
so that she might keep it as a remembrance of the man of God. Fifteen
minutes later a countess arrived, and she too negotiated for the use of
her coach, that it might be sanctified by the presence of the new St.
Vincent de Paul. In distress the Benedictine priest prayed ever more
fervently to his guardian angel.
His prayers were soon answered. The governess, who had left while
the discussion about the carriages was going on, now showed up tri-
umphantly and told him, "Father, it has been agreed that you will ride
with Don Bosco and his secretary in the countess' coach. He has given
his word."
At about seven-forty-five the Countess de Combaud entered the hall

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to say that Don Bosco was about to leave his room. In fact, minutes later,
as soon as he made his appearance, the Benedictine monk was presented
to him. He fell instantly to his knees and asked for a blessing, which Don
Bosco imparted with the usual words. The priest then thanked him for
the favor of being allowed to ride with him in his carriage.
"Yes, yes," was the reply. "Let's go."
Father Mocquereau thus described his first impression to his sister:
"Don Bosco is in very poor health; the portrait of him that you have
seen is very far from the reality. He shows his seventy years and walks
with great difficulty. At first I was somewhat surprised to see a saint
looking so drab. He was unshaven, his hair long, uncombed and strag-
gling wildly in all directions; his clothing too was shabby, his coat col-
lar greenish with use, and so on. That is his exterior. That first moment
therefore was for me a purely natural reaction."
As they were about to come downstairs, his secretary ran up to tell
him that people were crowding the staircase, but that he should not
stop since they were already late. However, hardly had they started to
come down when a woman stood before him, and he stopped to listen
to her with genuine interest. Further down the steps he found some
twenty people, among them a young woman who begged him, "Father,
heal me. I am forced to spend eighteen hours a day in bed."
"Kneel down," he told her.
She knelt on the step as Don Bosco, standing beside her, said an Our
Father, Hail Mary, and Glory Be and then blessed her. "At that mo-
ment," observed Father Mocquereau, "I saw and felt the presence of a
saint."
A step lower, a mother presented her two sons, about fourteen and
sixteen years old, whom he blessed, laying his hands firmly upon their
heads. A little further down a woman addressed the monk, "I see you
are with him. Please, ask him to ride in my carriage. I am Mrs. So-and-
So." He naturally replied that he could do nothing. In short, just to get
down the stairs it took Don Bosco twenty minutes, being stopped on
every step by beseeching men and women.
At this point the young Benedictine priest, his mind always intent
upon the talk he was soon to have, rushed over to the coachman who
was to drive them and whispered into his ear, "You know that we are
going to the Sisters of the Cenacle on Rue La Chaise. Drive very slow-
ly; the longer it takes to get there the bigger will be your tip." He then
dashed back to Don Bosco, who was still on the last step, and, shield-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing him with his own body, led him to the coach and helped him up.
He really would have preferred to be alone with Don Bosco, but he re-
signedly accepted the indispensable presence of Father De Barruel, the
secretary, who, sensing his discomfort, hastened to assure him politely
not to be uneasy because he was sworn to the strictest secrecy.
As soon as the horse began a slow walk, Father Mocquereau opened
the conversation by presenting the first purpose of his visit. Don Bosco
listened, eyes closed, every now and then muttering, "Fine, fine!" At
the end he said, "In the sacristy of the Cenacle I will bless you and
give you a medal. You will then say every day three Our Fathers, Hail
Marys, and Glorys with the invocation, 'Mary, Help of Christians, pray
for us.' "
"And next Sunday," the priest continued, "should I try to sing Mass?"
Don Bosco looked at him intently and smiled. "Yes," he said, "try, try!"
Father Mocquereau immediately passed on to his second request,
handing him the young lady's letter, but, since Don Bosco had trouble
reading it, he asked if he might read it to him, doing so with warmth,
emphasizing and commenting as he read about the young lady's set
time and the insurmountable obstacles. When the reading was over, the
secretary interrupted his recitation of the breviary and turned his ear to
Don Bosco, gazing at him. With the fullest calm, Don Bosco smiled but
said nothing. At this point the monk insisted on an answer. Very tran-
quilly Don Bosco told him, "Wait, wait. I must pray and pray to the
Lord." After a moment he added, "Tell that person, 'To the one who
gives, it shall be given.' She must first do many works of mercy." After
a brief silence, he went on, "She does not have to give to Don Bosco.
There are so many other works of mercy, a whole sea of them: orphans,
missions, and so forth. She must give, and she shall receive. She is also
to say the prayers I asked you to recite. I shall give you a medal to bring
to her." Apropos of this, Father Mocquereau was bringing to Don Bosco
a donation of fifty thousand francs from the young lady.
Thus a trip that would have taken ten or fifteen minutes actually
took twenty-five to thirty. Rue La Chaise was jammed with vehicles,
cabs and hansom coaches. A massive crowd packed the Cenacle's
courtyard. As soon as Don Bosco alighted, there was a general rush to-
ward him: some wanted him to touch medals and rosaries, while others
shouted out their pleas for their needs or their sick ones. "Our poor
Don Bosco," the monk later wrote to his sister, "tranquilly steps

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through the midst of that crowd, imparting blessings right and left,
touching the sick who stand in his path. His secretary and I, walking
by his side, shield him from the crush. We shuffle at a snail's pace and
with great difficulty. They bring him a little girl who is mute; he touch-
es her and moves on. Some regret that he was not able to touch them.
To sum up, I have never before seen in a crowd of people such extraor-
dinary faith and in a man such consummate calm. The Lord has grant-
ed me the additional outstanding grace of witnessing such a spectacle."
When they finally got to the sacristy Don Bosco had the young
monk kneel before a little statue of Our Blessed Lady and, standing by
his side, recited with him the Our Father and Hail Mary, with other
prayers. Then he gave him a bountiful blessing "for health of body and
holiness of soul," laid his right hand upon his throat for a few moments,
and then he vested for his Mass. Father Mocquereau assisted at it and
afterward left with a deep sense of peace and contentment in his heart.
His ailment did not completely leave him, nor did he ever again have a
strong voice, but he always had enough to carry out the mission assigned
him by Divine Providence. In fact, not only did he stay on as choirmaster
at Solesmes to the very end of his long career, but he generously gave of
himself at conventions and congresses, strenuously waging a crusade for
authentic liturgical music. Both young ladies also were granted their re-
quests; they took the veil and professed the rule of St. Benedict.s
Generally the more striking events took place far from public view
or were deferred to some later date. Sometimes, however, notoriety
was not lacking. One day they brought him a man monstrously swollen
with dropsy and apparently near death. Don Bosco received him in au-
dience and blessed him. The cure was instantaneous: the swelling went
down immediately, and his skin became as wrinkled as an empty wine-
skin. The people who had seen him being carried in by others and now
saw him walking out on his own could not believe it was the same per-
son. "But I am that person!" he kept repeating, no less astounded than
his interrogators who kept gaping at him.
This cure recalls another which we place here only because the mal-
ady was the same. Ferdinand Bagouin, a worker and former papal
Zouave, who was living in Sevres, had been suffering from dropsy for
5Bulletin Salesien, March 1930. We have mostly drawn this information from three letters of
Father Mocquereau which were passed on, after his death, to the editor of the French bulletin,
two of them by his sister in 1930 and one in 1934 by a monk of Solesmes. The first two were
published in the Bulletin Salesien on May 1930; the last was unpublished. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a long time. Having heard of Don Bosco some time before in Rome, he
had written to him in Turin, but had received no answer. He wrote him
again in Paris. Don Bosco had somebody reply to him to pray to Mary,
Help of Christians and to inform him that on April 30 he would be pre-
sent at the opening of Mary's month in his parish. Although three doc-
tors had already given him up, at two in the afternoon of April 30 the
swelling unexpectedly vanished in both abdomen and limbs, so that by
seven o'clock that evening the good man was attending the services in
his church with his mother. He then felt he had to have another audi-
ence with Don Bosco to thank him. The priest who forwarded the lat-
ter's request to the secretary had just returned from Don Bosco himself,
but due to the time squeeze had not been able to tell him everything he
had planned. Mindful of this, the priest jotted down for himself this
note: "On that day, during my audience with Don Bosco, I scrupulously
adhered to the public recommendation that we express ourselves with
few words, and so during my audience I deliberately omitted too many
things. Please be kind enough to give the good Father the enclosed note
which is sealed because it contains very confidential material."6 We
know nothing more except that in a letter dated December 23, 1887, the
same Bagouin, in commending to Don Bosco's prayers the economic
hardships of his family, wrote: "May the most holy Virgin, Help of
Christians, save the one whom She has cured through your prayers."
Writing for an audience was a common way used by those who had
neither the time nor the stamina for the grueling long waits. Several
letters of this nature are in our possession. The count of Villermont, for
example, very happy to have become a [Salesian] cooperator and per-
sonally met Don Bosco, wrote on April 23 that he would like another
audience to learn at first hand how he might cooperate. On April 26
Mr. [George] Bastard, director of the weekly Gazette Illustree and au-
thor of Cinquante }ours en Italie [Fifty Days in Italy],7 in which he had
written about Don Bosco,s earnestly seeks an audience to pay his deep-
est personal respects. Father [Francis] Moigno, a Salesian cooperator,
writes with filial love on April 26 to request a few moments of his
time, just enough for a blessing. Mrs. Dufrasne writes on May 20 to
say she would like to bring her husband, who is suffering from reli-
6Letter of Father E. De Leudeville to Father De Barruel, May 11, 1883. [Author]
7See Vol. XIII, p. 573. [Editor]
8Cf. Memorie Biografiche del Beato Giovanni Bosco, Vol. XIII, pp. 1002f. Appendix in
French, document no. 62, omitted in this edition. [Editor]

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gious fixations, for a blessing and for mental healing from Our Lord.
On May 21, a daughter yearns to bring her paralyzed mother to receive
his blessing. On May 22, Baroness Racat de Roman seeks counsel as
well as a blessing. Mrs. Franconie humbly begs him on the same day
for an audience to receive his blessing. Mrs. D'Ervan writes from
Tours on May 22 that she is at her wits' end because her son, a railroad
engineer and inspector, will lack the time to see Don Bosco, though he
has such need of a blessing to bring him back to God and recall him to
the practice of the faith he has abandoned. Mrs. Loison from Levantie
expresses her distress on May 22 at having received her audience ticket
too late. On the same day Mrs. Pepin-Lehalleur, who received an ap-
pointment from Don Bosco to meet him at the Josse bookstore at five-
thirty that evening, writes to say she received a note from Mrs. Josse at
the very last moment telling her not to come because they had to close
shop to avert disorders, and she is devastated. The next day Father
Baiville, who repeatedly and unsuccessfully went to the same book-
store in the hope of meeting Don Bosco, once more requests an audi-
ence because he feels he needs his word and blessing. Mrs. Hiendonne
on May 24 writes that, though she had a ticket for an audience, she had
to spend four fruitless hours of waiting in the antechamber. Then, after
two more useless tries, she lost all hope, and she humbly begs him to
pray to the Almighty to bend the will of a selfish father. The same lot
befell Baroness Des Graviers, who, having returned just a few days be-
fore from a fruitless trip to Ville l'Eveque Street, as she had been di-
rected by Don Bosco, promises a donation of a thousand francs if he
will restore peace to a troubled soul who has given up her religious
practices. The duchess of Aremberg writes on May 23 to say she is
ready to delay her departure from Paris by several days so as to obtain
a very brief audience the following day at any hour and place of his
choice, and in the meantime she offers him the hospitality of her
Aremberg residence when, as she hopes, he will go to Belgium.
We will end this survey by quoting two highly regarded ladies. One,
Madame Bouquet, wrote to Don Bosco's secretary on May 22:
"Yesterday I felt a deep need to see Don Bosco and recommend to his
prayers a sick man about whom I wanted briefly to speak to him. A
young niece of mine who was with me also wished to ask his opinion
on an important matter. We waited all day at the Senislhac residence,
and just as we were about to kneel before Don Bosco he had to leave
and all I could do was to hand him an envelope containing a small do-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
nation and to ask him to pray for that sick man who is so much on my
mind. We were hoping to see Don Bosco today at the Josse bookstore,
but he did not show up, and so by six o'clock we had to go home with-
out seeing him. Don Bosco, however, had the graciousness to remember
me and speak about a visit he had paid me in Cannes two years ago. My
children, who were fortunate enough to see him recently, mentioned this
to you at the home of Madame De Madre. But I do not know how to
reach him and warmly beg you to let me know how to go about it before
he leaves." The second lady was the wife of the well-known financier
Phillipart. Asking for Don Bosco's prayers that a dear friend of hers be
acquitted of a serious charge, she was now writing to inform Don Bosco
that the favor had been granted and to beg him to continue his prayers
that together with temporal graces she and her family might receive also
spiritual graces; meanwhile she was sending an offering to be handed
personally to Don Bosco and was requesting another audience.
Even bishops wrote to Don Bosco seeking a private audience for
some persons who needed to speak with him. Bishop Hector Chaulet
d'Outremont of Le Mans, for example, very warmly recommended one
of his flock.
All this documentation tells us that people were flocking not just to
a healer but also, and perhaps even more, to a saint as such, a man of
God richly enlightened by heaven to guide souls to salvation. To this
intent, without waiting to be asked, on his own he gave sage advice,
and, more often than not, a hint about confession. One time in May a
woman, elbowing her way through the crowd with a forcefulness aris-
ing from her distressed motherly heart, reached Don Bosco and, at the
peak of her desolation, told him how her son, an employee in the gov-
ernment's accounting office, had been arrested with others under suspi-
cion and thrown into prison. His case was scheduled for trial in June,
and she was earnestly begging for an acquittal.
"But, lady, what can I do?" Don Bosco asked her.
"If you will, you can set him free."
"But I certainly am not the Almighty!"
"Yes, yes, but you can do it. I beg you, I entreat you ..."
"If I were in Italy I would have influential friends to recommend his
case to, but here I don't know anyone."
"Please have pity on a poor mother!"
"Very well, tum to the Lord and every day until the trial recite these
particular prayers."

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"Yes, yes, I'll do that."
"And I shall pray for you."
"Yes, please obtain the grace of my son's acquittal and freedom."
"But a prayer is not enough. You must do more."
"Tell me, tell me."
"A good confession and a good Holy Communion."
"It's been thirty years since I have gone to confession, but I promise
I will do that and anything else you will advise."
"One more thing: in the future practice your faith."
"I will, I promise."
"In that case, be at peace and trust in the Lord."
So saying, Don Bosco took some medals and gave her one, saying,
"This is for you." Then, giving her another, he told her, "This is for
your son." He added a third medal without any comment.
His silence hit her. She had the uncanny feeling that nothing was
hidden from Don Bosco. She felt that he knew how many people com-
prised her household and for this reason had given her three medals. At
home with her were only her son and her husband, who also was no
longer receiving the sacraments. With this thought in mind she re-
turned home, her heart swelling with hope.
On reaching home she immediately called her husband, told him
about her visit, talked to him about the prayers and confession, and
then gave him the medal, saying, "This is for you. He did not tell me
that, but it is for you. Don Bosco is a saint. He knew that you need
this." She spoke so convincingly that her husband finally exclaimed,
"Very well, I shall also do my duty and go to confession and
Communion." He did so indeed.
His wife was beside herself with joy for having had that talk with
Don Bosco, whose holiness she proclaimed to all her friends and
neighbors. And God blessed her. On the last day, as she completed her
prayers, her son was brought to trial and, while others were found
guilty, he was acquitted and set at liberty. All three of them then, not
content with thanking God in Paris, went to Turin on June 20, as if in
fulfillment of a vow, but certainly to give thanks in the Church of
Mary, Help of Christians.
A very refined-looking gentleman came for advice, but Don Bosco
cut him short, telling him outright, "Go, do your Easter duty."
Somewhat disconcerted by the interruption, the distinguished visitor,
who was just past middle age, kept trying to express himself, but Don

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Bosco gently and encouragingly repeated, "Go and do your Easter
duty." He again attempted to finish what he was saying, but Don Bosco
again, this time in tones both commanding and tender, repeated, "Go
and do your Easter duty." Somewhat piqued, his visitor put on an air of
cold reserve, determined to finish his statement, but Don Bosco did not
let up on his refrain, accompanying it with such a glance and smile that
eventually the magic words touched the man's heart. All at once he
melted into tears and admitted that he detected in Don Bosco's com-
mand God's intervention in again starting afresh a long sequence of
graces which he had for many, many years. With no hesitation, the
next day he and his whole family received the sacraments.
Who will ever know how many confessions Don Bosco heard dur-
ing those countless audiences? One man, who had escorted his sister to
Paris, went with her to see Don Bosco and, for some unknown reason,
made his confession in her presence. When he finished, she also knelt
at Don Bosco's feet for her confession, telling her sins aloud.
Unsuccessfully Don Bosco tried to stop her, reminding her that the
Church forbade women to confess in that place and that he could not
give her absolution anyway. But speaking all the louder, she replied,
"God has given you power to forgive sins in any place on earth." Don
Bosco insisted, but he could not persuade her. Finally members of the
household entered and convinced her to desist.
Men of God consulted Don Bosco with the certainty that he was
gifted with heavenly enlightenment. Father [Leon Gustave] Dehon was
one. From 1877 this very devout priest of the Soissons diocese had felt
that he was being called to found a congregation of priests who would
make reparation to the Sacred Heart of Jesus in a threefold apostolate:
within the clergy, among the laity, and in the foreign missions. He had
already worked out his plans when he heard that Don Bosco was in
Paris. For a clearer discernment of God's will, he went to him, ex-
plained his project, and asked for his opinion. Don Bosco answered
him definitively and reassuringly, "Yours is certainly God's work."
Later he reaffirmed this judgment to Father De Barruel, who related it
to Father Dehon when he had occasion to do so, making him doubly
happy. Father Dehon is the founder of the flourishing congregation of
the Priests of the Sacred Heart of Jesus of St. Quentin.9
9Qliver L. Kapsner, O.S.B., Catholic Religious Orders (Collegeville, MN: St. John's Abbey
Press, 1957), p. 343, no. 1034. [Editor]

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Father Ephraim, prior of the Trappist monastery of Tamie in Savoy,
also went to him for discernment. Taking up a proposal of Bishop
Laplace, vicar apostolic of Peking, he nurtured the desire of founding a
Cistercian monastery in China and naming it Our Lady of Consolation.
Before decisively putting his design into action, however, he wished to
consult Don Bosco, who listened to his plans, blessed the project, and
praised the idea of naming that far distant monastery after Our Lady of
Consolation. That same year, Father Ephraim sailed to China and, high
up in the mountainous region near the railroad that goes from Peking
to the northwest, he built his monastery. The foundation went through
many a trial, especially during the Boxer Rebellion of 1900, but it
flourished so strongly that from it arose a second Trappist monastery
entitled Our Lady of Liesse, near the railroad line connecting Peking
and Han-Keu. Today [1934] both monasteries count eighteen European
priests, twelve native priests, and eighty-eight native lay brothers. It
was also from the monastery of Our Lady of Consolation that Father
Bernard went to found the Trappist hermitage of Our Lady of the
Lighthouse in Japan. IO
Who knows how many souls regained the gift of faith through Don
Bosco's prayers? One gentleman began his audience by stating bluntly,
"Father, I don't believe in your miracles."
"I have never claimed or even suggested that I work miracles,"
replied Don Bosco.
"But everybody says you do."
"Well, then, everybody is wrong. I can do only one thing: I can pray
to the Lord that in His mercy He may deign to bless the persons who
commend themselves to our prayers. Often the Lord, seeing their faith,
their resolve to live good lives and do good deeds, graciously hears us
and consoles the distressed."
"In that case I have no problem believing, but I must tell you that I
have not been to confession for the past forty years because I no longer
believe in it."
"That's too bad, very bad! I don't have time to discuss it with you
now because there are at least eight hundred people outside waiting for
an audience, and so I'll just limit myself to a few remarks like a good
friend. Just suppose that you are at the end of your days, with no cure
in sight, and the doctors and your family and you yourself realize you
lDLa Croix, October 25, 1934. [Author]

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have at most but one hour of life left. At that moment Don Bosco just
happens to show up and tells you, 'Sir, you are about to face God, but
you still have time to return to His grace by confession. All sensible
people, many learned persons, and even many an unbeliever, on reach-
ing this point, have made peace with God. Very few have refused to do
so, and they are for the most part hardened souls. If you do not
straighten out the affairs of your soul, you will be eternally unhappy. If
you do straighten them out, God is so good that He will again give you
His kiss of peace.' And I might also add, 'What I am saying is true; it
is a matter of faith. But even if there were just a doubt, common sense
and prudence would tell you that, when it's a matter of eternal damna-
tion, one must take the safer path to avoid it. That's how we act in this
life's affairs, even if they are temporary and short-lived. Even suppos-
ing that there is nothing in the beyond and that God will not demand of
you an account of your life, it still costs you little to confess your sins,
to be sorry, to seek God's forgiveness. On the other hand, wouldn't it
be wonderful not to have to worry about being accountable to God if it
should really happen that you must stand at the divine tribunal, as all
good Catholics believe?' Now tell me, sir, were you to find yourself in
those straits and Don Bosco were to speak to you in that way, what
would you do? If you prefer not to answer immediately, I'll give you
time to think it over and give me your response later."
"No," replied the unbeliever, pensive and visibly moved. "I won't
keep you waiting for my decision. You are honest with me, and I want
to be honest with you. I would choose the safer way and confess."
"Fine, but why don't you do it now, while you are healthy and
strong, and have time?"
"Well, you know, it's not so easy."
"That's not true. But even if it were, a man of good sense and good
heart like you should be able to overcome it and fix his gaze on eternity."
"You're right. If you would have the kindness to hear me, I am
ready to make my confession right now."
"I am sorry I cannot because there's a huge crowd waiting outside.
But I will direct you to a friend of mine, a good priest who will treat
you most lovingly."
He then jotted a note to the parish priest of St. Mary Magdalene
Church and gave it to the man. Three days later that gentleman attend-
ed Don Bosco's Mass and received Holy Communion. Securing a sec-

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ond audience, he could not thank him enough for leading him back to
God. "I had come to discuss matters with you," he admitted, "but in a
saintly way and without arguing you caught me in your net. I will nev-
er forget our conversation."
On two separate late evenings Don Bosco received two other visits,
one more striking than the other, both shrouded in an aura of the unbe-
lievable and the mysterious.
One evening a very distinguished-looking gentleman came and
asked, "Are you Don Bosco?"
"Yes. What can I do for you?
"I greatly desire to make your acquaintance."
"And I'll be very pleased to do the same. What is your name?"
"Have you ever heard of Paul Bert?"
"Yes, of course. His name has come up often these days."
One of Paul Bert's books, entitled Manuel civique, had been forced
upon elementary schools and was causing quite an uproar. Catholics
fought it tooth and nail. It was placed on the Index ofForbidden Books
and twenty-seven French bishops issued pastoral letters forbidding its
reading; some even went so far as to deny the sacraments to teachers
and pupils who used it. I I The book taught that God is an unintelligible
being, religion is a prejudice of the ages and a superstition exploited by
priests, atheism is a human right, faith in the supernatural is incompati-
ble with freedom and the progress of the human spirit, and similar
things. The author, former Minister of Public Education in 1881 and
1882, was one of the leading exponents of Leon Gambetta's anticleri-
calism.12 Consequently, the masonic government supported the author
and haled bishops and parish priests to court for civil disobedience.
Four hundred parish priests were found guilty on simple denunciation
without benefit of trial, hearing, instruction, prosecution or defense.
Children whose Catholic parents had taken the book from them were
suspended indefinitely from classes, and a week later their parents,
with no prior warning, were summoned to appear before the school
board and, being held accountable for their children's absence from
school, were fined twenty-five francs and threatened with jail.
Upon hearing that Don Bosco was informed of these facts, the gen-
tleman stated, "I am Paul Bert."
llCf. G. Soderini, Leone XIII, Vol. 2, p. 243. [Author]
12Leon Gambetta had been premier of France in 1881. He died in 1882. [EditorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"You?" asked Don Bosco. "And how can poor Don Bosco be of ser-
vice to you?"
"What have you to say about my book?"
Don Bosco gazed at him for a moment and then seriously replied,
"All I can tell you is that it has been proscribed."
"I have come because I want you tell me what you find wrong in my
book."
"But I have never read it."
"Very well. Here is a copy. Read it and write your corrections in the
margins, and I assure you I will take account of them in a reprint."
"Are you serious or joking?"
"I am serious. I can have this book reprinted within forty-eight
hours."
"Leave it with me, and I'll see what I can do."
"I ask only one thing of you. No one is to know of my visit. Such infor-
mation would raise a furor in the press and in the Chamber of Deputies."
"Be at ease. Everything will be done discreetly."
Paul Bert shook Don Bosco's hand and left. Don Bosco sent the
book to the parish priest of St. Mary Magdalene because, being in-
volved in audiences from morning to night, he could not read it him-
self. The pastor, recognizing the importance of the book, immediately
set about the thankless task, so that in a few days it was filled with
deletions and corrections. The author, returning not much later for an-
other talk with Don Bosco, took his book back and kept his word, at
least to a point. When, at the beginning of June, the duke of Broglie
raised the question of the atheistic manual before the Senate, the
Minister of Public Education, Mr. [Jules] Ferry, reported that Paul Bert
"had become his own censor," and had introduced such corrections in
the new edition that no one could find in it anything in violation of
governmental directives for public education. In all truth the correc-
tions were noteworthy. However the chapters extolling the French
Revolution still remained, as well as its victories, its accomplishments
and its charges against the king, the aristocracy, the ancien regime and
especially the clergy. God's name was no longer blasphemed, but
many, many slanders remained against His ministers and sacred mat-
ters. On the other hand, by his corrections the notorious author had ac-
tually vindicated the Church authorities' censures.13
13Cf. Unita Cattolica, June 8, 1883.

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Anyone who is even slightly acquainted with Paul Bert's thoughts on
secularism in education will be flabbergasted to learn about this inci-
dent. The secrecy he requested was respected until probably about the
end of 1886, when he died without the sacraments-not because he re-
fused them, but rather, it is said, because of the interference of those
who attended him. At that time, to minimize the scandal, it seemed
proper to reveal what took place between him and Don Bosco.
However, just looking at the bare facts, we should bear in mind that
Paul Bert, besides being a politician and a party man, was also a promi-
nent scientist. Professor of physiology at the Sorbonne University and
later at the Natural History Museum, he had, in teaching and writing,
made major contributions to the progress of science. In addition, he was
passionately, though on a purely rational level, involved in problems of
education. Hence we would not be averse to believe that at first it was
his scientific curiosity that led him to seek out Don Bosco for an ex-
change of ideas. The manual was but a pretext to study the man at
leisure, but the aftermath of their meeting reveals once more the super-
natural efficacy of Don Bosco's word.
More difficult to break through is the shadow of mystery enveloping
the second audience, namely, that with Victor Hugo. Once it came to be
known, it made the headlines in the press and even appeared in polemi-
cal works. Certain circumstances surrounding the first report made the
whole thing appear quite implausible. In addition, some assertions of
Mrs. Joan Richard Lesclide, widow of Victor Hugo's former personal
secretary, if they are true, would wipe out any chance of that report's
credibility. Lately, however, first-hand evidence has come to light which
definitively removes all grounds for doubt that the meeting did take
place; at the same time it has provided us with some hitherto unpub-
lished details which lend certainty to the fact. Attorney Boullay, at that
time a member of the board of directors of the Auteuil Orphanage,14
personally witnessed what we shall recount and he vouches for its truth.
There is no doubt that a meeting did take place between Don Bosco
and Victor Hugo at Auteuil in Father Roussel's orphanage on May 20,
1883. As we shall see, Don Bosco went to the orphanage on two occa-
sions.is When Father Roussel learned that he was due for a second vis-
I4See Vol. XIII, pp. 565ff. [Editor]
I5See pp. 129, 156f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
it, he asked his friend, Mr. Boullay, to come with his little daughters to
receive Don Bosco's blessing. He arrived at about four-thirty in the af-
ternoon and found the courtyard filled with people. As he was going to
Father Roussel's office, he saw him coming out with an elderly man,
rather short in stature, with a thick white beard, who made his way out
through a lonely side street. He immediately guessed his identity, but it
seemed so unbelievable to him that he felt he had to ask Father
Roussel.
"Was that Victor Hugo who was just with you?"
"Yes, but hush, say nothing to anyone about it. He wanted to speak
with Don Bosco and came to see him secretly in my house. He was
drawn by the philanthropy of this apostle of youth."
Some moments later, Attorney Boullay was introduced to Don
Bosco, who blessed him and his little girls. Then, after the usual
amenities to break the ice, he found courage to remark, "Father, you
have just spoken with a very important person."
"Who told you?"
"Father Roussel."
"In that case I will say, yes, I have been speaking with Victor Hugo.
He tells me he believes in spiritualism, but I believe that if he keeps on
holding back, it is only because of human respect. His entourage, as he
himself told me, is dead set against any concept of religion.... Well,
now he is old.... We must take advantage of God's grace. I said this to
him too...."
An incident helps us understand Victor Hugo's reason for visiting
Don Bosco. Only recently he had been shaken to the very depths of his
soul. On May 11, after a prolonged, agonizing illness, his life's com-
panion, Julia Drouent, died. The moral depression caused by the loss
must have engendered in him the need to speak to the priest whose
wondrous deeds were being acclaimed by all Paris. Then, too, his own
curiosity to meet such a mysterious personage must have influenced
his decision. Indeed, everyone knows how ardently his poetic soul was
aroused by whatever had the earmarks of the arcane, and how inquisi-
tively he dabbled in the occult.
Don Bosco kept that visit to himself until Victor Hugo's death [May
22, 1885], but the pagan irreligiousness of the funeral rites, which were
staged as an apotheosis of the deceased, moved Don Bosco to reveal the
sentiments which Victor Hugo had manifested to him. Between May

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123
and June 1885 he told Father [Charles] VigliettiI6 and Father LemoyneI7
about their conversation. Father Viglietti wrote as Don Bosco dictated;Is
then Father Lemoyne touched it up slightly, substituting the Italian po-
lite form lei for the French vous of the first draft and interjecting some
insignificant little phrases. But what counts most is that Don Bosco
reread the narrative. We have proof of that in three minor corrections
which are most certainly in his own hand; his also, it appears, is the
mark he made to draw attention to a marginal notation recognizably in
Father Lemoyne's handwriting. Perhaps Don Bosco, after making his
customary little cross on the original, handed Father Lemoyne the pen
as he dictated the note. The ink makes that quite clear because Father
Viglietti wrote in black ink and Don Bosco marked it in blue, and the
ten half lines scribbled in the broad margin are also in blue. As for the
exactness of the dialogue, there might be room for some uncertainty,
given the two years' lapse since the actual meeting, but it is known that
Don Bosco's memory served him well to the very point of death.
Following is the account in full: 19
Two years ago, while staying in Paris, I received a visit from a celebrity
who was a total stranger to me. He had been waiting three hours to see me, and
at eleven in the evening I received him in my room. His first words were:
"Don't be alarmed, sir, but I am an unbeliever and hence put no faith in any of
the miracles people say you work."
I answered, "I neither know nor ask to know whom I'm speaking with. I
assure you, I neither wish to nor can make you believe what you don't want to
believe. Nor do I intend to talk to you about religion. which you don't wish to
hear about in any shape or form. But please tell me one thing: have you lived
all your life with these sentiments in your heart?"
"In my early years my beliefs were the same as my family's and friends',
but once I was mature enough to mull over my tenets, I put religion aside and
started to live as a philosopher."
"What does 'live as a philosopher' mean to you?"
"It means living a happy life with no thought of the supernatural or of a fu-
l6See Appendix 1. [Editor]
l7Jbid. [Editor]
18Father Viglietti's diary, which we have quoted elsewhere and of which we shall say more
in the next volume of the Biographical Memoirs, records on May 28, 1885: "Don Bosco has
asked to see what I have written concerning Victor Hugo, because he wants to dictate the dia-
logue he had with him in Paris." [Author]
19Don Bosco's corrections are in black ink, whereas some additions by Father Lemoyne are
within parentheses. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ture life, which priests exploit to frighten simple folk and the poorly educated."
"And just what is your view of the future life?"
"Don't waste your breath speaking to me about it. I'll talk about the future
life when I find myself there."
"I take it you're just quipping, but, since you introduced this topic, please be
kind enough to hear me out. Sometime in the future might you not get sick?"
"Oh yes, of course, all the more so at my age when I experience so many
aches and pains."
"Could it not happen that these ailments of yours might bring you to the
point of death?"
"They could, since I cannot exempt myself from the common lot of mortals."
"And then, when you'll find yourself in grave danger of death, and will
come to the point of passing from time into eternity ..."
"Then I shall screw up my courage to be a philosopher and banish all
thought of the supernatural."
"And what prevents you (impedisce)20 at least at that moment from giving
some thought to your immortality, to your soul and to religion?"
"Nothing. But it would be a sign of weakness which I don't care to show
lest I become the laughingstock of my friends."21
"But at that moment you will be at the end of your life. At such a time it is
smart to look after yourself and your peace of conscience."
"I understand what you mean, but I don't feel I can lower myself that much."
"Yet, at that moment what else is there for you to hope for? Your present
life is about to end, and you still refuse to hear a word about eternal life. So
what will your future be?"
He bowed his head and said nothing, lost in thought. At this juncture I con-
tinued, "You must give some thought to this awesome future. If, while you
still have a moment of life, you will take advantage of it and have recourse to
religion and to the Lord's mercy, you will be saved, and saved forever.
Otherwise, you will die, and die as an unbeliever, a reprobate, and all will be
forever lost for you. To put it more bluntly, I tell you that you will have no
other choice than non-existence [for such is your opinion] or22 an eternal pun-
ishment [according to my personal and universal belief]."
"Your words are neither philosophy nor theology, but the words of a friend,
and I don't want to reject them. My friends and I often discuss philosophy but
we never address the great issue of what awaits us: either eternal suffering or
non-existence. I want to have this matter thrashed out thoroughly, and then, if
you will allow me, I shall come to see you again."
20Here Don Bosco had corrected Father Viglietti's misspelling impedise. [Author]
21Father Viglietti had written infaccia infaccia a tuti i miei amici. Don Bosco turned it into
infaccia degli amici. [Author]
22Father Viglietti had written of instead of or. [Author]

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125
After a few more words together, he shook my hand and, on leaving, gave
me a calling card on which I spotted two words: VICTOR HUGHES.23
He came back the next night at the same hour; he took my hand, and hold-
ing it [tightly], said to me, "I am not the type of person [you probably thought
I was; it was just a trick of mine]. I made a real effort to play [the part of] an
unbeliever. I am Victor Ugo (sic) and I beg you to be my good friend. I be-
lieve in the supernatural, I believe in God, and I hope to die assisted by a
Catholic priest who will commend my soul to my Creator."24
This second visit is precisely the one about which Attorney Boullay
spoke to us. Just what day the first visit took place we may never
know, but we have an account of it from Don Bosco which confirms its
authenticity. He was at Alassio at that time, and he was walking from
the refectory to his room after supper in the company of several
Salesian priests, among them Father Bartholomew Fascie,2s present
Prefect General of Studies of the Congregation [1934], who was then a
lay teacher in that school. One night, while in Paris, Don Bosco was
visiting a family and returned home after eleven o'clock, thoroughly
exhausted. Alas, however, there were people waiting for him. Going up
to his room, he did his best to convince those gentlemen that he was
dead on his feet, but they would not listen. He exchanged a few pass-
ing words with each one; then, believing he was finally free, he opened
the door of his room, when suddenly, from a dark remote corner,
stepped forth a specter. It was an elderly man who closely followed
him into the room and sat by his side on the sofa. They talked, ex-
changed views, and argued until finally, dead tired, Don Bosco began
to nod. His importunate visitor now and then tugged at his sleeve and
kept saying, "Listen! Listen!" But Don Bosco, bowing his head, rested
it upon the man's shoulder, with not the least sign of paying him heed.
The visitor did not dare wake him, but sat stiffly erect until he himself
fell asleep. Eventually for some reason or other, he abruptly shifted his
23Before the word VICTOR appears the symbol #. All that follows in blue ink is the marginal
addition we already mentioned. The words in square brackets are in black ink and were written
later by Father Lemoyne. [Author]
24Jn the document the dialogue is followed by a later comment of Father Viglietti.
According to him, Victor Hugo was "immediately afterwards" to have given a speech in the
Senate about the necessity of religious instruction. However, this is an anachronism for which
the Bollettino Salesiano of June 1883 is responsible. In truth, that speech had been delivered in
1850. [Author]
25See Appendix 1. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
position, lost his balance, and fell upon the arm of the sofa. Don Bosco,
losing his support, fell on top of him. "Pardon, monsieur ... pardon,
monsieur," they kept saying to each another, rubbing their eyes. That
occurrence convinced the good gentleman that for Don Bosco too the
night was made for sleep. "Who was he?" one of Don Bosco's listeners
asked. Turning to his questioner, he replied with an air of indifference,
"A certain Victor Ugo (sic)."
That the De Combaud household was unaware of the poet's pres-
ence should surprise no one since Don Bosco's suite of rooms was to-
tally isolated from the rest of the mansion. The lateness of the hour and
the connivance of his servant account for the fact that the renowned
writer could enter unobserved as he certainly wished. As for the calling
card, the aforementioned Joan Richard Lesclide affirms that Victor
Hugo never used one; however, assuming she was right, he might well
have used a card with his name handwritten on it.
[Charles] D'Espiney was the first to publicize this visit, reporting it
in part in the tenth edition of his Dom Bosco. Father Ragey took some
excerpts from that account and wedged them into several verses writ-
ten by the poet, which he felt were in harmony with them.26 Much later
the Etudes of Paris took up the story, obtaining the authentic account
from the Oratory and translating it with a commentary21 which re-
solved possible objections, including the handwriting of Hughes on the
calling card. "How are we to explain that bizarre orthography?" the
writer asks. "Why did Don Bosco correct three insignificant errors and
let that one go by?" He answers: "We believe that the fault is his. The
reason is that, having always pronounced the poet's name, Victor Ugo
the Italian way, and wishing to dictate it in the French form, as it was
written on the calling card, he emphasizes, as in Italian, the first sylla-
ble and writes the hard g as the Italian gh, rendering the name
Hughes." It could also be that Don Bosco thought that Hughes was a
translation of the Italian Ugo and dictated it thus.
Another problem concerns the late hour assigned to the second visit,
an entirely unlikely time, especially in light of the secretiveness in
which Victor Hugo wanted to enshroud his goings and comings and
which counseled him not to go twice to the same place. Did Don
26La Controverse et le Contemporain, 1889, Vol. XV, pp. 196-215. [Author]
27A. Dechene, "La demiere heure de Victor Hugo," in Etudes, June 5-20, 1920, pp. 569-75.
[Author]

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Bosco's memory slip? Was it his secretary's misunderstanding, which
Don Bosco overlooked because he limited himself to reading only the
dialogue? Since we cannot cast doubt upon the word of Attorney
Boullay, an error was certainly made, impute it to whom we may.
We could not assert that the interview was unproductive. It is a well-
founded opinion that, from that time on, Victor Hugo repeatedly made
theistic declarations, but we also know that those around him did all
they could to hush any such avowals. This was most manifest whenev-
er he rose from the dinner table. No sooner would he open his mouth
to express such beliefs than his son-in-law, [Edward Stephen Anthony]
Lockroy-a Jew whose real name was Simon and who, later, became
Minister of the Navy-would silence him with, "Come, come, now.
The old man is raving again!"
Many are convinced that, in the poet's last illness, Cardinal [Joseph
Hippolytus] Guibert, rather than just send his secretary to test the
ground, could have achieved a great deal more by going there in per-
son, but it seems that he was then in poor health. When his secretary
went, he was politely escorted to the door. This is not the way the poet
would have acted; rather, lured by honors as he was, he would perhaps
have allowed himself bit by bit to be taken in tow far beyond his basic
theism. But these are secrets of grace which it is not given us to fath-
om. As for the poet's talk with Don Bosco, we are in agreement with a
French periodical in which, while we were reviewing the page proofs
of this chapter, we spotted these words, "No one shifted ground: the
lay moralist did not preach, the priest retained his dignity, and the saint
did not fall to his knees before the philosopher."2s
How many troubled souls, how many matters of conscience, must
have been submitted to Don Bosco's examination and judgment during
his stay in Paris! How many civil marriages he must have brought to the
Church for validation, how many entanglements of every kind did he
resolve among the higher and well-educated classes of society! "For the
good of souls," he had on rare occasions asserted, "I had to get involved
in very many things, a hundred of which were so important that for any
one of them it would have been worth my while to undertake a trip to
Paris."
28Revue des Deux Mandes, May 15, 1935, p. 348. [Author]

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CHAPTER 6
Paris: Visits
{ijhile Don Bosco's afternoons were taken up with audi-
ences, his morning hours were reserved to visiting, though not exclu-
sively, since varying circumstances warranted exceptions. This chapter
will follow him, step by step, and, as it were, with calendar in hand, as
he made his rounds of churches, religious communities, and private
families. We shall add those brief news items which might elsewhere
break up our chronology and those whose precise dates we have not
yet been able to ascertain.
Don Bosco celebrated his first Mass in Paris at the Carmelite Sis-
ters' convent, the third to be established in Paris, on Messina Avenue,
not far from [the De Combaud home] where he was staying. Miss
Bethford's diary tells us that the Oblate Sisters on Ville d'Eveque
Street attended the Mass. After greeting and blessing them, Don Bosco
expressed his wish of keeping united with them in prayer. In turn,
shortly before he left Paris, they presented him with a formal certifi-
cate making the Salesians an affiliate of the Carmelite Order.
On the morning of April 21 he said Mass in the convent of the
Dominican Sisters of the Cross on Charonne Street. Some people asked
to see him after Mass, and he obliged. Time flew by without causing
him concern, but as noon was approaching Father De Barruel took his
stand in the doorway and blocked anyone from entering the room.
Turning a deaf ear to the general outcry of protest, he approached Don
Bosco and told him, "We must go. It's past eleven. We still have anoth-
er visit to make, and at twelve we are expected at Auteuil."
"Don Bosco," reports Le Monde of May 13, "replied, 'Good!' with
a friendly, gentle smile and in his winning, charming accent. Then, ris-
ing from his armchair, he motioned to some sadly disappointed ladies
128

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Paris: Visits
129
with a long, loving gesture of invitation, saying, 'Come, ladies, come.'
And the audience continued, to stop only after he had given each one
his particular blessing and a word of comfort.
"At what time did he get to Auteuil? God alone knows, but if the
hour was missed, it was absorbed into the eternity of heaven. This
kindly priest never sends anyone away, never rejects, never makes de-
mands on those who come to him for solace in their pain. His soul, en-
tirely belonging to God, he gives to anyone who turns to him."
Although negotiations dealing with the orphanage at Auteuil had
failed,I Father Roussel's affection for Don Bosco did not wane. They
had first been introduced to each other in Rome by Pius IX in 1876. As
the Pope had walked past Father Roussel, he had remarked, "This is Don
Bosco of France, whom I saw yesterday." Seven years later, in recalling
the scene,2 Father Roussel spoke of the warm comfort he had experi-
enced on seeing "the holy priest" to whom the Holy Father himself had
introduced him. It was natural then that, on hearing of Don Bosco's ar-
rival in Paris, he anxiously sought to meet him. Don Bosco thoughtfully
gave him advance notice by sending him word that he would be arriving
early on the morning of Saturday, April 21. He got there about noon, had
luncheon with him, and then was given a tour of the facility. In his al-
ready mentioned periodical Father Roussel wrote, "With such a lively,
friendly, and gracious conversationalist we managed to discuss our mu-
tual affairs at some length." Once word got around the neighborhood that
Don Bosco was in Auteuil, many of Father Roussel's friends flocked in
large numbers to see him, showing him many signs of their appreciation.
Father Roussel himself openly admitted that, were it not for lack of time,
they would have given him a more formal welcome. Don Bosco, howev-
er, before saying good-bye, made it clear to him that he certainly intend-
ed to return before leaving Paris.
The Sisters of the Sacred Heart of Jesus, whose convent was on the
lnvalides Boulevard, were pleased to have him celebrate Mass for them
in the spacious chapel of their boarding school on April 22. So many
were the children who wanted to share the privilege of attending his
Mass with their teachers that Holy Communion took one entire hour.
After having visited with both nuns and students and having listened to
persons who wished to speak with him, Don Bosco made other calls in
Isee Vol. XIII, pp. 565-572. [Author]
2France Jllustre, April 28, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
order to please as many persons as he could who had begged for the fa-
vor of seeing him.
He had promised the Assumptionist Fathers of Franc;ois I Street that
he would spend a couple of hours with them. The order had been
founded at Nimes in 1847 by Father [Emanuel] d' Alzon to conduct
schools, organize national pilgrimages, and run missions in the Middle
East from the Balkans to the Dead Sea. They also vigorously conduct-
ed a widespread campaign of Catholic literature. The Assumptionist
Father [Vincent de Paul] Bailly was then editor of Pelerin, a widely
circulated small periodical which heralded Don Bosco's work in
France. In fact, as far back as 1877, its first year of publication, it had
given enthusiastic coverage to Don Bosco's undertakings, even running
his picture.
Articles about him appeared every time when French pilgrims, re-
turning from an excursion to Rome, would stop for a visit to the
Church of Mary, Help of Christians, the Oratory and Don Bosco. The
spiritual leader of these pilgrimages was usually Father [Francis] Pi-
card, second superior general of the order. The Assumptionist Fathers
and Don Bosco both enjoyed spending some time together while he
was in Paris. "On his arrival in Paris," wrote Pelerin on May 12, "one
of the first visits this man of God made was to the humble Pelerin, for
he loves the poor. Also, as did the Lord with His disciples, he dined
with Pelerin' s [editor] at Eastertide and laid hands on several sick per-
sons whose health has since steadily improved." Then, alluding to the
overall impact which Don Bosco was making upon Paris, the article
continued: "It is certainly a striking phenomenon to witness the senti-
ment which has shaken Parisians out of their indifference at the visit to
their city of a priest, a saintly man, so soon after the expulsion of reli-
gious, and which has driven them to force their wealth upon him al-
most, as it were, in atonement. We believe that, elderly though he may
be and unsteady on his feet, having always to be supported by a friend-
ly arm, he has brought to France nothing less than the solution to her
working-class problem, even though he is almost blind and reads no
newspapers."
One of the sick persons Pelerin alluded to was Father Picard him-
self, for whose recovery Don Bosco had promised to pray. He was, in
fact, healed and lived twenty years more.
The dinner talk centered mostly on Salesian affairs, reported in in-
terview style by Pelerin on May 12. Most of the conversation focused

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on the origins and growth of Don Bosco's congregation, but toward the
end of dinner it turned upon his educational system. Someone ques-
tioned whether the young artisans could be on their own without wa-
vering once they left their shelter and were put into a factory or
barracks environment. Don Bosco replied, "Almost all our former stu-
dents keep coming back to our schools for confession. On Saturday
evenings and Sunday mornings many in Turin come to us for this rea-
son. Then, too, it is well known in the Italian army that the boys who
have attended our trade schools practice their faith while in the mili-
tary. They are even dubbed 'the Don Bosco boys.' You'll find them in
all ranks of the Italian armed forces."
"But what makes up the formation of these lads?"
"Two things: kindness under all conditions and an open chapel with
full facilities for confession and Communion."
"Do many go to Communion?"
"Very many. We have daily Mass for artisans and students; before
and during Mass they are free to go to confession. Very many do so. It
is frequent Communion that accomplishes everything."
"Aren't there also punishments?"
"We have no structured punishment, though occasionally we expel
some boy. For punishment we substitute friendly and informal supervi-
sion and recreation. Infractions of discipline mostly take place because
of lack of supervision. Vigilance cuts wrongdoing sufficiently to elimi-
nate punishments. Each workshop has its own instructor. In addition, a
cleric looks after the boys' conduct and their good spirit and piety. He
also singles out those artisans who qualify for academic studies. Each
new boy is given an older student as a buddy to get him started, and to
protect and advise him. As for recreation we maintain that boys must
be happy and kept busy with games. To achieve this we spare no effort.
First comes music, then sports. When the boys tire of playing, they of-
ten go to pray in the chapel, which is always kept open."
The article closed with the following comment: "We have seen this
system in action. The Oratory in Turin is a large boarding school
where students are not forced to line up;3 rather, they move in groups
pretty much like a family, each group clustered about a teacher; there is
no shouting, pushing, or squabbling. We admired the serenity of the
3Tuis is very true. In those days the boys went from the playground [to their classrooms or
workshops] in groups without being held to silence. It was not until 1884 that orderly lines were
introduced. When Don Bosco noticed this, he was displeased, but ever since this custom has
been continued. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lads' faces and could not help exclaiming, 'God's hand is here!'"
Also Le Monde of May 17 covered this visit and mentioned one sensi-
tive but instructive point brought up in this pleasant conversation. An
Assumptionist asked Don Bosco what harmful influence he could pin-
point for the regrettable decline in faith which marked most of the young
men who had received a well-rounded education from the tireless efforts
of the zealous fathers and brothers, for it was well known that once their
alumni became adults, they generally neglected their religious duties.
But Don Bosco's reply was, "This serious problem rises from the fact
that in France boys are not sufficiently close to their priests and hence
rarely go to confession. In their formative years youngsters need the
helpful touch of priestly gentleness. If they experience this influence
from their earliest years, they will later recall the peace of mind that was
theirs from sacramental forgiveness, and on falling through human
frailty, they will always turn for help to the friends of their boyhood.
That is why in Italy the children of the masses show an overall better
perseverance rate than their counterparts in France."
Don Bosco's visit to the Assumptionists came at a particularly for-
tunate time. They were just then planning an enterprising Catholic dai-
ly newspaper meant for the widest possible French readership. A few
did look askance upon this bold project, and so its initiator, Father
[Vincent de Paul] Bailly, and the superior general, Father [Francis]
Picard, were wavering. Don Bosco, himself always ready to take a risk
in similar undertakings, encouraged them to get on with their project.
He asked if they had funds and the personnel, and on learning they did,
told them, "Go ahead, then! Go ahead!" His encouragement proved so
effective that the first issue of the renowned La Croix appeared on June
16. It is a newspaper which so far (1934) has enjoyed half a century of
sturdy vitality and reaped an abundant harvest of good.4
While we are on the topic of the press, we will add that Don Bosco
also devoted some time while in Paris to the family of the prince of
Catholic newspapermen who, in the columns of L' Univers, had initiat-
ed and waged many a strenuous battle in defense of the Church. He was
Louis Veuillot, who had died on April 7 of that year. Don Bosco com-
4Qn December 1, 1934 La Croix made this comment: "The daily La Croix had not yet seen
the light of day but was on the verge of birth, if not exactly hesitant at least somewhat apprehen-
sive. Would it meet with the fate befalling so many other publications? Would Catholics support
it? Would its first issues win the sympathy of the public? Troublesome fears, these. With a sin-
gle word, a single gesture, Don Bosco brushed them aside. It was time to act and take this leap
into the dark." [Author]

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forted his grieving relatives with words of Christian consolation. His vis-
it brought a healing balm especially to Louis' sister Eliza, who had
shared his life of faith and enterprising charity. As a child, Francis,
Louis' nephew, had been blessed by Don Bosco, and to this very day
[1934] still feels the touch of that hand, "charged with divine grace," on
his forehead. Now, some fifty years later, he was joyfully announcing
that Don Bosco would soon be returning to Paris, crowned with the au-
reola of sainthood, to claim a church dedicated to his name.s
On the morning of April 23, the family of Countess De Rites had the
pleasure of attending Don Bosco's Mass in the chapel of their home in
the suburb of St. Germain. The chalice was the one used by Pius IX on
December 8, 1855, the first anniversary of the proclamation of the
Immaculate Conception. Awaiting Don Bosco at the altar was Father
[Dominic] Sire of St. Sulpice, whose name is linked to a notable sou-
venir of that historic event. He was the one who arranged to have the
bull Ineffabilis translated into four hundred languages and dialects and
bound into one hundred and ten volumes, which were handsomely
cased and presented to Pius IX on February 11, 1877. Don Bosco had
admired this magnificent collection in the Immaculate Conception Hall
of the Vatican, and he was delighted to meet the man who had thought
up the idea. 6
Present in the De Rites' chapel were about fifty members of the Pa-
risian aristocracy. The offertory collection taken up by a former Zouave,
the son of Madame Poulpiquet, brought in a generous donation for Don
Bosco. Most of the congregation received Holy Communion from him.
After the Mass he agreed to grant private audiences.
Father Sire is probably to be credited with making it possible for
Don Bosco to make one of his most important visits, both in itself and
in its effects-the visit to the renowned seminary of St. Sulpice. Few
are the seminaries with as splendid a history as St. Sulpice. Staffed by
a congregation of priests founded in Paris by the Venerable [John
James] Olier in 1642, St. Sulpice soon became, as it is today [1934], a
flourishing formation center of brilliant, learned prelates and of priests
distinguished for piety and zeal in the Church's service. The seminary
rector, Father Bieil, a stickler for protocol, had felt he had to request
5La Vie Sociale, Paris weekly, May 21, 1933. L'Osservatore Cattolica of Milan, May 7-8,
1883, published an interesting comparison of Louis Veuillot and Don Bosco. [Author]
6Father Sire was also one of those helping Don Bosco's secretaries with his correspondence.
[Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
instructions on the welcome and degree of honor he should give to
Don Bosco. "He is neither bishop nor prelate," he queried, "and so
what am I to do?"
Cardinal [Joseph Hyppolitus] Guibert's reply was, "Receive him
with all possible honors. We will never be able to outdo his merits."
Don Bosco visited the seminary on the evening of April 23, but his
very late arrival upset the regularly scheduled spiritual reading, supper,
and night prayers-something absolutely unheard of in that sacred
citadel of tradition.? Stepping forward with an air of calm simplicity, he
mounted a dais and gave the future priests a brief talk on the theme of
Jesus' praise of St. John the Baptist in the Gospel verse: "He was the
lamp set aflame and burning bright." [John 5:35] He explained how a
priest's life is to be one of intense interior fervor, that he may shed light
upon himself and others, and he repeated his choice adage that a priest
never goes alone either to heaven or to hell.8 [Years later] Father
Clement, director of [Bishop Francis] Fenelon School, commented thus
on this talk of Don Bosco,9 "What I recall best is the flaming ardor of
his speech, especially when he stressed the need of trust in God. As he
spoke, his eyes flashed beneath his furrowed brow and his voice, though
throaty and tired, waxed stronger. 10 As soon as he stepped onto the
floor, my companions crowded about him, almost on top of him in their
eagerness to touch him and kiss his hand. I can still see one of them,
scissors in hand, snipping away at the hem of his sash, I believe, while
another was clutching a piece of red cloth probably tom from the lining
of his hat. In the midst of this crush Don Bosco had a smile for every-
one, which I can still see shining brightly as he turned left and right
with extraordinary goodness and boundless tenderness."
7Nor did this pass unremarked. One faculty member, who could not bear such disruption,
kept muttering, "Communities do not wait, communities do not wait." However, the rector told
him and others, "Don Bosco is a saint. His case well merits an exception." To while away the
time, Mr. Thiroux, a jolly fellow, a former attorney turned seminarian, improvised the following
quatrain which made the rounds of the hall to everybody's amusement:
Don Bosco, they say, has worked great miracles;
Has raised the dead, has spoken like an oracle.
But his greatest miracle he performed today
When your rule, 0 St. Sulpice, yielded to him. [Author]
8Bulletin Salesien, June 1931. [Author]
9Letter to Father [Augustine] Auffray, Paris, April 14, 1931.
IOAt one moment, unable to remember the word gamin, urchin or little rascal, he said, "I
have to feed a great many little.... What do you call them? Moneux, moneaux?" [Monello in
Italian.] But the seminarians, thinking he meant sparrow, "moineaux," prompted him, and he ac-
cepted their correction. This detail. too. is mentioned in the letter to Father Auffray. [Author]

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The impression he made on these seminarians never faded from their
memory. It greatly helped strengthen the warm feeling which the French
clergy still cherishes for Don Bosco. Among the clerics were such stal-
warts as Cardinal [Francis] Bourne, archbishop of Westminster, Arch-
bishop [John Baptist] De Guebriant of Marcianopolis and superior of
the Missionaries of Rue du Bae, Bishop Gibergues, who died as bishop
of Valence, Auxiliary Bishop [Ernest] Neveux of Reims, Bishop [Louis]
Termier of Tarentaise, Fathers Vigouroux and Mourret, leading lights of
sacred learning, and other prominent priests. Recalling that memorable
evening, Cardinal Bourne wrote:
It is one of my most cherished memories, one of my greatest privileges, to
have known personally Blessed Don Bosco. I was a student at St. Sulpice in
Paris when he visited that city in 1883. I had already heard of the marvelous
works he had done and of some of the wondrous occurrences in his life. And I
remember well the keen, expectant interest with which the seminarians await-
ed the coming of one who was already regarded as a saint. He was broken in
health, feeble in his movements, speaking in halting and imperfect French.
But he made an immense impression upon us all. On that occasion I had no
opportunity of speaking to him. In 1885, the year after my ordination to the
priesthood, being strongly interested in and attracted to the work of the
Salesian Congregation, I paid a short visit to the Oratory in Turin, and there
had the great joy of speaking to Don Bosco, and of sitting at his right hand
during the meal to which he had invited me. In 1887, at his direct request, I
gave what assistance I could to the first members of his congregation whom
he sent to Battersea [London] in November of that year. Henceforth I have al-
ways remained in intimate and affectionate association with his sons, both in
this country and in the many places where I have visited them abroad. He
passed to his reward early in 1888, and from that day I have constantly
revered and invoked him as a saint. I I
The enthusiasm of the seminarians of St. Sulpice spilled over into
the junior seminary of St. Nicholas of Chardonnet on Pontoise Street.
Three weeks after Don Bosco's visit to St. Sulpice, Father De Barruel,
his secretary, received this letter on behalf of the superiors and semi-
narians: "The very profound impression made upon us when we saw
11From the Preface to the English version of Father Auffray's Life of Blessed Don Bosco,
London, Burns and Oates, 1930. See also Appendix 8. The rector of St. Sulpice was very disap-
pointed because, despite his best efforts, he was not able to thank Don Bosco again for his sec-
ond visit. He therefore decided to write him a week later. "Your presence," he wrote, "did us a
lot of good." He also enclosed three hundred and twenty francs for his charities. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and heard Don Bosco at St. Sulpice, far from fading from our minds,
will long remain engraved among the loveliest and most heartening
memories of our life. Now we are very eager to share our impression
with the boys whom God has entrusted to us and in whom He has al-
ready sown the seed of a priestly vocation. We feel that Don Bosco's
visit and words strengthen and bring to maturity this vocation. Is not a
holy man's blessing a special grace from God and a token of His un-
shaken protection?" Then they asked Father De Barruel to use his gra-
cious influence. A good word was also put in by a zealous cooperator
named Mrs. Mollie when she saw Don Bosco on May l 6.12 Willing to
make any sacrifice for the young, Don Bosco went gladly, possibly on
May 22, after leaving the convent of the Sisters of Sion.
Also the Visitation Nuns of the second Paris foundation on Vaugi-
rard Street were among the first religious communities to assure them-
selves of Don Bosco's celebration of Mass in their chapel. He did so
on the morning of April 24. By seven o'clock the chapel was swarming
with distinguished persons who, despite the crowding and fatigue of a
long wait, kept a most edifying composure. Don Bosco did not arrive
until nine o'clock. As usual, unexpected stops made it impossible for
him to keep any schedule. As he entered, leaning on Father De
Barruel's arm, and made his way through the assembly of aristocrats,
they pushed and shoved to give him room. All eyes focused on his ev-
ery movement with a sense of reverence and prayer. In the solemn still-
ness of the chapel, as Don Bosco ascended the altar, one could almost
feel the heart-throbs beating in unison with his during the Divine
Sacrifice. After the Gospel he faced that wealthy congregation and in
simple words made them understand that true riches could be found
only in the fear of God. For their edification he narrated a touching in-
cident. The young heir of a wealthy family had gone to Rome with his
father to be introduced to Pope Pius IX. In the presence of the Vicar of
Jesus Christ, the devout father requested a special blessing for his son
Louis, that God might keep him in his parents' love. Looking reflec-
tively at the boy for a moment with a fond, fatherly gaze and lifting his
eyes to heaven, he told him, "Always be a good Christian, Louis." The
12L' Univers of May 4-5 [1883] carried this announcement: "Mrs. Mollie, 44 Saint Placide
Street, Paris, has a supply of religious articles about Don Bosco and his works, medals, pictures
and novena prayers for Mary, Help of Christians, besides the Bulletin Salesien and order forms
for Don Bosco's spiritual writing." Copies of the Bulletin Salesien were also available at the
Senislhac residence. [Author]

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Holy Father then put a hand on the lad's shoulder and added with
grave, carefully enunciated diction, "Be rich, Louis ..."
"Most Holy Father, we are not asking for material wealth," the fa-
ther interrupted. "God has provided us with that."
Unheedingly the Pope repeated and completed what he wanted to
say: "Be rich with true wealth, Louis, and always treasure the fear of
God." Don Bosco's listeners certainly could not guess who this father-
son couple might be, but we can readily identify Count [Louis] Colle
and his beloved son Louis, Jr.
With some difficulty the people managed to approach the altar for
Communion. After Mass there was a surge to the small sacristy, which
soon became jammed. The few who managed to squeeze in knelt at the
holy man's feet to implore his blessing. The others wanted to have
their chance too, but Father De Barruel asked that they respect Don
Bosco's wish to make his thanksgiving prayer. They acceded, but those
who had been able to worm their way into the sacristy knelt silently
and reverently in a circle about him as he prayed. "Watching Don
Bosco in prayer," wrote one newspaper reporting on his Mass at the
Visitation Convent,13 "is to feel heaven's dew refreshing the heart."
After his thanksgiving the ladies and gentlemen filed past him, grate-
ful for a blessing, a glance, a word from him. Before leaving, since
Cardinal Guibert had given him permission to enter the cloister, he sur-
prised the community with a visit. However, he had to use a private en-
trance, since it would have taken him more than an hour to get through
the chapel. He urged the assembled nuns to be loyal to their rule, and
then the former mother superior, Sister Mary Kotzka Le Pan de Ligny,
well over seventy and very ill, was introduced to him. The nuns were
very fond of her and begged Don Bosco to prolong her earthly days.
He had to smile at such an ingenuous request, reflected for a moment,
and answered, "Certainly it is not your wish, Mother, to stay much
longer here on earth. However, you will have to tarry awhile down
here. You will depart when your daughters will give you permission to
leave."
"Oh, our mother will see all her daughters pass into eternity before
her," the nuns answered, "because we shall never give her leave to die."
However, that leave they were forced to give nine years later, when
her pains increased to such an extent that for her to live meant to suffer.
I3Le Monde, May 17, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Her daughters, unable to bear seeing her in agony any longer, begged
the Lord to call her to Himself, and the Lord answered their prayer.14
Don Bosco then dropped into the girls' boarding school annexed to
the convent. On seeing those devout-looking young ladies, we are told
by a Visitation Sister, he immediately brightened. He urged them to
carry out their Christian duties, beginning his short talk with the
words, "My daughters, remember that there is only one God, only one
paradise, only one earthly life, only one soul." His secretary hurried his
departure because a crowd of people outside, both well and ill, were
creating a disturbance and giving the impression that they might crash
through the convent gates.
The remembrance of this visit is still vivid at that school, because
soon afterward an alumna, who later entered the Visitation novitiate in
Turin, Cecilia Roussel, bought a statue of Mary, Help of Christians,
had Don Bosco bless it, and then sent it to the convent. Today both sis-
ters and pupils still meet in prayer before it.
One gentleman, who truly merited a visit from Don Bosco and wel-
comed him the following day, was the viscount of Damas. With
Christian courage and holy perseverance he had dedicated his life to
the noble mission of reviving France's Christian faith through sacred
pilgrimages. On the morning of April 25, at about eight-thirty, he sent
his carriage to the convent on Messina Avenue to bring Don Bosco to
his residence. Very reverently he stood in the courtyard at the foot of
the steps leading to the main door, awaiting his venerated guest.
Leaning on the viscount's arm, Don Bosco slowly made his way up the
steps to the landing before the main hall, where the entire family was
waiting to welcome him. After the usual cordial introductions, he was
escorted to the private chapel. The entire household and a few close
friends of the family knelt behind him as he prepared to celebrate
Mass. Le Monde recorded in its issue of June 19: "It's impossible to
portray the profound peace, the spiritual concentration of this great,
noble family, as the venerable priest, robed in sacred vestments, ap-
proached the altar and his blessed voice brought to the hearing of all
the prayers which the Church has endlessly offered to God." The Holy
Sacrifice was characterized by a most reverential silence, and nearly all
received Holy Communion from his hands.
14Tois incident is also found in an anonymous booklet entitled: Summary of the Life and
Virtues of the Venerable Mother Kotzka Le Pan de Ligny, Superior of the Second Visitation
Convent in Paris. Published by the Convent. [Author]

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After his thanksgiving he was escorted to the hall, where a group of
children gave him a gracious welcome. His gentleness immediately
won them over. After a few appropriate words he blessed them and then
turned his attention to the adults. Le Monde continued: "One must have
already witnessed other gatherings about Don Bosco to have an idea of
the calm, the reverence, and the dignity which prevails. The lovable
priest's measured and rich-sounding words, which take on an added
charm with his Italian accent, the modesty and wisdom of the thoughts
he expresses-everything emits a fragrance of supernatural grandeur
which captivates all who hear him." The adults knelt for his blessing
and then asked him to join in the family dinner. Afterward, his host.
placing himself at Don Bosco's disposal, helped him back to his car-
riage and remained sitting by him all the time during which Don Bosco
called upon people who were ill or in need of his spiritual comfort.
One saintly infirm woman who received his blessing that day was
Mother Mary of Jesus, who founded the Little Sisters of the Assump-
tion to nurse the needy sick in their own homes. Women friends of the
sisters left no stone unturned to procure this priceless visit to their
community. Founded in 1842 in Saint-Servan-sur-Mer, Brittany, the
congregation moved to Paris seven years later, and in 1870 its mother-
house was set up in Grenelle, a Paris suburb. It was to Grenelle that
Don Bosco went, happy to bless a community which devoted itself en-
tirely to the poor. He listened with kind interest to the detailed account
of the sisters' work and promised his prayers for the congregation's
growth. Ill as she was, the mother general insisted that she wanted to
be present at his talk. Father [Stephen] Pernet, the Assumptionist who
had given the new congregation its definitive form and was still direct-
ing its spirit, also attended and told Don Bosco, "Good Father, pray
very particularly for our dear mother general, that the Lord may restore
her health and we may have the joy of keeping her with us for the wel-
fare of our whole religious family."
"I will pray for all your intentions," Don Bosco replied with a smile,
"and for the good mother I shall ask that she live as long as Methuse-
lah, nine hundred and sixty-nine years...."
"Oh, Father," exclaimed the mother general in alarm.
"Well, let us take away the 'nine hundred,' " Don Bosco added half
jestingly, "and then subtract a few more years, and we will have only
fifty-nine."
"But Father!" exclaimed the nun in dismay.
"Settle for it, settle for it."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"I will," she answered.
"For myself, I ask you for one thing only, that you pray for Don
Bosco to save his soul."
"And to live as long as I shall," she added.
"Oh, if I were to live as long as Methuselah I'd tum the whole world
topsy-turvy.... But you, Mother, were you to live as long as that patri-
arch, how great you would see your family become! Then too in par-
adise all your daughters, together with the many souls they will have
saved, will form a magnificent crown about you. And then, seeing you
again in the midst of your family in heaven, I shall ask the Lord to put
me and my family at some little distance from you in some heavenly
comer, because all my noisy little rascals would only disturb your peace
and quiet...."
Preparing to leave, Don Bosco blessed the community, adding, "My
good sisters, I shall ask for all of you piety, fervor, and perseverance in
the exact observance of your rule." On leaving he did not say farewell,
but gave them reason to hope that, on his way back from Lille, his next
stop, he would revisit Grenelle and also gladly celebrate Mass for them.
Most of the sisters thought the above brief dialogue was in jest, but
not the mother general and several others. Not long afterward, Baron-
ess Reille, in an audience with Don Bosco, asked him if the foundress
had any chance of recovery. Taking great pains not to shatter her
hopes, he answered, "Yes, but many prayers are needed.... From the
1st of May to the end of June let three Hail Holy Queens, three Our
Fathers and three Hail Marys be said every day."
Don Bosco did indeed return to Grenelle on May 201s and offered
Mass there. He was met by Father Pemet, who accompanied him by
coach from the residence of Mrs. Saint-Seine to Saint-Germain Boule-
vard and thus managed to be alone with him during their half-hour
drive. However, noting Don Bosco's utter fatigue, he did not dare en-
gage him in conversation. Still, taking heart, he spoke to him of the na-
ture of the congregation of the Little Sisters of the Assumption, their
mission and purpose. Don Bosco listened intently. Finally Father
Pemet asked him, "Tell me, Father, what do you think of our congrega-
tion? Is it from God?" Don Bosco reflected a moment and then unhesi-
15Jn Volume II, p. 555, of his two-volume biography of Don Bosco, Father John Baptist
Lemoyne assigns "May 15" as the date, but this is an oversight. Don Bosco returned from Lille
on the 16th. On the 19th Sister Emanuela Marie wrote to all her communities: "We expect Don
Bosco tomorrow; he will say Mass in our chapel." The details related above are taken from
Mere Marie de Jesus, Paris, Maison de la Bonne Presse, 1909, pp. 309-316. [Author]

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tatingly answered, "Yes, this work is from God. It will accomplish
much good in the Church. Go forward." So heartened was Father
Pernet that he did not ask any further questions. Although his first in-
tent had been to consult him about several personal concerns, he re-
frained for fear of overtiring him.
Mass, scheduled for eight o'clock, began at nine. The reverend
mother, now bedridden, had herself carried into the chapel to attend
Don Bosco's Mass, lying on a stretcher behind the altar, the only place
not invaded by the crowd which had overrun the convent by six-thirty.
Many sick persons attended, and many received Communion. Unable
to extend her eucharistic fast, the reverend mother received Commu-
nion from Don Bosco before the Holy Sacrifice. After Mass, Father
Pernet asked him to give her a special blessing. Don Bosco joined her
in a Hail Mary, a Hail Holy Queen and the closing prayer. He ended by
saying to her, "I wish you health and holiness. Yours is the way of the
cross and suffering.... Let God's will be yours!"
As regards the audiences, which ran well past midday, the nuns had
to yield to their visitors. Among them were two peasant women from
the Vendee, who had traveled well over a hundred and fifty miles to see
and talk with Don Bosco. On reaching Paris the previous evening, they
had gone directly to Father De Barruel, who sent them to Grenelle. Still
fasting, they waited there from six in the morning to three in the after-
noon, but they emerged from their audience radiant with happiness.
Don Bosco had dinner at midday with Father Rua and the latter's
secretaries; in the company were also Father [Francis] Picard [second
superior general of the Assumptionists] and Father Le Rebours, parish
priest at St. Mary Magdalene Church. There was also one of the cardi-
nal's vicars general, and others. Don Bosco must have been thoroughly
exhausted because at one point he quietly fell asleep. Father Picard
motioned the others to be silent and not awaken him. After he awoke
and finished his meal, Don Bosco went to visit the reverend mother.
Father Pernet knelt before him and begged him to obtain her recovery.
Don Bosco stayed by her bedside some ten minutes and then said,
"You are too useful to your congregation to go to paradise now."
Turning to Father Pernet, he continued, "Pray and have others pray un-
til July 16, the feast of Our Lady of Mount Carmel. I also will pray and
have my Salesians and boys do likewise." He was then escorted to the
infirmary to bless the sick nuns. As he took his leave of the convent, he
was asked to give the community a final blessing. Sister Emanuela

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Marie wrote: "He had a very special look on his face, which seemed to
glow with a supernatural light. He told us of the joyful comfort he had
received that day and then said a few words about frequent Com-
munion, in which we find light, strength and holiness. He then gave us
his blessing. As at his corning in the morning, so at his departure, the
problem was to shield him from the crowd which sought to approach
him and touch his clothing. Father Picard stayed behind and, noting
how impressed the sisters were, told them many incidents about Don
Bosco, among them something that had happened that morning. When
Don Bosco got to the convent, he did not seem to see at all, but sud-
denly, eyeing a distinguished looking young man, a total stranger, he
beckoned him to approach.
"What are you doing in Paris?" he asked.
"I am attending the law school at the Catholic University," the young
man answered.
"Let me see the book you are holding."
It was a missal. Pressing his hand warmly, Don Bosco told him,
"Soon you will be one of us." Spotting him again in the apse after
Mass, he bade him join him and once more said, "I'll be expecting you
soon in Turin." It became known later that he was the son of a member
of the Women-Servants of the Poor, an association of ladies who de-
voted several hours each day to helping the Little Sisters of the
Assumption nurse the sick poor in their own homes. His mother had
sought and obtained permission to take him with her to Don Bosco's
Mass, but never could she have dreamed what would happen. Being a
devout woman, however, she raised not the least opposition.
Two other incidents were positively confirmed by the one who was
primarily concerned in them. An eighteen-year-old young lady wanted
to become a nun, but could not make up her mind which order to join.
Trusting that Don Bosco could advise her, she was so insistent with
Father [Vincent de Paul] Bailly, her confessor, that he obtained an au-
dience for her on April 25, and she told Don Bosco about her uncer-
tainty. Father Bailly had suggested the Little Sisters of the Assumption
to her, but she did not agree, or rather, as she put it, they seemed of lit-
tle or no import to her. Another choice was the Daughters of Charity of
St. Vincent de Paul, but she felt a certain distaste for them, since she
had been told that they followed a quasi-military regime, with no fami-
ly warmth, and that their superiors were hard to approach. After listen-
ing to her views, Don Bosco paused for a moment's reflection and

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then, without the slightest hesitation, told her, "Join the Daughters of
Charity of St. Vincent de Paul." Some years later the young woman
followed his advice and took the name Sister Elizabeth. At this writing
[1934] she has been a Daughter of Charity for the past forty-five years.
Heartened by his warm reception, on May 20 she decided to do
something for a girl friend of her own age who was a deaf-mute from
birth. Could not Don Bosco cure her? She and several other girl
friends-among them the deaf-mute-returned to the convent of the
Little Sisters of the Assumption on Don Bosco's second visit. Their
whole group managed to approach Don Bosco and introduce their
friend to him, begging him to obtain hearing and speech for her. He lis-
tened kindly to them, reflected a moment, and then suggested the usual
novena prayers to Mary, Help of Christians. As the novena was reach-
ing its end, the deaf-mute one day suddenly began to repeat the sounds
uttered around her-she could hear! Soon after, with her friends' help,
she also began to speak.
When asked what kind of impression Don Bosco made upon her,
Sister Elizabeth answered: "One of fatherly goodness. He placed him-
self at everyone's disposal, always ready to help even though his health
was poor and he could barely stand. When asked a question, he would
always pause a moment before replying, as though waiting to receive
from above the counsel people sought from his own lips."
As noted before, Don Bosco did not want to cause distress to the
Little Sisters of the Assumption. However, when a gentleman who was
a close friend of the sisters and had been at the convent in Grenelle that
day, taking advantage of being alone with him, asked that he pray for
the mother's recovery, Don Bosco closed his eyes, shook his head, and
honestly replied, "No. This work is of God, and it will stand of itself
without her." Mother Mary of Jesus went to heaven on September 18.
Born November 7, 1834, she was but a month and a half short of her
fifty-ninth birthday.
We now resume our chronological account. On Thursday, April 26,
Don Bosco celebrated Mass at the orphanage of the Presentation,
founded by Canon Pelge on Nicholas Street in Passy, a suburb of Paris.
The canon personally assisted him at the altar. In the little white and
gold chapel a group of three- and four-year-old girls occupied the area
nearest the altar, while the older girls behind them raised their angelic
voices in song. There were many Communions. Don Bosco gave audi-
ence to many and then, on leaving, found the courtyard jammed with

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
crowds who had gathered to wait for him and ask his blessing for the
sick they had brought along.
On the morning of the 27th he said Mass at the retreat house of the
Sisters of the Cenacle on La Chaise Street. At seven o'clock the chapel
began to fill with people of social rank, who signed the visitor's book
on entering. The De Cessac family, for whose intentions the Mass was
being offered, took their places in the sanctuary. Once the chapel was
full, the rest of the people, unable to be accommodated inside, had to
remain in the vast parlor. In all, the congregation numbered some four
hundred ladies and gentlemen, among them many sick persons afflict-
ed with a variety of ailments. Don Bosco arrived at eight-thirty and
moments later went to the altar. After reading the Gospel, he spoke
about his works. Amid utmost devotion and reverence, despite the
crush of the crowd, he gave Holy Communion to many persons. The
retreat master, realizing he could not preach to such a throng, had
thought it best to absent himself. After Mass the Gospel scene of the
multitudes crowding in supplication about the Redeemer was reenacted
as some tried to touch his garments, others begged his blessing or im-
plored a favor. Many managed to get near him, but so many more
could not. Don Bosco seemed to favor the sick and the young, for
whom he had a special blessing. Toward midday the priests, who had
never left his side, managed to free him from the crowd and brought
him to see the nuns, who had assembled to meet him. There he sat a
few minutes for some badly needed rest. He said a few kind words,
blessed them, and, before leaving, gave each a medal of Mary, Help of
Christians. At the threshold he again invoked the blessing of Mary
upon the community. The house chronicle notes: "He left toward one
o'clock. We were most edified by his humility, his calm and serenity in
the midst of the crowd, which always gathers around him and dogs his
footsteps. One gets the feeling that he lives in a higher realm, and that
we here below are just basking in the radiance of his charity."
That same day he also called on the Ladies of Calvary on De
Lourmel Street, where they ran a home for victims of lupus, a disease
which hopelessly ulcerates and horribly disfigures the face. These
ladies, all widows, formed an open lay association without vows or re-
ligious habit, and lived with their own families. They came to the clinic
from all quarters of Paris to offer their charitable services to the sick.
This visit of Don Bosco was meant to show his appreciation for the
virtue of these generous nurses.

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On April 28 he celebrated Mass and held a conference at Our Lady
of Victories Church, but more of that in the next chapter.
The one church in Paris which more strongly than all the others at-
tracted Don Bosco was the Church of St. Thomas of Villanova. It was
here that St. Francis de Sales, as a young student, in fervent prayer be-
fore a statue of Our Lady, which is still venerated there, felt himself
freed miraculously from the nightmare of a temptation which had driv-
en him to despair of his eternal salvation.16 We have proof that Don
Bosco was drawn there by the thought of our holy patron from the few
lines he added to his signature in the Mass register: "Father John
Bosco, superior of the Pious Salesian Society, commends all his works
to St. Francis de Sales, its patron."
He said Mass there on Sunday, April 29. Long before eight o'clock
that morning every seat in the church was taken. He spoke briefly to
the people about the value of charity and the scope of his works. As he
was leaving, two small boys, who had squeezed into the church by
worming their way, crawling on all fours through the people's legs,
stood for a minute gazing at him and smiling. At his invitation they
each took a hand of his and kept looking at him, chuckling at some
word he said as he slowly walked along, fully at ease with the boys'
grasp, leaving his hands in theirs. Meanwhile he was listening to the
people around him, replying to their questions, while the two little fel-
lows did not budge from his side until their parents came to claim
them. The newspapers played up this charming human interest story.
St. Thomas of Villanova Church was a short distance from a con-
vent of sisters who also took their name from this Spanish saint. Don
Bosco dropped in for a visit before leaving. The community still re-
calls two instances of Don Bosco's reading of consciences. Upon being
introduced to the novice mistress, he said to her, "Don't ask to be re-
placed in your office." She had in fact been pondering the question, but
had not breathed a word to a living soul. Then, when all the communi-
ty had gathered around him, he suddenly exclaimed, "But one sister is
missing." In fact, one nun was outside, looking after the visitors. She
was the one for whom Don Bosco had a message. As soon as he saw
16Popularly known as the Vierge Noire [the Black Virgin] because of its dark hue, the stat-
ue's correct title is Notre Dame de la Bonne Deliverance [Our Lady of Prompt Succor]. Before
this statue, young Francis de Sales had first made a vow of chastity. At the time, however, the
statue was venerated in the Church of St. Stephen de Gres on St. James Street in the student
quarter. Rescued by some devotees from the ravages of the French Revolution, in 1806 it was en-
trusted to the Sisters of St. Thomas of Villanova on Sevres Street. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
her, he said, "You are undergoing great inner anguish, but do not take it
amiss. It is a test willed by God." Hers was a very cheerful and light-
hearted disposition, so that no one could have ever guessed the thorns
of grief piercing her heart.
When his carriage reached the square, it ran into such a jam of hired
hacks and family coaches that it could not get across. A coach took
him to the parish church on St. Sulpice Square. It was a church with a
history all its own. Dedicated to Our Lady's Assumption, it was com-
monly called the German church because many housemaids used to at-
tend Sunday Mass there. It all began in the seventeenth and eighteenth
centuries when many young women came from the German-speaking
canton of Switzerland to work in that aristocratic quarter of Paris. In
that church, too, Pope Pius VII prayed when he went to Paris to crown
Napoleon emperor in 1804. And there, too, at the beginning of the same
century, after the French Revolution, Bishop [Dennis] Frayssinous first
inaugurated a series of conferences defending the basics of the Catholic
faith. His lectures generated the idea of expanding the field of religious
instruction during Lent by transferring it to Paris' most outstanding
pulpit in Notre Dame Cathedral. This elite preaching continues today
[1934]. Later on, this historic Church of the Assumption became the
seat of another ministry which was flourishing at the time of Don
Bosco's visit: adult religious education for young ladies of Parisian so-
ciety. The lectures were also attended by the senior students of the lo-
cal seminary.
Don Bosco's visit was scheduled for ten-thirty, but he arrived an
hour late. To fill in time, Father Sire, the school's director, read aloud
some interesting episodes from D'Espiney's biography, such as that of
Grigio the gray dog, the incident about the insane asylum, the begin-
ning and development of Don Bosco's works, and some of the healings
credited to him. The readings excited the audience almost to a pitch of
frenzy to meet Don Bosco in person.
Along with the young ladies attending the apologetics course were
several outsiders who planted themselves in every nook and comer and
even overflowed the pulpit steps. The rumble of carriage wheels pull-
ing up to the church door sent an electric shock through the assembly.
The hymn they had just started came to an abrupt end. "Saints can be
heard from afar," muses a friendly diarist from whom we are drawing
this and other information.17 "Though Don Bosco had not yet ap-
17A Redemptorist nun from the Landser convent in Alsace, a faithful follower of the lec-
tures, who graciously sent us a copy of this excerpt from her diary (April 29 to May I). [Author]

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peared, one could feel the presence of an extraordinary person."
The director introduced the class to him, saying how happy they
were to welcome him to their church, so often honored by such illustri-
ous persons as Pope Pius VIL Don Bosco made a brief reply, speaking
slowly, obviously translating his thoughts into a language not his own,
but, states the diary, with a typical Italian accent.Is That morning his
voice carried fairly well. "I am but a simple priest," he told them. "I am
glad to be here at St. Sulpice, where fidelity to the full heritage of
Christian faith and piety always reigns, and to know that Pius VII, of
such august memory, once also stood here. I recall this gladly because
Pius VII was most Salesian at heart. May you always cling to the faith
that so animates you and persevere in your fidelity to the Catholic
Church. This is my wish not only for you, but for your families and
friends as well, that you may become one heart and one soul, as the
Lord told us. I especially have at heart that you always hold on to the
greatest of all treasures, the one and only to be sought and secured at
all costs-the fear of God. Through it we shall enjoy His friendship
here on earth and keep enjoying it in eternity. Now, if you have medals,
rosaries, crucifixes, or other religious articles, please hold them in your
hand. By the Holy Father's special authorization, I will endow them
with an indulgence of three hundred days as I bless them." He had
styled Pius VII "most Salesian" because he was the Pope who had in-
troduced devotion to Mary, Help of Christians, to the Church. He then
gave a special blessing to the little ones presented to him by their
mothers.
Still under a reverential spell, the crowd did not break up until he
left. The diary also describes his physical appearance: "Don Bosco's
hair is still black. He is of medium height. His back is somewhat bent,
his face long and lean. He walks very slowly, weakened by the burden
of his labors; his sight is also very poor. How good it feels to be in a
saint's presence! After that visit of Don Bosco I felt I had become
transformed.''
That noon he was invited to the home of Countess Grocheslska on
Prony Street. How anxiously that good lady had awaited that blessing!
Back on April 24 she had written to Father De Barruel, "It shall be a
red-letter day when we host as eminent a guest as Don Bosco under
our roof. We pray that nothing may occur to rob us of this honor. We
18The noted church historian Father Mourret, who was present, in a letter to Father
Augustine Auffray (Paris, May 4, 1931) says that Don Bosco pronounced French somewhat
haltingly with a pleasant Italian accent. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have already ordered the choicest, tenderest cuts of meat there are."
To this princess we owe the account of an episode which she narrat-
ed in Poland and which was recorded for us by trustworthy persons. A
French young lady of most eminent nobility was living in deep spiritu-
al distress because, though she felt herself called to religious life, she
could not clearly discern it to be God's will. She decided to seek Don
Bosco's advice. She had been waiting several hours for an interview,
when Don Bosco suddenly stepped into the room from his chamber,
and before she could even open her mouth, he turned to her, gazed into
her eyes, and said, "No, no, you shall not become a nun. You shall
marry a Polish nobleman and have many children." In fact she did mar-
ry and had twelve children.
In our next chapter we shall recount Don Bosco's Mass and evening
conference of April 30 in the Church of St. Mary Magdalene. Just now
we will consider his May 1 visit to the nuns who were known as
Benedictine Sisters of the Blessed Sacrament from the name of their
church on Monsieur Street.19
As soon as word reached the nuns that Don Bosco was in Paris, they
became filled with a burning desire to see him, and their longing grew
as they kept hearing about him. But how could they get him to visit
their convent? They knew no one in Paris to speak for them, but they
did know Dr. D'Espiney, who lived in Nice, and so they appealed to
him. Twice the doctor wrote to Countess De Combaud, who in tum re-
peatedly wrote to Don Bosco and also asked a Benedictine father to
talk to him. Dr. D'Espiney's goddaughter, living in Paris, also did her
very best to obtain a positive answer. But they got nowhere, because
Father De Barruel, determined to spare Don Bosco strain and fatigue,
had steeled himself against their request. However on May 1, feeling
slightly indisposed, he temporarily had to leave his post in the waiting
room, and was substituted for by a volunteer religious of the house of
Nazareth who was known to be more obliging. Hearing this, Dr.
D'Espiney's goddaughter seized the opportunity, and luckily so, be-
cause the volunteer agreed to bring Don Bosco to the Benedictine con-
vent. He stuck to his promise very faithfully, so that Don Bosco, on
meeting the young lady as he was entering the Vincentians' monastery
for his conference, told her, "As soon as I leave this evening I shall first
visit a sick woman and then I shall go to see the Benedictine nuns."
L9from an account compiled by the superior on October 3, 1890. [Author]

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Once word got around, the convent came under immediate siege, so
that it was only by sheer effort that the nuns could keep their cloister
from being overrun. They waited for Don Bosco from four to seven
and then, giving up hope, went to their supper, already an hour late.
However, just fifteen minutes later, someone came dashing in to an-
nounce the long expected arrival. Don Bosco had been detained so
long that he had given up all thought of the visit, the more so because
Father De Barruel, back on duty, was ready to escort him to dinner at
the De Fougerais home on Villars Boulevard. Father De Barruel had
ordered the coachman to drive there, but his substitute, who also was
accompanying Don Bosco, mindful of his promise, quietly muttered to
the driver, "To Monsieur Street, No. 20." The driver obeyed. Thinking
he was being taken to Villars Boulevard, Don Bosco was somewhat
surprised to see only nuns as the coach drove into the yard.
"Where am I?'' he asked.
"At the convent of the Benedictine sisters."
"The Benedictine sisters?" Then, as though nothing was amiss, he
added, "I was told about them, and here I am!"
Rather crossly, Father De Barruel told the superior, "He is due at the
De Fougerais home at seven. Take us quickly to the community. He
will bless them from the doorway· and leave at once." At the threshold
of the room he urged Don Bosco to bless the nuns from there and
leave. However, seeing the entire community waiting for him, Don
Bosco smiled at Father De Barruel and answered, "Very well." Then,
without further ado, he sat in the armchair they had set for him. As one
of the sisters took his hat, he playfully remarked, "Please don't switch
it with another."
Then, addressing the nuns, he began telling them that he felt he was
with the Daughters of Mary, Help of Christians, since they wore simi-
lar habits. He spoke of devotion to the Blessed Virgin Mary and to the
Sacred Heart of Jesus for some fifteen minutes and then, very impres-
sively and with a meaningful gesture of his hand and index finger, he
concluded, "Your congregation, your community, this community of
yours will grow and be a delight to the Lord and the angels. This, this
community right here!" As he spoke he pointed to the floor with his
index finger, stressing the phrase "this community." To grasp his mean-
ing we must know that, a short time before, he had been asked about the
future of a branch of the Benedictine Order which had moved to
Lourdes. By repeatingly stressing "right here," he let it be known that

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he had no answer to give them regarding the other community. The pres-
ent-day [1934] superior is firmly convinced that this prophecy or
promise of his was fulfilled. Today the Paris convent houses well over
one hundred nuns and for the past thirty years has been a haven of faith
for many lost souls in the heart of the city, and a refuge of piety for so
many others who wish to live a life of prayer in the midst of high soci-
ety. No such good fortune befell the Lourdes religious community.
At the mother superior's request he graciously blessed the sisters who
were ill. They thought they saw his face transfigured as he pronounced
the blessing upon them and upon the medals they held in readiness. One
young sister, who was troubled with painfully swollen and ulcerated
legs, prayed trustfully in her heart for healing through Don Bosco's mer-
its, and her trust was not in vain, for, when the bandages were removed,
the sores had all disappeared, never to return again, despite the doctor's
claim that she would be troubled every winter.
As he was about to leave, a woman dashed into the cloister and
flung herself at his feet, babbling endlessly. Don Bosco finally told her,
"Take this medal, and you will recover." These were the only words the
mother superior overheard, for, seizing the opportunity, she was busily
snipping a little piece of his cassock. Then nonchalantly she asked him
for a medal, and he gave her three.
He was next introduced to the girls of the sisters' small boarding
school, in particular to Gabrielle Noirol, a niece of Dr. D'Espiney. Don
Bosco blessed them all, telling them he hoped they would all become
so many St. Teresas, but he kept gazing at Gabrielle with a puzzling
anxiety. Several women who noticed this had a feeling that the young
girl would not live very long. In fact, she died soon afterward.
Another episode had something of the miraculous about it. A young
woman was hoping to become a nun, but a lung ailment caused her to
fear she would never be granted the favor. The wondrous stories she
was hearing about Don Bosco encouraged her to strive to obtain his
blessing. One day, while attending his Mass, probably in the Church of
St. Sulpice, as she was at the point of losing all hope of receiving Holy
Communion from him because of the huge crowd, she suddenly saw
him reach out to her beyond three rows of people, with the Sacred Host
in his hand. She took this as a sign that the Lord would grant her
enough health to become a religious. She did in fact join the Bene-
dictines as an oblate sister since she was not judged strong enough to
endure the full austerity of the rule. She was a great help to her com-

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munity by accompanying the nuns' Gregorian Chant, and for seven
years, until 1890, when she died, she edified her sisters by her fervor
and exemplary obedience.20
On leaving the cloister Don Bosco found a pitiful crowd of needy
persons waiting for him in the courtyard, seeking his help and begging
him to grant health to them or to others. All he could do for them as he
walked through their midst was to repeat, "Have faith.... Pray to Mary,
Help of Christians." It was almost a reenactment of Peter surrounded
by the multitudes as recorded in the Acts of the Apostles. One of our
source materials concludes with these words: "We cannot close our ac-
count of this renowned miracle-worker's stay among us without stating
that several persons sought and obtained various spiritual favors from
him, such as enlightenment, resolution of doubts and freedom from
temptations. Several pious and trustworthy priests witnessed and veri-
fied their authenticity."
The morning of May 2 he spent with the Sisters of the Sacred Heart
of Conflans. From the very first days of his stay in Paris he had person-
ally made it known that he would gladly offer Mass in one of their
three convents in the city. Father De Barruel chose the one located on
the Boulevard des Invalides, adjoining their motherhouse, on condition
that only the sisters, pupils and a few women devotees of the Sacred
Heart would be present and that his visit would not be publicized.
Despite all these precautions, however, a veritable flood of people in-
undated the boulevard along with a considerable number of coaches,
so that the chapel was packed. It took Don Bosco forty minutes to give
Communion. When asked later if he was too exhausted, he answered,
"This house is filled with God; this thought gave me strength." The in-
spiration had come to him when, fearing there might not be enough
hosts for all, he opened the tabernacle and found another full ciborium.
After Mass the sisters of all three convents, the novices and the board-
ing pupils were anxiously waiting to have him speak to them. He went
to the nuns first. "Father," the archbishop's secretary, who was escort-
ing him, said, "this is the sisters' residence."
"Well then, there is no need to speak of conversion, but of sanctifi-
20Tois Benedictine community has traditionally borne a special affection for Don Bosco's
sons. If they ever had any business in that part of town, which was quite distant from their own
house at Menilmontant, it was understood that they would be welcome at Monsieur Street. It
was there that Huysmans met the altar boys from Menilmontant, who inspired him to write his
well-known sketch of Don Bosco. Present relations between the two communities are still most
cordial. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cation," he replied. "C'est ici que l'on achete.... Is that how you say it?
he asked the secretary.
"It's better to say on acquiert."
"Here one acquires true fervor," he told the sisters. "I mean love of
God not merely to keep for oneself, but also to bear it elsewhere and
share it with others. Its source is the Most Blessed Sacrament. Spread
this devotion which contains all others-the devotion to the Sacred
Heart of Jesus. Be ever mindful of God's love in the Holy Eucharist."
After telling them of the encounter of Louis Colle with Pius IX, he
said, "You may well be wondering who is speaking to you. I am an or-
dinary Italian priest who has a family much larger than yours. I need
your prayers, because my poor young orphans have three needs of their
own: a home, education, and food. Pray also for our missionaries
working among the natives at Patagonia. Theirs is an immense territory
shrouded in darkness, the darkness of idolatry, and to bring these peo-
ple back to the truth is one of God's greatest miracles. To accomplish
this will take much prayer, much work and much time. Time is God's
concern, work is the missionaries', and prayer depends upon all of
you. Pray therefore that God may touch their hearts and swell the num-
ber of Christians and devotees of Mary. For my part I shall pray and
ask others to pray that you may grow in holiness and that we may meet
once more in heaven."
"Father, the sisters have convents of the Sacred Heart also in
America, in Chile and elsewhere," the secretary remarked.
"Fine, excellent! I am so happy to hear that. How about Brazil? They
are badly needed there too. A territory twelve times the size of France,
Brazil has very few priests. Oh yes, there is a really extreme need."
Then, after a few moments of silent prayer, he asked all to say the
Hail Mary and blessed them and their loved ones. On leaving the
room, he met a small retarded girl placed there to receive his blessing.
He paused to give her his utmost attention and concern. "Say an Our
Father and a Hail Mary every day up to the feast of All Saints," he told
her, "and be obedient." He then blessed her very slowly and lovingly.
The novices, grouped together in the hall at the doorway, had been
able to hear his talk to the sisters. Two novices were introduced to him,
one asking prayers for her mother, the other for her father, who, alienat-
ed from God, was furious that his daughter should want to become a
nun. Don Bosco looked at them tenderly and promised his prayers. He
then assured the second novice that her father would mend his ways and

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would die a Christian death, as he actually did a few years later. With a
fatherly smile he told the first novice that her mother was a good, devout
person dedicated to God despite her temporal resentment, and that soon
she would come to visit her daughter and would become the sisters'
friend until her death. These predictions were likewise fulfilled.
Lastly he met with the school girls assembled in a nearby room.
"Don Bosco's whole person emanates holiness," the convent chronicle
tells us. "Despite his strong Italian accent and faltering voice weakened
by age, we did not miss a single syllable of his talk." He opened by ex-
pressing his joy at seeing their large number. "I am always delighted to
see the Sacred Heart convent schools everywhere filled to capacity," he
said. "Blessed be God for this! It is always very gratifying to see how
God chooses so many tender seedlings and one day uses them to do
much good in this world." Although he enjoyed talking to them, he
said he did not intend to give them a lecture or a sermon, for they got
enough of both from their teachers and the monastery priests. But he
did want to address them a few words as a souvenir of his visit. He
quoted St. Philip Neri, Rome's renowned apostle and friend of youth,
as he called him, who used to tell his boys, "Give me a lad who will
trust me with just two inches of his head, and I will make a great saint
of him." In comment, he said, "I will tell you the same thing, my
daughters. Be obedient and I will make great saints of you, because the
two inches of head mean obedience. Once you let go of your own will,
great things can be done with you. So, I am not telling you to preach a
lot or pray a lot or fast, but only to obey your mother superior. I am
sure that many of you here have already become more spiritual-minded
because of your obedience, and I pray the Lord to give your teachers
the joy of seeing many more of you seek holiness in the same way."
Before leaving, he gave each girl a medal of Mary, Help of Christians.
He left Conflans at eleven-thirty, besieged to the end by persons
who had something to say or ask. When he finally got into his coach,
he told the sisters in charge, "How grateful I am for your great patience
and kindness."
The chronicle of the sisters' motherhouse describes the impression
he left.21 "What touched us most is Don Bosco's simplicity. He does
not seem aware of the excitement he generates, because he is always
serene and does everything unhurriedly, as though he had nothing else
21We have also drawn from the novitiate and the boarding school chronicles. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to do. His appearance is very ordinary; there is nothing about him to
spark enthusiasm, if we except his holiness .... Humility flows from his
entire person."
On May 4 he said Mass at the hospice of the Good Shepherd on
Denfert-Rochereau Street. This was a very much needed home for way-
ward girls who were looked after by the Ladies of the Good Shepherd.
It was run by the Sisters of St. Thomas of Villanova. Countess De
Combaud earnestly besought him to go because, as a good friend of the
hospice, she begged him to obtain healing for the superior, Mother
Courtel, who had a serious heart condition. Don Bosco, who would
gladly have foregone the visit, kept replying to her insistent plea,
"Please don't force me to go. Besides, I would not be the bearer of good
news." At long last he agreed to go, but only on condition that, since he
was to celebrate Mass in a public church, there would be a congregation
present to contribute to a collection. The Ladies of the Good Shepherd
were invited and took their places directly in front of the altar rail. It
was the first Friday of the month, and everyone received Holy Com-
munion. Father Rua was assisting Don Bosco at the altar.
In response to her spiritual daughters' affection for her, the mother
superior asked to be carried into the dining room, which was separated
from the church by only a partition wall, so she could follow the Mass
through the open door. After his thanksgiving, Don Bosco was escort-
ed through the church to the threshold of the dining hall. There he
stood and, seeing all the sisters gathered about their superior, said,
"Requiescat in pace," to which the ailing nun replied with edifying res-
ignation, "Fiat voluntas tua." Understanding that much Latin, all burst
into sobs.
After a light luncheon, Don Bosco went to visit the boarding girls,
who were also in tears since word had reached them of what he had
told the sisters. He sat in an armchair on a dais and said, "My daugh-
ters, there is nothing to cry about. When the crown in heaven is ready,
we must not detain the saints on earth." He then continued, "The Lord
loves this house. He is received with devotion in Holy Communion.
Your spirit is good. What matters now is that things continue that way."
After giving them his blessing, he went into the courtyard. There the
ladies' auxiliaries filed past him one by one, receiving from him a
medal of Mary, Help of Christians, and giving to Father Rua little bun-
dles of notes.

