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VOLUME I - 1815-1840

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

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A Faithful Translation of the Original Expertly Done
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The
Biographical Memoirs
ef
Saint John Bosco
by
GIOVANNI BATTISTA LEMOYNE, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
DIEGO BoRGATELLO, S.D.B.
Editor-in-chief
Volume I
1815-1840
SALESIANA PUBLISHERS, INC.
NEW ROCHELLE, NEW YORK
1965

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IMPRIMI PoTEST: Very Rev. Augustus Bosio, S.D.B.
Provincial
NIHIL OBSTAT:
Daniel v. Flynn, J.C.D.
Censor Librorum
IMPRIMATUR:
~ Francis Cardinal Spellman
Archbishop of New York
May 6, 1965
The nihil obstat and imprimatur are official
declarations that a book or pamphlet is free
of doctrinal or moral error. No implication is
contained therein that those who have granted
the nihil obstat and imprimatur agree with the
contents, opinions or statements expressed.
Copyright © 1965 by the Salesian Society, Inc.
Library of Congress Catalog Card No. 65-3104rev
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION

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

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To
The Very Reverend
RENATO ZIGGIOTTI
Rector Major Emeritus
of the
Salesian Society

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Editor's Preface
f , AINT JOHN BOSCO, the central figure of this vastly
extensive biography, was a towering person in the affairs of both
Church and State during the critical 19th century in Italy. He was
the founder of two very active religious congregations during a
time when other orders were being suppressed; he was a trusted and
key liaison between the Papacy and the emerging Italian nation of
the Risorgimento; above all, in troubled times, he was the saintly
Christian educator who successfully wedded modern pedagogy to
Christ's law and Christ's love for the poor young, and thereby de-
served the proud title of A postle of youth.
He is known familiarly throughout the world simply as Don
Bosco. 1 His now famous system of education, which he called the
Preventive System, was based on reason, religion and kindness, and
indicated by its descriptive name that, also in education, an ounce
of prevention is worth a pound of cure. He always sought to place
pupils in the moral impossibility of committing sin, the moral dis-
order from which all evils flow.
To ensure the continuation of his educational mission in behalf
of youth he founded two worldwide religious congregations, the
Society of St. Francis de Sales (Salesian Society) and the Institute
of the Daughters of Mary Help of Christians (Salesian Sisters)
which today number more than 40,000 members conducting 2800
educational institutions throughout the world.
To help in the difficult art of educating the young, Don Bosco
planned to expound his method of education in a book but, ab-
sorbed as he was in the task of firmly establishing his two religious
congregations and in unceasing other labors, he had to content
1 Don is an abbreviation of the Latin dominus, master. It is used in Italy as a
title for priests; it stands for Father.
vii

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

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EDITOR'S PREFACE
ix
principally with presenting chronologically his vast selected material
and therefore his narrative is somewhat fragmentary and may lack
scientific method. It is nevertheless true history, even Volume I
which deals mainly with Don Bosco's youth and the training he
received from Mamma Margaret, his mother.3 When gifted writers
and scholars of the future will produce a critical biography of Don
Bosco, the Biographical Memoirs will still not be surpassed because
Father Lemoyne lived at Don Bosco's side, wrote what he saw and
heard, and eminently succeeded in giving us a living portrait of Don
Bosco.
In editing the translation of th~ Biographical Memoirs accuracy
and readability were the goals we set. This was not easy and occa-
sionally, as regards the latter, we may have fallen short of the mark.
Nineteenth century Italian does not readily lend itself to an agile
version that strives to be an accurate translation and not a para-
phrase.
We have departed from the original in only one minor point: the
lengthy titles or series of subtitles in each chapter. Father Le-
moyne's method of chronological sequence in his narration neces-
sarily made the contents of each chapter fragmentary. As it was
not possible, under these circumstances, to give them a meaningful
title and the volumes were not indexed, Father Lemoyne prefaced
each chapter with many subtitles. In some volumes such subtitles
fill a whole page. Since we have indexed each volume and subtitles
become unnecessary, we selected in each chapter the most outstand-
ing episode and gave it a title.
For the publication of the Biographical Memoirs we owe a debt
of gratitude to the Very Reverend Augustus Bosio, S.D.B., Pro-
vincial of the Salesians in the eastern United States, who sponsored
this project.
In the preparation of Volume I we are indebted and wish to ex-
press our thanks to Mr. Salvator Attanasio, Rev. Paul Aronica,
S.D.B., and Rev. Michael Ribotta, S.D.B., for their editorial assist-
ance; to Rev. Henry A. Sarnowski, S.D.B., for the preparation of
the Index; to Rev. Pietro Stella, S.D.B., and Rev. Amedeo Rodino,
3 Cf. Francis Desramaut, S.D.B., Les Memorie I de Giovanni Battista Lemoyne,
Etude d'un ouvrage fondamental sur la jeunesse de saint Jean Bosco, Lyon, 1962,
p. 411ff.

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x
EDITOR'S PREF ACE
S.D.B., respectively assistant director of the archives and director
of Public Relations at the Salesian Motherhouse in Turin, for pro-
viding valuable information; to the following members of the Edi-
torial Board, Rev. Joseph S. Bajorek, S.D.B., Rev. Emil Fardellone,
S.D.B., Rev. William Kelley, S.D.B., Rev. Peter Lappin, S.D.B.,
Rev. Hugh McGlinchey, S.D.B., and Rev. Joseph Perozzi, S.D.B.,
for their various cont1ibutions, and finally to all others who also
have helped in some way or other.
May the reading of these Memoirs portraying the life of a man
whom Pope Pius XI called "a giant of sanctity" inspire his spiritual
children, to whom this work is primarily directed, and all men and
women of good will to walk their own path of life in a spirit of
service to God and man.
FR. Drnao BoRGATELLO, S.D.B.
Editor-in-Chief
New Rochelle, N.Y.
June 5, 1965
124th Anniversary of Don Bosco's Ordination

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Author's Preface
l { [ITH brotherly affection I offer my dear Salesian con-
freres this biography of Don Bosco, our venerated Father in Christ.
Eagerly have they all awaited this work entrusted to me by the
Superior. It is, then, a pleasure to be able to satisfy, at least in part,
their most legitimate desire with this first volume: the rest will fol-
low at brief intervals.
I have not omitted any significant detail about Don Bosco that
came to my attention. The story of his life truly constitutes a
wondrous complex of events in which the hand of God is clearly
discernible. A source of infinite comfort to us in the present, it re-
kindles our firm trust in the future.
The narrative adheres strictly to the truth. Few people in this
world, I believe, have had their love and affection requited by his
spiritual sons as much as Don Bosco. They have provided me with
innumerable recollections of things they themselves had seen and
heard. From 1864 to 1888, I myself kept a record of everything I
considered worthy of note. I came to know many things during the
long, confidential talks I frequently had with Don Bosco over a
period of twenty-four years. Not a single word of these conversa-
tions has been lost. I should like to stress the fact that throughout
these talks Don Bosco never made the slightest allusion to the shin-
ing virtues of his upright heart. Nor did he ever express himself as
favored by God with supernatural gifts. His reticence on this score,
born of his deep humility, was amply made up for not only by
those who lived at his side, but also by those who knew him as a
friend, although less intimately, and by the Salesian Cooperators.
These came forward by the hundreds to tell me what they knew
about Don Bosco, and many of them declared their willingness to
substantiate their testimony under oath.
Abundant as the material I have gathered may be, no less im-
xi