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The sister who just recently told us about this also mentioned an
overlooked, yet singular favor which she believed she received that
day. She was then fourteen and a boarding student. Her mother wanted
to take her out of school, but the girl could not bring herself to leave,
and, thinking that Don Bosco's visit might give her an answer, she
asked her mother to hold out for one more week. Meanwhile she
prayed that God would give her some sign to reveal His will. Don
Bosco came, and as he placed the Sacred Host upon her tongue, she
noticed that he smiled at her. "It must be the gracious smile he gives
everyone," she told herself. Later, in the dining hall, as Don Bosco
walked to the dais between two lines of students, he stopped for an in-
stant in front of her and again gave her, and her alone, a meaningful
smile. Her schoolmates, a trifle envious, asked her why he had given
only her that special smile. She replied that she did not know. How-
ever, in that smile she saw the answer she had requested, that she would
not leave the convent school. She stayed on and entered the order and
is a nun today [1934].
Minutes later, Don Bosco had a strange experience. When he went
to his carriage he noticed that it was not the one he had come in.
Standing by it were several gentlemen who, very courteously but firm-
ly, bade him enter and then drove him to one of their homes. Here,
heaping every possible courtesy upon him, they tried to wring from
him some predictions about close-at-hand public events. However, he
adamantly kept telling them that he had come to Paris to open a chari-
table institution, not to dabble in politics. Though they posed as
monarchists, probably this was a scam set up by the police who were
probing for ulterior motives.
Two extant letters remind us of that visit to the Sisters of St. Thomas
of Villanova. The first was written by a woman the day after the visit.
She wanted him to come to her house to bless an ailing member of her
family. She had already begged him with a note handed to him after his
Mass at the retreat center. The second letter is more relevant. A sister
wrote to inform him of the death of Mother Courtel and to tell him that
a prediction of his in her own regard had come true. Don Bosco had
urged her to endure thorns cheerfully. "Which thorns?" she had asked
herself at the time, for she was then enjoying utmost peace of mind.
However, for the past eight months she had been chafing beneath the
weight of a cross which utterly convinced her that Don Bosco's words
had come to her by enlightenment from on high.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On May 5 Don Bosco left for Lille, returning to Paris on the 16th.
We shall expand on this in Chapter 8. In no way did his two weeks' ab-
sence diminish Paris' enthusiasm for him.
His promise to revisit Auteuil was prompted by his own sense of
exquisite courtesy. At his first visit on short notice, he had realized that
Father Roussel was somehow uncomfortable with having been unable
to give him a rousing welcome. He wished now to lift his spirits by
personally offering to revisit the orphanage. He returned on May 20, a
fine Sunday afternoon. Many friends of the house had come to honor
him, some to speak to him. When the audiences were over, he went to
the chapel, where the students had assembled, to speak to them briefly.
La France Illustree of May 26 reported: "In a rather heavy Italian ac-
cent, which in no way marred the charm of his speech, he spoke of rev-
erence for God, ending with the story of Count Colle and his son
Louis.22 The youngsters listened with rapt attention. Father Roussel
then asked 'the good father' to recite five Our Fathers and Hail Marys
with them, which he did with 'evangelical fervor and simplicity,' that
they might obtain the precious treasure of divine grace and that God
might grant their benefactors and teachers the special help they needed
to continue effectively their mission of charity. Outside the chapel, ev-
eryone crowded about him, asking for his blessing."
Father Roussel's generosity was obvious as he very gladly handed
Don Bosco a thick bundle of letters and a considerable amount of do-
nations which he had received to pass on to him. The boys too-not
without a delicate prompting by Father Roussel-got together a tidy
sum, as they said, for his coach fare. But his hearty generosity showed
itself even more strongly when some of his friends, worrying because
so many donations were being diverted from needy French children,
asked him whether he also felt the same. "Not in the least," he replied
in his public newsletter. "God, who feeds the birds in the sky, will not
stop reaching out to our own home, and we would truly be ungrateful
if we were to doubt His protection and help." It also happened that an
anonymous grandmother, obviously a good and generous lady, though
overly sensitive about those donations to Don Bosco, gave vent to her
feelings in a letter to Father Roussel, enclosing a hundred franc note
for his work. Not knowing her identity, Father Roussel answered her
complaint in La France Illustree. "Our heart is at peace," he wrote, "and
22See pp. 136f. [Editor]

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we are convinced that Don Bosco's visit has brought our house an ad-
ditional blessing." Then, after quoting her anonymous letter, he closed
his remarks with a saying of St. Vincent de Paul that the needy should
begin helping themselves by giving to others.
Two other letters tell us of his visit to the Matilda Nursing Home on
Raul Street in Neuilly.23 The first, written by a certain Madame
Giraldon, tells Don Bosco, "Yesterday, at the nursing home, I was hon-
ored to see the special attention you briefly gave my son. You blessed
him for me, and you actually stopped and placed your hands upon his
head. Oh, may your blessing follow him through life and shield him
from all harm." The second letter, written by one of the patients, Mary
Eugenia Lair, is even more touching. "I know that your time is entirely
dedicated to God and to souls, and so I will be discreet and tell you the
purpose of this letter in a few words. For thirty years I have lived in
this home for incurable young women, which you so kindly visited last
Monday to offer Holy Mass for us and speak to us. To all of us, weak
and sickly, your visit brought much joy. We have already thanked God
and our beloved heavenly Mother of Sorrows, and we now thank you,
dear Father."
Three other noteworthy events-a partial cure, a conscience-reading
and a kindly refusal-have come to our attention from accounts sent us
by five good women who were former residents at that home and had
recovered.
After his Mass in the overcrowded chapel, Don Bosco walked
through to a ward of the more seriously ill patients who, totally unable
to move, were lined up on lounge chairs. One, Bertha Marnot by name,
whose condition was very serious, was suffering from stomach ulcers
which caused repeated vomitings and, with other factors, did not allow
the poor woman to receive Communion. As Don Bosco passed by, he
spoke a few comforting words and promised to pray especially for her.
From that moment on the vomitings ceased, never to return. True, she
remained bedridden, paralyzed from the waist down, but she could at
least enjoy some rest and receive Holy Communion quite often.
When Don Bosco passed through the main ward, one of the patients
was missing. She had left deliberately and with good reason. Orphaned
23Toe home was founded in 1853 by Father Moret, a saintly priest of the Paris diocese. A
shelter for poor women afflicted with incurable diseases, the home was named after Princess
Matilda Napoleon, who had saved it from bankruptcy. Charitable married women and spinsters
were now supporting it. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of both parents, she had no name, and so the mother superior had
called her Joan Rayon. With one leg amputated, she got around on
crutches, but that did not deter her from leading an immoral life by fre-
quenting bad company on her days of leave. It so happened that Don
Bosco, while walking down the stairs leading from the inner courtyard
to the street below, came face to face with her. He stopped abruptly
and, looking intently at her, said point-blank, "You are really sick, very
sick, very sick!" It seems that this unfortunate young woman turned a
deaf ear to the call of grace then knocking at the door of her heart.
After leaving the home, she died a pitiful death in a hospital.
A fourteen-year-old girl, Louisette Philippe, a paraplegic, made a
heroic effort to stand as Don Bosco passed by, crying, "If only you
would cure me!"
"No, my child, no. It is best for you to be here. The Lord wants you
to stay here, where you are well cared for."
A Sister of the Most Holy Redeemer who frequently used to go to
the nursing home, and who told us of this incident, was asked why
Don Bosco refused to heal that girl. "We all thought he did not wish to
perform a healing," she replied, "because that girl was very attractive
and thus might run great risks living in the world. That's what we said
to each other."
On the occasion of Don Bosco's visit several young girls who were
ill had been prepared for their First Holy Communion. After the Mass,
each received from the volunteer ladies a picture of Don Bosco which
shows him kneeling at the feet of Mary, Help of Christians. Among
them were the five ladies who later passed on this information to us.
That same evening he made a visit which aroused a whole neighbor-
hood. In Sevres Street there was a small bookstore owned by a certain
[Adolph] Josse, a long-standing acquaintance of Don Bosco, whom he
had met in Cannes. The June 5 issue of L' Univers reports several graces,
in particular a recovery from illness, which had kindled in both Mr. Josse
and his wife a flame of lasting gratitude to Don Bosco. Mrs. Josse had
sponsored a collection at St. Sulpice, which we shall speak of later.
Don Bosco, unable at the time to thank heartily the generous work-
ers who had gathered funds for him, now called on Mrs. Josse to ex-
press his gratitude to her and to the kind-hearted helpers. The visit,
scheduled for two o'clock, was to be a family affair. However, by mid-
day, as word of the visit spread, the bookstore was besieged, so that

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only by sheer force could the shop door be bolted. The street became
so jammed that no one could move about. The people overflowed into
the yard, into every open area, the staircases and every accessible niche
and corner. The clock struck three and then four and five, but still there
was no sign of Don Bosco. Yet the crowd would not disperse. Workers
on their way home also joined them, further swelling the mass of peo-
ple.
It was after six when Don Bosco's coach rumbled into view, trying to
inch its way through the impasse. As it entered the yard Don Bosco was
asked to say a few words to the mass of people and give them his bless-
ing, if he wished them to scatter quietly. From the coach step he briefly
addressed the five or six hundred people who had crammed into the
yard. They listened in rapt silence and with sentiments of devotion, the
men standing with heads uncovered. When he raised his hand in bless-
ing, both men and women knelt and repeatedly signed themselves.
L' Univers commented: "We all know how deep an impression is made
by such a demonstration of devotion on the part of an entire populace in
the presence of frail, modest representatives of God's power and mercy.
Those who witnessed Don Bosco's blessing to the crowd massed in the
courtyard of Sevres Street, No. 31, will never forget the scene. That en-
tire throng-some in working clothes, others in costly apparel, men,
children, and society ladies-all formed a huge crowd of Christians ex-
pressing their faith in God and their awe and veneration for holiness."
As Don Bosco was entering the house, a family friend, Mrs. Bonte,
quickly pushed her way to the front and asked him to bless the two
children who were with her and the others who were away in boarding
schools. Don Bosco assured her that he was blessing all of them, along
with their father. Then, placing his hand on the head of the younger
boy, he said, "This one is for the Lord." Eager to see some of her sons
priests, the woman understood Don Bosco to mean just that, and so an-
swered, "Even all of them, Father, if it is God's will." But Don Bosco,
looking at her with such tenderness that fifty years later she could still
visualize his gaze, replied, "No, one is enough." A few months later
the little boy, so full of fun and life, was involved in an accident and
died after lingering but a week. Then she understood Don Bosco's puz-
zling remark and his look of compassion.
The general blessing Don Bosco had given the crowd before enter-
ing the house did not really disperse it, for the people merely clustered

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
outside and waited for him. In the house, since he had no time to speak
to everyone, he listened with utter calm to everything they vied with
each other to say to him. Finally, he gave a single response to all, as-
suring them that he took all their intentions with him, and urging them
to join him in their hearts as he prayed to Mary, Help of Christians. He
blessed them and then, returning to his coach, found that the crowd had
in no way diminished. No sooner did they catch sight of him than they
lunged forward, some snatching at his hands to kiss them, others hold-
ing out religious articles for his blessing. The only way he could free
himself from the crowd and drive away was for a tall, brawny and
staunch gentleman to clear a path before him, as two other volunteers
protected him on either side and a fourth bodyguard took up the rear.
He entered the coach, but the vehicle could hardly move without incur-
ring the danger of running over someone in the crowd. For safety,
some workmen walked alongside it, gently pushing it forward.
They moved a few steps and then a hundred voices took up the cry,
"Don Bosco, your holy blessing!" Don Bosco requested that the coach
be stopped and, moved to tears himself, stood up, saying, "Yes, yes, I
bless you, and I bless France!" His words were hailed by an outburst of
applause and the waving of hands and handkerchiefs, with caps and
hats sailing through the air, and thus the crowd broke up.
We have fairly ample details of four visits Don Bosco made on May
22. The first was to a convent quaintly known as "The Birds' Con-
vent," located at the comer of Sevres St. and Boulevard des Invalides.
Both the convent and the girls' boarding school were run by the
Canonesses Regular of Notre Dame, a congregation founded by St.
Peter Fourier [in 1597]. Word of his visit had reached the convent the
night before, causing great excitement among both nuns and pupils, all
eager to see a saint. We can readily understand how such an event
could not be kept secret, and so, when the enormous crowd milling
about the gate tried to force its way deeper into the courtyard behind
his coach, it was almost impossible to bar the gate. Declining gracious-
ly a suggestion that he rest in the parlor, Don Bosco went straight to
the sacristy, escorted by the mother superior, whom he asked for the
intentions she wished him to present to God during the Mass.
The section of the church open to the public was jammed, and a long
line of private carriages cluttered a long stretch of the street. The Jesuit
provincial, Father [Gideon] Labrosse, was also present. Many received
Holy Communion. After Mass, Don Bosco moved closer to the boarding

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students and, in a fatherly way, urged them to live in a holy fear of God
by avoiding whatever might displease Him. Especially, he said, they
were to love Him. "Love God when you pray," he told them, "when you
find yourselves in difficult situations and when you receive the sacra-
ments." After sipping a cup of coffee, he next spoke to a hundred or so
assembled day pupils. "There are only two routes that you should know,"
he told the girls, "the way to school and the way back home."
So many important persons kept tagging after him wherever he went
that the mother superior, who had wanted to discuss some confidential
matters with him, could not find a favorable moment. One girl, who
was limping, got up enough courage to ask Don Bosco to straighten
her foot deformed since infancy, but he only urged her to love God
above all things. He blessed the entire house except the infirmary, be-
cause it was too late for him to go upstairs. On his way out he told the
superior, "I bless your patients." The good sister mentioned an inten-
tion very dear to her heart. As he was stepping into his carriage, he as-
sured her of his prayers for all her intentions, but he did so in such a
touching and heartwarming way that he left her radiant with joy.
The house chronicle records: "His exceptional kindness and sim-
plicity, truly indicative of his holiness, impressed us very profoundly.
He seemed unconcerned about the most enthusiastic signs of veneration
shown him." A former pupil still recalls that all the boarders assembled
in the reception room and, after assisting at Mass, listened to a brief ex-
hortation. Then, full of admiration for his holiness, all strove to get near
him to ask him to bless their religious articles.24 Another alumna still
cannot forget the heavenly expression with which he said the words
"the good God." "As for the rest;' she adds, "his whole person was a ser-
mon in its transparent simplicity and humility. I was then very young,
and yet that impression of holiness has not worn off."2s
From the Canonesses Regular of Notre Dame he went to the Stan-
islaus Institute, a boarding school run by the Marianists. The whole
staff welcomed him. It was a quasi-military academy, and he was greet-
ed by the presentation of arms from one section of students, who stood
about him as an honor guard. Yet it was a school of sound religious ed-
ucation. In its chapel, Father [John Baptist Henry] Lacordaire had initi-
ated his famous series of Lenten sermons that shortly afterward earned
him the pulpit of Notre Dame Cathedral, a pulpit which enhanced the
24Letter to Father Auffray, Turin, July 29, 1932. [Author]
25Letter to Father Auffray, Paris, January 29, 1934. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
level of Lenten instructions during which first-rate preachers have con-
tinued to develop [1934] some of the most complex and lofty themes of
Catholic doctrine in masterly fashion. Don Bosco gave the young men a
talk suited to their cultural level, neatly blending religion with patrio-
tism. After blessing them, he expressed his admiration for their behav-
ior and for the order and discipline and renown of their splendid school.
When he finished speaking, two cadets offered him a purse to which all
the students had contributed to aid his works.26
His next stop was at a boarding school run by the Congregation of
Notre Dame de Sion, founded by the noted Jewish convert, Alphonse
Ratisbonne. However, we have no details of that visit.
His fourth visit that day we may well style an historical moment. In
1883 the Society of St. Vincent de Paul, for whose spread he had
worked hard both in Turin and in other Italian cities, was celebrating its
golden jubilee. Regardless of whether the central committee's members,
headquartered in Paris, knew of Don Bosco's zealous activity, they
made it known that they would welcome a visit from him. Having been
so informed, Don Bosco called on the committee at a regular meeting
on the evening of May 22. He was received with due honor and, at the
chairman's invitation, gave them a brief talk. As a veteran member of
the Society, he stressed the benefits accruing to all charitable institu-
tions from the cooperation between the St. Vincent de Paul Society and
the parish clergy. He then went on to speak of his own work, which had
begun from nothing and progressed so well. The reason he came to
Paris, he said, was to open the way for setting up a hospice there for
homeless boys. Lastly, he spoke about his system of education, which
aims at winning the hearts of the young and, through their love for
their educators, to ensure their good behavior and performance of duty.
The committee warmly thanked him and asked him to accept their of-
fering of one thousand francs. Don Bosco thanked them in tum and
then, using the personal faculty granted him by the Holy Father, gave
them a papal blessing, which he extended to fellow members, to their
families, and to their projects. The meeting was adjourned in his honor,
26The school record reads: "Friday, May 25. We were honored by a visit from Don Bosco,
founder of the Congregation of St. Francis de Sales. This dedicated friend of youth urged the
cadets to put lively faith and unlimited trust in the Blessed Virgin. Upon leaving, the holy im-
pression he had made remained with the cadets, who presented him with a contribution to his
works." [Author]

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and he was conducted to the office of the Society's president to receive
those members who wished to speak to him privately.27
As the time for his departure [from Paris] drew near, Don Bosco real-
ized that he still had to fulfill an obligation which he had taken upon him-
self a month before. Our readers will recall that he had then been given a
costly ring which he intended to raffle off.28 The drawing took place on
the evening of May 23 at the residence of Monsieur Faucher, Countess
De Combaud's brother. The elite of the aristocracy and of Paris' high so-
ciety ladies were present. The Faucher family and Countess De Combaud
hosted the party. Don Bosco made his appearance -modest and calm as
always-and was greeted by the distinguished gathering with noblesse
oblige. He was invited to draw the winning ticket himself. Luck favored a
wealthy Spanish lady who had purchased two hundred tickets, and she
graciously gave the ring back to Don Bosco. Before taking leave of the il-
lustrious guests, he told them that although he would soon be returning to
Turin, where the needs of his works were urgently calling for his pres-
ence, he would leave his heart in France's grand capital, where he had
witnessed so many signs of faith, Christian piety and willing sacrifice.
After a gracious word of thanks and his blessing, he slowly began to
move to the door, hemmed in by the guests who milled about him and
conversed with him with the greatest ease. This meeting offered him a
most timely occasion of taking a gentlemanly leave from that French no-
bility which had lavished admiration and contributions upon him.
One invitation Don Bosco could not decline came to him from
Versailles through Count De Masin, offspring of the Piedmontese
Masino family. The Eudist Fathers invited him to their boarding school
on May 24, the feast of Corpus Christi, to give First Holy Communion.
Unfortunately he missed his train and could not arrive in time for that
Mass; instead, as is the French custom, he said the "Thanksgiving"
Mass.29 The city's leading citizens assembled, eager to meet him. Head
and shoulders over them stood the revered figure of the renowned
Christian apologist, August Nicolas, who edified all by kneeling before
Don Bosco. The mere mention of Don Bosco's coming had, of course,
sufficed to bring a deluge of letters from Versailles to Paris from peo-
ple who begged him to come and bless their infirm. Count De Nicolay,
for instance, after recounting the ills afflicting his loved ones, begged
27Bulletin Salesien, May 1933. [Author]
28See p. 101 [Editor]
29Letter of Mrs. Levasseur to Don Bosco, Lisieux, June 8, 1883. [Author]

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for his kind intervention. In speaking of himself, however, he wrote in
saintly fashion: "I commend myself to your special prayers; mine is a
dire need for God to grant me His grace and enlightenment that I may
lead the little flock He has entrusted to me along the way of salvation,
and that He help me progress in self-detachment and in love for Him
and for my neighbor." Countess De La Redoyere expressed the wish
that on his return to Paris he might stop halfway at St. Cloud to bless
her sick daughter, but Don Bosco's reply was that he regretted he could
not satisfy her desire. The widow Levasseur, who had come purposely
from Lisieux to attend his Mass, gave him an offering of a thousand
francs and begged him for the healing of an eye ailment; his response
gave her hope.
Through friends, the De Masin family managed to get Don Bosco to
accept a luncheon invitation at their home. Bishop [Peter Anthony
Paul] Goux was also present. During the meal, freely and with utter
simplicity, Don Bosco fielded all their questions. He was asked, for in-
stance, how much truth was in the story of his famous dog Grigio.
With easy composure he told them the facts, attributing all to the good-
ness of Mary, Help of Christians. Asked to bless a little girl who had
been paralyzed for some years by a spinal ailment, he did so, recom-
mending a novena to Mary, Help of Christians. Some time later the
child was able to walk; however, the following year she died of the
croup. In no way did her death lessen the reverence her family had for
the "saint," as they called him. "His blessing," they claimed, "served to
open the gates of paradise for her."
Leaving the table, Don Bosco went into a salon to receive the visitors
who were crowding the front entrance. An endless line of people, sick
and well, some from Versailles, others from elsewhere, filed past him.
A family who was friendly with both Don Bosco and the Augustin-
ian Hospital Sisters of Versailles arranged for him to visit their convent
of St. Martin. He was given a most hearty welcome not only by the sis-
ters and their lady boarders and patients, but also by a vast assembly of
townsfolk who jammed the entire cloister area from its main entrance to
the church door; among them were also the sick who eagerly sought his
blessing. Wending his way along a path opened for him with strenuous
effort, he entered the church, stepped up to the altar and, standing on the
altar platform, spoke. "Even though time is lacking," he said, "I would
like to say a few words. I am happy that I can speak to good Christians
today, the feast of Our Lord Jesus Christ in the Holy Eucharist and also

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the feast of Mary, Help of Christians and Queen of Heaven: Mary, the
help of parents, of children and of friends; Mary, the help of the indict-
ed, of the afflicted, of heretics, schismatics and poor sinners-in a
word, the help of all, because this good Mother wants all to be saved.
But if we are to be dear to Her, we must honor Her Son, and I shall tell
you some ways to do that. To be beloved of Her, one must frequent the
sacraments, receive Holy Communion as often as possible and, when
not possible, make spiritual Communions. One must attend Mass, visit
Jesus in the Blessed Sacrament, assist at Benediction, and perform
deeds of mercy in honor of Our Lord Jesus Christ, because the Lord is
pleased by the practice of charity.
"I shall not forget to pray for you, and you, on your part, please pray
for this poor priest, for my missionaries, my orphans, and all my un-
dertakings. I shall ask God to bless this house so generous in works of
mercy. I shall pray for the sisters and residents that they may all be
good Christians. I shall pray to Mary, Help of Christians, for all of you,
because this good Mother of ours is always pleased to intercede for us.
I hope that She will obtain for us the grace of meeting Her in heaven.
Through the Holy Father's special favor I am allowed to grant a very
generous blessing to all present. It is a blessing not just for you, but
also for your relatives, for your friends, and for your sick, because
there are many who suffer. It extends also to all the religious articles on
your persons."
Then, crossing his arms upon his chest and lowering his gaze, Don
Bosco pronounced a long blessing which closed with a broad sign of
the cross.
A thrill of overwhelming emotion ran through the entire audience,
moved not only by the charming simplicity of his words, but also by
the aura of holiness which emanated from his very person. When he
tried to leave, he had to push his way through the crowd. While some
asked for special prayers, others begged his blessing or pressed alms
into his hands, and all tried to kiss his hand or his clothing. It was a
scene of spirited enthusiasm which one eyewitness termed indescrib-
able. At long last he managed to get into his coach, leaving the people
with the impression that they had met and listened to a saint.30
30J. Riche. Les Augustines Hospitalieres de Versailles. Versailles, Cloteaux Press, 1932, pp.
118ff. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We know that one of the women patients immediately began to feel
better, so much so that she was able to rise from bed, eat her food and
sleep-something she had not been able to do for eight months.
Missing his train brought about a more serious inconvenience than
before, but a visit from Don Bosco was worth any annoyance. Not far
from Versailles is the distinguished military academy of Saint-Cyr, a
training center for officers of the armed forces. The students, for the
most part sons of aristocratic families, had heard so much about Don
Bosco from their relatives that they wanted to see him at any cost.
Through the intervention of an influential person, they asked if he
would deign to pay them a visit, but he excused himself, saying it was
impossible. However, when a delegation of the students came to him
and most cordially insisted with him, he agreed. He set the appoint-
ment for May 24 at nine in the morning. He would have just made it,
had he not again missed his train. And so, that morning a thousand
young men were impatiently awaiting his arrival, but the time flew by
and Don Bosco did not appear. It was twelve noon and still no Don
Bosco. "He promised," they kept telling each other, "and he will
come," and they did not tire of waiting. At long last, at two o'clock, he
arrived. His audiences and visits, as well as the train schedule, had
made an earlier arrival impossible. Welcomed with thunderous ap-
plause, he strode into the midst of the cadet ranks with a broad smile;
then, being asked, he addressed them a few words with the same ease
as he would speak to his Oratory boys. As he graciously was bidding
them good-bye and was beginning to leave, they all called out with one
voice for his blessing.31
That year, 1883, since May 24 fell within the octave of Pentecost,
the feast of Mary, Help of Christians had to be postponed. The Se-
maine religieuse of Nice, in its issue of May 24, published a poem on
Don Bosco and his works which opened with this sketch of Don
Bosco: "Goodness, simplicity, unalterable gentleness, you flash from
his brow like a ray from heaven and, wondrously reflecting his holi-
ness, you light the way before him. He comes to us from God. His are
not features to dazzle the eye, but he draws us all to himself by his
31Education at the academy was then influenced by religion. For this reason the school's el-
derly revered chaplain, Monsignor Lanusse, won the army's esteem. By 1896 he had educated
with utmost zeal twenty-five generations of military officers (Corriere d'Italia, October 13-14,
1896). Most of the students came from the Jesuit prep school of St. Genevieve, which we shall
speak of soon. The Senislhac house chronicle concludes with this last line: "Thursday, May 24.
This evening at eight o'clock we all went to visit Don Bosco." [Author]

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shining candor and those angel-like virtues which bear us up to heav-
en. In his presence we breathe an air of calm and peace because he has
a heart of such goodness that it enthralls while it comforts, and the re-
lieved soul accepts with lively eagerness his gentle teachings. Simple
is his speech, for he well knows that the word touches the heart only
when it is blessed by God. His brow shines with the heavenly aura of
humility, embellished by love."
Also on May 24 he received a letter from a Parisian lady whose
many merits deserve to be better known. He was asked to pay a visit to
Montmartre. Regardless of the writer's reasons for the invitation, the
promoters of the idea saw the visit as, essentially, publicity. For our
non-French readers a little historical background is in order.
The hill overlooking Paris from the north, sacred in ancient times to
Mars and Mercury, changed both name and patrons when France's pro-
tomartyrs, headed by St. Denis, the first bishop of Paris, sanctified it
with their blood, so that Mons Martis or Mons Mercurii became Mons
Martyrum. In the course of centuries that spot became the showplace of
so many and such important religious and national events that it came to
be considered the heart of France and to be hailed by the Parisians as
the cradle of their faith. After the disasters of 1870,32 Catholics felt that
they had to appease the divine wrath in a grand act of expiation and
penance by solemnly consecrating the entire nation to the Sacred Heart
of Jesus. The idea spread rapidly, and took concrete form in a plan to
erect a sumptuous temple to the Sacred Heart. And what finer spot than
Montmartre, which throbbed with the most sacred memories of historic
France? The idea thus concretized won over also the National
Assembly, which formally passed the law of July 23, 1873, sanctioning
the erection of a shrine to the Sacred Heart of Jesus as a work of public
merit.33
Preparatory plans were promptly drawn up to suit the grandeur of
the undertaking, but it was not until June 16, 1875, that the first stone
was laid. The foundations alone took five years. The basilica was
roofed in on August 3, 1914, and consecrated on October 19, 1919.
However the enemy of good was not asleep. While the huge walls
32Sedan, a manufacturing city in northeast France, was the scene of the famous battle of the
Franco-Prussian War which resulted in French defeat and the surrender of Napoleon III with
100,000 men on September 2, 1870. [Editor]
33Qn June 29, 1873, sixty deputies had consecrated France to the Sacred Heart of Jesus at
Paray-le Monial. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were being erected and the piety of the French was being focused on
that powerful center of Christian life and then spread out to every quar-
ter of the nation, the anticlericals, who had gained power after the deba-
cle of [Patrick Maurice de] MacMahon,34 started to become alarmed
because they saw the monument as a bold challenge issued by the
monarchists. The struggle continued to rage, now hushed, now shrill,
until the outbreak of World War I, when national security silenced all
senseless enmities. Since 1883 was the year when the radical parties
were striving to double their forces to steer legislation toward national
secularization, Montmartre gave them second thoughts.
With this in mind, we can better appreciate the documentary value
of the letter, which read:
"From the very first day of your stay in Paris my husband and I,
having heard of you and your works and your love for youth, have had
but one desire-to meet you and to receive your holy blessing. Moved
by the conviction that yours is a holy life and the aim of your mission
is noble, I have willingly contributed to every collection that was made
for you in the churches, and not only have I assisted at all your Masses,
but have also been able to receive Holy Communion from your hands
on three occasions. The last time I saw you was in the house of the
countess of Gontant-Biron, and I got to speak to you in the salon and to
request membership for my husband and me in the Salesian coopera-
tors. However, after my last Holy Communion, I have been so ob-
sessed with an idea that I cannot keep from telling you of it. Strange as
it may seem to you, I am convinced, Father, that you, being filled with
the spirit of God and reading into the conscience, will forgive my writ-
ing to you. As you well know, we are never to reject an inspiration based
on principles of faith and divine love. Everybody has asked you-I know
they have-to go to the Sacred Heart Basilica at Montmartre, but you
have always refused because you said (and last Saturday Father De
Barruel told me) you did not want to give an impression of a rally,
which would more likely harm than help the erection of a monument
that the present government has manifestly opposed. I would not know
how much a soul like yours would be influenced by politics or human
respect, but, dear Father, I am sure of one thing: that it is your duty to
go to Montmartre tomorrow, not to draw people-for crowds already
overwhelm you-but to go as a simple priest, secretly. You must go
34Marshal of France and second president of the Third Republic. [Editor]

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there to render thanks to the Sacred Heart of Jesus, who has granted
you so many favors, and to bring your offering, be it no more than a
stone for the church, in recognition of all that Paris has so enthusiasti-
cally lavished upon you. In the name of all the Catholic committees
and of all fervent souls whom I am privileged to speak for, we come to
beg you to go up to Montmartre and beseech and thank the Sacred
Heart of Jesus, praying also for all of us. The sacred blessing which
you will impart to France from the roof of the crypt of St. Denis, mar-
tyr, will, we are sure, benefit the city and restore to France those senti-
ments of faith, honor and love which it seemingly has now cast into
oblivion."
Had Don Bosco ever intended to make that visit, prudence would
probably have advised otherwise once he read that letter. Luckily, his
departure was at hand, and time was no longer his own to allot. He had
a good excuse.
Requests for many other visits came from the Paris area and else-
where; we shall look at a few. The French capital was the permanent
residence of Naples' ex-king Francis II; in fact he lived not far from
Ville l'Eveque. He knew and esteemed Don Bosco,35 and it was to be
expected that Don Bosco would visit him. However, when he did not,
the ex-king complained to Madame Champeau. She it was who took it
upon herself to let Don Bosco know of the ex-king's desire and disap-
pointment, and she probably did what she could, but we have no
knowledge of the outcome. The fact is that the visit never took place.
Bishop Francis Grolleau of Evreux, letting Don Bosco know through
Count [Eugene] De Maistre of his diocese that he urgently wanted to
see him, begged that he come for a visit not only in the name of his
love for Jesus Christ, but also for the faith and reverence which he pro-
fessed for the shepherds of the Church. The count of Waziers, express-
ing his homage to Don Bosco, wrote to tell him how happy he would
make his family by a visit and listed several reasons to induce him to
come. Mr. Maujouan du Gasset wished to have him at Nantes, "one of
the most Catholic cities of Brittany and of France," where lived many
friends of his works. The rector of St. James in Douai put his entire
church and rectory at his disposal. A Russian lady wrote an interesting
letter from San Remo, where she had met Don Bosco, to invite him to
come to Pau. The Daughters of the Holy Cross wrote three times [from
35Cf. Volume VIII, pp. 283ff. Our information is taken from the diary of Miss Bethford.
[Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Paris] begging him to come and comfort their sick superior and to
counsel them in spiritual needs. The countess of Medu asked Father De
Barruel for a visit by Don Bosco to the school of the Sisters of the
Sacred Heart on Picpus Street. All these and other requests could not
be met for lack of time.
Also other requests for visits came to him from religious communi-
ties and families; just which, if any, he accepted we do not know. Like
the preceding requests, their value lies in the sentiments they express
that always help us to appreciate the esteem in which Don Bosco was
everywhere held. For example, the Sisters of Mary, the Rescuer, on
Calais Street, wrote on April 23 that they would love to have Don
Bosco come and offer Mass for them, after which a collection would
be taken up for his works. The mother superior of the Servites of Mary
on Douguay-Touin Street begged him on April 24 to come and bless
her community. On the same day, the superioress of the Abbaye aux
Bois [the Abbey by the Woods] on Sevres Street, in an effort to get
him to say a Mass at her girls' boarding school, wrote to tell him of
their devotion to the Madonna of Help, whom they identified with
Mary, Help of Christians. The nuns of St. Clotilde Convent on Neuilly
Street reminded him that on May 5 he was expected there for his last
meal before leaving for Turin, adding that they were preparing them-
selves spiritually for such a grace. Finally the duchess of Reggio en-
treated him to visit and bless a few infirm.
Many others, not expecting that much, were content with the assur-
ance that he would pray for the intentions they had confided to him.
"You can heal my son," one mother wrote. "Mary, Help of Christians,
will not refuse you anything." Another woman, having Don Bosco's
promise of prayers for her intentions, questioned if she had the right to
use his intercession to seek favors of God, adding, "I would not like to
take advantage of your prayers without your permission, but through
your prayer I hope to be heard." One lady, heartened at the thought that
her sister, Paula Dewarin Lorthiois, had received through Don Bosco's
intercession a favor she had unrelentingly sought for four years, asked
him to obtain the same for her-the grace of being able to have children.
Bishop Richard de la Vergne, coadjutor and future successor of the arch-
bishop of Paris, warmly begged him to say a Mass for the infirm father
of a family in Nantes, and then, later, the Mass having been offered, he
sent a stipend of a hundred francs; in both letters he earnestly commend-
ed himself to Don Bosco's prayers. A gentleman from Chizeray, ac-

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knowledging that Don Bosco was being flooded with requests for
prayers, added a request of his own for himself and his family, affirming
the trust they had in "the holy priest's intercession with God."
How much confidence people placed in the power of Don Bosco's
prayers! A young lady, after repeated failures, managed to get near to
him as he was leaving St. Sulpice Church, and, resting her hand on his
arm, she recommended to him the career of her brother, a cadet at the
military academy of Saint-Cyr, who was due for a very important ex-
amination. She had pleaded for Don Bosco's prayers, but, later, mother
and daughter kept asking each other, "Did he hear our request? If so,
all is well, but supposing he did not?" For her greater security, the
mother wrote to him at Turin, anxious and very trusting.
A fierce pre-election struggle was raging in France in the first half
of May, and the radical parties were gaining strength. In Paris' six-
teenth ward a certain Mr. Calla was being opposed by a ruthless anti-
clerical candidate. The votes were to be counted a second time on May
20. Writing to Don Bosco in deeply Christian terms, Mrs. Calla recom-
mended the successful issue of the election to Don Bosco. Her hus-
band won the victory, and Don Bosco read of the event in the papers
soon after his arrival in Turin. In covering the news, Unita Cattolica
reported also the opinion of good people who thought that Don Bosco
should be given a vote of thanks for the results, since victory would
have been impossible without the intervention of Mary, Help of Chris-
tians, in response to his prayers.
We will devote the last section of this chapter to more of Don
Bosco's visits of which we have no details, and to others of which we
have some particulars, though we cannot ascertain their dates.
Of his visit to the church of St. Ignatius on Madrid Street and to the
parish of St. Margaret, where an image of Mary, Help of Christians,
was venerated, all we can say is that he went there. On May 18 he vis-
ited the Gautier family on University Street; we know only that his
hostess handed him a note as he entered the house, reading: "From the
depths of our hearts we thank you for coming to our home, and we ask
you, as a special token of this visit, to obtain for us the grace of know-
ing God's will in regard to our dear son's marriage and of abiding by
it." On Jacob Street there was a teachers' college founded by a Miss
Desir; its scope was the training of Christian teachers for daughters of
noble families. Begged by the faculty to visit the college and impart his
blessing, he went soon after May 20. On the morning of May 25 he eel-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ebrated Mass in St. Thomas Aquinas Church, as we learn from a moth-
er whose letter radiates the exquisite consolation she experienced from
his "boundless kindness" in being received by him in the sacristy after
Mass that Friday. "I have a very sick daughter," she wrote, "and I have
such trust in your prayers that I have gone to all possible lengths to get
to you, but in vain. I beg you on bended knee to give me that assurance
for the morning after tomorrow, and I shall be indebted to you forever."
We do not have the exact date of his visit to the large and renowned
St. Genevieve Junior College on Lhomond Street. It was run and sta:ffed
by Jesuit teachers to prepare young men especially for military careers.
After their expulsion from France, the Jesuits had entrusted their
school to diocesan priests, one of whom was the chaplain, Monsignor
Odelin. Prime Minister Jules Ferry, however, had authorized two other
well-known Jesuit teachers, Fathers [Eugene] Casson and Joubert, to
remain, lest the school lose most of its student body.
Monsignor Odelin, the chaplain, was present at the reception and be-
lieves it took place in May.36 Don Bosco found the students assembled
in the main hall. Since he was speaking to young men of affluent fami-
lies, he told them of the satisfaction derived from involving oneself in
caring for the destitute, and he urged them to be always faithful to the
responsibilities laid upon them by their social standing, while remaining
loyal to the faith of their parents and teachers. As he was about to take
his leave, the son of a general of the empire, whose speech defect
threatened his career, threw himself at his feet as to a saint and, in tones
which the chaplain calls unforgettable, exclaimed, "Father, I have trust
in you. I beg you, heal me!" "My son," replied Don Bosco, "have trust
in God. Pray to Him, and He will heal you." It was a scene truly similar
to those taken from the pages of the Gospel, though we are left disap-
pointed because we do not know the end result.
Monsignor Odelin then took him to visit the Catholic Institute. Dur-
ing their ten minute carriage ride, Don Bosco spoke glowingly of the
value of higher education, especially for priests, offering the following
reflection: "There is nothing worse for a priest than to have to work
with a conscience in disarray." Many seminarians and lay people famil-
iarly surrounded the "saint of Turin." Too bad that Monsignor Odelin
immediately returned to Lhomond Street, leaving Don Bosco with his
secretary.
36Cf. Semaine Religieuse of Paris, February 8, 1930, and Bulletin Salesien, May 1930.
[Author]

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There is another undated visit which was followed by a surprising
phenomenon. On Sevres Street, not far from the former Joffre book-
store, is the Church of the Gesit, where Don Bosco celebrated Mass.
As he was leaving, he was faced by a sick woman in a wheelchair. She
was being wheeled by no less a personage than the famed historian of
the Bastille, Funk-Brentano of the French Academy. He himself gave
an account of this incident.37
For many years Mrs. Gerard had spent her days confined to an easy
chair. The historian's mother, who had seen her in this condition for a
long time, still felt deep sympathy for her. Pious and devout as she
was, upon hearing of the miracles attributed to Don Bosco, she thought
of that poor woman. But how was she to get to him? One day some
neighbors told her that Don Bosco was due to say Mass the following
morning in the nearby Gesit Church. This was her opportunity. With-
out delay she asked her son to rent a wheelchair for the sick woman
and take her to Don Bosco.
Her student son, who was then attending courses in paleography,
putting aside his medieval manuscripts, shouldered his deed of charity.
Very carefully, with the help of friends, he got the patient down to the
ground floor. Just what she was suffering from he does not know even
today [1934]. He sat her in the wheelchair and very slowly began to
wheel her, much as nannies wheel their infant charges in strollers. At
the church entrance they waited for the Mass to finish. Finally Don
Bosco stepped out and stood before Mrs. Gerard, who very briefly told
him the history of her illness, expressing all her hope. Don Bosco recit-
ed a prayer with her and then gave her his blessing. Instantly the wom-
an straightened up, leaped to her feet, and began to walk. Her first
steps were somewhat unsteady, but then, beside herself with joy, she
almost ran all the way home.
Don Bosco had already left, and Funk-Brentano stood there in a
trance beside the empty wheelchair, until he too decided to make his
way back whence he had come and return the wheelchair to his mother.
The cure was instant and lasting. For a long time he saw the healed
woman go every morning to the Gayne-Petit, a large department store
where she had found employment.
A letter from Countess Riant bears only the day of the week. For
years her husband had lived his life from bed to couch. Don Bosco
31Bulletin Salesien, October 1930. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
went to see him and gave him his blessing, after which the count was
able to rise and walk; he was not fully healed, but to the end of his
days he managed to keep active in deeds of mercy and in study. He had
promised a thousand francs a month for one year if he received relief.
The healing was so unmistakable that he felt bound to his word. In
sending Don Bosco the second portion of his donation, the countess
asked him to pray for her son who had fallen ill. Don Bosco had a re-
ply sent to her to thank her and to instill in her new hope in the power-
ful intercession of Mary, Help of Christians.
From newspapers and letters we may safely conclude that in Don
Bosco's visits to private homes his blessing effected many other won-
ders of which we cannot determine either the number or the kind.
Humility and prudence called for some reserve. However, despite the
lack of exact times and places, we cannot deny the reality of some of
them. For instance, a letter written from Quimper to Father Michael
Rua on October 8, 1894, makes mention of a woman in Paris who, on
receiving Don Bosco's blessing, was healed both of a physical ailment
and of a moral affliction. Later on, Don Bosco gave her hope of a con-
version which at that time was barred by very trying difficulties, and
his prediction indeed came true eleven years later.
The countess of Eu [in northern France], daughter of Don Pedro II,
emperor of Brazil, had a son, heir presumptive to the throne, who was
ill. Asking a friend to invite Don Bosco to her home, she was granted
her prayer and the sick boy immediately started to get better-not
enough, however, for a complete cure. In fact, the family chaplain,
writing later on to Father Rua in August to request prayers in the moth-
er's name, described the boy's case in anything but comforting terms.
A letter of Don Bosco to the countess assured her of his prayers and
those of his Salesians.38 Later on, he wrote to the cured prince and
learned from the chaplain-tutor that the mother, having returned to Rio
de Janeiro, had spoken in his favor to the emperor. Both she and her
spouse considered it a honor to be enrolled among the very first
Salesian cooperators in Brazil.
More astonishing is the following fact. One evening Don Bosco was
called to bless a sick youngster, some twelve or thirteen years old. He
replied that he would go and bless him, but with one condition. "What
is it," the family asked.
38See Appendix 9. [Author]

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"That he come to serve my Mass tomorrow."
"Impossible!" came the answer in a chorus. "He has been sick so
long, and the illness is so serious!"
"If you wish me to come, you must give me your word."
"If you say so, we will give you our word."
Various important persons were at the sick child's home, among
them a lady from Bogota, Colombia, named Mrs. Ortega, whose father
was a doctor. Approaching the sick boy Don Bosco told him, "I was
called to give you a blessing, but I would not come unless you agree to
come tomorrow and serve my Mass in such and such a church. If you
promise to do so, I will give you my blessing."
"How can I go since I've been this way for so long?"
"Trust that Our Lady can certainly give you strength to come."
"Very well, I promise."
"Fine! Now let's say a brief prayer and I will bless you."
Don Bosco did so, and the following morning, on reaching the
church, he found the lad waiting for him, perfectly restored to health.
This is one of the episodes which set Paris aglow; indeed, when the
Colombian lady reported it to her family in Bogota, it gave rise to a
keen desire which was soon to express itself in a request to have Don
Bosco's sons there. Father Rua, who gave this testimony, added, "I first
heard of it in Paris, where I was then staying, constantly busy in han-
dling Don Bosco's mail with the help of four other secretaries, who
dispatched matters with wonderful skill."39
One final episode was told us by Father Joseph Bologna. Mr. De
Bien of Courtrai, Belgium, always deplored the fact that his little son
had been afflicted from birth with acne on his entire body, a pitiful
sight! Learning of Don Bosco's wonders in Paris, the father wrote rec-
ommending his son to him, and Don Bosco replied that he should
make a novena to Mary, Help of Christians, and trust in Her. On the
ninth day, as the whole family was seated at dinner, the child experi-
enced a violent dysentery, "an abundant flow," as the man put it. But,
when it was over, the child was perfectly healthy.
One visit, which took place on May 18, we have reserved to the end
of this chapter. Princess Margaret d'Orleans, sister of Count Louis
Philip Albert of Paris and second wife of Prince Ladislaus Czartoryski,
39Cf. Summarium super virtutibus, No. 17, paragraph 30. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
invited Don Bosco to offer Mass at the Hotel Lambert.40 When she
quickly informed her brother, the count, who was away at the time, sug-
gested that she ask Don Bosco to delay his visit long enough for him to
have time to be present. On Prince Ladislaus' return, Don Bosco went
to the Hotel Lambert. Seven princes were awaiting him, all of whom,
including the count of Paris, received Holy Communion. After Mass,
they received his blessing and listened reverently to his words. Prince
Ladislaus Czartoryski and his son August had served his Mass. The lat-
ter, who became a Salesian three years later, told Father Lemoyne that
the family of Orleans had tendered Don Bosco a reception such as they
had probably never given anyone else, including princes, all the more
so because the Orleans family stuck so tenaciously to its regal customs.
Don Bosco alluded to such a manifest sign of faith and piety when he
told his escort, on leaving Paris, "If France had at its head men of this
caliber, religion would hold the place of honor."
From that day on, Prince August Czartoryski's religious vocation be-
gan to bloom; his meeting with Don Bosco at the Hotel Lambert, his
family's usual Paris residence, decided him. The prince's father had de-
sired to host Don Bosco in his home also for patriotic reasons: his aim
was to draw the attention of the great apostle of Turin to his unhappy
Poland in the hope that he might send his sons there and to Polish
colonies scattered throughout the world. It is well known that the Poles,
to free themselves from the yoke of the oppressors who had dismem-
bered their country, emigrated to hospitable nations, giving rise to a dis-
persion not dissimilar to that of the Jews. His son August, driven by a
mysterious power, kept hounding his father to have Don Bosco come
before that date of his departure from Paris would draw too near. In his
heart of hearts the young nobleman had for several years heard an indis-
tinct voice calling him to a life of greater union with God, and now,
somewhat confusedly, he felt the time was approaching when he would
find someone to guide him in that difficult choice.
He was struck by the first words of Don Bosco, who, watching him
approach, greeted him with the words, "For a long time I have been
40Toat the visit took place at the Hotel Lambert was certified in 1931 by Princess Blanche
d'Orleans, Margaret's sister, as we see in letters of March of that year preserved in our archives.
It was also verified by Marchioness Du Dresnay, who had luckily come upon a medal given
by Don Bosco at the Hotel Lambert along with this note giving us the date: "Blessed by Don
Bosco, May 18, 1883." (Letter to Father Auffray, April 15, 1934.) On March 25, the same lady
had written another interesting letter about her father's meeting with Don Bosco in the house of
Prince Czartoryski. [Author]

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anxious to make your acquaintance." After the Mass, August could not
detach himself from him. He kept looking into his countenance, observ-
ing all he did, eagerly drinking in his words. Nothing was said then
about a vocation, but the prince was so won over by Don Bosco's man-
ner that he began writing to him, often enclosing donations. The very
first note written by Don Bosco to the future Father August Czartoryski is
precisely one of thanks, dated October 4, 1883. It was written in French
and reads, "With deepest gratitude I have received the sum of one thou-
sand lire which Your Highness sent for our orphans. The boys and I will
pray and receive Holy Communion for your intentions, imploring upon
you graces and blessings." We shall meet the prince again in the course
of our narrative before his entrance into the Salesian Congregation as an
aspirant. 41
The events we have already narrated, and those we are still to tell,
sound like tales of the Middle Ages. However, they took place at the
very heart of Paris, that vast marketplace of modem secularism. It is a
clear sign that even then evil could not choke out goodness. Don Bos-
co's judgment of Paris was not that of some writers and non-writers
who point to it, with a certain malicious delight abhorrent to good peo-
ple, as a city of perdition. In 1884 the Sulpician Father Mourret, meet-
ing Don Bosco in Rome, heard him exclaim, "Ah Paris! Paris! What
profound remembrances you have left in me! Such good people! Such
hearts!"42 We may say that Paris is a city of opposites. Good is there, no
less than evil; only, as is its nature, good makes less noise and, hence, it
is less noticeable. Don Bosco's visit was the occasion which brought
into extraordinary brilliance the better side of the great metropolis.
41Cf. Can. Datt. Giovanni Lardone, fl Servo di Dia Principe Augusto Czartoryski (Turin:
Societa Editrice Internazionale, 1930). [Author]
42Bulletin Salesien, June 1931. [Author]

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CHAPTER 7
Paris: Fund-Raising Conferences
{lle will use the term "conferences" to translate the French
sermons de charite, i.e., informal talks appealing to the charity of the lis-
teners by acquainting them with the nature, status and needs of a par-
ticular charitable undertaking. Don Bosco delivered a number of such
talks to vast congregations in several churches of Paris, speaking a sim-
ple and plain but frank and touching language which aroused sympathy
and appealed to the feelings. Concerning Don Bosco's conferences in
Paris, Father Felix Giordano, Oblate of the Virgin Mary, passed on to
the Salesians of Nice a few observations made by a French gentleman.
We shall use those comments as a guideline for our narrative. I "We
Parisians," he remarked, "tum a deaf ear to renowned preachers; it takes
Don Bosco to come and shake us out of our lethargy. He arrives, word
of his coming spreads abroad, and, behold, the cream of society flocks
to him, and everyone wants to see and hear him. Standing in the pulpit,
he possesses none of the personal talents that immediately enthrall the
crowds. His entire oratorical array consists of poor apparel, a gentle
face, a humble demeanor, an unpolished speech. Yet no one dares hiss
him; rather, all listen in respectful silence. He talks about his oratories,
schools and missions with a sprinkling of folksy sayings and tales
which are listened to with pleasure. He speaks always slowly and calm-
ly, so that all are able to follow him. Nor is anyone offended by his for-
eign accent and fractured syntax. His talk touches the heart, and the
heart hears him, not the ear. Indeed, tears of emotion flow and, back at
home, no one speaks of anything else. All Don Bosco has to do is open
his mouth to be the most revered and obeyed of men." On reading this
lLetter to Father Rua, March 25, 1888. [Author]
178

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gentleman's comments, the Oblate Father points out that these are real
episodes to be found only in the lives of the saints, because once they are
filled with God, saints no longer speak as humans, but God speaks
through them.
Don Bosco's first conference was held at Our Lady of Victories
Church. In Paris this church is the counterpart of Our Lady of Consola-
tion in Turin; a modem chronicler of the church in Paris claims that as
many as six thousand people visit it every day. Ex-voto offerings literal-
ly cover the walls from floor to ceiling, overflowing into the sacristy.2 It
is the headquarters of the Archconfratemity of Mary, Refuge of Sinners.
It was precisely to celebrate the society's weekly Mass for the con-
version of sinners that Don Bosco went there on Saturday morning,
April 28. He was assisted at the altar by the pastor and by Father [Do-
minic] Sire. As those present remarked, never had such a crowd been
seen at that particular Mass. Though it was scheduled for nine o'clock,
the church was jammed by seven. The sight of such a vast crowd drew
from the lips of the faithful who regularly attended Saturday Mass
gasps of wonder as well as sighs of disappointment because they could
find no room. An elderly woman was overheard to tell someone who
had expressed surprise, "This is a Mass for the conversion of sinners
and today it is celebrated by a saint."
Don Bosco spoke after the Gospel. We do not have the text of his
talk; the newspapers reported only that he had words of praise for chari-
table giving and spoke of the scope of his work. While he was giving
Holy Communion an event took place which we have already narrated
elsewhere:3 the sudden apparition of Louis Colle. The vision over-
whelmed him: altar rail, people, priests-everything disappeared from
his gaze. He remained standing still, thumb and forefinger raised in the
act of taking a host from the ciborium, his hand, however, motionless.
The bystanders saw nothing, nor were they aware of the interior dia-
logue then taking place which we have already recounted. Hence the
priests of the parish, thinking he was utterly fatigued, distributed Com-
munion themselves, while others went to him and helped him back to
the altar. When he returned to his senses he found himself facing the
missal.
A misunderstanding after Mass led to a rather noisy scene. Fearing
2G. Breffy, Notre-Dame des Victoires, Paris, 1925. [Author]
3See Volume XV, p. 67. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that the crowd might crush Don Bosco, the pastor tried to seclude him
in the sacristy. One woman, however, thinking that he was doing so be-
cause he was jealous of the saint's popularity, strode up to Don Bosco
in soldier-like fashion, took him by the arm and pulled him back toward
the crowd, thus venting her own disapproval as if a certain lack of re-
gard had been shown him. Embarrassed, the pastor virtuously refrained
from saying anything, also out of respect for the woman who had so hu-
miliated him. She was the countess of Cessac, a very noble lady, for-
merly of the court of the Empress Eugenie. In the days of the empire
her husband had held the highest offices. Such was her esteem for Don
Bosco that she confided every secret to him, and it seems that she re-
ceived many letters of spiritual direction from him-or so it has been
rumored, though to date we have not a single trace of one. To assist at
Don Bosco's Mass in Paris cost her a double sacrifice: rising earlier
than usual and, sometimes, having to wait for hours upon hours. Her
private carriage was always at his disposal. A woman of eminent refine-
ment and forceful spirit, she kept a regal bearing when dealing with
prominent persons, but for Don Bosco she waived all protocol. Also
Don Bosco's Salesians, when in Menilmontant, could go to her home at
any time. She was always generous in her donations and assistance.
The crowd not only jammed the church but also flooded the square
before the main entrance, known as the Petits Peres Square, the ancient
name given to the Augustinians who had erected the church in 1629.
When Don Bosco left the church, the square was stilljammed.4
The crowds who had been unable to fit into the Church of Our Lady
of Victories made sure they secured a place the following day at the
Church of the Magdalene. By far more spacious, this is Paris' wealthi-
est church; preachers of the highest rank usually mount its pulpit. Don
Bosco would probably have preferred not to speak from such a lofty
stand, had not the cardinal himself persuaded him to do so. At the end
of the audience which he had granted Don Bosco at his arrival, the car-
dinal, while escorting him out, spontaneously told him to speak at the
Church of the Magdalene and then to take up a collection for his works.
At first Don Bosco tried to excuse himself from facing such an elite
congregation, alleging his ineptitude in the French language, but the
cardinal replied, "No, no, speak, speak! Paris will put more trust in you
than in anyone else." And indeed it was this very sensitive thoughtful-
40ne of the curates, unable to find time to talk with Don Bosco, later wrote him a letter over-
flowing with expressions of reverence. [Author]

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181
ness of the cardinal which so touched him that, responding with the
same delicate tact, he always refrained from publicly seeking funds in
Paris for the Church of the Sacred Heart in Rome. Three main projects
absorbed all of Cardinal [Joseph Hippolytus] Guibert's financial con-
cerns at that time: the temple of the Sacred Heart in Montmartre, orga-
nizing an independent Catholic school system, and the Catholic Institute.
Hence, allowing a collection in one of the capital's wealthiest churches
must be regarded as a sign of outstanding graciousness, so eminent and,
perhaps, unprecedented.
On April 28 the city newspapers announced the conference, with
considerable space being given to Don Bosco's life and work.S The con-
ference was due to start at three in the afternoon, but by one o'clock the
church was already packed with an expectant crowd made up of more
than ordinary commoners. The fate befalling those who had come at the
last hour the day before-having been inexorably kept out of the
church-had taught them to be there ahead of time and grab a seat as
long as there was one. In anticipation of a huge crowd, the church had
been cleared of all unnecessary bulky furniture. Men took their places
in the apse and also sat on the altar steps. Those who escorted Don
Bosco through the crowd had a hard time, among them a tall, strongly
sinewed gentleman who offered his services from the very beginning.
As soon as Don Bosco alighted from his carriage this gentleman took
his arm to support him and shield him from the surging crowd. Think-
ing he was French, Don Bosco thanked him, but the man asked him in
clear Piedmontese how he felt. Don Bosco looked at him in pleasant
surprise, but without recognizing him.
"Don't you know me?" the man asked. "Yet we see each other every
now and then."
"Just now," Don Bosco answered, "my mind is tired ... I really can't
remember ..."
"I am from Turin ... Buscaglione!"
"Oh, now I know!"
Mr. Buscaglione was a professor at the University of Rome, director
of the Stefani News Agency, consul to Spain and Grand Master of
Turin's Masonic Lodge. He thought highly of Don Bosco and in his
teaching strove to respect his students' conscience. He fell ill while in
5At the proper time and place we shall give samples of the articles which were published
during those weeks of Don Bosco's stay in Paris. [Author]6
6Toese articles are omitted since they are all in French, even in the Italian edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Naples and was cared for by nuns; just a few hours before his death he
sent for a priest. His friendly relationship with Don Bosco served him in
good stead.
And so, preceded and flanked by a cortege of stalwart escorts, he
made his way to the pulpit with difficulty while as many as could do so
grabbed his hands to kiss them. Finally there he stood, greeting the peo-
ple with a slight bow of the head. He then sat down and surveyed the
vast crowd who returned his gaze. Any other Italian speaker so drained
of all strength and so poorly equipped to speak the language would
have lost heart at the sight of such a large, elite audience and, at best
putting together some few phrases to beg for their charity, would have
tried desperately to get out of such an embarrassment. On the contrary,
Don Bosco did not lose an ounce of his usual calm, and, with the hu-
mility of one whose love of neighbor takes no heed of whatever figure
he may be cutting before his peers, he gave a fairly long talk. Although
his weak voice certainly did not travel very far, there was not the least
sign of protest or complaint, as might be expected in similar situations.
He spoke very slowly, pronouncing his words so distinctly that his talk
could easily be transcribed. In fact, one reporter from the no-nonsense
newspaper Gazette de France and one of his colleagues easily jotted
down every word he said. Here we translate that report, including with-
in square brackets some sentences left out by the Semaine Catholique
of Paris, which also published the entire talk.
Ladies and Gentlemen:
I am very much moved by the sight of such a large audience and I don't
know how to deal with such attentiveness. It is an inexpressible consolation for
me to address so notable an assembly of good Catholics. We shall talk about
the young.
As one of your most illustrious prelates, Bishop Dupanloup, has said, society
will be wholesome if you give your young people a good upbringing. If you let
them slip into evil influences, society will degenerate. "When people speak to
me about the young," a holy priest once said, "I do not want to hear about pro-
jects, but I want to see the results which have been obtained. Well then, I shall
very simply tell you what Divine Providence has allowed us to do for youth.
Your hearts will be touched.
Your interest is in our poor abandoned orphans. Not only do we want to
support, nurture, and teach those we already have in our care, but we also want
to save many others. Before explaining our undertakings, I shall tell you how I
intend to repay the debt of gratitude I feel toward you.

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Through the special favor of the Holy Father I am allowed to grant each of
you who are standing at God's right hand, as a favor to you and your family, a
blessing which carries with it a plenary indulgence. Tomorrow I will offer
Mass for the intentions of all who come to the aid of our works, especially
those good-hearted ladies who collect donations for us, and also for the inten-
tions of your parish priest and the parish clergy. I shall beg the Lord to shower
upon all of you His most special blessings. May God comfort you, heap His
graces upon you, and help me express myself worthily before you.
The first thing we look for in anyone who comes up with grand projects is that
he tell us the intent, the scope of his work. We then look for the results he has ob-
tained. I shall take up both matters in explaining the overall scope of our work.
When I speak of youth, I do not refer to those young people who are being
reared with great care in well-to-do families, boarding schools or institutions. I
speak solely of abandoned youngsters, the homeless who roam the streets, the
squares and alleyways. I speak only of these young derelicts who sooner or lat-
er become the scourge of society and end up packing the prisons.
I saw the need for my work in Turin when I used to visit the prisons in the
exercise of my priestly ministry. Among the prisoners I found a host of young-
sters, children of very good parents. It is evident that had these youngsters re-
ceived a good upbringing, they would never have turned to evil ways. And also
I realized that, once they left prison and returned to their foolish life, they
could not help but end up badly, whereas if we were to concern ourselves about
them and bring them together on Sundays, there might be some way of rescu-
ing them from vice.
To obtain good results without having the necessary means one must plunge
into the work with the fullest trust in the Lord! That is how we began our work of
the festive oratory. Along with our boys just out of jail, we immediately took in
lads from the streets. We managed to provide a home large enough to accommo-
date many youngsters, and in due time we were able to wall off the playground.
Then, with the help of some of the city's wealthy young men, we were able
to care for these poor orphans, teaching them music, involving them in sports
and gymnastics and literary entertainments; later we managed to provide them
with many wholesome amusements after breakfast and snacktime. The first
fruits of this work brought me to the conviction that our work came from God.
Once we could afford a chapel, several priests used to come to hear our
boys' confessions, so that while some of the lads were placed under the super-
vision of our helpers, the others went to confession and received advice. At the
proper time a bell would put an end to their games, and all would join together
for Mass. Thus we managed to keep them completely busy from early morning
to midday. At that time everyone was on his own, but at two o'clock all came
together again, and their time was divided between catechism class, Vespers,
Benediction, and recreation.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The well-to-do young men who volunteered to work with us spent a great
part of their time hunting for jobs for our orphan boys. By personally visiting
shops, factories and businesses they managed to place a good number of boys.
Soon their womenfolk came to help us by procuring clothing for our poor boys.
[Our work thus took on a double benefit: we shielded from evil those va-
grant lads whom we had taken in, and we rehabilitated and put back on their
feet those who, after having fallen, gained their freedom from prison.] Among
the homeless youths of Turin there was a fairly large number of older and illiter-
ate boys. To put it simply, when they came into contact with the boys whom we
had already trained, they felt ashamed of their ignorance. God inspired us to set
up special classes for them, and in the evening we often had the consolation of
grouping some one hundred and fifty to two hundred young men who, as time
went on, would come on their own to make their confession and receive Holy
Communion. [Ours was, therefore, the good lot of saving them in the nick of
time from the brink of perdition.] Soon after, we had to set up day classes.
In my walks through the city streets, whenever I would meet a needy
youngster I would ask him, "Do you want to work?"
"Yes," would be the prompt answer. "But I don't know where to apply."
"I'11 show you."
"They won't talk to me, because I'm in rags."
"Come with me. I'll get you clothing."
They would all willingly come. This, in brief, is the history of our oratories,
hospices or orphanages.
We next figured that there was need to provide honest farmhands in Italy,
France, and more especially in Spain and South America, where we set up
agricultural boarding schools for orphan boys.
The good success of our efforts for boys led us on to set up parallel works
for girls, our plans being realized when the Congregation of the Daughters of
Mary, Help of Christians was founded.
It would take too long to recount the history of our work; so I shall limit
myself to answering those questions which you are now probably raising in
your minds. Are the results encouraging? Yes, they are, I answer. Everywhere
our houses have multiplied: in Italy, France, Spain, and most especially in
South America. Considering only France, let me say that we have a hospice in
Nice for two hundred and thirty youngsters. At La Navarre, in the district of La
Crau, the one hundred and twenty lads who live there are all working on the
farm. At Saint-Cyr, between Toulon and Marseille, we run a large orphanage
for poor and abandoned girls. Apart from church and school, where they are all
together, these young girls are occupied in various tasks appropriate to their
condition. During the day they work in the orchard, and at night they do
sewing. Our hospice for boys in Marseille enrolls three hundred boarders,

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while more than a hundred and fifty day students are on the waiting list to be
admitted. [Even though we have put up huge buildings, we are still overcrowd-
ed. In this regard we still have very pressing outstanding debts. People will
come to our aid because we have toiled solely for God's glory, for the good of
society, and for the salvation of souls.]
As our schools kept growing we soon came to realize on the one hand that
many of our orphan youngsters had a special aptitude for academic studies,
and on the other that we needed to increase substantially the number of our cat-
echists, teachers, and assistants. [Thanks be to God, we have been able to initi-
ate a new work which has met our needs as well as the personal needs of the
students and the good interest of society, and so we have begun to teach sec-
ondary school courses too.] In a word, we have trained a good number of
teachers and assistants for the primary grades.
God has blessed our persevering efforts, and today we have contributed to
the Church and to our own works a very large number of priests who with ad-
mirable zeal staff our houses. As for those boys who have not received a voca-
tion to the priesthood, we have continued their education to suit their aptitude.
Our work continues today; moreover, for quite some time in Italy, South
America and France, our former young orphans have occupied some of the
most distinguished posts in universities and academies. Through us they have
found regular teaching positions in literature, science, law, and medicine. Into
whatever profession they go, the young men we have trained are a credit to the
education they received.
At present the number of houses we have founded and directed has reached
the remarkable number of one hundred and sixty-four. More than one hundred
and fifty thousand boys have been under our care, and every year the turnover
of boys in our houses amounts to between thirty-four and forty thousand. With
each passing year we have the comfort of having cooperated in the salvation of
these souls, whom we have set on the path of service to God, religion, the na-
tion, the family, and society.
[Thanks to the lads whom we have befriended and who have become our
evangelists, our works have increased daily in France, Italy, Spain, Brazil, Ar-
gentina, and even the uncivilized lands of Patagonia.]
While day by day we keep expanding, we also run into graver problems of
procuring funds. Up to now we have managed to take care of all these young-
sters. How did we ever manage? This is the great mystery which I must reveal
to you. In my poverty and lack of means, how was I ever able to start and fi-
nance these works? It is the secret of God's bountiful mercy. [He has gracious-
ly blessed our work, since the good of society and of the Church rests in the
wholesome upbringing of the young.]
The Blessed Virgin has been for us a real Help of Christians because the
success of our endeavors stems from her assistance. It is she who has supplied

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the means to build houses and churches. [We have gone forward only with her
protection; she blesses those who take care of the young.]
With all my heart I thank each of you who have so attentively and kindly
listened to me. I thank Mary, Help of Christians for all the help she has given
us. In reward for your charity toward our orphans, she will protect your inter-
ests and families, and she will be your children's guide and support. [I pray
that she will always be our mother and that at the hour of our death she will
show herself to be our protector.] May she be our strength here below, as we
look forward to praising and blessing her in heaven.
Semaine Catholique, reporting Don Bosco's talk, added this com-
ment: "Such an unadorned address charmed the privileged few who
were able to hear him, but the aura of holiness which issued from this
kindly priest's person was enough to instill the entire audience with a
sense of profound reverence." [Leon] Aubineau's booklet reads: "It would
be hard to come upon another talk at once so simple and so effective.
Don Bosco has revealed both himself, his life and his work. He pleads
for his boys and enumerates the reasons which should move every
Christian to come to his aid. In saving souls he promotes the good of
society and metes out both temporal and eternal promises to all who
wish to help him. True, he takes with him everywhere the Pope's bless-
ing, but there is no denying that he bears also the blessing of God. To
the art of begging, Don Bosco has joined the art of thanking. Nor does
he limit himself to the pulpit to thank those who have lent him their aid,
but he has assured those women who solicit funds for his work that the
Virgin Help of Christians is the titular provider of all Salesian hospices,
and that by begging for poor and abandoned youth as they do, they are
the co-helpers of the Mother of God. Don Bosco is identified by his
work: everything he says and does focuses on his young orphans. He
has no other message to unfold; everything centers personally on his
boys: to clothe them, feed them, save them. For his boys' well-being,
miracles flow from Don Bosco's hands. Nor is one to be surprised at the
conditions he lays down when people ask him to obtain various favors
from God. Everything hinges on the salvation of the young and on co-
operating with Jesus Christ for the salvation of those souls whom He
has ransomed by His Blood. To render the Blood of Christ fruitful is the
purpose of the cooperation that Don Bosco requests of all who need
those kindly powers which issue forth from the garment of the Lord."
Also Paris' prestigious periodical Clairon, running an article by

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Meurville entitled "A Miracle Worker in 1883," made the following com-
ments: "Don Bosco spoke yesterday at the Church of the Magdalene; it
was jammed, as though people were flocking to hear the most re-
nowned orator. By two o'clock the doors had to be closed to new ar-
rivals because the audience had already overflowed onto the steps of the
altar, all standing in silent awe. And yet, Don Bosco is not an orator. He
speaks French with difficulty, and his voice has neither the resonance
which moves the masses, nor the silvery tone which tickles the ear, nor
the cadence which charms the heart. His gestures are restrained and un-
forced, his countenance without glamor or power. All his exterior ex-
udes gentleness, simplicity and Christian humility. With only this
scanty oratorical gear he faced the Parisian public, as skeptical as it is
and so sensitive to the charm of the word. For Parisians all the brilliant
gifts of genius add up to eloquence, and a good speaker is to their eyes
all that they could wish him to be: statesman, general, financier, and
sometimes all these at the one time [...]. He could hardly be heard and
barely was understood, but his concepts overmastered the audience, and
the grand sweep of his work shone brilliantly through the church, form-
ing, as it were, a halo about the head of one who, with nothing, had ac-
complished so much."7
His passage from the pulpit to the sacristy after the conference was a
veritable manifestation of faith: people bowed down to receive his
blessing, mothers presented their children to be blessed, many asked
him to bless religious articles and sought to touch his cassock. More
prominent persons-and they were not few-were waiting for him in
the sacristy, hoping to win a moment or two of private talk. "With the
calm and simplicity of the saints, who attribute to God the signs of re-
spect and trust which are shown to them," wrote Semaine Catholique,
"the good father held audience in a small room." The paper's writer
managed to get in to read back to him some passages of his talk which
he had jotted down in shorthand but had not fully understood. "His affa-
bility," he continued in his article, "was so entrancing that, mindful that
many were still outside waiting, we had to force ourselves to break
away from the fascination which that man's conversation exercised over
us, so renowned as he was for his works and yet so loving, so affable, so
compassionate toward the stranger who had given him a glimpse of the
inner pain which could find no comfort on this earth."
7C/airon, April 30, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nine-tenths of the audience had left the church with the ardent hope
that they might at least be able to read the passages which they had not
been able to grasp. This wish was amply met by the newspapers, most
especially by the Gazette de France.
The fund solicitors, whom Don Bosco had commended, belonged to
the elite of the Parisian nobility.s Standing at the church entrances they
collected fifteen thousand francs.
At the Church of the Magdalene, Don Bosco had an already illustri-
ous listener who was to become ever more illustrious in our days [1934],
the future Cardinal Peter Gasparri, then a highly acclaimed professor of
canon law at the Catholic Institute of Paris. He was there for a mission
which seemed most appropriate since he was an Italian. He had been
asked by the Institute's rector, Monsignor D'Hulst, to meet Don Bosco
in the sacristy after his conference and escort him to Assas Street for a
dinner which a group of professors were giving in his honor. Fifty years
later, the cardinal, abrim with honors, still took delight in recalling the
facts and describing the complexity of his task. The multitude, he said,
surrounded Don Bosco on every side. Some sought his blessing or a re-
membrance in his prayers, some asked for a medal, others pressed of-
ferings into his hand. The throng surpassed all imagination. Poor Don
Bosco, tossed about in every sense of the word, suffered all those pious
indiscretions with unalterable grace.
The future cardinal had to bide his time before getting to his task, but
he managed to free Don Bosco from the noble men and women who
hemmed him in and to get him into a very ordinary public carriage. They
did not go directly to the Catholic Institute because Don Bosco had first
to visit a sick boy. At table he entertained his fellow diners with his re-
laxing conversation. "With his rather peculiar French," remarked the car-
dinal in a conversation at which the writer was present, "he made
himself understood extremely well." Shortly afterward, he was given a
reception in the lecture hall in the presence of all the teachers and most
of the students. When asked to speak, he did so with great simplicity,
narrating the beginning of his work and the obstacles he had met and
overcome. All were hanging on his words. If a word did not come to
mind, he would lean to one side and ask the nearest listeners, "How do
you say this in French?" On being told, he would repeat the word. "It
8Tue names were added to the announcement of the conference. [Author]

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was a treat," concluded Father Gasparri; "his success was superb!"9
That evening he brought much comfort to a noble family. Mrs. Du
Plessis had a twenty-six-month-old granddaughter who had whooping
cough with dangerous complications which gave her doctors reason to
fear the worst. Through Mrs. De Combaud, the grandmother had man-
aged to win the promise of a visit from Don Bosco. She personally went
to pick him up with his secretary in her carriage. At home Don Bosco
found the child's parents in tears. Only recently they had lost a son.
Taken to the child's bedroom, Don Bosco said a brief prayer; then he
asked the parents and bystanders to pray. During the prayer he stopped
abruptly and, turning to Mr. Du Plessis, said, "It is not enough that the
others pray, the father must pray also." At the end he placed a medal of
Mary, Help of Christians about the child's neck, saying, "She is not as
sick as they think." No sooner had he left than the child was declared out
of danger and is presently Countess Charlotte Du Reau of La Gaignon-
niere, who inherited a deep devotion to Don Bosco from her family.10
On April 30, true to his promise, he celebrated Mass at the Church of
the Magdalene for the women who had solicited funds and for all the
benefactors of his works. Out of consideration for the class of women
who were to attend, he set the time for nine-thirty and then imparted a
blessing with the plenary indulgence. He spoke a few words about char-
ity from the altar, but only those closest were fortunate enough to hear
him. We will not repeat his talk, which was as usual, but we will rather
narrate an event which happened shortly before Don Bosco got to the
church.II
That morning Don Bosco was ·picked up by Father De Bonnefoy, as-
sistant pastor at St. Roch Church and, later, bishop of La Rochelle, who
was preaching a triduum at the Church of the Magdalene. He was to es-
9Cardinal Gasparri recounted another meeting of his with Don Bosco. One year, returning to
Italy for a holiday, he arrived in Turin with only sixteen lire in his pocket. In his rush to leave, he
had dropped his wallet in his room; since he had a pre-purchased ticket, he did not realize he had
no money until he got to the border. Taking advantage of a stop at Turin, he rushed to the Orato-
ry and asked Don Bosco for a loan of a hundred lire, which of course he immediately got. Cf.
Bulletin Salesien, August-September 1932. [Author]
lDThe countess still has the medal, on which is inscribed the date: April 29, 1883. From this
we can deduce that a special medal was struck to commemorate the date of the conference. The
child's mother, Mrs. Du Plessis, thus describes Don Bosco's entrance into their home: "Our
emotion was deep as we approached the saintly man coming up the stairs; he seemed so
wrapped in prayer that he paid scant attention to our thanks." [Author]
llWe have two handwritten accounts of this incident: one by the Salesian Father [John Bap-
tist] Fevre, who heard the account from the bishop of La Rochelle and wrote of it to Father
Lemoyne on December 1, 1898; the other by Baroness Chalet, mother of the healed woman, in a
letter she wrote on November 29, 1930. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cart Don Bosco to the home of a sick girl in the last stages of tuberculo-
sis. In a prior crisis she had received the Last Sacraments, and the end
seemed pretty near. The good priest had given the sick girl and her
mother hope that Don Bosco's blessing might restore her health. Stand-
ing at her bedside, Don Bosco asked her, "Do you have faith?"
"Yes," replied the mother for her dying daughter. "We have the ut-
most faith."
"If you have faith you will recover, because faith can move moun-
tains. Say each day an Our Father, Hail Mary, and Glory Be in honor of
the merciful Heart of Jesus, and one Hail, Holy Queen, that Mary, Help
of Christians may take you under her protection. Continue this until the
feast of the Assumption."
"Father," immediately replied the mother, disappointed in her hopes
by having to wait so long, "could you not take my daughter by the hand
and heal her immediately?"
"Let me talk," answered Don Bosco somewhat severely and shaking
his head. "I will pray for you and have my boys pray as well, and today,
while saying Mass at the Church of the Magdalene, I shall remember
you in a particular way. Goodbye, my daughter."
With these words he walked out of the bedroom and, on his way out,
he remarked to the mother at his side, "Don't forget my large family."
But the lady had anticipated him, having secretly given Father De Bon-
nefoy an envelope containing a check with a written plea for the heal-
ing. However, her action had eluded "the pious Italian priest." On the
last step of the stairway, Don Bosco gently asked the woman to go back
up, bidding her farewell with a sweet greeting, "God's peace be upon
you and upon your home."
The illness ran its course, and the sixteen-year-old girl kept strug-
gling between life and death. Her body was literally reduced to a mere
skeleton. She fluctuated between highs and lows until August 15. On
the morning of the feast of the Assumption, as mother and son were
getting ready to go to Mass, a cry rang through the house. The sick girl,
moments before in a coma, was screaming with a strong and joyful
voice, "Mama, mama, I am cured!" The mother ran in to see her, rosy
and joyful, dressing herself alone, swinging her arms and singing. She
could hardly believe her eyes, but there was more. Not taking the least
nourishment, without support of any kind, without the smallest help, the
girl walked to church and went to confession and Communion to the ut-
ter stupor of those who knew her condition. So real, complete and last-

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ing was her cure that in 1898 Madame Margaret-that's all we know of
her name-was the mother of three healthy, hardy children.
Another committee of noble ladies sent out admission tickets to a
conference of Don Bosco at nine o'clock on May 1 in the Church of St.
Sulpice, but by the time he got there it was already past ten. The tightly
cramped crowd which had been so patient till then had to stretch their
patience still further when they saw ascend the pulpit, not Don Bosco,
but the parish priest, who told them that because of utter fatigue Don
Bosco could not hold the conference and for the same reason could not
administer Holy Communion to all. However, after the Gospel, Don
Bosco turned to the people and gave them a brief exhortation. His voice
reached hardly a tiny fraction of the crowd; on their part, however,
writes [Leon] Aubineau,12 "they kept gazing at the man of God, whose
very appearance had an eloquence at once simple, unassuming, humble,
self-entrusting to God and forgetful of self. All radiated from him,
forming an aureola about his modest person." The Gazette de France, in
its special edition which we have already cited, published his very brief
talk as follows:13
It is with utter consolation that I look upon this multitude of good parish-
ioners, so well trained in the practice of their faith in this parish. Religion is our
one and only comfort amid the miseries and afflictions of this life; furthermore,
it is the only guarantee of our happiness after death. Continue to be loyal to it
and so receive Communion often. Keep up your tradition of contributing gen-
erously to all good works. The most important is the Christian education of
youth. Begin with your own families: bring up your children well. Give good
advice to all those whom you can reach. Should you come upon an orphan
child, take very special care of him, teach him to serve God, help him overcome
temptations to evil. I am sorry I cannot speak to you about the work for which I
have come to seek your financial help. It consists in gathering orphaned and
abandoned boys to turn them into good citizens and good Christians. With
God's grace and thanks to the protection of the Blessed Virgin Mary we have
succeeded in gathering and caring for hundreds of thousands of these poor and
abandoned lads. Your contributions will enable us to draw God's blessings upon
you. When you go to heaven, He will point out to you the souls whom you too
12Aubineau wrongly assigns the date of the Mass at St. Sulpice on May 2 instead of May 1.
[Author]
13We have a lively account of this visit also (document 61 of the Italian edition), given to us
by the woman-diarist mentioned in the last chapter; she was then a young parishioner of St.
Sulpice. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
helped to enter there. Then you will experience the truth of these words: "Who-
ever saves a soul has assured his own salvation."
His mention of the efficacious work of the parish was no mere lip
service, because he well knew St. Sulpice's reputation of piety and
faith, which won for it the title of "Queen of the Parishes."
Six priests immediately went through the church to take up the col-
lection. With the help of some other priests, Communion took but a half
hour. It was painful to watch him come down from the altar and wend
his way to the sacristy, surrounded by several people who vied with
each other to support him. One venerable elderly man knelt before him
and, taking his hand, placed it upon the heads of his two children as a
pledge of heavenly blessing.
At twelve noon the entrances to the sacristy were still jammed, while
many were waiting outside so as to present their sick to him. His car-
riage, when it finally managed to get moving to take him to Mrs.
Vendryes, was so blocked by the crowd that it could only maneuver at a
snail's pace; here and there people knelt to receive his blessing. A
Catholic periodicalI4 thus informed its readers far and near: "This ex-
traordinary man, whose name is on everyone's lips and of whom the
newspapers recount wonders which read like legends, is of no more
than average height, venerable of countenance, but unpretentious,
somewhat shaky in step, weak in body. We would characterize him as
one totally drained of all energy, were it not that we are enthralled to see
the stamina and clarity of that mind, of those eyes, profound and glis-
tening, in which one may see serenity, strength, faith. He is no orator;
his voice is thin and few can hear him, but his person reflects the holi-
ness and spirit of charity of Our Lord Jesus Christ. His motto is: "All of
God, all from God, all for God." All the vigor of his soul and all the
strength of his being he has dedicated to the service of God and of his
neighbor."
Sevres Street, one of Paris' most sophisticated thoroughfares, is lined
with churches, religious houses, schools, and Catholic institutions. Situ-
ated on that street, near the Vincentians, was St. Lazarus Bureau of Or-
phanages, set up to foster and develop institutions which would shelter
poor youngsters from the countryside and tum them into good Chris-
tians, skilled farmers and gardeners. The Bureau did not actually take in
14Rosier de Marie, Paris, May 12, 1883. [Author]

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any lads, but assigned them to appropriate orphanages and distributed
annual subsidies to qualifying agricultural boys' homes, especially
those recently founded or situated in the country. The fund was support-
ed by legacies, donations, drives, and an annual collection. The marquis
of Gonvello, a generous promoter and benefactor of the St. Lazarus Bu-
reau of Orphanages, made sure that his co-workers, dedicated to the care
of children, would have the opportunity of hearing the priest who was
expending every ounce of his strength to rescue abandoned youth, and
so he organized a formal convention for Don Bosco to address.
St. Lazarus Bureau afforded the guests the advantage of a homelike
atmosphere, far from the throngs that had a way of growing up around
Don Bosco in public gatherings. This way they could see and hear him
without disturbance. The convention opened at two-thirty on the after-
noon of May 1. Don Bosco was seated, facing the audience; at his right
were the Ladies' Committee headed by the duchess of Reggio, and at
his left the founding members, among them Monsignor Du Fougerais,
president of the organization and director of the Holy Childhood Asso-
ciation. The guests eagerly drank in Don Bosco's every word. Those
high society ladies could be seen clasping slips of paper on which they
had written in pen or pencil their requests for healing, comfort, spiritual
graces and a thousand other things. He addressed them as follows:
Monsignor, Ladies and Gentlemen:
The best thing about this meeting is its link to the eminent work of which it
is my pleasure to speak today. I don't see how I can resolve this paradox: our
work is one of poverty and misery, but here I seem to be surrounded by wealth
and affluence. Nevertheless, to succeed in such a noble and vast undertaking
two factors are needed: on the one hand, wealth that gives generously; on the
other, poverty which gratefully accepts it.
Well, this is what I find today in great profusion wherever I go in this
metropolis of Paris. I see it this very moment, particularly in you, Monsignor,
who have so many times demonstrated it in this your diocesan city. But you
have gone further: you have every so often kindly honored the city of Turin
with your presence. This, I may say, is a favor of which we shall always retain
the deepest and dearest remembrance.
Now, what more can this poor priest say who can hardly express himself
and make himself understood in your language? The most he can do is give
you his blessing. May the all-powerful Lord grant you the courage you need to
face life's battle and the strength to profess and always defend truth on every
side. May He grant it to you especially now, when we have such need of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Catholics, good Catholics! This is the time when a good Catholic must defend
his faith not with the armaments of war, nor with violence or such; what he
must do is to strive by example and the practice of all virtue to win over all
hearts to the faith which it is our good fortune to belong to.
With this in mind I offer my thanks to Monsignor, who with such loving
kindness has taken to heart our great work, most especially our agricultural un-
dertakings. I speak of Saint-Cyr, near Toulon, and of Marseille, where we have
a large school for artisans and poor students. I speak of La Navarre, where we
care exclusively for farm boys, and finally of Nice, where we take in lads from
the city squares and streets. All of them are at risk, and unless they find a help-
ing hand to save them, they are doomed to become in short shrift the scourge
of society. They are the ones who will pack our prisons and will in no time be-
come not only disgruntled but, alas, I say it again, the scourge of society in
general and of their families in particular.
These are the works befriended by your organization and graciously direct-
ed by Monsignor.
Well then, Monsignor, may God in His divine clemency bless you, give you
many happy days, and grant that you may consecrate them to furthering
Catholic undertakings, works of peace and concord. May He allow you to see
what you most ardently desire, that is, the daily multiplication of all those
works for youth which are the honor of France and its people! May God bless
this beautiful and noble France! May He save it, give it national peace and
tranquility, and may He grant us to see you on that last day borne aloft on the
wings of angels from earth to heaven. Thanks to the Lord's divine protection,
may all these works of charity now undertaken by you become a seed of good,
a seed which will ever bear more fruit and which will constitute on earth the
glory of France and of all good Catholics.
When Don Bosco finished, Monsignor Du Fougerais, the president,
with words gushing from his heart, described the aim of the ministry of
farm orphanages; he praised the generosity of the directors, and empha-
sized the graciousness of the struggle which the Church had to sustain
against irreligion to defend the souls of the young. Finally he asked Don
Bosco to bless the assembly. He promptly agreed, but first he said, "Be-
fore giving you my blessing, may I address a few more words to you? At
this time I am even better acquainted, so to say, with the grandeur of the
work which you promote and safeguard and from which I have more
than once benefited. Today I find I am in a position to advocate more
earnestly the future of this redemptive work of yours, a work which is
now, and shall all the more so prove in the future, a blessing to society.
The Holy Father is well acquainted with your work. The last time I had

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the distinguished honor of seeing him, he asked me to give you, or
rather to transmit to you, his special blessing, and to assure you that he
will remember you always to God in his Holy Mass. Therefore, in ac-
cordance with the wish of the Holy Father, I give you now his sacred
blessing." The entire assembly was deeply moved. As he spoke, the
faces of many could be seen wet with tears. The monthly newsletterrs of
the Bureau of Orphanages commented, "Don Bosco speaks our French
language somewhat haltingly, but his speech has such an earnestness of
love and faith that it touches the heart." Also Figaro of May 2, in report-
ing the event, took the occasion to speak of Don Bosco's stay in Paris,
and did so very favorably, characterizing his simplicity and modesty as
"without affectation, pomp or ceremony."
In that motherhouse of the Vincentians there lay near death a sixty-
three-year-old priest named Father Duhlleux. His brother, trusting in
Don Bosco's supernatural power, brought him to the infirmary.
"I would like to live to see our congregation flourish," the sick man
whispered in a faint voice.
"You will be able to see it from elsewhere," Don Bosco answered, sea-
soning his reply, however, with words of comfort and with his blessing.
The sick priest died the following day.16
Living with the Vincentians was a prelate very well known through-
out France, Bishop [Charles] Freppel of Angers, deputy of the depart-
ment of Finistere [an electoral district]. Whenever he went to Paris for
the opening of parliament, he would take lodgings with the sons of St.
Vincent de Paul. He was very anxious to meet Don Bosco. Knowing
this, Don Bosco paid him a visit and remained in private conversation
with him for some half hour.11 The bishop must have been excellently
impressed because a year later, as we shall see, he delivered a splendid
eulogy on Don Bosco in the House of Deputies.
In another church, singularly dear to French Catholics and Paris no-
bility, Don Bosco also delivered his much awaited message. It was the
Church of St. Clotilde, whose virtuous life induced her husband Clovis,
king of the Franks, to become a Christian. He spoke on the morning of
May 3, feast of the Ascension, after having celebrated Mass. Little that
he said was new, being in substance a repetition of his talk in the
I5£'0rphelin, June 6, 1883. [Author]
16Annales de la Congregation de la Mission, 1929, Vol. 94, p. 761. [Author]
17The aged servant who had escorted Don Bosco to the bishop told this to Father [Augus-
tine] Auffray in March 1935. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Church of the Magdalene. So squashed was the crowd who came to hear
him that one could scarcely breathe. Many received Communion. The col-
lection was a generous one. We have already described what followed;Is
elsewhere, also, we have narrated an apparition of Louis Colle.19
After a side trip and stay in Lille from May 5 to May 16, he lost no
time in holding a conference the day after his return to Paris in the huge
Church of St. Augustine, addressing a tightly packed and devout audi-
ence. As before, he spoke about his work almost until the end of his
talk, but in closing he revealed his plans for Paris, as follows:
I hope that the good ladies and gentlemen of this great and very charitable
city will come to our aid in setting up a similar work here in Paris. It is a topic
that keeps coming up everywhere and it can be done. We can set up in Paris a
house like those in Marseille, Nice and Turin. I believe we can open a work here
that will meet all needs. Right now I am not asking for substantial pledges; I am
only seeking your help in acquiring a piece of land and putting up a building to
house poor boys. It is a giant work-or, rather, a small one-because I wish it
to be a simple undertaking without any fanfare. All homeless waifs become at
some time or other a burden to civil authorities, and from juvenile delinquents
they soon tum into big ones.
It is my hope that Paris, which has so often come to the aid of our works, re-
gardless of the fact that they are so far away, will at this time help us to found a
home in which to gather the boys who night and day badger good people.
The Lord will copiously reward all that you will do, and society will be be-
holden to you. More, the young whom we will save with your help will bless
you. Presenting us to the Lord on the day of our judgment, these souls will say,
"These are our benefactors, who gave of their time and money to save our
souls; if we have been saved, we owe it to them. Now, 0 great God, show them
the mercy You promised in the Gospel. Because they helped us to be saved, let
them also be saved."
While the newspapers reported this conference,20 Figaro of May 18
published a long, thoughtful article sent on May 14 by Saint-Genest,21
whom we have already met and who was traveling through Turin at the
time. It concluded: "The real way of honoring Don Bosco in France is
not to acclaim him in the streets, nor to snip away at his clothing, but to
18See pp. 83-84. [Author]
19See Vol. XV, pp. 67-68. [Author]
20AJso Unita Cattolica reported this conference in its issues of May 20 and May 22. [Author]
21A well-known French journalist and correspondent for Figaro. See Vol. XV, p. 428. [Editor]

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do what he does."22 The Petit Moniteur, however, had already comment-
ed: "Don Bosco has opened new horizons before us and has won over
to his work the very flower of Paris. Thanks to him, the apostolate of
charity includes noble and praiseworthy sponsors."
Unexpectedly striking was Don Bosco's conference of May 21 in the
Church of St. Peter, usually very much frequented by the aristocratic
families of Paris, and on that occasion very tightly packed. Don Bosco
arrived at six in the evening, so exhausted that he could hardly stand.
How was he to give an address in that condition? A substitute appeared.
Cardinal [Charles] Lavigerie, archbishop of the newly revived see of
Carthage and founder of the White Fathers, had been in Paris but a few
days, having just returned from Africa. He had known Don Bosco for a
long time. Learning that he was in Paris, he sought for him in several
places until he learned of his whereabouts. He went to the church and, in
all the solemn dignity of the purple, he strode though its main door un-
expectedly just as the opening prayer was being said before the address.
It was an apparition! The cardinal lost no time in ascending the pulpit.
Renowned throughout all France, most popular in Paris, he came to
lend Don Bosco the support of his popularity. His talk was a model of
right timing and insight.
Ever since I first heard of the presence in Paris of Italy's Vincent de Paul,
my brethren, I have had but one wish: to meet with him in one of our churches
and to recommend his work to the charity of our Catholic people. I have seen
his work begin in Turin, then develop, spread to France, and grow into a bond
of mutual generosity and peace between the Catholics of both nations.
You, my dear friends, will draw them ever closer when you come to the aid
of this humble and holy priest. On his return to his country, he must be able to
say that France is always loyal to its lofty mission, the shield of all who suffer,
free of racial discrimination.
I live in a land where our Vincent de Paul once lived for two years in a state
of slavery. Now Tunisia needs another Vincent de Paul. He must be taken there
not by force, but by love. And this Vincent de Paul is you, my dear Father, be-
cause you, with your religious family, half Italian and half French, will better
than anyone else accomplish the work that must be done.
22Don Bosco wrote him a thank you note, but Saint-Genest's mother answered in his ab-
sence. Whenever her son would write in defense of private education, this devout woman would
place a medal of Mary, Help of Christians which Don Bosco had given her upon his paper, so
that he might be inspired in his articles. [Author]

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Moreover, that is the place for you. Up to now, Italians, for the most part,
have populated the vast expanse of desert in Tunisia, which is now under the
generous protection of France. As their shepherd, I wish these families well,
and I would like to show this love by improving all their miserable conditions.
Now, only too often, Italian immigrants give up too soon, as we see in the
colonies. We should be able to gather together the orphans and all children de-
prived of the upbringing they need.
Father of Italy's orphans, come. I appeal to your heart, which has already
responded to the cry of Europe and America. See, Africa offers you her aban-
doned children, opening her arms to you. Your charity is so boundless that it
can gather them in. These youngsters are for the most part Italian. Send them
your sons, who shall speak lovingly to them of their land and ours. We shall
love them together, teaching them to bless the name of God and of France.
My friends, give generously to this holy priest. You will at the same time be
giving to the African missions because Don Bosco will go there to help them.
We have no way of knowing whether his listeners, with all their ad-
miration for the renowned prelate, were really happy to hear him in Don
Bosco's stead; eyewitnesses affirm that no one ever took their gaze
completely off Don Bosco, who thoughtfully and modestly sat facing
the pulpit, not wincing even slightly when he heard the words of praise
being addressed to his person. Then he rose, walked a few steps to the
altar rail, bowed to the cardinal, and, raising his hand for silence, spoke:
I find that I am truly embarrassed and somewhat flustered. I should offer a
proper response to His Eminence the cardinal, but for this I would need his elo-
quence, and I am not able to speak. Nevertheless, I must address His Eminence
and thank him for all the praise he has heaped upon me and my works. First of
all I must admit that some of the things he said about me are not true. He has
seen them through the goodness of his heart, and, as you well know, when tiny
things are observed in a microscope, they suddenly assume grand proportions
and appear huge.
Nonetheless, I thank His Eminence for his courtesy. Cardinal Lavigerie has
always been to the Salesian family a father, a benefactor and a friend. Hence,
our thankfulness knows no limits, and if we can do anything for his grand un-
dertakings, we shall do it.
Your Eminence, I am in your hands to accomplish in Africa everything that
Divine Providence shall ask of me. Yes, Your Eminence, yes, be assured that, if
we can do anything in Africa, the entire Salesian family is with me at your
beck and call. I shall send my sons, both Italian and French, to Africa.
My friends, you know that we live on charity, and it is charity which sup-

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ports our works; at this particular moment, it is the charity of France, the chari-
ty of Paris. I have seen that France is ever the great Catholic nation, always
ready and generous to assist works of beneficence. Hence, I am very grateful
for the aid that you have already given our charitable hospices and will contin-
ue to give.
Cardinal Lavigerie's biographer, V. Baunard, writes:23 "His words
were few and very plain, delivered in a faint voice and in faulty rhetoric.
Very few could manage to hear him. However, all, or almost all, had
tears in their eyes. Rarely indeed do we come across such a contrast as
was presented that day by these two men and these two sermons."
After the service the bulk of the congregation dispersed, but the no-
ble women pushed their way to the sacristy, anxious to get a close look
at Don Bosco and to receive his personal blessing. However Don Bosco
met their requests with gestures of denial. Finally he replied in all hu-
mility, "I cannot bless you here before His Eminence. It would be out of
order and disrespectful." Realizing Don Bosco's predicament, the cardi-
nal primate of Africa graciously withdrew.
A differently dramatic conclusion ended also another conference, held
beyond doubt between May 22 and 25; however, we have no record of
which church, or rather chapel, this event took place in. Don Bosco was
speaking about Mary, Help of Christians, reiterating what he had so
many times stated over and over again: that he was not the worker of all
the wonders attributed to him, that credit should rather be given to Mary,
Help of Christians. As she had initiated, so also she continued to further
his youth work; it was Our Lady who obtained graces and obtained them
in endless number. While he was speaking, a gentleman arose and asked
for the floor. He then told the pitiful story of a man whose wife had been
seriously ill with dropsy for several years and whose son had received
the Last Rites and was lying at death's door. He described the anguish of
that poor father and of his confidence in Don Bosco's blessing, and then
he went on to speak of the father's joy on seeing his wife and son both
healed, as he walked to church with them to attend Mass. "Yes," he
protested, "such an outstanding grace must be attributed to Our Lady, but
the prayers are those of Don Bosco." Don Bosco listened, deeply moved,
as was also the whole congregation. However, the emotion reached its
climax when the man burst into tears, held back till then with great ef-
23V. Baunard. Le Cardinal Lavigerie. Paris, 1896, Vol. 2, p. 239. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fort, and exclaimed, "Do you know who this husband is, this fortunate
husband? It is I, Portalis." Anthony Le:fevre-Portalis was former deputy
of the National Parliament. Don Bosco offered no comment; breaking
off his talk midway, he remained silent. In all truth, there was nothing
more to say; that gentleman had said it all.24
By now we have recounted all there is to be said about Don Bosco's
stay in Paris. Hailed in triumph wherever he went, he spent his days re-
ceiving a countless number of people, making innumerable visits, and
holding several public conferences. It seems almost unbelievable that he
had time for all this, but what is all the more surprising is that he had
the strength to hold up under it. Indeed, that such an unremitting and
prolonged mental tension did not even for an instant lessen his habitual
tranquility of soul, notwithstanding his scant physical endurance, is a
proof of his heroic self-control, which had about it something of the su-
pernatural. This too is to be included among his miracles in Paris.
He left Paris at about nine on the morning of Saturday, May 26, and
not May 25, as it has been asserted elsewhere.25 To obviate any possible
delay, he did not make known the time of his departure, and as soon as
he reached the train station, he asked his secretary to purchase the tick-
ets while he quickly walked through the hall to his train. A few travelers
who were waiting for the next train spotted him, however, and word
soon spread, so that a small crowd of people gathered in front of his
coach compartment, immediately drawing general attention. It could be
that Don Bosco's name was not totally unknown to all, or, again, that
the sight of a priest so composed in the midst of such a retinue drew the
curiosity of the railway employees. People who asked about him were
all given a single simple response: "Don Bosco, the miracle worker!"
As the train began to pull out, the farewells were cordial, and Don
Bosco, with his usual grace and kindness, stood at the window to thank
his well-wishers and their fellow citizens. Don Bosco was leaving Paris
a bountiful heritage of love, but in return he carried with him the fond-
est and most lasting of memories.
For some time he remained in recollected silence. Also Father Rua
and Father De Barruel were silent, lost in a flood of emotions which
gave them much food for thought. How many things they had heard
and seen! How many honors had been showered upon their good father
24Toe former deputy, in a letter dated May 22, informed Don Bosco that his wife, after three
years of being bedridden, had been able to go to church two days previously. [Author]
25Cf. Lemoyne's two-volume life, Vol. 2, p. 567. [Author]

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by all classes of people, how many wonders he had wrought through
Mary, Help of Christians! Finally Don Bosco's words shook them from
their reverie: "How remarkable! Father Rua, do you remember the road
that leads from Buttigliera to Murialdo? There, to the right, there is a lit-
tle hill, and on that hill a cottage, and from that cottage to the road there
extends a meadow. That poor little home was mine and my mother's. In
that meadow, as a child, I used to pasture two cows. If all those noble-
men only knew that they were tendering such honors to a poor peasant
of Becchi! Pranks of Providence!"
They then went on to speak of two pamphlets, one written by [Leon]
Aubineau, the other by an anonymous author, which were being sold to
benefit his works and which were very much in demand, as were also
his photographs. Don Bosco listened without saying a word or making
any gesture which might reveal his thoughts, and then, with childlike
simplicity, exclaimed, "With how little wisdom is the world governed!
Could the world only see who I really am! But how great are the good-
ness and providence of the Lord! It is God who has accomplished all
this in His infinite mercy!"
Regardless of what his humility prompted him to say, he had truly
achieved a glorious triumph in Paris. A year later the echo could still be
heard in the French Parliament. In a very somber speech on the labor
question, delivered to the Cabinet on February 2, 1884, [Bishop Charles
Emil] Freppel of Angers, who, as we have seen, personally witnessed
these things, came out with these words: "The one and only Vincent de
Paul contributed more to the solution of the labor problem than did all
the writers of the era of Louis XIY. And in our day, in Italy, a priest, Don
Bosco, whom you saw in Paris, is working out solutions to this problem
better than all the speakers of the Italian Parliament have done."26
Efforts have been made to calculate the total amount of funds which
Don Bosco collected in Paris, but we believe this to be an exercise in fu-
tility. It is quite probable, if not actually true, that Don Bosco himself did
not have even an approximate idea of how much money passed through
his hands. Almost every evening Countess De Combaud's brother, a
banker, used to mail widely the fruits of Paris' generosity which Don
Bosco handed over to him without keeping a record. Men of Divine
Providence, who do not hoard treasures for earth but for heaven, employ
26From the extensive report of the Cabinet meeting in Nouvelliste du Nord et du Pas-de-
Calais, Lille, February 7, 1884. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the means which the beneficence of others sends them without wasting
time to keep records. The world trusts them blindly and has no misgiv-
ings about contributing to their cause, never even dreaming to ask them
for an account, as is right and proper in everyday administration.
Full-fledged ministers of charity, they operate under the control of
the all-seeing God, and just as, in giving, the left hand must not know
what the right hand is doing, as long as God knows it, so these extraor-
dinary dispensers of charity keep on distributing into various channels
what they receive, leaving it to God to measure the sum total of it all.
In the history of the Salesian Congregation Don Bosco's visit to Paris
stands at a point of very high relief. In the intellectual metropolis of Eu-
rope we may say that Don Bosco and his work made their debut in the
world, a world which was to become the field of their activity, and that
debut turned out to be both impressive and sympathetically received.
From that point on there thrived about Don Bosco, founder of the Sale-
sians, a flowering of international literature which brought him to the
attention of people of learning, authority, and wealth, thus opening for
his sons highways to charity in every quarter of the globe.

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CHAPTER 8
Northward and Eastward from Paris
INCREASING atheism within the government and the spread of
socialism throughout France gave the most enlightened churchmen and
Catholic lay leaders reason to feel the urgency of stemming the tide,
primarily by either creating or expanding youth projects for the com-
mon people, especially those aimed at giving professional training to
poor and abandoned boys. These were the easy targets of subversive
forces which, in the schools and factories, instilled in them aversion for
or, worse yet, hatred of the Church and civil society. Don Bosco's system,
therefore, could not have come at a more appropriate time. From sever-
al towns he received pressing appeals to visit places where plans were
afoot to open or expand institutions quite like his own. Some wished to
entrust their works to him, others to learn from his expertise and advice.
Unfortunately, however, his physical condition would not let him rashly
risk the strain of further traveling; furthermore his presence was urgent-
ly needed in Italy. Nevertheless, he made his way north as far as Lille,
and spent some time at Amiens on his return; afterward, he headed to-
ward Turin, on the way visiting Dijon and stopping off at Dole. However,
it was only at Lille that he initiated plans for a foundation at an early date;
the stops in the remaining cities of his route served to afford his tired
body some measure of relief and allowed him to meet and become ac-
quainted with many worthy cooperators.
He arrived in Lille at noon on May 5 and was the guest of Baron Al-
fred de Montigny. He had been introduced to this good nobleman by a
common friend, Attorney Ernest Michel of Nice, who zealously cam-
paigned for a Salesian house in that vast industrial center, then under
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the threat of Marxism. I As will be seen, that foundation was realized in
1884 when the Salesians took over the direction of the existing St.
Gabriel's Orphanage.
The news of his coming, heralded some days before by the Paris
newspapers, roused the city to high expectations, so much so that, when
his arrival was imminent, a large crowd gathered to welcome him. The
enthusiasm grew all the more when word got out that he had been at the
bedside of a sick woman that very morning, and his blessing had
brought her significant relief.
St. Gabriel's Orphanage welcomed Don Bosco with a formal recep-
tion in his honor. This charitable institution had never before seen its
halls so bursting with people; a couple of hours before time, crowds
came rushing to get places. "This illustrious priest," described Vraie
France, "wends his way through the crowd which hems him in on every
side, and seats himself on a slightly raised armchair while all eyes are
fixed upon him with eager and hallowed curiosity. No one would ever
be able to detect in his countenance or bearing the slightest sign of af-
fected modesty or personal gratification. He seems unconcerned in what
goes on about him, lost in loftier thoughts. Seated appropriately there,
on the boundary separating fortune's favorites from her rejected ones,
he centers his concern on his work and not on himself."
The youngsters sang four stanzas of an anthem set in hexameters.
The first two compared Don Bosco's tour of France to that of Jesus to
the cities of Judea, thronged by mothers who presented their children to
Him for His blessing. The third expressed France's envy of Italy in be-
ing the possessor of Don Bosco, while it thanked God that throughout
the world Don Bosco's work showed the splendor of divine power and
providence. In the last stanza Lille rejoiced to host him within her walls:
Lille, bulwark of France, Lille, happy to re-echo the universal cry of
Viva Don Bosco! An address which followed paraphrased the hymn and
introduced two new ideas: that in a burst of emotion and reverence
France had bowed to the halo of priest and apostle which shone from
his forehead and that the people present considered it a signal grace to
have been, even for a moment, the subject of his thoughts. This was fol-
lowed by an account of the orphanage's history and its present status,
drawn up by the president and his staff. Don Bosco concluded the as-
1The same attorney had also been largely responsible for persuading Don Bosco to make a trip
to Paris. Cf. The 25th Anniversary ofDon Bosco's Work in France, Nice, 1902, p. 112. [Author]

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sembly. Unworthy and imperfect an instrument that he was, he said, he
placed himself at the disposal of those who sought his aid. He congratu-
lated the founders, benefactors and administrators of the orphanage, es-
pecially those who staffed the home, the worthy Daughters of St.
Vincent de Paul, the great hero and perfect model of Christian charity.
"I marvel," he said, "at the wonders that you have accomplished. I come
not to destroy your work, but solely to better it, if I can, with your coop-
eration." He closed by calling the Lord's blessing upon those present
and their families.
In this instance, also, Vraie France reiterated in its own words the ob-
servation made by other journalists. "As for his bearing," it remarked,
"this apostle's words have none of the qualities which normally make a
strong impression on an audience and predispose it to fall under his spell.
A feeble voice, a faulty pronunciation, a clumsy syntax, are all coupled to
a total disregard to cover up these deficiencies or to make up with ges-
tures for the glaring insufficiency of his words. And yet, this frail elderly
priest draws crowds wherever he goes; this preacher, this poor speaker
who can hardly make himself heard, stimulates and challenges to heights
of sacrifice. Even if there were naught else of the wondrous in Don
Bosco's life, would not this miracle, repeated every day, suffice?"
The following day he went to speak in the Church of St. Maurice, as
the journal Pas-de-Calais-Arras amply reported to its readers in the is-
sues of May 7 and 8. Two kinds of people, commented the paper, had
become acquainted with Don Bosco before his name became a house-
hold word in all of France: pilgrims who traveled to Rome and enthu-
siastically observed his work in Italy, and persons who, searching to
improve their health in Nice, also had the spiritual consolation of breath-
ing the sweet aroma of Salesian work in that city. All of these people,
later turning into apostles of the apostle, would come back, changing
their wearisome travels into devout ovations which brought about aid for
many people.
After this preamble the correspondent thus pictured Don Bosco: ''An
elderly priest strains to mount the pulpit, with the help of others. He
modestly greets his audience and, standing-since kneeling is by far
too painful-he recollects himself for a few moments with eyes closed;
his lean features, which recall the Cure of Ars, are transfigured while he
prays. He begins to speak in a voice neither loud nor soft. His is a for-
eign accent, but he expresses himself in an easily understandable way.
He speaks with simplicity, with no attempt at eloquence, without even

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
becoming spirited, except when he speaks of God, of religion, and of
the salvation of souls. That priest, that orator, is Don Bosco."
His talk focused on the beginnings of the oratories and hospices, his
founding of two religious families, his mission to South America, the Pi-
ous Union of Salesian Cooperators, and a final request for alms. "Don
Bosco," remarks the journalist, "has a way of his own of rousing people
to charity: he goes directly to the point, with no frills, no beating about
the bush. Gold and silver coins fill the baskets which zealous ladies later
pass around. It is the voice of the public," the article concludes, "which
makes of this priest an extraordinary man. Yesterday, at Lille, crowds
surged toward him, blocking his way. They wanted to kiss his hand and
receive his blessing; instinctively the people, less prudent than the
Church but rarely at odds with it, marveled at his accomplishments cou-
pled with his profound humility [...]. Our country, after having the hon-
or of venerating and blessing him, will soon face the duty of supporting
those very works which his inspiration will bring into being and to pass
on to posterity the memory of a man who loves France because France
loves and practices the holy virtue of charity."
Each morning after Mass he gave audiences at St. Gabriel's Orphan-
age, and from there he would be taken and escorted on visits to the sick
or to breakfast or dinner with important families, who vied with each
other to be his host. So many were these invitations, which were first
cleared through the orphanage's office, that a schedule had to be drawn
up. When he was shown the list indicating where he was to show up for
dinner every day, he studied it carefully and then remarked to Father
Rua, "Well now, look at this schedule! I expected it to read: today you
visit these churches, then you make a pilgrimage to such and such a
shrine; the day after tomorrow you fast and go on retreat, then you give a
spiritual conference! Instead, look at this: dinner, dinner, dinner! The
Lord be blessed!" He spoke these words with not the slightest harsh-
ness-that was not his way-but with an air of simple resignation which
brought smiles to his hearers.
These dinners, far from being relaxing, were in no slight way fatigu-
ing. Nevertheless he always knew how to bring in a tone of joy, nothing
being more distasteful to him than to be a burden to his table compan-
ions. On one occasion Baron [Alfred de] Montigny had poured him a
glass of Frontignan wine. "This is a good wine," Don Bosco exclaimed
on draining the glass. "A good wine! Another drop, please!" And he
reached out his glass. At first his words disconcerted some fellow guests,

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but they were not slow to see that in praising the wine he was really
praising his host or, as they also suspected, it was his facetious way of
masking his virtue. From that day on, the baron changed the name of his
Frontignan wine to Don Bosco's wine.
On May 10 he was tendered a formal banquet by the Board of
Catholic Education, founded and sponsored by Mr. Jonglez De Ligne.
Eight days before, this zealous Catholic gentleman had written to Don
Bosco's secretary: "I hope that this saintly priest will do us the honor of
accepting. It will be the very best boost he can give the work of our Cath-
olic schools, which now enroll eleven hundred children, all of whom we
have rescued from the atheistic schools." Toward the end of the meal a
cake was brought to the table, heaped with confetti and topped by a stat-
ue of Mary, Help of Christians. When the statue was lifted, there ap-
peared a likeness of the church dedicated to her at the Oratory in Turin.
An utterly unfeigned joy filled the guests. One of them, talking about
the welcomes given Don Bosco in Paris, remarked that he had good rea-
son to vaunt his many triumphs, but Don Bosco remained silent. Some-
one asked him, "Come, now, what are your thoughts?" Goodheartedly
and with a touch of humor he replied, "I was just wondering whether or
not it would become me to be proud." The unexpected retort was greet-
ed with hearty laughter.
The Catholic school system had an anthem of its own which was sung
on the occasion of public fund-raisings or other gatherings. A choral
group of youngsters sang it on that occasion. It was a battle hymn. The
martial refrain strongly expressed the fervor of the new crusaders who
had entered the field in defense of God's rights against those who would
secularize the schools. Mr. Paul Tailliez offered a toast in the name of his
colleagues with a wish that "the holy priest" would pass on to the mem-
bers of the association a spark of the fervor which totally inflamed him
for the glory of Jesus, the salvation of souls, and especially the Christian
rebirth of the neediest youngsters. Another gentleman, who had visited
the Oratory four years before, spoke in the name of the whole association,
asking the "St. Vmcent de Paul of Italy" to tell them the secret that made
his work so effective. Noteworthy for more than one reason was this pas-
sage: "Our friends in Paris write us that you have come like the dove
from the ark to proclaim to our hapless country the end of the revolution-
ary deluge. In fact, we have noted that your arrival in Lille coincided
with the feast of the Pope of Lepanto's victory, St. Pius V, the glorious
devotee of her whom you especially honor under the title of Help of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Christians. To the olive branch you add the lily of the Immaculate Vir-
gin. A tribute to you, Very Reverend Father, on this soil of France, where
the lily has flourished gloriously for eight centuries! Allow us to hope
that your visit may be a pledge of its flowering, because our fatherland
wishes never to cease styling itself 'Mary's Realm.' "
It was only natural that, in the face of official atheism, the citizens of
the Third Republic who regretted the gradual breaking down of the ties
that had once linked religion and fatherland together should nostalgical-
ly tum their thoughts to the former monarchy. However, Don Bosco,
under every circumstance, was very careful not to utter a word which
might even remotely ring of politics. In conclusion he was given a
medal of the association bearing the cross on its face and on the reverse
the lily of the city's coat-of-arms.
It was with "heartfelt gratitude" that Mrs. Niel wrote to Don Bosco to
thank him for the honor and comfort he brought her and her family by
accepting to join them at noon, May 11, at their home in Roublaix, a city
situated about seven miles from Lille. Her husband also, having attended
the conference at St. Maurice, prized this visit as "a singular favor."
A certain gentleman prepared a lavish banquet for Don Bosco, but
our sources say nothing about his family name. Don Bosco's eye kept
wandering over the gorgeous table setting and the exquisite foods.
Whatever ran through his mind he expressed toward the end of the ban-
quet, when, finding an appropriate moment, he said to his host, "Sir, I
have a question I can't help asking you. Ever since we sat down to eat I
have wanted to get it off my chest and could not do so."
"Oh, tell me please," replied the host.
"But it might be indiscreet of me to ask."
"Please speak freely,"
"I would like to know how much this dinner cost you."
"If that's all, I can tell you in a moment."
He summoned the chef and asked him. The latter went to look up his
expense ledger and returned to say that the dinner's supplies had cost
twelve thousand five hundred francs.
"Now that you know, are you satisfied?"
"Yes and no. Twelve thousand five hundred francs to honor poor Don
Bosco is really a lavish expenditure. Should my boys find out that Don
Bosco lets people spend so much on a meal for him, they would be as-
tounded. Would it not have been better, they would say, if that money
had been given to him to buy bread for us?"