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Xll
AUTHOR'S PREFACE
posing are the many facts, assertions and proofs of his admirable
virtues that I am still in the process of gathering. All this compels
me to lament life's brief span and leads me to believe ever more
that the subject I am dealing with is inexhaustible. My work could
be considered complete only if the canonical inquiry into Don
Bosco's life were already terminated and we could read and quote
the depositions of sworn witnesses. This we cannot do until the
canonization proceedings are over. Nevertheless, I trust that Sale-
sians will be able to recognize the features of their good Father in
these pages, and that they will be pleased with the testimonies that
are described here.
These pages have been prompted not by the imagination, but by
a heart guided by calm reason; they are the result of lengthy in-
vestigation, correspondence and comparison of sources. The narra-
tives, the dialogues, everything that I considered worthy of being
recorded, are a faithful, literal account of the facts as presented by
the witnesses. Here and there some chapters may be judged over-
drawn, many anecdotes overly embroidered with details, various
acts of virtue too frequently repeated, even though they occurred
at different times and places. I could have done otherwise, but then
much valuable data would have been irreparably lost and my con-
freres could then justly deplore this course of action. Moreover, I
had been instructed by our revered Rector Major, Father Michael
Rua, to omit nothing that should come to my knowledge, even
though at the moment I might consider it of slight importance.
There is always time to eliminate the superfluous, and synthesis is
made easier when the subject matter has been logically developed
in its entirety.
I have also dwelt on Margaret Bosco, mother of the venerated
founder of the Society of St. Francis de Sales. I considered this in-
dispensable for a proper understanding of her son's life, especially
of his childhood. Indeed, the virtues of the mother were to flower
splendidly in Don Bosco.
My narrative has a family tone. My sole desire is to present Don
Bosco as he really was and to paint as vivid a portrait as possible.
I have written this book for you alone, my dear confreres. Until
the Holy See has pronounced its definitive judgment and our Rector
Major has given his permission in writing, this book should not be

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AUTHOR'S PREFACE
Xlll
publicized. [Until that time] I do not authorize any translations,
reprints, imitations, compendiums, or extracts for any purpose at
all; I do not wish it to be put in the hands of anyone who is not a
member of our Pious Society as source material to be published in
praise of Don Bosco. Hence, I place this book under the protection
of existing copyright laws. Another edition will be printed later, in
order to meet the insistent demands of our pupils and innumerable
friends and benefactors.
Dearest confreres, these pages portray Don Bosco as a child,
student, seminarian, priest, and as a founder of festive oratories,
hospices, trade schools, boarding schools, religious congregations
and foreign missions. We shall find in them a powerful stimulus
both for our own sanctification and that of the young people en-
trusted to our care. Here we have a guide in every circumstance
of our own life, a model of all Christian, religious and priestly vir-
tues. Here we shall find his spirit, his heart, his method of educa-
tion, his insatiable and effective yearning for the salvation of souls.
In his every thought and act we shall see his unbreakable bond to
the one Roman, Catholic and Apostolic Church and to the Vicar
of Jesus Christ on earth. We shall feel our love for the growth and
glory of our Pious Society burn ever more ardently in our hearts;
we shall have closer ties to, and a greater trust in, our Rector Major,
Father Michael Rua, to whom I dedicate these volumes that he
inspired and approved; we shall obey more generously and promptly
Don Bosco himself who in his farewell letter repeats to us: "Your
Superior is dead, but another will be elected who will take care of
you and of your eternal salvation. Listen to him, love him, obey
him, pray for him as you have done for me."
Finally, we shall feel within our hearts an ever more tender affec-
tion and gratitude toward the Blessed Virgin Mary, the Help of
Christians, who most wondrously guided Don Bosco along every
step of his life, in order to give us inexhaustible proof of her
maternal goodness.
FR. GIOVANNI BATTISTA LEMOYNE
of the
Society of St. Francis de Sales
Turin, August 15, 1898-Feast of the Assumption

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3 Pages 21-30

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Contents
DEDICATION
v-vi
EDITOR'S PREFACE
vii
AUTHOR'S PREFACE
xi
1 Historical Background
1
2 Margaret Occhiena
11
3 Francis Bosco
20
4 The Wisdom of a Christian Mother
29
5 Early Religious Training
34
6 Mamma Margaret and Her Children
40
7 Firm Guidance
44
8 Grandmother Bosco
50
9 A Mother's Ways
54
10 Childhood Episodes
59
11 Early Signs of Virtue
67
12 First Schooling
72
13 Young Acrobat
80
14 Boyhood Adventures
86
15 The First Dream .
92
16 Humble, Steadfast and Strong
99
xv