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"Well, I will take care of that too!" exclaimed the host, who, wealthy
as he was, loved to show both his magnificence and generosity. In fact,
just before the guests left the table, a lad very gracefully approached Don
Bosco and, after a word of compliment, presented him a sealed envelope
on a fancy tray. On opening it, Don Bosco found that it contained twelve
thousand five hundred francs in bank notes.
In addition to the extraordinary events we have already narrated, we
have accounts of several others. First there is that of Mrs. Philippa! De
Roubaix. Her legs had become so rigid that every step brought her acute
pain. Taken to the church where Don Bosco was and brought to him,
she received his blessing and a medal. Immediately afterward, she felt
cured and never again suffered those pains.
Mr. James Thery had a rachitic child who could not walk and was
hardly able even to move. His parents took him to Don Bosco, who light-
ly passed his hands over the child's arms and legs. At the touch the boy
felt strengthened and, freed from his illness, grew up strong and healthy.
More astounding was another stunning recovery. An orphan girl of
Aire-sur-Lys was so badly infected with scrofula that she was not al-
lowed to make her First Communion. In addition, one leg was so twist-
ed that she could stand only with great effort. Miss Claire Louvet, who
had come to Lille to see Don Bosco, gave him a letter from Father En-
grand2 recommending the child to his prayers. It was a Saturday
evening. Don Bosco slipped the letter into his pocket to read it when he
found time. It happened that in the early hours between Monday night
and Tuesday morning the sick girl was subjected to violent spasms, af-
ter which she quietly fell asleep and, awakening toward morning, cried
out to her aunt, "Auntie, I am cured!" In fact, the ulcers were closed, her
legs were supple, so much so that she personally went to Father En-
grand to tell him the happy news. In 1891, when the account of her
miraculous healing reached the Oratory, she was a normally developed
woman enjoying excellent health.
Directly across from St. Gabriel's Orphanage lived Mr. Cordonnier, a
wealthy wine merchant. For some time he had been contemplating mar-
riage but had not yet made his intention known to anyone. Like so many
others, he wanted to visit Don Bosco in order to pay his respects, offer
his services, and, should the opportunity arise, also seek his counsel for
2See Vol. XV, pp. 491f, 496, 503, 506f. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the future. On approaching Don Bosco, he barely had time to open his
mouth when Don Bosco, on seeing him, said, "Yes, by all means, marry
the woman of your choice."
Sister Mary Clotilde, of the Bemardines of Esquermes, a suburb of
Lille, lay on her bed of pain after having twice, at an interval of eight
months, received the Last Sacraments. Don Bosco went to her bedside.
The superior, while escorting him to the infirmary, had simply told him,
"Don Bosco, here is a sister who was anointed last December and cannot
yet manage either to get up or to stand on her feet. Couldn't you make
her better? It would be an excellent remembrance of your visit to our
convent." Don Bosco looked at the sick woman, then bowed his head for
a few moments as though in prayer, and, looking up, stated clearly: "She
will live ... and for a long time, too. Thus she will be useful to the com-
munity...." Then, with a smile, he added, "Even to a hundred years, if
need be." This last remark made people think that he was speaking face-
tiously. However, it appears that he had no intention of being facetious.
He gave no assurance of a cure, but only of a long life. The fact is that
the sister was not cured, but at the time of this writing [1934] she was
still alive, at the ripe age of eighty-two, and was still offering her pains
every day to the Lord for the good of her community, for whom her life
was thus, as Don Bosco stated, truly useful. In addition, for some time
back she had also experienced periods of improvement which allowed
her to do some work.
The community is now located at Ollignies, Belgium, having been
forced to move there thirty years ago by the laws of suppression. Just at
that time the foundation of a daughter house in the same locality was be-
ing discussed. The sister in charge of opening the new house was at Lille
during Don Bosco's visit, and she recommended her assignment to him.
"Under what title will you honor Our Blessed Lady in your new con-
vent?"
The superior thought for a moment and answered, "The title of Don
Bosco's Madonna, because ..."
"Rather, call her the Help of Christians," he interrupted. "She loves
to help us."
The proposal pleased the superior, and, from that time on, Our Lady
has been honored in the convent of Ollignies under that title.
During his visit to the Women's Home of the Five Wounds, the supe-
rior exclaimed, "Oh, Don Bosco, you who work miracles, obtain that all
those who die in this home will be saved!"

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"Oh, Mother!" was his only reply.
She retorted, "We have in our home now a woman in her eighties
who is in her last moments. Come and bless her and send her soul to
heaven!"
Don Bosco asked to be taken to her. He approached her, gazed at her
a moment, then recollected himself in prayer and gave her a blessing.
Then, turning to the superior, he remarked, "See, Mother, your prayer
has been already heard." Indeed, no sooner had the elderly woman been
blessed that she most peacefully rendered her soul to God.
We cannot omit a little incident taking place at the Sisters of the Sa-
cred Heart. A girl student of theirs-Germaine D.-one of twenty-two
children in her family, was brought to him. Being short of stature, she
was afraid that this would prevent her from becoming a nun, and so, as
she walked by Don Bosco, she plucked up her courage and asked him,
"Father, would you pray that I might grow?"
"My child, you will grow ... but elsewhere."
Some time later, the girl flew to that dwelling where all will grow to
perfect height.
Among the former pupils was a young lady who felt that she was be-
ing called to join her teachers. She was due to enter the novitiate on
June 8, on reaching the canonical age of twenty-one, but, attracted by
the joys of her family, planned to wait a while. Don Bosco gave the
girls a little talk, and then, as he walked among them to receive the do-
nations they offered him, he thanked each one with an impressive "God
reward you!" When he reached that girl, he stopped and, giving her a
penetrating glance, asked her, "And so, when will you go?" That was all
she needed. It was God's voice. On June 8 she entered the novitiate at
Conflans.
Delightful is the incident concerning the family of Baron Alfred de
Montigny, which the nuns still recall. Having married late in life, they
had two daughters whom they sent to the school of the Sisters of the Sa-
cred Heart some time around 1875. However, the girls' delicate health
was a constant source of worry to the parents. In fact, the older girl,
Mary Theresa, died at fifteen, and her sister Amelia followed her eigh-
teen months later, both victims of tuberculosis. The Montigny home
was turned into a house of grief and sadness. Friends of theirs in Nice
arranged to have them meet Don Bosco, who poured soothing oil into
their wounds, urging them to lavish their care upon poor and abandoned
children. Then, at Lille, just before leaving, after having enjoyed the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
hospitality of their home, he whispered an unexpected word to them:
"You must prepare a cradle."
The word gradually got around, reaching also the ears of Archbishop
Alfred Duquesnay of Cambrai, in whose diocese Lille was situated, not
being yet a diocese of its own. "ff the child is born," he stated, "I want to
be the godfather." Less than a year later, the couple were cuddling a baby
boy, the desired heir of their name and fortune. The archbishop kept his
word. The pastor of St. Maurice, who was to baptize the child, in the
presence of such a distinguished godfather, asked him how he was to con-
duct the rite before his own archbishop. ''Act as if I were any member of
the diocese," was the archbishop's genial reply. In addition to the father's
name, the child was also given that of the archbishop. The person who
sent us this account saw the mother in 1897; a widow, she found her sole
earthly comfort in her son, the miracle baby, as he was known.3
A final amazing event is described by the one who was granted the
favor, a young Jesuit subdeacon named Joseph Crimont. He twice
served Don Bosco's Mass. The first time was on May 6, in the chapel of
the Sisters of the Retreat of the Sacred Heart of Jesus before such a
huge congregation that it took them a good fifteen minutes to pass from
the sacristy to the altar because at every step a new group of people en-
circled Don Bosco. "What a Mass that was," exclaimed Crimont. "It
was the Mass of a saint; his face was ablaze with supernatural light."
Once again the young Jesuit attended Don Bosco during the Holy Sacri-
fice; it was in the Church of the Adoration, so called because of the un-
ceasing exposition of the Most Blessed Sacrament-the same crowd,
the same enthusiasm, the same devotion of the prior day, and, for the
young religious, the same impact of holiness. He was ready to follow
Don Bosco wherever he could, as long as he might be able to speak
with him and ask a favor. The right moment came as Don Bosco re-en-
tered the sacristy. Responding to his request, Don Bosco asked him
what he wished. "My health is poor," he replied. "I would like to have
just the strength I need to be allowed to go to the missions. My dream is
to become a missionary."
"My son," Don Bosco told him tenderly, ''you will be granted this favor.
Every day, in my thanksgiving after Mass, I will pray for your intention."
Indeed, this son of St. Ignatius, who had spent so much time in a
quest for health, regained it so quickly and so well that a short time later
he was sent as a scholastic to the Jesuit College of St. Servais at Liege
and the year after to St. Helier, the famous Jesuit scholasticate in Cham-
3Letter of Maurice Berthe, Cistercian, to Father [Augustine] Auffray, November 1934. [Author]

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Northward and Eastward from Paris
213
pagne, to continue his studies and prepare himself for the priesthood.
There was much talk in those days of the Jesuit missions in the Rocky
Mountains, and the young seminarian felt as if an interior voice was
pointing out to him the field of his apostolate in the area of the frozen
Arctic. After his ordination he was assigned by obedience to the mis-
sions in India, but in 1894 his superiors transferred him to Alaska,
where he was named Vicar Apostolic by the Holy See in 1916.4
We will glean a few more tidbits of information from some letters.
On May 9 Don Bosco celebrated Mass in the Convent of the Sacred
Heart; the sisters had tucked a sheet of paper containing their intentions
under the altar cloth. On May 12 he said Mass for the Carmelite Sisters
and, to please them, agreed to write a few words and add his autograph
to some holy cards they brought him. On May 13 he offered Mass in
the Church of St. Stephen. It appears that he also visited the monastery
of the Good Shepherd, the Franciscan Sisters' convent, and the Sisters
of Our Lady of Prompt Help.
A young lady named Josephine Pierson, who consulted him concern-
ing her vocation, received the reply: "The good God is calling you."
However, in answer to another letter of hers, he had his secretary tell
her that she was to adhere to what he had already told her but under the
guidance of her confessor. A certain Miss Delarue thanked him for his
prayers, which resulted in the healing of a family discord that seemed to
be beyond hope. The archbishop of Cambrai expressed his gratitude for
Don Bosco's visit to his diocese and for having accepted St. Gabriel's
Orphanage. In addition, he asked him to visit a very sick woman in Lille,
insisting, "Go, dear Father, and give her your blessing as the Lord
blessed St. Peter's mother-in-law, and may your blessing have the same
effect." From a letter written by a lady after his death to Father Rua we
catch a glimpse of what a blessing his visits were to the sick. She had
such remembrances of his counsels and encouragement! What patience
and resignation he had instilled in her to endure an illness lasting thir-
teen years! What loyal and generous attachment to his works she had
maintained though the grace requested had not been granted!
Returning to Paris on May 16 he made a stopover at Amiens, where
there was a fine group of Salesian cooperators. He was probably hosted
by the viscount of Forceville, who had invited hims and who later
thanked him for his kindly visit. He offered Mass at ten o'clock in the
4See Appendix 10. [Editor]
5Having read the incorrect notice that Don Bosco was due at Lille on April 30, he wrote to him
there on that date, declaring that he would be most honored to have him as his guest. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cathedral. Despite the vastness of the church, the central nave was
packed with people. After the Gospel Don Bosco spoke from the pulpit,
which was attached to a massive pillar whose base was adorned with a
giant statue of St. Vincent de Paul, showing him with one hand raised to
heaven and the other pointing to a child at his feet. However, that morn-
ing his listeners felt that France's saint of charity was extending both
arms to embrace Italy's herald of charity.
In the afternoon he visited a nursing home. All, both sick and well
alike, gave him no rest; he was hemmed in by a host of mothers accom-
panying their children and bearing the little ones in their arms, all ask-
ing for his blessing. Hands and feet struggled to reach and touch him! A
veritable human river bore him along on his way to the train station,
and, having boarded, he had to stand at the window to bless the crowds
who knelt to receive that grace. A free-lance writer who occupied the
adjacent compartment, struck by the uniqueness of the scene, handed
him an offering and asked to be enrolled as a Salesian cooperator. A
correspondent of a weekly journal, alluding to the well-known miracu-
lous healings, wrote that the most prominent miracles were two: first,
the huge crowds that gathered in their anxiety to see and hear a poor old
man; the other, the multiplication of conversions.6
How much trust was placed in his prayers even here! A certain Mrs.
De Franqueville, who asked for her daughter's healing, was content if
Don Bosco's secretary would merely write to her: "Don Bosco has
prayed" or "Don Bosco will pray"; two words that would "console her
and make her feel at peace." Another lady who could not be at Amiens
when Don Bosco passed through asked for a tiny prayer for herself in
her internal distress, for her sick grandfather, for another member of her
family who needed a conversion, for her five sons, for her husband, and
for a Carmelite sister. Don Bosco had a reply sent that he would gladly
pray for her and hers and was sending her his blessing.
At Amiens a nineteen-year-old girl was boarding with a family that
was cold in the practice of its faith and was rather reluctant to give. One
day word reached them that Don Bosco, having come to the city, was
visiting several affluent homes to seek alms in aid of Salesian works
and would most certainly come to them. The matron told the girl that
she could not afford a contribution and that, to avoid having to say so,
she would not be at home, leaving the girl to make excuses. Don Bosco
6Le Semaine Religieuse of Nice, Sunday, May 21, 1883. [Author]

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215
did actually make an appearance with his secretary. The young lady re-
ceived him with all possible courtesy and made him understand as best
she could that he had nothing to hope for in that house. Don Bosco
looked at her and said, "My daughter, you have the gift of prudence;
guard it carefully and God will watch over you. You will have a long
wait yet, but you will enter a congregation that was born when you were
born. I shall see you again." Actually, he saw her again a few days later
in another family and, pointing her out to someone nearby, he said, "I
know her.... God is watching over that girl." She had thirteen more years
to wait before she could follow her calling, because it was in 1896 that
she joined the Little Sisters of the Assumption and it was not until 1900
that, reading the recently issued life of Father [Stephen] Pernet, she
learned that the congregation arose in May 1864, in the month and year
of her birth.1
As we have already stated, Don Bosco stayed ten more days in Paris
and then left for Dijon, where he remained three days, staying at the
luxurious home of the marchioness of Saint-Seine on Verrerie Street.
The following day, a Sunday, he went to say Mass at the convent of the
Cannelite Sisters, who had been asking to have him, through their chap-
lain, since April 13. Father Rua accompanied him. He was first escorted
to the infirmary to meet Mother Superior, who was very ill. There the
entire community came to him. "After a lapse of fifty years," wrote one
of the nuns to us, "I can still see Don Bosco, calm and recollected, look-
ing more like one who lives in another world rather than this."s One sis-
ter asked him in Italian whether Mother would recover. "You will
receive in the measure that you believe," he answered. She later admit-
ted that at that time she had little faith in a healing. He then entered the
chapel, which was jammed with people. At his entrance and during the
celebration of Mass, one could have heard a fly buzz, so engrossed were
the worshipers with the thought that they were assisting at a saint's
Mass. After reading the Gospel, he turned about and said, among other
things, "Let us pray fervently for the prioress of this Carmel convent,
that God may spare her for some time for the sake of her community,
which still needs her badly." Mother Mary of the Trinity did not recov-
7Cf. Mere Marie de Jesus, p. 311, where the nun recounts that the second meeting also took
place at Amiens. If this is true, Don Bosco must have returned, but not fifteen days later, as she af-
firms. [Author]
8She comments as follows on Father Rua, "Father Rua, in some way or other, gave us also the
impression of a saint, another Aloysius Gonzaga." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
er; nevertheless, she lived until November 4, 1889.9
In the afternoon he visited St. Ignatius School, where First Commu-
nion was then being celebrated. On Monday he held a conference at the
Church of Our Lady of Good Hope. So vast was the crowd that the
Magnificat was sung three times as he made his way from the sacristy
to the foot of the pulpit. On Tuesday morning he celebrated Mass at St.
Michael's Church and that evening visited an orphanage conducted by
Father Chanton on St. Filibert Street.
At Dijon his presence aroused the same enthusiasm and sparked the
same demonstrations that had greeted him at Paris and Lille. "This man,
so unassuming in aspect," wrote a correspondent of Dijon in the May
29 issue of Le Monde, "so wearied by fatigue and travel, who seems to
be drained of all strength, answers every question, gives many confer-
ences, distributes blessings and prayers wherever he goes, takes an in-
terest in all the problems of those who ask for his support with God,
and at the same time he commends to their Christian charity the colos-
sal undertakings which he directs. People flock after him, beside them-
selves to see him and to touch his garments, because they feel the
attraction of holiness emanating from his person; they detect the super-
natural touch in the fruitfulness of his works and in the extraordinary
graces obtained by him."
The still uncertain and delayed announcement of his departure
brought him invitations from persons of distinction.IO A lovely letter
from the Marquis of Saint-Seine, dated April 10, begs him to visit Dijon,
offering him hospitality in the very warmest of terms. On April 28 a vis-
countess of the same name, taking his coming for granted, requests, for
her family's sake, the honor of serving him dinner in her own residence,
at any hour of his choice. Countess Max de Vesvrosse, on May 1, tries to
reserve a brief audience with him. On May 8, a cathedral vicar, in terms
of edifying humility, begs him to come and bless his youth ministry. A
subdeacon writes from Poiseul on May 22 with great warmth and lively
trust, saying he will go to him in Dijon and bring the son of a praisewor-
thy cooperator to receive his blessing, adding that he himself needs his
intercession for health to enable him to follow his vocation.
More letters reached him while in Dijon. The chaplain of the Ursu-
lines at Monthard had met Don Bosco while the latter was leaving the
9A collection brought in five hundred and nine francs. [Author]
loWhile at Lille he had received a cordial invitation from the Salesian cooperator Le Bon of
Besan~on. [Author]

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217
bishop's residence and had knelt at his feet, asking for his blessing. Don
Bosco had humorously replied: "May you be blessed by Him in whose
honor you shall be burnt," explaining that he would die a martyr not for
the faith but for charity. So delighted was the chaplain with this expla-
nation that he later wrote to Don Bosco asking for his prayers. Other
people wrote seeking healing for the sick and conversion for sinners;
someone thanked him for his visit and sent an offering; another recom-
mended particular intentions to him.
Letters dated after his visit to France and even after his death recall
his stay at Dijon. Singular among them is one from an office worker. He
had promised Don Bosco one tenth of a future raise in salary. Having re-
ceived a raise of one hundred francs per month for the new year, he sent
his first donation in January 1884, always recalling and giving thanks for
their meeting. However, the remembrances most poignant and most
moving keep recurring in letters of condolence written to Father Rua in
February 1888. "For me," writes the marchioness of Saint-Seine, "it is a
most sweet memory and something I consider an authentic heavenly fa-
vor to have hosted under our own roof that true St. Vincent de Paul." A
Mrs. [Joan] Le Mire alludes to the cure of her daughter-in-law, obtained
from "the dear saint"; however, we have no record of this fact.
A recent letter informs us in detail of an episode, unknown up to now,
which took place in Dijon. One evening Don Bosco had dinner with a
nobleman of Charentenay, an excellent Christian who had invited to a
soiree he was tendering Don Bosco several gentlemen and ladies, friends
of his daughters. Wishing to retire at nine-thirty or so, Don Bosco
walked through the group, leaning on the nobleman's arm, while all
stood up to make way for him. He was shuffling along slowly and with
strenuous effort. One young lady, Henrietta De Broin, somewhat shy,
was hiding behind her friends, who were standing in a semicircle by the
door. Don Bosco walked without saying a word and stopping for no one.
However, on reaching the doorway, he suddenly stopped and, glancing
over his shoulder at the group, he fixed his gaze on that girl and said to
her, "My daughter, you are thinking about your vocation. Very well,
pray." He then left, went down the staircase, and entered his carriage.
Miss De Broin had not breathed a word to a living soul about the anx-
ieties she was experiencing concerning her future, and so, in her con-
fusion, she then instantly disappeared without anyone knowing where or
how she had vanished. The following morning, still agitated, she opened
her heart to a confidante of hers. Her father, learning of her anxiety, did

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
not want her to see Don Bosco again, and so, without giving her a rea-
son, he took her to the country. Distressed at having to be so isolated,
Miss De Broin wrote Don Bosco a letter before leaving, entrusting it for
mailing to a lady friend of hers. On reading it, Don Bosco intimated
that he remembered her, and, when asked if there was to be a response,
replied, "No. Let her pray." Some time later the young lady entered the
Sisters of the Cenacle at Versailles.
The sister of this nun also benefited from Don Bosco's blessing. Hap-
pening to be a dinner guest with him at the home of a family friend, she
recalled his eminent simplicity and gracious ways, and most especially
that penetrating glance of his which seemed to pierce the secrets of the
heart. Being young and rather worldly, she had no desire to get close to
him; nevertheless, she had to go along with her father, who brought her
to Don Bosco for his blessing. She made sure, nonetheless, not to raise
her eyes and thus draw his attention to her, for this would only embarrass
her. Yet she too, some years later, followed her sister to the Cenacle and
considered this vocation of hers to be a singular grace for which, she
writes, she had to daily express her gratitude to Don Bosco.
Don Bosco left Dijon at five on the evening of May 29; he was expect-
ed by the De Maistre family at Dole. Count [Eugene] De Maistre, his
friend of many years and a distinguished benefactor of the Oratory, along
with his family, gave him a princely reception. However, Don Bosco
stayed only overnight, for the next morning, May 30, after celebrating
Mass, he continued his journey to Turin. He was carrying with him some
four or five bulky packets of unsealed letters, which drew the suspicions
of the customs officials at Modane; however, they courteously accepted
his explanation and let the packages through. It took a full month of work
and help from several secretaries to clear up that correspondence, since
Don Bosco habitually would not let a letter go by unanswered, even if it
was of no particular value or came from a youngster.I I Indeed, he never
omitted acknowledging even a simple calling card.
In the course of this lengthy narrative we have made no mention of
reports published in the Italian press of Don Bosco's tour of France be-
cause we have found nothing new in them; they were but precis of arti-
cles reaching them from the French press.12
llToe author recalls hearing in 1885 a renowned speaker declare in wonderment that Don
Bosco used to answer also youngsters' letters. [Author]
l 2Jn the midst of this harmonious accolade there had to be a strident voice. It was that of Fra
Paul Sarpi, a Protestant Waldensian newspaper in Venice. An article (June 22, number 24) began:

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Northward and Eastward from Paris
219
We find very strange just one Paris letter to Milan's anticlerical paper
Secolo announcing the departure of "the miracle worker," as it called
him. 14 The article was headed by a picture of Don Bosco. Among other
things, it stated that Don Bosco, like Caesar, could well have written, "I
came, I saw, I conquered!" It added: "What strength of will power this
priest possesses! He was a shepherd at the age of fifteen. Ordained at
twenty-six and charged with visiting the jails of Turin, he conceived the
idea of gathering together abandoned and youthful offenders. Without a
penny to his name, ridiculed, harassed, he triumphed over everyone and
everything. Just consider this: At this very moment he directs one hun-
dred and sixty centers scattered throughout Italy, France, Spain, and
South America for more than one hundred and fifty thousand poor lads.
What a socialist priest!" Unita Cattolica of Turin agreed on one point
with the Milanese paper, with whom it daily had a running feud, stating
that in all truth Don Bosco could be called a socialist, because he was in
fact the savior of society. Even these journalistic twists have a value of
their own. However, the best expression of them all came from a Por-
tuguese journal which proved that Don Bosco's trip to Paris was "a matter
of faith."Is
"The clerical journals have sung Don Bosco's wonders in Paris. He made his appearances, held
conferences, preached sermons, and won over proselytes to the Vatican. But alas, the propaganda
issuing from this priest seems to be highly suspect. The work he founded is nothing more or less
than a very shady money-making scam." To prove his assertion the editor was shamefaced enough
to make his own, with slight changes, an article written by Giustina13 a year before, as though the
whole affair had just taken place, without checking to learn if it was fact or slander. Don Bosco
could not have been treated more basely; the author was a defrocked priest. [Author]
13Attorney Giustina, a former Salesian pupil, was at this time a rabid anticlerical and the editor of
Cronaca dei Tribunali. Once, however, he took Don Bosco's defense. See Vol. XIY, p. 69. [Editor]
14June 22, 1883 issue. Don Bosco had been back in Turin some twenty and more days before,
but the paper certainly ignored his presence and published the article late. [Author]
I5A Cruz do Operaio, Lisboa, 1 de Junho 1883. [Author]

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CHAPTER 9
Don Bosco's Seven Months at the Oratory:
Celebrations and Events
aLL at the Oratory enthusiastically drank in the reports of
Don Bosco's triumphs in Paris communicated to them after night
prayers, but those concerning his health made them somewhat worried.
Hence many prayers were offered for his safe return. With their closest
superiors' approval the boys committed themselves during the novena
to Mary, Help of Christians, to a chain of communions, each one pledg-
ing himself in his group to whatever number he chose.
Anxiously awaited, Don Bosco arrived at about nine on the morning
of May 31. On hand with the boys were also several distinguished
guests from the city who came to welcome him, among them Marquis
D' Avila, a worthy Spanish cooperator who was staying a few days at
the Oratory. Only those who remember the life of those days can under-
stand the happiness, the festivity, the joyfulness which flooded the en-
tire house on occasions like this. Greeted by cheers, applause and mu-
sic, Don Bosco crossed the courtyard, slowly directing his steps toward
the portico over whose central arch was emblazoned the inscription:
Dear Father, France honors you, Turin loves you. Mounting a platform,
Don Bosco stared down at the hat in his hand and with a broad grin be-
gan, "You may think that this French hat has changed Don Bosco from
what he used to be. Oh, don't be afraid, my friends. I am always the
same, always your most loving friend, as long as God gives me an
ounce of breath. While in France, I remembered you every day; I
prayed for you daily. Your letters and other news about you brought me
great pleasure, and I also experienced the power of your prayers. Now,
after four months' absence I am glad to be back among you once more,
for you are my joy and my crown. It is my wish that next Tuesday, June
5, we hold a magnificent feast in honor of Mary, Help of Christians,
220

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Don Bosco's Seven Months at the Oratory
221
who, as a good Mother, has assisted us all during my travels and has
obtained from God many favors for us and for you too. I have many
things to tell you, but this is enough for now, because I wish to go and
celebrate Holy Mass at the altar of Mary, Help of Christians ...."
All were touched by these words uttered with such fatherly affection,
and not a few wept tears of tenderness. The entire crowd of boys spon-
taneously followed him into the church. After a most uncomfortable
night, physically weakened, in spite of the late hour, Don Bosco had
kept his fast so as to be able to celebrate Mass. At the end, all sang the
Te Deum. 1
The above-mentioned banner was a simple variation of another in
1867, which proclaimed, Rome honors you, Turin loves you. The reac-
tion was identical: as the words had then offended the Romans, so now
they offended the French. And yet neither inscription was totally true be-
cause, wherever he went, Don Bosco stirred up loving competition all
around him, and this love he preferred to all the honors. The blame falls
upon the decorator, who thought he would create a great surprise by de-
ciding on his own to modify the banner of 1867; had he mentioned this
to the superiors, he would never have received their permission.
1. FEAST OF MARY, HELP OF CHRISTIANS
That very evening Don Bosco held a conference for the cooperators
in the Church of St. Francis [de Sales], in accord with the announce-
ment and invitations he had issued from Paris on May 25. Priests and
laymen jammed the church. He spoke for about an hour. His theme was
that, in view of the present situation, the moral education of the young
had become one of the most urgent tasks to which it was time to put
one's hand. He had words of praise for the relevant efforts of Catholics
in various countries and he singled out the achievements of the Sale-
sians in this field. Then he began to talk about his trip to France, show-
ing how both clergy and laity there appreciated the Association of Sale-
sian Cooperators. In closing he touched upon ways of cooperating.
These were not new to Turin's cooperators, but those who went to hear
Don Bosco were there to hear him, regardless of what he had to say.
The second conference, that for the lady cooperators, was also given
lUnita Cattolica, June 3, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by him in the Church of Mary, Help of Christians, on the eve of the
feast. He showed that Mary loves the young and hence loves and blesses
all who take care of youth. She loves the young for the following rea-
sons: because She is a mother, and mothers have greater tenderness for
the younger children; the young are innocent; they are the ones more
easily seduced and therefore are a more realistic image of Her Son Je-
sus, who spent His infancy, childhood and adolescence under Her gaze.
He then went on to say that Mary loves and favors those who attend to
the bodily and spiritual welfare of the young, and obtains special favors
for them from God. "Look at this church," he exclaimed. "Just a few
years ago it was a field of com, beans and potatoes. We needed a church
in which to gather the nearby young as well as the many further away.
Well then, since the church was meant to benefit the young and teach
them the holy fear of God, Mary came to our aid in marvelous fashion
and caused it to rise, I might say, through the power of miracles worked
in favor of those who personally contributed." After recounting some as-
tonishing facts which took place while the church was being built, he
continued, "Neither did Mary's wonders cease with the completion of
the building. Indeed, they keep happening more often than before. They
bring tears of tenderness to the eyes. More recently, in France, wherever
I went, I was told of unexpected healings, of lawsuits and discords corn-
ing to an end, of longed-for conversions, and many other graces granted
through the intercession of Mary, Help of Christians, to people who
made themselves benefactors of poor youth."
The feast, postponed for liturgical reasons and diligently prepared,
turned out to be an imposing and touching demonstration of filial love
for Mary, Help of Christians. How many prayers! How many Commu-
nions! How many Masses! Singing and ritual worship were the form
and substance of this solemnity. Bishop Sigismund Brandolini, titular
bishop of Oropa and auxiliary bishop of Ceneda, presided. The many
tourists, among whom was a select group of French noblemen, left
highly edified and full of admiration. The sponsors of the feast were
French: Madame Ferrand of Paris, a benefactress of Don Bosco, and
Albert Du Boys, a former city judge of Lyons and a Catholic writer,
who during his stay completed the sketch of a book on Don Bosco and
his works.2 At the dinner Don Bosco honored a few guests by offering
a toast in French: greetings and thanks to Bishop Brandolini, words of
2Albert Du Boys, Dom Bosco et la pieuse Societe des Salesiens, Paris, Gervais, 1884. [Author]

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praise for Catholic France, best wishes to the sponsors of the feast, and
a hearty round of applause for Father [James] Margotti, the dauntless
director of Unita Cattolica, who was present.3
One topic of general conversation was his trip to France and the var-
ious demonstrations which accompanied it. He let them talk; however,
his humility found a pleasant way of manifesting itself. To one of his
guests, a dear friend, he smiled and said under his breath, "Many times
I found myself as lost as a baby chick in tow."
Bishop Brandolini stayed four days at the Oratory. On his last
evening he closed his "Good Night" to the artisans with these words: "I
leave you with a saddened heart, profoundly impressed by what I have
seen. I shall go back to Veneta and everywhere tell of Don Bosco, of
his marvelous Oratory, of the majestic ceremonies at which I have as-
sisted, of his pious boys, and I shall say, 'It is not true to say that faith is
extinguished, that prayerfulness is dead, that splendor of religious func-
tions no longer exists, that Catholic feeling is annihilated.' No, I shall
say, 'Go to Turin, and Don Bosco's Oratory will show you that sacred
rites are stupendous, that singing carries you to heaven, that eight hun-
dred boys practice their faith and piety in a truly edifying manner....
Ah, how willingly would I stay with you and share your life!"
These closing words were not mere wishful thinking, as commonly
such expressions are. This bishop, of noble lineage, never let go of this
fond remembrance of Don Bosco and the Oratory and Salesian life, for
in August, after mature reflection, he asked to retire to the peaceful aura
of the Church of Mary, Help of Christians. He was sixty years old. On
his arrival he would readily put aside the insignia of his episcopal dig-
nity so as not to distinguish himself in any way from the rest of the
community and to live as a subject of Don Bosco like everyone else. He
thought he might well busy himself with confessions and catechetical
instruction. On receiving word of Don Bosco's approval, he planned to
submit his petitions to the Pope, along with a doctor's recommendation
and a letter of commendation from the cardinal of Canossa, bishop of
Verona; a second letter he hoped to receive from the patriarch of
Venice, and he asked Don Bosco for a third. He wished Father [James]
3Du Boys commented on this toast: "We heard him propose a toast in French at a large ban-
quet given the day after the feast of Mary, Help of Christians, in his Turin Oratory. He spoke in a
very plain manner; he was happily inspired. He was very apropos, gracious and witty." Several
French people were present at the feast by writing letters to Don Bosco, among them Father En-
grand of Aire, who related a signal favor, and Mrs. Quisard, who sent a generous offering for the
Church of the Sacred Heart. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Margotti to write in his favor to influential prelates in Rome. The rea-
son for this decision was that he found the responsibility of the episco-
pal office too heavy to bear.
Don Bosco replied:
[No date]
Your Excellency,
The unselfish reason which would move Your Excellency to retire from the
episcopal see of Ceneda and come to exercise your sacred ministry with the
poor Salesians would certainly highly enhance the honor in which Your Excel-
lency is already held for many reasons and merits. I would not dare hope for so
much, but, should the Holy Father accede to your request and should you be
able to adapt to our humble way of life, the Salesian Congregation would ap-
plaud your coming among us, especially at this time when all the members of
our newly born Salesian family can very well say they are overladen with
work.
In the meantime, I shall pray and have our orphans pray that God may
guide us and make known to us how we may better promote His greater glory
and the good of souls.
Your humble servant,
Father John Bosco
Once he knew Don Bosco's favorable frame of mind, Bishop Bran-
dolini sent the Pope his request through the patriarch, whom he begged
to be his advocate with the Holy Father; the cardinal promptly gave his
word, though he relied also on "the powerful influence" Don Bosco had
in Rome.4 However, the bishop's hopes were dashed. He was coadjutor
bishop with the right of succession, a position that alerted the prudence
of the Pope to keep him at his post. In fact, he did succeed Bishop
Cavriani in March, 1885.
2. CONFERENCES OF ST. VINCENT DE PAUL, SOCIETY OF WORKERS
IN NICE, AND FEAST OF THE HOLY CHILDHOOD
Since Turin was one of Italy's cities where the conferences of St.
Vincent de Paul had more strongly taken root, it was chosen in 1883 for
the observance of the society's golden anniversary. Don Bosco, who
was responsible to a large extent for the growth of that organization,
4Letter to Don Bosco, Ceneda, September, 25, 1883. [Author]

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Don Bosco's Seven Months at the Oratory
225
was not to be forgotten by its members at least at the closing of the fes-
tivities since his lengthy absence had made it impossible for him to at-
tend other celebrations. The anniversary closing was marked by reli-
gious services on June 10 [1883] in the Church of the Holy Martyrs,
the conferences' birthplace, and with a formal banquet. For the latter
the society's members, headed by Bishop [Dominic] Pampirio of Alba,
assembled at the Oratory and were given a princelike reception by Don
Bosco. "There," wrote a city paper,s "they sat at table like brothers,
honored by the dear presence of the Oratory's venerable superior. It
was truly a Christian agape seasoned by holy merriment, cheered by
sincere cordiality and crowned by the words of the bishop, of Don
Bosco and of various other distinguished members. How eloquently
love spoke in that very place which is itself its living and lasting memo-
rial." The guests departed not merely satisfied but full of admiration and
emotion for the generous reception they had been tendered.
The following Sunday a deputation from the Catholic Workers'
Union of Nizza Monferrato came to present Don Bosco with a certifi-
cate making him an honorary member of the society. Don Bosco gra-
ciously accepted the honor, stating he was pleased to share in the good
being done by an association which he favored in many ways and
which had its headquarters in a city so dear to him.
That evening, to gratify the pastor of Nichelino, a small town not far
from Turin, and to please the Daughters of Mary, Help of Christians,
who were running the local kindergarten, Don Bosco went there to
preach on the feast of the Holy Childhood. He portrayed in lively colors
the pitiable state of so many poor children in pagan countries, and de-
scribed the efforts of the missionaries to save and baptize them. He re-
counted what the Salesians and the sisters were doing for the little ones
of Patagonia, and closed by exhorting all the parents to enroll their chil-
dren in the Association of the Holy Childhood.
3. DON Bosco's NAME DAY AND BIRTHDAY
No longer simply an Oratory celebration, Don Bosco's name day
had taken on the character of public homage to this man of charity. A
5Corriere di Torino, June 12, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Turinese weekly wrote,6 "As soon as we entered the house, we were as-
tonished to see such a crowd of people. Writers, poets, comedians,
commoners, artists, women, wealthy persons, day laborers, old and
young, students and blacksmiths, priests and coopers, journalists and
printers, noblemen and beggars-it was a sea of faces, so closely
packed like sardines in a can that one could not move a finger. And
what had they come to see? Don Bosco. All Turin turned out to see this
man who was preeminently a son of the people, so much so that a
dyed-in-the-wool democrat not long ago remarked, 'In Turin there are
only two men who are really popular: Gianduia7 and Don Bosco.' "To
avoid repetitions we shall recount only what we need to preserve the
precious words of Don Bosco.
He spoke several times, but we have the overall drift of his words
from only two talks. The first he gave to the representatives of the Ora-
tory's alumni who had come, as was their custom, on the morning of
June 24 to offer him their best wishes and gifts. They presented him
with the gilded wooden crown to be placed over the main altar. It had
been purchased by the goodwill offerings of the Oratory's first boys,
then widely scattered. In the name of all the alumni Father Onorato
Colletti, pastor of Faule, read an affectionate speech and then recited a
poem of his own. Don Bosco expressed the happiness he felt at seeing
the representatives of his dearly beloved numerous children, and, after
thanking them for their beautiful gift, he continued:
It's true that our speaker and poet, in speaking of Don Bosco, came out
with some pious exaggerations and indulged in the rhetorical device known as
hyperbole, but this is a freedom easily forgivable in sons who, in their senti-
ments, stand more by what the heart dictates than by what the mind prompts.
However, always remember that Don Bosco was and is but a poor instrument
in the hands of God, an artist most wise and all-powerful; to Him, therefore, be
all the praise, honor and glory.
As for the rest, our Father Colletti was right in saying that to date the Orato-
ry has realized great achievements, and I add that, with God's help and the
protection of Mary, Help of Christians, it will attain still greater ones. Apart
from heaven's help, what aided and will continue to facilitate our good work is
the very nature of the work itself. The goal we aim for is well thought of by
people, including those who in matters of religion do not see eye to eye with
6La Stella Consolatrice, June 30, 1883. [Author]
7A comic figure of the Piedmontese theater. [Author]

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us. If there is anyone who is against us, it's because either he does not under-
stand us or he does not know what we are doing. The goal of our work is the
secular instruction and moral education of youngsters, either abandoned or at
risk, to safeguard them from idleness, from wrongdoing, from disgrace and
perhaps even prison. Now what person in his right senses, what civil authority,
would want to hinder us?
Recently, as you know, I was in Paris and I gave talks in several churches to
spread our good cause, and, let's be honest, to solicit funds to provide bread
and soup for our boys, who never lose their appetite. Well then, among my lis-
teners there were some who came only to discover Don Bosco's political
ideals. Indeed, some even thought I had gone to Paris to stir up a revolution or
to recruit members for some party. In view of this, some good people really
feared that some ugly incident might befall me. However, as soon as I started
speaking, all illusions began to slip away, all fears disappeared, and Don
Bosco was left free to travel from end to end of France.
By all means, no, our work has no political goals. We respect duly consti-
tuted authority, we are law-abiding, we pay our taxes and we go forward, ask-
ing only that we be left free to work for the good of youth and save souls. If
necessary, we get also into politics, but in a totally harmless manner-on the
contrary, in a way advantageous to every government. Politics is defined as the
science and art of governing a state well. Now, the work of the Oratory in Italy,
France, Spain, and South America, and in every country where it is already es-
tablished, strives especially to help the most destitute young people. It aims at
reducing the number of the unruly and vagrant, the wrongdoers and petty
thieves, and thus to empty out the jails-in a word, to tum out good citizens
who, far from making trouble for public authorities, will rather be their support
in maintaining order, tranquillity, and peace in society. This is our politics; this
has thus far been our only concern, and it will continue to be our only concern
in the future. It has been precisely this system that has allowed Don Bosco to
benefit first you and then so many others of every age and nation. Besides,
what good would it do us to get involved in politics? What would we be able
to gain from all our efforts? Nothing else than, perhaps, to make it impossible
for us to carry out our charitable works. Political matters today can be likened
to a steam engine speeding down the tracks and dragging a line of cars perhaps
to a cliff and utter ruin. Would you want to step onto the tracks and try to stop
it? You would be squashed. Would you want to scream at it to stop? It cannot
hear you, and you would only be tearing your throat apart. What are you to do
then? Get out of its way, let it go by until it either stops by itself or it is
stopped by God Himself with His almighty hand.
Of course there must be in the world people who are involved in politics, to
offer counsel, to warn of dangers, or for other reasons, but this commitment is
not for us ordinary people. To us religion and prudence counsel: "Live as good

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Christians, busy yourself with the moral training of your children, instruct the
pupils of your schools or your parishes well in their catechism-that is every-
thing." This, I repeat, is the system of Don Bosco, who is hardly a politician,
who does not even read the papers. Let this be your system too, my dear sons....
The invitation to Don Bosco's name day on June 24 was followed by
two others to the lay alumni and to the clergy alumni, respectively, for
Sunday, July 15, and for Thursday, July 19. Don Bosco could not be
present at the first since, as we shall see, he was at the home of Count
[Henry of] Chambord at Frohsdorf, but he asked Father Cagliero to
take his place. However, he got back in time to attend the second. At
the brotherly agape how happy he appeared to see himself surrounded
by so many priests who considered themselves always his children. For
this very reason, at the table these words of a psalm stood out: "Your
children like olive plants around your table." [Ps. 128:4] He made no
attempt to mask his joy as he whispered into the ear of Father Reviglio,
"These priests are the apple of my eye." After the dessert, he spoke the
second of the talks known to us. After a timely introduction and a word
on how God's help and that of Mary, Help of Christians, never failed at
the Oratory and at the other Salesian houses, he repeated an observation
which we have heard him make elsewhere.
For some time people and publications have been saying that Don Bosco
works miracles. This is a mistake. Don Bosco has never feigned or claimed to
work miracles, and no one of his sons should go along with spreading this un-
truth. Let's state the matter clearly as it stands: Don Bosco prays and has his
boys pray for the persons who commend themselves to obtain this or that fa-
vor, and God, in His infinite goodness, most of the time grants the graces im-
plored, be they sometimes extraordinary and miraculous. But so little does
Don Bosco get into the picture that sometimes the favors are granted without
his even knowing it.
Mary, Help of Christians, is the wonder-worker who grants graces and mir-
acles by the exalted power She has received from Her divine Son. She knows
that Don Bosco is in need of money to provide food for so many poor lads
who weigh heavily upon his back. She knows he is poor and that, without fi-
nancial help, he cannot continue the works he has undertaken for the good of
religion and society. And so, what does Mary do? Like a good mother She
searches around, goes to the sick, and says to them, "Do you wish to be
healed? Then give alms for these poor boys, help in works of mercy, and I
shall do an act of charity to you by healing you." She sees a family being tom
apart by an unruly son and says to the mother and father, "Do you want this

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Don Bosco's Seven Months at the Oratory
229
troublemaker to leave his evil ways? On your part, do what you can to help
free from evil so many other poor abandoned youngsters, and I shall call your
son back to wiser thinking." In a word, not to be long-winded, Mary, Help of
Christians, comforts those who help the Oratory in a thousand ways, and all
we have to do is not make ourselves unworthy of Her protection.
And if Mary, Help of Christians, helps the boys of the Oratory, She helps
you too who were once Her children and happily still are. Live the life of a
good priest, as this old friend of yours has taught you and inculcated in you.
Seek the salvation of the souls who are sadly on the way to perdition; take spe-
cial care of the young in your parishes, for they are the hope of society. Keep
united with the Head of the Church, the Vicar of Jesus Christ. Let us always
wish each other well and pray for each other. Above all, pray for poor Don
Bosco, who steadily draws closer to death, that by God's mercy we may all
save ourselves and countless others with us.
It was very true that the Blessed Virgin, and not Don Bosco, worked
miracles, but it was no less true that the Blessed Virgin looked ever so
kindly upon Don Bosco's prayers as on no one else's that we know of.
A French newspaper8 closed an article entitled "Queen of Heaven" in
praise of Mary Most Holy with these words: "Of all the countless
graces obtained throughout the world through the intercession of Our
Lady, the most outstanding ones in this present era are probably those
granted by God to one of His most favorite apostles, Don Bosco."
From 1875 on, Don Bosco's birthday came to be more solemnly cel-
ebrated on the feast of the Assumption, erroneously believed by all to
be the anniversary of his birth. In 1883, for the first time, invitations
were sent out by Father Rua with a circular, in which, however, he first
announced the Forty Hours Devotion and the feast of St. Aloysius. A
letter written by [Caesar Trabucco], count of Castagnetto,9 on this occa-
sion repeats the high esteem and affection Don Bosco commanded
among Turin's elite. Although he was out of the city, the nobleman at-
tested to Father Rua that he also had taken part in "the joyful birthday
of my venerated and dear friend." He then added, "If in sixty-eight
years he has known how to set great store by the precious gems which
will adorn his heavenly crown, the fruits of his labors will remain upon
earth to sanctify numerous souls in both hemispheres. May God contin-
ue His blessings upon him for many years to come for the comfort of
8La Semaine Religieuse of Arras, December 1, 1883. [Author]
9Moncalieri, August 17, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
good souls, and to climax the very best wishes of one who reverently
kisses his hand."
It would certainly be a worthwhile topic of particular research to
study the love which Don Bosco enjoyed among the aristocracy of all
nations; the instances abound, and more will come up. In July [1883]
Maria Pia, daughter of Victor Emmanuel II and queen of Portugal,
came to Turin. Her lady-in-waiting went to Don Bosco to ask for a holy
card with a few words written in his own hand. On returning, she
showed it to the queen, who expressed the desire of having a similar
card signed by him. The lady went back to the Oratory the next day, July
25, and the wish was granted.IO The same lady, expressing her condo-
lences to Father Rua on the death of Don Bosco, wrote: "I am glad I
had the good fortune of personally meeting this saintly priest on our
Queen Maria Pia's last trip to Turin. I had the honor of accompanying
her majesty, and I made it my duty and had the joy of visiting Don
Bosco, whom I knew by reputation and whom I greatly desired to see. I
shall always remember the aura of goodness and kindness with which
he received my visits." In closing, she asked for some trifling article be-
longing to Don Bosco and another for a priest acquaintance of hers
who had held "our venerated and lamented father in high veneration."
4. AN ARBITRATION
In the summer of 1883 an unexpected token of eminent regard for
Don Bosco came from Pope Leo XIII. In 1869 Hyacinth Peter Marietti,
director of the press of the Congregation for the Propagation of the
Faith, had contracted with Father Bernardino of Portogruaro, minister
general of the Franciscans, to publish the complete works of St. Bona-
venture. It was to be a joint venture, with each party receiving six hun-
dred copies. The original plan was to put out a more complete and bet-
ter organized edition than the earlier ones, but, with time, the work's
horizons began to broaden and required extensive preparatory studies.
Marietti consented and agreed to share the cost of books, transcriptions
of the original manuscripts, traveling expenses, and so forth. The Fran-
ciscans therefore took on for ten years the responsibility of supplying
twenty priests to check out libraries and archives in various European
lOfather [Joachim] Berto personally witnessed this and attested to it in the processes for Don
Bosco's beatification. [Author]

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231
nations. In the meantime the Marietti press moved to Turin; on the oth-
er hand, the Franciscans felt the need to have a publishing house closer
to their monastery so that they could personally supervise the printing.
This was realized with the purchase of a house near Florence, since, by
the laws of suppression of religious orders, they had no residence of
their own even in Rome. Therefore, it was the unanimous decision of
the Franciscans' editorial board that this work should be published at
Prato, a town close to Florence. This change of situation seemed to
constitute a legal basis for canceling the old contract, and so without
further ado the work was commissioned to another printing house.
Marietti was greatly upset to learn this and demanded that either the
Franciscans abide by the old contract or he be indemnified eighty thou-
sand lire for the money he had invested and for the damage to his repu-
tation. The minister general then proposed that Marietti take over the
reprinting of the Franciscans' breviary-a clear sign to all that there
was no rupture between them-and that the order would purchase fif-
teen thousand copies, at no slight profit to the printer. The latter, how-
ever, would have none of it and wrote to Cardinal [Louis] Bilio, apos-
tolic penitentiary, for permission to cite the minister general before the
civil court. The cardinal's response was that there were ecclesiastical
tribunals, and that he could have recourse to the Congregation of Bish-
ops and Religious. Marietti repudiated the trustworthiness of that Con-
gregation because on a former occasion it had not ruled in his favor,
and he sent several unbecoming letters to the cardinal, who indignantly
refused to answer any further mail. Marietti did not give up, but went to
the Court of Commerce in Rome, suing for eighty thousand lire. The
tribunal, backed by the opinion of Attorney Feri of Florence, declared
itself unqualified to hear the case. Marietti then brought his case to the
civil tribunal of Florence, which passed sentence against him and fur-
thermore charged him court expenses.
Thus backed into a corner, Marietti appealed to the Holy Father.
Learning the facts of the case, the Pope ordered the minister general to
get in touch with Don Bosco and to work out with him an amicable ad-
justment. On a return trip from France, the minister general informed
Don Bosco of the Holy Father's decision. In this regard, on July 1, Don
Bosco received the following message: "Father Luke Anthony Tur-
biglio, curate of St. Thomas Church, Turin. The Reverend Father
Bernardino of Portogruaro, minister general of the Franciscans, passing
through Turin, would like to pay his respects to Don Bosco. Could he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
see him tomorrow at the Oratory? At what time? July 1, 1883." Don
Bosco's reply was: "From ten A.M. to twelve noon."
Once Don Bosco was notified of the Holy Father's wish, he prompt-
ly put his mind to a study of the controversy. He had no problem ob-
taining Marietti's cooperation, for, dedicated as he was to the Holy See,
he declared his willingness to abide by the Pope's decision. Thus,
thanks to the intensity with which he normally applied himself to un-
raveling his own affairs, in little more than ten days he was able to for-
mulate the definitive conditions of the settlement. His letter is a docu-
ment which in its simplicity reveals, we must admit, all his diplomatic
finesse and, along with it, his Christian charity.
A Friendly Settlement
Turin, July 14, 1883
For the purpose of seconding the good intentions of the Very Reverend Fa-
ther Bernardino, minister general of the Franciscans, and those of Chevalier
Hyacinth Peter Marietti, printer to the Holy See, I have willingly agreed to ar-
bitrate a settlement between them concerning the publication of the works of
St. Bonaventure.
To form a clear picture of this business dispute I judged it best to read all
that has been printed and written on the matter; I have also listened to the opin-
ions of impartial persons and to the view of both parties.
It is my conviction that this labor dispute must absolutely be resolved in a
friendly manner outside the civil courts. Therefore: Mr. Marietti, who is a dis-
tinguished benefactor of the Franciscans and who donated the land on which
the Church of St. Anthony is presently nearing completion to the benefit of the
Franciscan Order, will forego the indemnity which experts have assessed as
high as eighty thousand lire, and will lower his demand to whatever amount
the Very Reverend Father General will decide to give for his order's church, of
which Chevalier Marietti will continue to be a benefactor.
As regards the cost of supplies, travel, facsimiles, postage and interest,
which totals nine thousand twenty-two francs and fifteen cents in favor of
Chevalier Marietti, he will be satisfied with seven thousand lire.
Conclusion
The sum of eighty-nine thousand twenty-two lire and fifteen cents set by the
court is now definitively reduced to seven thousand lire to be paid by the Very
Reverend Father Bernardino to Chevalier Marietti, in addition to a voluntary
donation to finish the work on the above-mentioned Church of St. Anthony.
Furthermore, the parties will sign a statement of friendship, good will, and

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Don Bosco's Seven Months at the Oratory
233
mutual assistance to promote God's glory and the salvation of souls to the best
of their ability.
This peaceful and friendly settlement will also be welcomed by the Holy
Father himself. As a loving father, he can only feel happy to see these two sons
of his, both distinguished by reason of office, Catholic zeal, and devotion to
the Holy See, restored to that harmony and peace which as Head of the Church
he ceaselessly keeps recommending.
Rev. John Bosco
It was not by chance that Don Bosco chose the fourteenth of July,
feast of St. Bonaventure, to render his decision.
Marietti accepted the agreement unquestioningly11 and the Francis-
can minister general was also satisfied. It is obvious that, by obligating
himself to contribute to the erection of the church, Father Bernardino
was only giving money to his own order, for which he had to answer to
no one. And so, in that very year [1883], the Franciscans of Quaracchi12
set to work and put out in ten volumes the magnificent critical edition
of Doctoris Seraphici Sancti Bonaventurae Opera Omnia [The Com-
plete Works of the Seraphic Doctor, St. Bonaventure].
5. THE CASAMICCIOLA EARTHQUAKE
Another opportunity unexpectedly arose for Don Bosco to practice
charity in a field most suited to him. On July 28 a horrifying earthquake
shook the entire island of Ischia, north of the Gulf of Naples, razing to
the ground Casamicciola, a delightful little town situated at the foot of
Mount Epomeo, and one of the best mineral springs. All of Italy
mourned such a disaster. The bishops appealed to the charity of the faith-
ful for help to the poor victims. Also Monsignor [Alexander] Vogliotti,
pro-vicar general of the archdiocese of Turin, urged everyone to be gen-
erous in lightening the islanders' sufferings. Touched by the plight espe-
cially of the orphaned children, Don Bosco wrote to the monsignor:
1lWe have been unable to find the Franciscan declaration, even in the archives of their head-
quarters, the convent of St. Anthony on Merulana Street in Rome. Papers therein preserved furnish
documentary evidence of the development of the case up to the time that in the name of Cardinal
Bilio, protector of the order, and by mandate of the Pope, details are requested concerning the na-
ture of the lawsuit. [Author]
12A town near Florence where the Franciscans direct the International College of St. Bonaven-
ture. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Very Reverend Monsignor:
Turin, August 4, 1883
Anxious to cooperate in my own little way with your appeal to aid the vic-
tims of Casamicciola, I offer to take in at this time two poor orphan boys be-
tween the ages of twelve and sixteen. They will be expected to follow the
house rules and will be given food and clothing until that time when, having
finished school or learned a profession, they will be capable of earning their
livelihood elsewhere. I would like to cooperate with you in greater measure to
ease this public disaster, but just now I cannot do more. May God grant us
happier days, a time of peace and well-being. Please acquaint Archbishop
[William] Sanfelice of Naples with my offer to those orphans as soon as you
think it feasible. With deep veneration I have the high honor of remaining
Your respectful servant,
Fr. John Bosco
The monsignor passed on Don Bosco's offer to the archbishop of
Naples and told Don Bosco that the archbishop was grateful for his
generosity and, should the need arise, would not hesitate to act upon it.
On August 3 a conversation on the tragedy of Casamicciola led Don
Bosco to remark that it was but a tiny sign of God's indignation. Then,
recalling how the Roman and Neapolitan merrymakers of old used to
gather there, he quoted several verses of [Charles] Boucheron, profes-
sor of Greek and Latin rhetoric at the University of Turin until 1838. At
Alessandria, while guests were dancing at a Jewish wedding, the floor
of the dance hall caved in. In his poem Boucheron quoted the victims'
last words: "Wild with joy, we, the doomed lot, are drawn into the
nether world." Don Bosco paused on these last words.
He then recounted the story of Pliny the Younger, who, in the
tragedy of Pompeii and Herculaneum, managed to save his mother at
very great risk to his own life. Praising this pious act of filial love, he
said, "God will have rewarded him, and not only in this life. In His
hands the means of salvation are numberless."
Then, leaving off with stories of earth, he began speaking of the
heavens and interstellar spacings, so boundless that they boggle the
mind. Citing figures to bolster his argument, he quoted the distances of
the nearest stars as well as of the farthest which are visible to our eyes,
trailing off into personal reminiscing. "When I was a youngster," he re-
called, "on Saturday nights I used to stand a little while on the balcony
before going to bed, looking up at the moon and the planets and consid-

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ering the distances between each of them and the stars, then their huge-
ness and the immensity of the universe. So grand and divine did this all
seem to me that I could not stand thinking about it and then I would run
(here his listeners waited in awe wondering what I would say), I would
run and hide under the bed covers." With this unexpected conclusion,
which made them all laugh, he brushed off the admiration he had in-
spired in them by his spirited and lofty reflections.
6. JOURNEY TO PISTOIA
In the first half of August Don Bosco had to journey to Pistoia. A
relative of Mr. Bufalmacchi had become insane, and it was hoped that
Don Bosco's blessing would heal him. He tried in every way to avoid
going, but in the end, moved by charity, he thought it best to yield. He
took with him Father [James] Costamagna,13 who had just returned
from Argentina. Don Bosco's trip was full of interesting adventures. On
the train, while riding between Parma and Bologna, he found himself in
a coach with a gentleman and his son, a seminarian. This man was
thinking of placing his daughter at the school of the Daughters of Mary,
Help of Christians in Nizza Monferrato to prepare herself for her teach-
ing certification. After the usual pleasantries, not knowing Don Bosco,
he mentioned his decision on that matter. Meanwhile, the seminarian,
whose broad face and big eyes spoke of simplicity and goodness, was
glancing through Unita Cattolica. This prompted Father Costamagna to
start a conversation that led him to speak of the Oratory and Don
Bosco, ending up with an invitation to the young man to go to Turin
and stay with him. The lad fixed his gaze on Don Bosco, seated next to
Father Costamagna, and asked, "Is he perhaps Don Bosco?"
"Yes," replied Father Costamagna.
"Oh dad," exclaimed the seminarian turning to his father, "the priest
you are talking with is Don Bosco!"
"Don Bosco?" exclaimed the father. Immediately he began talking to
him, manifesting his joy at the encounter.
At one point, Don Bosco suddenly asked the young cleric, "Would
you also like to come to Turin with Don Bosco?"
"To do what?"
I3See Appendix 1. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"To stay with him."
"Why?"
"Because there you would be able to do much good, to work, to
teach, to supervise the boys and later to preach and teach catechism."
"But I have to continue my seminary studies."
"In Turin you will also have ample opportunity to study. Come, now,
decide. There is room also for you."
"But I can't come."
"Why not?"
"I would gladly come. I like Don Bosco, but I love my father more
and I can't leave him."
The father was listening to this conversation in silence and with some
emotion. The train meanwhile had stopped. It was a through train. The
gentleman got off for some reason. Moments later a very long freight
train pulled in between the station and the through train, which blew its
whistle and began to pull out. The poor man, having his way blocked
off, could not get to his coach in time. His son was crying out, "Dad,
dad!" But it was useless. Don Bosco said to him, "See? You did not
wish to come with Don Bosco, and now you are forced to do so."
The youth burst into tears. "Come, now, calm down," Don Bosco
told him. "At the next station you can get off and wait for your father.
Father Costamagna will telegraph him that you are waiting there. He
will come on the next train, and so you will be together again." And
thus it happened.
Past Bologna, on the train's ascent of the Apennines, a breakdown
halted the engine in mid-tunnel, obliging it to wait there until eleven
that evening for another locomotive. Don Bosco was alone with Father
Costamagna in that compartment, and, pouring out his heart, he told
him how much he had suffered when coping with Archbishop Gastal-
di's hostility and the violence he had to do himself to accept the final
settlement ordered by the Pope.14 "Even the Pope," he exclaimed,
"made Don Bosco feel the weight of his hand upon his shoulders!"
When relating this, Father Costamagna used to say that Don Bosco
poured out his heart as would have done St. Philip Neri, St. Alphonsus
Liguori or St. Francis de Sales.
When the train resumed its journey and stopped at the first station,
Don Bosco and the other passengers alighted for a breath of fresh air.
14See Volume XV, Chapter 8. [Author]

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At this time a French gentleman who admired Don Bosco, though he
had never seen him, was talking about him in a loud voice to a group of
people, saying that he was on his way to Rome and would return via
Turin in order to see him, since he had tried in vain to see him in Paris.
Father Costamagna, who overheard him, remarked, "If you want to see
Don Bosco, you don't have to go that far. He is right here." The man
went up to Don Bosco, and, as if beside himself, knelt before him, with
no concern for the people who were observing, took his hand and
kissed it. The consolation he experienced made him oblivious of every-
thing else.
At Pistoia Don Bosco imparted his blessing to the sick man and,
stopping no longer than necessary, hastened to return.
At the railroad station of Piacenza three men boarded the train; they
were a seminarian who greeted the priests and seated himself in a cor-
ner of the compartment, a notary who sat on the same side as Don
Bosco, facing forward, and a traveling salesman. Father Costamagna
sat facing Don Bosco, so that their knees touched. The salesman en-
tered with his attache case hanging across his shoulder, a bulky leather
suitcase in his hand, his pockets bulging with papers and newspapers,
and a large slouch hat on his head, shading his eyes which glowed with
a strange look. He greeted his fellow travelers, put down his baggage,
and then unconcernedly took out a newspaper and began speaking a
barbarous jargon, a concoction of Italian and French with a smattering
of other languages. "Gentlemen," he exclaimed, "have you heard the
surprising news? Count [Henry of] Chambord has been cured. This
newspaper tells the story. One day a girl approached the count and of-
fered him a flower. From that moment on, the count was healed. It is a
thing of wonder, truly wonderful."
"Excuse me, sir," interrupted the notary. "That's not the way it was."
"Really? That's the way the papers report it as a fact. How was he
healed then?"
"By Don Bosco and his Madonna."
At this point Don Bosco bumped Father Costamagna's knee and
smiled. Simultaneously Father Costamagna did the same, hinting that
he was expecting quite a scene to follow. At that moment the train be-
gan to move. Immediately the salesman, a Belgian, and the notary got
into an argument. For the most part the noise of the train smothered
their voices, but Father Costamagna kept his ears wide open to hear
their arguments. The notary made it quite clear by his words that he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was a Catholic and had a lofty admiration for Don Bosco, while the
Belgian apparently professed no faith. Not only did he deny that Don
Bosco could have cured the count, calling him an impostor and a
swindler, but he also maintained it was superstitious to believe in such
miracles and healings, which were the topic of old wives' tales. Wild
tales, that's all, just foolish stories were the claims made about Don
Bosco. "And just what, then, is a priest's blessing? What is a priest? A
man like anyone else."
The notary, who kept rebutting his arguments with precise logic,
now tripped him up. "You're contradicting yourself, sir. You disclaim
any belief in the Madonna but you believe in a bouquet of flowers. You
have no faith in Don Bosco, but the power you deny to Don Bosco you
give to a little girl. Between your belief and mine, I think mine is more
reasonable."
Meanwhile the train was slowing down as it approached a station.
The argument ceased. No one spoke. Father Costamagna asked Don
Bosco for permission to get into the discussion. "Go ahead," was the
answer.
Father Costamagna addressed the notary. "Apparently you have a
great liking for Don Bosco."
"Oh yes, I do have a high esteem of him. He is a man who has done
so much to benefit poor youth."
"Do you know him?"
"Not personally. But I know what people say of him. I have read his
books and have seen his houses in France, especially that of Nice."
"I'm glad to see how much you appreciate Don Bosco, but let me
say that you still do not know Don Bosco's full merit. I have traveled
three thousand leagues by sea, from South America, just to see Don
Bosco."
"From South America?"
"Yes. I am one of his followers. I entered his school when I was a
young boy. I had lost my father, but he has been a father to me in every
way, bringing me up with schooling and training."
"How fortunate you have been!"
"Very many others have shared my good fortune. Every city of Italy
can boast of having someone who was benefited by Don Bosco in
childhood, and he always continues to do good to other youngsters."
"So Don Bosco is really a great and a holy man."
"And you have never met him?"

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"Never."
"Would you like to see him?"
"Certainly! It would give me such pleasure."
"You say then that you are extremely fond of Don Bosco?"
"Who would not wish such a man well? I assure you I have always
held him in the highest esteem."
"I am quite tempted to make you see Don Bosco."
"You're going to show me his photograph."
"No, not a photograph, but the real Don Bosco in person."
"Then you'd have to take me to Turin, but just now my business
would make that impossible. Still, I would go most willingly."
"I don't intend whisking you off to Turin to see Don Bosco."
"How then?"
Don Bosco was following the conversation with just the hint of a
smile on his lips. Both the seminarian and the Belgian salesman were
not missing a single syllable. It was then that Father Costamagna said
to the notary, "Here is Don Bosco!"
At this the three travelers simultaneously leaped to their feet like a
jack-in-the-box and fell to their knees. Hands joined, the Belgian kept
saying, "Excuse me! Oh, good God, what a surprise. Excuse my rash
expressions." It was a moving scene. Don Bosco kept reassuring them,
"It's all right. I haven't taken offense. Please get up."
After a few conciliatory words, Don Bosco, wishing to leave them a
memento, took some medals of Mary, Help of Christians, and gave one
to each.
"Thank you, thank you," the salesman exclaimed. "I am fond of the
Madonna, you know. Look!" And from his collar he pulled out a medal
which he wore about his neck. "My mother gave it to me when I was a
child. I have always worn it. She has rescued me from so many dan-
gers, especially from a horrible storm during a sea voyage in the Indies.
Shipwrecked, we were tossed upon the shores on the islands. I was un-
conscious for quite some time, but I was brought to safety. There, with-
out any aid, we stayed three days in a land infested by tigers, whose
nightly attacks we averted by lighting huge bonfires. Finally a passing
ship took us aboard and dropped us off at our destination. But, Don
Bosco, is it true that you have so many schools and so many boys to
care for?"
Briefly Don Bosco described the extent of his work.
"Then you must be fairly rich; you must have millions!"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"I have nothing."
"But how can you have nothing and still keep up so many hospices?"
"It's Our Lady who maintains them."
"I'm afraid I don't understand. It's just not possible. It's pious imag-
ination. Today ... this makes you think of heavenly help ... but those
days are over, when.... But that's enough. I also want to help you in
your work as best I can. Please take this small donation," and he handed
him twenty gold francs.
Don Bosco thanked him and smilingly added, "Consider carefully:
you are answering the objections you made a few moments ago. Just as
Our Lady has moved your heart to help me, so too She moves thou-
sands of other hearts to come to the aid of our boys."
On parting, the salesman wanted to exchange calling cards with Don
Bosco and promised to stop in for a visit when passing through Turin.
A more amusing episode took place toward the end of that trip. At
Alessandria the compartment picked up new travelers. One of them be-
gan to bad-mouth Don Bosco, picturing him in the darkest of colors,
calling him a miser who heaped up wealth by swindling the ignorant.
"Pardon me," Don Bosco interrupted, "but do you know Don
Bosco?"
"Why most assuredly! I am Turinese myself and have seen him
many times."
"Still I doubt that Don Bosco has all the money you claim he does."
"Are you trying to tell me? Don Bosco is sly: he wants to enrich his
family and already has bought many possessions."
"I don't think he has any holdings in Castelnuovo."
"Yes, yes, his brothers have become rich!"
"Excuse me, but Don Bosco has only one brother."
"Be that as it may, I know that for sure his brother, once a poor
farmer, now owns horses and a carriage."
"And I tell you that Don Bosco's brother died more than twenty
years ago."
"Be that as you say, but you can't deny what I know for a certainty."
"Very well, then, if you want to satisfy your curiosity, go to Castel-
nuovo and you will see that Don Bosco has only two nephews, who till
the soil of two fields, and no more."
"So you're calling me a liar?"
"I am not calling you a liar. I am only saying that what you are af-
firming is not true."

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Thus they argued for a while. The other passengers seemed to be in-
clined to believe the priest's words. Just as they reached Felizzano, the
next stop, who should show up at the compartment but Baron Cova,
who, on seeing Don Bosco, exclaimed, "Oh, Don Bosco!" and greeted
him, conversing very familiarly. The other travelers burst into laughter
as the poor man tried to babble some excuse or other. Don Bosco
smiled and said to him, "I'd like to give you some good advice: do not
bad-mouth anyone, or at least look carefully at the people around you.
It could well be that the person we address is the very one whose repu-
tation we are tearing apart. However, the best thing is always to speak
well of all, and if you cannot say anything good, say nothing."
7. THE PERIOD OF THE SPIRITUAL RETREATS
The retreats ran from August to October, and Don Bosco always did
his utmost to preside, but his trip to Pistoia made it impossible for him
to be present at Nizza Monferrato for the ladies' retreat, as he had
planned, and so he asked Father Cagliero to take his place.
My dear Father Cagliero:
Turin, August 7, 1883
It was my desire to spend at least a few days at Nizza Monferrato. Howev-
er, a string of telegrams have made it necessary for me to leave for Florence to-
morrow morning.
Please give the retreatants my regrets and tell them I shall pray for them,
that I bless them and will celebrate Holy Mass for their intentions on Thursday
morning. I ask for the charity of their prayers. May God bless us all. Believe
me in Jesus Christ,
Your friend,
Fr. John Bosco
We have no indication that on that occasion he traveled all the way
to Florence. Since Pistoia is en route to Florence, he used that expres-
sion rather loosely, probably because he did not deem it opportune to
state his actual destination.
He was present at the novices' retreat in San Benigno in the latter
half of August. From there he cabled his best wishes to the Pope on the
feast of St. Joachim, his name day. He received a warm reply on Au-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
gust 22 from Cardinal [Ludwig] Jacobini, secretary of state: "Don
Bosco, San Benigno Canavese. Your telegram proved most pleasing to
the Holy Father. His Holiness blesses you and the Salesians gathered on
retreat."
Don Bosco made reference to those retreatants in a letter to Baroness
Ricci.
San Benigno Canavese, August 22, 1883
Dear Baroness Azelia Ricci Fassati:
Most willingly I shall keep myself free to celebrate Holy Mass on the 25th
of this month for the intentions of Countess Frances de Maistre and for the pi-
ous Sacred Heart sister. I shall also see to it that a novena of Holy Commu-
nions, prayers and Masses for the intentions of a Franciscan nun will be of-
fered on the closing of the feast of Our Lady's Nativity. Anything else? A spe-
cial remembrance of you, Baroness, of Baron Charles and particularly of
Mama, that God may keep all of you "for many years in holiness and justice
all the days of your life." [Lk. 1:75]
I am here with two hundred young men who are on retreat to discern their
vocation and then enter the novitiate. All are burning with desire to go to
Patagonia.
May God bless you, Lady Azelia, and your whole family at Pessione.15 I
commend myself to the charity of your prayers and have the pleasure of being
Your humble servant,
Fr. John Bosco
It was during this retreat that a French priest called on Don Bosco
for the first time. He had left the diocese of Chartres to become a Sale-
sian just as the time was coming for Don Bosco to appoint a confrere
similarly talented to head the Salesian work in Paris. His name was Fa-
ther [Louis] Bellamy.16 As he and Don Bosco were engaged in conver-
sation, Father [John] Branda,16 director of the Salesian school in Utrera,
Spain, came in to ask for a blessing before returning to his house. He
was kneeling before Don Bosco, and the latter, turning to Father Bel-
lamy, asked, "Do you see this priest? He is going to Spain, where he is
both director of a house and superior of the province. Now, would you
like me to tell you what your future will be?"
l5A locality close to Chieri, where Baron Felician Ricci and his family had a villa which today
belongs to the Daughters of Mary, Help of Christians. [Author]
l6See Appendix I. [Editor]

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As yet unacquainted with Don Bosco's supernatural gifts, Father
Bellamy took it as a jest and replied with a smile, "Tell me."
"We shall have you make Salesians."
"What do you mean?"
"You know what cabinetmakers do. They take a piece of lumber,
saw it, square it, plane it, and tum out a piece of furniture. So, too, I
will give you the lumber, and you will work it and produce Salesians.
Would you like to know more?"
"Please continue," replied Father Bellamy, still speaking as one who
attaches little or no importance to what he hears.
"We will send you north on a mission ..."
"North!"
"Do you want to hear more?"
"That's enough, Don Bosco." Saying this, he pointed to Father Bran-
da, still on his knees and waiting for a blessing.
Although Father Bellamy attached no importance to these words,
they remained stuck in his memory, and he began to understand the first
part when he was sent from Paris to Marseille as master of novices.
Meanwhile he kept thinking of the northern mission as told him in the
second part. He had become a Salesian with the intention of going to
Africa, but, having been first assigned as director of the house in Paris,
that is, in the north of France, he could not understand how this could
be a mission. Finally, in 1891, when he was sent to Oran, North Africa,
he believed that the unfinished phrase of Don Bosco would one day
have its fulfillment.
He did not immediately stay on in San Benigno, but came back three
weeks later during another retreat, bringing with him another French
priest, who also wanted to become a Salesian. On presenting Father
Bellamy to Father Barberis, Don Bosco told him, "Here is a plant to be
transplanted in our garden."
But as for the second priest, when he was alone with Father Bellamy,
Don Bosco told him, "This other one will not remain with us."
"Why not?" asked Father Bellamy, somewhat taken aback.
"He lacks constancy."
This judgment seemed too hasty to Father Bellamy, since he did not
know his companion very well. But the end result proved the truth of
the prediction, for six months later he left the novitiate.
Father Bellamy had not told his own bishop, Monsignor Eugene
Regnault, the purpose of his trip to Italy. The latter, on learning that he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wanted to become a Salesian, wrote him and warned that if he did not
immediately return to the diocese, he would be suspended from his
priestly functions. Don Bosco found out about this while in Nice for the
French confreres' retreat. From there he wrote a brief letter to the bish-
op of Chartres, stating among other things that he had counseled Father
Bellamy to obey his bishop, return to his diocese and stay there until
the Lord should inspire the bishop himself to allow him to follow his
calling. The letter opened with the salutation "Your Excellency," but
Don Bosco's words unsettled the bishop, who, in his reply to Father
Bellamy, told him that he had passed a sleepless night and that in the
morning, on celebrating Mass, he had prayed for the light of the Holy
Spirit. Meanwhile Father Bellamy should stay where he was and do his
utmost to become a good Salesian.
Making the retreat was also a cleric from the seminary of Magliano
Sabino. One day Don Bosco said to him, "Cheer up, another seminari-
an will be coming from Magliano."
"Who is he?" the cleric anxiously asked.
"Guess."
"I don't know. Tell me."
"His last name begins with a C and ends with an i."
"I still can't guess. Tell me."
"It's Coradini."
Roger Coradini was a senior in the high school attached to the semi-
nary and had never had even the slightest desire to become a Salesian.
The cleric wrote to the rector of the seminary, Father [Joseph] Daghero,
about the talk he had with Don Bosco, and some months later personal-
ly told Coradini about it because he himself did not continue and re-
turned to Magliano. The latter was itching to find out how Don Bosco
had come to know his name; some years later he asked Don Bosco,
who was visiting the seminary, but the latter replied, "It doesn't matter
how I got to know that you would come. Do this: if you would like to
come, calm your mother with some excuse or other and then come and
try it out."
These words of Don Bosco made no impression whatever on him
because not in the least did he wish to become a Salesian. He was his
mother's only son, nor did it ever cross his mind to leave his diocese.
However in March 1889 the wish which seemed so distant from his as-
pirations made its way into his soul and so mastered him that at his or-
dination to the diaconate he overcame the obstacles of his relatives and

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his diocesan superiors and left for Turin. At the time of this writing
[1935] Father [Roger] Coradini is working in the Roman province.
8. THE SALESIAN BROTHER
The Third General Chapter-which we will speak of later-had de-
creed that also the coadjutors were to have their own separate novitiate.
This decision was implemented with astonishing speed, so that the fol-
lowing October twenty-two coadjutor novices, all artisans, started their
year of novitiate at San Benigno, set apart from the other members of
the house. Once the house had settled down, Don Bosco, having gone
to San Benigno to give the clerical novices the cassock, paid them a
visit and, speaking to them alone, he delineated, as he had never before
done, the role of the Salesian coadjutor brother as he conceived it.
This morning's Gospel [he said] told us: "Fear not, little flock." [Lk.
12:32]17 You too are the "little flock," but you are not to be afraid-"fear
not"- because you will grow.
I am very happy that we have begun, with regularity, a year of novitiate for
our artisans. This is the first time I have come to San Benigno since you have
been here, and, although I came for the investiture of the clerical novices and
will be here but one day, I did not want to leave without saying a few words to
you in particular. I will develop two ideas.
First, I want to explain to you my idea of the Salesian coadjutor because I
have never had either the time or the opportunity to go into a good explana-
tion. Well now, you are gathered here to learn a trade and to train yourselves in
religion and in piety. Why? Because I need helpers. There are some things
priests and clerics cannot do, and you will do them. I need to be able to take
one of you and send you into a printshop, and say, "You take charge and make
sure all goes well." Another I will send into a bookstore and say, "You run this
place and make it work well." I need someone I can send to a house and say to
him, "It will be your job to see to it that this workshop or those workshops run
in an orderly fashion and leave nothing to be desired. You will make sure that
the work is turned out as it should be." I need to have someone in every house
who can take responsibility for matters of greater trust, like managing money,
settling disputes, and representing the house to outsiders. I need to have things
running smoothly in the kitchen and in the doorman's quarters, to have sup-
17Toe quotation was from the Gospel of the Mass on the feast of St. Peter of Alcantara on Oc-
tober 19, a Thursday. [Author]

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plies ordered promptly, to see to it that nothing goes to waste, no one goes out,
and so forth. I need people I can trust with these responsibilities. You will have
to be the ones. In a word, you are not to be those who do the actual work or
job, but rather those who direct. You are to be like bosses over the other em-
ployees, not their servants. But everything in its proper order and within proper
limits. Your task will be to direct, as co-owners of the workshops. This is my
concept of the Salesian coadjutor. I really need to have many who will come to
help me in this way! Therefore I am glad to see that you are wearing proper
and neat apparel, that you have comfortable beds and dormitory cells, because
you are not to be servants, but masters, not subjects, but superiors.
And now for my second thought. Since you are to come to my aid in both
great and delicate tasks, you must acquire many virtues, and since you are to
direct others, you must first of all give good example. It must be that wherever
one of you is present, there is also orderliness, morality, goodness. For, "if salt
should lose its flavor ... "
Well now, let us close as we started. "Do not fear, little flock." Don't be
afraid, for your number will grow, but that growth must particularly be in good-
ness and work. Then you will be like invincible lions and you will be able to do
much good. Furthermore, "it has pleased your Father to give you the kingdom"
[Lk 12:32], a kingdom, not slavery, but especially an eternal kingdom.
"Co-owners," thrice repeated, is the best way to express the concept
of the Salesian coadjutor. The Salesian coadjutor is not the lay brother of
other religious orders who is called "brother" but in reality enjoys as lit-
tle of the "brother" as one who, standing on ceremony, calls himself a
"servant" in word or writing. Our coadjutor is a vital member of our
family. In a home all the family members are said to be "co-owners" and
as such are distinct from servants or outsiders. The Salesian coadjutor,
therefore, united as one in the brotherhood of priests and clerics, holds
the same rank as they do in relation to the servants, the students, the
guests who in one way or another live or work with us in our houses.
However, one would stray far from Don Bosco's thought if he were to
think that by that title Don Bosco assigned the coadjutors a privileged
position in the community. He wanted to show their total belonging to
the family of which they are a part and, therefore, also the right that is
theirs to be treated equally with the priests and clerics. The degree of re-
spect which is due to them as coadjutors leads them naturally to deal
decorously with outsiders, to strive to be exemplary in the house, to be
united with the other confreres and to prove their loyalty in their respec-
tive assignments. Hence, the title "co-owners," rather than make them

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Don Bosco's Seven Months at the Oratory
247
proud, should lead every good coadjutor to reflect upon the sense of re-
sponsibility which that title presupposes and imposes upon him.
9. CONFERENCE AT CASALE MONFERRATO
This year also Don Bosco gave a conference to the cooperators of
Casale. He went there on November 21 from Bargo San Martino,
where he had celebrated the delayed feast of St. Charles, the school's
patron. When the moment came for him to mount the pulpit, the bish-
op's master of ceremonies (because Bishop [Peter] Ferre had wanted to
be present) hinted that Don Bosco should first go to the bishop to re-
ceive his blessing. Don Bosco immediately set about doing so, as he
had always done before in such ceremonies, but the bishop suddenly
exclaimed, "Is Don Bosco to come to me for a blessing? Don't.bishops
ask him for his blessing?" And he would not let him go through that
ceremony; probably, though, he wanted to spare Don Bosco the trouble
of walking to the episcopal throne to kneel at the bishop's feet and then
rise. At his age these movements were uncomfortable and could only
add to the aches and pains which made walking so difficult. Father
Caroglio, the bishop's secretary, who was present, saw and heard all
this and later made it known.
The conference took an hour or so. Don Bosco did not depart from
his usual format: the need to educate the young, the mission of the
Salesians and of the Daughters of Mary, Help of Christians, in this
field, and the necessity of help. All were touched by the trust he mani-
fested in Divine Providence and in the charity of the cooperators. He
commented, "Someone might say, 'With all the enterprises he has run-
ning, Don Bosco is going to end up bankrupt!' Not at all; we shall not
go bankrupt. So far we haven't, and we shall not in the future. Our
guarantor has always been Divine Providence and the charity of our co-
operators.''
10. THE YEAR'S END
An unbelievable event took place at the Oratory on December 20. A
woman came from Cervignasco near Saluzzo carrying in her arms her
nine-year-old daughter. The child had been paralyzed from the age of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
eight months and, according to the mother, spoke only with difficulty
and could not walk. A letter from her pastor, which she gave to Don
Bosco, stated that her doctors had given up all hope of a cure apart
from putting the blessing of Don Bosco to a test.
Don Bosco had the girl placed on the sofa with her mother next to
her. He blessed the sick child and then asked her, "What is your name?"
"Mary," she answered readily and alertly, to the utter surprise of the
mother, who opened her eyes wide at that unusual burst of energy.
"Make the sign of the cross," Don Bosco continued.
"In the name of the Father and of the Son and of the Holy Spirit.
Amen."
"Please notice," remarked the mother, "that her right arm is stronger
than her left, which she cannot in any way use."
"Well then," replied Don Bosco, "move your left arm."
The girl did so.
"And now," Don Bosco continued, "do you think you can walk?"
"Her legs are dead!" the mother exclaimed in grief. "Look, they're
hardly a third of what they should be."
"I tell you her legs are alive," retorted Don Bosco. "Come now, get
down and walk."
The girl leaped to her feet and began walking. Don Bosco then im-
mediately escorted mother and daughter to the door and told them to
return home. Father Lemoyne, whose custom it had been for some time
to go to Don Bosco's room every evening for an hour of familiar con-
versation, found him still affected by the incident and almost shaking.
As Christmas drew near Don Bosco sent his greetings to the Holy
Father through the Salesians' cardinal protector. On December 24 the
latter replied: "The Holy Father thanks you and send his copious bless-
ing. Sincere best wishes. Cardinal [Lawrence] Nina." It goes beyond
saying how much these repeated signs of benevolence on the part of
Leo XIII consoled the heart of Don Bosco after so many afflictions.
When the Christmas celebrations were over, he gave the Oratory the
strenna1s which he had already sent to the schools. It was made up of
two separate admonitions, one for the pupils and the other for the con-
freres. For the pupils it read: "Do not steal the goods, time, innocence,
18A New Year's gift customary in Italy. From the very beginning of the Oratory (see Vol. ill,
p. 433), Don Bosco had started the custom of giving a spiritual strenna or gift to his boys and co-
workers on the last day of the year. It took the form of a motto or slogan to be practiced during the
year then about to dawn. This custom is still kept by Don Bosco's successors. [Editor]

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Don Bosco's Seven Months at the Oratory
249
or soul of anyone by word or deed." For the confreres it read: "Your
first act of charity is to love your own soul."
This chapter has not recorded all Don Bosco said and did at the Ora-
tory between his return [from France] and the end of the year; more
will follow in later chapters. Meanwhile we are very glad to read the
impressions of the Oratory and of Don Bosco which visitors from dis-
tant parts took back with them. To those testimonies which we have al-
ready recorded we shall add a new one which appeared in a Roman
newspaper. 19 A correspondent from Treviso wrote: "No one in this
world could ever have been able to express in words the peace, the
heavenly joy, the holy inspirations which I was given to enjoy in that
holy place. Oh, Don Bosco, glory of Italy, in your enviable modesty, al-
low me to proclaim to the world that you are a saint. It is your works
over the past half century, always accomplishing good, that identify you
as a saint. Your gifts of mind and heart proclaim you a saint. Your every
word, wise and calm and appealing, always level-headed, always in-
structive, always full of charity, reveals you as a saint."
19L'Amico del Popolo, December 9, 1883, in an article entitled "A Visit to the Salesian Orato-
ry in Turin," signed G. Novelli. [Author]

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CHAPTER 10
The Distinguished Visit of a French Cardinal and
the Historic Visit of a Future Pope
~INCE Cardinal [Joseph] Berardi's visit in 1875,1 no other
cardinal had called at the Oratory until 1883, when His Eminence, Car-
dinal Henry Gaston de Bonnechose of Rouen, came. Today the endless
comings and goings of distinguished people make it hard to appreciate
the impression then made upon all by the presence of a prince of the
Church in Don Bosco's home. On October 4, His Eminence, wishing to
see Don Bosco and the Oratory, decided to stop off in Turin on a return
trip from Rome. Unfortunately Don Bosco and all the members of the
superior chapter were away because, while directing one of the retreats
at San Benigno, he was meeting with them to organize the houses for
the coming school year. Nor was there time for him to be notified by
telegram and return to receive his eminent visitor. The students, too,
were away, due to return some days later.2 Nevertheless, the prefect and
the confreres hastily prepared a worthy reception, since all they had to
do was to follow what had been done before in similar situations. It also
helped to have a young French Salesian present for the occasion.
His Eminence graciously went up to the second floor, engaging in
conversation with the Salesian priests who accompanied him and eager-
ly asking a thousand questions. Then, stepping out on the balcony, he
addressed the young apprentices who had assembled in the playground
below. "My dear boys," he said, "I came here in order to see Don Bosco
and talk with him, but his work has taken him away. Since I cannot greet
the father, I am glad to see his reflection in his sons. With the warmest
affection I bless you and pray God to heap His graces upon you and
I see Vol. XI, pp. 295-301. See also other references in the Index of the same volume under
"Berardi." [Editor]
2At that time the students' school year began during the first week of October. [Editor]
250

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The Distinguished Visit ofa French Cardinal
25]
prosper this house and all Salesian works. As a souvenir of my visit, I
grant you a holiday, possibly enhanced by an outing. Also, since you are
all human and some of you may have committed some offense, I grant
all of you a full reprieve and cancel all demerits and punishments." The
superiors immediately consented and promised to abide by his word.
The cardinal then continued: "However, my dear boys, I place one con-
dition: each of you is to say one Our Father and Hail Mary for my inten-
tion." His words were greeted with cheers and applause. He blessed the
boys from the balcony. Then he descended and walked among them, let-
ting them kiss his ring, and entered the church. Upon coming out, he
said he had in his diocese an ancient shrine dedicated to Mary as the
Help of Christians and that it was a source of endless favors, spiritual
and temporal. He then went to see the printshop recently set up in a new
building. In production at that time was Father [John] Garino's Greek
grammar, the proofs of which he perused.3 He also watched carefully to
see how the presses operated and the young printers worked.
Before taking his leave, the cardinal enjoyed sitting in the parlor for a
little while, inquiring about different things, and then showed his com-
plete satisfaction by accepting the Salesian cooperators' diploma. As he
was saying good-bye, he promised that on another occasion, were he to
pass through Turin, he would let Don Bosco know beforehand. He also
asked them to tell Don Bosco that he, too, whenever he went to Paris,
was to let him know. However, the cardinal was eighty-three years old
and Don Bosco would never again see the capital of France.4
3Don Bosco, who understood his men and knew how to utilize their skills, had assigned Father
Garino to compose a Greek grammar, but a short one, he said, moving his thumb and index finger
together. Father Garino set himself to the task willingly and put together a hefty volume, but when,
with great satisfaction, he brought his manuscript to Don Bosco, the latter took it in his hands and,
smiling while shaking his head, said to him, "Not like this, Garino, not like this. I told you: small,
small." Disappointed, Father Garino remained dumbfounded. Then Don Bosco praised his work
and further clarified his thought. Applying himself once more to his task, Father Garino, leaving
untouched his original work, which eventually was printed in its entirety, digested it into the brief
grammar which is still the choice of some. A few years later, Professor Puntoni remarked in the
course of a university lecture, in the presence of Father [Paul] Ubaldi, that, had he known of that
grammar, he would not have published his own. [Author]
4Bulletin Salesien, October, 1883. In his pamphlet The Finest Flower of the Apostolic College,
Don Bosco left the following biographical notes on the cardinal: "Henri-Marie Gaston de Bonne-
chose was born in Paris on May 30, 1800. Before entering upon a church career, he was a member
of the civil judiciary and subprefect of Audelys and Rouen, the king's magistrate at Neuchatel.
substitute prefect of the court of Bourges, and attorney general of Riom and Besarn;;on. Having en-
tered upon an ecclesiastical career after the revolution of July [1830], he was soon appointed pro-
fessor of rhetoric and history at the minor seminary of Strasbourg, and then at the college in !nilly.
A dynamic speaker, endowed with an excellent voice, he left teaching in favor of preaching. Paris,
Cambrai, and Rome acclaimed him, and Pope Pius IX, who knew how to appreciate noble minds,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
That autumn the Oratory received another visit which caused no stir
in the house, but which was to prove of untold value. This time Don
Bosco was there. A young priest came to see him; he was of slender
build, with a broad forehead, a thoughtful air, cautious speech, and a
reverent manner. After a conversation which went beyond the usual
small talk, Don Bosco said to him, "And now, my dear Father Achilles,
consider yourself master of the house. I am sorry I cannot take you
around myself because I am terribly busy, and I don't know whom to as-
sign you as an escort since everyone else is taken up. Come and go on
your own; look at all you want to see."
Father Achilles Ratti, who had just begun his term at the Ambrosian
Library in Milan under the tutelage of the eminent scholar, Monsignor
[Anthony] Ceriani, was anxious to learn about the organization of the
Oratory's printshop in particular and about the running of a technical
school in general. He was most enthralled by the printshop and its relat-
ed operations, such as the type foundry and the bindery. When he again
saw Don Bosco in the dining room and was asked what he had seen of
value, he answered, "Vidi mirabilia hodie [I have seen wonders today]."
It was the time when the directors of the houses used to come to the
motherhouse to confer with Don Bosco, to report to him on their own
situations and their needs, and to seek his counsel and encouragement.
Don Bosco would receive them informally there in the dining room im-
mediately after supper. As soon as Father Ratti, whom Don Bosco had
invited to stay with him for coffee, realized that these talks had begun,
he expressed a desire to leave, but Don Bosco told him: "No, no, please
stay." The first one to consult Don Bosco was a director from France.
Don Bosco was standing, leaning against the table. Not everything com-
ing in sequence under discussion was of a pleasant nature, but, as Father
Ratti was later to state, such calm and serenity were visible upon Don
chose him to govern the diocese ofCarcassonne on January 17, 1847. On March 23, 1854, he was
transferred to the diocese of Evreux, which stood in need of a practical, prudent bishop to quell
discord and regularize finances. He accomplished this mission in such a spirit of charity and jus-
tice that on March 18, 1858, he was promoted to the archdiocese of Rouen, which he has been
governing for twenty-five years. Tall, most refined in manner, he cut a noble figure. Pope Pius IX
proclaimed him a cardinal in the consistory of December 21, 1863, and assigned him the titular
church of St. Clement. As a member of the French Parliament he showed himself an ardent de-
fender of papal temporal power. In 1875 he published two volumes under the title Philosophie du
Christianisme." [Author]5
5A couple of dates in footnote 4 have been corrected in accordance with the Dizionario Eccle-
siastico by Monsignor Angelo Mercati and Monsignor Augusto Pelzer, Unione Tipografico-Ed-
itrice Torinese, 1953. [Editor]

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The Distinguished Visit ofa French Cardinal
253
Bosco's countenance that no one could have guessed from his appear-
ance whether he was being given good or bad reports.
The French director was followed by an Italian coming from Sicily,
quite certainly Father [Peter] Guidazio, who in the past four years had
been director of our only Salesian school, at Randazzo. Not a little belea-
guered for sectarian reasons by the local school board, he dramatically
described in his own picturesque language especially the vexations he
was suffering at the hands of a particular school superintendent. Don
Bosco listened to every word and then began to give him some oppor-
tune suggestions on how to handle the situation. "And if this does not
work," he added, "tell him that Don Bosco has long arms and can even
reach him."
Thus Father Ratti, a keen observer, witnessed a series of reports, but
he especially concentrated on Don Bosco's composure in confronting
such a wide variety of individuals and topics.
Nor was this trust, extended to an unknown guest, limited to that in-
stance, for, throughout the two days of his stay at the Oratory, Don
Bosco drew him into the privacy of his religious family, treating him as
one of his own and leaving him free to go about the house and observe
its running and take stock of whatever he wished. This did not fail to
produce in his guest a sense of equal bewilderment. Be that as it may,
two things are certain: it took only a short time for his perceptive gaze to
gain a deep insight into Don Bosco's personality and his mission. The
words he heard and the impressions he received were never to be can-
celled from the mind of the future Supreme Pontiff, as is proven by the
reiterated witness he later gave in private as well as in public audiences.
We do not know how much he heard, but we do know enough to
make a significant collection. Father Ratti was harboring a deep regret in
his heart: a young apprentice whom he had recommended to Don Bosco
some weeks before had yielded to homesickness and had run away from
the Oratory. "How sorry I am that a boy whom I sponsored has made me
cut such a bad figure!" he lamented. "However a good excuse is that he
is not very bright." Don Bosco, however, wishing to restore the boy's
character, replied with a smile, "On that occasion he gave the first sign
of his talent. You will see that he will know how to cope in life and find
his way." Although the reality confirmed the diagnosis, that hypothetical
possibility did not then and there impress Father Ratti. What had de-
lighted and touched him was the instantaneous kindness of Don Bosco's
first reaction and the jovial remark which closed the episode, turning the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
boy's escapade into a reason not to despair of his future. 6
Appreciative of culture, Father Ratti complimented Don Bosco on the
wise and bold expansion he had given the Oratory's printshop by "using
the most thorough and most up-to-date technology." Don Bosco, the
"dear" saint, "with that smiling goodness and that subtle wit that every-
one remarked in him, replied, 'In these matters Don Bosco wishes to be
always in the vanguard of progress.' " He meant to say that in the spread
of pamphlets and books he would be second to none. Indeed, as the pres-
ent Pontiff today asserts, this was "precisely what he loved most," and
"this was his highest boast."7
He also confided to his welcome guest that he had at one time felt
drawn to literary and scientific studies or, as the future Pius XI put it,
"toward grand ideals of knowledge." His meeting a man of books and a
librarian prompted him to say even more explicitly that he had once
"drawn up a broad plan of studies, and also a broad plan of ecclesiastical
historiography," but then, he added, "I saw that the Lord was bidding me
take another road. I probably lacked the natural aptitude of spirit, intelli-
gence and memory." But it is Pius Xi's opinion that he was one of those
souls who, "regardless of the path he might have taken, would certainly
have left a brilliant trail behind him."8
Don Bosco, who would never pass up an occasion to speak about his
cooperators, called them in Father Ratti's presence "my long arm," say-
ing, "with humble self-assurance," yet as one "who gives credit to oth-
ers" rather than to oneself, that, thanks precisely to the "wonderful le-
gion" of cooperators, he had "arms long enough to be able to reach out
to everything."9
Even at that time the future Pope heard from Don Bosco's own lips the
high priority he assigned in mind and heart to the resolution of the de-
plorable dissension then dividing Church and State in Italy. In those
months the Roman Question10 had resurfaced as a live issue on everyone's
6As Archbishop of Milan [in 1921], the soon-to-be Pope Pius XI [1922-1939] had told this
account to Father [Fidelis] Giraudi, economer general of the Salesian Society. [Author]
7Discourse on the heroicity of Don Bosco's virtues, February 20, 1927; audience after the in-
auguration of Pius XI Institute, May 11, 1930; address to the students of the Roman pontifical
seminaries, June 17, 1932. [Author]
8Discourse, February 20, 1927. [Author]
9Discourse on the decree on the miracles for Don Bosco's canonization, November 19, 1933.
[Author]
lOToe Roman Question was an expression referring to the politico-religious conflict between
the papacy and the kingdom of Italy (1861-1929). It was occasioned by the seizure of the Papal
States in 1861 and of Rome in 1870, and the voluntary confinement of the Pope to the Vatican.

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The Distinguished Visit ofa French Cardinal
255
lips. Journal articles and booklets were proliferating, all full of proposals,
more or less wild, to resolve the problem or tum it into an acrid controver-
sy. In the United States too, the New York Herald had commissioned one
of its Italian correspondents to interview the most distinguished leaders of
both Italian Rome and Papal Rome, to study the relative positions of the
Quirinal and the Vatican, and to send back a report. This gave rise to a
very lengthy correspondence promptly abstracted by several Italian and
foreign newspapers. The bitter debate had been started by an open letter
sent by Emilio Rendu, former Director General of French Universities, to
Ruggero Bonghi11 concerning the burning issue. 12
Father Ratti saw that in this discussion Don Bosco advocated "not a
would-be conciliation, such as many had been puzzling over for a long
time, distorting and confusing the issue, but a conciliation which would
above all guarantee God's honor, that of the Church, and the good of
souls."13 In fact, he heard him deplore so much tampering with the
Church's rights and those of the Holy See and grieve that those who
were then shaping the destiny of the land had not retraced their steps
from paths which inevitably led to trampling underfoot the most sacred
rights." He therefore implored "God and men to find a possible remedy
to so many woes, a possible rapprochement that would allow the sereni-
ty of inner peace to glow brilliantly again with the sun of justice."14
Hence, in his encyclical Quinquagesimo ante anno of December 23,
1929, while listing the consolations he had received during the jubilee
year of his priestly ordination, Pope Pius XI wrote: "At that visit to St.
Peter's Basilica [on June 2 for Don Bosco's beatification] we realized
that after ratifying the treaty of a most desired peace with the Kingdom
of Italy, Divine Providence would have it that the first honors of the altar
which we were to decree should be for John Bosco. He, while deploring
The conflict was finally settled with the ratification of the Lateran Agreement on June 7, 1929, by
the Italian government and Vatican City. The agreement provided a financial indemnity to the for-
mer Papal States, which became recognized as part of Italy. The Lateran Agreement became Arti-
cle 7 of the Italian Constitution on March 26, 1947. [Editor]
11Ruggero Bonghi (1826-1895) was a Neapolitan man of letters, philosopher, politician, jour-
nalist and Minister of Education. He was also the founder of La Stampa, a still outstanding daily
newspaper in Turin. [Editor]
12Toe letter was published by Rassegna Nazionale and in two issues of The Nation in Florence
(July 15 and 17). Cf. Unita Cattolica, July 17, 19, 26, 29 and August 18. [Author]
13Discourse on the decree on the miracles for Don Bosco's beatification, March 19, 1929.
[Author]
14Discourse on the decree Tuto for Don Bosco's beatification, April 21, 1929. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the violation of the Apostolic See's rights, time and again had striven so
that, after the restoration of these rights, the very sad rift which had tom
Italy away from our fatherly embrace might be healed."
Passing on now to the impressions made upon the young Father Ratti
in that one and only encounter he had had with Don Bosco, we must ad-
mit that some of them must have been very strong if, after such a long
passage of time, he remembered them so vividly and tenderly. "It has
been forty-six years," he stated in 1929,15 "but it seems like yesterday,
even today, that I still see him as I then saw and heard him under the
same roof, at the same table, having the pleasure of conversing at length
with him several times in the indescribable rush of his work." Rather
than term it a passing acquaintance, he calls his relationship with Don
Bosco an old friendship, one "whose remembrance makes him relive the
happiness and cheer he enjoyed in knowing him."16
The Holy Father is pleased to be not merely one of Don Bosco's ad-
mirers, but to have been "one of those who knew him personally, who
received from him genuine, heartfelt signs of kindness and fatherly
friendship, such as might exist between a glorious veteran of the priest-
hood and the Catholic ministry of a young priest."17
There is more. In 1922, after recalling his "good fortune" for having
spent not just a few hours with Don Bosco, but having been his guest for
two days, "sharing his table, more penitential than frugal, and benefitting
most of all from his inspired word," he said that he rejoiced to consider
himself in this particular guise a member of his great family. 18 Seventeen
days later he repeated: 19 "With the warmest pleasure we count ourselves
among the oldest personal friends of the Venerable Don Bosco. We have
seen him, this glorious Father and Benefactor of yours, we have seen
him with our own eyes. We have stood by him, heart to heart. We have
engaged in a neither brief nor trivial exchange of ideas, thoughts, and
considerations. We have beheld this great champion of Christian educa-
tion. We have observed the lowly station he reserved for himself among
his own, a lofty post of command as vast as the world and no less bene-
ficial. We are therefore enthusiastic admirers of Don Bosco's work and
15Discourse of March 19, 1929. [Author]
16Discourse of April 21, 1929. [Author]
17Discourse in the courtyard of St. Damasus [in the Vatican], June 3, 1929. [Author]
18Discourse to the superiors and students of the Salesian school ofFrascati, June 8, 1922. [Author]
19Discourse to superiors and students of the Sacred Heart School in Rome, June 25, 1922.
[Author].