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XVI
17 First Festive Oratory
18 Mamma Margaret's Helping Hand
19 Mamma Margaret's Zeal for Souls
20 First Communion
21 Providential Teacher
22 Forced to Leave Home
23 His Return
24 Father Joseph Calosso
25 School at Castelnuovo
26 Incidents at School
27 Summer Vacation
28 School at Chieri .
29 Among His Schoolmates
30 Serving God with Joy
31 Two Important Events
32 Pattern for Youth
33 A Mother's Selflessness
34 Uncertainty and Advice
35 Talents to the Fore
36 Spiritual Conquest
37 Father Anthony Cinzano .
38 Louis Comollo
39 Quicker than the Eye
40 Eventful Visits
41 Time of Decision
CONTENTS
104
113
120
128
136
142
153
159
164
171
177
185
192
199
206
214
221
226
231
238
244
249
257
262
268

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CONTENTS
X\\"11
42 Reception of the Clerical Habit
276
43 Life in the Seminary .
281
44 Kindness to Companions
287
45 Student and Teacher
293
46 Esteemed and Respected
298
47 Seminarian on Vacation
310
48 A Sermon, A Visit, a Dinner
318
49 A Born Storyteller
324
50 A Student of Theology
330
51 Death of a Friend
339
52 A Solemn Promise Fulfilled
349
53 Closer to the Goal
357
54 A Long Hike
367
55 Unintentional Self-Portrait
374
56 A Priest Forever
382
ERRATA
390
INDEX
391

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CHAPTER 1
Historical Background
:S EFORE beginning our narrative of the remarkable life
of John Bosco, it may be useful to make a rapid survey of the
calamitous events that swept over Europe at the end of the 18th
and at the beginning of the 19th century. They can be summarized
in a single phrase: war against the papacy.
Protestant princes, grown rich by despoiling the Church, ruled
over the nations they had estranged from the true Faith by usurping
the Pope's spiritual supremacy and persisted in their arrogant re-
bellion against the Vicar of Jesus Christ. Catholic princes chafed
under an authority that exercised spiritual jurisdiction over them.
They were constantly pressing the Pope to betray his obligations
and submit to their bullying. Freemasonry was animated by Satan
and his renegade Jewish, Protestant and Catholic disciples. It had
sworn to erase the kingdom and the name of Jesus Christ from the
face of the earth. Such an end, it saw, could best be achieved by
wresting temporal power from the Pope in Rome, thereby curtail-
ing his freedom and restricting his influence to a minimum. Pre-
pared to betray both rulers and nations, Freemasonry succeeded
in its efforts to win over perfidious councillors to its cause, or to
plant them in the cabinets of ruling sovereigns. Dormant resentment
against Rome was revived, and the already smoldering fires of agita-
tion were fanned into life. History records their success in spite of
the efforts of the Pope, who, with the gentleness of a good shepherd
and a loving father, sought to dissuade kings from paths that in-
evitably led to perdition.
The time came when a sizable part of the populace, corrupt and
irreligious, fancied itself stronger than even the very kings who had
set the scandalous example of rebellion against God. The throne
of France was the first to topple in 1793, and the very courts of
I