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The Distinguished Visit ofa French Cardinal
257
we rejoice to have known him and to have been able, with God's grace,
to contribute very modestly to the spread of his work." Hence it is not
surprising that in his discourse of May 11, 1930, he hailed the two days
he spent with Don Bosco as "days of joy and consolation that only he
can value who was granted that heavenly good fortune."
Then, if we pass from general to particular impressions, we find that
none of Don Bosco's characteristic traits had escaped this acute observ-
er. Although he considered himself "the last arrival, the least of the
guests," as he went about the house, still, at his first encounter, he had
perceived Don Bosco to be "a dominant, fascinating person, a complete
man."20 He noted his "energetic work, unyielding defiance, whenever
needed, of the fatigue of every day, hour to hour, morning to night, if
necessary";21 "a life of enormous work whose sight made one realize
how exhausting it was."22 He noted one of his finest talents: his "aware-
ness of everything," while "being involved in an endless tussle, besieged
by cares, by a mass of requests and consultations," and still "his spirit
was elsewhere, where calm was always dominant, always supreme."23 In
fact, one of his most striking characteristics was that of "an unsurpass-
able calm, a command of time which allowed him to listen to all who
sought him with a tranquillity that made it appear as if he had nothing
else to do."24 In all this Pius XI saw him sustained by "an unfaltering, in-
exhaustible patience," a "true and singular charity which always made
him reserve part of himself, his mind, his heart, for the last arrival, re-
gardless of the hour and the work he had been doing."25
He also admired Don Bosco as "a great, loyal and truly dedicated ser-
vant of the Roman Church, of the Holy Roman See."26 Yes, indeed, this
"generous and dynamic loyalty to Jesus Christ, to the holy Faith, to the
holy Church, to the Holy See, this was the outstanding privilege" which
the Holy Father was able "to detect and feel in [his] heart," noting that
"over and above any praise, Don Bosco prized that of being a faithful
servant of Jesus Christ, of his Church, of his Vicar."27
20Discourse, February 20, 1927. [Author]
21/bid. [Author]
22Discourse on the decree Tuto for Don Bosco's canonization, December 3, 1933. [Author]
23Discourse, February 20, 1927. [Author]
24Discourse, March 19, 1929. [Author]
25Discourse, December 3, 1933. [Author]
26Discourse, March 19, 1929. [Author]
27Discourse, June 25, 1922. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Another "impression still vivid to the soul" of the Supreme Pontiff is
that even then Don Bosco appeared to him as "a man dauntless and in-
vincible because firmly and solidly rooted in a complete and absolute
trust in God's fidelity."28
He was further struck by discovering in Don Bosco a priestliness that
was the result of a flawless preparation. In a discourse to the students of
the Roman pontifical seminaries, both major and minor, on June 17,
1932, after speaking of the moral and intellectual preparation they had to
put in before being ordained, he cited the example of Don Bosco. "We
were able to have a very close look at Blessed Don Bosco," he said,
"and to be uplifted precisely because we were witnessing both prepara-
tions and could note what not everyone even among his own sons was
privileged to see. Everyone could perceive his preparation to holiness,
his preparation to virtue, his preparation to piety, because this was Don
Bosco's entire life; every moment of his life was an endless sacrifice of
charity, an unbroken recollection in prayer. The impression one most
vividly received when speaking with him was his alertness to everything
going on. People came from everywhere, and he, standing, yes, standing
upon his two feet, as though it would take but a moment, heard all,
grasped all, answered all, and always in deep recollection. One might say
that he heard nothing of what was being said around him; one might say
his mind was elsewhere, and that is truly as it was. He was elsewhere.
He was with God in a spirit of union. But then see how he responded to
everything, having the precise word for every occasion, enough to make
one wonder. And, indeed, one first wondered and then marveled. This is
the life of holiness, recollection and assiduous prayer led by Blessed
Don Bosco throughout the hours of the night and throughout the endless
and unremitting duties of his waking hours. However, many have missed
his intellectual preparation, his mental discipline, his study, and very
many indeed are those who have no idea of how much Don Bosco gave
and dedicated to study. He was a very avid learner, and he continued for
a long time to study most assiduously."
Finally, in recalling with such insistence that fortunate meeting, the
Holy Father brought out one over-riding impression: it had been an act
of "divine Goodness,"29 a "wonderful grace of God,"30 so much so that
28Discourse, April 21, 1929. [Author]
29Discourse, April 21 and May 11, 1930. [Author]
30Discourse, March 19, 1929. [Author]

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The Distinguished Visit ofa French Cardinal
259
he does not hesitate to include among "the greatest graces of his priestly
life" his "encounter" with Don Bosco.31 So, there is nothing that might
keep us from asserting that his unforgettable encounter was not merely
by chance or due to purely human circumstances, but rather a predispo-
sition in the inscrutable designs of Divine Providence. Worthy of note is
a courteous gesture and a courteous choice of words used by Don Bosco
when the two separated, never to meet again.
As they were about to take leave of each other, Father Ratti wanted to
show his appreciation by offering Don Bosco a donation, but, uncharac-
teristically, Don Bosco refused it, saying, "You may be able to help our
Congregation in another way." It is not our intent to give these words a
significance beyond that of an exquisitely courteous response, but noth-
ing prevents us from drawing a personal conclusion. The Lord, who
gave this humble Piedmontese priest a mission of good works as vast as
the Church, guided events in such a manner that the particular Vicar of
His who was destined to put the seal of supreme approval upon that mis-
sion should discover early and appreciate at close range the treasures of
grace poured out upon Don Bosco by the Holy Spirit.
31Discourse, June 8, 1922, June 3, 1929, and July 9, 1933. [Author]

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CHAPTER 11
St. John Bosco and the Count of Chambord
f f i HEN Louis XI [1423-1483] became ill, he summoned St.
Francis o:fPacila1 from Italy in the hope that his blessing might avert im-
minent death, but the saint did not budge until Pope Sixtus IV2 issued
him a command. He then went to the castle of Plessis, near Tours, and,
although he did not restore the sick sovereign to health, he induced him
nonetheless to meet his death in a Christian manner on August 13, 1483.
Exactly four centuries later, a saintly Italian priest-Don Bosco-paid a
similar visit to a descendant of Louis XI, Henry V of France, though he
was never to ascend the throne. And in that case, too, the holiness of the
priest could not restore the health of the infirm royal person, but succeed-
ed in disposing him properly for the final passage.
Henry of Chambord was the last scion of the main Bourbon line. His
grandfather, Charles X, forced to abdicate in 1830, had renounced his
right to the crown of France in favor of his first-born son, the duke of An-
gouleme, who in tum abdicated in favor of his nephew, Count Henry of
Chambord, son of his brother the duke of Berry. Born in 1820, a few
months after the assassination of his father, Henry at first assumed the ti-
tle of count of Bourdeaux, but then, since popular demand had regained
for him the castle of Chambord in the Department of Loir-et-Cher, the
people loyal to his cause gave him that title which he retained throughout
his life.
In 1846 he married the Archduchess Maria Teresa of Austria-Este,
daughter of Francis IV, duke of Modena, and Beatrice of Savoy, daugh-
lAn unlettered Italian from Paola, a small town in southern Italy, he founded the Minim Friars
(i.e., the least in God's household) in 1435. [Editor]
2Pope from August 9, 1471, to August 12, 1484. [Editor]
260

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St. John Bosco and the Count ofChambord
261
ter of Victor Emmanuel I. However, they had no children. In 1873 he
came close to regaining the throne of his ancestors. His adherents, taking
advantage of the weakness of the Third Republic and joining with the
Orleans branch of the Bourbons, would have won the day, except that
the count of Chambord, unrelenting in his rejection of the tricolor flag,
emblem of the revolution, and in bringing back the lily-spangled banner
of the monarchy, brought to naught the attempts to restore the monarchy.
From then on he lived in exile in Frohsdorf, in the castle bequeathed him
by the duchess of Angouleme, situated in Styria [province of Austria],
some twenty-five miles from Vienna, not far from the railroad station of
Wiener-Neustadt. He never gave up his aspirations to restore to France
its historic regime with no concessions to the revolution. An exemplary
Christian in private life, he was resolved to continue on the throne the
series of most Christian kings. For him it was either Christian sovereign-
ty or nothing. "I shall never consent," he would say, "to become king of
the revolution."
In 1883, four months before alarming reports of his illness began to
spread, Don Bosco received from Gorizia, homeland of the grandfather,
a letter written on behalf of the count which spoke of an incident that
had befallen him and asked for special prayers. "Better than anyone
else," wrote the secretary, "you know how precious is the health of the
one on whom, after God, rest the hopes of a Catholic France."3
Whatever the incident-some say it was an attack of phlebitis4-he
was clearly harboring a deadly disease. The press did not come to know
of it until July 1, when a telegram to the Paris newspaper Union broke the
story that the condition of His Royal Highness was arousing grave fears.
3At the beginning of the month, the count of Chambord had ordered a donation to be sent to
Don Bosco for his works. Our sources are as follows:
(I) An unpublished account of Father Cure, chaplain of the count (document 84 of the Italian
edition, in French), sent to Archbishop Seraphim Vannutelli, apostolic nuncio to the court of Vien-
na, which has come to us through the family of the count of San Marzano, whose mother, Countess
Louise lankovics, nee Montbel, was of Hungarian extraction. Her father, former minister of Charles
X, had followed the count of Chambord into exile. Perhaps she got the document through him and
kept it as a precious relic, because she greatly venerated Don Bosco. She had met him at Nice.
Since her children were in school in the principality of Monaco, she used to spend a good part of
the year at Nice, and whenever she learned of Don Bosco's coming she felt honored to send her car-
riage to meet him. (2) An incomplete account by Father Rua, first published in Father Angelo
Amadei's A Servant of God, Michael Rua, Turin, S.E.I., undated, Volume I, pp. 326-329. (3)
Joseph Du Bourg, Les entrevues des Princes aFrohsdorf, Paris, Librerie Academigue Perrin et Cie,
1910, pp. 112-169. (4) Newspapers and archive documents that we shall quote. [Author]
4Rene de Monti de Reze, Souvenirs sur le Comte de Chambord (Paris: Edition Emile-Paul
Freres, 1931), p. 122. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
That same day, within the space of five hours, three telegrams reached
Don Bosco from different places asking for prayers. Don Bosco had three
letters sent in response, with the assurance that prayers would be offered
and that a novena would immediately be begun. A fourth telegram reach-
ing him from Count de Charette was in the same vein, and to him also
the same response was sent. The doctors did not agree on their diagnosis;
some claimed it was a malignant tumor on the pylorus, others that it was
an internal inflammation caused by scar tissue at the base of the stomach.
Meanwhile the newspapers printed daily medical bulletins which were
avidly perused throughout France. Princes and monarchical leaders
rushed to Frohsdorf, fearing the worst. The legitimists were in a panic.
Peaceful demonstrations were held in many cities; everywhere Catholics
attended Mass in great numbers to obtain a cure from heaven. Le Figaro
wrote on July 4: "Those who thought that monarchical ideas had died out
in France are now convinced of the gravity of their error."
At noon of July 4 Don Bosco received from Father Cure, chaplain of
the castle, a dispatch which read: "His Lordship, the count of Chambord,
greatly desires to see you. Please leave immediately for Frohsdorf. Paid
response, twenty words." Don Bosco replied that, having just arrived
from France, tired and ill, he felt that he could not endure such a long
trip, but that in the meantime he was praying and was having his boys
pray. Another letter came, to which he made the same response, but we
do not know its contents.
His illness worsening, the count received the last sacraments with total
serenity. The papal nuncio to Vienna personally brought him the blessing of
the Holy Father and remained for some time at his bedside. Unita Cattolica
of July 7 reported: "If there were ever a prince deserving of this papal favor,
it would certainly be the count of Chambord, who always joins to a life ex-
emplarily lived a most tender love for the Holy See and the Roman Pontiff."
The government, though it feigned indifference, was also not without
its concerns. It looked with suspicion especially upon the comings and
goings of the Orleans princes, whose every movement it watched. A
proposal was even made to expel from France any member of the Or-
leans family the moment they might act as pretenders to the throne. Al-
most overnight the castle of Frohsdorf had become the talk of Europe.
Medical consultors followed one another to the sick man's bedside,
and his condition kept alternating between better and worse. The French
populace was becoming greatly concerned over his fate. On the night of

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St. John Bosco and the Count of Chambord
263
July 12 the situation became so bad that the onset of his agony seemed
imminent. At a time of such general trepidation hopes were turned to-
ward Mary, Help of Christians, and the conviction began to form that
Our Lady, at Don Bosco's bidding, would work the miracle. A second
time the count expressed his desire to see him. Immediately his secre-
tary, the marquis of Forez, telegraphed Paris to send Count [Joseph] Du
Bourg to Turin without delay with a mandate to bring Don Bosco back
with him to Frohsdorf.
Count Du Bourg of Tolouse, for twenty years a member of the royal
court, was of course second only to the count of Chambord, who had
complete trust in him. Since he had married a daughter of Count Charles
De Maistre, a very close friend of Don Bosco, he soon began keeping in
touch with him. There was no one, therefore, in the prince's entourage
better suited to carry out the delicate mission.
Count Du Bourg, who had just returned from Frohsdorf and was anx-
ious to rejoin his family, immediately broke off his trip and set off di-
rectly for Turin. He arrived at about ten on the morning of July 13. His
first thought was to contact his cousin Baron [Felician] Ricci des Ferres
and ask him to accompany him to Valdocco. There, as soon as he was
announced, he was introduced and received by Don Bosco with a smile
of goodness which brought relief to his heart. In response to Don
Bosco's first inquiries about his family, he began to explain the purpose
of his trip and of his visit. A prompt "No" was the answer, and then fol-
lowed the reasons. Don Bosco's recent tour of France had thoroughly
exhausted him; after his return he had become ill and unable to apply
himself to clearing up his many affairs; he had not yet regained the full
use of his legs, which felt like rubber. "Besides that," he asked, "what
would I be doing in that castle? That's no place for Don Bosco. All I can
do for the prince is to pray, and I am praying and am having the whole
Congregation pray for him. If the Lord wishes to restore the prince's
health, He will do so. But, I repeat, Don Bosco can only pray, and for
this he certainly does not have to go so far from Turin."
Count Du Bourg was dismayed. However, he was determined to
bring him back, dead or alive. And so he began with the comment that
in making up his mind Don Bosco had looked at only one aspect of the
question, his own. "It would not be proper for a saint," he said, "to push
himself forward and get involved in matters which arouse popular feel-
ings. But this is not the question in our case. Here you must be moved

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
primarily by charity. A prince is near death, the head of a dynasty that
has always served the Church; he is calling for you, and would you have
the heart to deny him this comfort? St. Francis of Paola flew to the bed-
side of the dying Louis XI, because the motive of charity silenced all
others." Then the count went on to point out that France would not for-
give a refusal to go to the person whom many considered to be their
lawful sovereign.
Don Bosco listened attentively in silence. Baron Ricci, known to be
often facetious, broke the silence with the remark, "Well, it won't be
long before we will see Don Bosco tangling with the legitimists of
France."
The "Tolousian eloquence"5 of the envoy won the day. Baron Ricci
had also scored. "Well, patience!" exclaimed Don Bosco, who certainly
would not have made people beg so hard for him to go to the bedside of
any poor person. Therefore, with his sweet, serene and loving smile he
continued. "From Frohsdorf there came to me telegrams, and I an-
swered with telegrams. Then came letters, and I answered with letters.
Now they send me a person, and I answer with my person." The calm
and naturalness with which he spoke seemed to Count Du Bourg those
of one who, having pondered the matter before God, was ready to
change his mind without the slightest hint of regret. "I am at your beck
and call," he added. "Set the hour of departure and let me know." He
said the last words with a shake of the head, which his listener inter-
preted to be a sign of bad omen, as though he were saying that there
was nothing for him to do there.
An itinerary was drawn up and the departure set for seven that very
evening. It was Friday, and the following Sunday the Oratory was to
hold its annual reunion of lay alumni. Don Bosco could not absent him-
self. He therefore preferred to delay his departure by two days, but
yielding to the argument of Du Bourg, he ended up admitting that, given
the circumstances of the case, the delay was too long and, since they had
to go, it was better to go immediately. "Well, then, let's leave tonight at
seven," he concluded. "I shall be ready at six-thirty."
As we can well imagine, Du Bourg was punctually at the Oratory at
seven! He had already cabled the good news to Frohsdorf, good news
5Father Cure's phrase, in his account. [Author]

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St. John Bosco and the Count of Chambord
265
truly for the count, who eagerly desired a visit from "the saintly man."6
This is the way Du Bourg describes the scene. ''At six-fifteen I was at
the Salesians' door. They escorted me through a maze of narrow corri-
dors to a humble little room. Don Bosco was calmly eating his supper
with Father Rua, who was to be his traveling companion. The leading
priests of the Congregation and the heads of the various offices were
standing around him, each receiving last-minute instructions concerning
current business. Those ascetical and wise men, the very frugal and none
too appetizing meal, the serenity of Don Bosco, who gave precise an-
swers to all questions, all made for a very impressive scene."
There was no time to lose. Du Bourg, fearing it was getting late, kept
insisting. Finally Don Bosco went downstairs. But what an unexpected
disaster! No sooner did he appear than he was surrounded by priests,
clerics, and boys running to kiss his hand and consequently holding him
back. Then, as always, there were the men and women who wanted to
speak with him, and Don Bosco, to keep them quiet, stopped here and
there. Poor Count Du Bourg was a nervous wreck. Finally, crossing the
courtyard, he pushed his two traveling companions into his carriage,
which, eating up the road, got them to the Porta Nuova station just seven
minutes before departure. Four of those minutes he spent in buying the
tickets; he hoped the last three would be enough to clear their baggage
and meet the train, but the baggage master closed the window in his face.
What was he to do? Bidding farewell to the baggage, he went to the wait-
ing room, took hold of his two "holy men," pushed them into a first class
compartment and followed them, panting. The train pulled out. Don
Bosco was not upset by any of this, but was actually smiling. "It's some-
what of a miracle," writes Du Bourg, "this constant living in God's pres-
ence. All earthly concerns disappear without even touching him."
Don Bosco had to smile to see himself ensconced in a compartment
paneled with mirrors and surrounded by comfort. "I shall count this
trip," he said, "among the extraordinary adventures I have encountered
in my life. That Don Bosco should travel in such a luxurious carriage!
It's amusing! I must tell my boys about it." The most noteworthy inci-
dent took place at Mestre, the main railroad junction not far from
Venice. Our travelers were to board the express train for Vienna, but
they missed the connection because their train had been almost an hour
6Rene de Monti de Reze, Souvenirs sur le Comte de Chambord, p. 152. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
late. There was nothing else they could do but continue their trip an hour
later on the local train which took twenty-four hours instead of twelve to
reach Wiener-Neustadt. They spent two nights and one day on the train.
Don Bosco, tired before they had even started and even more ex-
hausted for not having closed an eye all night, exclaimed with a smile,
"Patience! Providence wills it thus." The heat was unbearable. During
their long stops there was no way to persuade Don Bosco to take some
food. A couple of hours after noon Father Rua alone "indulged in two
fried eggs," writes Du Bourg. The train's motion upset Don Bosco's
stomach, so he ate as lightly as possible. In the meantime he would exer-
cise his legs by walking back and forth along the station platform, his
hands folded behind his back, as he used to do in the latter years of his
life, so as to ease his breathing.
Notwithstanding his own tiredness he tried to alleviate Du Bourg's
boredom with interesting talk. Still filled with the impressions he had
brought back from France, he had many stories to tell of that trip. The
good count, going over what he heard, makes this observation in his
book: "How could so earthly and superficial a populace ever be captivat-
ed by a little priest so modest in deportment and appearance, who spoke
some kind of a French jargon and even that without the fire and rhetoric
usual with Italians? And yet we cannot deny the fact, even if the one
concerned were never to have said a word. I am not referring to people
who are in varying degrees devout and would flock after him, but the en-
thusiasm he aroused reached out to all. The more worldly papers, in-
cluding Le Figaro, recounted 'wonders' about his works and miracles."
The irresistible attraction Don Bosco wielded in worldly surround-
ings is demonstrated in the account of two banquets tendered him by the
Russian and Polish communities of Paris, which he accepted because
they would help his purpose. At the first of these, his host, a Russian
prince, true to a wager he had made, imported in the dead of winter all
kinds of summer fruits: melons, peaches, cherries, grapes, pears, straw-
berries-all fresh fruit, not preserves. The dinner cost him thousands of
francs-a display of absurd prodigality which amazed Don Bosco.
However, as a remembrance of the evening, he was handed an envelope
containing a bulky roll of one thousand franc bills. At the second ban-
quet another Russian prince wagered that he would serve choice morsels
of every Russian wild game! And so there were reindeer meat and bear
de la Mouche, as Don Bosco called it, meaning the city of Moscow

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St. John Bosco and the Count of Chambord
267
which in Italian is Mosca, i.e., house fly. He also described the reception
tendered him by the princes of Orleans. Twice had the Princess Blanche
of Orleans invited him, to no avail, but the third time she left the date to
him. "Out of charity," he said, "I accepted." He also spoke of the help of
Divine Providence in his works, and he listed for the count the huge ex-
penses incurred annually by the Oratory. These conversations made the
time go faster.
The closer they got to Frohsdorf, the worse were the reports carried
by the newspapers. A cable of July 13 read: "A troubled night, a brief
period of coma occasioned by weakness, and delirium. The last agony
seems to have begun." Another cable of July 14 read: "Chambord's con-
dition has worsened. He has not opened his eyes since midday, and has
had a few seizures." They feared they would find him dead.
Around six in the morning of July 15 they reached Wiener-Neustadt,
from where a carriage from the castle took them to Frohsdorf in three
quarters of an hour. Here, after freshening up a bit, Don Bosco went to
pay his respects to the prince; then he was taken with Father Rua to the
chapel to celebrate Mass. It was Sunday and the name day of the prince.
Many members of the local French community attended and received
Holy Communion to obtain the Lord's favor. The prince had already re-
ceived the Eucharist from the hand of Jesuit Father Bole, his confessor.7
The journal of his illness, kept by Rene de Monti's wife and tran-
scribed in his book, records the impression which Don Bosco made up-
on the people of that court: "He is a rather short man, intelligent in
appearance, but looking old before his time and worn out. He is some-
what awkward in manner and has great simplicity."8
While Don Bosco was celebrating Mass, Count Du Bourg was com-
forting the prince, who wanted to hear about Don Bosco, by telling him
many stories of his life, like that of the dog Grigio, the miracles per-
formed through the intercession of Mary, Help of Christians, and the
wonders of Divine Providence in his works. When he finished the prince
said somewhat testily, "Go call that holy man and bring him to me."
Don Bosco was still making his thanksgiving after Mass. When told
that His Royal Highness wanted to see him, he nodded in acknowledg-
ment but continued to pray. Du Bourg then drew closer and said, "His
7Toe name is spelled Boll and Bole. In his book Rene de Monti de Reze spells it Boll. The
newspaper reports of the illness call him Bole. [Author]
soe Monti de Reze, p. 155. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Lordship cannot be kept waiting like this. He is calling, and you must
go." Again Don Bosco nodded in agreement but did not move. "Every-
thing in the world comes to an end," writes Du Bourg, "and so also did
Don Bosco's prayer." He arose very slowly and took some breakfast;
while he was sipping his coffee, another messenger appeared to tell him
that His Highness was awaiting his visitor. Du Bourg did his best to ex-
plain the delay to the messenger so that the prince could be notified.
Don Bosco, however, remained quiet and peaceful. "The calm of heav-
en," writes Du Bourg, "was in his soul, his heart, his spirit, his attitude."
Don Bosco was led to the sick prince, and the two remained in very
lengthy conversation. He seemed convinced that the prince was not to die
and told him so in the words of the Gospel, "This sickness is not to end
in death." [John 11 :4] The joyful news revived the prince, but Don Bosco
immediately suggested that he pray fervently to Mary, Help of Christians,
who is also called "The Health of the Sick," and he disposed him to re-
ceive Her blessing. When Don Bosco left, the sick man called out to Du
Bourg in a clear, forceful voice such as he had not been heard to do for
two weeks. "My dear Du Bourg," he exclaimed vivaciously, "I told you
so. I have been cured.... He did not tell me so that clearly, but I under-
stood his meaning.... He is a saint! I am so glad to have seen him. All of
us here do not come anywhere near the stature of Don Bosco." Later he
told his chaplain, "Don Bosco says it is not he, but the other one." Since the
priest did not understand, he explained: "He says that he is not the one who
performs miracles, but his companion [Father Rua]. He too is a saint."
Don Bosco's extraordinary simplicity stood out in his first encounter
with the countess, to whom he was introduced by Du Bourg. "And who
are you?" he asked in Italian. She smiled and without further ado listed
for him her names and titles, adding that her mother was princess of
Savoy, but of the first-horn's lineage.
Since it was his name day, the prince allowed his household at Frohs-
dorf to enter and extend their greetings to him. So as not to overtire him,
they were to file past the bed, but he had a word of greeting for each
one, something he had not felt up to for some time.
Don Bosco then, and also at other times, took a stroll through the beau-
tiful grounds, where he met boys and girls who spoke only German, but
he was so quick-witted that, by recalling his schoolday classes, and by
asking some kindly people, he put together a small vocabulary and man-
aged to make himself understood and to communicate some good

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St. John Bosco and the Count ofChambord
269
thoughts to them on eternal salvation. Toward evening, at Father Cure's re-
quest, he addressed a fairly large French audience. With utmost simplicity
and fatherliness, he urged upon them Holy Communion, devotion to Our
Lady, and trust in prayer. Lastly he promised that when he would return to
thank the Lord, the count would be present at the chant of the Te Deum. In
this regard Father Cure has the following comment; ''According to him,
the healing would come, but not so quickly, so as to have it attributed not
to him but to the power of the prayers being offered everywhere."
As evening set in, he sat at dinner. There were eighteen guests, and
the banquet was also in honor of St. Henry. The countess presided.
There was much rejoicing. The roast had been served and the cham-
pagne had been poured when suddenly, to the astonishment of everyone,
who entered the dining hall but the count himself, brought in by his at-
tendants in a wheelchair! Beside herself, the countess rushed to his side.
Emotion brought tears to everyone's eyes. He was haggard and emaciat-
ed, but in a vibrant voice he said, "I did not want you to drink to my
health without being with you." He then called for a glass of cham-
pagne. [General] De Charette9 hastened to give it to him. With exquisite
grace the count toasted the countess, all those present, and Don Bosco;
he put the glass to his lips, and then he had it brought to his bedroom.
When the news agency Havas reported that the prince had himself
taken to the dining hall during the banquet honoring St. Henry in order
to celebrate with his guests, many readers thought it was a slip of the
telegraph; even La Croix did not dare to publish the astounding news, so
alarming had the medical bulletins been up to then. The hesitation, how-
ever, is easily explained: to date no newspaper had reported the arrival of
Don Bosco. Little by little, as the details of the count's recovery were
confirmed, his friends' hopes revived, while hostility grew stronger in
the ranks of his political adversaries. The latter's press claimed it was all
a farce, both the illness and the recovery. Had they intended to be thor-
ough, they would have had to add that farcical also was the diagnosis of
some of Europe's finest medical authorities, including [Felix-Alfred]
Vulpian10 of world renown. In fact, arriving at Frohsdorf on the afternoon
of July 15, and having thoroughly examined the patient, Doctor Vulpian
9See p. 102. [Editor]
lOBorn in Paris in 1826, he eventually graduated with honors in medicine in 1853. He soon dis-
tinguished himself as an outstanding physician, physiologist, clinician and scientific writer. He died
in Paris in 1887. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
signed a joint medical bulletin with two other Viennese physicians, stat-
ing: "The patient's condition is relatively satisfactory." So satisfactory
indeed that during the day the count spoke several times and at quite
some length, without becoming tired, while, before that, rarely did
words issue from his mouth and only with great effort. He was able to
drink a pint of milk, whereas formerly even a spoonful of liquid caused
stomach spasms and spastic vomiting.
Thus Doctor Vulpian's name came to be linked with Don Bosco's in
the daily newspapers. Though it had been feared that the Parisian doctor
would be reluctant to meet Don Bosco, it was the doctor himself who
asked to be introduced to him. He told him that his son, a pupil of the
Marianists, had had the good fortune of seeing him during his visit to
the Stanislaus School.
At four o'clock, on the morning of July 16, the feast of Our Lady of
Mount Carmel, Don Bosco celebrated Mass in the chamber of the count,
who, together with his wife, received Holy Communion from his hand.
Each time Don Bosco stood at the count's bedside-and he never went
unless summoned by the count-he always talked to him as a priest,
never as a member of his court. His expressions of hope were always
followed by the thought that life and death are in the hands of God, King
of kings and Lord of lords, and that everyone, small and great, had to
conform to His inscrutable will. A man of lively faith, solidly religious,
the count fully agreed, and said that, if Divine Providence should enable
him to continue to serve France, he would not refuse the task, but if it
pleased God to call him to eternity, he was in every way and in every-
thing submissive to the divine decree. Such holy sentiments of the count
and the edifying virtue of the countess left Don Bosco deeply moved.
That evening, Don Bosco, on taking his leave, saw with the greatest
pleasure that the recovery was progressing ever more. He asked the
count to promise that, if he fully regained his health, he would go to
Turin to thank Mary, Help of Christians in Her church and would honor
with a visit the Oratory, where so many lads had prayed, were praying
and would continue to pray for him. The count embraced Don Bosco
and tenderly kissed him, thanking him from his heart for coming.
During the day Don Bosco's mind went to Nice and to engineer Vin-
cent Levrot, whose name day was approaching; he wished to send him
greetings from the castle.

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St. John Bosco and the Count of Chambord
271
My dear Mr. Levrot,
Prosdorf (sic), July 16, 1883
Your charity which benefits our work in many ways obliges me when I am
away to remember you on the occasion of your name day.
On the 20th of this month I shall celebrate Holy Mass, and our boys will of-
fer their Holy Communion for you and for all your family. This humble gath-
ering in our community prayers we will carry out every day, so that the Lord's
blessings may ever more copiously come upon you and all your family. Please
also pray for me, who affectionately and gratefully am always,
Yours in Jesus Christ,
Father John Bosco
Accompanied by [General] De Charette to the railroad station of
Wiener-Neustadt, Don Bosco and Father Rua left for Turin on the morn-
ing of July 17 and arrived at the Oratory the following day at six in the
evening. The prince had given them a donation of twenty thousand francs.
As we follow the two medical bulletins issued to the press every day,
we see a steady rise in optimism. Don Bosco's own feelings in this re-
gard are contained in the following letter which he sent to [Count] De
Maistre immediately upon his return.
My dear Count Eugene,
Turin, July 18, 1883
I have just returned from Frohsdorf and received your dear letter. With all
my heart I will offer Holy Mass for the success of the examinations of your
sons, my dear friends, and I hope they will do well.
At Frohsdorf I came across many of your friends who told me much about
you. General De Charette sends you his best regards. As of yesterday, the 17th,
the count of Chambord continues to make progress in recovery. May God
bless you, my ever dear Eugene, and with you may He bless all your family. I
assure you that I daily make it my duty to recommend you and your children
to God. I recommend myself too to the charity of your holy prayers.
Yours affectionately,
Father John Bosco
The ill-concealed rage of certain Italian newspapers needed to be
vented. Had they been content to settle for malignant political gossip, it

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
would not have been so bad, but, what is worse, they aimed a low blow
at Don Bosco. The movement was started by La Gazzetta del Popolo,
which did not restrict itself to jeering at him, as did Le Temps, branding
all that praying as neo-paganism and stating that Don Bosco had be-
come "a quasi-god,"11 but it added calumny to mockery. Its issue of July
20, in an article entitled We Call for a United Press, cynically dished out
this tidbit to its readers: "That has happened to Don Bosco which hap-
pened to the astrologer of the fairy tale, who, obsessed with gazing at
the planets (planets indeed), did not see the ditch on the ground. While
he was in Frohsdorf on the occasion of the second miracle, 12 which was
to make the count of Chambord the greatest clown of the 'pretenders'
[to the throne], the judiciary of Turin found itself bound to initiate in the
Bosconian institute an investigation similar to that conducted in the
diocesan seminary of Biella.13 We wish to think that this will not tum out
to be a false alarm as it did there. However, since it is stated that, in con-
firmation of the facts which form the basis for this investigation, there
exist the earmarks of a particular disease, we also hope that in one way
or another all will be brought to light. In this connection it would be op-
portune that the news of this most unpleasant incident be passed on to
our pilgrim (if needed, through the channel of the owners of Frohsdorf,
the count or the countess) so that he can immediately take defensive
steps."
To understand this cautious and vicious innuendo it is necessary to
know that a boy had returned home from a charity institution in Turin
and was later found to be suffering from a certain disease. Although it
was a known fact that the lad had not come from the Oratory, the ma-
sonic groups made sure that this assertion was inserted into the report
sent to the department of health, and it took all the influence of Doctor
[John] Albertotti, the Oratory's physician, to wipe out such calumny.
However, he had come to learn of it much later, so that the malicious lie
made its way into the press, and forceful refutations had to be published.
lILe Temps, July 24, 1883. [Author]
12Toe monarchists dubbed the count of Chambord "the miracle child" because of the circum-
stances of his birth, which took place six months before the stabbing of his father by an emissary of
the sects. Hence, his cure would be the "second miracle." [Author]
13More properly the paper should have said "diocesan hostel" instead of "seminary"; the hostel
was next door to the clerical seminary. In the "hostel" the students, sons of wealthy families, wore
secular clothing and attended secondary schooling as in any other private academy. [Author]

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Some fifty newspapers throughout the peninsula and even from Sicily
picked up the nasty report. Father [Joseph] Lazzero, the Oratory director,
was the first to deny the false charge. Only Il Secolo of Milan turned a
deaf ear, although it had also received a registered letter, and only twenty
days later printed a late and inadequate correction. Don Bosco, always
opposed to litigation, did not press charges, but he did allow Father
Bonetti to bring it to public denunciation in the Bollettino Salesiano in
an article entitled "Liars, Ancient and Modern." The article was reprinted
in pamphlet form and given very wide circulation. In the same article the
author rebutted the false assertions of the irreligious press concerning
the illness of the Count of Chambord.
La Gazzetta del Popolo in its July 22 issue had again attacked Don
Bosco, hitting upon an article published in the July 21 issue of Unita
Cattolica which dealt with his trip to Frohsdorf. Among other things
Unita had cited Don Bosco's invitation to the count to visit Turin after
his recovery. La Gazzetta del Popolo immediately seized upon this news.
"Now," it pontificated, "the affair gets complicated. As long as the polit-
ical farce benefiting the clerical party of the pretender to the throne of
France is enacted in Austria, Italy can laugh at it and pass it off with a
shrug of the shoulders. But when the farce is to be re-enacted in an Ital-
ian city on the very frontier of France, then not only the progressives,
not only the republicans, but also the most moderate parties may have
reason to shout, 'Down with them!' to the sanfedist14 comedians." Unita
rebutted this charge tit for tat in its issue of July 29, and concluded by
assuring La Gazzetta that, if the count of Chambord were to come to
Turin, it would be only to pray, not to conspire.
Don Bosco had left behind him at Frohsdorf the most favorable of
impressions, as we see from a precious document. Father Rua had has-
tened to write a letter to the countess in Don Bosco's name and in his
own, including group letters written by the artisans and students, and he
received the following reply in Italian:
Very Reverend Father Rua:
Frohsdorf, July 29, 1883
Your letter touched me to the heart. I immediately read it to my dear pa-
14Toe sanfedists were members of a political-religious party which in southern Italy rose up
against the French invasion and the French government after the Revolution. The affiliates called
themselves "Followers of the Holy Faith." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tient, who was moved by it. Together we thank you and our dear Don Bosco
for your every word. It was a great comfort for my husband and myself to re-
ceive your blessing and to learn how many pure and innocent souls are praying
for the healing of my ever dear and beloved patient.
Thanks to God, every day, though ever so slowly, the recovery keeps pro-
gressing, despite the little setbacks that now and then come and go, although
they lessen with time and renew our hopes for a complete recovery, which, as
Don Bosco said, will be obtained with patience. We both thank you for the let-
ters, so sincere and precious, written to us by the sons of Don Bosco's Oratory,
young students and artisans. My husband expressly charges me, and does so
now as I am writing, to ask dear Don Bosco to keep up his saintly prayers, in
which he places so much trust.
The remembrance of the two days spent here among us by Don Bosco and
you, good Father Rua, will always remain most dear to us. I am glad that your
trip was a pleasant one; it does not surprise me, because two souls, good and
holy like yours, deserve to be accompanied in a special way by your Guardian
Angels. I close now, renewing to you and to Don Bosco the assurance of our
gratitude and sincere affection, with which I heartily remain
Your indebted servant,
Maria Teresa
Countess of Chambord
P.S. My husband bids me send you his special loving regards.
Concerning the progress of the illness, the count's secretary Huet de
Pavillon wrote at the end of July to Father Rua: "After your departure
the condition of His Highness has noticeably though slowly improved,
and the doctors are beginning to express some hope. It seems, therefore,
that the Lord has let Himself be moved by so many prayers, particularly
those of the venerable and saintly Don Bosco. Please be so kind as to
express to him all our gratitude, partly directed also to you, for you too
have prayed and are still praying to obtain the great miracle of our au-
gust patient's complete recovery .... This grace, as your holy superior
has already told us, is not meant for His Highness alone, but to a large
extent it concerns the holy Church and therefore the glory of God." As
we can see from this, the French legitimists considered the future of the
Church in France to be intimately, if not indissolubly, linked to that of
the monarchy. This viewpoint induced them, while wishing for the fall

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St. John Bosco and the Count of Chambord
275
of the Third Republic, not to use all possible legal means in defense of
religious interests and to let the sectarians expand their evil work. This is
admitted and deplored by the most enlightened of the legitimists living
today. This too was at the heart of Don Bosco's thinking, as we have
seen in the resignations of the magistrates in 1880.15
The situation at Frohsdorf was inspiring more and more, so much so
that La Croix's daily bulletin entitled "The Illness of the Count of Cham-
bord," in its July 25 issue, changed "Illness" to "Health" and on July 30
to "Convalescence." At the resurgence of such joyful hopes, a request
was sent to Don Bosco on the count's behalf for a picture of Mary, Help
of Christians, with his autograph. He sent it on August 4 and wrote on
the back this prayer to Mary assumed into heaven: "O Mary, in honor of
Your Assumption into heaven, bestow a special blessing upon Your son
Henry and upon his charitable spouse and grant them good health and
perseverance on the path to paradise. Amen."
By the beginning of August the satisfaction of the doctors was such
that they felt it was no longer necessary to issue health bulletins. In fact,
His Highness was reading his correspondence, joked about the news he
read about himself in the papers, had himself taken for hours upon hours
out on the estate grounds and watched the hunting. An avid hunter him-
self, on August 4 he called for a shotgun, and from his wheelchair he
shakily raised the weapon to his chest, took aim at a deer, and hit it.
When his physicians heard of this escapade, they strictly forbade him to
go out again. They were right: his recklessness proved to be fatal. A let-
ter to Don Bosco from the count's confidant, Count de Monti, stated that
the hunt had lasted five hours and that, as the count shot, the gun's recoil
sent the butt against his stomach. Four days later the health bulletins
reappeared with somber news. At about that time Don Bosco in tum
wrote to the countess:
My dear Countess,
Turin,August14, 1883
The newspapers report bad news about the prince of Chambord, and this
deeply afflicts me. Prayers unceasingly are being offered in all our houses. I
15See Vol. XIV, pp. 480-481. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
continue to celebrate Holy Mass to obtain this longed-for grace: the complete
recovery of the count of Chambord. These our prayers, joined to so many oth-
ers which are being offered throughout almost all Europe, undoubtedly must
be heard unless God in His infinite wisdom sees that it is better to summon our
august patient to enjoy the reward of his charity and of his other virtues. In that
case we will humbly say: thus it pleased God, and thus it happened. But I am
convinced that we are not yet at that point. However, while we pray God to ob-
tain the recovery of the Lord Count, we do not forget to raise fervent prayers
for you, Countess, for the preservation of your precious health.
May the grace and power of Our Lord Jesus Christ rule always in all your
family. Kindly offer a prayer for me, who glory in the lofty honor that is mine
to profess myself,
Yours gratefully,
Fr. John Bosco
These comforting words arrived at an exceptionally opportune time
because the count of Chambord's days were numbered. He could no
longer cope with his weakness, and so on the morning of August 24 he
delivered his soul to God. The last descendant of St. Louis, king of
France, he died on the eve of his glorious ancestor's feast day.
Proclaimed king (Henry V) by the legitimists, [but compelled] to live
abroad and, in later years, at Frohsdorf [in eastern Austria], he was the
highly respected exponent of an ancient monarchical tradition that had a
grand beginning. He might have been able to shorten his exile by accept-
ing conditions that he considered equivocal, but he preferred to bear
with it to the very end with true moral grandeur as befitted a prince who
knew how to maintain his dignity also in misfortune. Though he did not
reign, he was counted among those who wore the crown. If he stuck up
for his inviolable rights to the throne, it was because he considered them
inseparable from French tradition and the national interests of his home-
land. However, in a half century of exile he never gave expression to
even the least thought of fostering internal unrest which might lead to
civil war. 16 However, that which most ennobled his princely talents was
an eminently Catholic spirit that imbued all the deeds of his life, both
private and public. The entire republican and radical press of Paris paid
homage to the character of the deceased - something that would seem
incredible in that turmoil of parties.
16Tuis belief is the heart of two articles appearing in the Revue des Deux Mandes, September I
and 15, 1883. [Author]

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St. John Bosco and the Count ofChambord
277
Don Bosco's letter of August 14 addressed to the countess had gone
unanswered. Don Bosco let a month and a half pass, and then he either
wrote himself or had someone write to Father Cure, enclosing words of
comfort for the widow. Her response was immediate. The tone of her
letter is a striking proof of the impression of sanctity which Don Bosco
had left of himself in Frohsdorf, and, furthermore, it shows us the salu-
tary results produced by his visit on the soul of the sick man, whose
spiritual advantage was certainly uppermost in Don Bosco's mind.
Very Reverend Don Bosco:
Frohsdorf, October 14, 1883
I am certain that in your great goodness and charity you will have forgiven
my delay in answering your very dear letter written to me on August 14, while
I was still anxiously attending my dear angel, who is now in paradise. Then
and later, for a long time until today, I was unable to write, at first because I
was crushed by grief and exhaustion, then because I was afflicted with another
of my critical attacks of bronchitis, from which, however, with God's grace, I
am now recovering. Today, then, I read the most touching letter which you dic-
tated for Father Cure and in which you tell me so many dear things which, I
assure you, went straight to my heart, because your words are absolutely the
echo of my own thoughts, of my feelings, of what I always say. Oh, I am so
certain that my angel is in paradise. He died like a saint, with the enviable
peace of a patriarch, without the slightest distortion of his handsome and
beloved countenance, always praying and united to God, who certainly took
him to Himself at the right moment.
From the time you left him, there was never a complaint, never an act of
impatience, but always an offering to God of his pains in union with the pas-
sion of Our Lord Jesus Christ, and giving thanks for being allowed to suffer
still in this world. In brief, his was an enviable death. Suffering by his side, I
thought I should die with him! And this feeling which God put into my heart,
and which was almost a hope that it would be so, helped me to have the
strength to do all even to the very last moment with a courage that only the
Lord could have given me. At the moment in which God took him to Himself
and which left me alone, 0 God!!! ... But God had given and preserved him
for me to my immense joy and comfort for thirty-seven years of earthly par-
adise. God took him from me; may His holy will be done and blessed! May
God now help me to be totally His. When it pleases Him and when He judges
the right moment has come also for me-which is the only essential
thing-may I be able to rejoin my dear angel and then with him praise God

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
eternally. I thank you as best I know how and can for your prayers for me; my
poor prayers for you will never be lacking. Believe me always your most
grateful and affectionate friend,
Maria Teresa
The countess' feelings of veneration for Don Bosco never died out
even later, as we see in a letter of March 1885, according to which it
seems probable that Father [John] Bonetti,17 having seen her letters to
Don Bosco, wanted to publish one of them for the edification of his
readers. Learning of this from Don Bosco himself, the countess asked
him not to.
Reverend and dear Don Bosco,
Gorizia, March 1, 1885
Your wonderful letter of February 13 would have received a prompt reply,
except that my health, ever vacillating, does not always allow me to finish by
nightfall all the things I propose to do in the morning. For this reason only now
can I take up my pen to beg you for heaven's sake never to allow anything that
I write to be published.... I am doing the best I can, you understand, but my
letters, once they have been read, deserve only to be tossed into the fire. Now,
speaking to you from an open heart because I know that you believe me and
do not publish what I write, I tell you that from the moment I lost my dear an-
gel of a husband my one and only desire is that I be spoken of no longer, as
though I were already buried with him at nearby Castagnavizza. I desire noth-
ing from life other than to serve God wherever and in whatever way He wish-
es, as best I can and must. All the rest is absolutely of no interest to me. I have
a further reason for wishing that nothing be said of me. In this world there are
many messy situations that I don't want to get involved in, and to succeed in
that there is but the one way that I carved out for myself the moment my dear
Henry was buried: that is, to withdraw completely from all that might draw at-
tention to me and give people occasion to surround me with things that no
longer interest me. Should my letters appear in the Salesian Bulletins, some
people-well-intentioned as they might be on the one hand, and meddling on
the other-might remember me again and draw me in one matter or another in
which it is no longer my duty to get involved. See now, I have opened my
heart to you, and I feel you will fully understand.
I can make out your writing very well, and it comforts me to see it. I cannot
thank you enough for the prayers you and your dear orphans offer for me and
17See Appendix 1. [Editor]

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St. John Bosco and the Count of Chambord
279
which I feel do help me so much. Asking you to continue them, I remain unit-
ed to you in the Sacred Hearts of Jesus and Mary, and I profess myself
affectionately and most gratefully,
Yours,
Maria Teresa
One day Father [Charles] Bellamy18 asked Don Bosco how he could
have asserted that the count's illness was not unto death, although the
count died. He repeated his question three times, and only on the last did
he get an answer. Don Bosco, somewhat annoyed, replied, "God gave him
back his health for France and not for himself, nor to go hunting .... His
place was in France. The countess always kept him from going there be-
cause she feared a recurrence of the horrors of 1793.... The specter of the
scaffold terrified her." Perhaps from these words we may rightly infer that
Don Bosco too, along with so many other Church leaders, did not go
along with the prince's scruples concerning the flag, scruples more dy-
nasty-slanted than religious. Don Bosco's rule in such cases was to take
advantage of every means possible, as long as it was not evil, to do good. 19
18See pp. 242-244. [Editor]
19Toere was some speculation about the causes of the prince's death. [Count Joseph] Du Bourg
maintains in his book that it was due to deadly poisoning, and he offers in confirmation of this that
the autopsy showed no signs of cancer. But the monarchical organ Gaulois of August 25 published,
without denial, a dispatch from Vienna dated August 24, which read: "The sealed envelope given to
the count of Blacas by the physicians Vulpian, Drache, and Meyer contained the diagnosis of the ill-
ness which caused the count's death, stating that it had been a stomach cancer, an atrophy of the
kidney, an enthartritis universalis." It is true that this diagnosis had been made prior to the autopsy,
but we must recall that in his initial diagnosis Dr. Vulpian had disagreed with his Austrian col-
leagues on the malignant tumor. As to the immediate cause of death, the family and friends of the
deceased were generally convinced that it had been the blow to the stomach. Count de Charette and
Count De Maistre, as well as three or four other Frenchmen who came to see Don Bosco at Valsa-
lice in the fall of 1884, all said so. Father Lemoyne was present during their conversation. [Author]

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CHAPTER 12
The New Archbishop of Turin
THREE DAYS before Don Bosco's departure for Frohsdorf, Fa-
ther [James] Margotti of Unita Cattolica learned from private sources
that the Pope had chosen Cardinal [Cajetan] Alimonda as Turin's new
archbishop, and Unita Cattolica made the news public in its July 11 is-
sue. All the people were very pleased by the choice. Father [John] Bonet-
ti, writing to Cardinal [Lawrence] Nina, could hardly suppress his exulta-
tion, claiming, "I cannot close this letter without telling you that the nom-
ination of His Eminence Cardinal Alimonda as archbishop of Turin is re-
garded by all as a most singular grace. Oh, how good is the Lord! How
well the Holy Father understands the needs of the individual churches! It
is impossible not to recognize the spirit of God in him. We now firmly
trust that a new era is about to start for this archdiocese, and the Salesians
see for themselves too a ray of tranquillity and peace shining, so that they
may work with ever greater alacrity for God and for souls."1 Don Bosco,
also, wrote to Cardinal Nina: "I cannot sufficiently express the enthusi-
asm which greeted the nomination of Cardinal Alimonda as archbishop
of Turin. He will begin a new era in the history of our archdiocese."2 He
had already instructed his Procurator to offer the cardinal his best wishes
and those of all the Salesians. Later, however, he wrote directly to the car-
dinal, who was resting at Castellamare di Stabia, and received a reply
thanking him and offering these comforting words: "I come to Turin
trusting that God will help me through the prayers of good people, be-
cause my only intention is to do God's will as manifested to me by the
Holy Father. I take comfort, too, in so many wonderful institutions,
lTurin, July 30, 1883. [Author]
2Turin, July 31, 1883. [Author]
280

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281
among which is your Congregation with its multiple works of charity.
Please pray and have others pray for me to the Virgin Help of Christians,
for she does not begrudge you graces and wonders. I pay you my re-
spects, I embrace you with fatherly affection, and I bless you, your rev-
erend confreres, and your vast family."3
For almost a century the capital of Piedmont had not had a cardinal for
archbishop, and it was certainly a singular honor for the city to have a
cardinal of such eminent virtue and excellent renown. Born in Genoa in
1818, at one time rector of the seminary, provost canon of the cathedral
of Genoa, and bishop of Albenga, he had won for himself a widespread
reputation as a learned and effective preacher. He merited a distinguished
place among great Catholic apologists because of his eight volumes of
conferences, The Supernatural, and four others, The Problems of the
Nineteenth Century. In addition, he was noted for his serene and concilia-
tory spirit, whose need for the good of souls was felt more than ever in
those days of fierce political strife. Everything therefore made people be-
lieve that his coming would be received with rejoicing by the faithful and
with respect by liberals of every stripe.
On the occasion of the archbishop's name day, Don Bosco desired to
give him yet a further proof of his personal feelings. He had some of his
recently republished books elegantly bound and sent as a homage with an
added prayer he had composed to the cardinal's patron saint: "To Saint
Cajetan. Saint Cajetan, you have worked so many miracles both in life
and after death. Constantly protect your faithful servant, Cardinal Ali-
monda. Obtain for him from the Lord good health and make him come
quickly to us, his flock, which fervently yearns for him and which places
itself as an offering in his hands to do and say all that he will judge best
for God's greater glory. This is the prayer of Don Bosco and all the Sale-
sians. Turin, August 7, 1883." With the gift he sent a brief letter:
Your Eminence:
Turin, August 7, 1883
With these few words and the simple gift of these books, I want to offer you
the respectful homage of all the Salesian Congregation, which humbly and re-
spectfully asks for your holy blessing.
Yours affectionately,
Father John Bosco
3Castellamare, August 5, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In the papal consistory of August 9 Cardinal Alimonda was solemnly
announced as archbishop of Turin; he received the pallium from the Holy
Father the following morning. Milan's prominent newspaper, in an article
reporting the consistory, inveighed against Father Margotti, whom it ac-
cused of heading the opposition against the archbishop's authority, nor
did it spare even Don Bosco. "Father Margotti," it wrote, "works manful-
ly and makes Don Bosco work for matters divine. Some of the books
published narrate the miracles of Don Bosco, the last of which would be
the cure of Chambord."4 How many lies in a few lines! One might page
through Unita Cattolica year by year and find not one irreverent word
against Turin's archbishops. The comment that follows on the miracles is
equally trustworthy, as our readers well know. The article closed by say-
ing: "For some time the diocese of Turin has given the impression of a de-
railed train. It has to be put back on track and each one assigned his place.
The new archbishop has to work to eliminate the lawless usurpation of
power. This is my hope, but not my belief. All the boisterous concern of
Margotti and his office to afford their new shepherd an extraordinary wel-
come, all the addresses, committees, and anthems of the newspapers make
it clear that now they have Alimonda in their own hands. By nature very
sweet, he is hardly apt to cope with human hypocrisy. Were this to come
true, it would be an incalculable travesty." Politics masquerading as reli-
gion were already beginning to muddy the waters.
As regards the Salesians, it was not insignificant that at the same time
the Pope appointed Cardinal Alimonda he also revoked in its entirety the
ruling he had made the year before which limited Father Bonetti's going
to Chieri, as we narrated in the preceding volume.s There is reason to be-
lieve that the new archbishop had something to do with the changed di-
rective, so much so that Father Bonetti felt it his duty to send him fervent
thanks and place himself entirely in his hands. "My voice," he wrote,
"and my pen have little power, true, but whatever power they have I shall
always exert, under the guidance of my venerated Don Bosco, to ease the
exercise of your pastoral care."6 We shall soon see how quickly the op-
portunity arose for him to put his words into practice. The cardinal's
reply could not have been more affectionate. Written by the cardinal's
4Corriere della Sera, August 20-21, 1883. [Author]
5See Vol. XV, pp. 218-239, especially 224-226. [Editor]
6Letter of August 5, 1883, printed in its entirety as document 85 in the original Italian appen-
dix, pp. 575-576. [Editor]

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secretary because Alimonda found it difficult to handle a pen and used to
dictate, the letter's last two lines are in his handwriting and read: "My re-
spectful and loving best wishes to your excellent superior, Father John
Bosco."7
While Father Bonetti's reappearance at Chieri recalled his zeal, it also
reactivated old hostilities. There were not only whispered protests, but the
press too had its say. Naturally, the prime target was always Don Bosco.
Don Bosco and his henchmen in Chieri, a wasps' nest of priests and
brothers, it was said, foster bigots young and old; they exploit naive girls
so as to fill the convents; their outlawed corporations should have in fact
been wiped out; the chief entrepreneur of this endeavor is a would-be se-
cret institute without authorization and without even the government's
knowledge; that institute took over a home as the gift made by a certain
gentleman well known for his intrigues; eight nuns there, under the pre-
text of a school, teach trusting little girls to pay no heed to their families
and later to inveigle them with their usual tricks and with promises co-
erce them to abandon their mothers and take the veil, which they will one
day strip off, cursing their fate; the victims of those women servants of
God are many; every family weeps for the departure of some credulous
relative; under the guise of taking an examination one of the girls, fifteen,
accompanied by her lady abbess, recently went to Nizza [Monferrato] for
good, leaving her grandmother and mother worried and alone in the
world; nobody cares, but hope arises that the authoritative word of the
liberal press will shake the competent authorities out of their lethargy.s
All this diatribe was intended to strike a blow at the Chieri oratory and
the home for girls run by the Daughters of Mary Help of Christians.
It was not difficult to refute these charges, and, with Don Bosco's per-
mission, Father Bonetti did so, first presenting documentation, then
throwing down the gauntlet: "Don Bosco challenges any person in Chieri
to prove the contrary."9 No one stepped forward. However, it is not easy
to dispell the suspicions which normally arise from such accusations
hurled against members of a religious institution. We will add nothing
else. Father Bonetti had nothing more to fear; he was well covered.
On October 7 Cardinal Alimonda, following the precedent that the
flock entrusted to his care as their shepherd should hear his voice before
7Letter of August 18, 1883, printed in its entirety as document 87 in the Italian appendix,
p. 581. [Author]
8Gazzetta de! Popolo, October 6, 1883. [Author]
9/bid., October 13, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he even arrived, sent his first pastoral letter to Turin, entitled "Divine
Spectacle of the Catholic Church." He took his title from the words of the
apostle Paul to the Christians of Corinth: "We have become a spectacle to
angels and to men" [l Cor. 4:9]. La Gazzetta del Popolo directed a ven-
emous, malintended, evil, and scurrilous criticism at the archbishop's
message, which aroused Father Bonetti's indignation. He conceived the
idea of counteracting with a fiery pamphlet of his own, entitled "The Fly
and the Eagle." Over a hundred thousand copies were distributed free.
The Fly [i.e., La Gazzetta] attempted a rebuttal, calling the pamphlet
"Bosconian trash" and the author a "Bosconian advocate," insultingly al-
luding to Don Bosco. But the Fly made a bad impression.
As the archbishop's arrival drew closer, Father Bonetti republished his
pamphlet as an appendix to an article containing brief notes on the life and
works of His Eminence Cardinal Alimonda; this publication, too, flooded
Turin. It was necessary to unclutter ignorant minds of the prejudices
which the sects were spreading about the person of their new shepherd.
A committee of gentlemen formed to prepare for the archbishop's
arrival decided to make a handsomely bound album which would be a
collection of sentiments and autographs of prominent Turinese, to be
presented in homage to him on his arrival. Don Bosco too was asked to
take a page. He wrote: "May Mary be for you and for the people of
your diocese a help in life, a solace in distress and peril, a support in
death, and joy in heaven. Father John Bosco, Rector Major."
The Freemasons, however, did their best to raise obstacles to the cardi-
nal's peaceful entrance into the city. His devotion to the Pope constituted
treason in the eyes of the politicians and their satellites in those years of
venomous anticlericalism.
As soon as he had been appointed, the cardinal had written a fine letter
to [Count Ernest] Di Sambuy, Turin's mayor, who apprised the city coun-
cil and at the same time notified it of the already granted royal
Exequatur.10 Everything therefore led people to believe that the city fa-
thers would have an official role in the reception ceremony. But then an
anonymous pamphlet came out calculated to avert such a grave danger. It
was entitled "Clericalism in Turin" and was dedicated to the Municipal
Junta. Every line reeked of Masonic bile. Insults galore were hurled
against the sacred person of the archbishop, nor was Don Bosco spared.
10Authorization by the civil government to exercise the powers and enjoy the privileges of ec-
clesiastical office. [Editor]

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An alarm was sounded against him in the following terms: "Turin must
cease to be the city of revolt, so as to become the center of Italian reli-
gious renaissance; it must stop being the citadel of the revolution and be-
come the beloved city of Mary Help of Christians! Thus do the clericals
preach, and not in vain... With a self-denial which it would be folly to
deny, with a tenacity of resolve that pays them honor, they have sown
the city and its environs with schools, works of charity, dens of clerical-
ism. Don Bosco has his motherhouse in our midst-this man of won-
ders, worthy of inspiring one of the most splendid pages of [the Scottish
author Samuel] Smiles, this man who, starting with nothing, has filled
Italy and all Europe with his fame, this living incarnation of clerical-
ism's menacing power has his general headquarters in our city. Here he
forms his priests, coercing then into blind, passive and idiotic obedience,
filling them with prejudices, obstinacy and intolerance, so as to send
them forth tomorrow into our suburbs to spread the message of clerical-
ism." In his own way whoever was spewing forth such venom showed
less misunderstanding of Don Bosco than some others.
The scorn broke out even in the theater. The Gerbino on November 16
presented a drama translated from French and directed against the legit-
imists.11 One actor's words were: "Italy has but two legitimists: the Pope
and Don Bosco." A voice rang out from the gallery, "And Cardinal Ali-
monda." The whole hall burst into applause.
Determining how the archbishop was to enter the city was a bit com-
plex. The problem was this: when a prince of the Church arrives in the
city after he has very graciously advised the mayor and the council that
he will be there in the afternoon hours of November 18, should the mayor
and his council go to meet him at the railroad station? The three major
liberal newspapers of the city, all more or less sectarian, said no; the may-
or and his council said yes. On being told of the dissension, Cardinal Ali-
monda decided he would enter the city privately. "I am the father of all
the people of Turin, even of those who, if there be any, do not accept me;
I do not intend to make my first presence in my new native city a cause
for discord. I come as a herald of peace, tranquillity, and mutual love, and
I would rather sacrifice much more for Turin than the honor of a solemn
reception." The mayor, however, for the good name of the city, did not
wish to yield to pressure because he felt one did not have to be boorish in
order to be liberal.
11It was called I Narbonneire La-Tour. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nonetheless, the archbishop, realizing that a solemn reception could
not be held without serious discord or unpleasantness, wrote a very gra-
cious letter from Genoa, acknowledging the honors being prepared for
him and declaring that he would have no part of any official or public
demonstration. Therefore, on the afternoon of Sunday, November 18, he
went very privately to the cathedral, where he was devoutly received by
clergy and laity and completed the ritual prescribed for the occasion. The
uproar of insolent youths who had shouted down the closed carriage was
censured by all the people, who were nauseated by it, and was merely an
indication of the moral and civil decay of certain factions.
The respectful city folk made it their duty to render their homage to
the archbishop privately. One of the first to visit him was Don Bosco. The
Bollettino Salesiano of February 1884, referring to the visit, mentions
"words prompted by the most exquisite kindness" addressed to him by
the archbishop, but does not quote him. His Eminence and Don Bosco
met publicly for the first time in the church of St. John the Evangelist on
December 27, the apostle's feastday. The cardinal celebrated the eight
o'clock Mass and spoke before distributing Holy Communion. After
Mass he went with Don Bosco to the new location of the St. Aloysius Or-
atory, where he gave the boys a brief talk.
The cardinal, who had already chosen the Oratory press for his publi-
cations, had not yet visited Don Bosco's home as archbishop. It happened
that Don Bosco, who needed to speak with him, planned to visit the arch-
bishop's residence on the morning of January 15. First, however, he sent
someone to ask the archbishop's secretary to inquire whether the cardinal
would be at home and would grant him an audience. Learning of this, the
cardinal called for the messenger and told him, "Please tell Don Bosco I
will let him know soon." Hardly did the messenger have time to deliver
the information, than a carriage pulled up at the Oratory entrance, and out
stepped His Eminence. To the first person who came to greet him he said,
"To save time, I have come myself to give Don Bosco my response." He
arrived at ten-thirty and stayed more than an hour with Don Bosco.
When the cardinal arrived the Oratory was in silence. However, at a
single order, all the teachers had the boys out of the classrooms and shops
and into the playground. The bandmaster lined up his musicians, the bell
ringers rushed to their positions, and others festooned the walls with ban-
ners, so that, when the cardinal stepped out of Don Bosco's room, and
appeared on the balcony, he was greeted with the shouts and applause of

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287
a host of youngsters, the blare of band music, and a concert of the church
bells. In utter surprise he could not understand how so much was done in
such a short time; he wanted to say something, but, prevented by the
clanging of bells, he only called out, "My dearest sons, I thank you, I
bless you, and I ask for your prayers." He then visited the new printshop
and adjacent workshops, admiring the new machinery. Later, on entering
the church of Mary Help of Christians, he found in the sacristy a large
representative group of the Daughters of Mary Help of Christians who
had come from their institute next door to pay their respects to their shep-
herd. Finally, after saying a prayer in church, he was greeted by new
demonstrations by many people who had gathered in the square. On re-
entering his carriage he remarked to Don Bosco, who had walked at his
side throughout, "I expected to surprise you, and you have surprised me.
May God bless you, and I pray this with all my heart." All felt true joy
and a fervent desire to see him again.
It was the general opinion of the Salesians of those days that, in nom-
inating the new archbishop of Turin, the Holy Father intended to choose a
prelate who was known to be friendly to Don Bosco. We have an assur-
ance of this kindly concern of the Pope in the words which Leo XIII later
expressed to Don Bosco in his audience of 1884. On the other hand, we
can in all truth assert that the goodness of Cardinal Alimonda was for
Don Bosco a God-given comfort in the last four years of his life. To show
the feelings of this renowned prelate for our saintly father, nothing sur-
passes those lines that which he wrote on first hearing the news of Don
Bosco's death: "My venerated and beloved Father John would not wait
for me, that I might once again kiss his blessed hand and commend my-
self to his intercession before God!"12 The Lord willed that also in this
would be verified for Don Bosco what has been predicted of the Apos-
tles, "You will grieve, but your grief will become joy."13
12Letter to Father Rua, St. Francis d' Albaro (Genoa), January 31, 1888. [Author]
13John 16:20. [Author]

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CHAPTER 13
Missionary Developments in South America
and a Notable Missionary Dream
Two HISTORIC EVENTS are recorded in the Congregation's
chronicle for 1883: the Salesians' arrival in Brazil and the erection of a
vicariate and a prefecture apostolic in Patagonia. The first signaled the
start of the extraordinary development of Don Bosco's work in that vast
country; the second crowned Don Bosco's lengthy efforts to come to a
definitive districting of ecclesastical territories in the lands already evan-
gelized [by the Salesians] and those to be evangelized, from the shores
of the Rio Negro to the Strait of Magellan. It seems to have been the Di-
vine Will that this year should be significant in the records of the tireless
missionary apostolate which the sons of Don Bosco were called upon to
carry out in South America, for it was precisely 1883 in which a mo-
mentous dream burst open the gates of the future to Don Bosco and al-
lowed him to gaze in utter astonishment upon the immense field of work
destined for his sons from Cartagena to Punta Arenas. It was a revelation
of people and things enough to boggle the mind, yet it was not the illu-
sion of a sleeper, as the facts have either shown or will come to show.
For six years Bishop [PeterJ Lacerda of Rio de Janiero begged and
pleaded with Don Bosco to send the Salesians to his diocese. Don
Bosco kept promising and delaying, until, with the arrival in Italy of
Father [Louis] Lasagna,1 he charged the latter to proceed to the opening
of the first house in Brazil. Father Lasagna, who was anxious to see not
one but two or three houses in that empire, immediately recruited seven
Salesians to go to Niter6i, in the province of Brazil's capital. However,
when a dreadful yellow fever epidemic broke out there, the bishop him-
self, fearing that the disease might claim them too among its victims,
lSee Appendix 1. [Editor]
288

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Missionary Developments in South America and a Dream
289
counseled a delay. Once the epidemic ceased, the courageous little
company, escorted by Father Lasagna and headed by Father Michael
Borghino,2 set sail from Montevideo for Rio de Janiero on July 10.
The departure was preceded by a farewell ceremony held in the
church of St. Rose in Villa Colon. Many cooperators came from the
Uruguayan capital. The emotions of those who were leaving and those
who were staying touched the boys and all the bystanders too. "We
knew we loved one another," wrote Father [Lawrence] Giordano to Don
Bosco, "but we did not believe that parting would be that costly."3
After four days of stormy sailing, they disembarked at Rio de Janeiro.
A pastoral letter from the bishop, picked up by the press, announced their
coming and recommended them warmly to the goodwill of the diocese,
closing with a plea for a residence to be built for them. The letter's effects
were quickly apparent: while the enemies of good erupted in a tirade
against the interlopers, the good people showed their agreement with gen-
erous contributions; one person even donated a complete printshop. But
the residence was far too small for the goals they had set for themselves.
As they did elsewhere, there too our confreres set up house near the
Protestants, whose boys and girls' school reared its lofty roof close to
their humble home, almost burying it in its shadow. The Salesians decid-
ed to call their house the Hospice of Mary Help of Christians, in the
trustful expectation that they might be able to erect a beautiful church to
our Lady under that title; from there the Mother of God would protect so
many souls from the danger of heresy. But they did not delay hiring ma-
sons to build a festive oratory for the boys in urgent need of help be-
cause most at risk.
One of the blessings brought about by the Salesian work throughout
South America has been that of stemming the tide of Protestant incur-
sion. In this regard sending the Salesians to Patagonia and the Strait of
Magellan proved truly providential because it prevented the Protestants
from establishing their empire there. The great enterprises which have
been undertaken in South America have all ended up in the hands of
the English.4 The construction of bridges, aqueducts, roads, railroads,
2Toe energetic and pious Father Borghino (1855-1929) later became the first provincial of the
United States province (1902-1908). [Editor]
3Col6n, July 10, 1883. [Author] On Father Giordano, see Appendix 1. [Editor]
4In 1868 a Protestant mission directed by Mr. Thomas Bridges was set up in a very beautiful
locality, where, to attract the Indians, a settlement was established, later called Ushuaia, capital of
the Argentine territory of Tierra del Fuego. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and even cities are works of English entrepeneurs who usually call in
ministers of their own persuasion or welcome others warmly when they
come on their own. Great Britain's possession of the Falkland Islands
in 1832 favored Protestant proselytism on the continent. When our con-
freres went to Patagonia, the Anglicans were at the height of their activ-
ity and were winning over the colonists.
Father Lasagna and Father Borghino went together to pay their re-
spects to the emperor, Don Pedro II, who received them with utmost af-
fability. Also most kind were the Princess Isabella, presumptive heir to
the throne, and her consort, [Louis] Gaston d'Orleans, count of Eu, both
of whom had met Don Bosco in Paris.5 The president of the province,
too, assured them of his fullest support. Cheered by this news, Don
Bosco, holding a conference of St. Francis [de Sales] for the cooperators
of Turin six months later, enthusiastically recounted the first advances of
the Salesians in Brazil, predicting the rise of many Salesian houses in
that immense country. It all came literally true. In 1933, at the celebra-
tion of the fiftieth anniversary of Salesian work, Brazil had fifty schools
or residences of the Salesians and fifty institutes run by the Daughters of
Mary Help of Christians. Don Bosco foresaw more than two hundred.6
The eagerness to have Don Bosco's sons in Brazil and in other South
American states was especially aroused by the reports of the receptions
accorded Don Bosco in Paris. The newpapers, which spread the news in
those remote lands, influenced other church and state leaders to ask that
his providential work be transplanted there too. Thus it was that in Sep-
tember Father Lasagna had on hand twenty-five requests of that nature.7
Ardent by nature and animated by a wondrous zeal, he wanted Don
Bosco to give him a legion of Salesians, but he strove vehemently espe-
cially for Sao Paulo, capital of the immense state of Sao Paulo. To hear
directly the appeal of Bishop Linus Diodato Rodriguez de Cavallo, he
went there in person, visited several parishes in the city and its envi-
rons, and chose the one that he considered the most opportune. He was
accompanied by admirers of Salesian works, ready immediately to pour
out the fruits of their sacrifices and their financial appeals because the
work brooked no delay. However, Father Lasagna had to decline their
offerings, exhorting them to have patience and constancy, assuring
5See p. 174. [Editor]
6Jn 1994 the Salesians had 144 houses in Brazil, and the Salesian Sisters had 159. [Editor]
7Letter of Father Lasagna to Father Lemoyne, September 6, 1883. [Author]

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Missionary Developments in South America and a Dream
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them that he would strive with might and main to obtain the needed
personnel from Don Bosco.
He was prodded to write fiery letters to Don Bosco by an incident
that happened to him on that tour of inspection. Perched on the top of a
ridge was a cluster of huts and cottages, dominated by a little bell tow-
er, which timidly raised its spire above their roofs. Several hundred Ital-
ian families had lived there over the past seven years, brought over and
then abandoned by avaricious speculators. When he came to know this,
Father Lasagna jumped from his carriage and strode straight to the clos-
est house. No sooner did word get around that an Italian priest had ar-
rived than a crowd flocked around him. A man then hastened to open a
little chapel and all entered. Father Lasagna gave them a moving ser-
monette. It is not possible to describe the joy of those good people who
were living there without a priest, without the sacraments, and without
the Word of God. He was touched by their condition. Having given out
all the holy pictures and medals he had with him, and having made sev-
eral helpful recommendations, he left them, weeping himself and
promising to return soon or to send them someone to care for their
souls. As we shall see, the Salesians kept their word.
Also the bishops of Para and Cuiaba were doubling their requests for
Salesians to come to their vast dioceses; the latter even went to see Fa-
ther Lasagna at Colon with a tentative contract which was sent to Turin.
However, when it was discussed by the superior chapter on December
28, deliberation was deferred. "Just now," said Don Bosco, "our gaze is
fixed upon the Falkland Islands, and we are looking for ways of evan-
gelizing them. In addition, we have to concentrate our forces in the new
provicariate and in the new prefecture apostolic and not spread out else-
where. Rome wants deeds not words. A few years from now Rome will
want to see the results of our labors in the provinces entrusted to us."
We come now to speak of Patagonia and the new arrangements Don
Bosco was alluding to in this last observation.
Those Indians who, during the military campaign of General [Julius]
Roca, had not given up, escaped to Chile, or moved farther south began
to come back little by little and to cluster together, drawn as always by
the valor of their chief, [Manuel] Namuncura. This fiery defender of In-
dian independence had acquired a good deal of experience in the wars
against the Argentine army, aided in this not only by the native skill and
sagacity of his race but by his personal astuteness. He would have con-
ducted raids to obtain booty and thus provided for his people, but for

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the vigilance of General [Conrad] Villegas, who had been left there by
General Roca to guard the Rio Negro frontier. Toward the end of 1882,
Villegas, having heard threatening rumors, initiated a second campaign
against the independent Indian tribes, employing natives who had al-
ready been subjugated and mustered into the Argentine army. In the
months of December, January, and February [1882-1883] more than
two thousand Indians-men, women, and children-had fallen into the
hands of the soldiers, some captured in fighting, others surrendering. A
hundred were killed in the skirmishes. All this turmoil made it impossi-
ble for the missionaries to advance into the lands ravaged by the troops
and very difficult to do any good in the prisons. They did their best to
catechize the prisoners, but they also had to deal with "soldiers who
were very corrupt and officers still more corrupt."8 These messages
were the most painful that Don Bosco could ever receive.
Help came from the least expected source, however. Namuncura,
seeing himself reduced to powerlessness and wishing to put an end to
his people's sufferings, decided to make overtures for peace. He there-
fore sent a delegation of ten chiefs, who presented themselves at Fortfn
Roca,9 asking for a parley with the military officials. But, being mis-
trusted, they returned in utter dejection to their commander. Chief Na-
muncura, who, though an aborigine, was a man of sagacity and did not
intend to make his people keep living any longer in such conditions of
pain and peril, conceived the idea of asking the missionaries to mediate.
As good fortune would have it, there arrived at Fortin Roca "a great
apostle, one of the most prominent Salesian missionaries, a true father
to the Indians, with whom he shared his arduous life."10 This was
Father Dominic Milanesio, who was a man sent by Providence. As
soon as he arrived, a group of Indians on horseback rode up to him, es-
corting one who appeared to be their leader. The latter approached the
missionary and asked him to stop and listen to him.
"Very gladly," replied Father Milanesio. "Where do you come from
and where are you going?"
"We belong to the tribe of Namuncura, our chief. He is now in the
Andes, where he has fled with families that have remained loyal. He
8Letters of Father Fagnano to Don Bosco, Patagonia, January 1 and March 10, 1883. [Author]
9Now the town of General Roca in Rio Negro province. [Editor]
10Robert J. Tavella, S.D.B., Las Misiones Salesianas de la Pampa (Buenos Aires: Rosso,
1924), p. 189. [Author] On Father Milanesio, see Appendix 1. [Editor]

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has decided to seek peace with the Argentine government and so has
sent us to deal on friendly terms with the army officials to conclude a
peace treaty. This is our chief's firm wish. Since we cannot communi-
cate with the government, we are asking you to be our mediator. We
have great respect for the ministers of God, because they have always
loved and protected us. At the time of Calfucura, father of Namuncura,
the priest's word was enough to prevent the slaughter of our people."
Father Milanesio could not let such a fine opportunity pass him by.
But, since this was the first time he was going to Fortin Roca for his
priestly ministry, he felt it would be rash to assume so soon the role of
mediator between two parties who were engaged in such an unyielding
and ruthless war. Besides, he did not know the real reasons why the for-
mer envoys had been rejected. Hence he feared to precipitate matters
and alienate the military by endorsing an enemy who may not have
been completely sincere. He therefore advised the Indian who had ad-
dressed him to go and tell Namuncura to come personally with his
braves to the fort, where he guaranteed the general would receive him
with honor. He was to come without fear, because Father Milanesio
himself would be there to meet him. The messenger was not satisfied
with words. He wanted a written message. Father Milanesio obliged.
The fierce warrior, who not so long before had furiously wielded
spears in repeated skirmishes against the regular army, having read the
message, put aside his rancor, overcame his natural hostility, and with-
out losing time set out on a march with his numerous followers. They
traveled fast. Less than twenty days from the time the message was
written, he stood before the palisades of Fortin Roca. The return trip of
his messengers and his own journey had covered no less than five hun-
dred and sixty miles.
Namuncura was never to regret the treaty he made. Father Milanesio
was his faithful mentor, and peace was concluded. Indeed, after some
years of faithful service, the government of Argentina gave him the
rank of colonel with its corresponding salary and assigned him twenty-
seven square miles of land for himself and the families of his tribe.
Such honorable results made it easier for Father Milanesio to evange-
lize some of the tribes camped along the shores of the Neuquen River,
while in other localities Father [Joseph] Beauvoirll and their dauntless
superior Father [Joseph] Fagnano11 labored in peace. Namuncura him-
llSee Appendix 1. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
self received baptism in the last years of his life at the hands of Bishop
Cagliero, to whom he entrusted the schooling of the youngest of his
children. This young man, Zepherino, brilliant and of an excellent char-
acter, 12 gave great promise. Wishing to become a priest, he followed the
bishop to Rome and did his high school studies at the Salesian house of
Frascati, where he died an untimely death.13
From what we have said we see that by the time the Salesians estab-
lished themselves firmly in Patagonia, the period of Indian power was
over. The missionaries' task was to instruct and reclaim the conquered
and to unite into the one bond of Christian love the children of the
wilderness and the white population. In 1883 civil territories were created
to dispense justice to the people of Argentina, foreigners and natives
alike. These poor aborigines spoke a tongue of their own which some of
the missionaries, like Fathers Milanesio and Beauvoir, undertook to learn
so as to be better accepted and to facilitate their work of redemption. The
Patagonian dialects were many, but to understand them it helped to know
the mother language, which was spoken by the Araucani, who lived in
the mountainous woodlands of Patagonia. But at that time this presented
a twofold problem: the language was not written, and its sounds were
very guttural and aspirate. It was also interspersed with Spanish. Over
many years Spanish had infiltrated the Indian languages, so that a certain
number of words and phrases came into use which were enough to make
oneself understood. Then there was the problem of distance, which could
only be mastered by the heroic self-sacrifice of the evangelizers. The area
of Argentine Patagonia measures 328,000 square miles and today [1934]
has a population approaching 900,000, while at that time it numbered no
more than 35,000. The territory could then have very well accomodated
thirty to forty million, given the fertility of the soil and the underground
wealth which is every day being discovered.
Progress had been made in evangelization. In 1883 the superior of the
mission [Father Fagnano] was able to report to Rome the baptism of 500
natives, while the two schools of Patagonia housed 69 boys and 93 girls.
In four years the number of baptisms rose to 5,328, and the mission ex-
12We know from experience. He was very devout. We have also seen two of his letters written
to Father Vespignani from Patagonia. We do not know what happened to them. They were written
in a fine hand and had an elegance and loftiness of sentiment that deeply impressed us. [Author]
13Young Namuncura was born August 26, 1886, and died May 11, 1905. He took Dominic
Savio as his model and succeeded in imitating that saintly youngster so well that his own cause of
canonization was begun in 1944. He was declared Venerable in 1972. [Editor]

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peditions had reached the Andes, along the shores of the Limay River as
far as Lake Nahuel-Huapf and along the Neuquen as far as Norquin.
Further, explorations were made along the Colorado River, in the wilder-
ness of Balcheta, and along both banks of the whole Rio Negro. This
embraced all northern Patagonia to the extent of more than 21,000
miles. No human praise can ever match the caliber of these brave evan-
gelizers, sons of the Oratory, whom Don Bosco had thrust in small num-
bers into such a hostile field for the peaceful conquest of souls.
This report produced the effect which Don Bosco had long been
waiting for. As we have seen, he had presented to the Holy See a pro-
posal to set up three apostolic vicariates or prefectures.14 In 1881, when
the vicar general of the archdiocese of Buenos Aires, Monsignor [An-
thony] Espinosa, came to Turin, is Don Bosco had told him of his plan,
asking him to explain it to the archbishop and stressing most especially
northern Patagonia. The archbishop said he would most willingly favor
the plan. "You may assure His Holiness," he wrote, "that I would be
most happy if you and your Salesians would set up this vicariate apos-
tolic in those remote areas of Patagonia, since I, much as I would like
to, cannot give them the attention I want to give." The archbishop was
not overstating the case in speaking of impossibility, for his archdiocese
covered a territory seven times the size of Italy.
To study the matter Pope Leo XIII had set up a commission of cardi-
nals, among them Cardinal Alimonda, as we have already narrated.16
The significant results of this study led to the conclusion that it was
time to regularize the situation. Therefore Cardinal [John] Simeoni,
prefect of the Sacred Congregation for the Propagation of the Faith,
asked Don Bosco to state his definitive opinion and to suggest the
names of candidates whom he thought most fit for the noble office. Don
Bosco replied as follows:
Turin, July 29, 1883
In accordance with the pious desires often manifested by the Holy Father
and basing myself on your farsighted proposals, I express my humble opinion
about the way I think Patagonia can be divided so as to bring its inhabitants
into the pale of the Church. Geographic and historical statistics I have amply
marked on the maps and in the report it was my honor to present to the compe-
I4See Vol. XIV, pp. 499-512; Vol. XV, pp. 509-510. [Editor]
I5See Vol. XV, pp. 22, 24. [Editor]
I6See Vol. XIV, p. 555. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tent Sacred Congregation for the Propagation of the Faith. Here I shall concern
myself only with those questions which were referred to Your Eminence.
Three vicariates in Patagonia: It seems that just now one vicariate apostolic
should suffice for northern Patagonia and one prefecture apostolic for southern
Patagonia. Central Patagonia has not yet been sufficiently explored, and the
area that has been is predominantly in control of the Protestants.
The vicariate apostolic of Carmen [de Patag6nes] could for now take care of
the central vicariate and reach out to the natives who dwell along the Andes;
some priests and some hardy catechists could meet the religious needs of the few
Catholics who, though mingled with the Protestants, are still loyal to the Catholic
Church and are asking to be helped. Some of the trips made by our missionaries
in that locality assure us that such an undertaking would yield good results.
The vicariate and prefecture of southern Patagonia present greater problems
because of the severity of the weather, the few and far-scattered dwellings, and
the forceful efforts of the Protestants to get a foothold there. But in undertak-
ings of this kind we pay no mind to difficulties.
Proposed candidates: Father John Cagliero, Father James Costamagna,17
and Father Joseph Fagnano are three men who could shoulder the responsibil-
ity if it should be decided to entrust it to them. They are all seasoned workers,
physically sturdy, good speakers, tireless, of proven moral worth. Nevertheless,
unless the Holy Father should judge it best to choose other candidates to the
Congregation's betterment, I would propose the following:
Father John Cagliero to be vicar apostolic in Carmen, with jurisdiction over
the central vicariate until it shall be able to have its own shepherd... Father
Cagliero has detailed acquaintance with those places and enjoys excellent rela-
tions with all the bishops of the Republics of Argentina, Uruguay, Paraguay,
and even Chile.
It is my opinion that Father Costamagna would do as well as Father
Cagliero as vicar apostolic of Carmen.
Father Fagnano seems well suited to the vicariate or prefecture of southern
Patagonia. Blessed with the stamina of an ox, he has no idea of fatigue or fear in
difficult assignments. This prefecture could depend on the vicariate of Carmen un-
til the Holy Father should judge it better to set it up as a vicariate in its own right.
I have tried to meet Your Eminence's request as best I can concerning the
division of Patagonia into three vicariates. If Your Eminence thinks I can be of
assistance to you in other ways, please consider that all the Salesians deem it a
great honor to be of service to you.
With heartfelt gratitude, I am honored to remain
Your Eminence's obedient servant,
Rev. John Bosco
17Qn Fathers Cagliero and Costamagna, see Appendix 1. [Editor]

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The proposal was sent to the cardinals of the Congregation for the
Propagation of the Faith on August 27 and was approved. The decision
was to create two ecclesiastical circumscriptions, one taking in northern
and central Patagonia with Father Cagliero as provicar apostolic, the
other including southern Patagonia and Tierra del Fuego, with Father
Fagnano as prefect apostolic. The title of provicar did not call for a
bishop; however, as we shall see in due time, it was changed in 1884
with the proviso that it be delayed until Don Bosco saw his way to
sending at least a dozen missionaries, including the four then present.Is
The briefs erecting the vicariate and nominating the provicar were dat-
ed respectively November 16 and 20. A few days earlier the Cardinal
Prefect of the Propagation of the Faith had issued a similar decree for
the prefecture apostolic.
While these transactions were going on, Father Cagliero, knowing
nothing of the matter, was visiting the school at Randazzo, Sicily, and
the houses of the sisters. He was notified by the procurator general on
his return to Rome.
Everything was proceding so smoothly, it was inevitable that the
devil should stick his tail in somewhere. The first problems arose from
a most unexpected source. Archbishop [Louis] Matera, apostolic dele-
gate and extraordinary visitor to the republics of Argentina, Uruguay,
and Paraguay, having learned from Father Costarnagna the new disposi-
tions of the Holy See for Patagonia, told him that there was nothing
good the Salesians could do there; that they would reap much harm in-
stead; that there were no longer any uncivilized Indians in Patagonia;
that the territory was in the hands of a government hostile to religion;
that there was no chance they could enter the territory without the per-
mission of the government of Argentina. His advice was that provision
should be made for the Salesians to retrace their steps and follow the
regular routine, that is, leave all in the hands of the apostolic delegate.
In the first place there was need to await information, instruction, and
direction from Rome, that is, the Congregation for the Propagation of
the Faith. Father Costamagna relayed everything to Turin.19
As for the government, the delegate did not know that it had already
asked Father Costamagna for a few missionaries for the Falkland Is-
18Letter of Cardinal Simeoni to Don Bosco, September 15, 1884. [Author]
19His letter must be among the last letters of December 1883 or the first of 1884. It is reported
in one of Father Cagliero's letters on April 8, 1884, to Archbishop [Dominic] Jacobini, secretary
of the Congregation for the Propagation of the Faith. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lands, and that Father Costamagna had agreed, promising to send them
on the arrival of Father Cagliero, who was due to return soon with rein-
forcing personnel. Moreover, General Villegas was asking for a perma-
nent priest at Pringles. As for there being no longer any savages in
Patagonia, that was easier to assert than prove.
This thorny issue was discussed by the superior chapter on April 5,
1884; the minutes show that Don Bosco, after reading Father Costa-
magna's letter, spoke thus: "Have a copy of this letter sent to Archbishop
Jacobini. Certainly objections will be raised against erecting a vicariate
in Patagonia. Everyone approves of a good work, and either no one
wants to do it or no one can do it. But when one does it successfully, in
steps the miserable humanity of the others who resent it and want to
claim the credit for themselves one way or another, to enjoy the fruit and
wish they had done what the others succeeded in doing. My mother used
to say, 'The garden watchdog won't eat the garlic but won't let anyone
take it away.' The Republic of Argentina can take no offense at the nom-
ination of a provicar, because I have just written to the archbishop [of
Buenos Aires] and the President of the Republic and asked them to
study the project."
We have already seen the view of the archbishop of Buenos Aires.
To the President of Argentina, General Roca, Don Bosco had already
written, showing that he was aware of the delicacy needed in dealing
with the Argentine government. The letter, which follows, reveals a fine
balance between the simplicity of the saint and the skill of the man of
affairs.
Turin, October 31, 1883
Your Excellency, President of the Republic of Argentina:
The Pampas wilderness and Patagonia, which have caused Your Excellency
so much weariness and effort and whose evangelization you have been pleased
often to entrust to the Salesian missionaries, seem to be on the verge of stabil-
ity in matters of both civilization and religion.
Four years have passed since our missionaries, guided by Your Excellency,
made their first attempts in that vast region. At the present time they have man-
aged to settle in several colonies along the Rio Negro, venturing forth on apos-
tolic missions as far as the Chubut River and Lake Nahuel-Huapf at the foot-
hills of the Andes.
They have succeeded in establishing churches, schools, and hospices for
both boys and girls. However, the ever swelling numbers of newcomers into the

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Missionary Developments in South America and a Dream
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Faith have obliged Father James Costamagna to come to Europe in search of
evangelical workers. In fact he was able to form an expedition of twenty [Sale-
sian] missionaries and ten sisters who will set sail for the Argentine Republic
next November 12. I am doing my very best with the means available to me to
see to it that they take with them all that they need in clothing, church supplies,
and also the most necessary tools and equipment for trades. But I feel I need
Your Excellency to come to our aid by financing their trip across the ocean.
My hope in your aid rests upon the active part you have taken in the civi-
lization of the natives and the vast sacrifices made by your government for the
social betterment of the state, particularly in favor of Salesian homes, schools,
and orphanages. My hope is further bolstered these days by the Holy Father's
decision to establish the Church's hierarchy in those vast regions, as I have al-
ready had the honor of notifying you in his name.20 The Holy See will soon be
sending you complete information in an official communication.
May God bless Your Excellency and the entire Republic of Argentina. May
peace, prosperity, and heavenly blessings descend copiously upon all the peo-
ple of those regions which Divine Providence has seen fit to entrust to your so-
licitous care.
While I thank you for the immense good you have done and are doing for our
missionaries, I most gratefully affirm the great honor I have of being
Your humble servant,
Fr. John Bosco
We do not know whether or how the President replied. As regards
the Holy See's delegate and his view of the matter, we have to realize
that a certain amount of friction had arisen between Archbishop Matera
and the Salesians. Since history is willy-nilly the teacher of life, we will
point out the highlights of this problem.
Archbishop Matera, in need of a personal secretary, had his eye on
the cleric [Bernard] Vacchina;21 he asked the superiors for him and ob-
tained his request. As it happened, this young cleric was obliged to at-
tend His Excellency also at nightly affairs, in which worldly manners
predominated; he felt very ill at ease and kept telling the archbishop so,
pleading that such a perilous life was not for him and that he had not
become a religious to bandy about in such circles. Since, however, no
importance was attached to his complaints, he appealed to his superiors
and asked to be relieved. Seeing that they in turn were in a bind and
2DSee Vol. XIV, pp. 509-511. [Editor]
21See Appendix 1. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dared not antagonize Archbishop Matera, one day Vacchina left without
saying good-bye to the archbishop and went to the Salesian house at
Almagro. Highly offended, the delegate had Archbishop Aneyros sus-
pend him from Holy Communion for a month.
Father Costamagna apologized in writing but received no acknowl-
edgement. Because of this silence or because the matter was considered
closed or prompted by a little fear, after that incident no Salesian went to
visit the apostolic delegate, not even to voice Easter or New Year's greet-
ings or congratulate him on his name day. Being a highly impressionable
and overly sensitive man, the archbishop, who once professed the highest
esteem for the Salesians, from then on showed himself ice cold toward
them, never showing his former benevolence when meeting them. Father
Vespignani,22 distressed by such a state of affairs, obtained permission
from his superior to visit the delegate and to make known to him the
Salesians' pain, and he spoke with such humility and heartfelt feeling that
he moved the archbishop but could not make him change his mind. The
latter claimed that the action of Father Vacchina23 had hurt him not only
in his own person but also in his position as the representative of the Holy
See; furthermore, word of what had happened had leaked out and had
been garnished with remarks doing him little credit. Father Lasagna,
when discussing the case with him in Montevideo, had sided with the
cleric; Father Costamagna had immediately written to him, but these
were not things to be discussed by mail; excuses were in order if made
properly, but not justifications. Father Vespignani left with the regret that
he had not been able to pacify the archbishop.24 The original blunder had
been not to clear the air immediately after the incident by talking face to
face and with clear signs of respect for the delegate's dignity. From all
this followed the consequences, the most serious of which was the dele-
gate's negative stance concerning the establishment of the vicariate.
On August 7 Father Costamagna arrived in Turin to take part in the
third general chapter. He brought with him an affectionate letter from
Archbishop Aneyros, who said he was grateful to God for having sent him
the Salesians, whose work was so prominent in the schools, the work-
shops, the parishes, and the missions. He praised the edifying life and tire-
less zeal of Father Costamagna, asked for more personnel, and begged
22See Appendix 1. [Editor]
23Father Vacchina was ordained at Buenos Aires, May 5, 1882, after leaving the delegate's
service. [Editor]
24Letter of Father Vespignani to Father Rua, Buenos Aires, August 9, 1882. [Author]

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Don Bosco to write more often to him, so that his letters might be his
"guide and safe norm for the good of the Salesian family." Before closing
he referred to a tragic loss experienced by the Daughters of Mary Help of
Christians in that region, saying: "We have felt the pain of losing the Rev-
erend Mother Superior of the Daughters of Mary Help of Christians, Sis-
ter Magdalene Martini, an angel who flew to heaven about the feast of St.
Peter. She had the good fortune of opening a few houses, lastly that of
Moron, and of seeing the provincial house completed and opened with its
large school and church of Mary Help of Christians, blessed this past June
7. Her loss has caused us grief because she was such a joy to all. May the
Lord grant us a goodly number of holy virgins like her."2s
Father Costamagna had other letters for Don Bosco from cooperators
and Salesians, all of whom begged him to send their provincial back with
reinforcements. At Father Costamagna's arrival Don Bosco was just
preparing to send another expedition of Salesians and sisters to South
America. He announced it in a circular letter dated October 24, put togeth-
er by Father Bonetti, translated into French, and signed by Don Bosco.
Twenty Salesians, priests, clerics, and coadjutors, and twelve Daughters of
Mary Help of Christians were ready to depart. The expedition cost one
hundred lire, which Don Bosco asked his cooperators to assume; the con-
tributors were thanked in a brief letter he wrote in both Italian and French
and had duplicated so as to appear in his own handwriting.
Don Bosco had the future missionaries stay with him at the Oratory
for some fifteen days, during which they not only enjoyed his company
but also fervently studied Spanish. Our good Father not only very gra-
ciously provided them with a trip to the shrine of St. Pancras at Pianez-
za, but he also went along with them personally.
The departure ceremony was held on November 10. Father Costa-
magna, the expedition leader, gave the main talk, while Don Bosco gave
the benediction. That evening the missionaries went to Sampierdarena,
whence they set out for Marseille in the company of Father Cagliero,
who was taking Don Bosco's place, since the latter's health was too frag-
ile to bear the fatigue of a long journey. The Holy Father himself was
concerned about his health; on November 5, when he received in audi-
ence Father Cagliero, who was returning from Sicily, and Father Costam-
agna, who had come to pay his respects, he had said to them: "You must
advise Don Bosco to safeguard his health, for it is too precious and useful
25See Appendix 1.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
for the welfare and growth of your Congregation." But Don Bosco's fa-
therly heart, strained by the separation, sought to relieve itself in the fol-
lowing few lines which reached Father Costamagna at Marseille:
Dear Father Costamagna:
Turin, November 12, 1883
You have departed, but you have truly wrung my heart. I have reacted
bravely, but I have felt the pain and could not sleep a wink all night long. To-
day I am more at ease. God be blessed!
Here are some holy cards for the confreres of your provinces-or, rather,
just of your own. I will send some for Father Lasagna's province some other
time. There is also a letter for Mr. Bergasse.26 If you run into any problems,
rely on me unreservedly.
Please greet Madame Jacques and tell her that the first Patagonian Indian
girl you baptize on your arrival will be named Agatha.
God bless you, my ever beloved Father Costamagna, and with you may He
bless and protect all of your sons and mine who travel with you. May Mary
safeguard you and keep you all on the path to heaven. Bon voyage!
I stay behind with a true multitude who are praying for you. Amen.
Your most loving friend,
Fr. John Bosco
N.B. The dream [copied by] Father Lemoyne needs several corrections, and
you will see it.
We cannot omit a little incident that concerns Father Costamagna.
He had sung the high Mass on the feast of All Saints in Don Bosco's
presence, and he had used the Spanish pronunciation of Latin, most no-
ticeably in pronouncing the g in dignum et iustum est. After Mass Don
Bosco asked him in what language he had celebrated Mass.
"I was using the Spanish pronunciation."
"Why?"
"When in Rome, do as the Romans do."
"Oh no! You must use the Roman pronunciation, that of the Pope.
Tell that to everyone over there."
They left Marseille the morning of November 14 on board the Bearn21
26A Salesian cooperator who was president of the Society for Maritime Transport at Marseille.
[Editor]
27Some information about their departure is contained in a letter from Father Cagliero to Fa-
ther Rua. See Appendix 11. [Author]

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and happily disembarked at Buenos Aires in the evening of December
8. Their reception was recorded by the local newspaper:
As evening drew on, an ever increasing crowd gathered on the Estevarene
and Rivadia wharf to welcome him... It was six o'clock when Father Costa-
magna alighted from the trolley car along with several priests who were com-
ing with him to assume care of the education and religious training of our
young people. No sooner did he come into sight than he was rushed upon by
all, who spoke to him, shook his hand, and greeted him with expressions at
once frank, respectful, effusive, and pleasant, such as one uses in greeting a
bosom friend after a long absence. Many of the first embraced him, thus giving
eloquent proof of the love which Christ's priest wins in the hearts of the peo-
ple. Many tears of joy marked the moving scene. Father Costamagna, accom-
panied by the crowd, then walked to the church of St. Charles, where many
other people had gathered and, deeply moved, addressed the crowd a few
words of thanks full of tendemess.28
The dream to which Don Bosco alluded in the postscript of his letter
to Father Costamagna was a spectacular symbolic revelation of the fu-
ture of the Salesian missions in South America-a future of epic
grandeur, foreseen by those who divined in Don Bosco's work a force
not merely human. For example, a French magazine wrote in an article
on missionary activity: "Patagonia, still uncivilized and pagan, has
proven itself resistant to Christianity, but Don Bosco's sons are begin-
ning to sow in that wild soil the mustard seed which, nurtured by heav-
enly dew, will grow into a huge tree whose branches shall stretch out
over the whole country."29
Don Bosco told this dream on September 4, at the morning session
of the general chapter. Father Lemoyne immediately put it into writing,
which Don Bosco critically read from beginning to end, making some
additions and modifications. We will record in italics those words
which are in Don Bosco's hand in the original; we shall enclose in
brackets some passages introduced later by Father Lemoyne as reflec-
tions based upon further explanations given him by Don Bosco.30
28Union, December 11, 1883. [Author]
29Bulletin de Notre Dame de Bon-secours, February 1884, p. 45. [Author]
3DA critical edition of the text was published by Cecilia Romero, EM.A.: I Sogni di Don
Bosco (Turin: LDC, 1978), pp. 79-93. An English-version critical study and analysis was done by
Arthur Leoti, S.D.B.: "Don Bosco's Missionary Dreams...," Journal of Salesian Studies, III, no. 2
(Fall 1992), pp. 55-80. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On the night before the feast of St. Rose of Lima [August 30], I had a
dream. I was aware that I was sleeping, and at the same time I seemed to be
running very, very much, so much that I was exhausted with running, talking,
writing, and wearing myself out in carrying out the rest of my other regular re-
sponsibilities. While I was deliberating whether this was a dream or reality, I
seemed to enter a recreation hall where I found many people standing about
and discussing various topics.
A lengthy conversation centered on the hordes of savages in Australia, the
Indies, China, Africa, and more especially America, who in countless numbers
are presently entombed in the darkness ofdeath.
"Europe;' said one of the speakers with much conviction, "Christian Eu-
rope, the great mistress of civilization and Catholicism, seems to have lost all
interest in the foreign missions. Few are those who have enough enthusiasm to
brave long journeys and unknown lands to save the souls ofmillions ofpeople
redeemed by the Son of God, Jesus Christ."
Another said, "How many idolaters in America alone live miserably out-
side the Church, far from the knowledge of the Gospel. People keep thinking
(and geographers keep deceiving them) that the American Cordillera31 is like
a wall blocking off that huge section of the world. It is not so. That inter-
minable chain of lofty mountains contains many plains a six hundred and
more miles in length alone. In them are forests as yet unexplored. plants, and
animals. and also ores rarely found elsewhere. Coal, oil, lead, copper, iron,
silver, and gold lie hidden in those mountains where they were secreted by the
all-powerful hand of the Creator for the good of humanity. 0 Andes, Andes,
how steeped in wealth is your eastern flank!
At that moment I felt an urgent desire to ask for an explanation of many
things and to find out who those persons gathered there were, and where I was.
But I said to myself, Before speaking you must find out what kind of people
these are. In all curiosity I gazed about at them. Practically all of these people
were total strangers to me. In the meantime, as though they were seeing me for
the first time, they invited me to step forward and welcomed me kindly.
I asked them, "Please tell me where we are. Are we in Turin, London, Madrid,
or Paris? Where are we? Who are you? With whom do I have the pleasure of
speaking?" But they all gave me vague answers while they kept talking about the
missions.
During this time I was approached by a young man of about sixteen, fasci-
nating for his superhuman beauty and aglow with a brilliance more intense
31Conceivably the reference here is not only to the Andes of South America but also to the
Rockies of North America. While the Salesians' main concern in the 1880s was South America,
Don Bosco had contacts also with missionaries of the North American West; see pp. 212-213. The
dream, however, will focus on South America. [Editor]

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than that of the sun. His garment was woven with heavenly richness, and on
his head he wore a cap shaped like a crown studded with the most sparkling
precious stones. Fixing his kindly gaze upon me, he showed keen interest in
me. His smile reflected a love that had its own irresistible attraction. He called
me by name, then took my hand and began speaking to me about the Salesian
Congregation.
I was thrilled by the sound of his voice. At one point I interrupted him and
asked, "With whom do I have the honor of speaking? Do me the kindness of
telling me your name."
The young man replied, "Don't be worried. Speak with utter trust. You are
with a friend."
"But what is your name?"
"I would tell you my name if it were necessary, but I don't have to because
you should know me." Saying this he smiled.
I took a better look at that countenance flooded with light. How handsome a
face! And then I recognized the son of Count Fiorito Colle of Toulon, a distin-
guished benefactor of our house and especially of our American missions. This
young man had died a short time before.32
"Oh, it is you!" I exclaimed. "Louis! And who are all these others?"
"They are friends of your Salesians, and as your friend, I would like in
God's name to give you a bit of work."
"Let's see what you mean. What is this work?"
"Sit at this table and pull this rope."
In the middle of that vast hall stood a table on which lay a coil of rope; it re-
sembled a tape measure marked with lines and numbers. Later I also came to
realize that the hall itself was situated in South America, straddling the equator,
and that the numbers marked on the rope corresponded to degrees of latitude.
I therefore took the end of the rope, looked at it, and saw that the tip was
marked zero.
I smiled.
That angelic lad remarked, "This is no time to smile. Look carefully. What
is written on the rope?"
"Zero."
"Pull it a bit."
I pulled it a little and up came the number one.
"Pull more and wrap the rope into a big coil."
I did so, and out came the numbers 2, 3, 4, up to 20.
"Is that enough?" I asked.
"No, pull more, pull more! Pull until you find a knot," the lad answered.
I pulled up to the number 47, where I came across a big knot. From this
32See Vol. XV, passim. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
knot the rope continued, but it was split into smaller strands that fanned out to
the east and west and south.
"Is that enough?" I asked.
"What is the number?" the youth answered.
"It's 47."
"What is 47 plus 3?"
"50."
"And add 5 more?"
"55."
"Take note: 55 ."
He then told me, "Pull some more."
"I've reached the end, " I replied.
"Now then, reverse the process and pull the rope from the other end."
I did so until I reached the number 10.
"Pull more," the lad told me.
"There's nothing left!"
"What? Nothing? Take a closer look. What do you see?"
"I see water," I replied.
Indeed, at that moment I felt something very strange happening to me
which I cannot explain. I was present in that hall, I was pulling that rope, and
at the same time I saw unfolding before my eyes the vision of an immense
country over which I was hovering like a bird in flight, and the more the cord
was pulled the farther out did the view stretch.
From zero to 55 I saw a vast mainland, the end ofwhich, after a stretch of wa-
ter, broke up into a hundred islands, one ofthem very much larger than the others.
It seemed that the strands which came from the big knot of the rope stretched out
to these islands, so that every strand was anchored to an island. Some of these is-
lands were inhabited by fairly large numbers of natives; others were barren, emp-
ty, rocky, uninhabited; others were all blanketed in snow and ice. Toward the west
were numerous groups of islands inhabited by many savages.
[It would appear that the knot situated at the number or degree of 47 sym-
bolized the point of departure, the Salesian center, the principal mission from
which our missionaries branched out to the Falkland Islands, Tierra del Fuego,
and the other islands of those American countries.]
That same mainland stretched out from the opposite end of the rope, that is
from zero to ten, until it reached the body of water which was as far as I could
see. I thought that was the Caribbean Sea, which I was then gazing upon in a
way so wondrous that I cannot describe the way I saw it.
As soon as I said, "I see water," the young man replied, "Now add 55 and
10. What is the sum?"
"65," I answered.
"Now join all together and you will make just one single rope."
"And now?"

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"From this side what do you see?" And he pointed to a spot on the panorama.
"To the west I see very lofty mountains, and to the east there is the sea!"
[Please note that I was then seeing a summary, in miniature as it were, of
what I later saw in its real grandeur and extent, as I shall narrate. The marks
numbered on the rope, each corresponding precisely to the degrees of latitude,
were those which allowed me to keep in memory for several years the succes-
sive localities I visited as I traveled in the second part of this same dream.]
My young friend continued: "Very well. These mountains form a ridge or
boundary. From here to there is the harvest assigned to the Salesians. Thou-
sands and millions of people are awaiting your help, waiting for the faith."
Those mountains were the South American Andes and that ocean was the
Atlantic.
"How will we manage?" I asked. "How will we succeed in bringing all
these people into the flock of Christ?"
"How will you manage? Watch!"
And in came Father Lago,33 who was carrying a basket of small, green figs.
"Take some, Don Bosco," he said.
"What are you bringing me," I replied, looking at the contents of the basket.
"I was told to bring them to you."
"But these figs are not ready to eat; they are not ripe.
Then my young friend took the basket, which was very broad but shallow,
and gave it to me, saying, "Here is my gift to you!"
"And what am I to do with these figs?"
"These figs are unripe, but they belong to the great fig tree of life. You must
find a way to make them ripen."
"How? If they were a little bigger, ...they could mature under straw, as other
fruits do, but they are so small...so green. It's impossible."
"Well then, know that to make them ripen you have to find some way of re-
attaching these figs to the tree."
"Impossible! How can it be done?"
"Watch!" And he took a fig, dipped it into a basin of blood, then immedi-
ately dipped it into another basin full of water, and said, "With sweat and
blood the savages will turn back and be re-attached to the plant, thus becoming
pleasing to the master of life."
But to accomplish this will take time, I thought to myself. Then I said
aloud, "I don't know what else I can say."
That dear youth, reading my mind, continued, "This success will take place
before the second generation comes to an end."
"Which will be the second generation?"
"Don't count the present generation. There shall be another, and then another."
33Father Angelo Lago (1834-1914), Father Rua's private secretary, who died with a reputation
for holiness. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I spoke in utter confusion, baffled, spluttering, as I heard the magnificent
destiny awaiting our Congregation, and I asked, "But how many years does
each of these generations include?"
"Sixty."
"And then?"
"Do you wish to see what will happen then? Come!"
Without my knowing how, I found myself in a railroad station. A huge
crowd was gathered there. We boarded a train.
I asked where we were. The young man replied, "Take notice! Watch care-
fully! We are traveling along the Andes. You have your road also open to the
east all the way to the sea. It is another of the Lord's gifts."
"And when shall we go to Boston, where they're waiting for us?"
"Everything at its own time." Saying this, he took out a map in which the
diocese of Cartagena stood out prominently. [This was the point of departure.]
As I was studying the map, the engine blew its whistle and the train began
to move. As we went along my friend kept talking much, but, because of the
train's noise, I could not fully hear him. Nevertheless, I learned many very
wonderful and new things about astronomy, navigation, meteorology, minerals,
fauna and flora, the topography of those areas which he explained to me with
marvelous precision. Meanwhile he seasoned his speech with a courteous and
at the same time gentle familiarity which showed his love for me. From the
very start he took my hand and kept me always very affectionately in his tight
clasp to the very end of the dream. I placed my other hand lightly on his, but
his hand seemed to disappear under mine as though it had evaporated, and my
left hand held merely my right. The young man smiled at my useless efforts.
In the meantime I was looking out the carriage window, and I saw whiz be-
fore me various astonishing regions: forests, mountains, plains, very long majes-
tic rivers which I could not believe to be so wide at points so far from their
mouths. For more than a thousand miles we skirted the edge of a virgin forest
which has not been explored even today. My gaze took on a marvelous power of
vision. There were no obstacles that could block its view. I don't know how to
explain what strange phenomenon took place in my eyes. I felt like someone
standing on a hilltop who sees stretching out before him a vast panorama; if he
holds even a tiny strip of paper close to his eyes, he can see little or nothing, but
if he drops it or moves it up or down, his gaze can reach out to the farthest hori-
zon. This is what happened to me because of the extraordinary insight that was
given to me, but the difference was this: every now and then as I set my gaze
upon one spot and that one spot whizzed past me, it was as if a series of curtains
were being raised and I saw stretching out before me interminable distances. Not
only did I see the Andes when I was a long distance from them, but that chain of
mountains even stood out in those immeasurable plains and was clearly visible
to me in every tiny detail. [The mountain ranges of Colombia, Venezuela, the
three Guyanas, Brazil, and Bolivia, even to their farthest boundaries.]

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I was then able to verify the correctness of the words I had heard at the be-
ginning of my dream in the grand hall straddling the equator. I could see into
the very bowels of the mountains and into the remotest hidden recesses of the
plains. Before my eyes lay the incomparable riches of those countries, which
will one day be discovered. I saw countless mines of precious metals, inex-
haustible caverns of coal, oil deposits so abundant as have never yet been dis-
covered elsewhere. But that was not all. Between 15 and 20 degrees latitude
lay a very broad and very lengthy body of water that had its origin from the
end of a lake. Then a voice kept repeating to me, "When the mines hidden in
the midst of these mountains will eventually be dug out, here will appear the
promised land flowing with milk and honey. Its wealth will defy belief."
But that was not all. My greatest surprise was to see how the Andes in sev-
eral places reverted upon themselves and formed valleys of whose existence
present day geographers have not even an idea. They think that in those areas
the mountainsides are sheer walls. In those valleys and hollows, some of which
extended as much as six hundred miles, lived crowded countless peoples who
have not yet come in contact with Europeans, entire nations completely un-
known to us.
The train kept rushing along, turning here and there and finally coming to a
halt. A fair number of passengers got off at this point to continue their journey
through the Andes to the west.
[Don Bosco indicated Bolivia. The station was probably La Paz, where a
tunnel could open the way to the Pacific coast and link Brazil with Lima by
means of a junction with another railroad.]
The train began to move again, heading always forward. As on the first leg
of our journey, we traversed forests, drove through tunnels, passed over gigan-
tic viaducts, plunged into narrow mountain gorges, skirted lakes and marshes
on bridges, forded wide rivers, hurtled over grasslands and prairies. We passed
along the banks of the Uruguay River. I always thought it was a short river, but
instead it is very long. At one point I saw the Parana River wending its way to
the Uruguay as though it were bringing it the tribute of its waters; but, after
somewhat paralleling it for a stretch, it pulled away, forming a huge elbow.
Both these rivers were enormous. [From these sketchy descriptions it would
seem that this future railroad line would go from La Paz to Santa Cruz, then
head through the only opening which is to be found in the Cruz della Sierra
mountains and is crossed by the Guapay River; it will ford the River Parapetf
in the Chiquitos plains of Bolivia, then cut across the extreme northern limit of
the Republic of Paraguay; thence it will enter the Province of Sao Paulo in
Brazil and then head for Rio de Janeiro. From some intermediate station in the
Sao Paulo Province, the railroad line will then probably go between the Parana
and Uruguay Rivers and connect Brazil's capital with the Republic of Uruguay
and the Republic of Argentina.]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The train kept forging its way, turning here and there, and after a long time
it made a second stop. Another large number of people got off there and made
their way westward through the Andes. [Don Bosco indicated the province of
Mendoza in Argentina. Hence the station was probably Mendoza, and the tun-
nel led to Santiago, capital of the Republic of Chile.]
The train resumed its journey across the Pampas and Patagonia. The culti-
vated fields and the few homes scattered here and there showed that civiliza-
tion was overtaking the wilderness.
At the entrance of Patagonia we passed over a branch of the Colorado River
or the Chubut River [or perhaps the Rio Negro?]. I could not ascertain its flow
of current or its direction, whether toward the Andes or toward the Atlantic. I
kept trying to solve this puzzle but could not orient myself.
Finally we reached the Strait of Magellan. I looked all about me. We alight-
ed. Before me lay Punta Arenas. For several miles the ground was cluttered
with mounds of coal, boards, railroad ties, huge piles of minerals; the fields
were partially covered with flocks, partially tilled. Long lines of freight cars
filled the railroad tracks.
My friend pointed all these things out to me. Then I asked, "And now what
are you trying to tell me with all this?"
He answered: "What is now merely a project will one day be reality. In
time to come these savages will be so domesticated that they shall willingly
come for instruction, religion, civilization, and trading. What elsewhere excites
wonder among people will here assume such stupendous proportions as to
arouse more astonishment than does anything else now."
"I've seen enough," I replied. "Now take me to see my Salesians in Patagonia."
We turned back to the station and reboarded the train to return. After travel-
ing a very long distance, the train stopped before a town of considerable size.
[Possibly on the 47th parallel, where at the very beginning of the dream I had
seen the big knot in the rope.] There was no one at the station to meet me. I got
off the train and immediately found the Salesians. I saw many houses with
many people in them; more churches, schools, various hospices for children and
youths, artisans and farmers, and a school for girls which taught a variety of do-
mestic arts. Our missionaries were caring for both the young and the adults.
I walked into their midst. They were many, but I did not recognize them,
and none of my old sons were among them. All were looking at me in bewil-
derment, as though I were new to them, and I asked them, "Don't you know
me? Don't you know Don Bosco?"
"Oh, Don Bosco! We know him by reputation, but we have only seen him
in photographs. Do we know him personally? Certainly not."
"And Father Fagnano, Father Costamagna, Father Lasagna, Father Milane-
sio-where are they?"