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2
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Protestant England indicted Freemasons as accomplices in every
act of impiety and infamy committed during the rule of the French
Republic.
Before long, the storm that menaced Europe broke over Italy
because Rome was there. For four years the Austro-Sardinian
troops had denied the French army access to the Alpine passes. At
this time, Charles IV of Spain coveted Rome with its countryside
as a gift for his son-in-law, the Duke of Parma, while Ferdinand
IV, King of Naples, wanted to wrest the principalities of Benevento
and Pontecorvo for himself. So both sovereigns chose this moment
to open negotiations with the atheistic and regicidal French gov-
ernment to gain its consent to their plans. In their shortsightedness
they failed to foresee the consequences of their foolish scheme. At
the same time Francis II, Emperor of Austria, planned to seize the
three Legations of Bologna, Ferrara and Ravenna.1
General Napoleon Bonaparte invaded Piedmont in 1796 after
defeating the Austro-Sardinian alliance. He conquered Lombardy,
Venice and Genoa. Then he wrested the three Legations and the
Mark of Ancona from the Pope, and set out for Egypt after order-
ing his armies to invade the other Italian States. The Directoire
ordered the occupation of Rome in 1798, and, as had been done
elsewhere, the city was plundered of its treasures and its works of
art. Pope Pius VI was taken prisoner to Valence, where he died on
August 29 at the age of 82. "He is the last Pope," triumphantly
shouted the sectaries. "Rome is ours!"
But the Italians, assisted by the English fleet and by the Russian
and Austrian armies, rose against the oppressors. They drove them
back on every front and cornered them in Genoa. The King of
Naples entered Rome with his army and took possession of it in
the name of the Pope about to be elected. However, he had no in-
tention of returning Terracina and Benevento. The Austrians, dis-
regarding papal rights, quartered their troops in the Legations, in
Marche and Umbria, and there they set up their own government.
But this occupation was of brief duration. Returning suddenly
from Egypt and proclaiming himself First Consul, Napoleon, at
the head of a powerful army, descended into Piedmont in 1800
through the valley of Aosta. He defeated Austria at Marengo and
1 Papal provinces governed by the Pope's Legate. [Editor]

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Historical Background
3
forced her to cede the usurped provinces to Pius VII, the new
Pope. At the same time he ordered the Neapolitans to evacuate
Terracina and Benevento. This was not a change of heart, but
mere political opportunism. When the Concordat was signed, the
Church of France regained its religious freedom and rose from
its blood-soaked ruins. And in 1804, Pius VII traveled to Paris to
crown Napoleon Bonaparte as Emperor of France.
Napoleon's arrogance kept pace with the victories he rolled up
in the continual wars that raged from 1805 to 1810, and made him
the conqueror of nearly all Europe. He intimated to the Pope to re-
nounce his temporal power and his inalienable right to appoint
bishops. The Pope resisted the Emperor's threats and insults and
those of his masonic ministers, with the result that Rome was in-
vaded by the French. The Papal States were declared provinces of
the Empire, and in 1809 the Pope was taken prisoner to Savona.
Later, he was transferred to Fontainebleau, where for five years
he endured every kind of moral anguish, illness and privation.
But divine justice intervened to punish his enemies. Napoleon
lost half his army on the snowy plains of Russia, was attacked on
French soil by the Northern European Powers, and finally was
forced to abdicate and retire in exile to the tiny island of Elba.
Pius VII, free again, began his triumphal return to Rome on May
15, 1814.
How did the European Powers, assembled in Vienna, attempt
to reconstruct the shattered States of Europe? They were imbued
with sectarian spirit and acted accordingly. They claimed to be the
champions of order, yet, they committed the selfsame errors as
Napoleon. Indeed, in some respects the Emperor might be said to
have been better than they. The British Foreign Minister [William]
Pitt, the Emperor of Russia and the King of Prussia had repeatedly
advised Napoleon to adopt the plan of Joseph II of Austria, and
declare himself the supreme religious head in Franee and in all
the other countries under his sway. To his credit, Napoleon had
nobly rejected this infamous proposal.
Meanwhile the Church was subjected to countless injustices in
the name of peace. Austria coveted the three Legations; Prussia in-
sisted that these be given to the Saxon King in exchange for Saxony
which Prussia wanted; and the ambassador of Tuscany proposed