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"We did not know them. They are the ones who came here long ago in the
past, the first Salesians to come to these lands from Europe. But so many years
have gone by since they died."
I gasped in wonder at their reply. "But is this a dream or reality?" I clapped
my hands, I felt my arms, I shook myself, and I really heard the sound of my
clapping and I could feel my body, and I kept telling myself I was not asleep.
This visit was but the matter of an instant. Having witnessed the marvellous
progress of the Catholic Church, of our Congregation, and of civilization in
those lands, I thanked Divine Providence for graciously using me as an instru-
ment of His divine glory and the salvation of so many souls.
Young Colle meanwhile signaled me that it was time to go back. So we said
good-bye to my Salesians and returned to the station, where the train was
ready to depart. We boarded, the whistle blew, and away we headed northward.
Something new struck my sight and made me wonder. The region of Pata-
gonia closest to the Strait of Magellan, between the Andes and the Atlantic, is
not as wide as geographers claim it to be.
The train rushed along at breakneck speed, and I thought we were crossing
the provinces of the Republic of Argentina which already had been civilized.
Our journey took us through a virgin forest, interminably broad and inter-
minably long. At a certain point the train stopped and our gaze fell upon a very
sorry sight indeed. A huge crowd of savages was gathered in a forest clearing.
Their faces were deformed and dirty, their bodies covered with what seemed to
be animal skins sewed together. They surrounded a man who was bound and
seated on a rock. He was very obese, having been deliberately fattened by the
natives. The poor fellow had been taken prisoner and from the sharpness of his
features seemed to belong to a different race. Hordes of savages were interro-
gating him, and he was telling them of the adventures he had encountered in
his travels. Suddenly one of the natives arose, brandishing a shaft of iron
which was well sharpened, though not a sword; he threw himself upon the
prisoner and with one blow cut off his head. All the train passengers crowded
at the doors and windows gazing upon the scene in horror. Colle himself was
looking in silence. The victim uttered a shrill scream as he was struck. Those
cannibals then threw themselves upon the body bathed in a lake of blood and,
slicing it up, threw chunks of warm and still quivering flesh upon nearby fires,
let them roast awhile, and then ate them half cooked. At that poor man's
scream, the train began to move and gradually resumed its breakneck speed.
For hours at a stretch it skirted the shores of a huge river. At times it was on the
right bank, at times on the left. I could not tell through the window what bridges
we used to make these frequent crossings. Meanwhile along the banks here and
there we spotted numerous tribes of savages. Each time we saw them, young Colle
kept saying, ''This is the Salesian harvest! This is the Salesian harvest!"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We then entered a region packed with wild animals and poisonous snakes
of bizarre and horrifying shapes. They swarmed over the mountainsides and
hill slopes; they blanketed the hilltops, the lakeshores, the riverbanks, the
plains, the gullies, the cliffs. Some looked like dogs with wings and were extra-
ordinarily bloated [gluttony, impurity, pride]. Others were gigantic toads eating
frogs. We could see certain lairs full of animals different in shape from ours. All
three species of animals were mixed together and snarled dully as though about
to devour each other. We could also see tigers, hyenas, lions, but they were not
the same as those of Asia and Africa. My companion then spoke to me. Point-
ing out those animals to me, he exclaimed, "The Salesians will tame them!"
The train was now approaching its starting point, and we were not far from
it. Young Colle then drew out a map of astounding beauty and told me,
"Would you like to see the journey you have just made? The regions we have
traversed?"
"Yes, of course," I answered.
He then explained the map on which all South America was detailed with
marvelous exactness. More than that, it showed all that had been, what then
was, and what would be in those regions, but without confusion, rather with
such a clarity that one could instantly see all at one glance. I immediately un-
derstood everything, but, due to the onrush of so many things, that clarity last-
ed but an hour, and now my mind is just one big jumble.
While I was looking at that map and waiting for the youth to offer me some
explanation-I was overwhelmed by the astounding things I was looking at-I
thought I heard our Coadjutor Quirino34 ring the morning Angelus, but, on
awakening, I realized I was hearing the bell strokes of the parish church of San
Benigno. The dream had taken the entire night.
Don Bosco concluded his account with these words: "The Salesians
will draw the people of [South] America to Jesus Christ by the sweetness
of St. Francis de Sales. It will be a most difficult task to teach the savages
a moral way of life, but their children will easily yield to the words of the
missionaries and live in towns with them; civilization will supplant sav-
agery, and thus many Indians will enter the flock of Jesus Christ."
A few days later, almost in confirmation of these extrordinary
prophecies, a letter arrived from Bishop Bernard August Thiel of San
Jose, Costa Rica, a Vincentian,35 who wrote to ask Don Bosco for a few
34Brother Camillo Quirino (1847-1892), a holy coadjutor, mathematician, linguist, and bell-
ringer. [Author and editor]
35Born at Elberfeld in Rhenish Prussia in 1850, Father Thiel was a theology professor in
Ecuador until the anticlerical government expelled him. He was made bishop of San Jose in 1880
and died in 1901. He was also a well-known explorer and student of Indian languages, and he
founded an ethnographic and biological museum at San Jose. [Editor]

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Salesian missionaries. San Jose is located precisely on the tenth paral-
lel, mentioned in the dream. Don Bosco himself wrote to Count Colle
on February 11, 1884: "The journey I made with our dear Louis keeps
unravelling itself every day. At this time it seems to have turned into the
very heart of our work. Much is said and written and publicized to ex-
plain our plans and make them a reality."
Relevant to the dream of Patagonia, Father Lemoyne gathered these
words directly from Don Bosco: "When people come to know the
wealth which makes Patagonia precious, this land will have an extraor-
dinary commercial development. In the bowels of the mountains lie
hidden precious minerals. In the Andes between the 10th and 20th par-
allels are to be found deposits of lead, gold, and other minerals more
precious than gold."
That our readers may have some notion of the significance of this
dream, we will highlight some outstanding features. Don Bosco gave us
a mass of positive data which he could not have learned from either
travellers or explorers, since no explorations of any kind had been made
in those southernmost latitudes either for tourism or for scientific study.
To these data are to be added prophetic statements which point to a fu-
ture more or less remote. Concentrating on these data, we shall bring
out only four particulars of utmost importance. In this we are corrobo-
rated by information passed on to us by Father [Albert] De Agostini,36
the Salesian who explored these southern lands.
Let us consider the description of the Andes given by Don Bosco. It
was the common opinion that they formed a dividing wall, that is, a ho-
mogeneous chain running north and south for more than thirty degrees
of latitude, a single solid wall in both height and length. Instead, explo-
rations and studies over several decades have shown that, as Don Bosco
correctly observed, the range is broken up by innumerable depressions
in the forms of inlets, valleys, and lake basins, and it is subdivided into
groups or clusters of chains which run in opposite directions and in fact
show sharp differences in both composition and structure. This is com-
pletely opposite to the old idea of one solid homogeneous mass. In Don
Bosco's description, which shows a vertical structure of the Andes and
its different modifications, we find an impressive precision. Not even the
most authoritative geographer could at that time have come out with
36Having recently concluded his explorations, Father De Agostini will give us an account in a
later volume and will put under critical examination the statements made by Don Bosco concern-
ing his dream. [Author] On Father De Agostini, see Appendix 1. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
such a definitive and precise affirmation as did Don Bosco. There is no
doubt that a vision so clear and exact of those places is due to a power
outstripping human limitations.
To be convinced that in those days people had no knowledge of the
existence of so many coves and valleys all one needs to do is look at
the maps of those years. The Patagonian straits, for example, were the
subject of many hydrographic studies, beginning with the celebrated
voyages of the English ships Adventure and Beagle under the command
of Parker King and [Robert] Fitz Roy between 1826 and 1836,37 and
ending with the Chilean expeditions of Simpson, Valverde, Rogera, and
Serrano from 1874 to 1889. Indeed, except for a narrow waterway used
by ships of heavy tonnage which traveled from Puerto Montt [Chile] to
the Magellan Strait through a tight labyrinth of islands and canals, prac-
tically all the coast west of the Andes was enveloped in deep mystery.
A most astonishing fact confirms this. Baker Fjord, the largest and most
extensive of the Patagonian fjords, which branches out and breaks up
the Patagonian Andes into deep basins, valleys, and lakes for more than
250 miles between latitudes 46 and 52 south, was unknown to the
world until 1898, after the explorations completed by the famous navi-
gator and geographer John Steffen, when both Chile and Argentina sent
out scientific expeditions to determine the extent of the Andes
Cordillera.
Secondly, Don Bosco described fantasy railroads where only deserts
and wastelands existed. Today the rail networks of the republics of
Central and South America have undergone a remarkable development
and in many places criss-cross the Andes. Tracks have been laid along
the ridge of the Andes, and the day is not far off when, in fulfilment of
Don Bosco's prophecy, these railroads will cross all of Patagonia and
tie the northern shores of South America to the Strait of Magellan.
Thirdly, Don Bosco asserts that extraordinarliy rich deposits of coal,
petroleum, lead, and even precious metals lie hidden in the bowels of
those mountains, placed there for the good of humanity by the all-pow-
erful hand of the Creator. Who does not know that, year after year, new
mineral deposits are being discovered all through the Andes and along
the coast of the Atlantic? Especially important was the discovery of oil
at Comodoro Rivadavia, Chubut province, on December 13, 1907, as
37Beagle's most famous officer was Charles Darwin, naturalist of Pitz Roy's expedition (1831-
1836). His first book was The Voyage of the Beagle (1839). [Editor]

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the Department of the Interior was drilling in search of fresh water. At
present Comodoro Rivadavia boasts nine hundred oil wells. In succes-
sive years more oil deposits were found near the sub-Andean spurs of
Salta and Jujuy provinces and along the Neuquen River-to cite Ar-
gentina alone. Explorations and soundings are now in progress from
one end to the other of Argentina in locations that show clear signs of
deposits of this precious mineral. Extensive oil strata have come to light
also in Bolivia, Brazil, Colombia, and Venezuela. Notable veins of coal
have been discovered in the Andes near Epuyen in Chubut and in Punta
Arenas. Today the most important mineral output in Argentina is lead,
of which ten thousand tons are mined each year.
Lastly, Don Bosco says of the Tierra del Fuego archipelago: "Some
of these islands were inhabited by fairly large numbers of natives; oth-
ers were barren, empty, rocky, uninhabited; others were all blanketed in
snow and ice. Toward the west were numerous groups of islands inhab-
ited by many savages." Whoever has read Father De Agostini's recent
book3S marvels at the truthfulness of Don Bosco's detailed description.
The following are precisely the three elements that make up the land-
scape of Tierra del Fuego: the prairieland, the steppes occupied by the
Ona aborigines, and the region of the Andean islands, perpetually cov-
ered with gigantic glaciers; then the numerous island groups to the
west, barren, empty, rocky, the home of the Alacaluf and Vagan Indians.
Here too we must admit that such a detailed account was humanly im-
possible if no one had ever seen with his own eyes that landscape so
particular and so difficult of access.
We believe that this brief sampling should be enough to convince
one of the importance of this dream. Further developments in the Sale-
sian missions and in government projects will render ever more evident
the reality of its contents.
38Aiberto M. De Agostini, I miei viaggi nella Terra de/ Fuoco (Turin: SEI, 1924-1934).
[Author]

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CHAPTER 14
Problems Concerning Some of the Houses
in Italy, and a Proposal for Boston
}N THE SUPERIOR CHAPTER meeting over which Don Bosco
presided on December 28, 1883, the proposal was made to publish in the
Bollettino Salesiano the requests of various nations to set up new houses;
from January alone these numbered one hundred and fifty. The list was
never published. However, in his annual circular of 1884, Don Bosco,
counting previous demands, mentions two hundred and more requests for
houses to be opened not only in Italy, France, and other European nations,
but also in India, China, Japan, and the remote isles of Oceania. Having al-
ready dealt with foreign missions, we will now speak of some Italian af-
fairs, which we could not fittingly place in the preceding chapters.
In 1883 no new houses were opened in Italy, but ever so many works
were being dealt with! The restoration of the paper mill at Mathi, de-
stroyed by a boiler explosion,1 and the construction of a new building in
the same city; the completion of the new print shop and other shops to
the right of the church of Mary Help of Christians; the beginning of con-
struction of the hospice of St. John the Evangelist in Turin; the expan-
sion of the hospice at Florence and of the Salesian schools at La Spezia;
the continuation of the church of the Sacred Heart in Rome and its an-
nexed hospice-all gave evidence of vitality. Since nothing was started
without Don Bosco's knowledge, we can imagine the responsibility that
weighed upon him in this matter alone, especially as he tried to find the
resources.
The houses in Italy were twenty-two, of which sixteen were regular,
that is, having the canonical number of confreres, and six were annexes,
having from two to five members.
lSee Vol. XV, pp. 539-540. [Author]
316

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Problems Concerning Houses in Italy, and a Proposal for Boston 317
SICILY
In the month of October Father John Cagliero visited the Salesians
and the sisters in the communities of Sicily. He gave the former their re-
treat at Randazzo and the sisters theirs at Bronte and at Mascali. He dis-
cussed also the opening of two new residences for the Daughters of
Mary Help of Christians at Trecastani in the diocese of Catania, and at
Cesaro in the diocese of Patti.
Concerning the Salesians Father Cagliero wrote to Father Rua: '"Woe
to the solitary man,' says Holy Scripture [Eccl. 4: 10], and I say the same
of the school at Randazzo, which is in dire need of a companion in this
volcanic land. It will be wise for us to direct our attention to this rather
than to other things, so that the confreres may soon have a local provin-
cial to whom they can tum."2 Don Bosco thought so too. In fact, dis-
cussing a proposal for Agira in the December 28 meeting of the superior
chapter, he said he thought it would be better to abide by the request of
the archbishop of Catania [Joseph Benedict Dusmet], who so anxiously
desired to have a Salesian house. "Although personnel is lacking," he
said, "and since it would be wiser to limit ourselves to a small house, we
must sink our roots there. We must have in that city at least only a single
room to accomodate Salesians who are traveling to other houses in Sici-
ly. We could well set up a superintendent in residence there, so as not to
be at the mercy of go-betweens."3 Don Bosco's wish was to be gener-
ously realized in 1885, with the providential Oratory of St. Philip Neri
on via Teatro Greco.
FLORENCE, EsTE, THE ORATORY
The good director of the house in Florence [Father Faustinus Confor-
t6la], while trying to keep the work operating, kept pestering Don Bosco
for financial subsidies, because the people of the city contributed little or
nothing. It seems that many were ready to donate as long as Don Bosco
made an appearance or at least wrote to them. Now, since he could not
go there, he mailed some twenty letters to particular families to com-
2Randazzo, October 24, 1883. [Author]
3See Vol. XV, p. 251. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
mend the work to their charity, but only two responded promptly by
sending one hundred lire. However, while Don Bosco was in France, he
kept sending a share of the offerings he was receiving. In fact, on April 9
he sent three thousand lire from Valence; on May 10 six thousand from
Paris, and on the 14th three thousand five hundred; from Dijon he sent
three thousand. In all, the sums amounted to fifteen thousand five hun-
dred lire, which in those days was a handsome fund.
The Manfredini school at Este lost a generous benefactor in the death
of Chevalier [Benedict] Pela, who was preceded to the grave by two oth-
er loving and disinterested friends whom our readers have already met,
Monsignor [Augustine] Zanderigo, archpriest of the cathedral, and Mr.
Anthony Venturini. Of the former, Father [John Baptist] Tamietti writes
in his memoirs, "On January 27, 1883, God received the soul also of the
last, the dearest, our hard-working and loving benefactor, Chevalier
Benedict Pela, after a brief illness. How great is our grief! For the past
five years we have been used to seeing him daily in our midst with the
love and concern of a father; he had no other thought than the school
and Don Bosco. We understood each other, heart to heart; our souls
were bound by one sole desire, as though he too were a Salesian." Today
[1934], a tablet recalling his generosity to the school faces the marble
bust of Don Bosco; their closeness seems an apt symbol of the oneness
of their souls which began when they first met.
The Oratory [of St. Francis de Sales] witnessed the dedication of the
building housing the printshop and related trades. When the six old
presses became inadequate, three new ones of modem make were in-
stalled. Turin had no better equipped printshop. In addition to this ex-
pansion, in the space now occupied by the assembly hall, construction
was begun on a new mechanical trades building.4 One may express sur-
prise at noting the fine architectual decor that marks the first wing of
that building also on the west side, entirely facing the interior and open-
ing upon the playground. However, the reason for that is the fear at that
time that a new street sketched out in a city plan would run alongside it.
Without this concern Don Bosco would never have tolerated superflu-
ous frills.
4See Fedele Giraudi, L' Oratorio di Don Bosco: inizio e progessivo sviluppo edilizio della
Casa Madre dei Salesiani in Torino (Turin: SEI, 1935), tables 9 A-B. [Author]

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Problems Concerning Houses in Italy, and a Proposal for Boston 319
FAENZA
The most troubled of the houses in Italy in 1883 was that of Faenza.
Its original location offered no possibility of developing the work, and
so it became necessary to find a place which would allow some reason-
able expansion. The suburb offered no such possibility; furthermore, the
place was too remote for a school or an oratory or any other work.
Added to this was a longstanding rivalry between the suburban people
and the city people; the former would not let their children associate
with the others either for reason of traditional hostility or for fear of
fights among the boys. The only alternative was to look to the city,
where the Protestants, as though endorsing the decision, had unnotice-
ably slipped in and set up a public church. In the end this combination of
reasons determined the decision to set up a house inside the city limits.
However, several unpleasant incidents were still to be faced.
While many repeated attempts to find a building in the city failed, the
anticlericals of Faenza, in both secret and open hostility, tried to oust the
Salesians even from their suburban house. In February the royal vice-
prefect made an official inquiry of Faenza's mayor whether it were true
that the Salesians taught drafting and subjects required by the curricu-
lum for elementary schools; if so, what was the number and age of the
students? Were the teachers, including the drafting instructors, duly cer-
tified according to law? What were the hours and days of classes? Was
the board of education duly notified of everything, as required by law,
concerning the scholastic year then in course? In those unhappy years,
as well as in those to follow, these investigations were but a prelude to
vexing measures masked by legality. In central and southern Italy, where
the people were not used to such heavy-handedness, the Catholics were
intimidated. However the Salesians, quite skilled in coping with such
hostility in Piedmont, were not so easily cowed. Father [John Baptist]
Rinaldi,s with utmost care and extreme self-assurance, replied to the
mayor that the Salesian house of Faenza was not a school which re-
5Father John Baptist Rinaldi (1855-1924) came from the province of Cuneo to the Oratory in
1869. Five years later he made his profession as a Salesian. Sent by Don Bosco to Faenza in 1881
to open the house there, he and his confreres met enormous problems (see Vol. XV, pp. 283-294).
Nevertheless, during his twenty years as director of that work, he succeeded in spreading devotion
to Mary Help of Christians and the Sacred Heart of Jesus, as well as the Salesian spirit, throughout
the region of Romagna. From 1901 till his death he served as director successively in five other
communities. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
quired certified teachers, although the present staff did have the qualifi-
cations.6 Nothing more was needed to put an end to any further interfer-
ence of that kind.
This blow having failed, the so-called democratic newspapers entered
the field. La Montagna, a recent Faenza journal printed at Imola in its
April 7 number, lambasted "one of the usual clerical lairs," which was
training three hundred enemies of Italy, having lured that many young
lads by every possible means. Around the end of June a petition against
the Salesians was circulated in the cafes and stores. At the same time
Milan's Il Secolo, popular in Faenza, carried Don Bosco's photograph
and a relevant story, which we have already reported,about Don Bosco's
victorious tour of France.1 Such a tribute in a newspaper of that kind
came at the right time and was read by most of the citizens; however,
some either did not know or made believe they did not know that the be-
leaguered Salesians were sons of Don Bosco.
Then came attacks from the province. Il Ravennate published three
articles repeatedly raising the cry and hue of war against our schools. In
the first, a liberal journalist who brushed aside the circulating petition
claimed freedom for all, but in editing the article gave an introduction
which killed its well-meant content and called for energetic action and
any needed violence against the teaching friars and nuns, certified
though they might be; this, it claimed, had to be done if the young were
to receive an education adequate to the spirit of the new times. Hence, to
achieve this, lay teachers had to be installed at any cost.
In the second article readers were treated to a virulent petition being
circulated, which was to be sent to the minister of education and was to
exert pressure on the government to expel the Salesians from Faenza, for
[the article said] they had stationed themselves there "to spread clerical
propaganda with the excuse that they were teaching reading and writing
and music, as well as arts and trades to the people's children." Words
passed to threats: "We are speaking in the people's name and hope that
the authorities will not think that ours are isolated voices. Wherever they
have been so considered, we will demonstrate that we work peacefully
within the restraints of the law. Indeed, we shall consider it our duty to
warn the civic authorities, so that from this moment on, should the in-
dignation surging against the enemies of our country in assuming the ed-
6Correspondence, February 18, 1883. [Author]
7See p. 219. [Author]

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Problems Concerning Houses in Italy, and a Proposal for Boston 321
ucation of our youth degenerate into lawlessness, the responsibility will
not fall upon the shoulders of those whose only wish is the honor and
tranquillity of the country."
The third article was aimed at rebutting the statements of the liberals
contained in the first, saying among other things:
The democratic faction of Faenza does not contest the training given by the
Salesian friars to our youth, but the type of education and the principles they
imbue them with. The training, being kept in fine accord with the laws of cer-
tification and taxation, is the banner under which these friars cloak their con-
traband, which is totally clerical and Pope-centered and with which they choke
in those young hearts every feeling of generosity and patriotism; they imbue
them with clerical teachings, training them to look upon their fatherland, the
fruit of so many sacrifices, as a robber; they prepare them to become, as adults,
soldiers of the papal temporal power... And, though it may be admissable that
outside of Italy there are priests and friars who are also good patriots, this is
impossible in Italy, and the very rare exceptions cannot prove the contrary. For
in Italy we are being faced with the question of papal temporal power, which
they forever keep harping upon, and the priests and religious, being totally de-
pendent upon and subject to the Pope, must perforce be hostile to our coun-
try's unity and therefore inimical to the country itself.8
The article could not have described in cruder terms the irreparable
breach which the sects had opened and continually kept widening
between the religious and the secular camps. Nevertheless, while this
kind of barbed journalism was thriving, three facts brilliantly emerged:
that Don Bosco's work was notably Catholic in every sense of the word,
that therefore he had to be attacked with every means the sects had at
hand, and that, notwithstanding the fury of his opponents, he succeeded
in covering the country with a network of institutions for the young
which were citadels of salvation for ever so many of them, so that histo-
ry will be obliged to pay him the merit that is his due for his incalculable
contribution in preserving the leaven of a better future.
Another Ravenna newspaper, fl Sole dell' avvenire, vowed that if the
Salesians did not leave on their own, recourse would have to be had to
ultra-radical means to expel them.9
8June 28 and July 3, 1883, numbers 27-28. [Author]
9July 31, 1883. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The city itself was divided. The respectable people, unarmed and not
yet inured to the battles common to the times, grieved, but they had ei-
ther no spirit or no expertise. The authorities would periodically call in
the director, interrogate him, and then advise him to use caution. One
day the lieutenant of the Carabinieri warned him that his life was in dan-
ger and that he should carry a revolver. Undismayed, Father Rinaldi
went about looking for a new site, although he got nowhere.
To rouse the rabble a manifesto was spread throughout the city accus-
ing the Salesians to the government of refomenting the age-old animos-
ity between the people of the suburb and those of the city of Faenza,
stating that the only way of re-establishing peace was to clear them out
of the way. The manifesto was signed by radicals well known in the city
and somewhat feared. The signers of this document were said to have
grown to two thousand. The indictment, thus well fortified, was sent first
to the authorities at Ravenna and then to the ministry.
Rather than demoralizing Father Rinaldi, this harassment drove him to
resistance, anxious as he was to reward the desires of the good. Toward
the end of August he went to Turin for his retreat and the general chapter.
He met Don Bosco at San Benigno and they spoke together for two hours.
After listening to all that warfare, Don Bosco told him, "How true it is that
our confreres are safer and have more peace in the Pampas. However,
even if you want to, you cannot back down as long as they have not seri-
ously tried to hurt you, which Mary Most Holy will not allow."
"Well then," Father Rinaldi asked, "what is Don Bosco's advice?
What would you like us to do?"
"Tell the committee, the bishop, and Father Taroni to keep going. In
addition, we must immediately and at any cost open a boarding school."
Father Rinaldi begged Don Bosco, both in confession and out, to re-
lieve him of that responsibility or at least to give him some reassurance.
"Go forward," was the response. "God will work even a resounding mir-
acle to support your obedience." After confession he told him "Contin-
ue, continue, continue. God will bless you." Such assurances confirmed
him in his resolve to resist to the end.10
Subsequent events proved, and sooner than one could hope, that Don
Bosco was right. On September 9, at a grand rally for universal suffrage
held in Faenza's main hall, plans had been made to stage a roaring
lOLetter of Father [John Baptist] Rinaldi to Father [Paul] Taroni, San Benigno, September 1,
1883. [Author]

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Problems Concerning Houses in Italy, and a Proposal for Boston 323
demonstration against the Salesians, but one of the speakers, in the heat
of his argument, hurled a base insult againt the king, calling him an Aus-
trian colonel. Immediately the committee for public safety dissolved the
rally, and from that day forward the authorities, while defending them-
selves, unknowingly became the Salesians' champions. Thus Don
Bosco's words came true: the enemy attempted a blow, and our Lady
quashed it. The Salesians regained enough peace finally to locate a place
in the city. As for finding the means to pay for it, Don Bosco had said,
''We shall hope for Providence to give it to us. If It will not, we shall
force It." And to Canon [Joseph] Cavina he had written:
I was deeply grieved to hear of the obstacles hindering the work we do to help
poor and endangered youth. Shall we leave the field to enemy hands? Never!
When dangers threaten, we must redouble our efforts and sacrifices. We
shall willingly do all that lies in our power, but you and your friends too must
lend a helping hand so that we can open a hospice for poor boys. Let all of you
think and do something about it.11
Plans were made, the work was done, and the means were not lacking.
BOSTON
We must now clarify one detail of the [mission] dream. Don Bosco
had asked Louis Colle when the Salesians were to go to Boston, where
they were being awaited.12 A pastor in Boston, Monsignor [A. Leon]
Bouland, 13 had thought of founding in the city a work which, under the
11Turin, September 17, 1883. See Vol. XV, p. 293. [Author]
12See p. 308. [Editor]
13Bom in France around 1850, Bouland was brought to the United States as a seminarian by
Bishop Thomas Hendricken of Providence, Rhode Island, and ordained for that diocese in 1875.
He appears to have been a tempestuous character. Five years later he moved to Boston to found a
French parish. This was set up in December 1880 in a former Protestant chapel on Beacon Hill
near the statehouse. It was Father Bouland's ambition to build up his parish of Our Lady of Victo-
ries to rival the one of that title in Paris. He made various trips to Europe to raise funds and to seek
priests to assist him; it is known that the Dominicans declined his request. In 1881 Pope Leo
named him the first monsignor of the archdiocese of Boston. For reasons unclear the parish de-
clined in 1883, Monsignor Bouland went to Europe again late that year, and Archbishop John J.
Williams entrusted the French parish to the Marists, who have retained it to the present. In 1886
they began building a church on Isabella Street, about five blocks from the site to which the Sale-
sians relocated Don Bosco Technical High School in 1955 (founded in East Boston in 1945).
Monsignor Bouland, meantime, attempted to reclaim the parish, then to collect an indemnity from

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
title of Our Lady of Victories and with the auspices of a confraternity,
would lead an intensive drive for the conversion of Protestants, for devo-
tion to Mary, for the honor of the Catholic Church, and for the support
of the Pope. The individual members would take up the obligation of
donating specific sums, while other monies would be raised by the local
chapters. The association was to be headquartered in a missionary sem-
inary, excluding the religious. Diocesan priests were to be recruited who
would be active, studious, and prayerful; they would live in community
and dedicate themselves mostly to preaching and to the education of
youth.14
However, such a wished-for cluster of priests ready to live communi-
ty life as religious without being such could not be found, nor was there
any hope it would. Hence, the monsignor's friends in Paris suggested he
tum to Don Bosco, and the well known Father [Francis] Moignots was
solicited to initiate proceedings. He sent Don Bosco some of the corre-
spondence that had reached him from the United States, proposing,
should it be necessary, to send to Turin an American woman of French
descent then living in Paris, named Lafitte, a patron of the opera. The
papers remained for quite some time on Don Bosco's desk; at the
priest's second request, he dictated his reply to Father Bonetti, and Fa-
ther De Barruel put it into French. We have the summary which runs as
follows:
Weighty and countless duties, as well as my absence from Turin, have kept
me from acknowledging your letter dated last July 13 and from studying the
attached proposal. I hope this excuse will make it easier to pardon my delay in
responding.
Above all, I thank you for your esteem of the Salesians in recommending
that they assume such an important undertaking in Boston. You truly show
yourself to be a cooperator of ours, and I hope that we will be able to maintain
such precious goodwill.
At the same time I must reply that the commitments which we have taken
upon ourselves for our very decisive works in Europe and in South America
the Marists, and to found an academy; all these attempts failed. In 1888 he left the Catholic
Church for Episcopalianism, for doctrinal reasons; but seven years later he returned. Nothing more
is known of him. See the pamphlet by John W. Lynch, S.M., "Parish History of Our Lady of Victo-
ries, Boston, Massachusetts" (Boston, 1975). [Editor]
14Letter of Monsignor Bouland to Archbishop Williams, Boston, November 23, 1882. Some
of the documents on this matter are preserved in the Salesian Central Archives in Rome. [Author]
15See pp. 16, 112, and Appendix 12. [Editor]

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Problems Concerning Houses in Italy, and a Proposal for Boston 325
place me in the impossibility of immediately assuming the Boston project
which you so kindly offer us. In addition, our Holy Father, Leo XIII, is about
to create a vicariate and one or two prefectures apostolic in Patagonia and
Tierra del Fuego, and this papal resolve binds the Salesian Congregation to di-
rect and use part of its energies there.
If you could give me some time, some two or three years, I do not refuse
my cooperation in such an undertaking. In this case I need to know the situa-
tion in which the Salesians would find themselves in Boston. Would they have
a residence of their own?
Would they be assured of what they need for their support? In what areas
would they be expected to exercise their ministry? More specifically, with
adults or with abandoned youths?
Meantime, if the American lady whom you mention in your letter of July
13 is still living in Paris, I will gladly receive her in Turin. Perhaps, by speak-
ing with her, I may be able to understand briefly the nature of the work we are
being offered, and give her a more definitive answer. Should she decide to
make a trip to Turin, as you give me to hope, I'd like to know the day of her
arrival so that I may be at home.
Mrs. Lafitte, who had already tried unsuccessfully to meet Don Bosco
in St. Augustine Church in Paris, came to Turin in August, bringing with
her more documents and a letter from Father Moigno.16 The nub of the
question was this: to determine whether the association in Boston could
be substituted by an association of Salesian cooperators. Once that was
settled, Don Bosco would send some of his priests there. The discussion
was lengthy, but nothing came of it. "Everything at its own time," Don
Bosco had been told by his handsome young guide of the dream. These
words made it clear enough that the right time had not yet come.
16Appendix 12. [Author]

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CHAPTER 15
Thoughts and Letters ofDon Bosco
mE SHALL CLOSE the biographical facts contained in this
volume with a sketch of the thoughts expressed by Don Bosco in the
third general chapter and in several meetings of the superior chapter,
along with a selection of letters which we were not able to place in the
course of our narrative.
On June 20 Don Bosco issued the outlines of the matters for discus-
sion at the third general chapter, so that the directors and the members of
each house would have time to formulate their observations and propos-
als and send them beforehand to Father Bonetti, the moderator of the
chapter. The material was organized into eight main headings: I: Regula-
tions for the spiritual retreat; II: Regulations for novices and their
formation; III: Regulations for parishes directed or to be directed by
Salesians; IV: Training of the coadjutor brothers; V: Guidelines for the
shops of Salesian houses and ways to foster vocations among the arti-
sans. VI: Norms for the dismissal of confreres. VII: Founding and devel-
oping festive oratories attached to Salesian houses. VIII: Revising and
modifying the Regulations for the Houses.
The chapter was held at the school of Valsalice from the evening of
September 1 to that of September 7. Thirty-five members, including
Don Bosco, took part. The only document which has come down to us is
the set of minutes taken by Father [John] Marenco,1 but unfortunately
they are very scanty and piecemeal, since they begin with the third day.2
We shall extract as much as will acquaint us with Don Bosco's thoughts
on various matters.
ISee Appendix 1. [Editor]
2Some pages at the beginning have been tom out; how many, we do not know since the pages
are not numbered. [Author]
326

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Thoughts and Letters ofDon Bosco
327
In the extant fragment we find Don Bosco's sayings about the Bollet-
tino Salesiano, the cooperators, some monographs, the spiritual retreats,
the novitiate, and morality. In the afternoon session of September 4 he
exhorted the chapter members to keep this principle in mind in their de-
liberations:" One thing we must bear in mind is whatever we decide
here must serve as the norm for ten, twenty, or a hundred years from
now. And so we must do as the artist counseled: Aeternitate pingo, I
paint for eternity."
Concerning the Bollettino Salesiano Don Bosco said: "There is a dif-
ference between the Salesian cooperators, who are our benefactors, and
those who subscribe to the Bollettino as a magazine. The Bollettino is
nothing else but a communication medium to acquaint people with our
works and to unite Christians in oneness of spirit and ideals. Hence it
must not be regarded merely as a periodical bearing truth and news. To-
day, because of the political scene, people no longer know how to use
their goods for charitable works; hence, the aim of the Bollettino is to
make them aware of our works, so that, God willing, they may help the
Salesian apostolate. But we must therefore advertise it as a public
magazine." He also instructed them how to defend the Bollettino from
the charge made against it by some of pride or vainglory. "The Bolletti-
no," he said, "is written for us and for the cooperators, who wish to
know everything about our works."
He had two recommendations for the cooperators: to promote the two
annual cooperators' conferences, in which a collection is to be taken and
sent [to Turin], and to offer a good explanation of the aim of the cooper-
ators, which is to help in the teaching of catechism, to spread proper lit-
erature, and to send young people to good schools. "It does not matter to
us," he said, "whether we receive a hundred lire more or less, but
whether we foster God's glory. For this, unless governments raise obsta-
cles, the Bollettino will be a power, not in itself, but in the people it will
unite. If the cooperators have a clear understanding of their goal, they
will not only help us but will abundantly accomplish the works which
are proper to the Salesians."
Since Don Bosco wanted us to keep the chronicle of each house, he
stressed it also in this chapter, exhorting the directors to take the task se-
riously. For the following year he asked that each director bring a copy
of his chronicle, and he showed how this could become a precious and
rich source of history.
The regulations for spiritual retreats were discussed: some wanted the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
regulations more detailed; others, briefer. In conclusion, Don Bosco ex-
pressed his thought that a proper set of regulations be drawn up. Since
so many sacrifices were being made for the sake of the retreats, some
norms should be formulated which would enable retreatants to draw all
the benefit they hoped for. He also desired that at every retreat some
conferences be given particularly for the priests.
The thoughts Don Bosco expressed about the novitiate for clerics and
coadjutors have practically only historical value. So that the spirit of the
regulations on the novitiate would be properly understood, he recalled:
"Pope Pius IX said often enough that in Salesian formation the aim to be
kept in mind was that the novices should be exemplary priests in the
world. Hence the need for practices of piety which help toward this end,
and at the same time it is proper for novices to have each of their duties
assigned to them to discover their attitudes and traits. However, this
must be done without downplaying the practices of piety." He also re-
called how Pius IX suggested that the word novitiate not be used, but
that another word be substituted because the world was loath to accept
it. Concerning also the concession made by Pius IX that the novices pur-
sue their studies and be given other occupations during their year of tri-
al, he told the chapter that in his first audience with Leo XIII he had
mentioned to the Holy Father the concessions granted by his predeces-
sor. The Pope had replied that he did not intend to change any of them,
but that if concessions should occur, he must first be notified. Finally, af-
ter Father [Paul] Albera3 brought out the difficulty of forcing the French
novices to make their novitiate in Italy both because of the differences in
language and schooling and especially because of national resentment,
Don Bosco, backed by the chapter, stated that a novitiate would be
opened in the Marseille region not only for the Salesians but also for the
Daughters of Mary Help of Christians.
Concerning the novitiate for the coadjutors, Don Bosco laid down the
basic principle which had been observed up to then: that they be trained
as good Christians. He said, "If a novice practices the rules of the house
and the general rules of the Congregation and carries out his religious
duties, he will be doing enough. What is important is to find someone
who is interested in the coadjutors and guides and helps them."
The last topic on which Don Bosco said things relating to us was that
of morality among the Salesians. After insisting that no stranger be ad-
3See Appendix 1. [Editor]

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Thoughts and Letters ofDon Bosco
329
mitted to the common table (this was to be understood meaning habitu-
ally, not occasionally) and that there be a separate dining room for the
entertaining of guests, he continued more or less as follows: "The Con-
gregation needs to be purified. The first thing is to close the house to any
woman. No woman is to sleep in the house or come to sleep there. See
that even the laundry is separated from the house. This deserves serious
attention.
"Second, we must see to it that the rule of separation from the sisters
be put into practice as soon as possible, for it is of highest importance...
Because of some stories reaching Rome, several members of the Con-
gregation of Bishops and Regulars wanted to hold an apostolic visita-
tion, and it would have been done were it not for the intervention of the
Holy Father. Such a visitation would have left a foul stain on our repu-
tation. This was the cause: A lewd story which bore a semblance of
truth reached the Holy See; fortunately, it was not true. A Salesian who
often went to the sisters' workrooms was supposed to have agreed to
elope with one of them, but for some unforeseen reason, it never hap-
pened. A written account was sent to Cardinal [Innocent] Ferrieri,4 who
suggested to the Holy Father the aforesaid visitation." In response to
Father [Francis] Cerruti'ss proposal that a deadline be set to conclude
the work needed to achieve separation from the sisters, Don Bosco said,
"I will give you [plural] one year from today. After that, a formal visita-
tion will be made to see whether the work has been completed or
should be speeded up."
While the chapter was discussing the order of the workshops and fos-
tering religious vocations among the artisans, the question came up of
dismissing candidates who were a threat. "It would be fine for us to do
what I have seen done with grain. I once saw grain being threshed, and
many people were involved in the work.
4Cardinal Prefect of the Sacred Congregation of Bishops and Regulars. [Editor]
5Father Francis Cerruti (1844-1917) was born in Vercelli, entered the Oratory in 1856, and im-
mediately fell under the influence of Dominic Savio. He completed the five-year secondary school
course in three years and was chosen by Don Bosco for teacher certification studies. He was among
the first seventeen young men who joined Don Bosco in forming the Salesian Congregation in 1859
(see Vol. VI, pp. 181-183). In 1865 pneumonia threatened his life, but, as Don Bosco had predicted,
he miraculously recovered. In 1866 he made his perpetual profession, was awarded a Ph.D. in liter-
ature, and was ordained. A scholar by talent and training, he compiled an Italian dictionary for
school use at Don Bosco's request. In 1870 he became the first director of the Salesian school at
Alassio, and in 1879 the first provincial of the Ligurian province. Don Bosco picked him in 1885 to
serve as prefect general of studies, a position in which he put his educational and administrative ex-
pertise to good use for the schools of both the Salesians and the Daughters of Mary Help of Chris-
tians. He was also a prolific author. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"'I also would like to learn how to thresh grain,' I said.
"'Very well, do as we do,' I was told.
"One person was holding a sack and pouring the grain into the sieve.
As the sieve was shaken, a lot of dirt and pebbles fell to the ground, so
much indeed that I was sure the task was finished. But that grain was
passed through a second sieve, and more chaff fell out. Then I thought it
was over, and yet it wasn't. A third sieve discarded still more of the
husks.
"'Now that should do it,' I said, 'or we'll be wasting time.'
"'No, watch carefully. This grain is not yet clean. These granules that
look so good, when you scrutinize them carefully, are spoiled. A sieve is
not enough for threshing, you need patience, and with your own hands
you must remove these granules lest they spoil the whole harvest.'
"This is what must be done to preserve morality... But this is not to be
taken literally. Each one must achieve this purification as best he can."
Then, speaking in particular of aspirants to the priesthood, he confi-
dentially cautioned that no candidate for the priesthood be accepted who
had had the sad experience of going to a house of ill repute.
The last session he closed with a few recommendations which we
will take from the minutes with slight changes as to their form.
1. We must make an effort to discern and adapt ourselves to our
times; that is, we must respect the men, and therefore the authorities;
where we can, we are to speak well, and where we can't, be silent. If
there is a good reason, let the remark be made in private. And what I say
of civil authorities I say all the more of ecclesiastical superiors. Respect
them and have others respect them; even at the cost of sacrifice, they are
to be supported. These sacrifices will in time and with patience be re-
warded by God.
2. Up to now we have been able to keep our heads high in regard to
morality. Now, because of some imprudence we have been somewhat
compromised. Our good name is being re-established, but the directors,
who are responsible in the eyes of the public, must exert all their efforts
to have morality preserved. The means are the regulations and the chap-
ter deliberations, which must be observed by them and their dependents.
But this means they must be known. Let them be taught in the two
monthly conferences. Learned conferences are not required; it is enough
to have them read and then followed by a brief exhortation and explana-
tion. One of the basic things which we must very strongly inculcate is
morality. If we can make sure that after supper all go to rest, this will be

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331
a great gain for morality.6 That is the hour of scheming. Therefore, if
there is absolute silence from evening to the next morning it is a great
gain. Let the same be said of letter writing to outsiders. Remind the con-
freres that by failing in morality they compromise their own house and
the entire Congregation not only before God, but also before the world.
Before God, one's soul is lost, before the world, one's honor.
3. No one immediately becomes the best and no one immediately be-
comes evil. Hence we must heed the beginnings to avoid serious dam-
age. Experience teaches this. If someone embarrasses his director and
community, he began by leaving off meditation, the practices of piety;
that was followed by certain newspapers, some particular friendship. In
a word, disorders!
4. Hence, let directors remember they are responsible for their own
moral life and that of the confreres and of the boys. The latter are young
and do not talk, but when they are with their parents, they open up and
on occasions exaggerate, to the detriment of our reputation and God's
glory. Certain innocent signs of affection for the boys may be shown by
the superior, but not by others, and only with the aim of leading them to
good.
5. As concerns punishments, "whether it is convenient or inconve-
nient" [2 Tim. 4:2] insist that the preventive system be practiced. It hap-
pens that some strike the boys or make them stand up at meals for an en-
tire week. Let it be remembered that a teacher may scold or reprimand a
child, but he is never to inflict physical punishment. He is to refer the
matter to the director, who will apply the preventive system. It often
happens that the boys are less to blame than was thought, as experience
teaches us.
"Are there some who like to punish? The director will advise them,
but never in public, never before the boys. One-on-one dealing makes it
very easy to get the boys to yield to the will of their superior and to the
preventive system. Several are the advantages to be derived: (a) he will
win over the boys' confidence; (b) the number of vocations will grow;
(c) on leaving they will be our friends; otherwise, they will be our ene-
mies; (d) they will never become worse; they will either be exemplary or
at least never give bad example."
6. The local superiors must not pretend to have all perfect confreres.
6Supper was served around 8:00 P.M., and night prayers were said in common around 9:00 P.M.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Let them be fathers to them, help them, guide them along the way of
perfection. In the beginning Don Bosco was free to go and visit the
houses often and personally direct them. Now let the director abide by
the Rule and never treat anyone brusquely, saying, for example, "It's this
way or out you go!" Let him use charity, and if there is someone unfitted
for the house, let him write to the Superior General, who will straighten
matters out.
At this point Father [Celestine] Durando? interrupted to ask about our
participating in political elections. Don Bosco replied: "It has always
been my principle to abstain. I have thought it serves no purpose. This
has been the norm followed. Ordinarily, do not go to vote. If it is deemed
convenient, you may vote, but in a very private capacity. If a house de-
pends in any way on the city government, it is better never to vote."s
He concluded by saying: "When you get back to your communities,
give my regards to the confreres and all the boys. Bear in mind that the
Congregation's glory lies with you; it is all in your hands. God's help
will not be lacking. In Turin you have friends and a father. Pray for me,
and I will never forget you in my holy Mass."
A statement had already been drawn up and approved charging the
superior chapter to formulate the deliberations and to specify other mat-
ters left somewhat undetermined. Before going into the church for the
Te Deum and Benediction, all added their signatures. The chapter delib-
erations were later published with those of the fourth general chapter,
held in 1886.
The better to understand Don Bosco's thoughts, we have hereafter a
new source to be tapped: the minutes of the superior chapter. They are
contained in a bulky volume in which at each meeting the secretary
wrote up a brief report of the sessions, taking special care to record if
not the exact words of Don Bosco at least their thought content. These
reports run from December 14, 1883, to his death.
Father John Baptist Lemoyne was both secretary of the chapter and
Don Bosco's personal secretary.9 When he was asked to leave Nizza
Monferrato in autumn 1883, his place as the sisters' director was taken
by Father [Louis] Bussi. Father Lemoyne took up permanent residence
7See Appendix 1. [Editor]
swe may assume that voting was done publicly and not by secret ballot. In the United States,
the presidential election of 1892 was the first in which the secret ballot, the so-called Australian bal-
lot, was widely used (in thirty-three of the forty-four states). [Editor]
9See Appendix 1. [Editor]

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333
at the Oratory, remaining there to the end of his life. We can surmise the
high regard in which Don Bosco held him and the trust he placed in him
from the particular words he addressed to him when he assumed his new
duties.
"How long do you intend to stay with Don Bosco at the Oratory?"
"Till the end of time," answered Father Lemoyne.
"Very well. I entrust my poor person to you. Be kind to me, especial-
ly in listening to me. I shall keep no secrets from you, neither those of
my heart, nor those of the Congregation. When my last hour shall come,
I shall need an intimate friend to impart to him my last words in utter
confidence."
The superior chapter's meetings ordinarily took place in Don Bosco's
office. The minutes of 1883 speak of only two meetings, and in both we
have Don Bosco's remarks, some of which deserve to be treasured.
On December 14 the topic of discussion was turning our church at
Sampierdarena into a parish. Don Bosco mentioned some difficulties
arising from having a parish church attached to a boys' school. (1) This
upsets, indeed destroys, the internal running of the school because all
sorts of people come and go. (2) Parish services are not compatible with
the presence of youthful students. (3) The parish board could on certain
occasions, like Corpus Christi, ask the boys to vacate a portion of the
church, and this would infringe upon our ownership rights. It was further
argued that at Sampierdarena the residential quarters originally meant
for the parish personnel had been taken over by the growing number of
students, and indeed they would jam the church, crowding out some of
the congregation, so that a new chapel would have to be built for their
church services. The point at issue, however, was this: in view of the de-
mands of their training, instruction, discipline, and morality the students
should not be allowed to join in public services. For the time being,
therefore, it was decided to notify the archbishop of Genoa [Salvatore
Magnasco] that three things were required before erecting the church
into a parish: a priests' residence apart from the school, a new church for
the students, and new living space for their increasing numbers.
In the meeting of December 24, after the Oratory director, Father
[Joseph] Lazzero,10 claimed that his multiple duties kept him from hear-
ing the manifestations of the coadjutors, Don Bosco said the objection
lOFather Joseph Lazzero (1837-1910) was born in Turin and came to the Oratory when he was
already twenty years old. In 1859 he was one of young seminarians who joined Don Bosco in form-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was valid but that the ability of a director was not just to act but to make
others act. "For example," he said, "correspondence is certainly a press-
ing task. If one can do it personally, well and good; but it is not possible.
Father Lazzero should choose a trusted secretary to read the letters and
jot the contents on the envelopes. That done, he should take the letters
and send each one to the proper office as indicated on the envelope.
Many letters can be answered by the prefect of the day pupils, such as a
pupil's acceptance, forgiving part of the tuition, and so forth. Let each
one do his share. Let all agree to help one another. Find ways of cutting
down the work, making sure that accuracy be not lost. Let Father Lazze-
ro follow the advice that Jethro gave to Moses. I I
In the same meeting Don Bosco spoke of economizing on construc-
tion in the church of St. John the Evangelist and the attached hospice
and the new printshop being put up at the Oratory. The gas jets he found
too ornamental; the printshop director's office looked like an oriental
bazaar with its walnut shelving and window drapes. "Who," he conclud-
ed, "would contribute alms in the face of such embellishment? Marquis
[Dominic] Fassati and Count [Louis] Giriodi exclaimed on seeing an el-
egant door at the Oratory, 'I will give nothing more. This is fit for a mar-
quis!' True, they were only joking and have remained our good friends,
but it's enough that they said it for me to know how to act." After a few
other remarks he continued, "We must carefully check out the work to
be done before starting on it, and all must be in agreement so as not to
multiply expenses. Certain buildings which we have put up, according to
everybody, what with setting up and taking down, have cost us double
what a private individual would pay. Therefore: (1) Since construction
on the walls of the house of St. John has stopped for the winter, let care
be taken that a professional purchase lumber, ironwork, windows, and
other materials, so that, when good weather sets in, no time will be lost
and we won't take three years to finish what can be done in one. (2) Let
work be contracted out, don't cut comers, but have capable supervisors.
(3) Ordinarily, apart from real necessity (such as in the top floors) I
ing the Salesian Congregation, but he made his first vows only in 1862. He was ordained in 1865
and made his perpetual profession five years later. Don Bosco appointed him to the superior chapter
in 1874 with responsibility for the schools of arts and trades; he remained at that post till 1898,
when poor health compelled him to step aside. He suffered from illness for the last thirteen years of
his life. [Editor]
1lMoses's father-in-law Jethro wisely advised him to choose judges to handle minor problems
(Ex. 18: 19-23). [Author]

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335
would not allow iron girders supporting the ceilings, because of the res-
onance they cause. (4) Before any work is begun, make sure that the
workers have thoroughly studied and approved the blueprints." Don
Bosco closed with four observations: (1) Let us remember that we are
poor. (2) Before any work is begun, study the plan well. (3) After the
plans have been studied, before they are executed, let them be presented
to Don Bosco and the superior chapter; otherwise I am left in the dark.
(4) Take in good part critical remarks which may be made about our
works."
The letters we spoke of are twenty-four, of which eight are in French.
1. COADJUTOR BROTHER JOSEPH Ross112
Mr. Manati of Turin, who yearned to be awarded the cross of knight-
hood, had remitted a considerable debt owed him by the Oratory forcer-
tain furnishings, issuing receipts to that effect and presenting them to the
secretariat of the Knights of St. Maurice as evidence of his philanthropy.
The secretary general of the order, [Commendatore Caesar] Correnti,
who was always ready to accomodate Don Bosco, offered no objections.
Later, however, when questions arose blocking his application, Mr. Ma-
nati threatened to demand payment of those debts. Brother Rossi, Don
Bosco's usual agent in so much business, reported the matter to him
while Don Bosco was at Nice, and he received the following reply.
My dear Joseph Rossi,
Lest our affairs end up in others' hands, I am writing personally and so our
confidence will not be violated.
Please notify Mr. Manati that I completed the recommendation and every-
thing was finished. He had signed a receipt that the debt had been definitively
forgiven. The ministry, or better, the council of the Order of St. Maurice, asked
for more information about the past, and, despite the assurances given by His
Excellency Commendatore Correnti, the decision rendered was not to deny but
rather to suspend or postpone the application rather than touch on some sensi-
12Brother Joseph Rossi (1835-1908) was born in the province of Pavia. His use of Don Bosco's
prayer book The Companion of Youth eventually led him to join Don Bosco personally in 1859. He
was one of the first lay members of the Salesian Congregation, professing his vows in 1864. Don
Bosco noted his administrative abilities and entrusted him with much of the Congregation's busi-
ness. He also invited him to take part in the first and fourth general chapters. After Don Bosco's
death Father Rua retained the same confidence in Brother Rossi. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tive matters. At this time, if Mr. Manati were to demand payment of the bills he
wrote off, whose receipts are in the Order's office, he would look bad indeed,
and then I would have tell things as they are. Or when I come to Turin, I shall
speak to him myself, and I am convinced that, after so much has been said and
done and letters written in his regard to Rome and Turin, he will not want it to
have been in vain.
Should he insist in demanding the payment he forgave, however, I am ready
to pay him back to the very last penny, rather than get involved in such matters;
but I shall do so as soon as I return, and that is not very far off.
Take care of your health. Pray for me, who am always in Christ Jesus
Your most loving friend,
Fr. John Bosco
2. FATHER ORESTES PARIANI
Don Bosco had been in France a month and a half when this gener-
ous Salesian cooperator sent him an offering for the church of the Sa-
cred Heart. The letter reached him at Marseille, whence he sent this
splendid reply.
My dearest Father Pariani:
Marseille, March 22, 1883
Your letter reached me in this city in a rather roundabout way, and I gladly
take a moment to answer it. I have meanwhile received the generous sum which
you and your kind aunt have sent me to continue the construction of the church
and hospice of the Sacred Heart in Rome. Blessed be God, who inspired you to
do such a wonderful deed! He says in the Gospel: "Give and gifts will be given
to you, and [you] will receive a hundred times more in this world and will in-
herit eternal life." [Luke 6:38; Matt. 19:29] But you have already given, and so
it is up to the Lord to grant you and your aunt a bountiful reward.
You do not follow the way of the world [namely]: Let others act after we are
gone. This is a snare of the enemy of souls to keep us from acting. How many
are trapped!
Meanwhile, every day at holy Mass I shall remember you, and I intend that
both of you share in the prayers and all the good works which the Salesians
have done and shall do. Will you come this year to celebrate the feast of Mary
Help of Christians? I hope so and await you with great pleasure.

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May God bless you and Mary protect you, as I very gratefully remain
Lovingly in Jesus Christ,
Fr. John Bosco
3. BARON FELICIAN RICCI DES FERRES
Baron Felician Ricci des Ferres intended to leave Don Bosco in his
will twenty thousand lire for the new church being planned adjacent to
the hospice of Nice; but on second thought he deemed it more timely to
donate it in portions during his life rather than wait till his death. To pro-
vide for this he had asked Don Bosco on what day and at what hour Don
Bosco could receive him. Don Bosco answered:
My dear Baron:
Turin, June 1, 1883
Thank you for your kind letter. With great pleasure I await you at any time
you can come. You need not make an appointment for a day and time. Come,
you shall be immediately received.
The other matters we shall discuss.
May the Lord bless you and preserve you. Believe me in Jesus Christ
Your most loving friend,
Fr. John Bosco
Eight days later, on the occasion of his own name day, the baron
brought Don Bosco half the sum, and the latter sent him the following
note as a receipt.
Turin, June 9, 1883
With profound gratitude I state that I have received from the illustrious
Baron Felician Ricci des Ferres the sum of ten thousand (10,000) lire. This is
half of the bequest which the Baron intended to leave the undersigned, Fr. John
Bosco, to assist him in his enterprises. The desire is that it preferably be used
for the building of the projected new church of St. Peter's Hospice in Nice.
Knowing well how much more precious in the eyes of God are gifts given dur-
ing one's lifetime, the Baron has begun to anticipate the above-mentioned sum
and to save the other ten thousand for the time when, should he still be living,
the new church shall be completed. With deepest thanks the undersigned prays
and will have his boys pray to the great Rewarder for this special benefactor,
and he gladly promises to celebrate ten Masses for his spiritual and temporal

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
needs and those of his family, wife, children, and daughters-in-law.
On this lovely feast of St. Felician, our deserving donor's name day and the
anniversary of the consecration of the church of Mary Help of Christians in Val-
docco, all the Salesian Society and its numerous pupils offer their heartfelt
wishes for every precious blessing to Baron Felician and make their fervent
prayer to Mary Help of Christians that she deign to strengthen their sincere best
wishes by her powerful intercession.
Your obedient servant,
Fr. John Bosco
This next letter to the baron is a strong proof of Don Bosco's unyield-
ing stand about dismissing from the Oratory those boys who, by their
bad conduct, were a scandal to their schoolmates.
My dear Baron:
Oratory of San Benigno, October 2, 1883
I would most gladly agree to re-accept the Verdi boy, were it not for the fact
that all the superiors of this house affirm that permission cannot be granted.
It is the confidential opinion of the superiors that this lad has caused much
harm to his fellow students with his bad conduct and could at any moment put
the reputation of the entire Oratory at risk.
You know that this house is always open to those you recommend; send
someone else in Verdi's place, and he will be immediately accepted.
God bless you, my ever dear Baron, and please pray also for me, who am al-
ways with love and abundant gratitude in Jesus Christ
Your most loving and obedient friend,
Fr. John Bosco
Although he had closed the Oratory doors to this lad, he agreed, out
of consideration for his benefactor and in the hope that this severe lesson
might produce a good effect, to give the boy another chance at Sampier-
darena. He wrote the Baron about this and at the same time earnestly
begged him for the remaining ten thousand lire because he needed the
sum to finance the missionary expedition.
My dear Baron,
Turin, October 11, 1883
Your letter has put both of us in a quandary, my dear Baron.
Trusting that I am doing you a favor, I am accepting the Verdi boy into our school
at Sampierdarena, and he will be enrolled with appropriate recommendations.

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Thoughts and Letters ofDon Bosco
339
And now, let's get out of the quandary as best we may. I need at least ten
thousand lire to foot the expenses incurred to send the expedition of thirty
priests and catechists to Patagonia. And the expedition must be ready by next
November 12.
As you may have read in the newspapers, the Holy Father has divided Patag-
onia and the adjacent islands into three vicariates apostolic. He entrusted all the
responsibility to the Salesians, but nary a cent.
Now, please stipulate any conditions you deem necessary in your charity, so
that in this exceptional circumstance you may come to the aid of our expedition
as well as to the aid of the Holy Father and the Congregation for the Propagation
of the Faith, who cannot, because of the times, give me even the tiniest help.
God bless you and grant you a hundredfold of all your charity. Consider me
always in gratitude and esteem in our Lord Jesus Christ,
Your humble servant,
Fr. John Bosco
4. To ANNETTE FAVA BERTOLOTTI
Widowed in 1880, Mrs. Fava Bertolotti kept helping the Oratory. On
her name day Don Bosco sent her not flowers (the angels would prepare
them for her in heaven) but his best wishes, thanks, and a promise of
prayers.
Dear Mrs. Fava,
Turin, July 22, 1883
St. Ann, pray for us.
It is my fond hope that on the 26th of this month Saint Ann will pay you a
visit, bringing with her good health, holiness, and a complete and perfect seren-
ity of heart. And for Miss Mary? May she become hale and strong and virtuous
so as to be her good mother's consolation in a very old age.
Indeed, may our God reward all the charity that you have shown us in the
past and continue to show us, and I shall especially try to show my gratitude on
the 26th by celebrating Holy Mass for your intention. The angels will make up
a bouquet of flowers, and they will present it to you when you make your en-
trance into Paradise.
Please pray also for me and for this our family, which grows every day. Be-
lieve me in Jesus Christ,
Your humble servant,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
5. To CARDINAL LAWRENCE NINA
Father [Francis] Dalmazzo had notified Don Bosco that the Cardinal
Protector was thinking of visiting Turin in September. Thrilled with joy,
Don Bosco offered him his humble hospitality with the most exquisite
courtesy. That visit, however, remained only a pious wish.
Most Reverend Eminence,
Turin, July 31, 1883
Our Father Dalmazzo13 has sent me a bit of news which, if correct, will give
us the opportunity for a huge celebration. Your Eminence may come to Turin in
September: what comfort, what music, what a band we shall have!
Assuming this to be true, I would like to make a request of you. Would Your
Eminence kindly accept a room here at the Oratory, that is, here in our house in
Valdocco? All your Salesian sons would most ardently wish it.
Everything else will be prepared to suit your pleasure.
In these days Your Eminence has had to put up with a lot of distress for our
sake, especially for Father Bonetti, who expresses his deepest gratitude to you.
Presently the Congregation for the Propagation of the Faith is considering
the division of the mission of Patagonia into three vicariates apostolic. I shall
have copies made of each document and dutifully have them sent to Your Emi-
nence.
I cannot express in words the enthusiasm with which the appointment of
Cardinal Alimonda as archbishop of Turin was received. He will make history
in our archdiocese.
I return to Your Eminence's most fondly awaited trip to Turin to tell you that
you could not have chosen a better season. It's neither cold nor hot; we are in
the harvest season of every fruit; the possibilty of pleasant walks may well con-
tribute to better your precarious health. In a word, we anxiously desire your
coming among us and shall do all within our power to make it enjoyable and
useful also for our city.
I shall write to you of other matters as soon as I can.
Meanwhile, with the deepest gratitude, I have the high honor in the name of
all the Salesians of professing myself
Your humble servant,
Fr. John Bosco
I3See Appendix 1. [Editor]

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6. To FATHER Lours TALLANDINI
Father Louis Tallandini, of the family of the Counts Tallandini, pastor
of Our Lady of Peace in Bagnacavallo, a city near Faenza, was always a
very close friend of Don Bosco and of the Salesians.
My dearest Father Tallandini,
Turin, September 17, 1883
God be blessed in all things! The Blessed Virgin is most certainly our help.
A thousand thanks to her from the bottom of our hearts!
I have received your 120 francs for several of your devout intentions, espe-
cially for the wonderful exemption of your nephew from the military draft. God
reward you! Now for myself. You know how difficult it is to exercise your sa-
cred ministry there. Do what you can. God is with us. Father [John Baptist] Ri-
naldi will tell you what I consider opportune. But courage and sacrifices!
The Lord's grace be always with you and all your family. Believe me in Je-
sus Christ
Your most loving friend in J.C.,
Fr. John Bosco
7. To THE STUDENT FRANCIS MARGOTTI
This letter is our sole source of knowledge about Don Bosco's trip to
Nice after September 17; we have several letters up to that day dated
from Turin. A letter of the bishop of Liege, which our readers will find
in the next volume, dated September 8, hints at Don Bosco's presence at
Nice on the 15th. He probably left Nice on Monday, September 24. This
is a letter to a nephew of Father Margotti of San Remo, a student of the
school at Valsalice.
My dear Frankie,
Nice, September 21, 1883
What wonderful news you give me also in the name of your honorable fam-
ily! It only increases my sincere regret that I cannot accept the gracious invita-
tion you have sent me; I would so much desire it. I cannot stop, since I will be
at San Remo only Monday evening late at night. Patience. We shall make up for
it in Turin.
You can do me a great favor, and I beg you, please do. Go to your mother

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and father and give them my respectful wishes and assure them that I pray for
them and for my dear fundraiser Miss Madeline and for the family that is
presently vacationing with you.
God bless you, my dear Frankie, and may the Blessed Virgin protect you in
the midst of the many perils that you meet in the world. Pray also for me. In Je-
sus Christ I am always
Your most loving friend,
Fr. John Bosco
8. To COUNT EUGENE DE MAISTRE
If people everywhere had recourse to Don Bosco to seek his prayers,
all the more so did those who, like the De Maistres, considered them-
selves blessed to enjoy such a close relationship with him.
My dearest Count Eugene,
San Benigno Canavese, October 1, 1883
As soon as you kindly notified me of the illness of Countess Frances De
Maistre, I immediately ordered all our families to begin special prayers, Mass-
es, and Communions to obtain a cure for our patient.
I don't know whether God has as yet heard our poor prayers, but we shall
continue them every day, trusting in His great goodness. Please give the en-
closed holy picture to Count Francis. May God bless you and all your family.
May He keep you all in good health and in His grace.
Kindly accept our sincere thanks for all the charity you show us, and add
your prayers for this poor priest who will always be in Jesus Christ
Your most loving servant and friend,
Fr. John Bosco
9. To BERNADINE MAGLIANO-SOLLIER
Don Bosco writes to her at Busca, hometown of the cleric Mark
Nasso, who was then at Busca for his health and whom he recommends
to her care. Nasso was then a cleric of three years' profession. He was a

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343
Salesian much esteemed for his talents, knowledge, and virtue. He had
completed his high school at the Oratory.14
Most esteemed Mrs. Magliano,
San Benigno, October 4, 1883
(until Saturday)
I was very happy to receive your newsy letter, and I bless the Lord that it
was all good news.
The matter of the festive oratory is still quite unravelled, and so I have
thought it best to delay action until we can speak face to face and come to some
stable understanding, as much as stability is possible on this sad earth of ours.
If the cleric Nasso has nothing keeping him at home, he is free to come to
Turin, but at his own convenience.
We have with us at San Benigno Father Costamagna, who joins the other
Salesians in sending you his best wishes and assures you of their prayers for
you. May God keep you in good health and in his grace, and may He quickly
send you, cheerful and holy, to Turin.
Please, also, pray for these sons of yours in Jesus Christ; in their name I am
Your obedient servant,
Fr. John Bosco
10. FATHER JOHN BAPTIST LEMOYNE
Count Colle, having heard of Don Bosco's dream of the Salesian mis-
sions, in which his son had appeared to Don Bosco and had been his
guide, asked Don Bosco to send him the account, but translated into
French. Father Rua brought it to him in October when he went to receive
an offering from the count. While Don Bosco was urging Father
Lemoyne to finish the Italian narrative, he wrote on the same day to the
Count, "Father Rua will have the account of the South American dream
14A letter of his to Don Bosco on the occasion of the latter's name day while Nasso was a
fourth-year student shows us the enviable confidence which the boys of the Oratory enjoyed with
their father. See Appendix 13. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with him. It has been written in detail and is not brief. Father De Barruel
will take care of the translation, but, should he not finish it in time, Fa-
ther Rua will complete it."
My dear Father Lemoyne,
Turin, October 15, 1883
Please do me the favor of finishing the dream of [South] America and send-
ing it to me at once. Count Colle is anxious to see it, but he wants it translated
into French; I shall take care of that immediately.
It seems like a hundred years since I've seen you; and Father Berto likewise
[misses you]. God bless you.
Love me in Jesus Christ and pray for me, who will always be
Your most loving friend,
Fr. John Bosco
11. To MARCHIONESS MARY FASSATI
Don Bosco had promised to visit the Fassati family, which was then
vacationing at Pessione; but, prevented by the preparations for the mis-
sionary expedition, he sent a splendid pheasant which had been given to
him.
Dear Marchioness,
Turin, October 22, 1883
The confusion attendent upon our missionaries' departure for Patagonia
thoroughly prevents me from making my projected trip to Pessione. Patience.
This pheasant is luckier than I. Please welcome it.
During the approaching novena of All Saints we shall not forget to say spe-
cial prayers for you, dear Marchioness, and for all your living and deceased
loved ones.
God bless you and all your family. Kindly pray also for this poor fellow who
will always be in Jesus Christ
Your obedient servant,
Fr. John Bosco

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345
12. To SISTER PHILOMENA MEDOLAGO
Born a De Maistre, she was the widow of Count Medolago Albani
and became a nun; we have mentioned her elsewhere. is
Turin, November 30, 1883
God bless you and help you to achieve the work of your sanctification. I
heartily thank you, and this family of mine will pray ceaselessly for you, that
you may find yourself with Jesus to enjoy the goods which neither the world
nor the enemies of our souls can any longer steal from us. Let us therefore pray
and help each other save many souls and thus assure the salvation of our own.
Mary, conceived without sin, pray for us.
May the blessings of Heaven descend copiously upon you and your entire
religious community. Amen.
Lovingly in Jesus Christ,
Fr. John Bosco
13. To COUNTESS GIROLAMA UGUCCIONI
We have received a copy of this letter to Countess Girolama Uguc-
cioni together with many earlier letters which we will publish as an ap-
pendix, after we have had time to compare them properly with the orig-
inals in the possession of the heirs.16
My Good Mama,
Turin, November 30, 1883
We are in the novena to Mary Immaculate, during which all our family is
praying for your intentions night and day, particularly for your daughter Emily.
Let her pray and have trust.
Time is forever pressing, but I never forget to offer a special memento for
15See Vol. XV, pp. 387-388, 535-536. [Editor]
16Toese letters do not in fact appear as an appendix in the Italian edition. The Ceria edition of
Don Bosco's Epistolario (4 vols., Turin: SEI, 1955-1959) contains thirty-seven letters from the saint
to the countess and two to her husband; the earliest is from 1866, the last from 1884. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
you, my good mama, every morning at Holy Mass. May God bless you and all
your family. If you have the occasion, please offer my respects to Marchioness
[Henrietta] Nerli. Kindly pray for this poor fellow who will always be in Jesus
Christ
Your obedient son,
Fr. John Bosco
14. To CHEVALIER CHARLES COMASCHI
This is the last letter from Don Bosco to this great Milanese friend of
his of which we have an authenticated copy.11
My dear Chevalier,
Turin, December 19, 1883
Happy feast, ever dear Chevalier, a happy feast, a happy end of the year, and
a happy New Year to you, your wife, to our dear Alphonsus. May God bless all
of you and grant each of you good health and perseverance on your journey to
Paradise.
Please pray also for me and for this much increased family of mine. It is my
great pleasure to be able to profess myself
Your most loving friend,
Fr. John Bosco
15. To MOTHER CATHERINE DAGHER018
Mother Catherine Daghero, Superior General of the Daughters of
Mary Help of Christians, was upset by certain gossip which was circu-
lating in the sacristies of Nizza Monferrato about the sisters and their
house; she wrote to Don Bosco about it in her Christmas greetings. He
17See Vol. XN, pp. 101-102, 445-446. Father Lemoyne writes at length about him in Vol. vm
(pp. 303-305 of the Italian edition; omitted in the English). [Author]
I 8Mother Catherine Daghero (1856-1924), born at Curniana in the province of Turin, joined the
Daughters of Mary Help of Christians in 1874. Mother Mazzarella perceived her fine qualities and
guided her through her early difficulties. Sister Catherine quickly revealed characteristics that
marked her for responsible administrative positions. After assignments in Turin and St.-Cyr, in
1880 she was elected Mother Mazzarello's vicar. When the foundress died the next year, she was
elected to succeed her even though she was ten years under the age prescribed by the Rule; Don

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Thoughts and Letters ofDon Bosco
347
answered to relieve her of any apprehension; it seems, too, that the good
superior feared she had inadvertently given him some reason to be dis-
pleased, and he replies to reassure her.
Turin, December 25, 1883
Dear Reverend Mother General:
I have received your greetings and those of your sisters and pupils.
I heartily thank you and pray that God may generously reward the love you
show me by your prayers.
Pay no attention to the gossip which some may be spreading about our hous-
es. They are vague matters, misunderstood and wrongly expressed. Hence, if
they have something to say, let them say it and say it clearly.
Be at peace. If I have something important to tell you, I will not say it
through another, but I will tell you or write to you myself.
May God bless and grant perseverance to you, to your sisters, and to all the
the pupils entrusted to your care. Believe me in Jesus Christ,
Your humble servant,
Fr. John Bosco
16. To FATHER VINCENT MORBELLI
Father Vincent Morbelli, provost of Castelnuovo Bormida in the dio-
cese of Acqui, had sent Don Bosco five thousand lire to pay for one of
the columns to be raised in the church of the Sacred Heart in Rome. In
addition to a thank you note, Don Bosco showed his gratitude in a gra-
cious epigraph which he composed to extol the donor's generosity and
serve as a commentary on his offering:
As a perpetual monument
of the Catholic faith
To the eternal praise of the Sacred Heart ofJesus
In memory of the great Pontiff
Bosco readily granted the necessary dispensation (see Vol. XV, pp. 300-302). Such was her success
at governing and the sisters' confidence in her that seven general chapters re-elected her, several
times unanimously, until her death. She displayed a simple but profound wisdom, open-mindedness,
and exquisite motherly sense. She guided the sisters through the difficult period when the Holy See
ordered them canonically separated from the Salesians, set them up as a distinct congregation, and
approved their Rule (1905-1907). They expanded greatly both in Europe and in the foreign mis-
sions; Mother Daghero herself made an extended visit to the missions of South America (1895-
1897), and she visited the houses of Europe regularly. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Pius IX
To the honor of the diocese ofAcqui
For the edification ofposterity
And especially ofhis beloved parishioners
In tribute to his family
Father Vincent Morbelli
Provost ofCastelnuovo Bormida
erects and dedicates this column
in the year 1883 of the civil calendar
The fourth column on the right as you walk toward the main altar
bears this inscription carved into its base: Father Vincent Morbelli, pastor.
17. FRENCH LETTERS
Among the letters which Don Bosco wrote in French in 1883 there is
a small group which we will here summarize; they are printed in the ap-
pendix of this volume.19
In August, writing to Countess Beaulaincourt Les Rosches, who was
living at Argentre in the area of Mayenne and had sent him a thousand
francs, Don Bosco referred to a grace which was due to come, though its
corning was delayed. It was a spiritual grace. Her eldest son, who was
serving in the colonial military forces, had lost his faith. Concerned
about the bodily and spiritual ills to which he was exposed, his mother,
who had been a Salesian cooperator for some years, persistently com-
mended him to Don Bosco's prayers. "Without doubt the Lord will hear
us," he tells her in his letter, "but only insofar as he sees that this favor
will be a blessing for us. The Lord is a powerful and excellent Father;
would he ever grant us a favor which would prove to be harmful to us?"
The favor was granted in 1886; in that year her son, on his return from
the colonies, was married at God's altar and began to live a good Chris-
tian life.
In another letter Don Bosco thanks, blesses and entrusts to our Lady a
merchant of Aire[-sur-LysJ.20
19Jtalian edition, documents 95-97, pp. 589-593, omitted in this edition, except document 96.
[Editor]
20Printed in the Italian appendix as document 96 but given here in full. [Editor]

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Dear Sir,
To Mr. [Dacquin-]Bleuzet
Turin, September 7, 1883
I have received your Christian letter and thank you for it with all my heart. I
shall not fail to pray for you in my Holy Mass and to have our boys pray for
your intention.
God bless you, kind sir; may the holy Virgin protect you and your whole
family [keeping you] in good health and always on the road to Paradise. Amen.
Please pray also for me and my orphans. Believe me to be in Jesus Christ
Your humble servant,
Fr. J. Bosco
We have more than once come across Mrs. Quisard-Villeneuve, a co-
operator of Lyons. We have five letters to her in this year, in addition to
one to her son. It is astounding how these French families were bound to
Don Bosco by a love and veneration which surpasses our imagination.
Mrs. Quisard, too, begged him to visit Count Chambord, but he replied:
"At this time [July 8, 1883] my health will not permit journeys. Though
I am not exactly ill, I cannot leave my room."
Mrs. Quisard was planning a pilgrimage to Turin with her husband
and family to pray in the church of Mary Help of Christians, and to dis-
cuss her spiritual concerns with Don Bosco. He wrote to her [on July
27]: "I shall gladly remain here [at the Oratory] August 5 and 6 and be
at your service for all matters which will add to God's glory and the
happiness of our souls." Two months passed after that visit, and no let-
ters. On October 23, writing to both mother and son, whom he called
"my little friend" and "future Salesian," he added, "I fully trust that with
the passage of time your husband will wish to repeat the visit which he
kindly made to us and will renew our consolation at seeing a truly Chris-
tian family which exemplarily practices the Catholic faith."
Mrs. Quisard sent three hundred fifty francs for the missionary expedi-
tion and one thousand fifty for Christmas. Thanking her for the second
offering (for the first he had sent her a mimeographed letter), [on Decem-
ber 22] he wrote: "It is your Guardian Angel who inspired you to come
to our aid. We truly were in dire need of winter clothing for our orphans.
Kind lady, you have given, and the good Lord will certainly give, or
rather, recompense you generously.... May God's peace, tranquillity,
prosperity, love, health, and holiness always reign in your family."

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APPENDICES

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Appendix 1
SALESIAN BIOGRAPHICAL DICTIONARY
ALBERA, PAUL (1845-1921), Father
Paul Albera, from None in the province of Turin, entered the Oratory in the
fall of 1858. He made his religious profession in 1862. After his ordination in
1868, he was appointed prefect of the Oratory, a post he held until 1871. As di-
rector of the Salesian house at Sampierdarena, a suburb of Genoa, he had re-
sponsibility for the Sons of Mary and helped Don Bosco in preparing the first
missionary expedition (1875). The printshop which he initiated there in 1877
printed the Bollettino Salesiano.
In 1881 Father Albera was appointed provincial of the Salesian houses in
France, with headquarters at Marseille. He remained in that position ten years,
and, despite the anticlericalism of the times, the houses in France grew from
three to thirteen.
Father Albera was called "the little Don Bosco." A man of action-above
all, interior action-his main concern was spiritual formation. He became spir-
itual director of the Salesian Society and a member of the superior chapter in
1892 after the death of Father John Bonetti (see below). The rector major, Fa-
ther Rua (see below), asked him to compile the Director's Manual and to con-
duct extraordinary visitations of the provinces of France, Spain, Belgium, and
South America; the last journey took three years.
In fulfillment of a prophecy of Don Bosco, known only to Father Philip Ri-
naldi, Father Albera was elected rector major in 1910, succeeding Father Rua.
He headed the Congregation during the trying years of World War I. The depth
of his personal piety and asceticism imbued the numerous circular letters
which he wrote to the Salesians, as well as the Director's Manual.
Exhausted by his many journeys as rector major in visiting the houses and
strengthening the confreres and Salesian cooperators, Father Albera passed the
last years of his life in precarious health. After his death he was interred at Val-
salice, alongside Don Bosco and Father Rua, whose sterling virtues he so
faithfully reflected.
353

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
BARBERIS, JULIUS (1847-1927), Father
Father Barberis had the distinction of being the first novice master of the
Salesian Congregation, appointed by Don Bosco in 1874. "We will always be
friends," the saint told fourteen-year-old Julius on his entrance into the Oratory
in 1861. "One day you will be my helper," he added. Father Barberis was a
quiet, gentle person, very much attuned to Don Bosco's spirit, prudent and
kind with his young charges, demanding yet patient and understanding.
He was born at Mathi in the province of Turin, made his first vows in 1865,
and was ordained in 1870. At the University of Turin he earned his doctoral
degree in theology in 1873. As master of novices for twenty-five years he
formed a veritable host of young men into zealous, hard-working Salesians
who looked up to him for inspiration and guidance, among them the Servants
of God Andrew Beltrami and August Czartoryski. Don Bosco used his experi-
ence to set up novitiates throughout Europe. From 1892 to 1900 he was a
member of the superior chapter. From 1902 to 1911 he was provincial of the
Central province. In 1910 he was elected spiritual director of the Congrega-
tion, a position he held till his death. Truly a man of God, gifted with enviable
simplicity and extraordinary goodness, he mirrored the fatherliness of Don
Bosco to all his novices. His Vade Mecum, the first textbook on Salesian spiri-
tuality, is still a valuable introduction to religious life.
BEAUVOIR, JOSEPH (1850-1930), Father
Joseph Beauvoir was born in Turin, made his vows in 1870, and was or-
dained a priest in 1875. Three years later, when Don Bosco asked him whether
he would volunteer for the South American missions, he accepted and left that
same year. After short stays in Uruguay and at Buenos Aires, he headed for the
mission fields of Patagonia and Tierra del Fuego. He was perhaps the mission-
ary who worked the hardest and the longest to keep in touch with the Indians.
As military chaplain he took part in General Villegas's expedition to the
Andes in 1882-1883 and was awarded a silver medal for his priestly zeal. He
then spent twenty-five years evangelizing the Indians of southern and western
Patagonia. His love for them prompted him to compile a small dictionary of
the Onas Indians which was later amplified and merged with the highly praised
work entitled Los Shelknam Indigenos de la Tierra de/ Fuego, dealing with the
traditions, customs, and languages of the local natives. Father Beauvoir accom-
panied a group of Indians who represented Tierra del Fuego at the 1892
Columbian Fair in Genoa. He died in Buenos Aires.
BELLAMY, CHARLES (1852-1911), Father
Charles Bellamy was ordained to the priesthood in his native city of
Chartres in 1881. Since his fond desire was to minister to young workers, he
consulted his pastor, who retrieved from his trash basket a brochure he had re-

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Appendix 1
355
cently received and gave it to him. Father Bellamy read it and pursued his call-
ing. Later, he used to quip that he found his vocation in a wastepaper basket!
In 1882 he first met Don Bosco in Paris. The following year he made his novi-
tiate and was perpetually professed in 1884.
Father Bellamy founded the Salesian oratory, secondary school, and trade
school at Menilmontant in Paris. In 1891 he opened the first Salesian house in
Africa, at Oran, Algeria. Some years later, ill health forced him to retire to the
Salesian house at Charlemont, near Geneva. A man of keen intelligence and an
excellent speaker, he wrote several books about Don Bosco. He died in Lau-
sanne, Switzerland.
BELMONTE, DOMINIC (1843-1901), Father
Dominic Belmonte, born in Genoa, went to the Oratory in 1860 and, al-
though seventeen, was advised by Don Bosco to begin high school. He studied
music and became a proficient choir director and composer. Professed in 1864,
he was ordained in Turin in 1870. After serving as prefect at Borgo San Marti-
no and catechist at Alassio, in 1877 he returned to Borgo San Martino as direc-
tor, where his predecessors had been Fathers Rua and Bonetti (see below). In
1881 he was appointed director of the school at Sampierdarena, where he also
taught theology, headed musical activities, and became first pastor at the
church of St. Cajetan. In 1886 Father Belmonte was chosen prefect general of
the Salesian Society. On the death of Father Bonetti in 1891, he was named
postulator of Don Bosco's cause. Though he gave up his active musical career,
he sponsored the musical training of the Congregation's most noted musician,
Father John Pagella.
Don Bosco had told Father Belmonte that, if he took care of himself, he
would live beyond sixty. But he felt he could not spare himself any work. He
died in Turin at the age of fifty-eight.
BERTO, JOACHIM (1847-1914), Father
Joachim Berto entered the Oratory in 1862 and joined the Salesian Congre-
gation three years later. Even before his ordination in 1871, he was chosen by
Don Bosco to be his secretary, a post he retained for twenty years, until ill
health forced him to retire. During these years he accompanied Don Bosco on
his most important trips to Rome on the Congregation's affairs and to Rome
and Florence in delicate negotiations between the Italian government and the
Holy See. He was a great help to Don Bosco in carrying out his voluminous
correspondence and in safeguarding confidential documents concerning the
above negotiations. His accounts of these journeys constitute some of the most
precious archives of the Salesian Society. He was one of the privileged few
who witnessed many of Don Bosco's wonderful deeds. While carrying out his

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
secretarial duties, Father Berto also carefully kept a diary and authored several
devotional and ascetical booklets. As catechist for the Oratory students, he cul-
tivated the sodalities of the Blessed Sacrament and the Altar Boys. To his last
days he was a skilled and well-loved confessor at the Oratory, where he died.
BOLOGNA, JOSEPH (1847-1907), Father
Joseph Bologna came from Garessio in the province of Cuneo and entered
the Oratory in 1863. He was a companion of the saintly lad Francis Besucco,
whose virtues he made his own. He joined the Congregation in 1868 and was
ordained in 1872. In 1878 Don Bosco sent him to Marseille to open St. Leo's
Festive Oratory, which he directed until 1892, when he was appointed provin-
cial of the houses in southern France with headquarters at Marseille. Six years
later he was sent to Paris and named provincial of northern France and Bel-
gium. His last days were saddened by the government's antireligious legisla-
tion, which closed the northern Salesian houses. He died in Turin while on a
visit to the Oratory.
BONETTI, JOHN (1838-1891), Father
John Bonetti was born at Caramagna in the province of Cuneo. He came to
the Oratory in 1855. Father Matthew Picco, who taught him in his senior year,
called him "a priceless youth." John was one of the young men who in Decem-
ber 1859 banded with Don Bosco to found the Salesian Congregation and was
elected a member of the first superior chapter (see Vol. VI, pp. 181-183). He
won high honors in philosophy and theology and soon became a well-known
writer. Together with Fathers Michael Rua (see below) and Dominic Ruffino
and others, he was one of the early chroniclers of Don Bosco's words and
deeds. His book Cinque lustri di storia dell' Orarorio di San Francesco di
Sales [English edition: Saint John Bosco' s Early Apostolate] merits special
mention. Its wealth of detail constitutes a small library of Salesiana, and of
course it is a primary source for much of what it recounts.
Father Bonetti was a capable public relations man. Gifted with a fine intel-
lect and a brilliant imagination, he was also a great story teller. Like Don
Bosco, he defended the Catholic Church against the attacks of vociferous
Protestants. A man of balanced zeal, warm piety, and deep spirituality, he was
elected spiritual director of the Salesian Congregation in 1886.
When he died in 1891, he fulfilled Don Bosco's prophecy that he would be
the first member of the superior chapter to follow him in death. Blessed
Michael Rua hailed Father Bonetti as "a tireless apostolic laborer, a valiant
champion in promoting God's glory and the salvation of souls, an amiable
counselor in comfort and advice."

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357
BORGATELLO, MAGGIORINO (1857-1929), Father
Born at Varengo in the province of Alessandria, Maggiorino Borgatello first
met Don Bosco at the age of sixteen when he entered the Oratory. He liked
Don Bosco so much that he decided to bind himself to him for life. He took
his vows as a Salesian in 1877 and was ordained a priest in 1880. In late 1888,
after recovering from a severe illness through Don Bosco's intercession, he
volunteered for the missions of Patagonia and Tierra del Fuego, where he la-
bored twenty-five years. In 1893 he founded a museum of Indian artifacts and
natural history in Punta Arenas, Chile. Its collection is priceless, and the muse-
um has now been named in his honor. In 1925, on the occasion of the golden
jubilee of the Salesian missions, Father Borgatello published a history of the
apostolic endeavors of the Salesian missionaries in those far-off lands. In 1928
he also authored a grammar and glossary of the Alakaluf Indians, and in 1930
his biography of Monsignor Joseph Fagnano (see below) was published. He
spent his last years as assistant pastor of the basilica of Mary Help of Chris-
tians in Turin,.
BRANDA, JOHN BAPTIST (1842-1927), Father
John Branda came to the Oratory at the age of twenty-six after completing
his studies as a surveyor. He patiently took up Latin, donned the clerical habit,
and made his first vows as a Salesian in 1869. Ordained in 1873, he was first
assigned to Marassi, then to Valsalice, and finally in 1881 to initiate Salesian
work in Spain. Don Bosco told him, "Go to Utrera, but you will be there for
only a short time. A lady from Barcelona will call us and will provide the
means for opening a large school there." In fact, in 1885 Dofia Dorotea de
Chopitea, as Don Bosco had predicted, wrote to him, and soon afterward work
started on a technical school at Sarria, Barcelona. In 1889 the rector major, Fa-
ther Michael Rua, called Father Branda back to Italy to direct the St. Teresa
Festive Oratory for girls in Chieri. In 1900 he was sent to Zurich and in 1908
to Lorraine to assist Italian immigrants. In 1918 he was recalled to the Oratory,
where he spent his last years as spiritual director to countless souls. Outstand-
ing at all times was his love for Don Bosco, also because of extraordinary
events he himself had witnessed.
CAGLIERO, JOHN (1838-1926), Bishop and Cardinal
John Cagliero, born in Don Bosco's home town of Castelnuovo d' Asti, was
received by Don Bosco into the Oratory in 1851 (see Vol. IV, pp. 200-204) and
was among the original members of the Salesian Society (Vol. VI, pp. 181-
183). In 1862 he was ordained in Turin and appointed spiritual director of the
Oratory. He was endowed with an exceptional talent for music, and from that
talent came a steady flow of sacred and recreational music which was the de-
light of the Oratory. Such composers as Giuseppe Verdi and Lorenzo Perosi

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
praised his art. Father Cagliero obtained his doctorate in theology at the Uni-
versity of Turin in 1873.
But Father Cagliero is best remembered as an intrepid missioner. In 1875
he led the first group of Salesian missionaries to Argentina, where they carried
out a ministry to the Italian immigrants of Buenos Aires. Soon, however, Fa-
ther Cagliero penetrated the interior of Patagonia. He opened a trade school at
Almagro in Buenos Aires and another at Villa Colon in Montevideo. Don
Bosco recalled him to Turin in 1877 to become spiritual director of the Con-
gregation, an office he filled until 1884, when Pope Leo XIII nominated him
vicar apostolic of northern and central Patagonia. The first Salesian bishop, he
was consecrated in the church of Mary Help of Christians in Turin. Immediate-
ly afterward he returned to South America and was welcomed by Father
Joseph Fagnano (see below), with whom he explored Tierra del Fuego, meet-
ing up with the various Indian tribes. In 1887 he crossed the Andes to open the
first Salesian house in Chile, at Concepcion (breaking two ribs along the way
when thrown from his horse high up in the Andes). In December of that year
he returned to Turin to assist Don Bosco on his deathbed.
After Don Bosco's death Bishop Cagliero returned to Argentina. In 1908 he
founded Patagonia's first hospital at Viedma. Pope Pius X appointed him min-
ister plenipotentiary of Costa Rica and apostolic delegate to the countries of
Central America. In 1915 Pope Benedict XV named him cardinal (the first
Salesian so honored), and in 1920 bishop of Frascati.
He died in Rome in 1926. In 1964 his remains were brought back to Ar-
gentina and solemnly laid to rest in the cathedral of Viedma, his first episcopal
residence. For further details see the indexes of Volumes II through XV.
COSTAMAGNA, JAMES (1846-1921 ), Bishop
James Costamagna came from Caramagna in the province of Cuneo to
study at the Oratory at the age of twelve. In 1867 he made his first profession,
and less than a year later was ordained a priest. In 1874 Don Bosco sent him to
Mornese as spiritual director of the Daughters of Mary Help of Christians, a
post he held for three years. In 1877 he headed the third missionary expedition
to Argentina. He accompanied General Julius Roca as chaplain on a military
expedition calculated to subdue the tribes of the Pampas. He saved many Indi-
ans from the vengeful attacks by the soldiers and brought them to the faith (see
Vol. XIV, pp. 217-220, 223).
In 1880, on Father Francis Bodrato's death, he was named director of San
Carlos School in Buenos Aires and provincial of South America. He was a
stern person. "I want sterling Salesians" was his motto. He himself set the ex-
ample in promoting the genuine spirit of Don Bosco, correcting all deviations
and weaknesses. He brought in the Daughters of Mary Help of Christians for
the care of the girls of Almagro. In 1882 he began publishing the Argentine

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359
edition of the Bollettino Salesiano and, two years later, of Letture Cattoliche.
To counteract the anticlerical spirit of the public schools of Buenos Aires, he
opened more festive oratories for the teaching of catechism. He was also in de-
mand as spiritual director of religious communities. In 1887 he opened a house
at Talca, Chile, and the following year he toured neighboring countries for fu-
ture Salesian foundations.
Appointed apostolic vicar of Mendez and Gualaquiza, Ecuador, he was
consecrated bishop in the church of Mary Help of Christians in 1895. When
his return to Ecuador was blocked by the anticlerical government, he went to
Buenos Aires; Father Rua (see below) appointed him visitor to the Salesian
houses of South America, with residence in Santiago, Chile. In 1902 he was
granted permission to visit his vicariate for three months, a visit he repeated
the following year. Eventually he obtained permission to enter Ecuador and set
up his residence among the Jivaros.
In 1918, suffering from a heart condition, he retired to the novitiate house at
Bernal, Argentina, where he died.
DALMAZZO, FRANCIS (1845-1895), Father
Francis Dalmazzo entered the Oratory in 1860. After a few days, unable to
adjust to the frugal meals, he wanted to return home. On the morning he was
to depart, after going to confession to Don Bosco, he saw him perform a mira-
cle by multiplying a few buns into hundreds for the boys' breakfast (see Vol.
VI, pp. 453-455). Astounded, he decided to remain at the Oratory, became a
Salesian, and was ordained in 1868.
From 1872 to 1880 he was director at Valsalice; subsequently he was ap-
pointed director and pastor of the school and church of the Sacred Heart of Je-
sus in Rome and procurator general of the Salesian Society at the Vatican. To-
ward the end of 1887 he was sent to London to open a Salesian house; after-
ward, from 1888 to 1894, he was rector of the church of St. John the Evange-
list in Turin. In all these undertakings he won the admiration and good will of
all who came in contact with him.
Finally, in 1894, in deference to the wishes of the bishop of Catanzaro, he
assumed the direction of the diocesan seminary, which was staffed by Sale-
sians and, within a short time opened also a small secondary school. That same
school year, an assassin shot him down; he died forgiving his assailant.
DE AGOSTINI, ALBERT (1883-1960), Father
Father De Agostini was outstanding as both a missionary and a scientist. A
native of the province of Vercelli, he professed as a Salesian in 1902 and was
ordained in 1909. Arriving in South America, he made Tierra del Fuego his
particular field of evangelization and exploration, recording his observations
on both paper and film. He published ten books about the Andes, Patagonia,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and Tierra del Fuego. He traversed tens of thousands of miles, baptizing thou-
sands, anointing thousands, witnessing hundreds of marriages over a period of
more than forty years. He retired to and died at the Oratory.
DURANDO, CELESTINE (1840-1907), Father
Born at Farigliano di Mondovi, Celestine Durando entered the Oratory in
1856, and on his very first day met Dominic Savio, with whom he later found-
ed the Immaculate Conception Sodality. On December 18, 1859, with other
young clerics, he joined Don Bosco in forming the Salesian Congregation (see
Vol. VI, pp. 181-183). He was ordained a priest in 1864. The following year he
became a member of the superior chapter and held that office for nearly forty
years. From 1886 to 1903 he also served as provincial of a loose unit of Sale-
sian houses in Europe, Africa, and Asia.
Father Durando was well known for several highly praised school publica-
tions. In 1869 Don Bosco directed him to compile the collection Italian Clas-
sics for the Young (see Vol. IX, pp. 51, 196-197, 391). From 1869 to 1885 two
hundred and four volumes were published, nineteen of them edited by Father
Durando. He also authored an excellent Latin grammar and dictionary.
Father Durando distinguished himself by his zealous ministry in the confes-
sional. "A silent man," wrote Father Rua (see below), "he lived a career of
good works, rich in merit. Wherever he passed he left the image of a truly
priestly Salesian spirit." He died at the Oratory.
FAGNANO, JOSEPH (1844-1916), Father, Prefect Apostolic
Joseph Fagnano came from Rocchetta Tanaro in the province of Asti. At
twelve he enrolled in the Asti diocesan seminary. When the seminary closed in
1859, the seminarians were encouraged to transfer to the Oratory in Turin, but
Joseph returned home. After serving as an orderly in the army hospital at Asti,
he decided to resume his priestly studies under Don Bosco's care. He was soon
won over by the happy family life he found at the Oratory and by Don Bosco's
serene fatherliness. What most impressed him, however, was Don Bosco's
telling him his sins, circumstances and all, during his general confession. That
convinced him that he was talking to a saint, and he decided to stay with him.
Joseph made his first vows in 1864 and was ordained in 1868.
In November 1875, since one of the ten confreres who were assigned to the
first Salesian missionary expedition was unable to go, Don Bosco asked Father
Fagnano to replace him, and he gladly did so. From Buenos Aires he went to
San Nicolas de los Arroyos and converted an old home to a boarding school.
The following March it was ready for occupancy by 144 boarders and as many
day students. In 1879, he was made pastor at Patag6nes, in northern Patagonia,
where he built a church and two schools (one for boys, one for girls). He
formed a school band and set up a meteorological station, soon given official

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361
status by Argentina. When a military expedition was sent out against the Indi-
ans, Father Fagnano zealously volunteered his services as a chaplain so as to
extend his pastoral care to the hunted natives, of whom he baptized thirty.
Appointed prefect apostolic of southern Patagonia and Tierra del Fuego, he
sailed to Punta Arenas in 1887 and then to Dawson Island, where he estab-
lished St. Raphael Mission, which the Salesian Sisters staffed in 1890. At Pun-
ta Arenas he set up a weather station and a church. In Tierra del Fuego, where
a lake has been named after him, he founded a mission which became an Indi-
an settlement. When the government withdrew funds, he had to abandon the
project. Monsignor Fagnano died in Santiago, Chile.
FASCIE, BARTHOLOMEW (1861-1937), Father
Born at Verezzi in the province of Savona, Bartholomew Fascie enrolled at
the age of fifteen as a student in the Salesian high school at nearby Alassio.
After graduation he moved to the· Oratory to continue his studies at the Univer-
sity of Turin. It was during this period that he felt attracted to Don Bosco's
saintliness and the Salesian life. In 1883, after obtaining his university degrees
in letters and philosophy, he delayed joining the Salesian Congregation for
family reasons and returned to Alassio as a teacher of literature in the Salesian
high school. In 1890 he finally decided to become a Salesian and a year later
made his perpetual vows. His sound intellectual formation, spiritual maturity,
and love of work hastened his ordination to the priesthood in 1891.
He exercised his Salesian apostolate first at Alassio and then at Este and As-
cona, Switzerland. From 1897 to 1910 he was director at Bronte, Sicily, and
provincial from 1907 to 1913. He filled the same office in Tuscany and Emilia
from 1913 to 1920. While he was still provincial, Father Paul Albera (see
above) appointed him prefect general of studies in 1919 when this office be-
came vacant. Subsequent general chapters re-elected him to the same post. Hav-
ing completely absorbed Don Bosco's spirit in his frequent contacts with him,
he became its jealous guardian and faithful interpreter. Among his writings, out-
standing is his booklet on Don Bosco's preventive system, which was adopted
as a textbook in all teachers' training colleges in Italy. He died of a stroke on
January 31, 1937, shortly after delivering a panegyric in honor of St. John
Bosco on his feast day in the basilica of Mary Help of Christians in Turin.
GHIVARELLO, CHARLES (1835-1913), Father
Charles Ghivarello, born at Pino Torinese in the province of Turin, entered
the Oratory at the age of twenty and received the clerical habit from Don
Bosco the following year. He was a friend of Dominic Savio. In 1859 he was
one of the young clerics who cast his lot with Don Bosco and became a co-
founder of the Salesian Congregation and a councillor of the superior chapter
(see Vol. VI, pp.181-183). He made his first vows in 1862 and was ordained in

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
1864. In 1876 he was elected economer general and filled that office until
1880, when Don Bosco sent him to Saint-Cyr as director of the Salesian or-
phanage. Two years later he was appointed director at Mathi and filled that of-
fice until 1888.
At his ordination Don Bosco had predicted that Father Ghivarello would be
an excellent confessor, and it was in that ministry that he best revealed his fa-
therly goodness. But he was also a talented architect, engineer, and agriculturist,
and in those capacities rendered valuable service to the Salesian Congregation.
At San Benigno Canavese, where he spent twenty-five years of his life and
where he died, he built the school chapel and a machine shop.
GIORDANO, LAWRENCE (1856-1919), Bishop
After studying with the Salesians at Lanzo, Lawrence Giordano joined the
Society in 1872. His first field of apostolate was France, where he was or-
dained in 1878. He went to Villa Colon, Uruguay, in 1881, and thence to
Brazil, where he served as director and later as provincial (1908-1912). He
published several books and was a tireless worker for the Gospel. In character
he was large-hearted, intelligent, and self-sacrificing. In 1916 he was named
prefect apostolic of the Rio Negro (Brazil), a mission entrusted to the Salesians
two years earlier. On one of his apostolic journeys he was felled by a mysteri-
ous illness and died in a few days.
LASAGNA, LOUIS (1850-1895), Bishop
Louis Lasagna first met Don Bosco in the summer of 1862 during one of
the latter's outings with the Oratory boys (see Vol. VII, pp. 164, 166, 179-180).
He received the clerical garb in 1866, made his first vows in 1868, was or-
dained a priest in 1873, and joined the second missionary expedition to South
America in 1876. As director and provincial, he achieved marked success in
the fields of education, social action, agriculture, vocations, and church con-
struction. In 1893 he was consecrated bishop and entrusted with the evange-
lization of the Indians of Mato Grosso state, Brazil. He died in a train wreck at
Juiz de Fora, Brazil.
LEMOYNE, JOHN BAPTIST (1839-1916), Father
Father John Baptist Lemoyne was the first great chronicler of the life of St.
John Bosco and of the beginnings of the Salesian Congregation. From their
first providential meeting in 1864, Father Lemoyne esteemed Don Bosco as a
man of outstanding character and holiness. He not only strove to understand
and acquire his spirit, but he also took upon himself the task of committing to
writing anything of significance that Don Bosco did or said. Information con-
cerning earlier events he painstakingly gathered from eyewitnesses and other
sources.

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In 1883 he came to the motherhouse as editor of the Bollettino Salesiano
and secretary of the superior chapter. The four-plus 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 arrive at the priest-
hood, and of the wonderful manner in which Providence guided the Salesian
work.
After Don Bosco's death, Father Lemoyne was formally charged with the
compilation of available materials for the life of the saint. Forty-five large vol-
umes of galley proofs bear witness to his dedicated research and provide the
material for the nineteen volumes of the Memorie biografiche di don Giovanni
Bosco, the first nine of which he authored. Noteworthy among his other works
are a two-volume life of Don Bosco and a biography of Mamma Margaret,
Don Bosco's mother. He died in Turin.
MARENCO, JOHN (1853-1921), Bishop
John Marenco was born in Ovada in the province of Alessandria. He ap-
plied to Don Bosco to become a Salesian in 1873, while he was a third-year
theology student. Discerning his fine personal qualities, Don Bosco accepted
him as a novice without further discussion and admitted him to his religious
vows the following year. He was ordained in 1875. Five years later Don Bosco
sent him to Lucca to open a new house. The talents he showed as a director in-
duced Don Bosco to recall him to Turin and entrust to him the construction of
the church of St. John the Evangelist.
In 1888 Father Rua (see below) sent Father Marenco to Sampierdarena as
director, in 1890 appointed him provincial of the Salesian houses in Liguria
and Tuscany, and in 1892 made him vicar general of the Daughters of Mary
Help of Christians. Finally, in 1899 Father Rua named him procurator of the
Salesian Society with the Holy See. He filled that office until 1909, when Pope
Pius X appointed him bishop of Massa Carrara and eight years later titular
bishop of Edessa and apostolic internuncio to the republics of Central Ameri-
ca. Within four years he established an archdiocese and a vicariate apostolic in
Costa Rica, reopened diplomatic relations between El Salvador and Honduras,
founded two interdiocesan seminaries in Nicaragua and San Salvador, and
strengthened ecclesiastical discipline. In 1921 Bishop Marenco returned to
Turin because of failing health, and there he died a few months later.
MARTINI, MAGDALENE (1849-1883), Sister
A native of the province of Turin, Magdalene Martini came to the Salesian
Sisters in 1875. She aspired to the missionary life, from her first years as a sis-
ter living a life of continuous and hidden self-denial. When Mother Mazzarello
asked for candidates for the 1879 missionary expedition, Sister Magdalene was
the first to volunteer. Though she was professed only three years, she was ap-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pointed superior of the sisters in America; she had already been prepared for
such responsibility by her prudence and her profound faith, as well as the guid-
ance of Don Bosco. She needed all her virtues to deal with daily hardship and
opposition in Argentina. Matters had barely settled down when she was strick-
en with an illness that compelled her to spend most of her last two years as an
invalid, offering her sufferings for God's glory and the good of her neighbor.
MILANESIO, DOMINIC (1843-1922), Father
Dominic Milanesio, a native of Settimo Torinese, in 1866 called on Don
Bosco for advice about his vocation. As a result of the advice he became a Sale-
sian, making his first vows in 1869. In 1873 he was ordained a priest. A mem-
ber of the third missionary expedition (1877), he first worked in the Boca dis-
trict of Buenos Aires, but in 1880 he became a full-fledged missionary in Patag-
onia, which he crisscrossed at incredible sacrifice, winning the love of all.
When in 1883 the leading native chieftan, Manuel Namuncura, decided to
surrender to the Argentinian government, he asked Father Milanesio to act as
an intermediary, as recounted in this volume. It was he again who, on Decem-
ber 24, 1888, baptized the Namuncura's son Zepherino, whose cause of beati-
fication has been introduced. Father Milanesio was rightfully called the "Fa-
ther of the Indians." He died in Bernal, Argentina.
PROVERA, FRANCIS (1836-1874), Father
Although Francis Provera of Mirabello had long nurtured a calling to the
priesthood, he was unable to answer it until 1858, when he met Don Bosco
and came to the Oratory. He immediately impressed the saint with his success
as an apostle in the festive oratory. Subsequently he became a talented high
school teacher. He took part in the first Salesian profession of triennial vows in
May 1862. Between 1862 and 1870 Don Bosco made him prefect of the Ora-
tory, Mirabello, Lanzo, and Cherasco in tum, for he showed rare ability in
managing the economy of the houses. He was ordained in 1864. His health be-
gan to fail around 1869, and he asked Don Bosco for a change. In 1870 the
saint brought him back to the Oratory to teach philosophy to the seminarians,
and again he displayed wonderful teaching gifts: careful preparation, powerful
memory, ease and clarity of expression. These abilities also served him well in
the pulpit. In 1872 Don Bosco appointed him to the superior chapter. When he
died, after a long, painful illness, Don Bosco lamented that "the Society has
lost one of its best members." He is mentioned often in Vols. V-X of The Bio-
graphical Memoirs.
RUA, MICHAEL (1837-1910), Father (Blessed)
Michael Rua was born in Turin. As a pupil of the Christian Brothers'
school he first met Don Bosco at the age of seven, and an unbreakable bond

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365
was forged between the two. In 1852 he donned the cassock, and from then on
his life was so closely intertwined with that of the founder that he has been
dubbed "Don Bosco's double." In January 1854 he and three other youths of
the Oratory gathered in Don Bosco's room to band themselves into what was
to become the Salesian Congregation (see Vol. V, p. 8). The following year he
privately took his first vows. While studying theology he took charge of the St.
Aloysius Festive Oratory in Turin. In 1859 he accompanied Don Bosco on his
first visit to Rome, and at the end of that year Michael Rua, though a subdea-
con, was elected by his peers to be spiritual director of the new-born Society of
St. Francis de Sales (see Vol. VI, pp. 181-183).
He was ordained a priest in 1860 and three years later became the first Sale-
sian director, assuming charge of the junior seminary at Mirabello. On the
death of Father Victor Alasonatti in 1865, Don Bosco recalled Father Rua to
the Oratory to assume financial responsibility for the Salesian Society. He was
Don Bosco's right-hand man. As Father Eugene Ceria states: "Don Bosco
could not have asked for a more devoted son, a more loyal interpreter of his
every wish, a more tireless and intelligent worker, a more enlightened mind,
and a superior of more unchallenged authority ... fully dedicated to his mis-
sion, totally imbued with [Don Bosco's] ideas and amply qualified ... to be the
founder's worthy spokesman at all levels" (see Vol. XIV, p. 1).
In 1884, at Don Bosco's request, he was appointed his vicar by Pope Leo
XIII, and four years later, at the founder's death, he became rector major, a po-
sition he held for twenty-two years. During that time the Congregation grew
from 64 houses to 341, extending beyond Europe to North and South America,
Africa, and Asia.
Father Rua was often defined as "the living rule" because of his fidelity to
Don Bosco's concept of Salesian life and mission. Though he may have given
externally an impression of strictness, he was a gentle, warm, and thoughtful
superior, so much so that he rivaled Don Bosco in gentleness and fatherliness.
Twelve years after Father Rua's death at the Oratory, the process for his be-
atification and canonization was begun. He was declared Venerable in 1953
and beatified in 1972. His feast day is October 29.
SALA, ANTHONY ( 1836-1895), Father
Anthony Sala, born near Como, entered the Oratory in 1863 after giving up
the management of his family's silk mill. He was a gift from God to Don
Bosco. Since he showed special administrative talent, he was assigned to help
Father Alasonatti, the Oratory's treasurer, who was then in poor health. En-
trusting himself to Don Bosco's guidance, Anthony made his profession in
1865, and in little more than six years became a priest.
In 1875, Father Sala was appointed councillor of the superior chapter, re-
placing Father Ghivarello. Because of his particular ability, Don Bosco put Fa-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ther Sala in charge of remodeling the motherhouse of the Daughters of Mary
Help of Christians in Nizza Monferrato and of constructing the new houses at
Este, Cremona, Chieri, and Randazzo. In 1880 Don Bosco appointed him
economer general, a post to which he was re-elected almost unanimously in
both 1886 and 1892. He supervised the construction of St. John the Evangelist
Church and school and directed the planning of the Salesian exhibit in the Na-
tional Exposition of 1884 in Turin. He also lightened Don Bosco's burden in
building the church of the Sacred Heart in Rome. During Don Bosco's final ill-
ness he offered the lowliest of services in the sick room.
Father Sala worked restlessly to his dying day. He died at the Oratory after
a brief illness.
SAVIO, ANGELO (1835-1893), Father
Angelo Savio, from Castelnuovo d' Asti, was a compatriot of both Don
Bosco and Father Cagliero (see above). He entered the Oratory in 1850. He
was already a deacon when he took part with the first group of young men
who banded with Don Bosco to form the Salesian Society in December 1859
(see Vol. VI, pp. 181-183); they elected him economer general, a post to which
he was re-elected in 1869 and 1873. He was ordained in Turin in 1860. As
economer he was entrusted with all construction. In 1885, at the age of fifty, he
went to the South American missions, opening houses in Chile, Peru,
Paraguay, and Brazil. A tireless and fearless worker, he was also a man of deep
prayer and great trust. He died while on a missionary journey in Ecuador, after
eight years of fruitful mission activity.
VACCHINA, BERNARD (1859-1935), Father
Born at Revignano d' Asti, Bernard Vacchina entered the Oratory in 1871
and grew under Don Bosco's eye. In 1876 he donned the clerical habit during
his spiritual retreat at Lanzo. While his fellow novices remained there for a
while, Don Bosco called Bernard to the Oratory to assist the newly entered
pupils. Volume XIII of these Memoirs (pp. 639-645) has a charming descrip-
tion of his vicissitudes as a teacher under Don Bosco's fatherly guidance. In
1877 he made his perpetual vows and, volunteering for the missions, two years
later was sent to Uruguay. After a brief stint at Villa Colon, he became secre-
tary of the internuncio at Buenos Aires, where he was ordained in 1882 and
exercised his priestly ministry in the difficult parish of the Boca district. Five
years later, the vicar apostolic of Central Patagonia appointed him director at
Viedma. After some thirty years of zealous missionary work, he retired to St.
John the Evangelist school in Buenos Aires, where he continued his priestly
work, which was made ever more fruitful by his physical sufferings, until his
death.