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4
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
that Bologna, Ferrara and Ravenna be handed over to Duchess
Maria Luisa the former Queen of Etruria. The Congress of Vienna
ultimately decided that Austria was to keep the lands of the prov-
ince of Ferrara beyond the Po river, with the right to set up gar-
risons in Ferrara and Cornacchio. In addition, the Church lost also
the Polesine area and Avignon. All the German episcopates, hith-
erto independent ecclesiastical principalities, were now subjected to
Protestant sovereigns. The episcopate of Basel was joined to Switz-
erland, and the Order of the Knights of Malta lost that island to
Britain. In short, it was a greedy division of spoils against which
the Pope protested in vain.
In Italy, meanwhile, the Masonic lodges had split into two fac-
tions: one faction instigated Napoleon to found an Italian kingdom
with Rome as its capital, while the other beguiled Joachim Murat,
King of Naples, with the promise of the conquest of the entire
peninsula, provided he wrest Rome from the Pope. Both factions,
however, were ready for reciprocal betrayal should such course of
action serve their own interests. But their scheming proved fruit-
less. Napoleon did land in France again, but he reigned for only
100 days; 800,000 allied soldiers utterly defeated him at Waterloo
after a series of battles. He was taken prisoner by the British and
exiled to the isle of St. Helena where he died in 1823, after a pain-
ful captivity which lasted as long as that of Pius VII. Joachim
Murat invaded the Papal States with the aim of imprisoning the
Pope in the fortress at Gaeta. But he was defeated by the Austrians,
driven from his kingdom, and finally executed by a firing squad,
following an abortive attempt to regain his throne by landing in
Calabria with a handful of followers.
At last, Europe seemed to enjoy a respite of peace, but Papal
rule was still threatened. In 1816 the Austrian statesman, [Clement]
Metternich, tried to stir up rebellion in the Legations by aiming to
put in key positions people friendly to his government. He hoped
to win these provinces at the death of Pius VII and unite them first
to Tuscany and then to the Lombard-Venetian kingdom. But Car-
dinal [Hercules] Consalvi discovered this plot and thwarted it by
warning the French ambassador.
In 1817, in different areas of the Papal States, persons known
to be loyal to the government were stabbed to death by a band of

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Historical Background
5
unknown assassins. The secret societies of Marche had organized a
conspiracy with the express resolve to submit to any foreign prince
rather than remain subject to the Pope. Poisonings and arson were
the order of the day. A date was set for the violent uprising, but
premature action by the conspirators of Macerata revealed the
plot. Most of them fell into the hands of the police, and for the
moment it seemed that peace had been restored.2
In 1820, incited by the example of the Spaniards who had forced
Ferdinand IV to comply with their demands and restore the Con-
stitution of 1812, all European sectaries decided to attempt the
same in their respective countries. Thus, they might be free to fish
in troubled waters and wage war on Rome. The first tumult was
launched by the Neapolitan army, many of whose officers and
soldiers were Freemasons. The King was weak. He agreed to grant
a constitution similar to the Spanish and then fled from Naples in
terror, while Parliament ordered the army to support the revolt.
But the Neapolitans were defeated by an army of 50,000 Austrians
on March 7, 1821, and order was restored throughout the kingdom.
In Piedmont the people gave no thought to uprisings or social
upheavals. They were devoted to their King, Victor Emmanuel I,
who was a just, devout and good-hearted man. Nevertheless, some
noblemen, ambitious sectaries, acting under orders of the Masonic
lodge in· Paris, met secretly in Turin in the French and Spanish
embassies and in that of the Bavarian envoy to discuss ways and
means of forcing the King to grant a constitution on the Spanish
model. They maintained close contact with the conspirators in
Milan and with sectaries in Rome and Milan. This was the plan: as
soon as the German troops would evacuate the cities of Lombardy
and move to Naples, the Piedmontese army would descend on
Lombardy and support the rebels who would hasten to take arms,
while the Republic would be proclaimed in Rome. The plot was
discovered by the Austrian police, however, toward the end of
1820. The conspirators were imprisoned and sentenced to death,
but their sentence was commuted to hard labor. Students of the
University of Turin, nevertheless, began to demonstrate on the
2 Anelli, [Luigi, Storia d'Italia dal 1814 al 1850, 4 Vols. (Torino: Bianciardi,
1856)], I, p. 85: Ristretto del processo sino in fine, ecc . . . sentenza nella causa
Maceratese. [Summary of the trial, etc. . . . , verdict on the uprising of Mace-
rata.]