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VESPIGNANI, JOSEPH (1854-1932), Father
Born at Lugo, Joseph started his secondary schooling with the Benedictines
and then entered the seminary of Faenza for his philosophy courses. While
there, a virulent pneumonia nearly took his life. After an uncertain recovery, he
continued his theological studies and, though still sickly, was ordained a priest
in 1876. He hoped to live at least long enough to say three Masses, and yet,
three months later, he felt strong enough to go to Turin to see Don Bosco. So
impressed was he by the fact that Don Bosco could read his conscience that he
stayed with him for a whole year. He made his religious profession on Christ-
mas Day 1876, and the following year Don Bosco sent him as novice master to
Argentina with the third missionary expedition. After spending seventeen
years with Father James Costamagna, he succeeded him in 1894 as director of
Pius IX School in Buenos Aires and, later, as provincial.
In 1922 he was recalled to Turin as a member of the superior chapter and
remained in office until his saintly death. In 1948 his remains were brought to
Buenos Aires and entombed in St. Charles Church. As novice master, confes-
sor, writer, and founder of nineteen Salesian houses, he earned the admiration
of all. Outstanding is his book Un anno alla scuola de! beato Don Bosco.
VIGLIETTI, CHARLES (1864-1915), Father
Charles Viglietti was born at Susa in the province of Turin. He received the
clerical habit from Don Bosco in 1882 and made his perpetual vows the next
year. On various occasions Don Bosco entrusted him with special tasks that of-
fered the young cleric opportunities to assimilate the Founder's spirit. Brother
Charles then became Don Bosco's secretary in his last years and, as such, ac-
companied him to Spain in 1886. In December of that same year, he was or-
dained, and from then on he took filial care of Don Bosco as his health gradu-
ally worsened. He lovingly assisted the saint until his death on January 31,
1888.
In 1896 Father Rua (see above) sent Father Viglietti to Bologna to open the
first Salesian house there, which he directed until 1904. During those years he
also erected a monumental shrine to the Sacred Heart of Jesus next to the
school. From 1904 to 1906 he was director at Savona and from 1906 to 1912
at Varazze. In 1907 he undauntedly faced vicious lies and attacks from the
Freemasons against the Salesians, but in the end truth triumphed.
Father Viglietti was a talented and prolific writer. He spent his last years at
the Oratory, passing away after a painful illness.

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Appendix 2
THE USE OF PUNISHMENTS
IN SALESIAN HOUSES 1
(See chapter 1, note 7)
My dear sons,
Feast of St. Francis 1883
Time and again, from various sources, I have been receiving requests, even
pleas, to draw up some rules for our directors, headmasters, and teachers to
guide them in the difficult cases when punishments are called for in our hous-
es. You are aware of the critical times we live in and how easily a slight impru-
dence can have dire consequences.
I do want to honor your request and thus spare both you and me some seri-
ous unpleasantness or, better still, help us all to do the greatest possible good
to the youngsters whom Divine Providence will entrust to our care. Hence
these few directives and advice. I hope you will observe them, for they will be
very helpful to you in the sacred and difficult task of religious, moral, and aca-
demic education.
In general, the educational method we must follow is the preventive
system,2 which aims at motivating our pupils to do what we ask of them with
no external force on our part. In other words, this system means that we must
never use coercive means. Always and only, persuasion and kindness.
Since, however, our human nature, too easily prone to evil, must at times be
severely curbed, I think it best to offer you some means which I hope, with
God's help, will bring us consoling results. First and foremost, if we wish to be
known as true friends of our pupils when we demand they carry out their du-
ties, you must never forget that you represent the parents of those dear young
1We have based our translation on the critical edition by Jose Manuel Prellezo, published in
Ricerche storiche salesiane, V (1986), 263-308, rather than on the version offered as document 1
in the appendix of the Italian edition of this volume, pp. 439-447. Included in Father Prellezo's
treatment is a discussion of the manuscripts (pp. 274-284) and possible authorship (pp. 266-268).
[Editor]
2See Regulations ofthe Houses ofthe Society ofSt. Francis de Sales. [Footnote in the original]
368

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people who have always been the tender object of my concern, study, and
priestly ministry, as well as of our Salesian Congregation. And so, if you are to
be true fathers to your pupils, you too must have a father's heart and never re-
sort to repression or to punishments which are unreasonable and unjust. You
must also show that you are being forced to punish and cannot shirk your re-
sponsibility.
I now intend to point out the true reasons which must induce you to repres-
sion and which punishments may be used and who should use them.
I. PUNISH ONLY AS A LAST RESORT
How often in my long career, my dear sons, have I had to convince myself
of this important truth! It is certainly much easier to lose one's temper than to
be patient, to threaten a child rather than to persuade him. Let me say also that
it better suits our impatience and our pride to punish those who resist us than
to correct them and bear with them firmly and kindly. The charity I am sug-
gesting is that shown by St. Paul to his new Christian converts to our Lord's
religion; he was often driven to tears, but he would pray for them whenever he
felt they were less docile and less responsive to his anxious care.
And so I ask all directors to be the first to correct our dear children with fa-
therliness, and let it be done in private, or as we say, in camera caritatis. They
are never to reprimand anyone in public unless it be a case of forestalling or
repairing scandal.
If the first admonition brings on no improvement, let the director consult
with another superior who may have some influence over the culprit. Finally
let him discuss it with the Lord. I would like the Salesian to be always like
Moses, who strove to placate the Lord when He became justly indignant with
His people Israel. It is my experience that punishment summarily given with-
out first trying other means rarely does any good. The heart, says St. Gregory,
is an impregnable castle, and no one can force his way into it; it can be taken
only by love and gentleness. Be firm in pursuing good and averting evil, but al-
ways with gentleness and prudence. Be perseverant and lovable, and you will
see that God will give you mastery over even the least docile hearts. I know
that this demands a perfection not commonly found in teachers and assistants,
especially younger ones. They do not want to accept children as they should
but prefer to use physical punishments. Thus they get nowhere. Either they let
the situation get out of hand, or they deal out punishments whether they are
merited or not.
That is why we often see evil spreading and breeding discontent even
among the better students, while the one who should be correcting the situa-
tion has become powerless to do any good. Here again I must rely upon my
own personal experience. I have often come across some youngsters so stub-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bomly opposed to the very notion of being good that they have made me lose
any hope for their improvement, forcing me to take severe measures with
them; and only kindness won them over. We sometimes think that this type of
boy is not profiting from our correction, while actually his heart is strongly
prompting him to follow our lead. We would let him go to the devil by an un-
warranted severity on our part and by expecting the culprit to take instant and
decisive steps to amend his behavior. Let me say first of all that he probably
believes he does not deserve such a severe punishment for the fault he commit-
ted more through light-mindedness than malice. I have often summoned such
disruptive youngsters, treated them kindly, and asked them why they were so
intractable. Their defense was that they were being picked on or that they were
being hounded by one superior or another. Later, I had to admit, a calm, unbi-
ased investigation of the matter revealed that their guilt was appreciably dimin-
ished if not totally wiped away. This leads me to say with some pain that we
ourselves have always had our share of responsibility for their guilt. I have also
noticed that teachers who demanded of their pupils silence, punishment, exact-
ness, prompt and unquestioning obedience were also the very ones who took
no heed of the sound advice which I and other superiors were obliged to give
them. I have also become convinced that those teachers who forgive nothing in
their pupils usually absolve themselves of every fault. Therefore, if we wish to
know how to command, let us first know how to obey, and let us endeavor to
make ourselves loved more than feared.
When the time comes for us to change tactics, however, and repression be-
comes necessary, since certain traits in our pupils can be controlled only with
severity, we must know how to act without showing the slightest sign of pas-
sion. Hence flows my second recommendation, which I call:
II. CHOOSE A FAVORABLE TIME TO REPRIMAND
Everything in its own time, says the Holy Spirit. And my advice to you is
this: when, sadly, we are forced to reprimand we also need great prudence to
choose the moment when the punishment will prove helpful. The soul's ail-
ments require at least as much care as those of the body. Nothing is more dan-
gerous than a remedy ill applied or applied at the wrong time. A skillful physi-
cian bides his time until the patient is able to handle the medication, and waits
for the favorable time. We, too, will be able to know the right time only by ex-
perience permeated by goodness of heart. First and foremost, wait until you
are in control of yourself. Do not let it appear that you are acting out of caprice
or anger, for then you will forfeit your authority and the punishment will prove
harmful.
Recall the well known dictum of Socrates to a slave who had displeased
him: "If I were not angry, I would strike you." These young observers of ours,

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371
our pupils, can tell from the slightest flush of the face or our tone of voice
whether it is zeal or heat of anger that gives rise to that passion within us. That
is all that we need to wipe out any good which might result from punishment,
for, young as they are, our pupils realize that reason alone has the right to pun-
ish them.
In the second place, never punish a boy at the moment of his fault, lest, un-
able then and there to admit his guilt or overcome his resentment, or even real-
ize that he deserves punishment, he may tum bitter and behave even worse.
You must give him time to reflect, to return to his senses, to become aware of
his wrong and of the justice and need of punishment, and thus allow himself to
benefit from it. I am always reminded of how our Lord chose to deal with St.
Paul when the latter was "still breathing murderous threats" against the Chris-
tians. It seems to me that the Lord was leaving us, too, the rule to follow when
we come across certain stubborn hearts rebelling against our wills. Jesus in His
goodness did not strike Saul down immediately. He threw him to the ground
only after a long journey, after he had had time to reflect upon his mission and
was far from anyone who might strengthen his resolve to persecute the Chris-
tians. It was there, at the gates of Damascus, that Jesus showed Himself in all
His authority and might; with gentle forcefulness He opened Saul's mind to
see his error. It was precisely at that moment that his attitude changed, and
from persecutor he became the Apostle of the Gentiles, a vessel of election. I
would like my dear Salesians to form themselves after this divine model, so
that with enlightened patience and solicitous love, they may in God's name
await the opportune moment to correct their pupils.
III. Do NOT MAKE IT APPEAR THAT You ARE ACTING OUT OF ANGER
It is difficult when punishing to maintain that necessary calm which will
eliminate all doubt that one is trying to assert his authority or to give vent to
his anger. The more spitefully we act, the less aware we are of it. The fatherly
heart that we should have condemns such behavior. Let us look upon the
pupils under our care as our own children. Shying away from anything that
might smack of domineering, let us place ourselves at their service like Jesus,
who came among us to obey rather than to command. Let our only authority
over them be to serve them with increased dedication. Thus did Jesus act to-
ward His apostles, tolerating their ignorance, rudeness, and shaky fidelity,
reaching out to sinners with such ease and friendliness as to astonish some
people, practically to scandalize others, and to kindle in many the blessed hope
of receiving divine pardon. Hence he tells us to learn from Him to be "meek
and humble of heart." Once these pupils have become our children, let us ban-
ish all anger when we must correct their failings, or at least so restrain it as to
make it seem to disappear. Let there be no vexation in our souls, no contempt

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
in our eyes, no cutting remarks on our lips. Rather, let us show compassion for
the present and hope for the future. In this manner you will prove to be true fa-
thers, and your correction will be genuine.
In particularly serious situations, commending oneself humbly to God will
help much more than a storm of words which, on the one hand, will bring
nothing but harm to the listeners and, on the other hand, will be of no advan-
tage to those who deserve them. Let us call to mind how our divine Redeemer
forgave that town which had barred His entrance, despite the charge by those
two zealous apostles of His that His honor had been slighted; they would glad-
ly have wished to see Him blast them with well-deserved punishment. This
self-control the Holy Spirit commends to us in those sublime words of David:
"Be angry and sin not." If we sometimes see our work as fruitless and all our
efforts reaping nothing but thorns and thistles, believe me, my dear friends, the
blame must fall upon a defective system of discipline. I know this is not the
time to expand upon this somber, down-to-earth lesson which God once taught
His prophet Elijah, who, I would say, had something in common with us in his
eagerness for God's cause and his rash zeal to repress the scandals that he saw
multiplying in the house of Israel. Your superiors can discuss it at length with
you as we read it in the book of Kings. I will just quote the closing passage,
which is so relevant for us: "The Lord was not in the wind," which St. Teresa
interprets as, "Let nothing upset you."
Our dear, meek St. Francis de Sales, as you know, had made a strict rule for
himself that his tongue should not speak when his heart was in turmoil. "I
fear," he used to say, "that I will lose in fifteen minutes the little sweetness I
have striven for twenty years to accumulate, drop by drop, like dew, in the ves-
sel of my poor heart. The bee takes several months to prepare the honey that a
person can swallow in one gulp. Besides, what is the use of speaking to one
who is not listening?" Reproved one day for having treated with undue kind-
ness a boy who had had a bad run-in with his mother in a serious matter, he
replied, "This lad was in no condition to benefit by my corrections because the
bad attitude of his heart had deprived him of reason and good sense. A sharp
reprimand would have done him no good and would have hurt me as badly by
making me act like one who drowns in an attempt to save others." These words
of our admirable patron, gentle and wise educator of the heart that he was, I
have deliberately emphasized to bring them to your attention, that you may all
the more readily impress them into your memory.
In certain cases it may help to remark to someone in the culprit's hearing
how sad it is that sometimes people lose all sense of reason and self-respect
even to the point of inviting punishment. It also helps to withhold all the usual
signs of trust and friendship from one unless you realize that he needs a word
of comfort. Often enough the Lord has consoled me by this simple stratagem.
Public reprimand must be the last resort. Sometimes you may ask another per-

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373
son with influence to speak to the offender and tell him what you would like to
say yourself but cannot. He may move the lad to put aside his embarrassment
and be ready to talk to you. For this, choose someone to whom the boy can
more freely open his aching heart than to you, either because he fears you will
not believe him or because pride tells him he should not talk to you. Let these
stratagems be like the disciples whom Jesus used to send before Him to pre-
pare His way.
Make it clear to the lad that you are not suggesting anything more than
what is reasonable and necessary. Try to put it in such a way that the pupil will
end up blaming himself, and then all there is left for you to do is mitigate the
punishment which he is ready to accept. My final recommendation to you in
this serious matter is that, once you have managed to win over this stubborn
soul, please do not just leave him with the hope that you have forgiven him,
but reassure him that by his good conduct he can wipe out the bad name which
his misbehavior has warranted.
IV. ALWAYS LEAVE THE CULPRIT WITH THE HOPE OF PARDON
We must always ease the anxiety and fear aroused by correction and put in
a word of comfort. To forget and to make a youngster forget the dark hours of
his mistakes is the supreme art of a good educator. We do not read that Jesus
reminded Mary Magdalene of her past failings, and it was with the tenderest
fatherly delicacy that He led St. Peter to admit his guilt and rid himself of his
weakness. A child needs to know that his superior has high hopes for his bet-
terment and thus to feel his superior's kindly hand steering him back to the
path of virtue. Indeed, we obtain more with a friendly glance, with a word of
encouragement, which arouse confidence in a lad's heart, than with a flood of
reprimands which only upset him and crush his spirit. I have seen this method
achieve true conversions which would otherwise have been deemed utterly im-
possible. I know that some of my own dearest sons are not ashamed to admit
that they were won over to the Congregation, and so to God, by this means.
All youngsters have their crises, as you too have had your own. Heaven help
us if we do not make an effort to aid them over these moments swiftly and
blamelessly. At times just letting them know that we do not think they acted
maliciously is enough to prevent them from falling into the same fault. They
may be guilty, but they do not want to be seen that way. How blessed we are if
we can learn to apply also these means to educate these poor hearts! Be as-
sured, my dear sons, that this art, which appears so easy and not conducive to
good results, will make your ministry useful and win over to you certain hearts
which were and would long continue to be incapable not only of happy
achievement but also of any hope of improvement.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
V. WHICH PUNISHMENTS MAY BE USED, AND BY WHOM
Are punishments never allowed? My dear sons, I realize that the Lord chose
to compare Himself to a "vigilant rod," virga vigilans, so as to deter us from
sin also by fear of punishment. We too, therefore, can and must sparingly and
wisely follow the pattern which He traces out for us in this effective metaphor.
Yes, let us use this rod, but let us know how to use it reasonably and lovingly,
so that our correction be such as may bring improvement.
We must bear in mind that, while force punishes crime, it does not cure the
criminal. Just as a plant does not thrive on harsh or violent treatment, neither is
the will trained by being subjected to excessive strain. Here are some punish-
ments which are the only ones I wish us to use. One of the most effective kinds
of moral force is the superior's unhappy, stem, and grieved look, which tells
the culprit-little heart as he may have-that he has shamed himself and may
move him to feel sorry and do better. Correction is to be private and fatherly,
with no excessive reproaching, but rather impressing the culprit with his fami-
ly's disappointment and the hope of reward. In the long run he will feel com-
pelled to show himself thankful and even generous. Should he slip again, let us
not run short on kindness, but move on to more serious and decisive admonish-
ment which will enable him to recognize the vast difference between the way
he is acting and the way he is being treated. Let us show him how he is repay-
ing all the gracious efforts being made to save him from disgrace and punish-
ment. No humiliating words, however. Let him know that we have not lost
hope for him but are ready at any time to let bygones be bygones the moment
he gives signs of improving his behavior.
More serious infractions may be punished in some of these ways: eating
supper standing in one's place or at a separate table or in the middle of the din-
ing room or, last of all, by the door. But in all these cases see to it that the cul-
prit gets the same food as his companions. A grave punishment is to deprive
him of recreation, but he is not to be exposed to the sun or inclement weather
so that he would be harmed by it.
To ignore him in the classroom for one day, and no more than that, can also
be a serious punishment. In the meantime he should be encouraged to mend
his ways. Now, what do I think of punishment work? Unfortunately it is all too
commonly used. I have consulted some of the most renowned educators to
learn what they have to say about it. Some, I found, approve, while others dis-
count it as worthless and hazardous to both pupil and teacher. I leave it up to
your own discretion, but I cite the risk you run. A teacher can easily go to ex-
tremes to no purpose at all, while the pupil is free to complain that he is being
picked on and thus gain the sympathy of others. Punishment work remedies
nothing; it is always a penalty and humiliation. I know of one confrere who
used to assign as punishment memorizing some lines of sacred and secular po-

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375
etry; by such a useful means he obtained greater attention and some intellectu-
al advantage. But this only confirms that "all things work for good" in those
who seek only God, His glory, and the salvation of souls. This confrere of
yours achieved conversions with punishment work, but I recognize it as a spe-
cial divine blessing not only rare but unique. He succeeded only because he
made his kindness evident.
Never are you to use the so-called reflection closet. The anger and dejection
caused by this sort of treatment can thrust a child into all sorts of problems.
The devil uses this punishment to exercise a most violent power over the child,
driving him into doing grave offenses, as though in revenge on the one who
has punished him in that manner.3
Our consideration of punishments has so far concentrated on violations of
school rules. In the sad event, however, that a pupil gives grave scandal or of-
fends the Lord, he is to be referred immediately to the director, who will pru-
dently take the measures which he judges will be effective and opportune.
Should this pupil be deaf to these thoughtful measures for his improvement
and continue to give bad example and scandal to others, he should be summar-
ily dismissed, his good name being protected as much as possible. This can be
done by suggesting that the lad ask his family to withdraw him from the
school or by directly advising the family to change schools in the hope that
their son will do better elsewhere. This kind of thoughtfulness is always effec-
tive, and even in certain very painful situations it leaves both pupils and fami-
lies with grateful memories.
Finally, let me tell you again who is to prescribe punishments and when and
how he is to do so.
It must always be the director, though he is not to appear to do so. His role
is to give private corrections, since he can more easily penetrate less docile
hearts. He is also to administer general and public corrections. It is also his
role to apply the punishment, though ordinarily he is not the one to threaten or
carry it out. Therefore I wish that that no one should take it on himself to pun-
3Should it happen by rare exception and extreme necessity that one of our schools should feel
that it must use the closet, let me state some precautions I would like used.
The catechist, or another superior, must often look in on the poor culprit and, with kind and
compassionate words, seek to pour a little oil upon that irritated heart. He should sympathize with
the lad's sorry situation and strive to let him understand that all his superiors are sorry that they
had to use such an extreme measure. Let him try to lead the boy to ask for pardon, to indicate his
readiness to obey, to ask for a chance to show his improvement. The moment this punishment
seems to be effective, let it even be cut short. Then you can be assured you have won the lad's
heart.
Punishment is meant to be a remedy, and we must be ready to stop it as soon as we have
achieved our twofold end: to eliminate evil and to prevent its return. By pardoning we also bring
precious healing to the lad's distressed heart; he sees that he has not lost his superior's good will,
and he will all the more readily do what he ought. [Footnote in the original]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ish without the previous counsel or approval of the director, who alone will de-
termine the time, extent, and manner of punishment. No one is to evade this
loving dependence, nor to seek excuses for avoiding the surveillance of the di-
rector.4 There are to be no excuses to depart from this most important rule.
Obey my recommendation, and God will bless and console you for your
virtue.
Remember that education is a matter of the heart, of which God alone is the
master, and that we can achieve nothing unless God teaches us the art and
hands us the key. Hence let us use all means, including our entire and humble
dependence upon Him, to become masters of that fortress which locks itself
off from all severity and harshness. Let us strive to make ourselves loved, to
instill a sense of duty and of holy fear of God, and we shall see hearts open to
us with surprising ease; they will join us in singing the praises and blessing of
Him who chose to make Himself our model, our way, our example in all
things, especially in the education of the young.
Pray for me, and believe me always in the Most Sacred Heart of Jesus
Your most loving father and friend,
Fr. John Bosco
4Neither teachers nor assistants are ever to put a culprit out of the classroom. In breaches of
discipline let them send him with another pupil to the director. [Footnote in the original]

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Appendix 3
PROTESTANT INSTITUTES IN ITALY1
(See chapter 1, note 16)
It will be useful to describe the conditions existing in our country at the pre-
sent time, a country which, under the pretext of political unity, is seeking to
destroy religious unity. The six divisions or denominations of Protestants in
Italy, at least according to the figures specified in the following census table,
have:
Places of worship ...............................................231
Ministers or preachers........................................282
Elementary schools ............................................280
Directors or teachers in elementary schools ...... 154
Pupils in elementary schools ..........................9,387
Secondary schools ............................................... 13
Teachers in secondary schools .............................90
Pupils in secondary schools ...............................809
Theological schools ...............................................2
Professors in theological schools ...........................7
Students in theological schools ............................25
Charitable institutions ............................................3
Residents in charitable institutions ......................98
Hospitals ................................................................ 8
Please note that it may happen that the aforesaid ministers and preachers
may or may not be ministers and preachers! This is stated in the remarks of the
census reports on Protestants! The report is also obliged to state that Protestant
schools "leave much to be desired in their instructional organization, while the
utility of (Protestant) day schools as means of propaganda is disputed today."
There are five Bible societies active in Italy.
I Italian appendix, document 6. [Editor]
377

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The British or Foreign Bible Society in Italy has an agent and 40 can-
vassers; in 1881 it sold 6,619 Bibles in this kingdom, 19,135 copies of the
New Testament, and 44,409 extracts from the Bible.
The Bible Society of Scotland has an agent and 11 canvassers in Italy; in
1881 it sold 850 Bibles, 252 copies of the New Testament, 4,320 extracts, and
6,942 religious books and tracts.
The Society for Religious Tracts has a committee, an agent, and its own
printing press in Florence. It publishes several illustrated periodicals and has in
Italy 10 depositories for Bibles and tracts.
The Italian Bible Society, founded in 1870 at Rome, reprinted an edition of
the New Testament, running 10,000 copies, as well as an edition of the Bible
for family use.
Laura says that among the Evangelists of Naples, Messina, La Spezia, and
Orbetello the Society for Mutual Assistance has "few members and is not very
active."
There are eleven Evangelical newspapers and periodicals published in Italy,
two of which are printed at Rome, one at Naples, one at Palermo, one at Po-
maretto in the Waldensian valleys, and the remainder at Florence. The only
readers these periodicals above listed have, the census report says, are the
evangelists of the various denominations.

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Appendix4
AN ATTACK ON DON BOSCO, PUBLISHED
IN A NOTORIOUS PERIODICAL1
(See chapter 1, note 23)
DON Bosco AND THE CONVENTS
Don Bosco has not been satisfied with acquiring for himself a great many
youths whose arms could be exploited in agriculture and in industry, and
whose brains could render some service to the nation; he has not been satisfied
with harnessing all this manpower to his own Salesian Society, which will one
day march forth on behalf of the Pope to the detriment of Italy; Don Bosco for
some time now has been turning his attention to girls.
He started by opening a convent at Nizza Monferrato, assisted in this under-
taking by a devout, bigoted countess whom he calls the mother of his sons.2
This countess, who could instead be doing something for her relatives, has
been so soundly tricked by the Saint of Valdocco, who promises her a seat near
St. Roch in paradise and a little niche on the altar, that she turns over every-
thing she owns to the cause of our sly Don Giovanni.
Thanks to her, today Don Bosco finds the doors of all the bigoted aristocra-
cy open to him, this aristocracy possessing not only noble lineage but also a
fair number of stocks and bonds. By this means he has been able to found a
convent in Turin, as well, while he will be opening others in Italy in days to
come.
All this takes place under the nose of the government, under the nose of Za-
nardelli, who is aware that religious corporations were abolished both by law
and in fact.3
1Italian appendix, document 10. [Editor]
2Tois alludes to Countess [Gabrielle] Corsi. [Author]
3Joseph Zanardelli (1826-1903) from his youth worked and fought for the freedom of Italy
from the Austrians and, after unification, was politically a "liberal." After the Left came to power
in 1876, he held various cabinet and parliamentary positions, including the premiership (1901-
1903). From 1881 to 1883 he was minister of Grace and Justice, the department charged with ap-
plying the laws of suppression against religious orders. [Editor]
379

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
By doing this Don Bosco makes money. He recruits his victims among
wealthy families. He acquires a lamb for God, so he says, and a dowry for the
coffers of his association.
I know a poor father who, thanks to these movements, is today but one step
removed from misery and bewails his poor daughter, who died without his
blessing. She died of tuberculosis, in desperation, died without kissing her fa-
ther good-bye.4
I shall return to this subject and, if necessary, will say everything I have in
mind. Would it not be time, though, for the government to open its eyes and
take some step?
ACATE
4Father Lemoyne wrote in the margin beside this sentence: "This may mean Dr. Ferrero. This
is our reward for having taken in three of his daughters gratis at Momese." [Author]

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Appendix 5
OBTAINING AN IMPRIMATUR FROM
THE TURIN CHANCERY1
(See chapter 1, note 25)
It was decided we had best obtain an imprimatur [for the booklet "Jesus
Christ, Our God and Our King"] from the Turin chancery. It was no easy mat-
ter, however, because the chancery looked upon us with disfavor. So we had to
resort to a little strategem. The coadjutor Ghiglione took the task upon himself.
He went to the chancery and presented to Canon [Thomas] Chiuso, the vicar
general, a copy of the booklet printed at Sampierdarena. Posing as a member
of the Catholic Workers Society-which was really true-he said he was inter-
ested in selling the booklet. Canon Chiuso received him cordially. Brother
Ghiglione requested his imprimatur, claiming that a second printing was most
urgent since Turin did not have a single copy. The canon flipped through the
pages and replied, "We'll see."
"But I'm in a hurry."
"Come back tonight."
That evening Ghiglione went back. The canon seemed annoyed. "You'll
have to excuse me," he said. "I've had a very busy day. I had no time, but I'll
look through it. Come back tomorrow." And he specified the hour.
The next morning Ghiglione returned at the appointed time. A chancery at-
tendant hastened to tell him, "The vicar general is out. He's in choir."
"But he assured me I was to come at this time and he'd be waiting for me."
"I don't know what to say. The fact is he told us he wouldn't be in the office
today. He probably forgot the appointment with you. Please be patient."
"My patience goes only so far. This is the third time I've come here, and it's
a very long trip for me. Besides, I have my own business to attend to. People
like this tempt one to bypass their authority."
"Come now, why don't you make one more trip after dinner. You'll see that
the vicar general will be in."
lJtalian appendix, document 11. [Editor]
381

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382
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Ghiglione returned for the fourth time that evening. Canon Chiuso was in
his office with Father [John Baptist] Anfossi, and Ghiglione had to wait. He
was finally called in. The canon kept fumbling for more excuses.
"I have work to do! I don't have time to waste!" exclaimed Ghiglione. "I'm
a craftsman, and I don't get paid unless I put in a day's work. If you don't care
to approve it, tell me, and I'll take it to be printed elsewhere."
"Very well, very well," answered the the canon, searching for the book
among the papers on his desk. Picking it up, he leafed through it and then rose
with the words, "Here, I've seen it. You can print it. But that title-"Our
God"-I have no problem with that. But 'Our King'! Why that title? What
does 'Our King' mean?"
"Pardon me," replied Ghiglione, "but isn't Jesus Christ our King?"
"Of course, of course! But couldn't that title be changed?"
"Is he or is he not our King? Excuse me, but I've always been told he is,
and every day we say, 'Christ, you are the king of glory!' And the catechism
says, 'I believe in Jesus Christ, our Lord.' Isn't the title of Lord equivalent to
King? Besides, as you can see, the booklet already has the approval of the
chancery of Genoa, which would never have approved an error. This impri-
matur would be enough, and I could have the booklet printed there, but I find it
more convenient to have it done here."
"Since you already have the imprimatur of Genoa, go ahead and get it printed."
"Futhermore, the plates are already made. Changing the title would mean
redoing the plates. You know what that would cost."
Canon Chiuso signed the imprimatur. That was all Ghiglione was waiting
for. As soon as he had the approval in his hand, he bade the canon a hasty
good-bye and moved toward the door. At that instant Canon Chiuso had a sud-
den thought. "Young man," he called out.
Ghiglione turned around.
"Are you one of Don Bosco's people?"
"Precisely!" replied Ghiglione. "At your service!" And without further ado
he bowed and left.

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Appendix 6
ARTICLE ABOUT DON BOSCO
IN L'ECLAIR, MARCH 31, 18831
(See chapter 2, note 30)
Within a few days the city of Lyons will have the good fortune to host Don
Bosco. Without a doubt this seat of France's primates2 and center of so many mar-
velous undertakings will once more3 gladly welcome the beloved and saintly priest
whom all of Italy has long revered as one of its finest and certainly brightest glories,
and whom France-ever an admirer of great accomplishments and of heroes cho-
sen by Providence as instruments of its mercy-is starting to love and bless.
It has been difficult to find anyone since the times of St. Vmcent de Paul who has
won such wide popularity among the people as Don Bosco has. In Turin, where he
began his works, the people acclaim him as their benefactor and call him by the
sweet name of the Father of the Poor, Pater Pauperum. This was one of the names
given to Christ.4 At Rome the Sovereign Pontiff, Leo XIII, following the example
left by his holy and illustrious predecessor, feels a fatherly affection for Don Bosco
and greatly esteems his merits. In conclusion, the name of this humble Turinese
priest is blessed even as far away as the distant shores of Brazil and Patagonia.
This aura of popularity which radiates from Don Bosco's brow, this universal
wave of esteem and love which comforts the declining years of this venerable old
man, constitute the just reward and worthy crown of an existence consecrated entire-
ly to the consolation of human sorrows and, in particular, to the rescue of youngsters
abandoned to corruption, debauchery, dishonor, and infamy.
But before he saw his works flourishing, Don Bosco had to sustain a long battle,
and very often during the course of his long and arduous career, he underwent the
cruel grief to which at times the souls of the elect are condemned, when facing ob-
I Italian appendix, document 20, in French. [Editor]
2As the original episcopal see of ancient Gaul, Lyons holds the honor of being the primatial
see of France. [Editor]
3Don Bosco had visited Lyons just a year earlier; see Vol. XV, pp. 398-403. [Editor]
4Perhaps the journalist is confused. In the Bible the phrase "father of the poor" occurs only in
Job 29:16, amid a passage that one could read as a messianic prediction. The messianic Psalm 72
announces the salvation of the poor without using the phrase "father of the poor." The Sequence
for the Mass of Pentecost,on the other hand, calls the Holy Spirit Pater pauperum. [Editor]
383

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stacles and opposition where they should have expected to find only encouragement
and favor. A volume would not suffice to record all that he has had to endure in the
way of anxiety, privation, and moral anguish ever since that day, now so long ago,
when as a young priest he gathered together for the first time in the little church of
St. Francis of Assisi in Turin a few young vagrants he had met in the public squares
of the Piedmontese capital.5
Ever since then, Don Bosco's work has progressed; it has grown at an inconceiv-
ably rapid pace. God has rendered the efforts of this holy priest fertile and has mul-
tiplied the children relying on his charity. The humble refuge of Cottolengo Street
has grown into the magnificent Oratory of St. Francis de Sales, the motherhouse of
the Salesian works, where more than 15,000 sons of the people6 live united under
the same roof, animated by the same spirit. It is there, by dint of his preventive sys-
tem, that Don Bosco has solved a philosophical and social problem, which has trou-
bled the sleep of every lawmaker. This system, based entirely on reason, religion,
and love, prevents the committing of a fault rather than repress it and has achieved
wonderful results in every Salesian establishment.
For the last eight years France has had the joy of having on its soil a few houses
founded by Don Bosco. St. Peter's Hospice at Nice and St. Leo's Oratory at Mar-
seille are prospering, despite the agitated times in which we live. There are two agri-
cultural schools in [the departments of] Var and Bouches-du-Rhone.7 In these
French oratories, as in those in Italy, the young residents are trained for some trade
or craft while also receiving a Christian education, so that they may be able later on
to earn an honest living in the world and make themselves useful to society.
Don Bosco has been powerfully aided by the members of his Congregation in
founding his houses in France. In promoting his works in France, he has been assist-
ed in particular by his zealous collaborator Father [Joseph] Ronchail, one of his fa-
vorite sons. As director of St. Peter's Hospice at Nice since it was founded, this wor-
thy priest, who is in the prime of life, has succeeded in only a few years in establish-
ing the Salesian work firmly in our country.
Now a few words about St. Peter's Hospice, Don Bosco's first foundation on
French soil, will give the reader some idea of the admirable organization of the
Salesian oratories. It is truly a moving sight to see the hum of life in this beehive
known as the Hospice, this tender refuge which has rescued more than 200 children
reared in vice and poverty. A number of them are orphans, and in Father Ronchail
they have found a father to guide them along the path of life and point out the road
leading to heaven.
The rules wisely divide their day into a fair share of manual labor and study.
They get up at five o'clock and go to bed at nine. The first part of the morning is de-
5See Vol. II, passim. [Editor]
6Toe boys attending the festive oratory are included in this figure. [Author]
7Apparently an error: Saint-Cyr and La Navarre (an estate in the district of La Crau, near
Toulon) are both in Var. Marseille, though, is in Bouches-du-Rhone. [Editor]

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Appendix6
385
voted to personal cleanliness, something quite new for the majority of newcomers.
and to attending Mass. At eight o'clock the workshops are in full swing, and the
pace does not slacken until six o'clock in the evening, except for meal times and
recreation. In the evening the children attend classes in which, apart from religious
instruction, they are also taught French, music, and basic knowledge that will help
them grow up into honest, intelligent workmen. As one walks through the work-
shops at the Hospice, he feels his heart beat in the grip of a powerful impression, a
sincere delight at the joy of being among so many youngsters who emanate the fra-
grance of their innocence, their freshness and gaiety, growing up under the paternal
guidance of Don Bosco's sons, safe from the clutches of poverty and misfortune.
The young apprentice carpenters, locksmiths, shoemakers, tailors, printers, and
bookbinders are all healthy in appearance and are happy and joyful with their lot.
Alas! Were it not for Don Bosco, were it not for Christian charity, how many of
these youngsters, so happy today would be wallowing in the graveyard of vice, and
later in thievery, infamy, and finally in prison! All of you who love youth and are
rightly concerned with the formidable problems of the social question should give
some thought to the immense social peril threatening you and come to the assis-
tance of those people who are fighting and laboring for you. And you readers who
go to warm yourselves in the beautiful sunshine of Mediterranean shores during the
winter season, do not forget to pay a visit to the Hospice at Nice, and warm your
hearts amid Don Bosco's children. These delightful little creatures, creations of the
good God, are warm-hearted; they are sensitive to any good you may do for them,
and you may be sure that they will display their gratitude to you, lifting up their in-
nocent hands every morning toward their heavenly Father who is also your Father,
praying Him to reward your charity generously, according to the words of Christ:
''Whatever you did for one of these least [brothers] of mine, you did for me" [Matt.
25:40].
Such is the great work of Don Bosco.
Soon the people of Lyons will hear the voice of that saintly priest, a voice one
simply cannot hear without being deeply moved. Don Bosco will speak of his
works with that sublime simplicity which lends charm to his words and strikes the
innermost chords of the heart when he directs a warm appeal to the well-known out-
standing generosity of the faithful of Lyons.
Charitable souls: you will gladly hearken to his appeal, and we are sure that you
will be happy to contribute your generous donations to the support and growth of
the Salesian works, which are par excellence Christian and patriotic works of sacri-
fice and love. Thus you will tell that good priest, Don Bosco, that he will always
find in this beloved land of France sincere and true friends. Thus you too will be
well deserving of both God and the fatherland.
ABEL REYNAUD

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Appendix 7
LETTER FROM THE ABBOT OF SOLESMES
TO DON BOSC01
(See chapter 5, note 4)
PAX
Dear Reverend Father,
Solesmes
April 20, 1880
I know that a number of our Fathers, among others the Reverend Father
Fabre of Marseille, have invited you to come to us at Solesmes. Father Fabre
tells me that you have almost promised him you would, and I am very glad to
hear it. Would you permit me, Reverend Father, to join him in renewed insis-
tence, on my own behalf and in the name of all our Fathers?
One of them2 is in such great need of seeing you that he begged me to send
him to Paris immediately, unless I could assure him of your visit to us. So
please forgive me, Reverend Father, if I solicit the favor of a reply through
your secretary.
I do not have to assure you how we are praying for the success of all your
works; but how grateful to you we should be if you and your little rascals
1Italian appendix, document 24, in French. The abbey of Solesmes, dedicated to St. Peter, was
founded ca. 1000. During the French Revolution it was suppressed and sold. In 1833 Father Pros-
per Gueranger bought the property and re-established Benedictine life there, making it a center of
religious renewal. It is still renowned for its influence on the liturgy, especially Gregorian chant.
[Editor]
2After studying music at the Paris Conservatory, Andrew Mocquereau (1849-1930) entered the
monastery of Solesmes in 1875. He worked closely with Dom Joseph Pothier in restoring Grego-
rian chant, eventually succeeding and superseding him. His work laid the basis for Pope Pius X's
restoration of chant, and his influence still underlies the studies, publications, and music of the
monks of Solesmes. [Editor]
386

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Appendix 7
387
would pray sometimes for these poor monks who have been driven out of their
cloister.3
Yours sincerely,
Charles Couturier4
Abbot of Solesmes
3The anticlerical French government expelled the monks from their monastery in November
1880 and, after a brief reoccupation, a second time in March 1882. They were forced to live in
three homes in the village and to use the parish church as their abbey church. [Editor]
4Louis Charles Couturier (1817-1890) entered St. Peter's Monastery in 1854. He was succes-
sively master of novices and prior, and on Dom Gueranger's death in 1875 was unanimously elect-
ed abbot. Despite the persecution of the government, he contributed greatly to the revival of Bene-
dictine monasticism in France and continued to foster learning and piety as his distinguished pre-
decessor had done. [Editor]

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Appendix 8
WHY FRANCIS BOURNE, THE FUTURE CARDINAL,
DID NOT BECOME A SALESIAN1
(See chapter 6, note 11)
It was said that as a young priest, the future Cardinal Boume2 wanted to be-
come a Salesian; but no authentic documents or testimonies in proof of this as-
sertion were known until recently. While this volume was being printed [1934-
1935], Salesian Father Louis Prieri sent us a copy of an important letter written
by Father Rua on September 22, 1908, to Archbishop Bourne. Father Prieri
had made this copy from the original letter when he was one of Father Rua's
secretaries. After expressing his pleasure over the outcome of the [1908] Eu-
charistic Congress in London, the successor of St. John Bosco continued:
I cannot let the occasion of writing to you pass without recalling past events, events
that certainly Your Excellency has not yet forgotten. I refer to the time when Your Excel-
lency, then a young priest, honored the Salesian Oratory of Turin with a welcome visit,
spoke privately with our Venerable3 Founder Don Bosco, and made a formal request to be
admitted as an aspirant in the Congregation he had founded. But the Venerable [Don
Bosco] dissuaded you from this intention and suggested that you return to your own
country. He told you that the Lord did not want you to join the Salesian Congregation; in-
stead, the field prepared for your zeal was amid your own compatriots.
Subsequent events have fully justified our Venerable [Father]: the field which Provi-
dence destined for your zeal was England; there Your Excellency has sown and reaped
abundant spiritual fruit, not least among the crops being the recent Eucharistic Congress.
lJtalian appendix, document 332, [Editor]
2Francis Bourne (1861-1935) was born in London and, as indicated in the text, trained for the
priesthood at St. Sulpice, where he was ordained in 1884. He became bishop of Southwark in
1896 and was transferred to Westminster as archbishop in 1903. Pope Pius X named him cardinal
in 1911. He defended Catholic schools against government restrictions and consecrated the new
cathedral at Westminster, then under construction, in addition to sponsoring the international Eu-
charistic Congress of 1908. After World War I he defended the rights of Arabs in Palestine, which
had become a British mandate. He encouraged Catholics to attend the national universities and be-
come involved in the national political parties rather than to establish separate institutions. See the
New Catholic Encyclopedia (New York: McGraw-Hill, 1967), Vol. II, pp. 737-738; Encyclopaedia
Britannica (Chicago: 1981), Vol. II, p. 199. [Editor]
3Toe Sacred Congregation of Rites, recognizing that Don Bosco had practiced virtue to a hero-
ic degree, had declared him Venerable just the previous year, 1907. This allowed his cause to
progress toward beatification. [Editor]
388

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Appendix 9
CONCERNING THE HEIR PRESUMPTIVE
OF THE EMPEROR OF BRAZIL1
(See chapter 6, note 38)
A
LETTER FROM THE CHAPLAIN OF THE COUNTESS TO FATHER RUA
Paris
August 6, 1883
Very Reverend Father,
Her Royal Highness, the Countess of Eu, only daughter of the Emperor of
Brazil and daughter-in-law of His Lordship the Duke of Nemours, whom you
know, is very anxious indeed that your saintly Founder Don Bosco send a very
special blessing to her, her father the Emperor, His Lordship the Count of Eu,
and her three children. She earnestly requests another favor, namely that your
saintly Founder commence a novena on August 15 together with all his priests
and the many youngsters in his charge, on behalf of her oldest son, the young
Prince Pedro, future Emperor of Brazil; his health leaves something to be de-
sired, and he can barely use one of his arms, and that only with the greatest
difficulty. This disability in his arm persists despite all the care lavished on
him. It is hoped that what has been impossible to obtain from physicians, treat-
ments, and material attentions may be obtained from the good God through
prayer and, above all, the novena which I have been instructed to recommend
to your benevolent intervention. The royal house of Orleans and the imperial
house of Brazil, as well as many of their friends, will join wholeheartedly in
the prayers, Masses, and Communions offered up by the holy priest Don
Bosco and his entire Salesian family. I have been informed by telegram how
eager Her Royal Highness the Countess of Eu is for this favor in which we are
I Italian appendix, document 52, in French. [Editor]
389

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390
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
hoping. On August 15 she will receive Communion in union with Don Bosco.
Do try, dear Father, to have that holy priest write a letter to Her Royal High-
ness. He will know far better than we what to write!!! I await a letter from you
together with his, which also I shall deliver to the Countess of Eu. In it would
you please explain to her in what this novena consists? If you would attend to
this matter as soon as you receive this letter and send me a telegram, you
would do me a great favor. We shall send it off immediately to Brazil and can
telegraph Her Highness ourselves, to inform her that her wish has been ful-
filled.
My address: Father Gouverd, 23 Sevres Street, Paris.
Last Sunday was the name day of Her Highness Princess Blanche. The
whole royal family is well.
I recommend my person, too, to the prayers of the Salesian family, for I am
in great need of them.
Do not forget Miss Pierre de Canavare, either. There is as yet no great trans-
formation in her outlook. You know what I am speaking of.
Please accept my thanks and my most respectful and devoted regards.
Father Gouverd
B
DON Bosco's LETTER TO THE COUNTEss2
Turin
August 19, 1883
Dear Countess,
The Reverend Father Gouverd has written me a letter informing me how, in
your devotion, you wish to have special prayers said to obtain a grace from the
divine goodness. We shall be glad to unite our feeble supplications to yours,
which without any doubt are far more pleasing to God. With this intention we
began already on the 10th of this month and shall continue until its end:
1. All the priests of the Salesian Congregation will offer up their Masses
for your intention.
2. Our children (150,000 of them) will pray; in Europe and [South] Amer-
ica, and especially in the empire of Brazil, where a few months ago we found-
ed one of our orphanages at Niter6i, they will offer up their Communions.
Although our prayers are assigned for this month, we shall nevertheless
continue to keep special remembrance of you every day, as well as of your
family and the whole imperial household.
2£pistolario, ed. Ceria, Vol. IV, no. 2640. [Editor]

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Appendix 9
391
May the good God shed His graces and His blessings upon you and assist
you in the great work of saving your souls and the souls of others. Amen.3
P.S. Forgive my poor French and my bad handwriting. Allow me to remain
in J.C.
Your humble servant,
Father J. Bosco
3The prince recovered. Don Bosco later learned from the boy's tutor that the Countess had
spoken favorably of him to her father the Emperor. She and her husband counted it an honor to be
among the first Salesian cooperators in Brazil. [Ceria, Zoe. cit.] The boy never became emperor;
Dom Pedro II and the empire were overthrown in 1889 and a republic established. [Editor]

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Appendix JO
BISHOP CRIMONT
(See chapter 8, note 4)
The editor of the English edition of these Memoirs has in his possession a
typed translation of the passage referring to young Crimont, at the end of which
comes this note, also typed, except for the signature and title:
On the occasion of my visit to the Salesian House of Studies, Richmond, California,
October 3, 1942, in witness thereof:
+ Joseph Raphael Crimont, S.J.
Vic. Ap. of Alaska
The signature is in black ink, and immediately beneath it is a typed correc-
tion to the last sentence of the passage about him:
Correction: "Soon after he received an obedience to go to the Indian Missions. He
was ordained in Woodstock, N.Y., but in 1894 the Superiors transferred him to Alaska,
where etc..."
In other words, Father Crimont never went to India, but labored as a mis-
sionary for the American Indians of the western United States, among whom
the Jesuits still have many missions. Bishop Crimont died on May 20, 1945.
The original document is at the Institute of Salesian Studies, Berkeley, Cali-
fornia.
392

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Appendix 11
LETTER FROM FATHER CAGLIERO
TO FATHER RUA1
(See chapter 13, note 27)
Marseille
11-14-83
Dear Father Rua,
Our dear brothers and sisters have departed. The immense steamship Beam,
whose black smoke turns day into night, wrested them from our sorrowful, tear-
ful gaze, while our hearts beat violently and our lips were dumb!!!
The Sisters received the Lord's blessing at Nizza Monferrato, while the Sale-
sians were most cordially blessed in Genoa by our new archbishop, Cardinal
Alimonda.
Divided into two parties, we swallowed in one big gulp the by-no-means-
brief distance between Sampierdarena and Marseille, taking tender leave of Fa-
ther [Dominic] Belmonte and most cordial leave of Father [Paul] Albera.
Our fine brethren Father [Joseph] Ronchail at Nice and Father [Peter] Perrot
at Toulon2 would have liked to pay us their respects on our journey, but they
had to forgo this pious pleasure because the telegram did not advise them in
time! But Father Perrot, who is younger and more lithe, turned up in Marseille
and gave with his own hand the money collected in his district to the brave
leader of our expedition; that amounted to 300 lire.
Father Albera could not have surprised the missionaries more than he did,
with his organization of a very touching and moving evening service. The boys
sang solemn Compline, there was a moving sermon, then Benediction of the
Blessed Sacrament, amid a thousand glimmering candles on a magnificent altar;
the hearts of everyone present were filled with an eminently holy and deeply re-
ligious tenderness.
lJtalian appendix, document 92. [Editor]
21.e., the La Navarre agricultural school, which is near Toulon. [Editor]
393

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394
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Mrs. Jacques was there and,was quite overcome by her feelings, as Mother
of our sisters! She gave Father Costamagna 100 francs as alms, and this morn-
ing came on board with us. We asked her to obtain a few highly necessary com-
forts for the nuns. The captain, when she spoke with him, was most kind and
courteous; he went so far as to offer us his private quarters so that we could cel-
ebrate Holy Mass and has made his own lodging in another cabin.
The shipping line permitted us to pay our fares wherever and in whatever
manner was most convenient to us.3 So long live Mary Help of Christians, who
is manifestly protecting this sixth expedition of ours to [South] America and
which promises to be the best of them all!
I went today to inspect the new villa attached to the house of Marseille, and
it is just beautiful! It has a wealth of paths, vegetable gardens, flower gardens,
meadows, fields, and vineyards, and it is flanked by a wooded area of 50 acres
or more. It is all for nothing, fulfilling Don Bosco's dream precisely. Since it is
so near Marseille, it will make a wonderful place for a novitiate.4
Friday I am leaving for Saint-Cyr; I shall stop over at La Navarre, Nice, Bor-
dighera, and Alassio, and be in Turin the following week.
Most affectionately,
Father Cagliero
3Qn August 10 the archbishop of Buenos Aires had written to Don Bosco: "Since I have a
handsome offering for our missions, there is no one better indicated to receive it than you, to help
you pay the fare of the missionaries travelling with Father Costamagna; I have already given it to
Father Vespignani, to hold it at your disposal." [Author]
4He alludes to the house of La Providence, which was destined to be a novitiate [Author].
Concerning the dream, see Vol. XV, pp. 37-39 [Editor].

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Appendix 12
LETTER FROM FATHER FRANCIS MOIGNO
TO DON BOSC01
(See chapter 14, note 13)
My dear Reverend Father,
August 12 [1883]
St. Clare
Mrs. Lafitte, the devout American lady, is leaving for Turin tomorrow
evening, delighted to answer your call. Why may I not share in her happiness? I
warmly recommend her to you, and even more her business, which the good
God wants to see in your hands. The letters that she will show you will per-
suade you, I hope, to take over the French parish in Boston. The present parish
priest, Monsignor Bouland,2 will be only too happy to become a Salesian. Oh!
make this generous effort for New France!
Mrs. Lafitte is going directly to the Oratory, to find out where she should
lodge. I am giving her a little note for our confrere and friend, Mr. Faa di Bruno.3
I am at your feet, kissing them and asking your paternal blessing.
Your humble and devoted co-worker
Father F. Moigno, S.J.
Canon of St. Denis
Salesian Cooperator
P.S. How is the duke of Bordeaux? Pray for him, please.4
!Italian appendix, document 93, in French. Father Francis Napoleon Mary Moigno (1804-
1884), a Jesuit, was a prominent physicist, mathematician, preacher, and author. See The Catholic
Encyclopedia, vol. X (New York: Appleton, 1911), pp. 432-433. [Editor]
2See chapter 14, note 11. [Editor]
3francis Faa di Bruno (1825-1888), nobleman and officer in the Sardinian army, studied math-
ematics and astronomy at the Sorbonne in Paris, where he underwent a conversion. Don Bosco
was instrumental in his return to Turin, where he resigned his commission and spent the rest of his
life as professor of mathematics at the University of Turin. He founded a work to provide for the
social and religious well-being of young female domestics, wrote ascetical treatises and scientific
articles, composed sacred music, invented scientific apparatus, and was eventually ordained. He
collaborated with Don Bosco on the Catholic Readings from the beginning of that enterprise. Pope
John Paul II beatified him in 1988. See The Catholic Encyclopedia, vol. V (New York: Appleton,
1909), p. 740, and Dicastero per la Formazione, Sussidi 2: Dizionarietto (Rome: pro-manuscripto,
1988), pp. 264-265. [Editor]
4He means the count of Chambord. [Author]
395

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Appendix 13
LETTER FROM MARK NASSO
TO DON BOSC01
(See chapter 15, note 6)
Dearly beloved Father,
Salesian Oratory
June 24, 1879
How delightful to my heart was the dawn of this long awaited day! I longed
and yearned for it to break, even as a sailor yearns for a harbor, the pilgrim for
his destination, the traveler in a hot, dry plain for a stream to slake his ravaging
thirst, so that I might open my heart and pour out its contents to you, dearly
beloved Father, who do so much for the spiritual and temporal welfare of my
soul. My heart is flooded with love. How can I express it? My tongue cannot
speak the language of my heart, cannot find words to express so much sincere
affection. Only a father's heart could understand fully his son's feelings! Now
you are such an affectionate father; yes, you can understand fully all I would
like to do and could do for you. Yes, dearly beloved Father, you have done me
immense and infinite good! How can I ever repay you for all the love you nur-
ture toward me, for so much good you have done me? I am poor, possessing
nothing, and helpless. Still, I have constantly offered up and always will offer
up fervent prayers, especially on this beautiful day, to the Lord and to glorious
St. John [the Baptist], whose lovely name you bear,2 so that he may deign to
obtain all kinds of joy and blessing for you from Heaven. To this end I shall be-
gin a novena of Holy Communions, asking your holy patron saint to obtain
from the Lord every spritual and temporal benefit you may need. Meanwhile I
beg you, my dearly beloved Father, to remember me in your prayers, that they
may help me grow into a good, holy, and fervent Salesian, following straight
along the way of the Lord. Pray to the Lord, too, that my dear sister may be-
come a nun [sic] of Mary Help of Christians, and that I may be rid of all the
I Italian appendix, document 94. [Editor]
2Jn fact, Don Bosco had been named for St. John the Apostle, whose feast is December 27.
But St. John the Baptist is one of the most popular saints in Turin and the titular of the cathedral;
as early as 1846 the boys of the Oratory, just naturally assuming that his patron was the Baptizer,
celebrated June 24 as Don Bosco's name day, and that became the custom. See Vol. II, p. 381.
[Editor]
396

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Appendix 13
397
many anxieties that, you know, oppress my heart. Sure that my dearly beloved
father has heard me, I beg you to accept the most loving regards of your ever
obedient son in J.C.,
Mark Nasso3
3Nasso (1864-1920) entered the Oratory as a very young boy and most confidently allowed
Don Bosco to guide him. He became a Salesian in 1880, was ordained in 1887, and was sent to
Valsalice to teach mathematics. He distinguished himself in that post for the rest of his life, also
publishing six arithmetic and algebra textbooks. He was regarded as an exemplary religious, espe-
cially in bearing ill health for many years. [Editor]

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Appendix 14
COMPLETE LIST OF DOCUMENTS APPENDED
TO THE ITALIAN EDITION OF VOLUME XVI
1. The Use of Punishments in Salesian Houses
2. Form for Registering Salesian Cooperators
3. Circular Letter to the Local Directors of the Cooperators
4. General Norms for Local Leaders of the Cooperators
5. Letter from the Austrian Military Vicar to Don Bosco
6. Protestant Institutes in Italy
7. Review of The Catholic in the World
8. Father Bonetti's Protest to the Minister of Grace and Justice
9. Letter from Father Bonetti to Bishop Boccali
10. An Attack on Don Bosco, Published in a Notorious Periodical
11. Obtaining an Imprimatur from the Turin Chancery
12. Letter from the Pastor of Our Lady of Victories to Don Bosco
13. Letter from Father Moigno to Don Bosco
14. Letter from Father Cibrario to Don Bosco
15. Circular Regarding a Lottery at Vallecrosia
16. Letter from a Woman Who Met Don Bosco at Nice
17. Letter Referring to Don Bosco's Visit at Cannes
18. Letter from a Woman Who Met Don Bosco at La Navarre
19. Circular Letter to the Cooperators of Marseille
20. Article about Don Bosco in L'Eclair, March 31, 1883
21. Letter from Don Bosco to Mrs. Jouffrey of Lyons
22. Nine Letters to Don Bosco from Some Citizens of Lyons
222•Diary of Don Bosco's Visitors at the Senislhac Home
23. Two Important Invitations Extended to Don Bosco in Paris
24. Letter from the Abbot of Solesmes to Don Bosco
25. Three Letters from the Benedictine Father Mocquereau
26. Letter from Father Moigno to Don Bosco
27. Letter from the Duchess of Aremberg to Don Bosco
28. Letter from Mrs. Philippart to Don Bosco
398

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Appendix 14
399
29. Letter from the Bishop of Le Mans to Don Bosco
30. Affiliation of the Salesians with the Carmelites of Paris
31. Louis Veuillot and Don Bosco Compared
32. Letter from the Rector of St. Sulpice to Don Bosco
33. Invitation to Visit the Assumptionists
332. Why Francis Bourne, the Future Cardinal, Did Not Become a Salesian
34. Don Bosco's Visit to the Catechism Classes at St. Sulpice
35. The Benedictine Nuns' Invitation to Don Bosco
36. Petition for a Healing
37. Letter from a Sister of the Good Shepherd to Don Bosco
38. An Old Woman's Fears Expressed to Father Roussel
39. Minutes Concerning Don Bosco's Address to the Central Council of the
St. Vincent de Paul Society
40. Poem on Don Bosco's First Trip to Paris, May 1883
41. Letter from the Bishop of Evreux to Don Bosco
42. Letter from the Count of Waziers to Don Bosco
43. Invitation to Don Bosco to Visit Nantes
44. Invitation to Don Bosco to Visit Douai
45. Invitation to Don Bosco to Visit Pau
46. Two Letters from the Daughters of the Cross to Don Bosco
47. Letter from the Baroness of Tavernost to Don Bosco
48. Letters from Archbishop Richard to Don Bosco and Father de Barruel
49. A Mother Recommends Her Son's Examinations to Don Bosco's
Prayers
50. Concerning the Election of Deputy at Paris
51. Letter from Countess Riant to Father de Barruel
52. Concerning the Heir Presumptive of the Emperor of Brazil
53. Letter of 1934 Concerning Don Bosco's Visit to Paris
54. Letter from the Assistant Priest of Our Lady of Victories in Paris to Don
Bosco
55. An Article in L'Univers, April 28, 1883
56. Don Bosco's Address at the Church of the Magdalene as Reported in the
Gazette de France
57. "A Wonderworker in 1883": Article in Clairon, April 30, 1883
58. The Collection Takers at the Church of the Magdalene
59. Invitation to Attend Don Bosco's Conference at the Church of St.
Sulpice
60. Remarks by Don Bosco at the Church of St. Sulpice
61. Diary Extract Concerning Don Bosco's Visit to the Church of St.
Sulpice
62. Don Bosco's Address at the Church of St. Lazarus
63. In the Sacristy of the Church of St. Clotilde

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400
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
64. Article by Saint-Genest in Le Figaro, May 18, 1883
65. Letter from Saint-Genest's Mother to Don Bosco
66. Don Bosco's Remarks to Cardinal Lavigerie
67. Letter from Former Deputy Lerevre-Portalis to Don Bosco
68. Hymn and Address to Don Bosco at St. Gabriel's Orphanage
69. Hymns and Two Toasts to Don Bosco at a Banquet in Lille
70. Letter from the Archbishop of Cambrai to Don Bosco
71. Letter to Father Rua about Don Bosco's Visit to Lille
72. Letter to Don Bosco from Amiens
73. News Report on Don Bosco's Visit to Amiens
74. Six Letters to Don Bosco Preceding His Arrival at Dijon
75. Five Letters to Don Bosco during His Stay at Dijon
76. Four Letters Referring to Don Bosco's Visit to Dijon
77. A Grace from Mary Help of Christians
78. Letter from Don Bosco to Mrs. Quisard
79. Letter from Bishop Brandolini to Don Bosco
80. Letter to Father Rua from a Lady-in-Waiting of the Queen of Portugal
81. Letter from Peter Marietti to Don Bosco
82. The Health of the Count of Chambord
83. Offering from the Count of Chambord to Don Bosco
84. Report of Father Cure to the Papal Nuncio at Vienna
85. Letter from Father Bonetti to Cardinal Alimonda
86. Father Bonetti's Appeal to Cardinal Nina
87. Letter from Cardinal Alimonda to Father Bonetti
88. Letter from Father Milanesio to Namuncura
89. Three Decrees Concerning the Provicariate and Prefecture Apostolic in
South America
90. Letter from Father Vespignani to Don Bosco
91. Don Bosco's Circular Letter of Gratitude
92. Letter from Father Cagliero to Father Rua
93. Letter from Father Francis Moigno to Don Bosco
94. Letter from Mark Nasso to Don Bosco
95. Letter from Don Bosco to the Countess of Beaulaincourt
96. Letter from Don Bosco to Mr. Bleuzet
97. Six Letters from Don Bosco to Mrs. Quisard and Her Son

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EARLIER DOCUMENTS
AND EVENTS
Editor's note: In Volume XN Father Ceria
began publishing at the back of these volumes
materials that were discovered too late to be
included in the volume to which they properly
belonged. None of these materials were in-
cluded in the English Volumes XIV and XV,
but in the present volume we have made a se-
lection from the total of 18 documents and
134 letters that Father Ceria published in
Volume XVI, following the documents perti-
nent to this volume.

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1. THREE SERMONS BY DON BOSC01
These sermons were discovered recently, contained in three booklets of
rough-grained paper. We cannot specify the date ofthe first, which deals with
impurity. Its style is still reminiscent of Don Bosco 's early preaching style,
which he later discarded.2 It seems that he wrote it when he was already set-
tled in Turin,3 because he refers to a boy who wished to move to Turin. He
says the boy "came," not "went."
The second is unfinished. It is an introduction to a retreat, possibly for or-
dinary people; in fact, it makes reference to sinful brothers and sisters. It is ev-
ident that he intended to add to it, for he left four pages blank and wrote on
the fifth: "Introduction to the holy retreat-November 30, 1843."
The third is a panegyric of St. Aloysius for youngsters, students perhaps,
since in it Don Bosco says that Aloysius had the same occupation as those lis-
tening to his sermon. On the second page, where he says that St. Aloysius was
born in 1568, there is a reference mark, with a marginal note: "276 years
ago." Hence, he probably drafted this sermon in 1844. We say probably, with-
out excluding the hypothesis that the sermon was composed earlier, while the
calculation refers to some occasion when he delivered it again.
I Italian edition: Documenti e fatti anteriori, no. 1. [Editor]
2Qn the development of Don Bosco's preaching style, see his autobiographical Memoirs ofthe
Oratory of Saint Francis de Sales, trans. Daniel Lyons, S.D.B. (New Rochelle: Don Bosco Publi-
cations, 1989), pp. 140-142, and The Biographical Memoirs, Vol. II, pp. 179-181; Vol. ill, pp. 45-
53; Vol. IX, pp. 14-16. He was very much influenced by his training under St. Joseph Cafasso at
the Convitto Ecclesiastico; see Vol. II, pp. 65-67. [Editor]
3Don Bosco came permanently to Turin on November 3, 1841, five months after his priestly
ordination. He enrolled at the Convitto, where he remained until October 1844, when he took the
post of assistant chaplain at the institutions of the Marchioness Barolo in Valdocco. During these
three years, he tells us, he was very busy as a preacher of triduums, novenas, and retreats (Mem-
oirs of the Oratory, p. 202). [Editor]
403

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404
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A
PART ONE
"You shall not commit adultery" [Matt. 5:27].4
The Old Law had already forbidden every action which might lead one to
the always dreadful vice of impurity. But when the Son of God came into this
world to fulfill definitively the whole Law, he not only confirmed what was
written but added that anyone even looking with a lustful eye or a corrupt heart
upon another was already guilty of that same offense. "You have heard," he
cried, "that it was said [to our ancestors], 'You shall not commit adultery.' But
I say to you, everyone who looks at a woman with lust has already committed
adultery with her in his heart" [Matt. 5:27-28].
After profound reflection upon the severity of this law, and the ugliness of
what it forbade, the Apostle Paul did not even want Christians to mention it.
But O! for bygone days! O! wretched habits of our own day! There is hardly
any conversation in which this sin does not find its place; there is no banquet
in which impurity does not take the first place; there is no urban district,
square, meadow, field, no flower of purity that has not been soiled by some
such filth.
What are people thinking of, then? Libertines speak out in their own de-
fense: Is it so serious an evil, then, to season one's amusements with a witty or
loose remark? Is it so serious an evil, then, to yield to our nature's weakness?
In short, is it so serious an evil to commit...an act of sensuality... ? 0 God! Is
this not a serious evil? Is sin only an indifferent action? Are human and divine
laws only illusions? Shall the Lord of all that is good cause disorder and cor-
rupt natural justice? What unheard of impudence and boldness!
Since such people do not accept statements but demand reasons and have
excuses for everything, I shall give them the most convincing reasons why im-
purity is a serious evil, so as to eliminate every excuse. Truly, this argument
will not affect the people to whom I am now speaking, while on the contrary,
those who most need to hear it are following other paths than those leading to
sermons. But even if this sermon shall not reprove or disturb you, it will at
least serve as a safeguard and protection.
It cannot be denied that anything which seriously moves God to anger and
which he has already punished severely, must be a serious evil. Now even
though God created a place of eternal suffering for everyone who stubbornly
breaks his holy law, still he did not wish to wait until after death before releas-
4Don Bosco generally quotes the Scriptures in Latin in this and the two following sermons;
this suggests that he was speaking to secondary school students, who would have had that lan-
guage as a major component of their curriculum, or to educated adults (retreat sermon). He almost
never cites book, chapter, and verse. Scripture translations are taken from the New American Bible
with revised New Testament, unless otherwise noted. [Editor]

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Three Sermons by Don Bosco
405
ing the terrible thunderbolts of his vengeance upon the impure; he wished in-
stead to do that even in this life. And at this point it will be useful for me to
describe to you the tragic scene in which this sin was first punished.
It was in the seventeenth century of the world's existence. All parts of the
globe then known were already dwelt in by the human race. There were good
people, and we must admit that there were bad people too. When the good be-
gan to have contact with the evil, they looked each other over, and after looks
they exchanged words, and after words they passed to behavior, to invitations,
to series of sins and sensuous excesses. The sacred text assures us that, every-
where and anywhere, horrible offenses were committed. What offenses? I shud-
der to tell you! Sins of the flesh: "All mortals led depraved lives" [Gen. 6:12].
God was silent while every other sort of wickedness was committed. But
when he saw the vile brute we speak of growing stronger, it was as if he had
been mortally wounded by a piercing sword and, full of grief and bitterness, he
cried out: I regret that I created human beings: "I am sorry that I made them"
[Gen. 6:7].
What words are these? Is God then subject to change, to grief, to regret?
Yes, he is. Although in himself he is unchangeable and cannot suffer, the insult
against him in the form of the sin of lust was so great that, as we understand it,
if were possible it would move God himself to feel regret and would cause him
most bitter grief, such as he had not shown for any other offenses, even the
most horrible: "We do not read of any other sin that God said, 'I am sorry that
I made the human race,' except of sins of the flesh." These are the words of the
outstanding doctor St. Jerome. Hence neither Adam's disobedience nor Cain's
murder of his brother nor the many infidelities of the Israelites, and not even
the killing of God, committed in a manner most unspeakable and shameful,
against the person of our Savior, could ever make anyone utter about God
something so vivid with indignation: "We do not read of any other sin that
God said, 'I am sorry that I made the human race,' except of sins of the flesh."
Now tell me, can anything which causes such bitterness in God be a minor
evil, something which causes him such immense anguish, to the extent that he
is sorry he created the human race?
God did not express his indignation only in words; he took action, inflicting
the most terrible punishment that had ever been heard of, or that would be
heard of in future ages. Since humanity has given itself over to such shameful
sins, to such vile actions, to such ugly filth, God said in his growing wrath, I
myself shall visit upon them all the weight of my vengeance. It was not
through the earth, as happened to Nadab and Abihu, who were swallowed
alive by flames from the earth; nor by some deadly plague, nor by cruel mor-
tality, nor by abandoning them to the power of brutal enemies who harassed
them cruelly. No, I myself shall exterminate them from the earth: "I will wipe
out from the earth the men whom I have created..." [Gen. 6:7].

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It would surely have been enough had God done away with the sinners. But
as though he feared that those wicked people might yet have some offspring
escape his wrath, he wished that everyone, save the family of Noah, even the
just and the innocent, should be included in the awful punishment. So big and
small, old and young, children, the rich and mighty, the poor and humble, all
had to die: "I will wipe out the men...and not only the men, but also the
beasts..." [Gen. 6:7]. Even the very animals perished, either because they had
been used as instruments of sin, or because they had merely witnessed the mis-
deeds of the human race; from first to last of the quadrupeds, and the birds too;
from birds down to the lowliest insects, all of them were exterminated, "the
creeping things and the birds of the air" [Gen. 6:7].
All of them were exterminated from the earth, but in what way? Behold, the
sky grows dark, thick clouds and gloomy fogs veil the whole earth; lightning
flashes; thunder and thunderbolts blaze and roar; nothing is visible any longer;
all is shadows and darkness; rain pours down; the floodgates of heaven burst
open and immense water wheels send storms of water upon the earth; the shat-
tered earth lets the streams hidden within her breast flow freely, so that seas
and rivers, floods and rain all unite to cover the face of the earth.
What of the human race, what of the indecent? Where are now the impure,
the lustful, those who deemed impurity a minor evil? They all pay the price of
their filth and infamy; it takes ceaseless rain for 40 days and 40 nights to wash
away such iniquity, so that the stench of their sins might be noticed no longer.
The waters rise to immeasurable height over their bodies, until they stand fif-
teen cubits above the very highest mountains. The whole world was thus
drowned by this universal flood for more than 150 days, so that the filth of the
impurities that had been committed might be washed away. "We do not read of
any other sin that God said, 'I am sorry that I made the human race,' except of
sins of the flesh, on account of which" (what dreadful words!) "the whole
world was destroyed by flood." Thus exclaimed St. Jerome.
The flood came to an end, the earth was inhabited again, and behold, the
dreadful vice which had been wiped out became active again. Did it perhaps go
unpunished? Not at all. God swore that he would not again drown the world in a
universal flood, almost as if he thought it unbelievable that the human race could
tum to commit such iniquities after so terrible a punishment. Their punishment
would no longer be universal but would be even more fearful than the first time.
So the all-seeing Lord turns his attention to the cities of Sodom and Gomor-
rah and their neighbors. He sees all of them ravaged by the lusts of the flesh.
Moved to wrath and considering the rain of water an insufficient punishment,
he sends a rain of fire upon them. A rain of fire? Precisely; and what a miser-
able sight! Now let the indecent learn how great an evil is impurity.
The sacred text tells us that the sun was rising in the sky when its rays were
covered by a dark veil, while fearful darkness spread through the whole atmo-

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407
sphere. Then the terrible darkness was dispelled by a terrible light, amid which
a new kind of rain streamed furiously down, a rain of fire. Balls of flame and
crackling, blazing sulfur streak like lightning, falling as if hurled down upon
all those sinful cities and the whole surrounding countryside. In the cities, the
squares, the streets, the houses are all already on fire; in the fields are already
burning, blazing, and being devoured the fodder, the grass, the plants, and all
the vegetation. And what has become of the lustful inhabitants of these cities?
These vile inhabitants who no longer find any satisfaction except in orgies, in
immorality, in shamelessness, are now all surrounded, flooded, and assailed by
the fearful conflagration. Some are outdoors, some indoors; some are asleep,
some standing watch, some engaging in their shameful pleasures. The vora-
cious flames have already fallen upon all of them, leaving them no time to try
to escape; the flames cling to their foul and unclean flesh, burning it, pouring
into their throats and choking them, springing into their bowels, destroying
them and reducing them to ashes. Nor does this fire of divine wrath cease until
it has turned that entire pleasant valley and its accursed inhabitants into the
bleakest and most fearful solitude.
Still more, the cities and their citizens with all their possessions sank beneath
the ground; the earth opened up and swallowed everything into its bowels, to
form the immense sea which we call the Dead Sea. Many reliable writers tell us
that this sea is useless for navigation and is entirely unproductive; moreover,
those fish that are carried into it by some current are choked and die in its dis-
eased water. Birds that try to fly across its expanse are halted by its filthy stench
and fall lifeless into its water. For its stink, the stench of its water, and the steril-
ity of the land about it reveal continually the fulfillment of what the Apostle St.
Jude wrote, namely that the iniquity and uncleanness of Sodom and Gomorrah
would leave behind them the dreadful testimony of their punishment for all fu-
ture peoples to see, a true portrait of eternal punishment that will never end.
"Likewise, Sodom, Gomorrah, and the surrounding towns...serve as an example
by undergoing a punishment of eternal fire" [Jude 7].
Oh, for pity's sake, you who are listening to me, shall this evil count for
nothing, shall that sin be rated as a featherweight? Or is it not rather the pesti-
lential filth for which so terrible a conflagration was sent upon the earth to ex-
terminate and wipe out those who committed it, and so wash the filth away?
I know what indecent people say, namely that these great punishments are
true, plainly enough. But there is no great reason to be afraid, since God never
sent them again and certainly will not send them again in our time. If that is
how you talk, what can I tell you? If God stays the hand of punishment over
you, if he does not want to visit such fearful punishment upon you at once, as
he did to others, you are right; continue going your own way, doing whatever
you please. But you should at least notice that if God is so good, so generous
and long-suffering with you, you should not behave so ungratefully toward

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
him. It might well come about that if too much outraged, his patience may give
way to wrath; it may well happen that, as he has waited for you so long, he
will visit upon you his weightier punishments. "Those for whom he waited
longer, he condemns more severely," St. Gregory the Great says.
But frankly, such thinking is utterly erroneous. Yes, yes, such thinking al-
ready testifies to the influence of sensuality, which makes the lustful incapable
of recognizing their own unhappiness. Their reasoning is blinded and no
longer perceives; their intellect is darkened and no longer sees; their will is
slack and wants only tangible things. How miserable is the condition of such
people, those who no longer recognize, perceive, or understand! They tumble
from their elevated, dignified level and become like unclean animals. Through
the words of his prophet, God says: "Man, for all his splendor, if he have not
prudence, resembles the beasts that perish" [Ps. 49:21].
Have you ever watched unclean animals? Whatever kind of food is given to
them, whatever is given them to drink, whether wholesome, filthy and foul-
smelling, or even deadly, does not matter: they gobble all of it, and down it
goes into the avid belly; they devour everything just so that they can gratify
their ravenous greed and satisfy their bestial appetites.
I am ashamed to say it, my dear friends, but such is the state of the inde-
cent. They are in the grip of their passions, prey to their own impurity. They no
longer hear nor heed the voice of their Lord calling them, they are no longer
aware of the divine vengeance hanging over their heads. They are no longer
conscious of the gaping jaws of hell ready to swallow them up alive. They
know only desire, know only their avid longings and follow them alone, wher-
ever their enticing sensuality leads them. Such persons are dishonored and de-
graded, debased to the level of the senseless animals: "Man, for all," etc. What
a fearful plight, what frightful decadence! How great an evil is impurity!
If you want tangible punishments which afflict not only the spirit but also
the body, how frequent are these too! I will not recite for you the incidents that
we find in great number in the Bible or Church history. You need only take a
look at the city streets about you, go into the squares, and you will see people
in the flower of their youth, who could have been the pride of their families, an
honor to their country, a glory for society. But having become the prey of such
vice, they fritter their days away in futile pastimes and grow nervous, pale, and
haggard. There is nothing to them but a beard which makes them all the less
attractive, strangely matted hair, nothing remaining in them but the aspect of
people exhausted, eaten up, and corrupted by vice. They have become the
scandal and the scum of society.
I will not speak of so many families who suffer bitter conflicts and discord
on account of such vices, who find themselves in the utmost, disastrous finan-
cial condition in consequence of them, having lost their former prosperous
standing. And why? Because of the shameful squandering of money. I will not

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409
speak of droughts, floods, hail storms, the famines which are all calamities that
manifest the divine wrath in punishment for the sins we speak of, even as the
Apostle tells us (Col. 3:6).
But-what can I say about those unfortunate people who "are caught when
the evil time falls suddenly upon them" [Eccl. 9: 12], struck by the lightning of
divine vengeance in the very moment that they are consummating their evil
deeds, who cease to live their lives of infamy and begin their unhappy eternity?
What could I ever say of all the many, many youths we find in homes and hos-
tels? 0 God, how many of them there are! They lie in bed, covered by repul-
sive ulcers or eaten up by pneumonia or tuberculosis, drained of strength and
so oppressed by illness that one is moved to tears. If we ask the cause of all
their troubles, they are forced to confess to their shame that their sicknesses
"are the sorrows of the wicked" [Ps. 32: 10]. Their riotous and indecent way of
life was the cause of their misfortune.
Allow me to give rein to my zeal, you cowards and wretches! Recognize for
once your dignity and what it is that makes you unhappy. Stop looking for
doctors and medicines for your evils; instead, abandon sin, which is their
cause, and do not, I implore you, do not say ever again that freedom of speech,
immodest clothing, indecent conversation, scandalous behavior, hanging out
with gangs, drunkenness, and parties are minor evils; avow sooner that they are
serious evils, enormous sins, sins which God has always punished by the most
severe calamities, sins which shame and degrade the human race, making us
like beasts and rendering us completely wretched and unhappy. Therefore you
must flee such sins as enemies that overwhelm the human race with every kind
of disaster and misfortune.
PART Two
Now you may tell me that I exaggerated in my sermon this morning when I
said that the dissolute are all unhappy, for we can see them all having a good
time and doing whatever they wish; they are always laughing and in good spir-
its and never seem bothered by any menace. You may say this, but I ask you to
pay careful attention to my reply, because it is precisely in this that the deceit
lies. Do libertines enjoy peace of mind? No, and the Lord himself says so:
"There is no peace for the wicked" [Is. 48:22]. They and their wickedness are
an abomination before the Lord: "Odious to God are the evildoer and his evil
deed" [Wis. 14:9]. They may seem happy to you, but the feeling of terror is
with them all the time: "The sound of terrors is in his ears" [Job 15:21].5 They
may go to dinners, to balls, to the theater, to salons; they may go carousing and
get drunk; they may appear jovial and merry. But they always bear within their
5Don Bosco's Latin text is printed spiritus terroris, but the Vulgate reads sonitus terroris. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
consciences the inseparable companion of their remorse, which constantly ag-
itates them cruelly, flogging them, everywhere mingling bitterness with the ap-
parent sweetness of their pleasures. What should most reassure them only
makes them unhappy: "Destruction and unhappiness [are] in their ways" [Ps.
13(14):3].6
If you can point out to me any sinner who has stifled all the remorse within
his conscience, who has wholly dimmed the light of his reason and common
sense, so that his life is peaceful and happy-oh, how wretched is he! The
Lord allows him to enjoy this apparent happiness, and in the very moment
when he believes he has it in hand and is acclaiming his "peace and security"
[1 Thess. 5:3], God will just then weary of enduring his outrages and insults
and will raise his almighty right hand to sever the thread of that person's days.
In a flash our sinner has been removed from life into death, from time into
eternity, from his impure delights into the terrible sufferings of hell. "When
people are saying, 'Peace and security,' then suddenly disaster comes upon
them" [1 Thess. 5:3]; these are the infallible words of the Holy Spirit.
I could confirm this amply with a great number of cases from the Bible and
Church history. But I wish to relate only one such case which occurred recent-
ly; you are very well aware of it. A few years ago, a young man whose name I
should not mention moved to Turin after completing his higher education, with
the intention of entering a profession becoming to his high station in life. He
came, and at first he gave hope of great success. Then-alas for that misguided
youth! That unhappy youth! He began to keep bad company. He imitated their
manner of speech and pattern of behavior; he enjoyed a dissolute life. He was
apparently cheerful, quite satisfied with himself, and thought himself lucky
whenever he had a chance to mock our holy religion and those faithful to it.
Poor youth, you did not want to believe that you would find no peace in
your pleasures. But in a little while you will confess it yourself, when you
have experienced lack of peace.
It was not long before he contracted the disease peculiar to libertines; he
went to see doctors, he visited surgeons, but for him no medicine worked. The
disease became incurable, and he had to get ready for eternity. Alas, how did
he get ready? Condemned by doctors, tom apart by his inner torments, he re-
flected and made up his mind to commit suicide. He decided the day and the
hour of his last misdeed. He wrote a note, stating that he preferred to endure
the torments of hell rather than those of his present life. Then he drank prussic
acid, the deadliest of poisons; no sooner had he swallowed it than he died.
This, then, is the peace, the security, of the impure: "When people are saying,
'Peace and security,' then suddenly disaster comes upon them."
6Douay version, following the Vulgate. [Editor]

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Now let us tum to ourselves. What would you resolve after reviewing the
unhappy life and tragic end that await the libertine? Look to heaven and to the
blessed glory awaiting you there. Consider hell and the eternal desolation pre-
pared for you. Then listen to what Jesus crucified has to tell you: If you will
leave the path of iniquity, he says to you, I will welcome you as a father
would, will regard you as my sons; I will help you to obey my laws, refresh
you in your weariness, give peace both temporal and eternal to your souls.
Even though you might be all filthy and foul, your souls scarlet, they shall be-
come as pure and white as snow: "Though your sins be like scarlet, they may
become white as snow" [Is. 1:18].
But if you wish to persevere in your evil pleasures, understand that it is over
for you; for you there will be no happiness. For it has already been written that
neither adulterers nor fornicators nor impure libertines shall possess the king-
dom of heaven. After I have shown them that they will find no peace in this
world, I shall exterminate them from the face of the earth with my avenging
sword and condemn them to the greatest of all tortures, to groan and shriek
amid the desolating flames of the endless eternity of hell: "But if you will not
and will provoke me to wrath, the sword shall devour you: because the mouth
of the Lord hath spoken it" [Is. 1:20].7 Where? "Where 'their worm does not
die, and the fire is not quenched"' [Mark 9:48]. Oh, would you forfeit such joy
and face such sorrow for a base satisfaction? Think carefully about it.
B
"Come to me, all you who labor and are burdened,
and /will give you rest" (Matt. 11:28).
Our Divine Savior came down from heaven to earth to bring the word of
life eternal to the human race. One day when he saw a vast crowd following
him, eager to hear him, he said: "May you be praised, 0 my heavenly Father,
for you have hidden your secrets from the wise of this world and revealed
them to your humble followers" [see Matt. 11:25]. Then with an utterly simple
and modest manner, with a kind and joyous countenance, with a most lovable
voice, he said to the crowds: "You who are following me, do not be afraid that
my yoke will be heavy and burdensome, for it is easy and light [see Matt.
11:30]. If you now feel weak and weary, come to me and I will relieve your
weariness, I will refresh you: Come to me, all you," etc.
Although these words are addressed to the whole human race, since all of
us are subject to many sorrows in this world of grief, our Savior's words
7Douay version, following the Vulgate. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
should be understood as addressed especially to those who unfortunately find
themselves in a state of sin. Now this evening I seem to hear the voice of our
most beloved Savior addressing all of us and saying: "Come to me, you who
are troubled, and I shall comfort you, I shall refresh you: Come to me, all
you," etc. Come, you who for so long have hesitated to abandon the path of
evil. Come, you who are no longer looking for me; it is I who ask it of you.
You have waited for a favorable moment, a propitious occasion. Behold the
moment, behold the occasion in which I call you: "Come to me, all you," etc.
You are well aware, my dear listeners, that we are going to start our retreat;
this is the principal point to be made this evening. Nor do I wish this word re-
treat to cause any distressful feeling among you. Instead I want the word to be
one of joy and consolation to you. Of this you will be more fully convinced
when you have reflected together with me on: 1. the reasons why we must un-
dertake a retreat; 2. the way to make it well. These are the two themes that this
sermon shall treat.
Now listen to me, 0 my dear Jesus: I will preach this holy retreat solely for
the benefit of my neighbors' souls and your greater glory. I realize, though,
that I am but a wretched creature, a poor sinner; I therefore put this undertak-
ing in your hands. I shall do everything I can, but I pray you to help me. Influ-
ence the hearts of those who come here to listen not to my, but to your, divine
word. Inspire my tongue; fire my heart with holy love, so that whatever I say
from this holy place may be to your honor and glory and the spiritual benefit to
my own soul and the souls of those who come to listen.
1. Reasons. If you are to understand why you should attend this retreat,
you first have to form a clear idea of what it means. A spiritual retreat is noth-
ing other than a series of reflections and instructions designed to move people
toward friendship with God. First of all, it is a series of reflections whose pur-
pose is to enable people to know themselves; to understand that they were not
created for the worthless things of this world, but were destined for an infinite-
ly superior form of happiness; to understand how basely people insult their
Maker when they act contrary to this design; to know what reward awaits them
in heaven if they act in keeping with this design and what terrible punishment
awaits them if they behave contrary to it. This enables people to know them-
selves. But they are still without perception and guidance; they therefore need
instructions to assist them in reviewing their past behavior, to discern the faults
of their past lives, the present state of their consciences, and the most suitable
means for each of them to put their consciences at ease. Can there be anything
more essential, more important than this?
I will not tell you how the Blessed Virgin inspired St. Ignatius Loyola to this
kind of reflection, this arrangement in preaching. I will not speak of the many
indulgences granted by the Supreme Pontiffs to the faithful who devoutly make
spiritual retreats. I will only tell you that God has prepared very great and spe-

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cial graces for each of you on this occasion. For, the holy Gospel tells us, wher-
ever some of the faithful come together for spiritual purposes, he will be in their
midst to gratify their aspirations. I myself, the Lord says elsewhere to those
who take part in this retreat, I myself shall take these souls who are searching
for me , and I shall lead them into the solitude of privacy with me; there I shall
speak to their hearts: "I will lead her into the desert and speak to her heart"
[Hosea 2:16]. Ah! how many things the Lord will have to confide to our hearts,
how many graces, how many blessings will he not grant us in these days!
In the second instance, we are told that retreat helps move people toward
friendship with God. This is the most important reason, one which is the ur-
gent desire of each of us. Truly, at the present day, one could divide people
into three different classes: those who live divorced from the grace of God;
those who live in fatal lukewarmness; and those who are steadfast and fervent
in holy service to God.
Now I maintain that all three of these classes of people need a retreat. Is
there someone among you who is now in a state of mortal sin? Oh! what a
tragic plight he is in! All the more if he is engulfed in long chains of ugly sins,
of some hardened habit. He is severed from God, far removed from him: "Your
crimes separated you from your God" (Hosea 1:19).I "His heart [is] hardened"
[Ex. 9:35], his mind is blunted, and it is difficult for him to perceive things that
concern his eternal salvation. Even though he may recognize the unhappy state
of his soul, his will, misled by sensual considerations; his blinded reasoning;
his weak flesh will prevent the sinner from escaping the unhappy plight in
which he finds himself, inducing him instead to defer his conversion day by
day. Meanwhile he continues living in enmity toward God, accursed by both
angels and saints, the gates of hell yawning at his feet. What would you say
was necessary for him to forsake his sinful condition and return to God? Re-
morse of conscience is not enough, for he is barely aware of it. Sermons, Sun-
day instructions, and explanations of the Gospel during the course of the year,
however telling, however skillfully delivered, with whatever persuasive sancti-
ty, will not suffice. If a few drops of rain fall in summer time on the dry,
parched fields, they are unavailing; the same can be said of these barren, dry
sinners who already give forth the stench of their faults. Sermons for them are
no more than a few refreshing drops of water, soon drunk up by the burning
rays of the sun, or we had better say, they are absorbed by the evil of sin and
by the deceit of the devil. What can a sinner in such a tragic plight do? Oh!
blessed days of spiritual retreat! You can restore to that soul the life that was
lost! You are that abundant rainfall which will soften even the hardest hearts;
you cause the dew of heaven to descend upon us! Yes, my sinful brothers and
sisters, it was these days that the Apostle St. Paul hailed as days beneficial to
lToe quotation is not from Hosea but Isaiah (59:2). [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the welfare of our soul, days of salvation and sanctification: ''Behold, now is a
very acceptable time; behold, now is the day of salvation" [2 Cor. 6:2], the day
of your sanctification.
Those who live in a lukewarm state likewise need a retreat. The lukewarm
are those who are satisfied that they do not commit any great sin, but who live
untroubled that they are not progressing in the ways of the Lord. The sacred
scriptures tell us that it would be better if they were entirely cold or entirely
warm in the service of God. "I wish you were either cold or hot" [Rev. 3: 15],
says the Lord to the lukewarm. For someone who is cold may yet embrace the
way of virtue and progress along it, and rarely does such a person tum back.
The lukewarm, on the other hand, are in danger of a serious fall with little hope
of rising from it. Furthermore, not only are the lukewarm not going forward;
they are already falling back: "not to go forward is to go backward." Who could
urge, who could prod these cold [sic] souls! Only a retreat is capable of shaking
them out of the baseness which already conditions them for perdition.
Now if a person, whether a sinner or someone lukewarm, so urgently needs
a retreat, we may say the same of those good souls living in the happy state of
God's grace and progressing tirelessly in the way of virtue. 0 God! How few
are such souls! I call these souls fortunate and adventurous, and I envy them
their condition. I bless the Lord who supports them. Nevertheless, I maintain
that they also need a retreat. Are they more fervent than the Apostles? purer,
holier than the most holy Virgin? more advanced in perfection than the faithful
in the first days [of Christianity]? Even then the Savior ordered them not to
leave Jerusalem until they had received the Holy Spirit (Acts 1). The Apostles,
Mary most holy, and the other faithful disciples obeyed, gathering together in a
place of prayer, engaging in no other occupation than to sing the praises of the
Lord, give thanks to him, and bless him: "And they were continually in the
temple praising God" [Luke 24:53]. How long were they thus assembled? (true
image of a retreat) They remained there for ten days until they had been filled
with the Holy Spirit and became those unshakable pillars and unwavering
champions of Holy Church. No matter how far advanced one may be in the
ways of the Lord, one is never sure that he will not sometimes fall into some
sin; we are therefore uncertain of persevering until the end. Who knows but
that the signal grace of perseverance, the greatest of all graces, may not be pre-
cisely the gift which our Lord wants to give us in these days?
No matter how holy one may be, one must never think it is enough. This is
precisely what our Divine Redeemer impressed upon us: let him who is just,
he cried to all, become even more just, and let him who is holy become holier
still: "The righteous must still do right, and the holy still be holy" [Rev. 22:11].
Be perfect even as my heavenly Father is perfect, he said in another place
[Matt. 5:48]; be perfect even as I am perfect. To attain such justice, such holi-
ness, such perfection, no time is more opportune, no occasion more propitious,

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than these days of retreat. Therefore, no matter what the condition of each one
of us, we need this retreat: the sinner, so that he may be converted, the luke-
warm so that he may become fervent, the just so that he may persevere in
virtue. Now if all of us are in such urgent need of making the retreat, it is cer-
tainly important to make it well; and now I will discuss our second point,
namely:
How to make the retreat well.
Introduction to holy retreat
November 30, 1843
c
"You have made him little less
than the angels"-David [Ps. 8:6].I
When someone goes into a garden to pick a flower, he will extend his hand
to pluck the first one which strikes his eye as fair. But as he is about to take it,
he notices another still lovelier and hastens to take that one. Then he notices
another yet more magnificent blossom. So he looks at this one and at that,
wondering which flower he ought to select, but the garden is fragrant every-
where; all about him, high and low, to left and right, it is adorned by spotless
roses, white lilies, and other flowers, each lovelier than the last. The bold ad-
venturer would like to pluck this one, but is reluctant to pass up that; and still
in doubt as what choice to make, he is almost obliged to say: "All these flow-
ers are lovely. I would like to take them all, but that is impossible. Must I then
go away without any of them?"
1This sermon expresses the early spirituality of Don Bosco, like that he so admired in Louis Co-
mollo in the Chieri seminary; see Vol. I, pp. 298-300, 340-352. Comollo was also the subject of Don
Bosco's very first publication, Cenni storici sulfa vita de/ chierico Luigi Comollo... (Turin: Speirani,
1844), which was reprinted three times and expanded in the Saint's lifetime; see Vol. II, pp. 153-156.
St. Aloysius likewise was the subject of one of Don Bosco's earliest works, Le sei domeniche e
la novena di san Luigi Gonzaga... (Turin: Speirani, 1846); that went through seven reprints before
Don Bosco died and was also included in The Companion of Youth. See Vol. II, pp. 281-285. St.
Aloysius was consistently held up to the boys of the Oratory as a model; see Memoirs ofthe Orato-
ry, pp. 303-304, and among many references in these volumes: Vol. IV, pp. 187-188, 208-209, 319.
Nevertheless, Don Bosco's spirituality for young people underwent a major change before
many years had passed. Thus we find a quite different approach in the lives of Dominic Savio
(1859), Michael Magone (1861), and Francis Besucco (1864) that the Saint wrote after their
deaths. St. Dominic Savio, trans. Paul Aronica, S.D.B., is readily available in English (2nd ed.,
New Rochelle: Don Bosco Publications, 1979). That biography together with those of Magone
and Besucco and other materials is also found in W.L. Cornell, Don Bosco: Spiritual Director of
Young People (Makati, Metro Manila: Salesiana, 1986). More and more the Father and Teacher of
Youth downplayed Aloysius's severe penances and instead stressed his sacramental life, purity,
and doggedness in following his vocation. Meanwhile, the asceticism of daily life-study, obedi-
ence, resignation to the weather, etc.-and of what we today call peer ministry took priority in the
spirituality of young people fostered by Don Bosco. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I am in that position, for I wish to choose one of the virtues which adorn
that incomparable hero whose feast we are celebrating today, that saint so
pleasing to me and beloved by you-Aloysius Gonzaga. I see before me such
a magnificent array of outstanding virtues that I would like to treat one without
omitting another and without foregoing still another. So I am confused, forced
to exclaim with the royal prophet that the virtues of Aloysius are so many and
his glory so great that he needs only a little more, even as a mortal being, to be
counted and take a glorious place among the ranks of angels: "You have made
him little less than the angels."
Must we then be silent about his virtues because they are so radiant and
outstanding? Hardly, because it gives me too much pleasure to talk to you of
this saint, while you, too, enjoy hearing about him. I cannot tell you every-
thing, even though I would like to, so I will tell you a little bit of everything. I
will sketch his life for you, and in it you will see a picture of virtue, a genuine
model, a real guide that you may follow, if you want to become a saint. Do
you want to become saints too? Pay attention to what Aloysius did, and it will
serve as a rule and example for you.
At Castiglione, the stronghold of the duke of Mantua, which borders on our
own Piedmont, the young angel Aloysius was born on March 9, 1568.2 His fa-
ther, Ferrante Gonzaga, was the prince and master of the area;3 his mother
Martha was the daughter of the noble Counts Tana of Santena, near Chieri.
God wished to reveal even from his infancy what Aloysius would become
some day. It is said that even when a little child, his nurses or anyone else who
embraced him or held him in their arms, kissing him and pressing him to their
hearts, noticed a certain fragrance and felt such reverence that they felt they
were holding an angel from paradise. He was only four years old when he al-
ready began to steal away from the observation of others to recollect himself
in prayer. Not seeing him near her, his mother would ask the servants where he
was, and after they had hunted for him high and low, they would cry to her,
"Oh! come and see him!" And where was he? There in some remote comer of
the house, in the garret or some other spot where he was not likely to be seen.
There he was with bowed head, his tiny hands clasped at his breast, kneeling
on the floor, completely absorbed in his delightful communion with God.
While he was in that state, it was hard to get him away from it, which could be
achieved only by telling him that some poor beggar of Jesus Christ had been
found, whereupon he would rise instantly, run gladly to meet him, and come
back to inform his mother, impatiently asking for something with which to re-
lieve the man's want, insisting on personally putting the alms in his hands.
2Here Don Bosco wrote "276 years ago" in the margin. [AuthorJ
3Toe reader may be interested in a monograph on the Gonzagas: Kate Simon, A Renaissance
Tapestry: The Gonzaga ofMantua (New York: Harper, 1988). [Editor]

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Since Aloysius had such an exceptionally virtuous nature, you may easily
imagine how he passed his childhood and adolescence. Charity toward his
neighbor, love of God, desire to do penance for the sake of Jesus crucified
filled his entire heart. Even as a little child, he took no pleasure in games,
amusements, or the pastimes suitable to his age. As he walked through the
streets or the squares, he never got involved in jokes or playing around with
anybody, nor teased his companions with nicknames or tricks; instead, he
walked with downcast eyes, modest and quiet behavior, captivating everyone
who saw him. In church whoever else was present would marvel at him, for he
never said a word, never smiled, never moved, so that crowds of people would
come running, anxious to take delight in watching him and marveling over
such modesty and virtue in so young a boy. Extremely obedient, he would nev-
er leave his parents' side without first obtaining their express permission; not
only did he try to carry out everything that either his parents or his school
teachers told him to do, but he also tried to anticipate the kinds of little ser-
vices that would please them. He would never give orders to his own servants
without prefacing his request with, "Please be so kind as to...," "If you could
do this or that...," "If it is no trouble"..., "I would like you to..."; and on several
occasions he was obedient even to those he should have commanded.
Experience taught Aloysius that from bad companions he would derive
only evil. This is what happened. He kept company with some boys who, as
happens in our own day, were in the habit of using bad language; Aloysius,
too, learned to use vulgar words, obscene and unbecoming words. Another
time he even took a little gunpowder, loaded a cannon, and fired it, not without
risk to his life. These were his two sins, if indeed one could call them sins,
since at the time he was not older than four, an age in which one is hardly
aware of the significance of what he says. As soon as he was told, he mended
his ways so that there was never again any need to scold him.
These two faults caused him many tears and much grief; when he was old
enough to make his confession (ten), he confessed these faults of his; but, 0
my God! you know how contrite he was. He prepared for his confession with
the utmost care, fasting and praying. When he had approached his confessor,
he was so overcome by the thought that sin is an insult to the infinite majesty
of God, that embarrassment and sorrow over his sins seized him utterly, and he
burst into tears and sobs; he fainted as if dead at the feet of his confessor. He
had to be brought back again to finish his confession.
Nor was this painful confession with the penance given to him enough for
Aloysius. This was exactly when he began those severe penances which would
take far too long to relate; I will merely allude to them. Besides many pro-
longed prayers which he said according to his own timetable, he heard and
served many Masses and attended Vespers and every other church service. He
even indulged in exterior austerities. It would not surprise me that people in

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
need or those in deserts where there is nothing but coarse and wild food should
practice great abstinence. What astonished me was that Aloysius, who sat
down every day to princely and abundant fare, so ardently mortified his sense
of taste. It was enough for a course he liked to be served to him, that he in-
stantly refrained from touching it; it was enough for him to see some dish he
did not care for, for him to partake of it. He imposed on himself to fast at least
three days of the week. On Fridays he ate only bread and water. When he fast-
ed he so limited his food that his whole nourishment (according to weight ver-
ified) was no more than one ounce per day. The people waiting on him were
astonished that so little could maintain his life, and they reckoned it a great
miracle by which God, in his mercy, wished to show what human beings could
do, and what we ourselves also can do by the power of his heavenly assistance.
Such an austere way of living did undermine Aloysius's health to a danger-
ous extent, but this did not deter him in his mortification. Although he was
frail and delicate of constitution, he used to scourge himself three times a week
at first; later, every day; and finally, three times between morning and night.
Nor was he gentle with these scourgings, for they drew blood; his own inno-
cent blood stained the whole floor.
Here I want to tell you something you will not find in his published biogra-
phy. When he came to Turin and later to Chieri to visit his relatives, he was
given a festive and resplendent welcome; among other things a great ball was
organized. "You'll enjoy this, Aloysius," [he was told]. After pleas, exhorta-
tions, and orders, he was obliged to attend, but only on the understanding that
he would not take part in any way. Aloysius was there, but he kept his eyes
downcast, his thoughts and his heart with God, with Jesus crucified. But then
someone who had not been told of the agreement which Aloysius's relatives
had made with him came up and took him by the hand, to compel him to join
the dancing. Aloysius trembled at the invitation, and with an outraged look,
struck the hand touching him and fled. The members of the household hunted
high and low for him, at last finding him in a hiding place. And in what condi-
tion? It was a wonderful sight! He was kneeling on the ground, scourging him-
self mercilessly with some strange instrument, which bespattered his clothing
with blood, splashing the walls about him, while blood streamed down to
bathe the very floor. With my own eyes I have seen that wall and floor stained
with his precious blood and, as I gazed at them in wonder, could not keep back
the tears which filled my eyes in tenderness.
He could not find a suitable scourge in his magnificent mansion, but made
one out of a dog leash which he had come upon accidentally. He scourged
himself with this cruel discipline, until he cut his flesh and abundant blood
streamed to the ground. He had no hair shirt to wear against his bare skin, but
he took some sharp spurs and pressed them to his bare flesh, piercing his body

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painfully. One day the servants found Aloysius's shirts drenched with blood
and showed them to his mother, the Marchioness; she was terribly upset at the
sight. His father, too, was informed, and in his anguish he cried: "Woe is me!
My son means to kill himself."
Because of his noble station, soft feather cushions were put for Aloysius to
kneel upon. "What is this!" he cried in his heart. "My Jesus was wounded with
nails, but I should kneel on all this softness? Away with it! The bare floor shall
be my sole support." And the beds in which he was supposed to sleep were
soft, and this grieved him very much, for he wished to sleep on the bare
ground but was scolded for it: "My poor Aloysius, what are you doing?"
"Should I sleep in this soft bed," he explained, "when my Jesus is nailed to the
sorrowful wood of the cross? Never!" In order that he might suffer even while
he slept, he took some shards and some sharp pieces of wood; putting them
under the sheets, he felt them pierce his flesh all night long.
But by Almighty God, you will ask me, why did Aloysius indulge in so
many penances, in such self-torture? Was it on account of his sins? But he was
faultless. Was it temptations? But he overcame them to such an extent that they
never had any power for over him. Ah! I know quite well why: to teach me, to
teach us all to resolve to be steadfast and persevering in imitating him at least
in those penances that may be possible for us.
These virtues that we have outlined for you are already sufficient in them-
selves to make a saint; and indeed Aloysius was proclaimed one. But even this
was not yet enough. He had yet to undertake his greatest act, his most glorious
triumph; he had yet to abandon the world and give himself entirely to God.
Aloysius had reached an age at which he could discern the state of life that
he ought to choose. He saw open to him the path of honors, splendor, great-
ness. He was a brilliant youth, endowed with very great personal talents, the
first-born son and heir to the house of Gonzaga. He was dearly beloved by
both his parents, revered and respected by his subjects, honored by emperors
and kings. Everything invited him to walk on the field of glory.
But he, like a true philosopher of Christ, reasoned within himself: How long
would this wealth last? At best until my death, and then I would have to give it
up. What is this glory, honor, and worldly greatness? I do not know whether I
shall be able to attain it, and if I do, how long will it last? For death is the end of
vanity, pleasure, glory, and greatness; what will all that avail me in eternity:
"What is this compared to eternity?" So what shall he do? Aloysius, what will
you do? I shall seek other honors, other wealth that are capable of satisfying
this heart of mine and making me happy some day. Begone, both honors and
greatness; begone, worldly splendor! I want Jesus, and Jesus alone shall be my
treasure, my wealth. Even though a bird is happy as it soars through the air, it
only knows contentment when it is peaceful in its nest. Thus did Aloysius find a

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
place that would be the center where he could rest all his affections: "The swal-
low finds a nest in which she puts her young" [Ps. 84:4]. This meant kicking
away the world and its blandishments and entering religion.
Aloysius's mother was a sincerely devout woman, and on several occasions
had expressed the hope that one of her children might enter religion. "Mama,"
Aloysius said to her one day, "I believe that Christ means to make you happy
in this wish of yours, and that I will be the one to enter religion." Aloysius re-
vealed this wish on Mount Crea;4 he manifested it at Florence in the church of
the Annunciation when, although he was only nine years old, he took a vow of
perpetual chastity.
But how was he to go about it? As soon as he revealed his intention to his
relatives, he met with untold opposition and conflict. The people of Castiglione
wanted him to be their lord; the family wanted him to be their successor. His
friends exhorted him against the idea, his relatives opposed it, except his moth-
er, while his father, who was concerned solely with his temporal welfare, was
absolutely against it. But Aloysius knew that this urge came from the Lord; he
turned to the Lord and prayed.
After long prayers, fasting, and mortification, his prayers were finally an-
swered, as follows. One day in particular, after five hours of prayer he felt
moved by an impulse from heaven to go to his father and make a last effort.
He went straight to him; he was confined to bed by gout. Kneeling down be-
fore him, he said very intensely and seriously: "My lord father, I put myself
into your hands. Do with me whatever may be your pleasure. I assure you that
God wants me to enter the Society of Jesus, and if you fight me in this, you are
resisting the certain will of God." After that, he left the room without waiting
for an answer.
These words so wounded his father the Marquis that, recalling all the severe
tests to which Aloysius had subjected himself, he no longer wished to resist
the manifest will of God. On the other hand, he regretted the loss of so dear a
son who gave him so much joy; deeply moved, touched, he began to weep and
sob unrestrainedly. After he had given rein to his tears for some time, he sent
for Aloysius and spoke with him as follows: "My son, you have plunged a
knife into my heart. I have always loved you, and I love you now. Oh, how
much it grieves me to let you go away from my fatherly embrace! But if the
Lord has summoned you elsewhere, then go there. The Lord be with you,
heaven bless you, as I now bless you. Go on your way in peace." He wanted to
say more, but he broke into such unrestrained weeping that he could say noth-
ing else.
4A shrine near Chieri dedicated to the Blessed Virgin. [Editor]

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Three Sermons by Don Bosco
421
Like a fragile little bird which has broken the thread that held him and re-
joices to fly free, Aloysius was delighted at obtaining his father's consent. He
settled some personal matters, renounced his claim to the marquisate, said
farewell to his relatives, and like a warrior set out for Rome to enter the Soci-
ety of Jesus at the age of seventeen, on November 3, 1585.
I very much regret that time does not allow us to review even briefly all
Aloysius's virtuous action as a religious. Let it be enough for us to know that
he attained such a degree of love for God that whenever he passed in front of
the Most Blessed Sacrament, he felt himself compelled to stop; he was con-
strained to cry out to his beloved Jesus: "Let me go, Lord, let me go where
obedience has called me. 'Depart from me, depart from me"' [Gen. 13:9].5
This shows how there was no vestige of worldliness left in his heart, and that
Aloysius belonged entirely to God. He was a saint, an angel, a seraph, wholly
filled with divine love.
Only one thing did Aloysius lack, and he wanted it: the martyr's palm. He
could not as yet go to seek it in the foreign missions, but by God's will he
found it in his own vicinity. It was not a martyrdom of blood but the martyr-
dom of charity. In 1590 there broke out in Rome a plague so stubborn that it
sent very many people to the tomb. Aloysius was overjoyed when the hour of
his own imminent death was revealed to him; he felt that it offered him a won-
derful chance to give his love a final outlet by laying down his life for his
neighbor. His biographer6 says that it was wonderful to see this young prince
in the flower of youth, with a money bag about his neck as he went from door
to door in the town, begging alms for the poor who were ill. He then visited
the hospitals, completely happy and aflame with holy love for God, and went
to the unfortunate victims of the plague wherever they had collapsed or fallen
dead; he busied himself washing them, clothing them, making their beds, lift-
ing them into them, feeding them, assisting them, and comforting them in what
pertained to their souls as well as to their bodies. He sought out the most
wretched and most repugnant diseased so that his charity might find greater
outlet. Oh, what immense charity, what virtue! 0 Aloysius, what more could
you do? This Aloysius did for a long time and would have done still longer
5Douay version; the phrase is not repeated in the biblical text. [Editor]
6for this sermon Don Bosco relies heavily upon the Vita breve di san Luigi Gonzaga (Piacen-
za, 1829), by the Oratorian Antonio Cesari (1760-1828). Pietro Stella draws out some of the sim-
ilarities and otherwise comments on this early sermon in Don Bosco: Life and Work, trans. John
Drury (New Rochelle: Don Bosco Publications, 1985), pp. 95-96. Later Don Bosco became very
familiar with Pasquale De Mattei, S.J. (1705-1779), fl giovane angelica san Luigi Gonzaga pro-
posto in esemplare di ben vivere, which had been reprinted at Genoa in 1843 and from which he
borrowed much for his own Le sei domeniche. He also drew on Virginia Cepari, S.J. (1564-1631),
Vita dell'angelico giovane S. Luigi Gonzaga (Turin: Rameletti, 1787). [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
had God not seen that he was already worthy enough for himself, and nothing
more was needed to make of him an angel, save to separate him from his body.
And so it happened.
God had revealed his forthcoming death to Aloysius on several occasions,
and the moment had come. Since in his service to the plague victims he spared
himself no effort, but hastened with increasing ardor wherever the danger was
greatest, he contracted the disease himself. From the hospital he was taken
back to his monastery and put to bed. Although the illness was a long one, he
never left his bed again; the moment of death approached.
It is usual for those whose souls are stained by some sin that as death ap-
proaches, they grow agitated, are afraid, tremble, and show their desperation. It
is not so with devout souls: to them, the swifter approach of death means
greater joy, because they are happy to go to see the one whom they have loved,
praised, and served. It was so with our dear Aloysius. Delighted in his certain-
ty of attaining heaven, with which he was totally in love, he kept repeating
whenever someone came to see him: "We're on our way, we're on our way."
"Where?" "To paradise," he would answer. The worse the disease became, the
more serene, jovial, and cheerful he seemed to be. He would exclaim in ever
greater rapture, "We're on our way to heaven."
When he was near death, he wished to give Jesus Christ yet one more sign
of his immense love for him. When the Father Provincial came to see him one
day, Aloysius said to him: "I ask one grace of you, Father, and that is that you
allow me to scourge myself once more before I die." The provincial was aston-
ished at such a request and responded: "My dear son, you could not flog your-
self in your present state." "Then have someone else flog me from head to
foot," Aloysius replied. But neither was this permitted, because it would have
killed him outright. "Oh! please," Aloysius pleaded passionately, "at least have
them lay me on the bare ground to die, as Jesus Christ died on the cross."
After receiving the last sacraments, close to his last breath, he kept his eyes
fixed on the crucifix that had been set in front of him. Those about him saw
him move his hand toward his head to remove the cloth cap he was wearing.
Someone instantly adjusted it for him, but he made another effort to remove it.
"No, Brother Aloysius," the Father Provincial said, "the night air would harm
you." Aloysius looked toward the crucifix and answered: "Jesus Christ had
nothing on his head when he died."
At these words, at such a desire for suffering in so pure and innocent a soul,
everyone was touched, moved to tears. 0 Aloysius, Aloysius, you have suf-
fered enough. You may indeed go to heaven, for earth is no longer worthy of
holding you. You overflow with merit. Paradise is open to you; your beloved
Jesus is anxious to embrace you affectionately. The angels and all the blessed
of heaven have ready for you a crown of immortal glory. Go, then, to claim it.