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6
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
streets i<fl the first days of 1821; the army intervened and there was
bloodshed. This availed nothing. Enormous funds were sent from
Geneva to bribe the troops, and the garrisons mutinied in Turin
and Alessandria. In March, Charles Emmanuel abdicated in favor
of his brother, Charles Felix. The revolt lasted thirty days. It was
quelled by an army of 13,000 Austrians and 6,000 Piedmontese
soldiers who had remained loyal.
The sectaries in the Papal States, carrying out their assigned role,
staged revolts in Benevento and Pontecorvo and installed them-
selves as masters after declaring the demise of the Papal govern-
ment. They roamed through Ascoli in marauding bands, shouting
the slogan of "freedom for Italy" and, as usual, stealing public and
private funds and throwing open prison gates to release criminals.
But finding no support anywhere they were forced to flee and go
into hiding. Nevertheless, they treacherously continued to wield
daggers, and threatened the lives of [the Pope's] Legates, magis-
trates and witnesses if punishment were meted out to the assassins.
In article 33 of their social covenant, the Carbonari had stipu-
lated that upon the proclamation of the Republic the Christian re-
ligion would be the official religion of the united peninsula. A
general council of all bishops, re-elected or confirmed, supposedly
would restore the faith in all its primitive purity. Article 38 further
decreed: "The present Pope will be requested to accept the dignity
of Patriarch of Italy and will receive, as compensation for his
temporal revenues incorporated in the treasury of the Republic, a
personal indemnity to be paid annually for the duration of his
natural life . . . but not to his successors. If, after his death, the
Sacred College of Cardinals shall elect a new Pope, he shall be
obliged to transfer his see outside the territory of the Republic." 3
Pope Pius VII, in the Papal Bull of September 13, 1821, excom-
municated "the multitude of evil men affiliated with the Carbonari
and other secret societies, banded together against Jesus Christ."
Meanwhile, in view of the symptoms of revolt not only in Italy
but almost everywhere else, the reigning sovereigns of Europe as-
sembled in Verona in October, 1822, to discuss measures to be
taken against the mounting dangers. Francis IV, Duke of Modena,
3 Gualterio, [Filippo Antonio, Gli ultimi rivolgimenti italiani, 4 Vols. (Firenze,
Le Monnier, 1850-51) ,] I, pp. 167ff., Doc. 4.

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Historical Background
7
advised governments to protect the Faith, to enhance the prestige
of the nobility, restrain the press, restrict the number of students at
the universities, extend parental authority and increase respect for
it, shorten political trials. But no one heeded his advice. Hence, the
revolutions and sects increased their power precisely because of
the lack of religion, the debasement of the nobility, the unchecked
freedom of the press, the indifference to parental authority. They
found considerable support among innumerable lawyers without
clients, who were looking for uprisings which might bring them to
the fore in demagogy and intrigue. They had a following also
among doctors, engineers and university graduates of every descrip-
tion, without income, incapable of manual labor and unfit for in-
tellectual work. They threw themselves wholeheartedly into the
secret societies, corrupting countless youths of brilliant intellect and
demagogically inciting people to try new ways. Still, the European
powers clung to their belief that revolutionaries could be suppressed
by the gallows and by terror.
The sects, which had enveloped Romagna in a closely meshed
net, continued their activities in the period between 1821 and 1830,
murdering magistrates and citizens. At the very time that the prelate
Invernizzi succeeded in unmasking and disbanding them, Louis
Bonaparte suddenly appeared on the scene in December, 1830.
Later to become Napoleon III, he was the son of Louis, ex-King
of Holland, whose family had been cordially received by Pius VII
after it had been spurned by all the reigning sovereigns of Europe.
Now Bonaparte was conspiring with the Carbonari and the Free-
masons for the reestablishment of the Italian kingdom. His plan was
to assemble the conspirators on the square in front of the Vatican,
and then storm a nearby armory, rob the Bank of the Holy Spirit,
open the jails, seize some influential citizens as hostages and then
proceed to the Capitol. Hence, the plan called for setting up a re-
gency and the issuing of a proclamation inviting the provinces to
unite with the Capital. But the government was informed of the
plot. It changed guards in the threatened localities, imprisoned
several persons involved in the plot and expelled Louis Napoleon
and others from Rome.
Nevertheless, the sectaries took heart when Louis Philip of Or-
leans, after reviving their spirits with his offer of protection, drove