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423
It was around three o'clock in the morning. That same day, maintaining his
serene expression, without any visible movement or effort, Aloysius's face be-
came covered entirely by a cold sweat, indicating that he had entered his final
agony. Those about him wept and sobbed, and their grief prevented them from
talking, while Aloysius, his heart uplifted toward God, pronounced these
words: "Lord, into your hands I commend my spirit" [Luke 22:46].7 Pronounc-
ing the most holy names of Jesus and Mary, with a gentle smile as if he beheld
a joyous, comforting vision, he handed his soul back to his Lord as though he
were quietly relapsing into slumber. He was aged twenty-three years, three
months, eleven days (1591).
We will stop here and proceed no further: not because there is nothing more
to say about Aloysius, but because such things surpass the abilities of the hu-
man intellect to penetrate them. We shall only say together with St. Mary
Magdalene de Pazzi, who saw him in the glory of heaven and exclaimed:
"Aloysius is a great saint. I would never have imagined that there was so much
glory in paradise. Go tell the whole world that Aloysius is a great saint."
Did you like the story of how Aloysius died, my dear boys? Certainly you
did. If you liked his glorious death, imitate his virtues and you will become
saints like him. If at the age you are now, engaged in the same occupations as
you, facing the same and even greater dangers than we do, Aloysius became a
saint-why cannot we become saints too? How can we succeed in this? By
praying that St. Aloysius help us to imitate his virtues. And what you must ask
him in particular is this: to flee from bad companions. Bear this well in mind:
flee from bad companions. I repeat it: flee from bad companions. If Aloysius
became so great a saint it was because he fled from bad companions. Had he
not forsaken bad companions and followed those who were good, in my opin-
ion there would not have been any St. Aloysius, and who knows whether he
would even have been saved?
Therefore, would you start this evening to say: I liked the story of Aloy-
sius's holy death, but I cannot attain the same unless I flee bad companions.
Therefore I mean to flee them all in the future. Any companion who is not
very devout in church, who talks, laughs, plays, or disturbs others, will prevent
me from dying like St. Aloysius. So I no longer want him in my company.
Any companion who hurts others by his speech or action anywhere in the area,
any companion who likes to use bad language, who tells lies, is disobedient, is
reluctant to go to church, to class, or to devotions, who rarely receives the holy
sacraments and is distracted whenever he does- Oh! you say instantly, such
7Qffering this quotation first in Latin and then in Italian, Don Bosco changed "Father" to
"Lord." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
companions as these will prevent me from dying like St. Aloysius. So away
with them all! I want no more of them. Since it is very important to do this, we
must be specially devoted to St. Aloysius, in order to obtain that [grace] from
God. Be truly devoted to this saint, who is truly the patron of people your age,
of youth. Make this your constant maxim: Never to say your morning or night
prayers without adding an Our Father and Glory Be to St. Aloysius. During the
day, from time to time raise your heart to heaven and exclaim: "O Aloysius,
make me a saint. Help me too, to die like you." Will you really do that? Do
you sincerely promise it? Then come with me, all of you, and let us prostrate
ourselves at his feet and pray as follows:8
8Toe text ends abruptly thus. [Editor]

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2. LETTER FROM THE ROSMINIAN
SUPERIOR GENERAL1
A letter written by Father [Bernardine] Balsari, Superior General of the
Rosminian Congregation, referring to Don Rosco's visit to Father Rosmini at
Stresa, must be brought to the historian's attention. The visit was described in
Volume N ofthese Biographical Memoirs. The letter itselftells us to whom and
why the letter was written. The Father General sent it in 1923, but we received
a copy ofit, signed personally by him, only quite recently. He sent it in 1922 to
a Turin periodical, published by Berruti, but the letter was never published.
Rome (8), St. Charles al Corso,
February 13, 1923
To the Editor of La Scuola dei Fatti, Turin:
I am mailing you a money order for ten lire, renewing my subscription to
La Scuola dei Fatti for 1923. At the same time I wish to bring the following to
your attention.
The September 1922 issue of your esteemed periodical contained an arti-
cle entitled "The Venerable Don Bosco," in which reference was made to An-
tonio Rosmini, as well as to Don Bosco. Now this article contained certain
statements which were inexact, others which were absolutely unlikely, and a
few which were definitely false; these, however, are not to be blamed on La
Scuola dei Fatti, but on the source from which the periodical obtained its in-
formation and which was cited at the end of the article.2
The article said that Rosmini gave a banquet at Stresa for some thirty
guests, men of learning and philosopher friends of his, among whom were
Tommaseo, Bonghi, Grossi, and Farini,3 and that he also invited Don Bosco,
!Italian edition: Documenti efatti anteriori, no. 2. [Editor]
2See Vol. IV, pp. 90-92. [Author]
3Nicolo Tommaseo, Ruggero Bonghi, and Tommaso Grossi were men of letters and Luigi
Farini a statesman. All were prominent in the Risorgimento. [Editor]
425

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
who was staying with him as his guest at the time. This must have taken place
in September 1850, when Don Bosco spent a few days with Rosmini at
Stresa.4
I wish to point out at once that there is no recollection either in writing or in
any of our traditions, of such a solemn banquet for thirty guests, and that in-
deed this is in direct conflict with all the recollections we have of our Founder.
When Rosmini retired to the house he had inherited from Mrs. Bolongaro,
who had died two years previously, on February 8, 1848, he certainly did re-
ceive many people of various classes who came to see him; but in our Congre-
gation no mention has ever been made (even by those who knew our Founder
personally and were still alive in recent years, the last of them having died
February 4, last year), of the fact that he ever gave banquets or had big parties
of friends and acquaintances. He continued a life of retirement in the Bolon-
garo residence, like the devout religious he had been during the years prior to
this period, when he had lived in the novitiate on the hill near Stresa. Only he
added a longer and more frequent exercise of a Christian, a most courteous,
and even a distinguished hospitality,5 since his new residence permitted it.
The banquet for thirty guests therefore sounds discordant to the members of
the Rosminian Congregation; it contradicts all our recollections of our Father
Founder's life and seems most unlikely to us.
Another notable thing is that there is no remembrance of either Grossi's or
Farini's presence among the thirty supposed guests; not only are we unaware
that they ever visited Rosmini at Stresa, but neither did we ever hear of any
particular relationship between them and him. As for Tommaseo, it is certain
that he could not have been present, even if the banquet had taken place, be-
cause Tommaseo first came to see Rosmini at Stresa in March 1855, when
Rosmini was already bedridden with the sickness which caused his death later.
"After a quarter of a century and more I saw him again," Tommaseo himself
declared.6
As we continue reading the article published in La Scuola dei Fatti, we find
that the opinions expressed by the guests at the banquet on political and reli-
gious topics were far from correct. "They all flirted with liberalism in the truest
sense of the word today," so the article says, "and they all criticized the dispo-
sitions of the Roman Court,7 and praised the governments in Italy which had
4G.B. Pagani, Rosmini e gli uomini de! suo tempo (Florence: Libreria Arcivescovile, 1919), p.
255. [Author]
5V,ta di Antonio Rosmini by a priest of the Institute of Charity (Turin: Unione Tipografica), II,
329-330. [Author]
6"Nella inaugurazione del monumento di Antonio Rosmini a Stresa," speech by Fra Paoli.
Words of Niccolo Tommaseo et al. (Genoa: Sordomuti, 1859). [Author]
71.e., the papal court. [Editor]

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Letter from the Rosminian Superior General
427
by their illegal actions obstructed the exercise of rights on the part of the Holy
See." That "all" includes Rosmini himself. Such an assertion is more than
merely unlikely; it is downrightfalse. During those years, Rosmini had been
militantly active in defending the freedom of the Church in several articles
dealing with the Constituent Assembly,s matrimony, and other topical religious
problems of the day. He had both proposed and championed a federation of
Italian states in order to safeguard the temporal power of the Pope. Is it likely
that during this banquet, he should have forgotten and contradicted all this?
that he should have joined the others in those unbecoming remarks?
The article then goes on to say that Don Bosco was silent, and Rosmini
made a sign to the other guests that they, too, should be quiet and reminded
Bonghi that Don Bosco was present. Bonghi is said to have replied, "That idiot
does not understand a thing." This was an insolent remark. Yet, although
Bonghi was an impetuous young man, he was nonetheless well-mannered, at
least, and it seems very unlikely that such words should have passed his lips so
that Don Bosco could overhear them.
As for the remainder of the story, if what is said about the frank retort to
Farini is true, and it sounds likely (I say this because here the doubt does not
fall precisely on the Christian fortitude of Don Bosco, but on this entire arti-
cle), if what Don Bosco is said to have retorted so frankly to Farini is true,
then the Venerable Don Bosco is certainly to be praised. But it is altogether
unlikely that Antonio Rosmini did not join him in his frankness. Rosmini, who
had been so bold as to reprimand [King] Charles Albert's ministers for their
hostility toward the Church and the Pope;9 who for this same reason, broke off
his relations with Count Cavour; who was ready to break off his ties of friend-
ship with the Count's brother, Marquis Gustavo,IO would certainly have had no
less courage than Don Bosco in speaking out truthfully to Farini or anybody
else. At length the article concludes: "Someone else admired Don
Bosco-Niccolo Tommaseo." Yet Tommaseo was not present!
In pointing out these things, Sir, in connection with this article published in
La Scuola dei Fatti, I feel that I am fulfilling a duty in the light of the office
which has been entrusted to me by Providence. I am fulfilling it somewhat late,
because only lately did I learn of and read the article, and even after I read it, I
was prevented from writing you until today by many important matters. At last
I have written you today, hoping that I have not done so in vain; rather, I look
confidently to your kindness and loyalty for some reference in your periodical
8The body elected by the people of Rome after a revolution forced Pope Pius IX to flee the
city; it met in February 1849 and established the short-lived Roman Republic. [Editor]
9See Vita, II, 159. [Author]
lDSee Pagani, p. 165. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to the inaccuracies concerning Rosmini which were contained in the article in
question.
I have yet another duty, which is most welcome to me, and that is to thank
you for the other article which appeared in La Scuola dei Fatti, following im-
mediately upon the first (with which, to tell the truth, it had little in common),
and which described the holy, noble figure of A. Rosmini in its true light, the
light which beyond any doubt, will be reserved for him in the future.
With sincerest regards,
Your devoted servant in Jesus Christ,
Fr. Bernardine Balsari
Father General of the Institute of Charity11
11When sending this copy, Father Balsari corrected yet another assertion made in Vol. IV, p.
143, where it says that Canon Gastaldi passed his novitiate at Stresa, but that "having modified his
philosophical principles, he was sent to England as a missionary." Father Balsari says: "I am in a
position and under obligation to declare, in full and certain knowledge of the facts, that Canon
Gastaldi joined our Congregation already fully convinced of Rosminian doctrine, and remained so
convinced throughout his lifetime. After his two years of novitiate in Stresa ending in the early
months of 1853, he taught Rosminian theories in England at the end of that same year, having
been sent there as professor of theology and superintendent of studies as well as revisor for publi-
cations." [Author]

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3. DON BOSCO AT THE MINOR SEMINARY
INBERGAM01
(From the memoirs of a venerable Bergamasque priest)
Everyone knows about St. John Bosco's two visits to Bergamo, but very
few know that on the first occasion, he lodged at the minor seminary on Tassis
Street, especially since such a rumor hardly seemed probable, the noble Epis-
copal Seminary already having been installed at that time in the new building
on Arena Street. To do away with any doubts about the matter, we called on
one of the few fortunate witnesses of the event who are still alive, the Venera-
ble Father Ruggeri, former parish priest of Boccaleone, and today a priest of
the Congregation of the Holy Family at Martinengo.
No sooner did we speak to him about the Saint than his face lit up: "Ah,
Don Bosco, Don Bosco! How well I remember him! Word got about that he
was a saint, even before he arrived here. I had only just entered the seminary. I
was ten years old, but I remember him well; in his simple, unassuming way,
his mere presence was already worth a sermon. I could even paint him...."
"Then it really is true that the Saint was at the minor seminary?"
"Oh, certainly! There were soldiers wounded in the war occupying the new
seminary, and the first six classes had been brought back to Tassis Street. Dur-
ing my first year, the first year of [the] Latin [program], I attended class there,
and it was there that Don Bosco preached our retreat. What a retreat that was!
It is still vivid in my mind, though seventy-five years have passed since then,
and perhaps my memory does not retain all the details. The first sermon began
with the words of the Gospels, Venite mecuma seorsuma in desertuma locuma:2
his Piedmontese accent played him another disagreeable trick when he was
preaching to us about hell, for the traditional words sempre mai became sem-
pre maia. But we were all listening to him, our mouths agape. What, too, of
l 1talian edition: Documenti e fatti anteriori, no. 3. [Editor]
2The old priest stresses Don Bosco's Piedmontese accent, indicated by the addition of an a to
the Latin nouns and pronouns of Mark 6:31. [Editor]
429

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Holy Mass? What an impression it made to watch him celebrate! Everyone
wanted to confess to him at the end of the retreat, and the Superiors were
obliged to give priority to the older boys. This excluded me, and I recall how I
cried in my disappointment ....What a saint! Come here, come here, he said,
and you felt that you wanted to hurl yourself into his arms and confide your
whole heart to him. After the retreat was over, everyone begged our superiors
to have him come back again the following year. But I did not see him any
more...."
L'O,fanello, Bulletin of the Congregation of the Holy Family, April 1934

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4. PROVIDENCE AND FORESIGHT1
Countess Adele Castelnovo Castellani, one of the earlier cooperators in
Turin, left the following report in her family, and it was forwarded to us by
Countess Castelnovo delle Lanze Filiari (Isle ofLa Scala, Verona).
Turin, March 1, 1891
Many years ago I decided to offer a modest contribution toward the casting
of a bell in the Church of Mary Help of Christians, to obtain special protection
from our loving Mother Mary for my dear family. During a visit to Don
Bosco, of revered memory, I gave him a bit of the sum I had promised to this
project, resolving to finish my offering on a later occasion.
A long time went by without my attending to my obligation. But one morn-
ing I woke up thinking that the time had come to attend to it, and so insistent
was this feeling that I rushed to the Oratory in great haste. Before going up-
stairs to the venerable priest's room, I wanted to attend Holy Mass and receive
Communion, but I could not; I had to give way to the urgent feeling in my
heart and go straight to Don Bosco without delay, almost as though I were
afraid I might not meet him.
I was waiting for my tum to see him because, as always, there were so
many people eagerly waiting for him, and these had been there before I ar-
rived. Suddenly a servant came over to me, asked my name, and said that Don
Bosco had directed that as soon as I appeared I was to be brought to him,
ahead of the others. At this I said there must be some mistake, because I was
not expected; but the man insisted, and a few minutes later, I was ushered into
audience.
I made my offering, very perturbed by this exceptional foresight, and asked
him very simply how he had divined my intention. He took two soldi from his
1Italian edition: Documenti e fatti anteriori, no. 4. [Editor]
431

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pocket and answered: "This is all I have at my disposal this morning. Today,
Monday, the master builder came asking for some down payment on his bill. I
told him to come back later, because I was expecting your offering."
My surprise was overwhelming, yet greatly was I gratified to have fulfilled
my promise at such a propitious moment.
Countess Adele Castelnovo Castellani

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5. TWO LETTERS FROM DON BOSCO
TO FATHER OREGLIA1
These letters were published by La Civilta cattolica (June 1, 1929), which
retains the originals. The Saint had sent them to Father Joseph Oreglia, S.J.,
brother ofFrederick Oreglia. 2 The first letter is most important for its historic
reference to the origins of the Congregation.
A
Turin, August 7, '68
My dear Fr. Oreglia,
You have been told about the project for a religious congregation, new-born
and still at a delicate stage, whose purpose is to preserve the spirit in our gath-
erings, which are called festive oratories.
From the report here enclosed3 you will see where the situation now stands.
I had presented a memo to the Holy Father,4 a copy of which I enclose also; I
have not yet received an official reply to it. But I was told in confidence that
there are difficulties concerning the dimissorial letters in general, and that all
the bishops who gave me letters of commendation, when questioned by Rome,
l1talian edition: Documenti efatti anteriori, no. 9. ln the Ceria edition of Don Bosco's Episto-
lario (4 vols., Turin: SEI, 1955-1959), they are nos. 675 and 691. A critical edition of Don Bosco's
letters is underway; the first volume, 726 letters dated 1835-1863, was published in 1991: Giovan-
ni Bosco, Epistolario: Introduzione, testi critci e note, ed. Francesco Motto (Rome: LAS). [Editor]
2Father Oreglia was on the staff of the Jesuits' distinguished journal, La, Civilta cattolica; his
brother was a Salesian coadjutor brother for nine years before he, too, decided to become a Jesuit.
[Editor]
3Notitia brevis Societatis Sancti Francisci Salesii et nonnulla decreta ad eamdem spectantia.
Turin, 1868. [Author]
4Petition for the final approval of the Society, or at least for the faculty of issuing dimissorial
letters. It was dated a domo Sodalitia Pagi Mirabelli quartus idus Junii MDCCCLXVIII. [Author]
433

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434
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
all [sic] responded negatively on this point, without any exception. Thus Card.
[Joseph] Berardi.5
On the other hand, there seems to be a tendency to grant the dimissorials to
a determined number each year, and to permit us to instruct the clerics in a
regular style of living6 according to the needs of the oratories and of the Con-
gregation itself. For me this arrangement is indispensable because of serious
reasons which you can easily imagine. But this was told me only orally and is
somewhat uncertain.
Now I need to ask you to consider that it would be a great charity if you
would obtain an audience with His Eminence Cardinal Berardi and ask him,
also confidentially, the following questions:
1. Are the bishops whose opinion was against approving our Rule those of
the [ecclesiastical] province of Turin, to whom letters of commendation were
not submitted, or are they the same ones who had already written them and
forwarded them to the Holy See, and that only for form's sake? That is, must I
follow their advice, or should I act contrary to what they are telling me in or-
der to make sure I do what they want me to?
2. If this is how things stand, is there anything that can be done, and is the
support of the Cardinal Vicar7 and of Cardinals [Philip] Guidi and [Dominic]
Consolini any help in this case, or shall I appeal to others?
3. Is the matter already being considered by the Congregation of Bishops
and Regulars? Is it better to push it or to let things run their course?
4. Msgr. [Stanislaus] Svegliati8 has never shown himself against us; if we
could get his support, it would be a great help.
5. There is fear that the clerics would present themselves for [holy] orders
without having studied enough, but the experience of twenty-four years ex-
cludes every fear. Also, it must be remembered that any ordaining bishop has
the right, even the obligation, to examine the candidate in his studies and in
matters pertaining to his vocation to the ecclesiastical state.
6. Do you think I should make a trip to Rome to offer explanations which
might clarify many apparent difficulties?
These are the matters which I entrust to your proven goodness. Should your
relations with Card. Berardi not be such that you can discuss these matters
[with him], I would leave everything to your discretion. Since everything
would be done confidentially, and all we are doing is to find some way of en-
5As undersecretary of state and a close friend of Cardinal James Antonelli, the secretary, Car-
dinal Berardi was very influential at the Vatican. He was a staunch supporter of Don Bosco, as the
Saint will mention toward the end of the letter. [Editor]
6I.e., in a style of living suitable to religious ("regular") clergy. [Editor]
7Cardinal Constantine Patrizi. [Editor]
8Toe secretary of the Congregation of Bishops and Regulars. [Editor]

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Two Letters from Don Bosco to Father Oreglia
435
suring the existence of our congregation before my death, I believe that you
will be able to discuss it with His Eminence Cardinal Berardi, who for many
years has been a father to us and for whose health we offer special prayers to
the Lord every day.
Frederick has gone to Sardinia, as you know; I know he arrived there, and
nothing else. He arrived unexpectedly this very moment; he is very well and
sends you his regards.9
You would be doing me a real favor if you would offer my most respectful
regards to all the reverend Fathers at La Civilta cattolica, for whom I have put
aside a commemorative medal of our church,10 which I hope to have an occa-
sion soon to present to them.
God bless you and your work. With the utmost gratitude, I remain
Your obedient and affectionate servant,
Fr. John Bosco
P.S. Count della Margherita is seriously ill; he has rallied but relapsed several
times, and today his condition has worsened. He is at his La Margherita estate.
B
In his second letter Don Bosco responds to Father Oreglia 's information
and suggestions.
Turin, October 5, '68
My dear Fr. Oreglia,
I have acted on the advice you so kindly gave me in the name of a gracious
person, 11 and through the Cardinal Vicar I have applied to the Holy See for the
faculty of training my own clerics after our congregation has been formally ap-
proved and a superior general appointed for it.
His Eminence the Cardinal was gracious enough to take this step with the
Holy Father and received from him the reply I am now enclosing.12 Now quid
agendum [what shall we do]? Do you think it would be better to have someone
near the Holy Father who, given the occasion, will speak in our favor, Msgr.
[Francis] Ricci,13 for example; or to leave things to mature in God's eyes, and
9Toe words in italics were written between the lines in another colored ink. [Author]
10The Church of Mary Help of Christians, consecrated the previous June 9. [Editor]
1lQne of Father Oreglia's Jesuit confreres; Father Oreglia's letter of August 16 may be found
in the Italian edition of these Memoirs, Vol. IX, pp. 373-374. [Editor]
12Cardinal Patrizi communicated the Pope's response to Don Bosco in a letter of August 30;
the letter appears in the Italian of Vol. IX, p. 374. [Editor]
13Toe Pope's chamberlain; he had visited the Oratory and Lanzo in July. [Editor]

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436
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
then next winter make another trip to Rome? Do you think it wise to let the
thread be guided by another hand while the Holy Father is not opposed [to
us]? If you would be so good as to give me your advice in this matter, I shall
immediately follow it and leave the happy result to Divine Providence.
What a lot of trouble I am adding to your serious duties! Please be patient;
it is a work of charity. God will put it to your soul's account. You shall have
our gratitude and prayers, which in our littleness we shall daily raise to the
Lord for you.
Your brother Frederick is definitely settled in Turin and is in excellent
health.
I commend my poor soul and those of my boys to the charity of your holy
prayers. I am, with the greatest esteem,
Your obedient servant,
Fr. John Bosco
P.S. If you have an opportunity, please give my regards and those of Father
Francesia to Father Angelini.14
14A distinguished Jesuit Latin scholar who corresponded with Father John Baptist Francesia.
This could be either Nicholas or Rota Angelini, according to the Institute of Jesuit Sources in St.
Louis. After Don Bosco's death, Father Angelini paid tribute to him by composing noble inscrip-
tions for a funeral commemoration in Rome. See Italian Vol. XIX, pp. 17, 393-394. [Editor]

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6. THE PURCHASE OF THE HOUSE
AT BORGO SAN MARTIN01
This item was published by a former student, L. Gabotto, in Vita Casalese,
the Catholic weekly of Casale Monferrato, May 12, 1934. In Vol. IX of these
Memoirs, by Father Lemoyne, one may read two letters from Don Bosco to
Father [John] Bonetti about this contract on pages 427 and 433-434.
When, for various reasons, Don Bosco found it necessary to transfer his first
boarding school [outside Turin] from Mirabello to another site, he called one
day on the nobleman Marquis [Ferdinand] Scarampi [di Pruney] of Villanova to
ask whether he were willing to sell him his villa at Borgo San Martino. The no-
ble gentleman told me that Don Bosco told him directly, "I know, my dear Mar-
quis, that you wish to sell me your house." In reply to this unexpected request
the marquis told him that it not even remotely occurred to him that he should
give up his beloved villa. Don Bosco was not in the least discouraged; he insis-
tently renewed his request, urging the marquis to name the price. Unwilling to
give the saintly priest another flat refusal, the marquis asked for an exorbitant
price-even he thought so-in the hope of getting rid of him. What was his sur-
prise at hearing his price instantly accepted! As a perfect gentleman who had
been taken at his word, he wanted to abide by it; and thus the Villa Scarampi
became our own boarding school of Borgo San Martino.
All this took place when Don Bosco had not a penny to his name. For,
shortly before taking his leave of the noble gentleman, he cheerfully asked him
to loan him the few lire he needed to pay for a ticket back to Turin. Yet two
weeks after their conversation,2 he paid the marquis the full price agreed upon
for this Baroque country residence where a great many of us spent our early
years, which were the best of our lives.
I Italian edition: Documenti efatti anteriori, no. 10. [Editor]
2More than two weeks elapsed after the conversation, but the exaggeration does not detract
anything from the promptness with which the payment was actually made. [Author]
437

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7. LETTERS TO MRS. CESCONI AND HER SON
A chance encounter introduced to Don Bosco a boy named Victor Cesconi
ofDomodossola, who confided to him his desire to become a priest. The youth
must have been deeply impressed by him, for he wrote him not long after; this
was the beginning ofcorrespondence between the Saint, the young fellow, and
his widowed mother, who became a zealous cooperator. The family had rela-
tives in Toulouse, whom they visited from time to time. After Don Rosco's
death, Victor Cesconi married a young lady from Paris of the De Coincy fam-
ily. He died in 1927, and his widow sent us the originals of these fourteen let-
ters in 1934.I
A (945)
Turin, October 3, '71
My Little Friend,
May the grace of O.L.J.c.2 be with us always. Amen.
I remember very well my gracious meeting with the charming Victor
Cesconi, whose manners and intelligence won all my admiration. Every single
thing was confirmed by the courteous and Christian letter which you, my dear
Victor, so kindly wished to write to me. I thank you with all my heart.
We weren't able to talk as I wished, though, and I hope that, God willing,
we'll see more of each other. Should you ever chance to be passing through
Turin, and should your family allow you to do so, I invite you to spend a few
days here in our house. Thus I would have time to tell you things which con-
cern you, things which you don't know but I do.
I Italian edition: Documenti efatti anteriori, no. 12. We have translated eight representative let-
ters. The capital letter labels here correspond to those of the individual letters in the Italian edition.
Each letter is further identified here by its number in the Ceria edition of Don Bosco's Epistolario.
[Editor]
20ur Lord Jesus Christ. As nearly as possible without sacrificing clarity, we follow Don
Bosco's abbreviations and other matters of style. [Editor]
438

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Letters to Mrs. Cesconi and Her Son
439
I've given instructions that the Italian Classics3 and Catholic Readings be
mailed to you at Preglia.4 There's also another book, The Companion of Youth,
and this is a gift I'm sending you as a guarantee that you'll pray for me.
Please give my regards to your family and your pastor, and also to your su-
periors at your boarding school5 when you return there. Tell them that, in my
littleness, I recommend them all to the Lord and beg them to pray for me.
God bless you, my dear Victor, and may he grant you the grace of keeping
the holy thoughts you've expressed to me. Become a good priest, a holy priest.
Then pray for me that, while I'm taking care of others, I may also save my
own soul. Amen.
I'm all yours in J.C.
Your affectionate friend,
Fr. John Bosco
D (1343)
Turin, 8-15-75
My very esteemed Lady,
I received your kind letter at the beginning of this month; in it you recom-
mended a relative of yours who was sick in both body and soul, as you put it.
I've done as you asked me and immediately given instructions that special
prayers were to be said, morning and evening, at the altar of Mary Help of
Christians for this intention. If our request isn't contrary to the plans of Divine
Providence, I hope something can be accomplished. I myself have made a spe-
cial memento every day at Holy Mass.
Your letter enclosed a 100-franc note, which I immediately spent for my
poor boys; it truly was an act of providence for them. I thank you for it from
the bottom of my heart.
I'm delighted that our Victor's in good health. Give him my best and tell
him not to forget the deal we made, namely, that I'm to pray for him every day
at Holy Mass, on the condition that every morning he commend me, too, to the
Lord.
I hope we'll be able to talk a little, somewhere in the area, when you go to
Preglia.
3Jtalian Classics for the Young was one of Don Bosco's many enterprises; he published 204
volumes between 1869 and 1885; see Vol. IX, pp. 195-197. [Editor]
4Town in the district of Domodossola, where the family had its summer estate. [Author] Do-
modossola is far up into the Alps of northeastern Piedmont. Preglia is a short distance north of it.
[Editor]
5Toe Rosminian boarding school at Domodossola. Perhaps he attended the school as a day stu-
dent. [Author]

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440
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
God bless you and, with you, your whole family. Recommending myself to
the prayers of all, I'm delighted and grateful to declare myself
Your most obedient servant,
Fr. John Bosco
P.S. My humble regards to Victor's tutor.
G (1531)
Turin, 12-15-76
Dear Madam,
I was very pleased to get your news of Victor and your whole family, and I
bless the Lord that his examinations were successful and he's regained his
health. But don't push him too hard in his studies. It's better to defer his exam-
inations a bit than to prejudice his health.
During the second half of next January, I'll be going to Nice and then to
Marseille, God willing. Either on my way there or on the way back, I'll stop at
Cannes to call briefly on your mother and your sister.
From Nice I'll write [to inform] you of the day I'll reach Marseille. His Ex-
cellency the Archbishop6 kindly offers me lodging with him, but my first visit
will be to your family.
God bless you, our dear Victor, and your pastor. Please pray for this poor
fellow, who will always remain in O.L.J.C.
Your humble servant,
Fr. John Bosco
H (1705)
Rome, February 2, '78
Torre Specchi 36
My dear Victor,
You've been changing your address so often that one of these days you'll
fly off to heaven without my even knowing where you left from. Isn't this
true? At any rate, I know you're at Toulouse now; so I learned at Rome, where
I received your welcome letter.
6Marseille was not then an archdiocese nor its bishop an archbishop. [Author's note in the
Epistolario]

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Letters to Mrs. Cesconi and Her Son
441
I begin by thanking you for the gracious offer you make of your savings for
the sake of our poor lads, who will certainly pray for you, your mom, and the
people you recommend to me.
I've pondered and reflected on what you say about [becoming] a private
chamberlain of His Holiness. This is hard because of the great difficulty of
speaking to the Holy Father, much less of handling such matters. Note that I've
been in Rome for forty days and haven't yet been able to obtain a single mo-
ment of audience, since the Holy Father has kept to his bed till now.7 Never-
theless, I'll try, and if it's possible I won't fail to seize the opportunity.
I recommend myself to your prayers, and your mother's and your pastor's.
God bless us all and keep us always in his holy grace. I remain with heartfelt
Christian affection,
Your affectionate friend,
Fr. John Bosco
P.S. I received the announcement of the death of your uncle, Mr. Mettelret-
to, and haven't failed to pray for him and to ask our orphans to pray for him.
L (1939)
Turin, 7-2-79
Dear Mrs. Cesconi,
My eyes are getting better, and so I myself am resuming my usual corre-
spondence with my friends at Toulouse.
Thanks to you and our dear Victor for the cordial best wishes you were
both so kind to send me for my name day, for this poor priest who has no other
merit than what your goodness and charity bestow. I'll try zealously to repay
you with special prayers, that both of you may enjoy long life and good health
and that our Victor may reap ample success in his coming examinations.
Last April 8, as I was on my way to Rome, I found at Turin your letter with
50 francs enclosed; now I've received another 20 francs from Mrs. Magdalene
Ragazzoni. Oh, so many reasons to thank you! God reward you properly!
I too wish I could greet you in person and see once more the little fellow
who's now become my big friend, Victor Cesconi. I have no business that will
call me away from Turin before mid-August; if you should pass through the
city, you must stop over to discuss a few things in the Lord's name.
7Pius IX was dying; moreover, persons in the papal court unfriendly to Don Bosco blocked his
efforts to see the Pope before he fell ill. See Vol. XIII, pp. 360-372. [Editor]

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442
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It would be prudent, however, to advise me of your itinerary some time in ad-
vance, and I'll make sure to be someplace to which you won't have far to walk.
It's a year since we opened a house for poor boys at Marseille; it has multi-
plied, and now there are already three [houses].
Every day at Holy Mass I pray for you, for your son, and for your mother.
God bless you all and keep you in his holy grace.
Lastly, I recommend myself and my poor boys to the charity of your holy
prayers. With gratitude and esteem, I'm honored to declare myself
Your humble servant,
Fr. John Bosco
M (1974)
Lanzo Torinese
Sept. 9, '79
My dear Victor,
If you'd like to come and spend some ten days at Lanzo, our retreat begins
there on Saturday evening. Talk it over with Mother, and if she gives you per-
mission, you can come to Turin, right to the Oratory, where your room's al-
ready awaiting you. Then on Saturday you can leave with the others on the
4:30 train for Lanzo, where I'll be waiting for you. We'll see whether you're a
good warrior.
God bless you and Morn. Pray for me, who remain always in J.C.
Your affectionate friend,
Fr. John Bosco
N (2003)8
My dear Victor,
My heartfelt thanks for the Christian best wishes you sent me in your own
name and your tutor's and your mother's. Please give them in return my own
most affectionate regards and my good wishes for choice blessings.
We'll probably see each other in Rorne;9 but shortly before you leave, write
to me and I'll pave the way for an audience with the Holy Father and, further,
8This letter lacks a date. Most probably Victor's best wishes were for the new year. [Author's
note in the Epistolario]
9Don Bosco went to Rome on March 11, 1880. [Author's note in the Epistolario]

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Letters to Mrs. Cesconi and Her Son
443
[find] a cozy hotel [for you]. I'll do everything you tell me; but you'll prepare
a purse of gold coins for me, won't you?
Now to yourself: What grade are you in? Do you still intend to become a
priest? Are you in good health, and your tutor and your mother too? Do you
still pray for Don Bosco? Please bear in mind that so far we've never been able
to talk together somewhat confidentially about what pertains to your soul.
See how ready I am to chatter! God bless you, my dear Victor, and may he
free you from dangers to your soul. If you wish me well, pray to the Blessed
Virgin Mary that I may save my own soul.
Believe me always in J.C.
Your affectionate friend,
Fr. John Bosco
0 (2204)
Turin, 7-4-81
My very esteemed Mrs. Cesconi,
I was pleased to receive your news and good wishes. May God repay you
for them, and our dear Victor and all your relatives.
I also received the money order for 60 francs that you offered for our vari-
ous houses, all of which generally require help.
Please give my heartfelt thanks to your mother and sister, assuring them
that every day I pray fervently for them at Holy Mass, just as I do for you.
The Holy Father entrusted to the Salesian cooperators the building of the
church and hospice of the Sacred Heart in Rome. The Holy Father has also di-
rected me to appoint some ladies and gentlemen as collectors. I've been think-
ing of including you and our Victor among their number, and I hope you'll ac-
cept. When the opportunity presents itself, you'd collect donations from rela-
tives, friends, or acquaintances, even in small sums of a few soldi.10 Just make
sure to note the name and surname of the giver and the amount offered. I'm
enclosing in the mail several circulars and the sheets for listing the donations.
Remember that we're working for the Sacred Heart, through whom God pays
generously.
God bless you and keep you in good health. Please pray for me, who will
always be in J.C.
Your grateful servant,
Fr. John Bosco
10The soldo was a coin worth five centesimi, or one-twentieth of a lira. [Editor]

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8. FIRST MEETING BETWEEN THE MARQUIS
OF VILLENEUVE-TRANS AND DON BOSC01
In March 19342 a daughter of the marquis of Villeneuve-Trans, a Sister of
the Sacred Heart, sent this account to Turin.
[My father met Don Bosco] during the winter of 1879. We were spending it
at Hyeres, where we had been hoping the mild climate would be good for my
father's health, which had been badly shaken by successive periods of mourn-
ing. But neither laughing, sun-warmed nature nor the efforts of [medical] sci-
ence, on top of all that our loving devotion could inspire us to do, had pro-
duced the improvement we wished for, and his illness did not improve. He was
under the care of Dr. [Charles] d'Espiney, an excellent Christian, the same
gentleman who was one day to become Don Bosco's historian)
When the good doctor was convinced that human means were of no avail,
he did not hesitate to appeal to supernatural ones.
Knowing that Don Bosco was due to visit the orphanage at La Navarre, he
decided to bring to his patient the priest who was already venerated as a saint.
I was just a little girl at the time, but I can still hear the tone in which my fa-
ther said: "A saint is coming to our house." Our first joy was to be renewed
many times. I can still see Don Bosco entering the room, supported by two of
his priests; his kindly air; his smile, so delicate, so benevolent. He blessed my
brother and me.
l Italian edition: Documenti e fatti anteriori, no. 16, in French. On the meeting, see also Vol.
XIV, p. 19. [Editor]
2Don Bosco was to be canonized on April 1. [Editor]
3Dr. d'Espiney wrote what Father Arthur Lenti has called "the first 'serious' biographical es-
say on Don Bosco to appear in book form": Dom Bosco (Nice, 1881), which went through ten
printings, including some revisions, before the Saint's death. The doctor, a benefactor of the Sale-
sians from their arrival at Nice in 1875, attended Don Bosco during his periodic visits to France
and became a close friend. He died in 1891. See Arthur Lenti, "The Earliest Biographies of Don
Bosco and Their English Translations," Journal ofSalesian Studies I, no. 1 (Spring 1990), pp. 17-
21. [Editor]
444

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First Meeting between the Marquis of Villeneuve-Trans and DB 445
What took place during the interview he had with my father? I only know
that Don Bosco invited him to pray to Our Lady Help of Christians, then to un-
dertake a pilgrimage of thanksgiving to Turin on May 24. This happened in
February, and on May 24 he kept his word and went to thank his heavenly
benefactress, whose protection was to be felt constantly in his household.
When he got home, his first thought was to erect on his estate a statue of the
Madonna on a granite pillar. Every day he laid flowers affectionately at its
base, nor did he let any of his children neglect honoring her.
Our family always revered Don Bosco as a saint. Anything that he had used
was preserved as a relic. My father always carried on his person a picture of
Our Lady Help of Christians, on the back of which Don Bosco had written a
few lines. He called it his passport and wanted to acquire an identical talisman
for each of his elders for them to save jealously. His devotion to the Salesian
work was the second form my father gave to his gratitude. The triumph of Our
Lady Help of Christians and the wonderful progress of the Salesian works
were always sources of joy to his heart.
A.M.V.T.4
4Anne-Marie Villeneuve-Trans. Also in March 1934 she sent to Turin an account of how Don
Bosco healed her three-year-old brother Raymond in April 1880. See Vol. XV, p. 139, and Italian
Vol. XV, pp. 701-702. [Editor]

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9. A LETTER FROM DON BOSCO
TO FATHER FELIX BAVA1
The originals of three letters to Father Bava are preserved in the parish
archives of Casorzo Monferrato, where he was pastor.
B.S. Martino, Dec. 14, '80
Dearest Father,
Thank you, Father, for your kind cooperation in our works of charity. If
only everyone understood quod superest date eleemosynam2 as well as you do!
I enclose the letter for Father Vincent Dalla Valle. Read it for your own
guidance, then seal it and make yourself our protector before this priest. If you
should ever encounter anybody with whom you can discuss charity, help me
by emphasizing the straits in which I find myself in order to clothe about 300
priests and clerics and to maintain the works begun near Protestant churches
and schools.
In the meantime, in accordance with the faculty received from the Holy
See, I grant to you as a distinguished benefactor of our humble congregation:
1. The faculty of blessing medals, rosaries, and crucifixes with all the in-
dulgences of St. Bridget and St. Dominic.
2. Application of a plenary indulgence to all the sick whom you should vis-
it whose illness may be at all serious.
3. Faculty to read and keep forbidden books. Exceptis de obscenis.
Please accept, kind Father, this respectful token of gratitude and pray for
me, who am in O.L.J.C.,
Gratefully yours,
Fr. J. Bosco3
l Italian edition: Documenti e fatti anteriori, no. 17; three letters, of which we give here the
second. Epistolario, no. 2118. [Editor]
2"That which remaineth, give [as] alms" (Luke 11:41, Douay version). [Editor]
3Toe closing and signature are missing in the Italian edition but are supplied in the Epistolario.
[Editor]
446

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10. A LETTER OF THANKS 1
This is addressed to the two young daughters of Mr. Boffano, a notary at
Cuneo.
Turin, Nov. 29, 1882
My very esteemed Misses Boffano,
I receive your offering gratefully and thank you. I do not fail to pray for
you. God be with you in your youth and enlighten you so that you may recog-
nize your vocation and become saints. Faith, courage, patience, and God will
do the rest.
The Lord bless you and keep you both in the state of his holy grace and on
the road to heaven. Pray also for me and my very numerous family (150 thou-
sand), and believe me always in J.C.
Your humble servant,
Fr. J. Bosco
lJtalian edition: Documenti efatti anteriori, no. 18. Epistolario, no. 2374. [Editor]
447

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11. LETTERS TO CLAIRE LOUVET
Editor's note: The appendix to Vol. XVI contains fifty-seven letters from
Don Bosco to Miss Claire Louvet, a Salesian cooperator who lived at Aire-
sur-Lys in the Pas de Calais department of France. All of Vol. XV's nineteenth
chapter is devoted to her, and many of these letters are included there-trans-
lated into English from Father Ceria's Italian version. There is no need, how-
ever, to reproduce those letters here. Instead, we will offer translations, direct-
ly from the original French, ofother letters from the collection that are ofspe-
cial spiritual or biographical interest. We shall give the letter's number from
Vol. XVI, followed in parentheses by its number in the Ceria edition of Don
Rosco's Epistolario, vol. IV(Turin: SE/, 1959), to which we frequently refer.I
1 (2713)
Turin, January 1, 1882
Kind Miss [Louvet],
It was without doubt an excellent idea for you to send us a 500-franc note
for our works. The benefit's all yours; for you began to collect your hundred-
fold2 from the day, the very moment you sent it. You have time to get other
money ready for me between now and my visit to Aire (April). Isn't this so,
my kind Miss Claire?
lFor further reading on Miss Louvet and her correspondence with the saint, see John Itzaina,
"'Charitable Mademoiselle': Don Bosco's Fifty-eight Letters to Clara Louvet," in the Journal of
Salesian Studies I, no. 1 (Spring 1990), pp. 35-46; idem, "The 'Epistolario' of Don Bosco: Fifty-
eight Letters to Clara Louvet," in Don Rosco's Place in History: Acts of the First International
Congress of Don Bosco Studies, ed. Patrick Egan and Mario Midali (Rome: LAS, 1993), pp. 487-
499, a slightly more developed version of the same essay. [Editor]
2SeeMatt. 19:19. [Editor]
448

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Letters to Claire Louvet
449
I'm very sorry to hear that Monsignor Scott's age and sickness grow contin-
ually worse. I shall indeed pray for him during Holy Mass, and our children
will offer up, or rather, have offered up their Communions and prayers.
Be patient, both you and your spiritual director; God will order both your
spiritual and temporal affairs for his own glory. But while you're waiting, try
to approach the sacred banquet as often as you can, and when for whatever
reason you can't do so, don't be distressed. You'll tell me your troubles, and
I' 11 try to give you advice and guidance.
In conclusion, the Salesians and the sisters of O.L.H.C.3 thank you for your
acts of kindness toward them. Everyone's praying for you, sends you good
wishes, and is very eager to see you among us again.
God bless you, and may he shower the blessings of heaven upon you, your
family, and all your affairs. May he grant you perseverance along the road to
heaven. Amen.
Please pray also for this poor priest, who will gratefully always be in J.Ch.
Your humble servant,
Father John Bosco
3 (2715)
Turin, June 17, 1882
Miss Claire,
I think our letters must have crossed. In my letter I told you I'd received the
5 thousand francs; and now I inform you that I've received the two thousand
enclosed in your last letter. Your intentions will be faithfully carried out.
Ten thousand francs-what a bouquet for the feast of St. John !4 0 Miss
Claire, if everyone who comes on that occasion would bring me bouquets of
this kind, I'd be a second Rodeskuil.5 But all I have is one Miss Claire Louvet,
and I'm quite happy about that.
But I want St. John to pay you the expenses of his feast, and to force him
to, that day I'll celebrate Holy Mass myself at the altar of Our L.H.C., and our
children will offer up their prayers and Communions for your intention.
In your letter you tell me you're worried because you're not saving some-
thing for a rainy day. But this isn't the case at all. I want you to save all your
income, investing it at a hundredfold interest on earth so as to receive the true
3Qur Lady Help of Christians. As nearly as possible without sacrificing clarity, we shall follow
Don Bosco's abbreviations and other matters of style. [Editor]
4An allusion to the traditional celebration of Don Bosco's name day on June 24. [Editor]
5He means to say Rothschild, the famous Jewish banker in Paris. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
reward of saving it forever in paradise. Do you follow me? I hope so. My ob-
jective has always been to do whatever I can to detach the hearts of my friends
from the wretched things of this world and to lift them up to God, to eternal
happiness.
You see, Miss Claire, I'm trying to help you become rich, or rather, to make
fruitful your earthly wealth, which lasts so poorly, by exchanging it for eternal
treasures that last forever.
You've asked me: in what work can you best invest your money?
I believe it'll be very well invested if you come to the assistance of the
Church and of the Holy Father, who stands in need; come to the aid of the
works recommended by the Holy Father himself, such as the construction of
the Church and Orphanage of the Sacred Heart in Rome; aid works which are
dedicated to training young men for the priesthood. In a word, prepare priests,
but good priests who will really win souls for God.
If you're patient enough to read and can understand my bad handwriting,
I'll write more on this subject.6
Meantime, may God bless you. Continue to pray for me, who will always
be in J.Ch.
Your humble servant,
Father John Bosco
4 (2716)
Turin, July 15, '82
Kind Miss Claire,
Let me tell you an interesting story.
I was faced with a considerable debt for the seminary where we train young
men for the priesthood and, not knowing where to turn, I thought, 'If I didn't
think it indiscreet, I'd ask Miss Louvet; but she has already given and contin-
ues to give us so much that I must be discreet.'
Meanwhile July 14 comes around. I'd collected something, but I still need-
ed two thousand francs to complete the required sum. And lo and behold, Di-
vine Providence steps in. The mailman arrives and hands me a registered letter
with a declared value of two thousand francs.
How'd this happen? The good God himself inspired Miss Louvet to antici-
pate her offering and send her money, which arrived at the very moment it was
due. Blessed be God! A thousand thanks to you!
6Tois paragraph is missing in the text published in the Epistolario. [Editor]

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451
I now mean to write to [South] America that in all fifteen settlements7 when
they baptize orphaned savages who are embracing our faith, at least one girl
per settlement should receive the name of Claire, and she'll be obliged to pray
for you her whole life long.
For our part we continue to pray for you every day in both our private and
our community prayers.
My health and my business prevent me from going to baptize the child of
Lady Villeneuve, but in the event that you should be coming [to Turin], please
let me know, because it's absolutely necessary for us to meet and talk together.
Be completely tranquil about public affairs. You have nothing to fear.
Continue receiving Holy Communion every morning. You say you're afraid
it might become a habit. When a habit's good and guides us in virtue, we
should continue to follow it and practice it.
You're far away from here, but every day you have a memento for yourself
alone in my Mass.
God bless you and keep you in good health. Please pray also for me, who
remain always in J.Ch.
Your grateful servant,
Father John Bosco
P.S.: Can you read my bad handwriting? Would you prefer that I use my
secretary, whose writing's much better?
5 (2717)
Turin, August 10, 1882
Miss Claire,
It's now the feast of St. Claire, and I don't want to forget you today. Here is
my humble bouquet. On the 12th of this month I'll say Holy Mass, and our
children will say their prayers and receive Holy Communion for your intention
and to thank you for the charity you've shown us on several occasions.
In reply to your kind letter, I'll say: Next winter, if the good God grants it to
us, I'll make an excursion by way of Turin-Nice-Marseille-Lyons-Paris. Per-
haps we'll have an opportunity to meet. At the moment there's no great need
to discuss personal matters. We can write to each other and make ourselves un-
derstood about all there is to do.
Lady Villeneuve will without doubt pass through Turin with her family on
their way to either Nice or Marseille, and I hope to see them and talk with
them.
7I.e., places where the Salesians had missions in Patagonia. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The little cross I sent you means God's preparing many flowers for you in
the midst of crosses and thorns. But don't worry about that. I'll explain it all to
you in its own good time.8
You say you'd like to offer me two thousand francs on some occasion. But
since we always, and especially at present, need money, I believe it'd be as
well to forward the offering. In this way you'll also anticipate your hundred-
fold, and we'll find assistance sooner.
Oh! God bless you, Miss Claire. God keep you in good health and reserve a
place for you beside O.L.H.C. in paradise. Amen.
Please continue praying fervently for this poor priest, who will always be in
J.Ch.
Your humble servant,
Father J. Bosco
P.S. My regards to your companion,9 if you'll be so kind.
7 (2719)
San Benigno Canavese, Oct. 5, 1882
Miss Claire,
On the 8th of this month I'll be in Turin to await your arrival. You may
come with a companion or two; there's room for anybody you may bring.IO
All you have to do is tell me the hour of your arrival in Turin so someone
can meet you at the station.
God bless you on your journey. Our children will pray for you, and every
morning I'll remember you at Holy Mass; meanwhile I assure you I'll always
be in J.Ch.
Your grateful, humble servant,
Father John Bosco
8Don Bosco had sent her a holy card with a small cross. Such a gift made some impression on
Miss Louvet, who had her crosses to bear, and she wanted to know what he meant thereby. [Au-
thor's note in the Epistolario]
9Miss Des Lyons, who had accompanied her to Turin late in 1881. [Editor]
10She was to stay, as before, with the Salesian Sisters. [Editor]

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453
8 (2720)
Turin, November 2, '82
Miss Claire Louvet,
I've received your kind letter, which gives me very little news of yourself.
I trust all's well. You ask for an answer for Father Engrand. I already an-
swered him and will write him again. I pray together with all our orphans, and
at Holy Mass every morning I remember him at Holy Mass [sic]. He is to have
great faith in Our Lady Help of Christians, and then without doubt he'll obtain
what he wants, provided our prayers aren't contrary to his soul's eternal happi-
ness.
I've asked the Holy Virgin to give him a special benediction.
You'll be reading in the BulletinI I about the consecration of the Church of
St. John the Evangelist.12 It was a truly wonderful sight. Thousands and thou-
sands of people came to go to confession and Communion with most remark-
able devotion.
God bless you, Miss Claire, and keep you in good health, with peace of
heart and serenity of spirit. Please pray also for this poor fellow, who will al-
ways be gratefully in J.Ch.
Your humble servant,
Father John Bosco
9 (2721)
Turin, December 5, 1882
Miss Claire,
The Holy Virgin has inspired me to write to you now.13 To acknowledge
your acts of kindness toward us, we wish to do something that may please you.
So on Friday all our children (150 thousand) will offer their prayers and Com-
munions for your intention, and poor D. Bosco, unable to do anything better,
will say Holy Mass for you, that God may bless you and the Holy Virgin may
protect you always, be your help in danger and your upholder at the hour of
death, your joy in paradise. Does that sound agreeable to you? But everything
in its own good time.
Fr. Rua, Fr. Lazzero, Fr. Cagliero, 14 and others want to be remembered to
you and send you their respectful regards.
I I Since April 1879 there had been a French edition of the Bollettino salesiano. [Editor]
I2See Vol. XV, pp. 324-326. [Editor]
13The novena of the Immaculate Conception was drawing to its close. [Author's note in the
Epistolario]
14Qn Fathers Rua and Cagliero, see Appendix I. On Father Lazzero, see pp. 333-334. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Our sisters do likewise; they remember your visit very well and desire very
much to see you again, but for a good many days, weeks, and...for years,15 but
particularly during the hot season, so you can make a retreat at Nizza Monfer-
rato, where you're eagerly awaited.
For myself, if things are tranquil in France, I'll leave next January 20.
Genoa and Nice, the Maritime Alps, Cannes, Toulon, Marseille, Valence,
Lyons, so that I'll be in Paris at the end of March. As you can see, there are
projects, and I'll keep you well informed before carrying them out.
In the meantime, I won't fail to remember you every morning at Holy
Mass, to pray for the priest whom you've recommended to me, for Miss Des
Lyons, and for all your intentions.
God keep you in good health and on the road to paradise. Please pray fer-
vently for this poor priest, who will always be obliged to you in our Lord J.Ch.
Your grateful servant,
Father John Bosco
10 (2722)
Turin, December 18, 1882
Miss Claire,
Lest I forget anything in your letters, I'll write you in chronological order. I
begin by thanking you for the very fine collection you took up for the Church
of the Sacred Heart of Jesus in Rome: 500 francs. Only 6 people contributed,
but Miss Claire's 395 francs were there. That offering put everything right.
May the Infant Jesus reward all the donors a hundredfold; I won't fail to pray
fervently for their intentions.
Please be so kind as to give the enclosed note to Father Engrand. 16
Please tell Miss Naomi Senechal that the Mass for her [intention] will be
said, precisely on Christmas Eve, with the prayers and Communions of our
children. Our poor orphans send you their special thanks for your charity to-
ward us, since they're in direst need. They don't have enough bread or clothing
against our cold climate. Therefore they're praying and will [continue to] pray
very particularly for their benefactors..
Before you decide on your journey to Rome, wait for things to quiet down.
Hence during April I hope we'll be able to talk either at Aire or by letter.
15Probably an allusion to Miss Louvet's idea of becoming a Daughter of Mary Help of Chris-
tians, which she considered now and then. [Author]
I6£pistolario, no. 2663. [Author's note in the Epistolario]

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455
We're now in the Christmas novena. Every morning I remember you at
Holy Mass. But you, too, are to pray for me in your holy prayers. Believe that
I'll ever be in J.Ch.
Your humble servant,
Father John Bosco
13 (2725)
St. Leo's Oratory, Marseille
March 2, '83
Miss Claire,
I'm at Marseille; the count and viscount17 are here too, and we see each
other very often, and very often we speak of you.
On April 1 I'll leave for Lyons, and I hope to reach Paris by the 15th. At the
end of the month, I'll make a trip to Lille. All that, God willing.
We could meet and talk at our convenience at either Paris or Lille.
Time is tight, but if you absolutely want me to go all the way to Aire, I'll
keep my word. If you allow it, however, I'll make that trip some other time
when my schedule's more flexible.
God bless you always; be at peace and don't worry about either public af-
fairs or your private ones. Pray fervently for this poor fellow, who will always
be in J.Ch.
Your humble servant,
Father John Bosco
My address in Paris: c/o Mrs. de Combaud, 34 avenue de Messine.
18 (2730)
Turin, September 17, 1883
Miss Louvet,
Only a few things, but see that you observe them carefully.
Every year:
An annual examination of conscience, reflecting on the progress and regres-
sion of the past year.
17Of Montigny. [Author in Vol. XVI] Of Villeneuve. [Author in the Epistolario]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Every month:
Exercise for a Happy Death, with monthly confession and Holy Commu-
nion as though they were to be the last of your life. [The Prayers for a Happy
Death.]18
Every week:
Holy Confession; great pains to remember to act on your confessor's advice.
Every day:
Holy Communion if possible. Visit to the Most Blessed Sacrament. Medita-
tion, [spiritual] reading, examination of conscience.
Always:
Consider every day as though it were the last of our [sic] life.
God bless you, and may the Holy Virgin make you happy in time and in
eternity. Doing whatever good deeds we can.
Please pray for your poor servant in Jesus Christ.
Father John Bosco
20 (2732)
Turin, Dec. 21, '83
Miss Claire Louvet,
During these days we've been talking a lot about you, about your charity,
and about our hope of seeing you in Rome sometime during next April. Will
you be going there? I believe you will.
You know well that we pray for your intention every day, but on the great
feast of Christmas I beg you to accept a gift of three Masses said at the altar of
Our Lady Help of Christians with many prayers and Communions. This is all
to thank you for the charity you show us; to ask the Infant Jesus to keep you in
good health for a very long time, that he give you much consolation through a
great many days, weeks, months, years; and to crown everything, a big reward
in paradise. Does that make you happy? Amen.
All the Salesians, the Sisters of the Help of Christians send you their best
wishes, and everyone is praying for your long life, but always in good health.
Our missionaries have left;19 we have news [from them] as far as the island
of St. Vincent,20 but nothing more. We won't be hearing any news about their
voyage until the fifteenth of next month.
18Toe bracketed phrase does not appear in the Epistolario. [Editor]
19Toe expedition that left Turin on November 10. See pp. 301-303. [Editor]
20Qne of the Cape Verde islands, a trans-Atlantic coaling station. [Editor]

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Letters to Claire Louvet
457
Good-bye, Miss Claire. Pray accept our gratitude, and pray for this poor
priest, who will always be in J.Ch.
Your grateful, humble servant,
Father J. Bosco
P.S. Just as I was about to mail this letter, I received yours, which was, so to
speak, an answer to mine. Very well. I can only say that until now we've never
noticed that our letters were opened at the post office.21
Just now Father Albera and Father de Barruel are at Lille to arrange the
date of opening St. Gabriel's Orphanage. We'll go22 there during the first days
of the year.
For now don't worry about setting up scholarships for this orphanage.
Everything in its own good time. Right now we have many debts to pay, espe-
cially for the construction of our church and our orphanage at Rome; and for
the enormous expenses we have to undertake for our missions and our mis-
sionaries in Patagonia among the savages.
22 (2734)
Turin, January 26, '84
Miss Claire,
You're always a providential mother to us and our works. I've put off writ-
ing to you because I wished to do it myself. Now one thing at a time.
I received the sum of 500 francs, for which we'll pray fervently for your in-
tention, especially during these days of the novena of St. Francis de Sales.23
Very particular prayers and Holy Communions will be offered for your sick
friend Mrs. Margaret Mazinguem. May the Holy Virgin bring her a special
benediction which brings [sic] and obtains for her every grace that isn't con-
trary to the happiness of her soul.
As regards the things they're publishing about France, remain at ease. You
may undertake your journey to Rome, where you'll find D. Bosco waiting for
you.
While you 're away at Rome, you could entrust your valuables to the person
to whom you usually entrust them on these occasions.
21Miss Louvet was afraid that some of the money she had forwarded had been stolen at the
post office and so informed Don Bosco. He answers that he has never been alerted to it; later he
learned that there had indeed been tampering and thefts. [Author's note in the Epistolario]
22I.e., the Salesians will go. [Editor]
23St. Francis's feast was observed on January 29 until the calendar reform of Pope Paul VI.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nevertheless, should you want to reassure yourself further, you can deposit
them in D. Bosco's bank; he'll look after them, or better, promptly spend them,
but in such a way that thieves will never be able to touch them.24 Do you like
this idea? That is the way to secure your money.
You understand, Miss Claire, that I'm joking.
You ask me when our religious will be at Lille. They began on Monday of
this week,25 and every time you pass through that city you can always take a
rest or make a stopover as you wish.
May God bless us and keep us in his grace until [we reach] paradise. Amen.
Your humble servant,
Father J. Bosco
23 (2735)
Turin, Feb. 14, '84
Miss Claire,
I didn't mean, Miss Claire, to oblige you yourself to refund the money
which was stolen at the post office. Patience, and now thank you.
Among the great quantity of letters we receive, it's impossible to check
whether by chance a letter's been opened. Nevertheless we'll pay greater atten-
tion to it.
If it please God, during the last days of March I'll be at Marseille, and from
there I'll go from house to house26 so as to spend April in Rome, where I be-
lieve you'll surely be.
Please give the enclosed few lines to Miss L. Des Lyons.
The other things some other time.
My lungs are somewhat run down. Pray for this poor priest, who will ever
be in J.Ch.
Your humble servant,
Father J. Bosco
24See Matt. 6:19-20. [Editor]
25Toe Salesians assumed the direction of St. Gabriel's Orphanage, but actually on January 29
and not on the date here indicated. [Editor]
26Visiting the Salesian houses. [Editor]

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Letters to Claire Louvet
459
27 (2739)
Oratory of S. Benigno Canavese
October 4, 1884
Miss Claire,
You wish to receive news of me, and I'm happy to be able to send it to you
myself. My illness has eased considerably, and I've already been able to come
to S. Benigno to receive the religious profession of our novices. Tomorrow I'll
be going back to Turin, and I hope my health will continue to improve.
Blessed be God.
Now I don't want to urge you to come to our aid with your charity, because
whenever you're in a position [to do so] you are always helping us. But just
now I'm very worried about money. The cholera epidemic has forced us to fill
our houses with orphans, and we don't know what to do. You'll pray and do
what you can, and nothing more.
Meanwhile we've been praying and shall always pray for your intention
and the preservation of your health, and above all that the evils afflicting our
countries may ever stay far from you.
O Mary, protect your daughter Claire along the road to paradise. Amen.
Your grateful servant,
Father J. Bosco
32 (2744)
Turin, December 20, 1884
Kind Miss Claire,
While I was writing you my letter of good wishes for the holidays, you got
a head start on me with your kind donation of 300 francs.
May God generously reward your prayers, your good wishes, and your
charity. In testimony of our gratitude we'll pray fervently for your intention
during this novena;27 our children also will offer their prayers and Commu-
nions, and I myself shall offer the sacrifice of the Holy Mass on Christmas
Day.
My health has improved considerably, but I'm not sure of making a trip in
the spring as far as Lille. We'll see.
Don't worry about the agricultural crisis. If your income has diminished,
you'll diminish your good works of charity or better, you'll increase them,
27Toe Christmas novena. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
you'll consume your capital, you'll become as poor as Job, and then you'll be
holy like St. Teresa [of Avila].
But it'll never happen. God assures us of a hundredfold on earth; so "give,
and it will be given to you"! [Luke 6:38 RSV] Be generous and patient toward
your tenants. God's all-powerful. God's your Father; God will furnish you with
everything necessary for you and for them.
Regarding the sum of money for your father's family, in the present crisis
it's hard to be definite. I'd suggest leaving in your will a sum of 30,000 francs.
All you need is a note as testament. But I hope the good God will allow us to
talk with each other in person, listen to each other, and determine things better.
Please tell Father Engrand that I don't forget him, and the entire household
will pray for him; and [we're praying] very specially for you, for your rela-
tives, your friends, your business in time and eternity.
Please pray fervently for your poor Don Bosco, who will ever be in our
Lord,
Your humble servant,
Father J. Bosco
33 (2746)
Turin, Feb. 1, '85
Kind Miss Claire Louvet,
I hope Our Lady H.C. has continued her holy protection and you're present-
ly in good health; but our children, priests, and directors are continuing their
prayers at Mary's feet.
Now, despite horrible devastation, communications have been definitively
established. 28
You know, Miss Claire, about our catastrophic fire that destroyed a substan-
tial part of our house. Approximately 100,000 francs [in damage] but, thanks
be to God, everyone was saved.
Divine Providence has always helped us and at the moment of exceptional
need won't forsake us.
I recommend to you one thing only: take care of your health. Other busi-
ness we'll discuss when times are calm.
My health is still quite feeble, but I'm out of bed and attending to my affairs.
Please give my regards to Father Engrand, Miss Claire, and assure him that
in my humble prayers I won't forget either him or his mother.
28He means to say communications with foreign countries, which had been disrupted by the
cholera epidemic. [Author]

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461
Good-bye, Miss Claire. Be brave. I hope during the course of the year we
can see each other and thank the good God for the health he's given us.
Please continue your prayers for this poor priest, who will always remain in
O.L.J.Ch.
Your humble servant,
Father J. Bosco
34 (2747)
Turin, Feb. 21, '85
Miss Claire,
Your Christian letter swiftly brought me a thousand-franc note sent by your
charity.
May God bless and reward your charity generously. During the whole of
Lent we'll pray every day for your intention, especially for the preservation of
your health.
In the course of these days you mustn't think about either abstinence or
fasting; they're strictly forbidden to you. Let sinners like D. Bosco do whatev-
er penance must be done.
I thank Father Engrand for the earnestness with which he's trying to sell
lottery tickets.29 I believe he'll find a warm welcome, with no charge, if he
points out that each ticket procures an indulgence of 10 days granted by the
Holy Father.
I commend him [to God] every morning at Holy Mass, and his undertaking
will succeed very well.
My health's always better, but it improves very slowly. I rely very much on
your holy prayers.
May God bless you, Miss Claire, and with you may he bless all our bene-
factors. May the Holy Virgin guide them along the road to paradise. Amen.
I'll always be in J.Ch.
Your grateful servant,
Father J. Bosco
29A lottery for the Church of the Sacred Heart. [Author's note in the Epistolario]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
35 (2748)
Turin, 2-27-85
Miss Claire,
By now you've received my letter acknowledging that the sum of 1000
francs your charity sent us has come into my hands and been promptly spent
by Fr. Rua. I've also received the money for the lottery tickets that you, Miss
Claire, and Father Engrand sent.
Your last letter speaks of your health and your plan to look after it by mak-
ing a trip to Italy. You can do nothing better. When your plan's set, write to me
about it. Our Sisters are waiting for you with joy. Tell me a little beforehand;
[and also] whether you'll be alone or with a companion.
In case Father Engrand should be with you, he'd come to us for lodging and
meals while he's in Turin.
Tell me your plans, and I'll be happy to be your humble servant in every-
thing that may help you spiritually or temporally.
The whole house is praying for you and waiting to see you again in good
health.
May God bless you, kind Claire, and with you may he bless your relatives
and the Engrand family; please pray fervently for me, who remain in J.Ch.
Your grateful servant,
Father J. Bosco
42 (2755)
July 27, '86
Kind Miss C. Louvet,
My health has obliged me to suspend every kind of work. Now I'm just be-
ginning to do some things and feel it's my duty to write my first words to you,
kind Miss Claire.
First of all I'd tell you that our business was settled by Father Rua accord-
ing to the wishes you expressed in your letters and personally to me. On that
subject we can be completely at peace.
Are your serving women doing their chores well? Are you always duly pa-
tient with yourself and the household? Remain peacefully in France; nothing will
disturb you and even though there may be some disturbance, it won't touch you.
For two weeks I'll be with the bishop of Pinerolo.30 There my health im-
proves considerably.
30Bishop Philip Chiesa. [Author's note in the Epistolario]

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Letters to Claire Louvet
463
All the Salesians are praying every day for your intention. God bless us,
and may the Holy Virgin protect you and help you to read my awful handwrit-
ing. Amen.
Your humble servant,
Father John Bosco
46 (2759)
December 9, '86, Turin3I
Kind Miss Claire Louvet,
The world's future looks quite bleak, but God is Light and the Holy Virgin
is always stella matutina [the Morning Star]. Trust in God, and in Mary; don't
be afraid of anything. "/ can do all things in him who strengthens me" [Phil.
4: 13 RSV], Jesus Christ.
Patience. Patience is absolutely necessary for us to overcome the world, as-
sure our victory, and enter paradise.
May God generously reward your kind gift to us of 500 francs. Our entire
household continues praying for your intention.
Good-bye. May Mary be your guide. Pray for us and our missionaries.
Your humble servant,
Father J. Bosco
57
Turin32
To Miss Claire Louvet
Aire-sur-Lys. Pas de Calais.
I have to depart before you; but I'll never fail to pray for your blessed eter-
nity. Go on sustaining our orphans, and our orphans will constitute your crown
when the angels one day take you to enjoy the glory of paradise.
O Mary, protect your daughter forever.
Please pray for the eternal rest of my poor soul.
Always your grateful servant,
Father John Bosco
31Toe script and the phrasing of the Saint's last letters, from this period on, reveal the effort he
needed to manage his pen. [Author]
32Tois letter, to be mailed after the Saint's death, is omitted from the Epistolario. We have
only a copy. The original, like similar letters, was torn out of the exercise book in which Don
Bosco wrote them, to be mailed to the addressee. [Author's note with editorial addition]

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12. LETTERS TO COUNT AND COUNTESS COLLE
Editor's note: The appendix to Volume XVI contains seventy-seven letters
from Don Bosco to members of the family of Count Louis Anthony Colle of
Toulon, whom the Saint had met during the last illness of their only son, Louis,
and who became ardent Salesian cooperators. The whole third chapter of Vol-
ume XV treats of his relationship with the family and includes some of his let-
ters, translatedfrom Father Ceria's Italian version. (All but one ofthe originals
are in French.) The deceased lad Louis is Don Rosco's guide in the dream of
the South American missions, narrated in this volume (pp. 302-315). Here we
offer a selection of the letters not used in Volume XV. We give the letter's num-
ber from Volume XVI's appendix, followed in parentheses by its number in the
Ceria edition of Don Rosco's Epistolario, volume IV (Turin: SE/, 1959), to
which we frequently refer. Within the text ofthe letters, brackets [ ] as usual in-
dicate an addition by the English editor, or if so noted, text given in the Italian
edition of Volume XVI but omitted from the Epistolario; braces { } indicate an
addition by Father Ceria in the Italian edition.
1 (2770)
Rome, May 4, '81
42 Porta S. Lorenzo
Madam,
Often have I received news from you, and often have I prayed for you and
your family. But I never forget to make a memento at Holy Mass for our dear
Louis.I
You must be at peace about the boy. He's certainly saved; he asks of you two
things: to prepare yourselves seriously, when it shall please God, to go and join
lLouis, aged seventeen, had died on April 3. [Editor]
464

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465
him in paradise; pray very much for him, while he's obtaining special graces for
you.
Other things I don't want to commit to paper. Just note: your Louis is wait-
ing for you in paradise.
When people tell you that in May a public disaster will take place, don't be-
lieve it. Just ask for the grace of a happy death.
God bless you, kind Mrs. Colle. God grant you good health and persever-
ance in virtue.
Please give my respectful regards to Mr. Colle, to whom I hope to write very
soon.
Pray for me and for our poor boys, and allow me to be in J.Ch.2
Your humble servant,
Father John Bosco
4 (2773)
Turin, July 3, '81
Mrs. Colle,
My behavior will undoubtedly have persuaded you that I've forgotten your
visit, your thoughtful deeds, and your acts of charity. But I beg you, please ex-
cuse my situation. I've been quite besieged by business that has stolen all my
time.
Yet, despite my delay, every morning I've made a special memento for you,
for Mr. Colle, and for him who's left us to go to paradise.
I've prayed several times that God allow us to know something. Only once3
have I had the consolation of seeing him and hearing his voice. Last June 21
during Mass, around the consecration I saw him in his usual bearing, but with
the color of a rose in all its beauty and with a resplendent glow like the sun. The
moment of the consecration was approaching; the only difference was that he
was, so to speak, tinged by the full beauty of the color of the rose, radiant like
the sun. Immediately I asked him whether he might have anything to tell us. He
answered simply: "St. Louis has protected me very much; he's done me a lot of
good." Then I asked again, "Is there anything to be done?" He gave the same
response and then disappeared. Since then I've neither seen nor heard anything
more.
2Jesus Christ. As nearly as possible without sacrificing clarity, we follow Don Bosco's abbre-
viations and other matters of style. [Editor]
3It was "Only once" since the count and countess visited Don Bosco at Turin in May, when he
informed them of two other apparitions, as we know from a note of the countess. [Author's note in
the Epistolario]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Should God inhis infinite mercy deign to reveal something to us, I'll hasten
to inform you of it immediately.
Now please give me some news of your health; I hope you've improved con-
siderably. I and our children are praying to obtain from the good God this grace,
for which I ask every day.
Mister Colle in his great kindness wished very much to tell me he's put his
purse at my disposal. So far I've been able to get along, but I foresee that as the
months progress I'll be obliged to appeal to his charity. But that'll only be in a
case of necessity and within the limits of what's possible for you.
God bless you, kind Mrs. Colle. God keep you in good health and holiness.
Please pray fervently for me, who remain always in J.Ch.
Your humble servant,
Father John Bosco
5 (2774)
S. Benigno Canavese, August 30, 1881
My very dear, esteemed Chevalier,
A little vermouth is nothing;4 but in your great kindness you've courteously
accepted it. I'm very delighted that so small a thing could bring you some
pleasant moments.
But the very important thing was undoubtedly your previous letter. It
brought me the wonderful notification that you'll donate 20 thousand francs for
the Church of the Sacred Heart in Rome. This truly means coming to the aid of
the holy Catholic religion and her despoiled Head.5 God will give you the hun-
dredfold6 now and even more in due time in the next life; but the Sovereign
Pontiff and all good Christians and upright people will bless you for your char-
ity.
I was truly astonished over the elegant style and very polished form of your
letter. Undoubtedly you wrote it currenti calamo.1 But that letter will always be
a perfect model and example of how to write a letter. I've read it and reread it,
and I believe I'd be doing a deed worthy of you and the city of Toulon itself by
4Don Bosco had sent the Calles some bottles of Piedmont's famous vermouth. [Author's note in
the Epistolario]
5Toe Pope, having lost all his domain to the kingdom of Italy, had no means to build a much
needed church in the Castro Pretoria neighborhood of Rome, and so Leo XIII had turned to Don
Bosco. See Vol. XIV, pp. 455-474. [Editor]
6See Matt. 19:19. [Editor]
7"With a running pen," i.e., offhand. [Editor]

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467
sending it to the Holy Father;8 it'll reveal that lawyers9 in their time can blend
their learning and piety. God be praised in everything! I'm writing a few lines
here for Mrs. Colle; would you be so kind as to pass them on to her.
Good-bye, my very [dear and] 10 honorable friend; allow me to call you such.
God keep you in good health for a very long time on earth and [give you] eter-
nal happiness one day in paradise; but with your wife, me, and our beloved
Louis as companions forever. Amen.
I commend myself to your devout prayer, while calling myself in J.Ch.
Your humble servant and friend,
Father John Bosco
7 (2776)
S. Benigno Canavese, Oct. 4, '81
My very dear and good friend,
I received the notes you sent me about our ever lamented Louis, and I've
taken care to read them with attention. They were what I wanted.II Now they
have to be completed, and for that [purpose], be so patient as to list for me: 1.
Any expressions, words, thoughts he may have expressed with his relatives or
when giving alms to the poor, when carrying out his duties, when speaking of
religion, etc.
2. His most edifying actions regarding mortification, patience, his relatives,
friends, the poor.
3. The particular circumstances of his audience with the Holy Father. What
they said to each other, and above all, any expression of the Holy Father.
4. The same thing regarding his visits to shrines, some church, more solemn
church ceremonies, etc.
I believe that if you speak with Mrs. Colle, you'll be able to recall to mind
many edifying and very useful things for a biography such as ours.12
In order not to multiply the work, I believe it'll be best if I write in French,
8It should cause no surprise that Don Bosco would send an otherwise private letter to Pope
Leo, who had entrusted to him the building of the Church of the Sacred Heart and who took a per-
sonal interest in it and appreciated being kept informed of everything about it. [Author's note in the
Epistolario]
9Toe count was a lawyer by profession. [Editor]
lD"dear and" is missing in the Epistolario. [Editor]
11Don Bosco wished to write a short biography of Louis Colle, the late son of the count. [Edi-
tor]
12Don Bosco seems to be attributing an element of authorship to the youth's parents. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
then have a friendl3 review it, but you'll see it before it goes to press, and you'll
make all the remarks or modifications you may wish.
One more thing: You'll have to put your humility aside for a moment and
tell me which good works you take care of or protect-any [religious] associa-
tions or public charities: each word, each act of virtue will take its own very
proper place.
Be so kind, then, as to help me gather all this information, and then I'll put
everything in its place.
May God bless you, my very dear and good friend, and with you may he
bless Mrs. Colle. May he keep you both in good health for a very long time.
Please pray also for me, who remain always in J.Ch.
Your friend and servant,
Father John Bosco
P.S. Address: Always in Turin.
9 (2778)
Turin, Dec. 30, '81
My dear and honorable Mr. Colle,
Just a few words, but I want to write before the end of the year. The biogra-
phy of our good Louis is completed. All that remains is for it to be read and a
copy made that I can bring with me on my next trip to Toulon. It's indispens-
able that we read it together.
Action on our business in Rome is in the hands of Cardinal Jacobini, who
e assures me that it's all settled; but Roma etema [Rome is eternal], they say,
even in business.14
Fr. Perot [sic] 15 writes to me very often about you and your wife. Building at
La Navarre is moving forward very rapidly, and I hope we can make a visit to
13Toe cleric Camille Henri de Barruel, who actually composed the text from Don Bosco's out-
line. See Vol. XV, pp. 57-58. Barruel, who accompanied Don Bosco on his fund-raising tour of
France in 1883, has been mentioned often in this volume. He was born at St.-Denis Grignan in
1851, became a lawyer, and then joined the Salesians, making his perpetual profession June 1,
1882. After his ordination in December 1882, he was instrumental in the opening of several of the
French houses; but he later left the Society. [Editor]
14Cardinal Ludwig Jacobini was papal secretary of state. The business referred to is a grant of
Roman knighthood by the Pope to Count Colle, which Don Bosco was trying to arrange as a token
of gratitude for the count's generosity. See Vol. XV, pp. 81-82. [Editor]
15Despite his French-sounding name, Father Peter Perrot (1853-1928) was a native of Turin. He
made his religious profession in 1872, was ordained in 1876, and was appointed director of La
Navarre in 1878. Helped by generous benefactors, he overcame many serious difficulties, and the

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Letters to Count and Countess Colle
469
the works, but together, and spend a day among our orphans. Please tell Mrs.
Colle of this.
God bless you, [my]16 dear Chevalier, and you, honorable Mrs. Colle. May
God keep you both in good health and in his holy grace for a very long time.
Please pray also for me and for my big family, and allow me to be always in
J.Ch.
Your humble servant,
Father John Bosco
11 (2780)17
My very dear good friend,
It seems incredible to me that I should have let so long a time elapse without
writing to you! Forgive my negligence; I'll try to do better in the future.
I received with the greatest appreciation your good wishes for the feast of St.
John.18 It was a wonderful feast, a feast of the heart which caused me to weep
several times.
I also received the photographs of our good Louis. They've been included in
the book. This pamphlet is creating a stir among us, and an Italian translation of
it is being made for publication.19
You could call the Brief from Rome the Brief of annoyances.20 It was sent to
me at Turin; I read and find: "Sir: Comes Colle Dioecesis Taurinensis [Count
Colle of the Diocese of Turin]." I immediately sent it [back] to Rome and am
awaiting the corrected Brief.
At Turin, in our school[s] at Lanzo, at S. Benigno, at Valsalice, we've talked
and continue to talk a great deal about you and Mrs. Colle. Everyone's been im-
pressed with your popularity, with your spirit of practical piety. You've done us
new house flourished; eventually he was able to add an academic department to the agricultural pro-
gram. He was provincial of the Marseille province from 1898 until the anticlerical laws of 1905
forced him and most of the Salesians to leave the country until the atmosphere improved after
World War I. [Editor]
16"my" is missing in the Epistolario. [Editor]
17Toe letter is undated. The postmark is July 5, 1882. [Author in the Epistolario and Italian Vol.
XV, p. 107]
18St. John the Baptist, June 24, celebrated at the Oratory as Don Bosco's name day. [Editor]
19Toe "pamphlet" of 123 + v pages 4.4" x 6.8" was called Biographie dujeune Louis Fleury
Antoine Colle, par Jean Bosco pretre (Turin: Salesian Press, 1882). See also Vol. XV, pp. 58-59. It
does not appear that an Italian translation was published, but eventually one in German was: Lud-
wig Florian Anton Colle: Lebensbild. Eine Anleitung zur Lindererziehung (Regensburg: Verla-
ganstalt, 1887). The same publisher also issued a translation of the biography of Dominic Savio at
the same time. [Editor]
2D'fhis was the papal brief granting the desired Roman knighthood to Count Colle (see previous
letter). [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
good both spiritually and temporally. On all sides, I'm assured that people are
praying earnestly for you, Mr. and Mrs. Colle.
On this occasion I thank you heartily for the assistance you give us for
founding, repairing, and enlarging our houses. The souls that the Salesians, with
the help of the good God, will be able to save will be on your behalf; and when
you and your wife enter paradise, you'll no doubt be welcomed by the souls
who were saved by your charity. Animam salvasti, animam tuam
praedestinasti.21
I hope to write you something more in a few days.
Fr. Rua, Fr. Cagliero, Fr. Durando, Fr. Lazzero,22 and you might say all the
Salesians here have fond recollections of you, commend themselves to your
kind prayers, and send you their respectful regards.
May God bless you both and keep you in good health. Please pray fervently
for me, who remain always in J.Ch.
Your very devoted friend and very humble servant,
Father John Bosco
P.S. The clerics de Barruel23 and Reimbaud24 both wish me to send you
their regards.
15 (2784)
S. Benigno Canavese, August 28, 1882
Dear Count,
I'm here at San Benigno Canavese, where I speak very often of you and
your wife with Fr. Barberis, Fr. Rua, Fr. Durando,25 and others who didn't have
the good fortune of making your personal acquaintance when you visited us.
But just now, as I've already had the honor of writing to you, I'm in great need
of money for our young men who are studying for the priesthood and to be-
come foreign missionaries.
If you, Mr. and Mrs. Colle, if you [sic] could come to my aid so that [I can]
buy wheat and make bread for the residents of this house and provide some
21"By saving a soul you have predestined your own soul" (St. Augustine). [Editor]
22For Fathers Rua, Cagliero, and Durando see Appendix 1; for Father Lazzero, see pp. 333-334,
note 10. [Editor]
23Barruel was ordained a priest on December 23, 1882. [Editor]
24Probably Jules Reimbeau, who had accompanied Don Bosco as secretary on his visit to
southern France in the spring of 1881. See Vol. XV, chap. 2. (Don Bosco was a notoriously bad
speller of surnames.) Father Reimbeau may have been ordained together with Father de Barruel, for
Don Bosco calls him "Don" in a letter of Christmas Day 1882. He certainly was a priest at the time
of his death in Turin on January 31, 1884, at the age of 27. [Editor]
25See Appendix 1. [Editor]

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471
items which they're asking us for from Carmen26 in Patagonia, you will un-
doubtedly be doing a great act of charity.
At other times you might come forward spontaneously; now it's I who am
asking. But I beg you to behave toward me as I behave toward you: with all
confidence. So that if you can't just now, you'll answer me with all confidence:
yes or no.
The sum I need is 12,000 [francs]. Your good heart will do all you can with-
out unsettling yourselves.
I hope your health and Mrs. Colle's health are good, and I pray every morn-
ing at Holy Mass that God preserve it perfectly for a very long time, and after a
long and happy life on earth that the Blessed Virgin welcome you to enjoy with
her the glory of heaven forever. Amen.
Please pray also for this poor fellow, who with the greatest gratitude and
love will remain always in O.L.J.Ch.
Devoted to you like a son,
Father John Bosco
25 (2794)
Turin, Oct. 15, ' 83
My dear and very kind friend,
Your very kind letter, dear Count, found me here in Turin, but everyone is still
scattered.27 Fr. Cagliero is still preaching two or even three retreats in Sicily; Fr.
Rua is preaching at Cuneo but will be back here in Turin tomorrow evening.
Thank you, then, for the happy news you give me.28 It is really a propitious
time. In these days work is advanced, and the contractors are demanding [their
money].29 God be praised, and a thousand times thanks to you, dear Count and
Countess; you are without doubt our providence, the instruments chosen by the
hand of the good God to come to our aid.
Next Monday (the 22nd) Fr. Rua will go to La Farlede30 to pay you a visit,
bring you news of us, bring us news of you, and carry out the business that's the
main reason for this joumey.31
26Carmen de Patag6nes, at the mouth of the Rio Negro, was one of the main mission outposts.
It is about five hundred miles south of Buenos Aires. See Vol. XIV, pp. 496-498. [Editor]
27Toe end of June to the beginning of November was school vacation time. [Editor]
28Tois vague allusion must indicate a considerable sum of money if Don Bosco sent Father Rua
to Toulon to fetch the providential gift. [Author's note in the Epistolario]
29A reference to the construction of the Church of the Sacred Heart. [Author's note in the Epi-
stolario]
3D'fhe Colles' estate at Toulon. [Editor]
31Jt must have been to arrange a journey to Rome that the count and countess wanted to make
but finally were unable to. [Author's note in the Epistolario]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Fr. Rua will have with him the American history.32 It's written in detail and
isn't short. Father [de] Barruel will try to translate it, but in case he can't finish
it, Fr. Rua himself will complete it.
Fr. Rua will let you know the day and the hour of his arrival.
May the grace of the good God be always with you and keep you for a very
long time in good health, so that you may see the fruit of your charity in the
Salesians' hands.
May the Bl. Virgin guide us always along the road to paradise. Please pray
also for this poor priest, who with the greatest veneration and gratitude will re-
main for you in J.Ch.
Your humble servant and friend,
Father J. Bosco
26 (2795)
Turin, Dec. 4, '83
My dear and very kind Count,
I must at last put an end to all procrastination and let you know I'm still
alive, for the good of things.
First of all, thank you for all the acts of charity which you, dear Count, have
lavished on us on many occasions. If we've succeeded in making progress in
South America and above all in Patagonia, it's due to you; we owe it to your
charity. So be glad, you and the countess: the souls our missionaries win for
heaven will be for you and your wife the bearers of the keys to paradise.
Now add the other houses and the other savages who, by means of your
good works, will come to the faith, will increase the number of souls saved,
who will pray fervently for you.
I'm very happy that the vermouth reached you in good condition. It's a mod-
est but singular way we have of telling you we're deeply grateful, we love you,
we're praying for you in a completely particular fashion.
But I must inform you of some very pleasant news. The house at Mathi
[Torinese] was bought on October 10;33 it's now furnished, inhabited by some
fifty young men who could no longer be accommodated at the house in S. Be-
nigno,34 and who are there now: they are studying intensely for the priesthood.
32Tue dream about the missions. [Author] See pp. 302-315, 343-344. [Editor]
33Evidently this is a house additional to the one that had to be built to replace the one destroyed
in an explosion the previous year. Seep. 316. [Editor]
34He means Sampierdarena, whence the Sons of Mary had just been transferred to Mathi. They
remained there only for the 1883-1884 school year, however; then they settled at the hospice of St.
John the Evangelist [in Turin]. [Author's note in the Epistolario]

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473
Last Thursday this house [at Mathi] was blessed and consecrated to God un-
der the title "House of St. Louis," which is to remind us ever more of our Louis
and your whole family. It's the first of our houses to be so named. God be
praised.
The house begun alongside the Church of St. John the Apostle, despite all
our efforts, hasn't yet got as far as the roof. Construction's at the fourth floor.35
The work goes on ceaselessly.
The whole Salesian Congregation sends you regards. On Saturday we'll cel-
ebrate a Mass for your intention and that of the countess at the main altar of the
Church of Our Lady Help of Christians; our children will receive Communion
and pray for your intention.
Good day, happy holidays, dear Count and Countess. May God bless you
and may the BL Virgin protect you always. Please pray for one
Who loves you like a son,
Father J. Bosco
29 (2798)
Turin, 2-20-8436
My dear Count Colle,
One day, dear Count, from my balcony we were observing a little house.
"We ought to buy that house," you said, "because it would relieve us of a heavy
constraint. I'll put thirty thousand francs at your disposal for that purpose."37
The matter then stayed unresolved because the owner wouldn't sell. Now
they want to sell not only the little house but also the land belonging to it.38 The
matter suits us in every aspect; all our friends and all the Salesians desire it and
recommend it, but the price would be much too high. Between the land, seven
thousand kilometers,39 the trees, and the buildings, it would cost us a round
100,000 [francs].
I don't wish to be indiscreet; nevertheless I don't wish to keep silent about
business which would settle our whole house, the festive oratory, the class-
rooms, and the workshops.
35Jn British usage, the third floor. [Editor]
36Toe date according to both the Epistolario and Italian Vol. XV, p. 98. The text in Vol. XVI
gives 2-21-84. [Editor]
37Toe house belonged to the widow Teresa Bellezza. To prevent grave evils, Don Bosco had
been renting it at great expense since 1853. See Vol. II, pp. 421-422, and Vol. IV, pp. 423-428. [Ed-
itor]
38Mrs. Bellezza had died in 1883, and her heirs were willing to sell. [Editor]
39A curious slip of the pen, for he meant 7000 square meters [Author]-in English measure:
1.73 acres. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
So, dear Count, is it possible for you over a more or less long time to come
to our aid with this sum?
I speak with you in all confidence, for in your great charity, you've told me
many times that you put your purse into my hands in everything [by] which you
can contribute to the greater glory of God.
You'll think this business over a moment and then answer me with the same
confidence with which I've addressed you.
I believe you received one of my letters a few days ago.
Here I renew all my feelings of thankfulness and gratitude toward you, dear
Count, and toward the countess; and in the hope of seeing you and speaking
with you personally next month, in March,40 I take much comfort in calling
myself in J.Ch.
Your humble servant,
Father J. Bosco
P.S. My health's been troubling me somewhat, and I'm still a prisoner in my
room, but the doctors tell me that in March I'll be able to take and would handle
very well a trip to the South of France.
34 (2802)
Turin, July 5, 188441
My dear Count Colle,
Your very kind letter came as a consoling angel to us.42 Everywhere people
were asking us for news of you and the countess, but no one knew anything. Fr.
Rua, Fr. Cagliero, Fr. Durando, Fr. de Barruel, and all the Salesians were asking
about your trip, your health, and where you were staying. But none of us knew
what to say until we received your welcome letter. Now [we know] you're at La
Farlede in good health. God be praised.
The news about the public health seems to be getting better, and we are
praying ceaselessly for you, the countess, and all your friends, that nothing per-
turb your health, your peace of mind. And that we'll do morning and evening in
our prayers both private and communal. Me-I'm doing it with all my heart!
Every day I remember you at Holy Mass.
You conclude your letter with finely expressed sentiments: Commander en-
tirely ready to put himself under Don Bosco 's orders.
40He did in fact go to see them, accompanied by Father Barberis. [Author's note in the Episto-
lario]
41The count and countess had come to Turin at Don Bosco's invitation for the celebration of his
name day at the end of June. On that occasion the count was presented with the papal brief citing
him a knight commander of the Order of St. Gregory the Great. See Letter 11. [Editor]
42Toe count's delay in sending news of himself after leaving Turin had worried Don Bosco be-
cause of a cholera epidemic that was spreading. [Author's note in the Epistolario]

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But you don't know: Don Bosco's pockets are always empty of money, and
Fr. Rua's insatiable to have it.43 So how can you get yourself out [of such a sit-
uation]? We'll try always to be quite discreet, always happy to receive the char-
ity you shower upon us to help us win souls for God.
You understand, dear Count, that the end of this letter is just a jest; and that
my handwriting is very bad, and therefore it's very difficult to make myself un-
derstood.
God bless you, my dear Count, and God bless the dear countess together
with you. May Our L.H.C. keep you both in good health, but always on the
road to paradise.
The whole house, including our priests, clerics, and children, send you their
respects, commend themselves to your kind prayers, and tomorrow will receive
Holy Communion for your intention. Amen.
Your grateful servant,
Father J. Bosco
35 (2803)
Pinerolo, July 20, 1884
My very dear friend,
I've just now arrived44 at the villa of the bishop of Pinerolo. My health was
very shaken in Turin by the intense heat. Here one's barely out of the cold, and
I find great relief; I have Father Lemoyne with me, and the bishop overwhelms
me with attention.
Every day I keep an eye on how the cholera epidemic is developing, and I
bless the good God who until now has preserved you.
Our prayers, dear Count, our children's Communions, and the blessing
which is given every day at the altar of O.L.H.C. will be offered up to God
ceaselessly to obtain the preservation of your health and that of the countess.
Fr. Perrot has often given me news of you, and the whole house rejoices
whenever we have good news about your health.
Right now the wind and the cold are bothering me, and I have to get up from
my desk to put on my overcoat. You see what a change in just a few hours. But
I'm on a mountain.
If you'll give me news about yourselves from time to time, dear Count and
Countess, you'll be doing me a great pleasure, for your health these days is in
our hearts as a matter of prime importance.
43Father Rua paid the Society's bills. [Editor]
44He had reached Pinerolo on the 19th, and after spending the night at the episcopal palace, as-
cended the mountain the next day to the bishop's villa. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My address will always be: Father J. Bosco, Bishop's Villa, Pinerolo.
May the Bl. Virgin guide you and protect you, dear Count and Countess, and
may the good God keep evils far away from us, while I will always bear for you
the affection of a son in J.Ch. and be
Your grateful servant,
Father J. Bosco
36 (2804)
Pinerolo, August 11, 1884
My dear Count and kind Countess,
God be blessed, God be praised. The newspapers no longer give us bulletins on
the cholera. I trust you're in very good health and nothing's been troubling you.
But behold, the friend of ill omen is beginning to visit us. We are free of this
scourge until now, but the surrounding areas give us daily bulletins of cases and
of deaths.
Our trust is in the aid of Our Lady Help of Christians. Nevertheless, our
houses have been upset. All our children who have homes or relatives have
gone to them, the poorest boys remaining with us, and we try to look after them
and keep up their spirits.
If things are pretty quiet, we'll see each other toward the end of September;
otherwise Divine Providence will give us the necessary guidelines.
All the Salesians and their children are praying ceaselessly for you, and we,
too, trust greatly in your prayers and your devotion.
May {God} bless us and the Blessed Virgin protect us always.
I'll always be in deepest affection and gratefulness in J.Ch.,
With filial gratitude in J.Ch.,
Father J. Bosco
37 (2805)
Turin, August 23, 1884
My dear Count,
I arrived home this very minute from Pinerolo in fairly satisfactory health,
God be praised. I found our city of Turin surrounded by cholera, but the city
until now perfectly free [of it]. Thanks be to God, our houses are in good

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477
health, with the antidote of the Bl. Virgin.45 Our priests, [clerics],46 boys are
praying and will receive Communion for you and your wife.
I thank you and the countess for the rosary you say for our intention. Our
Lord and his heavenly Mother will never allow anyone to cry in vain: Mary,
helper of Christians,47 pray for us.
I've already begun the novena with Masses, Communions, and special
prayers for our dear Louis, who, I believe, will laugh at us for praying for him,
for his relief; in fact, he's become our protector in paradise, and he'll continue
to protect us until he receives us into eternal happiness.
While I was at Pinerolo, I gave serious thought to whether you and the
countess might come to spend the months of intense heat {at Pinerolo}, which
would be very good for your health. Couldn't we arrange for a little lodge there
for you during that season? It's a {matter} for discussion during the coming
year.
May God bless you and give you abundant consolation on earth, but surely
great consolation with Jesus and Mary in paradise.
In filial gratitude,
Father J. Bosco
38 (2806)
Turin, Sept. 10, '84
My dear and kind Count Colle,
The cholera epidemic has disturbed several parts of France and is now rav-
aging Italy. So far our houses and our children have been spared, but contribu-
tions to us are seriously lacking, and we're faced with the expenses of building
and maintaining our works.
That's why, if at this time you can come to our aid, you'll be, as always, our
mainstay. Should that be inconvenient to you, however, since you're at La Far-
lede, and you can't return home because of the cholera, I implore you to remain
peacefully at your villa, and we'll try to free ourselves of our problems as best
we can. But I implore you, please don't trouble yourself if present circum-
stances make it impossible for you to do good.
45During the cholera epidemic of 1854, Don Bosco told the boys to put themselves under our
Lady's protection and to make sure they kept free of serious sin. See Vol. V, pp. 53-54, and the fol-
lowing pages for this formula's perfect success even when many of the boys involved themselves in
caring for the city's stricken. [Editor]
46"clerics" is missing in the text of the Epistolario. [Editor]
47NotAuxiliatrice, as usual, but aide de chretiens. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Just this moment the mailman delivered your kind letter. I beg you, dear
Count, please consider all that I've noted about our finances as though it hadn't
been said. I prefer to tell you how delighted I am that both you and the countess
are in good health. I've given your news to all the directors assembled here;
they were very happy, and each assures [you] that he's praying and having
prayers said for your spiritual and temporal happiness.
With all my heart I thank the dear countess, who has been praying devoutly
for this poorfellow in these days. May the Blessed Virgin reward her generously.
You see, dear Count, I can barely write even a little presentably; be patient in
reading [this]. I'll try to do better another time.
Accept the humble respects of all your Salesians and of him who with filial
affection will always be in J.Ch.
Your grateful servant,
Father J. Bosco
40 (2808)
Turin, Nov. 7, '84
My dear Count and very honorable Countess,
I wish to make you a difficult but not impossible suggestion; you'll decide.
I believe you've been informed that Fr. Cagliero's appointment as bishop
will be ratified formally on the 13th of this {month} by our H. Father Leo XIII.
He'll be consecrated a few days later. He's the first of our pupils to be elevated
to this dignity, the first bishop of Patagonia; he's also one of your own proteges
and is very fond of you.
We'll have a most splendid celebration; but here's the great desire we have.
Everyone, I first of all, wants you to be with us that day, to be the godfather and
godmother of the religious ceremony.
Such is my invitation, and such is our common desire.
Nevertheless, I love and respect your health before all else, and therefore if
you're afraid that this might prejudice your health somewhat, I'll make [what is
for me] a great sacrifice: I absolutely want you to stay home.
There it is, dear Count and Countess: my sincere invitation, but with full and
complete freedom for yourselves, with a great desire to see you in our home. As
soon as the date has been fixed for the ceremony, I'll inform you of it.
May the good {God} be always with you, kind sir; and please pray for me,
who will always be in J.Ch.
In filial affection,
Father J. Bosco

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479
42 (2810)
Turin, Dec. 29, '84
My dear and kind Count,
I'd like to pay you a visit and render my deep thanks in person. Unable to do
so in [spoken] words, I wish to close the year by writing a letter to you, kind
Count and Countess Colle.
God be praised and thanked; he has kept us in good health and I hope, in his
grace too.
Among other good works, you've paid the debts of La Navarre for Father
Perrot; and the good God won't fail to reward you generously, and our poor or-
phans will pray for you ceaselessly. Lucky Fr. Perrot, who has such paymasters.
But why can't we find similar benefactors in Italy?
If such a paymaster did exist in Italy, would he come and pay seventy-five
thousand francs which Father Rua must expend for our missionaries in [South]
America, another pretty similar sum for the outfit, for the voyage of those who
will leave very soon?
Why doesn't he come to pay off the debts of our houses in Turin, and of the
church and hospice in Rome?
The reason is clear. In France and Italy there's only one Count Colle; and we
bless the good God a thousand times that Count and Countess Colle are alive to
help us, support us, and sustain us in our difficulties. May God keep both of you
in good health for a very long time and grant you the grace of spending happy
year after happy year, in reward for your acts of charity here on earth, and final-
ly [grant you] in the other life the true prize, the great prize of sojourning in
paradise, where, I'm fully confident, we'll be able to live with Jesus, Mary, and
our dear Louis, to praise God, speak of God eternally.
On Thursday, the first day of the year 1885, in all our houses prayers and
Communions will be offered for you.
Please also commend your poor [Don Bosco] to God.
Your grateful, humble servant,
Father J. Bosco
44 (2812)
Turin, Feb. 11, '85
My very [dear] Count Colle,
I'm better again and out of bed. And I can write you this letter.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I've written to the countess of Chambord,48 [asking her] to come to our aid.
In a very gracious letter she assures me that she'll do very little now, being
swamped with petitions, but she promises to do [something in the future].
Today Fr. Bonetti, editor of the Bulletin Salesien, is at Marseille. Upon tak-
ing leave of Bp. Cagliero,49 he'll return to Turin, stopping at Toulon for a few
hours to get news of you and the countess in person, and then he'll continue his
journey directly back home.
May the good God bless you both and keep you both on the road to par-
adise, but always in good health.
Please pray also for your poor but very loving
Humble servant,
Father J. Bosco
48 (2816)
Nice, April 25, '85
My dear Count,
The family of the duke of Norfolk will arrive in Turin on May 5,50 so I have
to anticipate my return [home] by several days. If it please God, I'll leave Nice
next Tuesday in order to be in Turin on the 6th of that month. There I will ex-
pect you and Countess Colle at your convenience.
My earthly paradise is always my own room, or better, the room you gave
me during my stay at Toulon.51
The Bl. Virgin bless you, protect you in your home, on your journey to our
home at the Oratory of St. Francis de Sales.
48See chapter 11. [Editor]
49Qn the 11th the newly ordained bishop joined the Salesians and Sisters who were to depart
with him for South America from Marseille. Because of illness Don Bosco could not see them off
himself, as he would have wished. So he delegated Father Bonetti to act for him, to give them his
farewell blessing, and to Bishop Cagliero a precious letter, which is published in Italian Vol. XVIl,
pp. 308-309. [Editor]
50Tue duke of Norfolk is the foremost peer of England, and Henry Fitzalan-Howard (1847-
1917), the fifteenth duke, was the leading Catholic layman of his time. Educated under Father John
Henry Newman, he was influential in Newman's being named cardinal in 1878. Norfolk later be-
came the first mayor of Westminster and served as earl marshal for the royal coronations of Edward
VIl and George V. The duke exchanged letters with Don Bosco in 1882; see Vol. XV, pp. 465-466.
His 1885 visit to Turin will be treated at length in Vol. XVIl, chap. 18. Don Bosco sent the first
Salesians to London in November 1887 with a letter to the duke asking for his support, and the
duke visited Don Bosco during the Saint's last illness. [Editor]
51Don Bosco had visited Toulon earlier that month; the count had made him a donation of
100,000 francs. [Author's note in the Epistolario]

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481
I commend ceaselessly to your kind prayers this priest, who will always be
in J.Ch.
Your humble servant,
Father J. Bosco
49 (2817)
Turin, 5-10-85
[Dear] Count and Countess Colle,
The feast of O.L.H.C. has been definitely scheduled for next June 2,52 as you
may see printed on our announcement of today. We'll try to make it a truly
splendid solemnity, but the duke of Norfolk can't stay with us until then.
He's just left for Rome with his family (18 persons). But after receiving the
blessing of the H. Father, he'll return to Turin to resume their [sic] practices of
piety morning, evening, and noon in the Church of Our Lady Help of Chr.
{They} are to travel to Austria toward the end of the month.
But I'll tell you from time to time what may be necessary. For the present,
though, we're always {saying} our prayers [in preparation] for this solemn
feast.
The ceremonies for Rome have been planned;53 for [laying] the cornerstone
we might be represented by one of the Borghese family; Father Dalmazzo will
see to it and instruct us.
Nevertheless there is one matter which concerns us. Some mementos have to
be placed within the stone, and among other things a statement about the family
and the two persons acting as godfather and godmother.54
To that end you'll have the patience to seek out a friend who gives [sic] me a
draft with the principal information: names, dates of birth, and details you may
see fit.
Be patient: these are historic matters which we must hand on to posterity. As
soon as I have this statement, it'll be my business to get together some other
things to complete the job.
Now my head's worn out. I'll write you another letter in just a few days.
May the good God bless you and the Bl. Virgin protect you. Amen.
In filial gratitude,
Father J. Bosco
52Toe feast falls properly on May 24, which in 1885 was Pentecost Sunday. The celebration
was moved to a convenient open date; June 2 was a Tuesday. [Editor]
53Conceming the Church of the Sacred Heart. [Editor]
541.e., the Colles, who were so generously supporting the building of the church and hospice.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
50 (2818)
Turin, 5-26-85
My very dear Count Colle,
All the Salesians are expecting you on the the morning of the 31st of this
month. By not telling us whether you'll be arriving by way of Savona or by
Genoa-I don't want to inconvenience you in any way-but we're expecting
you at noon for dinner, [and are ready] at any hour to welcome you.
You're truly two friends of Our L.H.C., the sponsors of our great feast.55 The
duke of Norfolk and his family left yesterday morning for Germany; everyone
was quite delighted by his sojourn in our home and by the improvement of his
sick child.56
I believe we'll have time to go over other business here in our home in a re-
laxed atmosphere.
In this expectancy, I've made and will continue to make a memento for you
every day at Holy Mass until your happy arrival among us.
May the good God bless you, dear Count and Countess, and the Bl. Virgin
protect and guide you throughout your journey. Amen.
In filial affection,
Father J. Bosco
52 (2820)
Turin, August 10, '85
[Dear] Count and Countess Colle,
I believe that during this novena of the Bl. Virgin's Assumption you won't
forget your poor D. Bosco; he is undoubtedly praying every day for you, for
your spiritual and temporal happiness. We Salesians are praying ceaselessly
during this novena that the Bl. Virgin assure you a place next to her in paradise,
but that she not give it to you for a very long time to come.
My health in these last days has deteriorated somewhat; but now, thanks be
to God, it's much better; God be praised.
Our friend Louis led me on a trip with him to the heart of Africa, the land of
Ham,57 he said, and to the lands of Arpachshad58 or into China.59 If God will
allow us to converse in person, we'll have the substance for a good chat.
55Toe feast of Mary Help of Christians, mentioned in the previous letter. [Editor]
56Toe duke's only son had been born blind and was incurably ill. The duke and his wife hoped
that a visit to Don Bosco would bring beneficial results. [Editor]
57See Gen. 9:18-27. [Editor]
58See Gen. 11:10-13 and 1 Chr. 1:17-18, 24. [Editor]
59A dream pertaining to the missions, narrated by Don Bosco to the superior chapter on the
evening of July 2 (Italian Vol. XVII, pp. 643-645). [Author's note in the Epistolario]

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483
Fr. Francesia has finished his task,60 and you'll be receiving it within just a
few days.
The newspapers are publishing that the cholera is threatening France. I be-
lieve La Farlede will be spared; but whenever you decide to spend some time at
Lanza, a very safe area, you only have advise me a few days in advance, from
day to day, and you '11 find for yourselves and your whole family a little home
prepared [and] at your disposal.
On Sunday (August 15) I'll be in Turin, and on Monday I'm going to S. Be-
nigno for our retreat. But you'll receive news of us regularly.
May all evil be far from you, and may the Bl. Virgin protect you always.
Your humble friend,
a servant who loves you like a son,61
My handwriting gets worse and worse. Forgive me.
55 (2823)
Turin, Sept. 27, '85
[Dear] Count and Countess Colle,
Fr. Rua's journey to Nice [and] to Marseille has been postponed because of
the public health situation, which is still not very satisfactory.62 Fr. Bonetti went
in his place; he visited our houses in the South of France to preach a few days'
retreat which will serve as the [annual] retreat for our French houses.
But we've continued our prayers every day for the preservation of the very
precious health of you and Countess Colle.
While Fr. Dalmazzo was here with us for the retreat, Prince Lancellotti63 re-
turned to Rome. As soon as Fr. Dalmazzo speaks with him, he'll write to us
about our business relative to our orphanage, whose construction is ever pro-
English versions of the dream may be found in Dreams, Visions and Prophecies ofDon Bosco,
ed. Eugene M. Brown (New Rochelle: Don Bosco Publications, 1986), pp. 91-95, including some
of Father Ceria's commentary; and in Arthur J. Lenti, "Don Bosco's Missionary Dreams-Images
of a Worldwide Salesian Apostolate [II]," in Journal of Salesian Studies, IV, no. 1 (Spring 1993),
pp. 2-17, including comments and a critical treatment of the text. [Editor]
60A translation of the papal brief making the count a knight of St. Gregory. [Author's note in the
Epistolario] See Letters 11 and 34. [Editor]
61Toere is no signature. [Author]
62Father Rua was to have preached a retreat for the Salesians in France, but the cholera was still
spreading. Don Bosco thought it best to make him defer his visit to the French confreres till Decem-
ber. [Author's note in the Epistolario]
63The Lancellottis were one of the leading families of Rome. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
gressing, although the spot chosen for the cornerstone always remains in re-
serve. 64
Fr. Cagliero wrote a long letter in which he speaks warmly of you, the
countess, our dear Louis, and a young man he's baptized with the name of
Louis Colle; [he included] also the boy's photograph. You'll receive it all as
soon as the postal service is no longer damaging the mail.65
I've spent a month here at Valsalice, but tomorrow I'm going again to S. Be-
nigno for the coming week; then I hope to return to Turin for good.
As you can see, I'm half blind, and you'll be able to read my letter [only]
with difficulty. Forgive me; be patient. I won't fail to make a special memento
for you both every morning at Holy Mass.
O Mary, be our guide on the road to paradise.
I'll always be in J.Ch.
Your humble servant,
Father J. Bosco
58 (2826)
Turin, January 15, '86
[Dear] Count and Countess,
I talk about you every day, I could say every minute, but since my poor
head's always somewhat confused, I must write very little in comparison with
what I ought to do to thank you for so much goodness and charity you do us.66
At this time you're not only the mainstay of our works and of the Salesians
themselves, but in these days you've become almost our only benefactors. For
in these times donations have dwindled alarmingly, especially in our French
houses and our American missions.
But our kind alms collector, Our Lady Help of Christians,67 is beginning to
come to our aid with exceptional favors in Russia, in Prussia, and notably in
Poland.
64It was hoped that Count and Countess Colle would be able to act as ceremonial godparents
for the blessing of the cornerstone, which took place on December 8, 1885, at the hands of Bishop
[Emilian] Manacorda. [Since they could not go to Rome] family friends who lived at Toulon, Gen-
eral Count d' Ancieu de la Batie and his wife, stood in for them. The [official] parchment of the rite
included a long encomium of the Calles. [Author's note in the Epistolario]
65By disinfecting it [against cholera]. [Author's note in the Epistolario]
66Before Christmas the Calles had sent a very generous offering. The cholera epidemic had
caused a big decline in donations. [Author's note in the Epistolario]
67Jn his last years Don Bosco used to call Mary Help of Christians his "kind alms collector"
who, by dispensing favors, came to his aid. [Author's note in the Epistolario]

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485
Fr. Rua is sending you news of the orphanage at Rome. Rome's an eternal
city. Talk a lot, do a lot, and be satisfied with doing things very slowly.68 Pa-
tience.
You'll also be receiving the account of the journey to China with our good
Louis.69 When the good God does us the favor of getting together in person,
we'll have a lot to talk about.
As a reward for your charity, may God give you every happiness on earth,
but may he assure you of the great and eternal happiness of paradise with all
your70 relatives and friends. Amen.
I'll always be in sincerest gratitude and veneration in J.Ch.
Your humble and loving,
Father J. Bosco
60 (2828)
Pinerolo, July 25, 188671
My dear Count and Countess Colle,
I've been at Pinerolo for several daysn in la villa73 of Bp. [Philip] Chiesa of
this diocese, but he's going to be transferred to the diocese of Casale.74
There we have two very numerous houses,75 and therefore we're very happy.
My health's fair; my thoughts are always with you, praying the good God to
keep you and the countess in good health for a long time.
The Salesians are in good health. No cholera or other evils that disturb us.
Therefore if our houses, our people can be of any service to you, you'll give us
the greatest consolation, and we're at your disposal without reservation.
At this time, or rather in these days, our children are seriously occupied with
their examinations;76 but we're very satisfied with their moral conduct and the
68He means that anyone who wants to do business with Rome must say and do a great deal but
then be resigned to slowness in carrying out his business. [Author's note in the Epistolario]
69See Letter 52. [Author's note in the Epistolario]
·
70Jbe text of the Epistolario reads "our" rather than "your." [Editor]
71Thls was Don Bosco's first letter to the Calles since March 26. It was illness that brought him
to Pinerolo as the guest of the good bishop. [Authors' note in the Epistolario]
72He had arrived on the evening of July 15. [Editor]
73Jtalian in the original. [Editor]
74Bishop Chiesa was transferred to the diocese of Casale, where Bishop [Peter] Ferre had died;
but he was himself suddenly called to his reward on November 4. [Author's note in the Epistolario]
75At Bargo San Martino and Penango. [Author's note in the Epistolario] He means "numerous"
in students. [Editor]
76Tue school year normally ended at the end of June. Perhaps the cholera had caused an inter-
ruption in studies. See Letter 36, which speaks of students being sent home in 1884 because of an
epidemic. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
considerable number who are asking to enter the priesthood and the larger num-
ber who are asking to go to the missions.
Every day there are applications for the missions among the savages.
Now [I ask] your patience to read and understand my handwriting.
In filial affection always,
Father J. Bosco
63 (2831)
Turin, Dec. 14, '86
[Dear] Count and Countess Colle,
Our missionaries have left your house. Fr. Lasagna was very pleased to
write to us about the details of their stay with you and the infinite charity which
you and the countess lavished on them with a truly paternal goodness.77
They're leaving, but with hearts on which you've made an extremely fine
impression, which assures me that they'll hold you both up in America as mod-
els of a Christian life. They're leaving to win souls for our good Jesus, to win
their own [souls], [to win] yours. So there! a platter they'll present to you one
day when you enter paradise; but a truly appetizing platter: a platter of gold, a
platter formed with diamonds and full of good works. And among your other
good works the aid you're giving the Salesians for the conversion of the savages
[and of sinners will bring you a joy beyond description and without end].78
But what's become of your jujube?79 Pay attention: your jujube, which was
of an excellent quality, was divided thus:
1. Fifteen thousand [francs] for a bill of exchange which Bishop Cagliero
had sent me from Patagonia.80
2. 35 thousand to the Tiberina Bank.81
3. The rest to St. John the Apostle,82 to S. Benigno, to Foglizzo, where we
have young men studying for the priesthood. [Around three hundred clerics
77Father Lasagna had been at the Colles' with a group of missionaries, who had to embark from
Marseille. Naturally they had not been sent on their way empty-handed. [Author's note in the Epi-
stolario]
78Tois letter is very irregularly written. Don Bosco dictated the bracketed words to someone
who must have pointed out that the sentence's thought was incomplete. The handwriting of this and
other corrections and additions appears to be Father Rua's. [Author's note in the Epistolario]
79He means a sum of money. [Author]
80Toe text in the Epistolario reads: "...which has been sent to Bishop Cagliero of Patagonia."
[Editor]
81Father Dalmazzo deposited funds for the Church of the Sacred Heart in Rome in this bank,
which administered them for him. [Author's note in the Epistolario]
82Toe hospice attached to the Church of St. John the Evangelist [in Porta Nuova]. [Author's
note in the Epistolario]

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487
who would hardly be able to attain the priesthood without your charity, which
will help them to save many souls.]83
You see that each word of this {letter} conveys something, but your {wish}
will be {satisfied} when we're able to talk over our business calmly.
I'd like to write you many other things, to testify to you the affection and
gratitude that all the Salesians profess toward you, but my poor head isn't very
cooperative, and my dear Countess, please put a kindly interpretation on this
wretched script.
Meanwhile, during the forthcoming Christmas novena,84 all the Salesians
will pray, say Masses, offer up Communions for your spiritual and temporal
happiness.
May God bless you both, and O.L.H.C. keep you in good health and gener-
ously reward all your charity in this world, and even more generously in par-
adise. In paradise! Amen.
In filial gratitude,
Father J. Bosco
64 (2832)
Turin, March 22, '87
[DearJ Count and Countess Colle,
A bit for ourselves to talk over our business a little.
We've agreed to schedule the consecration of the Church of the Sacred Heart
in Rome for May 14 and to come thence to the feast of Our Lady Help of
Christians on the 24th of the same month.
Does that suit you?
If the matter's possible from your point of view, I'll write you in detail about
everything that concerns us.
I tell you with the greatest consolation that in the terrible disaster of the
earthquake85 not one child, not one person was harmed.
Only the buildings suffered much; and the house, the classrooms, and the
church at Torrione86 were practically destroyed.
But Divine Providence always helps us, and it won't fail us at this time.
83Toe bracketed words were added by the aforementioned scribe, certainly under Don Bosco's
dictation. [Author's note in the Epistolario]
84Toe novena in preparation for Christmas begins on December 16. It is still a solemn occasion
in every Salesian house. [Editor]
85Qn February 23 an earthquake struck Liguria and was felt also in much of Piedmont. See Vol.
XVIII, chap. 12, and a letter to Claire Louvet, Vol. XV, p. 494. [Editor]
86Jt seems that he means Ventimiglia (Vallecrosia). [Editor]

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488
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Everyone's expecting you for the established date; we pray every day for
your health and preservation; and your poor but very loving Don Bosco every
morning never fails to make a special memento [for you] at Holy {Mass}.
May the Blessed Virgin protect and guide you and guide you [sic] through
all life's dangers.
In filial affection,
Father J. Bosco
65 (2833)
Turin, Apr. 8, '87
My dear Count and honorable Countess Colle,
I don't know whether our news has reached you for some time. For I was
practically forced to quit writing any letters except on matters strictly confiden-
tial.87
Now it's been established that the Church of the Sacred {Heart} is definitely
to be consecrated to God on May 13. I'm obliged to travel in short stages, but
for that day I hope to be in Rome, and to find both of you there in good health
and to speak in peace of ourselves.
From Rome we'll come home to Turin for the feast of O.L.H.C. on May 24.
We'll see how things stand; we'll talk them over.
Good-bye, my dear and kind friends. May God protect you, and may the Bl.
Virgin ever be your guide as far as paradise.
In deepest gratitude I'll always be in J.Ch.
In filial affection,
Father J. Bosco88
87For a treatment of Don Bosco's steadily declining health, see Arthur J. Leoti, "Don Bosco's
Last Years, His Last Illness and Saintly Death From Eyewitness Accounts," Journal of Salesian
Studies, V, no. 2 (Fall 1994), pp. 23-97. [Editor]
88Father Rua added a postscript: [Author]
If you'll allow me, I'll add my own respects and good wishes for the celebrations. Father de
Barruel wrote me good news regarding you and also informed me of the charity you showed our
dear Fr. Perrot on the day he called on you. May the good God be praised for that and you well
thanked. I, too, hope to see you in Rome, and already I'm praying to the S. Heart of Jesus to grant
you a pleasant voyage and every kind of blessing.
Your very devoted servant in J.Ch.,
Fr. Michael Rua

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Letters to Count and Countess Colle
489
77 (2845)
(To be sent after my death)B9
[Dear] Count and Countess Colle of Toulon,
I await you where the good God has prepared our great prize, eternal happi-
ness with our dear Louis.
The divine mercy will grant it to us. Always be the support of the Salesian
Congregation and the aid of our missionaries.
God bless you.
In filial affection,
Father J. Bosco
89Unfortunately, Count Colle himself suffered a fatal heart attack on January 1, 1888, thirty
days before the Saint's death. [Editor]

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13. COMPLETE LIST OF EARLIER DOCUMENTS
AND EVENTS IN THE ITALIAN EDITION OF
VOLUME XVI
1. Three Sermons by Don Bosco
2. Letter from the Rosminian Superior General
3. Don Bosco at the Minor Seminary in Bergamo
4. Providence and Foresight
5. Five Letters from Don Bosco to the Lawyer Ferdinand Fiore
6. Letter from Don Bosco to a Teacher
7. Letter from Don Bosco to a Lady
8. Two Letters from Don Bosco to Bishop Ferre of Casale
9. Two Letters from Don Bosco to Father Oreglia
10. The Purchase of the House at Borgo San Martino
11. Four Letters from Don Bosco to Monsignor Masnini of Casale
12. Letters to Mrs. Cesconi and Her Son
13. An Episode from 1875
14. Letter from Don Bosco to Coadjutor Bishop Garga of Novara
15. Letter from Don Bosco to Brother Joseph Dogliani
16. First Meeting Between the Marquis of Villeneuve-Trans and DonBosco
17. Three Letters from Don Bosco to Father Felix Bava
18. A Letter of Thanks
[19.] Letters to Miss Claire Louvet
[20.] Letters to Count and Countess Colle
490

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INDEX

53.4 Page 524

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53.5 Page 525

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ABBREVIATIONS
abp.
bp.
Card.
CBR
CPF
coad.
Cong.
CSH
CSJE
DB
dir.
FMA
GC
MHC
OSFS
pref.
Sal.
SC
SS
archbishop
bishop
Cardinal
Congregation of Bishops and Regulars
Congregation for the Propagation of the Faith
coadjutor
Congregation
Church of the Sacred Heart
Church of St. John the Evangelist
Don Bosco
director
Daughters of Mary Help of Christians
(Figlie di Maria Ausiliatrice)
general chapter
Mary Help of Christians
Oratory of St. Francis de Sales
prefect
Salesian
Salesian cooperator(s)
Salesian Society (Congregation)
A
Abatucci, Mrs. (SC), 19
Acate (anticlerical journalist), 379-80
Acqui, Italy, 347-48
Africa, 197-98,243,304,312
Agira, Sicily, 317
Aire-sur-Lys, France, 209, 223n, 348-49
Alasia, Fr. Giuseppe (theologian), 57
Alassio, Italy, 20, 125
Alba, Italy, 225
Albera, Fr. Paul: biography, 353; and a
French novitiate, 328; greetings from
DB, 19; letters, 28, 53; at Lille, 457;
and missionaries, 393; testimony
about DB, 31, 76
Albertotti, Dr. John (OSFS doctor), 272
Alimonda, Card. Cajetan (abp. of Turin):
appointed abp. of Turin, 76, 280-83;
arrival at Turin, 284-86, 340; biogra-
phy, 281; commission to study Pata-
gonia, 295; and DB, 282-83, 286-87;
letters, 281-85; and SS, 280, 286-87,
393
All Saints Day, 344
Almagro, Argentina, 300
Almaric family (SC), 38, 40-42
Almsgiving, 34, 89, 92-93, 334, 446
Alumni, Salesian, 18, 185, 226, 228-29,
238,264,437
Amiens, France, 213-15
Andes Mountains (in DB's dream), 304,
308-10, 313-15
493

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494
INDEX
Aneyros, Frederick (abp. of Buenos
Aires), 295, 298, 300, 394n
Anfossi, Fr. John Baptist, 74-75
Angelini, Fr., SJ, 436
Angels, 108, 149, 167,274,339,349,463
Angers, France, 96, 195, 201
Animals (in DB's dream), 312
Annual practice (strenna), 248-49
Anticlericalism: at Faenza, 319-21; in
France, 25-26, 53, 119-20, 130, 168,
171, 203, 207, 387; in Italy, 62, 65,
219, 253, 379-80; at Turin, 11-12, 67,
284-85
Aquarone, Isabel (SC), 6
Aquinas, St. Thomas, 71
Aremberg, duchess of, 113
Argan, Fr. Gustave, SJ, 102-03
Argentina: army, 291-93; bishops, 296-
97, 299; in DB's dream, 309-11; ex-
plorations sponsored, 314; SS in, 2,
185, 322. See also Government;
Patagonia
Argentre, France, 348
Assistance, Salesian, 131, 369, 376
Assumption of BVM, 275, 482
Atheism, 203, 207-08
Aubineau, Leon (journalist), 78-79, 85-
87, 98, 186, 191n,201
Auffray, Fr. Augustine, 134-35, 147n,
161, 176n, 195n,212
Augustine, St. (quoted), 192, 470
Aure, count and countess of, 38
Aurouze, Canon, 42
Australia, 304
Austria, 6, 96, 261n, 323. See also Frohs-
dorf
Auteuil (Paris), 78, 121, 128-29, 156
Avignon, France, 38-42
B
Bagouin, Ferdinand, 111-12
Bailly, Fr. Vincent de Paul, AA, 130, 132,
142
Baiville, Fr. (Paris priest), 113
Balbo, Count Prospero, 9n
Balcheta (Argentina), 295
Balsari, Fr. Bernardine, IC, 425-28
Barale, coad. Peter, 11
Barberis, Fr. Julius, 1, 243, 354
Barcelona, Spain, 35
Barruel, Fr. Camillus de: author, 468;
character, 148-49; letters from, 39n,
44, 91, 488n; letters to, 90-91, 112-14,
135-36, 147-48, 207; at Lille, 457;
sec'y of DB, 17, 39, 44, 53, 79, 81,
83, 87-88, 92, 95, 100, 102-05, 108-
12, 116, 128, 133n, 136-38, 141, 149,
151, 168, 170, 189, 200, 213-15; testi-
mony about DB, 27, 39; translator,
324,344,472
Bastard, George (journalist), 112
Baudon, Albert (pres. St. Vincent de Paul
Soc.), 84, 163
Bava, Fr. Felix (SC), 446
Beaulaincourt Les Rosches, Countess
(SC), 348
Beauvoir, Fr. Joseph (missionary), 293-
94, 354
Belgium and Belgians, 113, 175, 237-39
Bellamy, Fr. Charles, 242-44, 279, 354-55
Belmonte, Fr. Dominic (dir. at Sampier-
darena), 5-6, 355, 393
Bent, Michael (SC), 39-40
Bequests to Don Bosco, 8
Berardi, Card. Joseph (undersec'y of
state), 250, 434-35
Bergamo, Italy, 429-30
Bergasse, Henry (SC), 302
Bernardino of Portogruaro, OFM (minis-
ter gen.), 230-32
Bert, Paul (author), 119-21
Bertagna, Fr. John Baptist (theologian), 71
Berto, Fr. Joachim: biography, 355-56;
letter, 90; misses Lemoyne, 344; testi-
mony about DB, 16-17, 230
Bertolucci, Fr. Hamilcar, 20
Bethford, Miss (Oblate diarist), 82, 99-
106, 128, 169
Bible distribution, 378
Biblical allusions: New Testament, 75,
89, 144, 147, 151, 156, 172, 201-02,
204,213,303,369,371-73,411,413,
448-50, 458, 466; Old Testament, 100,
106, 139,207,334,369,374,405-07,
460,482
Biblical citations: New Testament, 8, 31,
34, 50, 134, 242, 245-46, 268, 284,
287, 331, 336, 371, 375, 385, 404,
407,409-11,414,423,429,446,460,
463; Old Testament, 4, 228, 317, 370,

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INDEX
495
372, 405-06, 408-11, 413, 415-16,
420-21
Bieil, Fr., SS, 133-34
Biella, Italy, 272
Bien, Mr. de, 175
Bilio, Card. Louis (apostolic peniten-
tiary), 231, 233n
Bishops, DB's relations with: French, 28,
31, 34, 43-44, 47, 53-54, 80, 95, 114,
135, 169-70, 195, 201, 197-99, 212-
13, 243-44 (see also Guibert); Italian,
20, 59, 63-64, 67, 70-71, 76, 93, 222-
25, 234, 247 (see also Gastaldi)
Bizzarri, Card. Joseph (pref. of CBR), 64
Blessed Sacrament: Benediction, 165;
Forty Hours, 229; source of love for
God, 152; visits to, 26, 62, 131, 165,
456
Bo:ffano sisters (SC), 447
Boisard, Canon (SC), 46-47
Bolivia, 308-09, 315
Bollettino Salesiano: contents, 5-6, 11-12,
125n, 273, 278, 286; development, 5;
DB's remarks on, 327; expenses, 6;
purpose, 327. See also Bulletin
Salesien
Bologna, Fr. Joseph, 19, 175, 356
Bonaventure, St. (works), 230, 232-33
Bonetti, Fr. John: author-editor, 11-12, 58,
273, 278, 283-84, 301; biography,
356; controversy w. Gastaldi, 236,
282-83, 340; journeys, 480, 483; let-
ters, 280, 282, 324; and Letture Cat-
toliche, 11; moderator of GC, 326;
and SC, 5n; substitute for DB, 480;
superior, 1
Bonghi, Ruggero (writer and statesman),
255,425,427
Bonnechose, Card. Henry Gaston de
(abp. of Rauen), 250-52
Bonnefoy, Fr. de (Paris priest), 189-90
Books: about DB, 21n, 49, 53, 78-79, 85-
86, 112, 186, 201-02, 204n, 222; by
DB: see Writings of DB
Borelli, Mrs. George (SC), 19
Borgatello, Fr. Maggiorino, 10, 357
Borghese family, 481
Borghino, Fr. Michael (missionary), 289-90
Bargo San Martino, Italy, 66, 247, 437,
485n
Borio, Fr. Herman, 2
Bosco, Fr. John: accessibility, 51, 83, 86,
109, 128-29, 134, 143, 145, 163,216,
257; accident at Nice, 23-24; advice
ignored, 65; affection for Salesians,
302,332,344;appearance,54, 80,85,
97, 109, 142, 147, 153, 166, 178, 187,
192, 205, 444; attacks from the press,
282, 284-85, 379-80 (see also Opin-
ions about DB); beatification, 44, 69-
75, 175, 230; biographies, 78-79, 85-
87, 94, 151, 425-28 (see also D'Es-
piney); birthday, 2, 229; canonization,
133; concern for confreres, 2, 19, 152;
concern for young people, 29, 66-67,
93, 152, 182, 186, 193, 208-09, 220,
440, 443; confessor, 322; and conver-
sions in France, 27, 41, 96-97, 114-19,
174, 214, 222; death, 96-97, 287, 333;
defense in the press, 320; determina-
tion in face of obstacles, 323; dinner
invitations, 89, 93-94, 101, 103, 130-
31, 147-49, 164, 170, 188, 206-08,
216-18; efficacy of speech, 121, 134,
165, 167, 195,205;eloquence,31,40,
43,49,88, 178, 186-87, 191,205;ex-
perience as educator, 369-70, 372-73;
father of youth, 9; gifts from, 344,
466, 472; graces attributed to, 42, 45;
gratitude of pupils tow., 396-97; hand-
writing, 391, 451, 463, 478, 483-84,
487; mediator in Marietti case, 231-
33; moral lessons, 17, 25, 34, 89, 92-
93, 105, 117-18, 123-24, 132, 136-38,
153, 161, 234-35, 240-41; motto, 192;
name day, 225-28, 396-97, 441, 449,
469; opposed to litigation, 273; patron
of Cong. of Holy Spirit, 30; peasant
roots, 86, 201; perfection a point of ar-
rival, 46; photographs, 201; poem
about, 166-67; portraits, 95, 158; qual-
ity of his French, 31, 46, 48, 54, 80,
87, 98, 128, 135, 139, 152-53, 156,
178, 180, 182, 187-88, 193, 195, 199,
205, 266, 391; quality of his memory,
123, 126; rapport w. the young, 177,
430; rule of action, 279; sleight-of-
hand, 94; smile, 155, 444; spirituality,
415n, 455-56; trust of the sick in, 30,
109, 111, 151, 170, 174-75; use of

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496
INDEX
German, 268-69; in the vanguard of
progress, 254; voice described, 187, 199,
205; work thoroughly Catholic, 321
Bosco family, 240
Boston, Massachusetts, 308, 323-25, 395
Boucheron, Charles (professor), 234
Bouille family, 101-03
Bouland, Msgr. A. Leon (Boston priest),
323-24, 395
Boullay (lawyer), 121-22, 125, 127
Bouquet, Mme., 113-14
Bourne, Card. Francis (abp. of Westmin-
ster), 135, 388
Branda, Fr. John, 242-43, 357
Brandolini, Sigismund (aux. bp. Ceneda),
222-24
Brazil: bishops, 288, 290-91; in DB's
dream, 308-09; Italians in, 291; need
for missionaries, 152; petroleum dis-
covery, 315; royal family, 174, 389-
91; SC in, 174, 391n; SS in, 2, 185,
288,290,383,390
Bronte, Sicily, 317
Buenos Aires, 295, 298, 303
Bufalmacchi, Mr., 235
Bulletin Salesien: anecdote about DB,
189n; availability, 136n; cardinal's
visit to OSFS, 251; CSJE, 453; DB in
France, 29n, 50; DB in Paris, 88n,
106, 111, 134, 163, 172-73, 177
Buscaglione, Mr. (professor), 181-82
Bussi, Fr. Louis, 332
c
Cagliero, Fr. John: agent of DB, 60-61,
228, 241; biography, 357-58; compan-
ion of missionaries, 298, 301; in DB's
dream, 5; DB's opinion of, 296; ex-
penses in Patagonia, 486; letters, 241,
317, 393-94, 484; named bishop, 478;
and Namuncura, 294; return to Ar-
gentina, 480; in Sicily, 297, 301, 317,
471; testimony about DB, 73, 76-77;
vicar apostolic, 296-97
Calaon, Sr. Amelia, FMA, 21
Calla, Mr. (politician), 171
Cambrai, France, abp. of, 212-13
Cannes, France, 27-28, 30, 51, 114, 158
Canonlaw,68-69, 72, 116
Canossa, Card. Louis of (bp. of Verona), 223
Carmen de Patag6nes, Argentina, 296,
471
Caroglio, Fr. (Casale priest), 247
Carpignano, Fr. Felix, 56
Casale Monferrato, Italy, 247
Casamicciola, Italy, 233-34
Casorzo Monferrato, Italy, 446
Castellani, Countess Adele (SC), 431-32
Castelnuovo Bormida, Italy, 347-48
Castrate, Fr. (theologian), 71
Cataldi family (SC), 5-6
Catania, Sicily, 317
Catechism. See Religious instruction
Caterini, Card. Prospero (pref. Cong. of
the Council), 63
Catholic Church: caution regarding mira-
cles, 89; fidelity to, 147, 169; fruitful-
ness, 88; hatred for, 203; progress of,
311; respect for authority of, 330; rights
of, 255-56; youth the future of, 185
Catholic Workers' Union, 225
Caulaincourt, countess de, 82
Caverot, Card. Louis (abp. of Lyons), 43-44
Cavina, Canon Joseph (SC), 323
Cavour family, 427
Cei, Sr. Catherine, FMA, 25
Ceneda, Italy, 222-24
Cerruti, Fr. Francis (dir. at Alassio), 20,
329
Cesaro, Sicily, 317
Cesconi family, 438-43
Cessac family (SC), 144, 180
Chambery, France, 90
Chambord, Count Henry of, 260-79; do-
nation to DB, 261n, 271; pleas for DB
to visit, 265, 349; press reports about,
237, 261-62, 267, 269-73, 275; private
life, 261, 270, 276; recommended to
DB's prayers, 261-62, 395; relapse
and death, 275-77, 279; temporary re-
covery, 237-38, 268-72, 274-75; visit-
ed by DB, 228, 237-38, 267-71
Chambord, countess of. See Maria Teresa
Champeau, Mme., 169
Chant, Gregorian, 107, 111, 151
Chanton, Fr. (Dijon priest), 216
Charette, Gen. de, 102, 269, 271, 279n
Charisms of Don Bosco: foreknowledge,
431-32; healing family discord, 213,
222, 228-29; reading hearts, 26-28,

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INDEX
497
49, 115-16, 145-46, 148, 155, 157-58,
168, 209-11, 217-18; work of BVM,
76. See also Cures; Predictions
Chartres, France, 242, 244
Chaulet d'Outremont, Hector (bp. of Le
Mans), 114
Chauveau, Fr. (Paris priest), 104
Chesnelong, Mr., 95
Chieri, Italy, 282-83
Chiesa, Philip (bp. of Pinerolo), 462, 475,
485
Chile, 152, 296, 310, 314
China, 117, 304, 316
Chiuso, Canon Thomas (Turin vicar
gen.), 56, 66, 381-82
Cholera, 459-60, 474-77, 483-85
Cholet, Baroness, 189n
Christmas, 248, 454-56, 459, 487
Chubut (Argentina): province, 314-15;
river, 298, 310
Church history, 36, 254
Church of Mary Help of Christians
(Turin): bells, 431; consecration, 338,
435; cost, 33-34; enlargement, 18;
graces from Mary, 34, 115, 222, 431;
pilgrims, 130, 349, 445, 481
Church of O.L. of Consolation (Turin),
56, 179
Church of St. Francis de Sales (Turin),
17,221
Church of St. John the Evangelist (Turin):
Alimonda visit, 286; center of reli-
gious revival, 10-11; construction,
334-35; DB at, 10; hospice, 316, 334,
472-73, 486; SC at, 7
Church of the Sacred Heart (Rome):
building, 316, 443, 483-84; consecra-
tion, 487-88; debts, 457, 471, 479;
DB's sacrifices for, 13; funds for, 12-
13, 30-31, 55n, 92, 181, 223n, 336,
347-48,443,450,454,461,466,481,
486;orphanage,483,485
Cibrario, Fr. Nicholas (dir. at Vallecrosia),
20,22
Civilta cattolica, La, (journal), 10, 433-36
Clement, Fr. (Paris priest), 134
Coadjutor brothers (Salesian): apparel,
246; good example, 246; individuals,
11, 37-38, 90, 335-36, 381-82; novi-
tiate, 328; Sal. concept, 245-47; spiri-
tual direction, 328, 333
Colle family (SC): charity, 29, 466, 468,
470-71, 473-75, 479-81, 484, 486-88;
hosts of DB, 29, 480; letters, 14, 39, 42-
44, 53, 313, 464-89; and Pius IX, 136-
37, 152, 156; Sal. feelings for, 469-70,
473-75, 478, 482, 485, 487; vermouth
sent by DB, 466, 472; visits to Italy,
465n,471n,474n,478,480,482,488;
Colle, Louis: apparitions, 179, 196, 465;
biography, 467-69; commemorated at
Mathi, 473; guide in DB's dreams,
304-13, 323, 325, 343, 482, 485; in
heaven,464-65,477,479,489;Indian
youth named for, 484
Colle, Count Louis Anthony Fiorito (SC):
and account of DB's dream, 343-44;
distinguished benefactor, 305; learn-
ing and piety, 466-67; papal knight-
hood, 468-69, 474n, 483
Colletti, Fr. Onorato (alumnus), 226
Colli, James (bp. of Alessandria), 59
Colombia, 175, 288, 308, 315
Colorado River (Argentina), 295, 310
Comaschi, Chevalier Charles (SC), 346
Combaud family (SC) and household:
DB's hosts at Paris, 53, 79, 163, 455;
DB's mail, 88; DB's visitors at, 81,
87, 100, 106-07, 126, 148; and DB's
visits in Paris, 107-08, 154, 189; fund-
raising for DB by, 91-92, 101, 163,
201; piety of, 79; and relics of DB,
91-92; servants, 106-08
Communion, Holy: crowds in Paris re-
ceive h.c. from DB, 129, 133, 137-38,
141, 143-44, 150-51, 160, 176, 179,
192, 196; devout h.c. and the Lord's
love, 154; encouraged by DB, 115,
131, 142, 165, 191,269,449,451,456;
first, 158, 163, 216; means of salvation,
4; notable instances, 41, 118, 150, 155,
157, 168, 190; part of DB's system,
184; received for intention of DB or
SS, 2, 177, 220, 396; received for SC,
242, 271, 390, 449, 451, 453-54, 456,
459,473,475,477,479,487;received
for sick persons, 267, 342, 389, 457;
reception of, 52, 222, 270, 453

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498
INDEX
Comodoro Rivadavia, Argentina, 314-15
Companion of Youth, The, 335n, 415n,
439
Companions, bad, 423
Conferences, monthly, 330
Conferences of Don Bosco: to French
SC, 6-9, 20, 23, 31-34, 40, 44; to Ital-
ian SC, 221-22, 247; to novices, 245-
46; at Paris, 83, 88n, 103, 134, 145,
148; texts transcriptions, 7-9, 31-34; at
Turin, 221-22
Conferences of St. Francis de Sales, 290
Confession: based on rapport, 132; and
Cure of Ars, 86; DB as confessor, 16-
17, 83, 116, 430; encouraged by DB,
114-18, 131; part of DB's system,
183-84; reception of, 190, 453, 456;
resolutions, 4; and spiritual direction,
26, 183,213
Confort6la, Fr. Faustinus (dir. at Flo-
rence), 317
Conscience: examination of, 412, 456; re-
morse of, 409-10
Consolini, Card. Dominic, 434
Convitto Ecclesiastico, 403n
Cooperators, Salesian: aims, 7-8, 327; at
Alassio, 20; at Amiens, 213; annual
conferences, 327; at Avignon, 39-40,
53; at Besanc;on, 216n; at Boston, 325;
in Brazil, 174, 391n; at Cannes, 27; at
Casale, 247; charity of SC tow. DB, 6,
8-9, 247; at Dijon, 215-17; at Dole,
218; DB's remarks on, 254, 327; in
England, 23; enrollments, 5-8, 168,
174, 214, 251; at Este, 318; at Flo-
rence, 317-18; founding, 206; in
France, 203, 220, 222, 348-49; at
Frejus, 28; at Genoa, 5-6; at La
Navarre, 29; Leo XIII's interest in, 7;
at Lille, 207; at Lyons, 44, 46-47, 49-
50, 52, 222, 349; at Marseille, 31, 34-
37, 302, 386, 394; at Milan, 346; and
the missions, 301, 305, 451, 463, 484,
486, 489; at Montevideo, 289; at Nice,
14, 23-25, 148, 203-04; at Paris, 53,
79-81, 83-84, 91-92, 112-14, 136, 144,
148, 158-59, 163, 16~ 180, 189, 193,
196, 222, 324-25; at Poiseul, 216; and
politics, 8; and Third Order of St.
Francis, 7; at Toulon, 305; at Turin, 6-
7, 221-22, 334; at Valence, 42. See al-
so Colle; Combaud; Conferences of
DB; Letters of DB to cooperators; Let-
ters to DB from cooperators; Louvet;
Prayer, Don Bosco's: for cooperators
Coradini, Fr. Roger, 244-45
Cordonnier, Mr., 209-10
Corpus Christi (feast), 163-64
Correnti, Commendatore Caesar, 335
Corsi, Countess Gabrielle, 379
Costamagna, Fr. James (missionary): bi-
ography, 358-59; companion of DB,
235-39; correction from DB, 302; DB
reveals his heart to C., 236; in DB's
dream, 310; at GC, 300-01; greetings
to a SC, 343; leader of missionaries,
297-300, 303, 393-94; letters, 297-98,
300, 302; papal audience, 301; possible
vicar apostolic, 296; praise of, 296, 300
Costa Rica, 312-13
Couderc, St. Mary Theresa, 45
Courtois, John, 51-52
Couturier, Fr. Charles, OSB, 107, 386-87
Cova, Baron, 241
Cretaz, Sr. Josephine, FMA, 22
Crimont, Joseph, SJ, 212-13, 392
Cuiaba, Brazil, 291
Cure, Fr. (chaplain of Chambord), 261-
62, 268-69, 277
Cures by Don Bosco: accounts of, 146;
acute acne, 175; Chambord, 237-38,
268-75, 282; cripple, 44; deaf-mutes,
23, 101, 143; diseased arm, 29-30;
diseased eye, 38; dropsy, 111-12, 199-
200; gratitude for, 101, 158; leg rigidi-
ty, 209; moral affliction, 174; para-
lyzed girl, 164, 247-48; pneumonia,
38; press reports, 266, 272, 282; pur-
pose, 186; refusal by DB, 158, 161;
rickets, 209; scrofula, 209; skepticism
about, 117, 123, 238; sterility, 170;
stomach ulcers, 157; tuberculosis,
190-91; ulcerated legs, 150; unspeci-
fied illnesses, 28, 33, 50-51, 53, 90-
91, 101, 104, 130, 158, 166, 173-75,
199-200; whooping cough, 189;
woman in wheelchair, 173; work of
MHC, 228-29
Curzon, Mme., 105
Czartoryski family, 175-77

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54.1 Page 531

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INDEX
499
D
Dacquin-Bleuzet, Mr. (SC), 348-49
Daghero, Mother Catherine, FMA (sup.
gen.), 346-47
Daghero, Fr. Joseph (seminary rector),
244
D' Ales family, 55
Dallara, Sr. Annette, FMA, 21
Dalla Valle, Fr. Vincent, 446
Dalmazzo, Fr. Francis: biography, 359;
and CSH, 481, 483; letters, 13, 30-31;
procurator gen., 31, 280, 297, 340
D' Alzon, Fr. Emmanuel (founder), 130
Damas, viscount of, 138
D' Andigne, countess, 82
D'Arx, Mme., 103
Daughters of Mary Help of Christians: in
Argentina, 299, 301; in Brazil, 290; at
Chieri, 283; DB reminded of, 149;
founding, 184, 206; in France, 328; and
Grigio, 21-22; in Italy, 297; at La
Navarre, 22; letter from DB, 346-47;
and Louvet, 449, 452, 454, 456, 462;
missionary expedition, 299, 301-03,
393-94; at Nice, 25, 31-32; at Nicheli-
no, 225; at Nizza Monferrato, 235, 332,
346-47; at Pessione, 242; relationship
w. SS, 329, 347n; in Sicily, 317; spiri-
tual direction, 332; at Turin, 287
D'Avila, Marquis (SC), 220
De Agostini, Fr. Albert (missionary), 313,
315, 359-60
Death, 270, 464-65
De Barruel. See Barruel
De Brain, Henrietta, 217-18
De Combaud. See Combaud
De Gaudenzi, Peter (bp. of Vigevano), 76
Dehon, Fr. Leon Gustave (founder), 116
Delarue, Miss, 213
De Maistre. See Maistre
Democracy, 320-21
De Paul, St. Vincent, 40, 85, 157, 197,
201, 205, 214
Deppert, Fr. Louis, 16n
De Rites, Countess, 133
D'Ervan, Mrs., 113
De Sales, St. Francis: DB an imitator, 40,
236; example for educators, 372;
feast, 6, 15, 457; at Paris, 145; patron
of Catholic press, 16n; sweetness, 312
De Senislhac. See Senislhac
Desgrands, Msgr., 48
Des Graviers, Baroness, 113
Desir, Miss (educator), 171
Des Lyons, Miss (SC), 452, 454, 458
D'Espiney, Dr. Charles (biographer): ac-
count of Grigio, 21n; account of visit
from Hugo, 126; cited, 49, 85, 88n;
description of Rua, 88n; effects of his
book, 53, 78, 85, 146; family, 148,
150; introduces Villeneuve-Trans to
DB, 444; nuns use E. to get to DB,
148
Dettori, John Maria (theologian), 57
Devil, 75, 167-68, 370, 375
Dewarin Lorthiois, Paula, 170
Dijon, France, 215-18, 318
Di Rende, Abp. Camillus Siciliano (nun-
cio), 79, 93
Di Sambuy, Count Ernest (mayor of
Turin), 284
Diuros, Mr. (SC), 53
Dole, France, 218
Douai, France, 169
Dreams of Don Bosco: Gastaldi, 73; in-
sight of, 313-15; interpretation, 73-74;
novitiate in France, 394; Provera, 3-5;
South America, 302-15, 343-44, 472;
worldwide missions, 482, 485
Dreux Breze, Peter Simon de (bp. of
Moulins), 53-54
Du Bourg, Joseph (count of Toulouse),
263-68, 275, 279n
Du Boys, Albert (SC), 42, 222-23
Du Dresnay, Marchioness, 175-76
Du Fougerais, Msgr. (Paris priest), 193
Dufour family (SC), 5
Dufrasne, Mrs., 112
Dupanloup, Felix (bp. of Orleans), 40, 79,
182
Du Plessis family, 189
Dupont, Mrs., 53
Duquesnay, Alfred (abp. of Cambrai),
212-13
Durando, Fr. Celestine: biography, 360;
companion of DB, 17, 20-21, 23; at
GC, 332; superior, 2
Du Reau, Countess Charlotte, 189
Dusmet, Joseph Benedict (abp. of Cata-
nia), 317

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500
INDEX
E
Earthquakes, 233-34, 487
Easter duty, 12, 115-16
Education: a matter of the heart, 369,
376; urgency of morale., 221, 227.
See also Preventive system
Emanuela Marie, Sr., 140-42
Engrand, Fr. (SC), 209, 223n, 453-54,
460-62
Ephraim, Fr., OCSO, 117
Ercolini, Fr. Dominic, 21 n
Espinosa, Msgr. Anthony (Buenos Aires
vicar gen.), 295
Este, Italy, 318
Eu, countess of, 174, 290, 389-91
Example of youth's ruin from sin, 410
Exequatur, 284
Exercise for a Happy Death, 456
F
Faa di Bruno, Bl. Francis, 395
Fabre family (SC), 28, 386
Faculties, canonical, 41, 162, 165, 183,
186,446
Faenza, Italy, 2, 319-23, 341
Fagnano, Fr. Joseph (missionary): biogra-
phy, 360-61; character, 296; in DB's
dream, 310; letters, 292; and Patago-
nian mission, 292-94; prefect apos-
tolic, 296-97
Falkland Islands, 290-91, 297-98, 306
Farini, Luigi (statesman), 425-27
Fascie, Fr. Bartholomew, 125, 361
Fassati family (SC), 242, 334, 344
Faucher, Mr., 163
Fava Bertolotti, Annette (SC), 339
Fear of God, 375
Ferre, Peter (bp. of Casale), 247, 485n
Ferrieri, Card. Innocent (pref. of CBR),
329
Ferry, Jules (politician), 120, 172
Fevre, Fr. John Baptist, l 89n
Fire: damages OSFS, 460
Florence, Italy, 14-15, 241, 316-18
Foglizzo, Italy, 486
Forbes-Leith, James, SJ, 103
Forceville, viscount of, 213
Fortin Roca, Argentina, 292-93
Fougerais family, 149
France: bishops, 119-20, 169, 243-44;
blessed by DB, 160, 194; charity,
199, 202; Christian faith, 138, 164,
167, 169, 172; civil unrest, 13-14;
clergy, 135, 169, 221, 242-43; Con-
gress of French Catholics, 95; crowds
seek DB, 27, 30, 36, 39-40, 42-45,
50, 164-65, 204, 206, 214, 216; DB
in, 12, 23-55, 203-20, 223, 227, 318,
320, 335-36, 480; DB's itinerary, 13,
19, 203, 451, 454-55; DB's love for,
206, 223; nobility, 222; people, 262,
264, 266; pilgrims, 130, 205, 237;
politics, 261-62, 269, 272n, 274-76,
279; royal family, 260-61, 264, 267,
389; rumors of disasters, 457, 462,
465; Sal. alumni, 185; Sal. benefac-
tors, 96; SC in, 203, 221-22; SS in, 1,
31, 43, 92, 184-85, 219, 227, 243,
252, 316, 394, 484; secularism, 95,
97, 119, 122-24, 177, 194, 207. See
also Government; names of individ-
ual cities
Francesia, Fr. John Baptist, 436, 483
Franchetti, Fr. Dominic, 76
Francis II (king of Naples), 169
Franco-Prussian War, 101-03, 167n
Franconie, Mrs., 113
Franqueville family, 83-84, 96, 214
Fransoni, Louis (abp. of Turin), 64
Frejus, France, 28
Freemasons, 95, 181, 272, 284
French Revolution, 120, 145n, 207, 261,
273
Freppel, Charles (bp. of Angers), 195,
201
Freund, Fr. (Vienna priest), 96
Friendship: in education, 368, 371-73; w.
God, 413; particular, 331
Frohsdorf, Austria, 228, 261-73, 275-77,
280
Fund-raising by Don Bosco: advice
about, 25; donations connected w.
cures, 91; in France, 23, 32-34, 43,
46-48, 53, 214-16; gift of Ratti re-
fused, 259; in Liguria, 22-23; at Lille,
206, 208-09, 211; at Paris, 78, 89-95,
110, 113-14, 130, 133, 135n, 154,
156, 158, 162-63, 16t 174, 177-202,
227
Funk-Brentano (historian), 173

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INDEX
501
G
Gabotto, L. (alumnus), 437
Gallicanism, 57n, 70
Garibaldi, coad. James, 90
Garino, Fr. John, 251
Gasparri, Card. Peter, 188-89
Gastaldi, Lawrence (abp. of Turin): atti-
tude tow. DB and SS, 43-44, 58-75;
author, 57; authoritarianism, 59, 61,
63, 67, 69-72; biography, 56-58, 68,
428n; cause of suffering to DB, 236;
and the clergy, 72; death, 16, 56; DB's
consideration for, 16, 58-59, 61, 63,
67-68, 74-76; letters, 43-44, 59-68,
70, 76; pastoral zeal, 57-58, 64; tem-
perament, 69-73, 75
Gautier family, 171
Genoa, Italy, 5-6, 13, 17, 333, 382
Geographical Society of Lyons, 48-49
Gerard, Mrs., 173
Ghiglione, coad., 381-82
Ghivarello, Fr. Charles, 1, 361-62
Gibergues (bp. of Valence), 135
Giordano, Fr. Felix, OMV, 76, 178-79
Giordano, Fr. Lawrence (missionary),
289,362
Giraudi, Fr. Fidelis, 254n
Giriodi, Count Louis (SC), 334
Giustina (lawyer), 219n
Glory of God: aim of DB, 68, 207, 349,
412; aim of SC, 327; aim of SS, 185,
375; detriment to, 331; DB an instru-
ment of, 226, 311; DB's advice to a
penitent, 16; linked to progress of the
Catholic Church, 274
Gontant-Biron, countess of, 168
Gonvello, marquis of, 193
Gonzaga, St. Aloysius: death, 422-23; de-
tachment, 419; example for youth,
423-24; family, 416, 419-20; feast,
229; penances, 417-19, 422; petty
faults, 417; Rua compared w., 215n;
and sacraments, 417, 421; virtues,
415-17, 421-23; vocation, 419-21
Good nights, 62
Goudin, Mrs. (SC), 53
Gourgont, Fr. (SC), 50
Gouverd, Fr. (chaplain), 389-90
Goux, Peter Anthony (bp. of Versailles),
164
Government: Argentine, 293, 297-99,
315; French, 95, 119-20, 201, 203,
262; Italian, 23, 201, 254-56, 320;
participation in elections, 332; respect
for authority, 330
Grace of God, 122, 127, 256, 258-59
Great Britain and the British, 23, 135,
289-90
Greek, study of, 251
Gregory the Great, Pope St. (cited), 369,
408
Grigio (dog), 20-22, 146, 164, 267
Grocheslska, Countess, 147-48
Grolleau, Francis (bp. of Evreux), 169
Grossi, Tommaso (writer), 425-26
Guebriant, John Baptist de (abp. of Mar-
cianapolis), 135
Guibert, Card. Joseph (abp. of Paris), 44,
80, 127, 134, 137, 141, 151, 180-81
Guidazio, Fr. Peter, 253
Guidi, Card. Philip, 434
Guigou, Msgr. Marius (SC), 27
Guille, Isabel, 29n
Guiol, Fr. Clement (SC), 13-14, 35, 97-98
Guiol, Msgr. Louis (SC), 44, 52
Guyanas (South America), 308, 316
H
Health, Don Bosco's: concentration prob-
lems, 481, 487; confreres' concern for,
23, 148, 220; effects of age, 109, 130,
153; frailty, 39-40, 135, 143, 301, 451,
462, 474-75, 482, 488; improvement,
459, 474, 476, 479, 482; leg problem,
263; lung problem, 458; need for rest,
24; pain, 205, 247; poor vision, 110,
130, 147, 441, 484; sustained by God,
151; weariness, 20, 83, 88, 108, 134,
140-41, 147, 181-82, 191-92, 197, 200,
203,206,216-17,262-63,266-67,349
Heaven: appearance of the just in, 3; DB an
image of, 167; DB's prayers open the
gates of, 164, 211; equivalent to "God,"
97, 372; individuals needed more on
earth than in h., 97, 141; priest does not
go alone to h. or hell, 134; promise or
hope of reward, 15, 97, 140, 152, 154,
191, 194, 201, 411-12; purgatory must
cleanse sin first, 25. See also Letters of
DB to Colles and Louvet

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502
INDEX
Hell, 32, 124, 134, 404, 410-11, 413
Heraud family (SC), 14, 23-25
Hiendonne, Mrs., 113
Holiness: communion a source of, 142;
DB's, 26, 80, 95, 153-54, 159, 161,
165-66, 216, 258; founded on obedi-
ence, 153; for religious, 151-52; and
suffering, 141
Holy Childhood Assn., 47-48, 193-95,
225
Holy See: CBR, 60, 64, 66, 70, 75, 231,
329, 434; CPF, 31, 230, 291, 294-97,
299, 338, 340; Cong. of the Council,
63; DB's influence w., 224; slowness
in doing business, 468, 485. See also
Papacy
Holy Spirit, 59, 244, 259, 280, 370, 372,
414
Hugo, Victor (author), 121-27
Humbert I (king of Italy), 323
Huysmans, Joris-Karl (biographer), 151n
Hyeres, France, 29-30, 444
I
Ignatius of Loyola, St., 412
Immaculate Conception: novena, 345, 453
Index of Forbidden Books, 57, 119
India, 316
Indians (South American), 306, 311-12,
315. See also Patagonia: Indians
Indies, 304
Indulgences,412,446,461
Inscription: "France honors you, Turin
loves you," 220-21
Isabella, countess of Eu, 174, 290, 389-91
Ischia, 233
Italian Classics for the Young (series), 439
Italy: army, 131; bishops, 233; Church-
State conflict, 254-56, 321, 377; emi-
grants, 198, 291; Sal. alumni, 185,
238; SS in, 184-85, 219, 227, 316; vot-
ing rights, 322. See also Government;
names of individual cities
J
Jacobini, Abp. Dominic (sec'y of CPF),
30-31, 297-98
Jacobini, Card. Ludwig (sec'y of state),
242,468
Jacques, Mrs. (SC), 302, 394
Jacquier, Miss (Oblate), 81-82, 94, 99-
101, 104-05
Jansenism, 57n, 70
Japan, 316
Jerome, St., 405-06
Jesuits: admiration of DB, 16; DB asks
advice of, 433-36; DB's friendship w.,
435-36; DB's visit to J. school, 172;
former Salesian, 65; French, 16, 395;
J. seminarian's health restored, 212-13,
392; at Lille, 212-13; at Paris, 102-03,
160, 166n, 172; at Rome, 433-36; and
St. Aloysius, 421-22; SC, 16, 395; in
the U.S., 213, 392
Jesus Christ: death, 405; example for edu-
cators, 371-73, 376; fulfillment of the
Law, 404; savior of human race, 411-12
John the Baptist, St.: example for priests,
134
Jonglez de Ligne, Mr. (SC), 207
Josse, Adolph (SC), 79n, 113-14, 158-60
Jouffrey, Count Gustave (SC), 49-50
Journals (magazines), 10, 43, 126-27, 192,
195, 214, 433-36
Journeys of Don Bosco to: Alassio, 20;
Amiens, 213-15; Avignon, 38-42; Bor-
go S. Martino, 247; Cannes, 27-28, 30,
51, 114; Casale, 247; Dijon, 215-18,
318; Dole, 218; Frejus, 28; Frohsdorf,
264-71; Genoa, 5, 17, 333, 382; La
Navarre, 28-29; Lille, 156, 196, 203-
13, 216n; Lyons, 43-53, 383, 385;
Marseille, 22, 30-39, 107, 336, 455,
458;Menton, 14, 19, 23;Monaco, 14;
Moulins, 53-54; Nice, 14, 23-27, 31-
32, 261n, 335, 341; Paris, 53, 78-202,
219n, 290, 318; Pistoia, 235-37;
Rome, 62, 487-88; Sampierdarena, 19;
S. Benigno, 241-46, 312, 322, 459;
Toulon, 29, 43; Turlon-sur-Allier, 54-
55; Valence, 42-43, 318; Vallecrosia,
19-21; Varazze, 19;
Jujuy, Argentina, 315
Jullien, Msgr. Andrew, 50
L
Labor question, 201, 225
Labrosse, Fr., SJ (provincial), 160
Lacerda, Peter (bp. of Rio de Janeiro),
288-89

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INDEX
503
Lacheze, Mme. (SC), 96
La Croix-Laval, marquis of, 27
Ladies' Committees: Marseille, 13n, 98;
Paris, 96, 100, 142,157n-58, 193
Ladies of Calvary (Paris), 144
Ladies of the Good Shepherd (Paris), 154
Lafitte, Mrs. (American in Paris), 324-25,
395
Lago, Fr. Angelo, 307
La Navarre, France: appearance of Gri-
gio, 22; DB at, 28-29; FMA at, 22; SC
at, 79, 468-69, 479; SS at, 32, 184,
468-69
Lancellotti, Prince, 483
Lanzo, Italy, 2, 442, 483
Lardone, Canon Giovanni, 177n
La Redoyere, countess de, 164
Laroche family, 25-27
La Rochelle, France, 189
Lasagna, Fr. Louis (missionary): and
apostolic delegate, 300; biography,
362; in DB's dream, 310; guest of
Colles, 486; visit to Brazil, 288-91
La Spezia, Italy, 316
Last sacraments, 118, 121, 190, 199, 210,
262
Lavergne, Mrs. Claudius, 88-89
Lavigerie, Card. Charles (abp. of
Carthage), 197-99
Lazzero, Fr. Joseph (dir. of OSFS), 88,
273, 333-34
Lebeurrier, Fr. (Paris priest), 104
Le Bon, Mrs. (SC), 216n
Le Mans, France, 114
Lemoyne, Fr. John Baptist: author, x-xi,
28, 58, 140n, 200, 425-28; biography,
362-63; companion of DB, 475; confi-
dant of DB, 123, 125n, 333; copy of
dream of missions, 302-03, 343-44;
letters, 343-44; sec'y of sup. chapter
and DB, 332-33; testimony about DB,
16n-18, 37, 52, 79n, 176, 189n, 248,
279n, 313
Lent, 146, 161-62, 461
Leo XIII, Pope: blessing of Chambord,
262; and Brandolini, 223-24; Christ-
mas greetings, 248; and CSH, 443,
450, 467; DB's audience w., 194-95;
encyclical, 71n; faculties granted DB,
162, 165, 183, 186; and Gastaldi con-
troversy, 236; and Holy Childhood
Assn., 194-95; and Marietti case, 231-
33; name day, 241; and new abp. for
Turin, 280, 282, 287; and Patagonia,
295-96, 299, 325, 338, 478; relation-
ship w. DB, 230-31, 242, 248, 287,
301, 383; and SC, 7, 443; and SS,
328-29
Lepage, Mrs. (SC), 97
Le Pan de Ligny, Ven. Mary Kotzka,
VHM, 137-38
Le Rebours, Fr. (pastor of the Magda-
lene), 101-02, 118, 120, 141, 183
Letters of Don Bosco: cessation of, ex-
cept confidential, 488; circulars, 3n,
301, 316, 368-76; French, xviii-xix,
301, 348-49, 390-91, 448-89
Letters of Don Bosco to: Albera, 53; Bel-
monte, 5-6; Berto, 90; bishops, 6, 60-
63, 66-68, 224, 244; Bologna, 19; Bo-
rio, 2; boys, 341, 438-43; cardinals,
13, 64-66, 280, 295-96, 340; Cesco-
nis, 439-43; Colles, 14, 42-43, 53,
313, 464-89; cooperators, 6, 15, 50,
53, 164, 180, 197n,242,271,301-02,
312-13,317-18,323-24,337-39,342-
46, 348-49, 439-43, 447-89; Costama-
gna, 302; countess of Chambord, 275-
77; Czartoryski, 177; Dalmazzo, 30-
31; favor-seekers, 174-75, 262, 348,
390-91; gov't officials, 6, 298-99;
Lemoyne, 343-44; Louvet, 13, 39,
448-63; Marenco, 11; persons seeking
advice, 213; priests, 13-14, 234, 323-
24, 336-37, 341, 347-48, 433-36, 446;
religious, 345-47; Ronchail, 14; Rossi,
90, 335-36; Salesians, 3n, 368-76
Letters to Don Bosco: always answered,
218; in Paris, 81, 87, 94-95, 103, 107,
112, 156, 169-70, 175
Letters to Don Bosco from: bishops, 6,
59-61, 63, 75, 114, 170, 213, 300-01,
394n; boys, 220, 343n, 396-97; cardi-
nals, 72, 242, 280-81; cooperators, 15-
16, 27, 52-53, 112, 148, 163, 197n,
208-09, 213, 216-17, 223n, 301, 343,
395, 474; countess of Chambord, 277-
79; cured people, 39n; Czartoryski,
177; Dalmazzo, 13; Fagnano, 292; fa-
vor-seekers, 29n, 51-53, 103, 112-14,

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504
INDEX
Letters to Don Bosco from (continued)
155, 163-64, 170-71, 175, 213, 216-
18, 261-62; Giordano, 289; Lasagna,
291; Parisians, 78, 112-13, 157, 167-
70, 172; priests, 15-16, 107, 112-13,
135n, 180n, 209, 223n, 216-17, 395;
religious, 155, 169-70; Ronchail, 14;
Salesians, 301
Letterwriting, 331, 334
Letture Cattoliche, 10-11, 57, 439
Leudeville, Fr. E. de, 112
Levrot, Vincent (engineer), 270-71
Liberalism, 426
Liege, Belgium, 341
Liguori, St. Alphonsus, 70, 236
Liguria: bishops, 63; DB in, 13, 19-21;
SS in, 1, 23
Lille, France: churches, 205, 209, 211-13;
DB at, 156, 196, 203-13, 216n; DB
may visit, 459; DB's visits to sick,
204, 206, 210-11, 213; SC at, 207; SS
at, 35, 204, 457- 58; schools, 207
Lima, Peru, 309
Literature, spread of good, 16n, 130, 254,
327
Loison, Mrs., 113
Lotteries, 22-23, 101, 163, 461-62
Lourdes,France, 149-50
Louvet, Claire (SC): donations, 448-50,
452, 454, 457-59, 461-63; feast day,
451; financial worries, 449-50, 454,
459-60; Indian orphans to be named
for, 451; letters, 13, 39, 448-63; meet-
ing w. DB, 209; Sal. regard for, 453;
spiritual guidance, 449, 451, 455-56,
461-63; visits to Italy, 452, 457, 462
Lyons, France: archbishop, 43-44, 47; DB
at, 43-53, 383, 385; SC at, 44, 46-47,
49-50, 52, 349; trade school, 45-47
M
Macchi, Msgr. Louis (papal chamberlain),
30
Madre,Mme.de, 114
Magliano Sabino, Italy, 2, 244
Magliano-Sollier, Bernadine (SC), 342-43
Magnasco, Salvatore (abp. of Genoa),
333
Maistre family (SC), 169, 263; and count
of Chambord, 271, 279n; letters, 271,
342; prayers for, 242, 271, 342; visit
from DB, 218
Malan, Anthony, 79
Manacorda, Emilian (bp. of Fossano), 59,
484n
Manati, Mr. (SC), 335-36
Manifestation, 333
Manin, Fr. (writer), 27
Marenco, Fr. John, 11, 326, 363
Margotti, Francis (student), 341-42
Margotti, Fr. James (journalist), 71-72,
223-24,280,282
Maria Pia (queen of Portugal), 230
Maria Teresa of Austria-Este (countess of
Chambord), 260, 269-70, 273-79, 480
Marietti, Hyacinth Peter (printer), 230-33
Marseille: bishop of, 31, 34, 440; boys of
oratory, 35; DB at, 22, 30-39, 107,
336, 455, 458; missionaries pass
through, 301-02; SC at, 31, 34-37,
302, 386; SS, at, 31-32, 184-85, 328,
384,394,442
Martimpre, Mrs. de, 104-05
Martini, Sr. Magdalene, FMA (provin-
cial), 301, 363-64
Mary, Blessed Virgin: devotion, 149, 152,
157, 269, 279, 324; favors, 18, 50, 76;
immaculate, 208; inspiration of St. Ig-
natius, 412; invocation, 144-45, 459,
463, 471-73, 476, 480-81, 483-84,
488; Morning Star, 463; protection,
239, 322-23, 336, 342, 348-49, 453,
456-57, 461, 463, 477; purity, 414;
skepticism about, 240; statue, 145;
trust in, 45, 83, 111, 162, 175, 240,
463
Mary Clotilde, Sr., 210
Mary, Help of Christians: blessing, 475;
boys' love for, 222; co-helpers of,
186; convent, 21 O; devotion, 319n;
DB pictured w., 158; DB's fund-raiser,
92, 185-86, 484; favors attributed to,
23, 38, 90, 112, 115, 171, 199, 201,
221-22, 228, 237, 267, 275, 281; feast,
41-42, 165-66, 220-24, 336, 431, 481-
82, 487; French shrine, 251; gratitude
tow., 270, 445; images, 138, 171, 207;
intercession, 338; invocation, 15, 86,
98, 112, 160, 165, 190,475,487;love
for the young, 222; medals and favors,

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INDEX
505
150, 189, 197n, 209; medals distrib-
uted, 83, 90-91, 94, 106, 110, 115,
136n, 144, 150, 153-54, 175n, 188,
239; miracle expected, 263; mocked
in the press, 285; novena, 95-96,
136n, 143, 164, 175, 220; and Pius
VII, 147; protection, 14, 164, 186,
191, 207-08, 226, 228-29, 394, 445,
460; trust in, 31, 33, 91, 151, 170,
174-75, 453, 476-77
Mary of Jesus, Mother (foundress), 139-
41, 143,215n
Mascali, Sicily, 317
Masin family, 163-64
Mass: anecdotes at DB's, 20, 40-41, 51,
87, 118, 136-37, 142, 145, 179;
crowds at DB's, 40, 42, 45, 86-87,
106, 110-11, 128-29, 136-37, 141,
144-45, 150-51, 157, 160, 179, 212-
16; DB's celebration of, 81, 133, 138,
143, 163, 176, 189, 270, 429-30; DB's
sacrifice to celebrate, 221; part of
DB's system, 131; sick persons at
DB's, 141, 144
Matera, Abp. Louis (apostolic delegate),
297, 299-300
Mathi, Italy, 316, 472-73
Maujouan du Gasset, Mr., 169
Max de Vesvrosse, Countess, 216
Maze de la Roche, Countess Lorenzina,
58, 69, 72-75
Medu, countess of, 170
Mellano, Fr. Anthony, 2
Mendoza, Argentina, 310
Mendre, Fr. Louis (SC), 31
Menton, France, 14, 19, 23
Mercy of God, 124, 185
Merigant, Mrs. A. (SC), 96
Meurville Gournalist), 187
Michel, Ernest (lawyer), 203-04
Migone family (SC), 5
Milan, Italy, 320, 346
Milanesio, Fr. Dominic (missionary),
292-94, 310, 364
Mirabella, Italy, 437
Miracles. See Cures
Missionaries: caliber, 295-96; 1883 expe-
dition, 299, 301-03, 338-39, 344, 349,
393-94, 456; labor demanded of, 307,
312; mediation by, 292-93; prayer for,
165, 302, 463; trusted by Argentine
gov't, 298
Missions: DB's concern for, 225, 470,
486; Europe's loss of interest in, 304;
funds,30,47-48,457,479,489;papal
approval, 31; SC support repaid, 451
Mocquereau, Fr. Andrew, OSB, 107-11,
386
Moigno, Fr. Francis, SJ (SC), 16, 112,
324-25, 395
Mollie, Mrs. (SC), 136
Monaco, 14
Monaco La Valletta, Card. Raphael (vicar
of Rome), 13
Monde, Le (French newspaper), 96, 99,
128-29, 132, 137-39,216
Mondone, coad. Bartholomew, 90
Montaignac de Chauvance, Bl. Louise
Therese de, 81
Montessus, count of, 53
Montevideo, Uruguay, 289, 300
Montezemolo, Marquis (SC), 5
Monti de Reze, Rene de (author), 261,
265,267,275
Montigny family (SC), 203, 206-07, 211-
12
Montmartre (Paris), 167-69
Morality, 327-31, 333
Morbelli, Fr. Vincent (SC), 347-48
Moret, Fr. (Paris priest), 157n
Moron, Argentina, 301
Moulins, France, 53-54
Mourret, Fr. Fernand, SS, 135, 147n, 177
Music, 29, 131, 183, 222-23
N
Nahuel-Huapf, lake (Argentina), 295, 298
Namuncura, Manuel, 291-94
Namuncura, Zepherino, 294
Nantes, France, 169
Naples, Italy, 234
Nasso, Mark (cleric), 342-43, 396-97
Neny,Canon,54
Neri, St. Philip, 153, 236
Nerli, Marchioness Henrietta, 346
Neuquen River (Argentina), 293, 315
Neveux, Ernest (aux. bp. of Reims), 135
Newspapers: American, 255; Argentine,
303; Brazilian, 289-90; encouraged by
DB, 132; French, 40, 46-47, 49, 80,

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506
INDEX
Newspapers (continued)
85-88, 95-96, 98, 112, 120, 133, 145,
147, 174, 179, 181-88, 191-92, 195-
97, 204-06, 218, 261-62, 266, 269-72,
276, 279n; French religious, 34, 40,
42, 78, 85, 121, 129-31, 156-57, 166-
67, 172, 182-87, 229, 269, 275, 303,
383-85; Italian religious, 11-12, 58,
70, 133n, 218, 226, 437; Italian secu-
lar, 23,219,225, 237, 249,255, 271-
73,282-85,320-21,331,379-80,483;
not read by DB, 228; Portuguese, 219;
Waldensian, 218-19. See also Le
Monde; Unita Cattolica; L'Univers
Nice: DB at, 14, 23-27, 31-32, 261n, 335,
341; enrollment, 384; FMAs at, 25,
31-32; program, 384-85; SC at, 14,
23-24, 78, 148, 203-04, 270-71; SS at,
23, 25, 31-32, 178, 184, 205, 238,
337, 384-85
Nichelino, Italy, 225
Nicolas, August (author), 163
Nicolay, count de, 163-64
Niel family (SC), 208
Nina, Card. Lawrence (card. protector of
SS), 71-72,248,280,340
Niter6i, Brazil, 288, 390
Nizza Monferrato, Italy: Cath. Workers'
Union, 225; FMA missionaries, 393;
FMA school offers teaching certifi-
cates, 235; FMAs attacked in the press,
283, 379; gossip about FMAs, 346-47;
ladies' retreat, 241; Lemoyne replaced
by Bussi as FMA chaplain, 332
Norfolk, duke of, 480-82
0
Oceania, 316
Odelin, Msgr. (Paris priest), 172
Olive family (SC), 35-37
Olive, Fr. Louis, and family, 21, 37
Opinions about Don Bosco: all heart, 23;
apostle, 35, 122, 204-05, 229; asceti-
cal, 265; compared to Gianduia, 226;
complete man, 257; dauntless, 258;
dominant, 257; dynamic, 88n; enemy
of Italy, 12, 379; enlightened by heav-
en, 116; esteemed, 64, 76, 78, 170,
180, 237-39; extraordinary, 147, 206,
238; fatheroforphans, 198; fraud, 12,
219n, 238, 240, 379-80; friend of
youth, 162n, 168; glory of Italy, 43,
249; good father, 143; great educator,
53, 256; healer, 49, 80, 85; holy priest,
34n, 42-43, 129-30, 152, 168, 171,
186, 190, 197-98,204,207,230,258,
265, 267-68, 274, 277, 390; identified
by his work, 186; idiot, 427; illustri-
ous priest, 204; Italy's Vincent de
Paul, 85, 87-88, 97, 108, 197, 207; le-
gitimist, 285; life in a higher realm,
144; lovable, 139; lover of the poor,
130; loyal servant of the Church, 257;
man of God, 85-86, 129-30, 159, 166,
168, 186, 191; miracle worker, 151,
200, 219, 228; opponent of his bishop,
70; opponent of quarreling, 69; "a
quasi god," 272; saint, 43, 45, 54, 77,
87, 96-97, 100, 102, 105, 109, 115,
134-35, 146-47, 160, 164-65, 172,
179-80,212,215,249,385,389,429-
30, 444-45; seed of salvation, 98; so-
cialist, 219; son of the people, 226;
veneration, 39, 134, 138, 161, 182,
186, 225, 230, 383, 431; wise, 265
Oran, Algeria, 243
Oratory (Valdocco): alumni, 226, 228-29;
Bellezza house, 473; DB's love for,
17-18; DB's return, 220; development,
183-84; enrollment, 223, 384; funds
for, 92; holiday granted, 251; hospice,
184; investigation by courts, 272; life
around DB, 265; liturgy, 222-23; op-
ponents, 227; orderliness, 131-32;
piety, 46, 62-63, 131, 183-84, 223;
printshop, 251-52, 254, 286-87, 316,
318, 334; source of vocations, 2; study
at, 62, 131; visitors, 130, 135, 193,
207, 220, 222-23, 225, 249-59, 452,
462,465n,474n,478,480-82,488
Order of St. Maurice, 335-36
Oreglia, coad. Frederick, 65, 433n, 435-36
Oreglia, Fr. Joseph, SJ, 433-36
Oreglia, Card. Louis, 72
Orphanages: Dijon, 216; La Navarre, 32;
Lille, 204-06, 213; needs of orphans,
454; Paris, 78, 121-22, 129, 143, 154,
156; St. Lazarus Bureau, 192-95;
Salesian, 32, 184, 196, 204, 213, 450,
454,457-59,463,483

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INDEX
507
Ortega, Mrs., 175
Our Lady of Lourdes, 39n
Our Lady of Mt. Carmel, 141, 270
p
Pampirio, Dominic (bp. of Alba), 225
Pancras, St.: shrine of, 301
Papacy: authority, 59, 61, 64, 68, 70, 72;
books on, 57; criticism of, 426-27; Pe-
ter's Pence, 13; reverence for, 48, 229,
232,257,280,284, 300,321;support
for, 324, 450, 466; temporal power,
252n, 254-55, 321, 427. See also Holy
See
Para, Brazil, 291
Paraguay,296-97,309
Parana River, 309
Pariani, Fr. Orestes (SC), 336-37
Paris: archbishop: see Guibert; attempt to
compromise DB, 155; Catholic Insti-
tute, 181, 188; churches, 15, 83-84,
86-88, 100-04, 145-48, 150, 154, 167-
69, 171-73, 178-80, 189, 192, 195-99;
Church of O.L. of Victories, 15, 145,
179-80, 323n; Church of the Magda-
lene, 84, 88n, 101-04, 148, 180-90;
Church of the Sacred Heart, 167-69,
181; Church of St. Clotilde, 83-84,
195-96; Church of St. Peter, 197-99;
Church of St. Sulpice, 150, 171, 191-
92; citizens, 78, 187; clergy, 15, 78,
85, 99, 101-04, 112-13, 118, 120, 141,
143-44, 157n, 172, 179-80, 183, 188,
191-92 (see also Religious orders and
congregations; Roussel, Fr.); crowds
seek DB, 81-89, 96, 100-05, 109, 122,
129, 138, 142, 146-47, 149, 153, 158-
60, 168, 178, 180-82, 187-88, 191-92,
196-97, 200, 237; DB at, 53, 78-202,
219n, 290, 318; DB's accommoda-
tions, 79, 81, 87; DB's audiences, 99-
127; DB's plans for, 196; DB's reputa-
tion, 86, 89, 96, 162n; DB's schedule,
81; DB's visits to the sick, 83, 85, 98,
101, 103, 130, 139, 144, 148, 150,
157-58, 173-74, 188-90, 195; effects
of DB's visit, 98, 127, 130, 133, 147,
151, 177; impression on DB, 163,
177, 199-200; nobility, 82-83, 99, 102,
105, 108, 112-13, 133, 136, 144, 163,
171, 180, 188-89, 191, 193, 195, 197,
199, 201; reaction to DB, 79-80, 85-
86, 89, 92-95, 122, 135, 153, 159,
169, 178, 180, 202; SC at, 53, 79-81,
83-84, 91-92, 112-14, 136, 144, 148,
158-59, 163, 168, 180, 189, 193, 196,
222, 324-25; SS at, 151, 162, 180,
243; schools, 138, 146-47, 150, 154-
55, 160-62, 170-72, 192, 270; sub-
urbs, 139-43, 151-53, 157, 180. See
also Auteuil; Conferences of DB
Patagonia: civil govt. established, 294;
development, 314; in DB's dream,
310-11, 314; geography, 48-49, 294-
95, 314; Indians, 291-94, 297-99, 302;
magazine description, 303; novices'
goal, 242; population, 294, 296;
Protestants, 289-90, 296; SS in, 31,
48, 152, 185,225,294,310,313,338,
383, 457, 472, 486; vicariate erected,
31,288,291,295-98,325,338,340;
Patience of God, 407
Patriotism, 321
Patrizi, Card. Constantine (vicar of
Rome), 434-35
Patti, Sicily, 317
Paul, St., 284, 369, 371, 404, 409, 413-14
Pedro II (emperor of Brazil), 290
Peer ministry, 131
Pela, Chevalier Benedict (SC), 318
Pelge, Canon (Paris priest), 143
Penance. See Confession
Penango, Italy, 485n
Pepin-Lehalleur, Mrs., 113
Pemet, Fr. Stephen, AA, 139-41, 215
Perrot, Fr. Peter, 393, 468, 475, 479, 488
Philippa! de Roubaix, Mrs., 209
Phillipart, Mrs., 114
Philosophy, 123-24
Pianezza (Turin), 301
Picard, Fr. Francis, AA, 130, 132, 141-42
Piedmont: bishops, 59, 63, 70-71, 225, 247,
433-34; clergy, 248; dialect, 25, 181
Pierson, Josephine, 213
Pinerolo, Italy, 462, 475-77, 485
Pistoia, Italy, 235, 237, 241
Pius V, Pope, St.: devotee of MHC, 207
Pius VII, Pope, 89, 146-47
Pius IX, Pope: CSH dedicated to, 347-48;
discernment, 251n; DB's difficulty

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508
INDEX
Pius IX, Pope (continued)
getting audience, 441; esteem for DB,
35; and Gastaldi, 57, 59, 69, 72; and
Immaculate Conception, 133; and
missions, 31; and Roussel, 129; and
SC, 7; and SS, 62, 68, 328, 433, 435-
36; on true wealth, 136-37, 152
Pius XI, Pope: DB's treatment of, 252-53;
impressions of DB, 252-53, 256-59;
visit to OSFS as a young priest, 252-59
Pliny the Younger, 234
Poland and Poles, 147-48, 175-77, 266,
484
Politics: DB's definition, 227; DB's re-
fusal to be involved, 155, 168, 208,
227-28; in France, 168, 171, 208; and
SC, 8
Pollerat, marchioness of, 91
Portalis, Anthony Lefevre (politician),
199-200
Portugal, 230
Postal service, 457-58
Poterat, marchioness of (SC), 54-55
Pothier, Fr. Joseph, OSB, 44
Practices of piety. See Salesian Society:
practices of piety
Prayer: action must accompany, 33, 11 O;
to the angels, 108; for benefactors,
337, 342, 344-45, 436, 441, 460; of
boys of OSFS, 270-71, 274, 278; for
DB, 96-97, 220, 229-30, 396; to DB
in heaven, 96-97; for enlightenment,
26, 155; essential to morality, 331; to
MHC recommended, 268; recom-
mended for educators, 369, 372; re-
quested by DB for himself, 140, 152,
165,229,271,332,376,436,439-43,
446-47 (see also Letters of DB to
Colles, cooperators, Louvet, and indi-
vidual Salesians); requested by DB for
SS, 152, 165; requested of DB, 38, 45,
52-53, 83, 95, 107, 112-14, 143, 152,
156, 164, 169-71, 174,214,217,261-
62, 274, 281, 347, 386-87, 389, 439;
role in cures, 23, 28, 30, 33, 50, 88,
93, 103-04, 112, 117, 130, 143, 150,
157, 172-73, 175, 189-91, 199, 228;
role in favors granted, 41, 50, 98, 109-
10, 114-15, 140-41, 210-11; trust in,
269
Prayer, Don Bosco's: admired, 87, 137;
after Mass, 137, 139, 154, 212, 267-
68; for Alimonda, 281, 284; for alum-
ni, 229; for his boys, 220; for con-
freres, 20, 332; daily, 81, 86; faith in,
89, 170-72, 214, 278; for guidance,
110; for missionary, 212; quality, 156;
for retreatants, 241; for SC, 19, 97,
128, 177, 183, 186, 193,336-37,342-
43, 346, 349, 390-91 (see also Letters
of DB to Colles, cooperators, and
Louvet); for sick persons, 41, 103-04,
130, 157, 165, 174, 190, 214, 262,
275-76; for sisters, 139, 161, 165, 347
Predictions by Don Bosco: deaths, 16,
150, 159; future of Cath. school, 25-
26; future of convent, 149-50; future
of individuals, 27-28, 36-37, 42, 50,
101, 103, 105, 139, 142-43, 152-55,
210-12, 215, 217, 242-44, 253; future
of Ratti, 259
Preventive system of education, 46, 131-
32, 162,331,368-76,384-85
Prieri, Fr. Louis, 388
Priests: choice of candidates, 330; confer-
ences for, 228-29, 328; disparagement
of, 238; DB as priest, 270; preparation
of, 258, 450, 470, 472, 486-87; quali-
ties, 2, 134, 172; respect for, 303
Pringles, Argentina, 298
Prisons: DB's ministry in, 183
Propagation of the Faith, Soc. for the, 31,
47-48
Protestants: in Argentina, 289-90, 296; in
Brazil, 289; DB the foe of, 10, 446;
drive to convert P. at Boston, 324; at
Faenza, 319, 321; in Italy, 377-78;
sects, 272n, 284, 321. See also
Waldensians
Provera, Fr. Francis, 3-4, 364
Providence, Divine: apostolic mission
from, 111; boys brought into Sal.
houses by, 8, 368; Colles are instru-
ments of, 471; DB an instrument of,
34, 43, 201, 255; DB's gratitude to,
311; DB's holiness refined by, 76; ex-
amples, 431-32, 439, 450; Gastaldi at-
tributes appointment to, 59; helper and
protector of SS, 8, 182, 228, 267; mis-
sionaries sent by, 289, 292; and Pius

55 Pages 541-550

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55.1 Page 541

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INDEX
509
XI, 259; submission to, 439; trust in,
15, 17, 32-33, 134, 156, 183, 247,
270,323,427,436,460,476,487
Prussia, 484
Punishments, 3n, 131, 331, 368-76, 405-
09, 412
Punta Arenas, Chile, 288, 310, 315
Q
Quirino, coad. Camillo, 312
Quisard-Villeneuve, Mrs. (SC), 223n, 349
R
Racat de Roman, Baroness, 113
Ragey, Fr. (writer), 126
Railroads: anecdotes of DB's trips, 200-
01, 235-41; in Argentina, 289; in DB's
dream, 308-12, 314; travel by, 265-66
Randazzo, Sicily, 2, 253, 297, 317
Ratisbonne, Alphonse (founder), 162
Ratti, Fr. Achilles. See Pius XI
Ravenna, Italy, 321-22
Re, Joseph Francis (bp. of Alba), 70-71
Reason (in education), 369, 371, 373-74
Reggio, duchess of, 193
Reggio, Thomas (bp. of Ventimiglia), 20
Regnault, Louis Eugene (bp. of Chartres),
243-44
Reille family, 91, 93, 140
Reimbeau, Fr. Julius, 14, 470n
Relics of Don Bosco: altar, 55; cassock
pieces, 40, 82, 91, 150; clothing, 96,
134; holy cards signed, 89-90, 230;
household objects used, 445; medals,
90-91; overcoat, 91-92; request for a
r., 96; sought by seminarians, 134
Religious instruction: aim of SC, 327;
blended w. patriotism, 162; Lenten,
146, 161-62; necessity, 125n, 228;
Parisian schools, 146-47, 161; Sal.
apostolate, 65, 183
Religious orders and congregations: Ab-
baye aux Boix, 170; Assumptionists,
130-32, 139-42; Augustinian Srs.,
164-65; Benedictines, 44, 107-11,
148-51, 386-87; Bernardines, 210;
Canonesses of Notre Dame, 160-61;
Carmelites, 80, 128, 213, 215-16; Cis-
tercians, 117, 212; Cong. of the Holy
Family, 429-30; Cong. of the Holy
Spirit, 29-30; Dominicans, 101, 128,
161, 323n; Daughters of Charity, 142-
43, 205; Daughters of the Holy Cross,
169-70; Eudists, 163; Franciscans,
213, 230-33, 242; laws of suppression,
231, 379; Marianists, 161-62, 270;
Missionaries of Rue du Bae, 135;
Nazareth brother, 148; Oblates of the
Sacred Heart, 80-81, 88, 94-95, 99-
104, 128, 166n; Oblates of the Virgin
Mary, 76, 178; Oratorians, 56; Priests
of the Sacred Heart, 116; Redemp-
torist nuns, 146-47, 158; Rosminians,
57, 425-28, 439; St. Clotilde Convent,
170; Serviles, 170; Srs. of the As-
sumption, 139-43, 215; Srs. of the Ce-
nacle, 109, 144, 218; Srs. of Charity,
44; Srs. of Mary the Rescuer, 170;
Srs. of O.L. of Prompt Help, 213; Srs.
of O.L. of the Retreat, 44-45; Srs. of
the Retreat of the Sacred Heart, 212;
Srs. of the Sacred Heart, 40, 129, 151-
53, 170, 211, 213, 242; Srs. of St.
Joseph, 52-53; Srs. of St. Martha, 42;
Srs. of St. Thomas, 145-46, 154-55;
Srs. of Sion, 136, 162; Sulpicians, 44,
50, 99, 133-35, 146-47, 177, 179;
Trinitarians, 42; Ursulines, 216; Vin-
centians, 148, 192, 195, 312; Visita-
tion nuns, 136-38. See also Daughters
of MHC; Jesuits; Salesian Society
Rendu, Emilio, 255
Respect, human, 122, 124
Retreats, spiritual: DB on, 66; DB's
preaching, 411-15, 429-30; ladies,
241; novices, 241-42; Salesians, 244,
322, 327-28, 442, 483; sisters, 103,
105
Reviglio, Fr. Felix (alumnus), 18, 228
Reynaud, Abel (journalist), 383-85
Riant, Count and Countess, 173-74
Riberolles, countess of (SC), 54-55
Riccardi di Netro, Alexander (abp. of
Turin), 58, 64
Ricci, Msgr. Francis (papal chamberlain),
435
Ricci des Ferres family (SC), 15, 263-64,
337-39
Richard de la Vergne, Francis (coad. bp.
of Paris), 80, 95, 170

55.2 Page 542

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510
INDEX
Richard Lesclide, Joan, 121, 126
Richelmy, Card. Augustine (abp. of
Turin), 71
Richemont, count of, 15-16
Rinaldi, Fr. John Baptist (dir. at Faenza),
319-20, 322, 341
Rio de Janeiro, Brazil, 288-89, 309
Rio Negro (Argentina), 292, 295, 298,
310
Robert, John Louis (bp. of Marseille), 31,
34
Roca, Julius (pres. of Argentina), 291-92,
298-99
Rodriguez de Cavallo, Linus Diodato (bp.
of Sao Paulo), 290
Roetti, Fr. Bartholomew (theologian), 71
Rome: DB at, 62, 64, 442, 464, 487-88;
SS at, 2, 245
Ronchail, Fr. Joseph (dir. at Nice): advice
from DB, 25; character, 384; compan-
ion of DB, 23-24; funds for CSH, 30;
letters, 14, 25; and missionaries, 393;
testimony about DB, 27-28, 94
Rope (in DB's dream), 305-06, 310
Rosmini, Fr. Antonio (founder and
philosopher), 57, 71, 425-28
Rossi, coad. Joseph, 37-38, 90, 335-36
Rossi, coad. Marcellus, 90
Roublaix, France, 208
Rougier, Fr. Felix, 29-30
Roussel, Fr. (Paris priest), 78, 85, 121-22,
129, 156-57
Roussel, Sr. Cecilia, VHM, 138
Roy, Louise, 96-97
Rua, Fr. Michael: biography, 364-65;
Austrian trip, 265-68, 271, 274; de-
scription, 87-88, 215; and DB's biog-
raphy, 21n; in DB's dream, 3n, 5; and
DB's poverty, 17; financial dealings,
462, 475, 479; in France, 200-01, 206,
215; French trip postponed, 483; let-
ters from, 23, 27, 30, 38-39, 88, 96-
97, 229, 388, 485, 488n; letters to, 25,
76, 96-97, 174, 178-79, 213, 217,
229-30, 273-74, 300, 317, 389-90,
393-94; in Paris, 87-88, 95, 133n, 141,
154, 175; opinions about, 265, 268,
274; testimony about DB, 72, 175;
visit to Colles, 343, 471-72; writings,
261n,344
Rusca, Mr. (SC), 6
Russia and Russians, 266, 484
s
Sacraments: advocated by DB, 31, 161,
165. See also Communion, Holy;
Confession
Sacred Heart of Jesus: banner of, 101-02;
devotees, 151, 279, 347; devotion ad-
vocated by DB, 149, 151-52, 169; in-
voked by DB, 376; prayer to, 95-96,
190, 488n; shrine on Montmartre,
167-69. See also Church of the Sacred
Heart
St. Aloysius Oratory (Turin), 286
Saint-Cyr (military academy), 166, 171
Saint-Cyr-sur-Mer (Var), 32, 53, 184
Saint-Genest, Mr. (journalist), 23, 196-97
Saint Isidore, France, 53
Saint-Phalle, Mr., 101
Saint-Seine family (SC), 140, 215-17
St. Vincent de Paul Society, 84, 162-63,
224-25
Sakakini, Mr. (consul), 103
Sala, Fr. Anthony, 1, 365-66
Salesian cooperators. See Cooperators,
Salesian
Salesian Sisters. See Daughters of Mary
Help of Christians
Salesian Society: accusations against, 64-
66; candidates, 62, 223-24, 329-30,
472, 486; canonical approval, 59, 61-
62, 64, 70, 433-36; chronicles, 327;
community life, 331-32; constitutions,
59, 63-66, 71, 328, 330, 332; develop-
ment, 131, 146, 162, 183, 185, 188,
206, 219, 383-84; dimissorial letters,
433-34; directors, 252, 326-27, 330-
32, 334, 368-69, 372, 375-76, 478;
DB's concern for, 75; economy, 8,
334-35, 477, 484, 486-87; enemies,
20; enrollments, 1, 62, 65, 242; expul-
sion from, 4, 66; formation, 60, 62-63,
66, 71, 434-35; general chapters, 245,
300, 303, 322, 326-32; guests in the
houses, 328-29; harvest waiting for,
307, 310-12; history, 40, 202; houses,
250, 252; novices, 1-2, 61-65, 243,
245-46, 327-28, 394, 459; ordinations,
59-61, 63-67, 434; planning before

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INDEX
511
building, 335; poverty, 185, 193, 239-
40, 256; practices of piety, 62, 65,
328, 331; privileges, 63-64; provinces,
1-2; public relations, 327; relations w.
clergy, 60, 67; religious professions,
459; reputation, 66, 297, 300, 324,
331-32, 368; requests for new houses,
316-17, 323-25; scope of its work,
183, 191, 227, 239, 368, 433; spirit,
61, 433; superiors, 1, 332 (see also
Superior chapter); taxation, 8; a work
of God, 59, 64
Salta, Argentina, 315
Saluzzo, Italy, 57, 59, 65, 68
Salvation of society, 46-47, 130, 182,
185-86,219,227
Salvation of souls: at stake in Church-
State controversy, 255; at stake in
Gastaldi controversies, 75; DB's ob-
ject (conferences and sermons), 36,
48, 147, 152, 165, 184, 191-92, 196,
229, 412; DB's object (dreams), 4,
311; DB's object (letters), 349, 391,
443, 450, 453, 472, 486-87; DB's ob-
ject (personal advice), 118, 124, 127,
140, 269; DB's object (testimony), 98,
114, 157, 186, 206-07, 277; equivalent
of God's glory, 7, 224, 233, 375; goal
of French count, 164; numberless
means, 234; OSFS a haven of, 63; SC
contribute tow., 470, 472, 486; SS's
aim, 185, 227, 249, 321; suffering for,
50
Salviati, Duchess, 102
Sampierdarena, Italy: DB at, 19; erection
of parish discussed, 333; SC at, 5-6;
SSa~301,333,33~381,472n
San Benigno Canavese: DB at, 242-43,
244-46, 312, 322, 342-43, 459, 466-
67, 470, 483-84; funds for, 486; novi-
tiate, 2, 20, 245; retreats, 242-43, 250
Sanfelice, William (abp. of Naples), 234
Sanguier, Felicia, 29n
San Jose, Costa Rica, 312-13
San Marzano, count of, 261 n
San Remo, Italy, 20, 169, 341
Santiago, Chile, 310
Sao Paulo, Brazil, 290-91, 309
Savio, Fr. Angelo, 18, 30, 366
Savio, St. Dominic, 294n, 329n
Savoy, house of, 230, 260, 268
Scandal, 369, 375
Scarampi di Pruney, Marquis Ferdinand,
437
Schools: agricultural, 32, 184, 192-94;
Catholic, 181, 207, 216, 270; evening,
184; legislation, 319; trade, 32. See
also Orphanages
Schools, Salesian: debts, 33, 93, 185,
486-87; development, 185; discipline,
372; dismissals, 338, 375; enroll-
ments, 32, 184-85, 390, 447; hostility
tow., 319-23; morality, 330-31; parish-
es attached to, 333; rules, 375-76;
teachers and superiors, 320, 368-70,
374-76; workshops, 329, 334
Sects. See Freemasons; Protestants
Seminaries: DB's encounter w. a seminar-
ian, 235-36; Lyons, 45; Magliano
Sabino, 244; Marseille, 35-36; Paris,
133-36, 146, 158; Turin, 58, 65-66,
71-72
Senechal, Miss Naomi, 454
Senislhac, Miss (Oblate), 81, 85, 100-03,
105; chronicle, 166n; community, 80-
81; DB's audiences at S. residence,
84-85,99-100, 104-05, 113, 166n
Sermons of Don Bosco, 403-24
Sicily, 2, 253, 297, 317
Simeoni, Card. John (pref. of CPF), 295-
97
Sin: cause of human misery, 408-09; hor-
ror of, 25, 161, 374; ugliness of, 413
Sire, Fr. Dominic, SS, 99, 133, 146-47,
179
Socialism, 203-04
Society for Mutual Assistance, 12
Socrates (quoted), 370
Solesmes, abbey of, 107, 386-87
South America: explorations, 314; geog-
raphy, 308; mineral wealth, 304, 308-
09, 313-14; Sal. alumni, 185; SS in,
184,206,219,227,289-90,303,307,
324, 472, 484; unknown peoples, 309
Spain: SC in, 220; SS in, 2, 184-85, 219,
227,242
Spiritual reading, 456
Sports, 131, 183
Stars: source of wonder for DB, 234-35
Strenna. See Annual practice

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512
INDEX
Stresa, Italy, 425-27
Suffering, 452
Superior chapter: changes in, 1; DB's re-
marks to, 291, 298, 317, 333-35; min-
utes, 332; recourse to, 332; sessions,
250,291,298,316-17,333-35
Svegliati, Msgr. Stanislaus (sec'y of
CBR),434
T
Tailliez, Paul (educator), 207
Tallandini, Fr. Louis (SC), 341
Tamietti, Fr. John Baptist (dir. at Este),
318
Taroni, Fr. Paul, 322
Taulaigo, Fr. Peter, 90
Teresa of Avila, St., 150, 372, 460
Termier, Louis (bp. of Tarentaise), 135
Thery,James, 209
Thiel, Bernard August (bp. of San Jose),
312
Thomas, Benedict Leo (bp. of La
Rochelle), 189n
Tierra del Fuego, 297, 306, 315, 325
Tinetti, Fr. Dominic Gournalist), 71
Tommaseo, Niccolo (writer), 425-27
Toulon, France, 29, 43, 466
Touzet, Miss A., 97
Trabucco, Caesar (count of Castagnetto),
229-30
Trapani, princess of, 82
Trecastani, Sicily, 317
Tunisia, 197-98
Turbiglio, Luke Anthony (Turin priest),
231
Turin: churches, 56, 225, 231-32; debts of
SS in, 479; martyrs, 57; municipal
gov't, 272, 284-85; nobility, 229; peo-
ple, 286
Turin, archdiocese of: archbishops, 64,
281 (see also Alimonda; Gastaldi;
Riccardi); chancery, 68-69, 72, 381-
82; clergy, 65, 74, 183, 286; hostility
tow. DB, 12, 72
Turin, University of, 57, 70
Turlon-sur-Allier, France, 54-55
u
Uguccioni, Countess Girolama (SC), 15,
345-46
Unita Cattolica: and abps. of Turin, 71,
280, 282; on count of Chambord, 262,
273; coverage of DB and OSFS, 9,
221, 223; coverage of DB in France,
95, 120, 171, 196n; opinion of DB, 9-
10, 171, 219; readership, 11, 235; and
Roman Question, 255n
United States of America, 213, 324, 392
Univers, L' (French newspaper), 85, 96,
132, 136n, 158-59
Uruguay: apostolic delegate, 297; bish-
ops, 296; in DB's dream, 309; SS in,
2,31,289
v
Vacchina, Fr. Bernard (missionary), 299-
300, 366
Valence, France, 42-43, 135, 318
Valenzano, Sr. Verina, FMA, 22
Vallecrosia, Italy, 19-23, 487
Valsalice College (Turin), 326, 341, 484
Vannutelli, Abp. Seraphim (nuncio), 261-62
Varazze, Italy, 19
Vatican Council I, 57-58
Vendee, the (France), 141
Vendryes, Mrs., 192
Venezuela, 308, 315
Verona, Italy, 223
Versailles, France, 163-65
Vespignani, Fr. Joseph (missionary),
294n,300,367,394n
Veuillot, Louis Gournalist), 132-33
Vianney, St. John (Cure of Ars), 27, 40,
57,86,205
Vice, 312, 404-11
Viglietti, Fr. Charles, 123-25, 367
Vigouroux, Fr. Fulcran Gregory, SS, 135
Villegas, Gen. Conrad, 292, 298
Villeneuve family (SC), 451, 455
Villeneuve-Trans, Marquis (SC), 444-45
Villermont, count of (SC), 112
Vincenti, Fr. Louis, 14
Virtues, Christian: charity, 8-9, 26, 34,
157, 165, 172, 178-79, 191, 193-94,
197-98,202,206,216,228,233,241,
247, 264, 327, 338, 342; detachment,
136-37; faith, 176, 192, 215; fear of
God, 161; forgiveness, 26; generosity,
321, 347, 460; good example, 194,
248-49; honesty, 248-49; joy, 412; jus-

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513
Virtues, Christian (continued)
tice, 371; love of God, 161; obedi-
ence, 153, 370; patience, 449, 460,
462-63; perseverance, 414; piety, 176,
192; poverty, 17; prayer, 414; purity,
404-11; religion, 191; trust, 463; vigi-
lance, 4; work, 4
Vrrtues, Don Bosco's: affability and grace,
34n, 119, 156, 187,206-08,218,223n,
249; awareness of all, 257; calm, 47,
69, 76-77, 139, 144, 153-54, 160, 163,
167, 178, 182, 187-88, 192, 200, 215,
249, 252-53, 257, 265, 268; charity, 75,
93-94, 129, 144, 167, 182, 187, 189,
192, 195, 202, 232-33, 235, 249, 258;
cheerfulness, 77, 134; compassion,
159, 187; courtesy, 259, 478; faith,
195; fatherliness, 221, 256, 269, 347;
fidelity, 257; fortitude, 427; gentleness
and kindness, 54, 80, 134, 139, 161,
166-67, 172, 186-87, 200, 253, 370;
gratitude,32,34,42,53, 153, 158, 163,
182, 186, 191, 193, 198,222,347,439,
441-43, 446-47 (see also Letters to
Calles and Louvet); hospitality, 441-43,
452, 462, 477, 483; humility, 40, 54,
59, 63, 76-77, 85, 87-88, 144, 154,
161, 167, 174, 178, 182, 187, 191, 197-
99, 201,206, 223,226, 228,254,412,
441;humo~33, 139-40, 149,207,217,
223n, 235, 237, 239, 254, 440, 458,
475; joy, 206, 256; love for the poor,
264; modesty, 80, 85-86, 93, 139, 163,
191, 195, 204-05, 249; obedience, 60,
68, 232; patience, 74-77, 80, 100; piety,
258; poverty, 17, 24, 256; prayer, 189n,
205, 215, 258; presence of God, 77,
265; priestly spirit, 258; prudence, 66,
74, 169, 174; resignation, 206; rever-
ence for superiors, 13, 302; sacrifice
and self-denial, 40, 86, 89, 136, 191,
200; shining candor, 166-67; simplici-
ty, 39-40, 43, 47, 88, 93, 153, 161, 164,
166, 187-88, 191, 195, 201, 205, 218,
267-68; sincerity, 16; strength, 192;
study, 258; trust in God, 34n, 74, 258;
wisdom, 139, 249; work, 257
Virtues, religious: eucharistic devotion,
152; observance, 140; piety, 140, 150,
152
Virtues, Salesian: calm, 371-72; charity,
17, 249, 332, 369; compassion, 371-
73; constancy, 243; fatherliness, 368,
370-71, 374; good example, 246;
goodness, 246, 370; humility, 61, 63,
372; kindness, 373-75; love, 225, 371,
374, 376; obedience, 370, 376; pa-
tience, 16-17, 330, 369-71; persever-
ance, 4; piety, 3-4, 245; prudence,
227, 369; religion, 227, 245; thought-
fulness, 375; work, 246
Vitelleschi, Abp. Angelo (sec'y of CBR),
75
Vocations: DB's concern for, 2, 67, 136,
185, 439, 443, 485-86; DB's way of
seeking, 62, 235-36; discernment,
142-43, 148, 150,242-43,329-30;for
dioceses, 62, 67; means of increasing,
331
Vogliotti, Msgr. Alexander (Turin pro-
vicar gen.), 233-34
Vola, Fr. John Ignatius (theologian), 57
Vulpian, Dr. Felix-Alfred, 269-70, 279n
w
Waldensians, 20, 22, 218-19
Waziers, count of, 169
Williams, John Joseph (abp. of Boston),
323-24
Will of God: DB helps people to know,
141, 145-46, 148, 155; DB submissive
to, 75, 266; examples of submission
to, 41, 97, 154, 159, 270, 280; mani-
fested by Pope, 280; missionary suc-
cesses, 288; prayer to know, 155, 171
Women: DB's concern for girls, 32, 138,
153, 160-61, 184, 379; DB's dealings
w., 10, 74, 94, 100; in Sal. houses,
184,329
Work: jobs for OSFS boys, 184; virtue, 4,
246,257
Wrath of God, 234, 404-06, 408-09
Writings of Don Bosco: biographies,
415n, 421n; Il Cattolico Istruito, 10;
Il Cattolico nel secolo, 10; The Finest
Flower ofthe Apostolic College, 251n;
gift of books to Alimonda, 281; Ma-
rietti-Franciscan settlement, 232-33;
readership, 238; Regulations of the
Houses, 368n; "The Use of Punish-

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514
INDEX
Writings ofDon Bosco (continued)
ments," 3n, 368-76. See also The
Companion of Youth; Conferences of
DB; Sermons
y
Youth: crises of, 373; future of society,
182, 229; inconstancy of, 370, 373;
incorrigible, 369-70; object of DB's
concern, study, and ministry, 368-69;
perceptiveness of, 370-71; poor and
abandoned, 183, 186, 193, 196, 203,
207,211,219,225,227,229,233-34,
238
z
Zanardelli, Joseph (statesman), 379
Zanderigo, Msgr. Augustine (SC), 318