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8
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Charles X from his throne in July, 1830. Riots in Paris led
to his election as King of France. So on February 4, 1831, the
sectaries attempted another uprising in Bologna and to the shouts
of "Long Live Liberty", they formed a new government. Mean-
while, the heads of the secret societies roamed Romagna inciting
the people to revolt. The Legations, Marche and Umbria made
common cause with Bologna. Rome, however, declared its opposi-
tion to this treachery. Louis Bonaparte hastened to join the revo-
lutionaries. Pope Gregory XIV, defenseless, appealed to the King
of Naples for arms, ready to pay for them, but Ferdinand II re-
fused. The Austrian army then entered the Papal States and, while
the Freemasons and rebels beat a hasty retreat, the liberated peoples
themselves again hoisted the papal banners. Archbishop John Mary
Mastai of Spoleto aided Louis Napoleon in his flight. The latter
showed his gratitude in a manner well known to all.
In 1832, the Masonic lodges resumed their agitation in Ro-
magna, while the Austrians again marched upon Bologna, pushing
as far as Ravenna. Originally the French government had pro-
claimed the foolish principle of nonintervention. Now, against the
Pope's wishes, it sent a unit of the fleet to Ancona, with the excuse
that it did not want Austria alone to have the honor of having
quelled the uprising. The French occupied the city by force and
set up a garrison. They freed political prisoners, gave safe conduct
to bandits and passively stood by while some three hundred of them
slaughtered the chief magistrate, robbed citizens, desecrated the
churches, jeered at and assaulted priests, made mockery of religion
and called subversive assemblies. Austria and Russia declared them-
selves ready for war on France. But Lord Palmerston, the avowed
protector of anyone opposing or scorning the Pope, approved the
French action. He directed the Pope to introduce some reforms
but went no further. He reserved his overt protection of rebels in
Italy for a later time. In view of England's hostile attitude, neither
of the two Powers took action. France put an end to its bullying
and contented itself with maintaining a garrison in the city instead
of playing the master. Nevertheless, she withdrew her troops only
on December 3, 1838, when the Germans evacuated Papal ter-
ritory.
In 1831, Giuseppe Mazzini founded a society known as the Gia-

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Historical Background
9
vane Italia [Young Italy]. Its members were bound by a frightful
secret oath, committing them to wage war against every positive re-
ligion, particularly against the Roman pontiff. In the name of Italian
unity, it aimed to strip him of territorial possessions, and possibly
remove him altogether if the Pope refused to accept the terms to be
dictated to him. The sect gained a foothold in several Italian prov-
inces. Mazzini always took great care to protect his own skin, but
mercilessly condemned to death all sectaries who did not obey his
orders. In 1833, he decided to send several thousands of them to
Savoy to infiltrate the Piedmontese army and win its sympathies,
planning to use them as a threat to Austria while the rebellious Ne-
apolitan army would advance on Rome, confiscate the property of
the clergy and the nobility, and proclaim the unity and freedom of
Italy. But in Naples the police uncovered the plot and punished the
conspirators. In Piedmont, 200 managed to flee the country, 100
were taken prisoner and 12 of them were shot. In 1834, 200 fol-
lowers of Mazzini entered Savoy under the command of General
[Girolamo] Ramorino. But since nobody stepped forth to join their
ranks, they hurriedly returned to Switzerland without engaging
the royal troops.
The sectaries continued to foment plots, disorders and assassi-
nations in 1837, 1841, 1843, 1844 and 1845, with the aim of
destroying papal rule. The rabid sectary Ricciardi in his book I
Martiri di Cosenza [The Martyrs of Cosenza] explicitly declared
that their aim was to swoop down on Rome to annihilate the
Papacy, that receptacle of fraud and infamy which has affiicted and
plagued the earth for more than eighteen centuries! 4 But the troops
were loyal, and the police alert.
Failure and frustration after so many efforts made it obvious
that agitations in Italy would come to naught without a seasoned
army around which to rally the revolutionaries. But what prince
would heed their pleas and how could they induce him to serve
their purpose? Massimo d'Azeglio suggested Charles Albert and
his Piedmontese army.5 Under the specious and noble-sounding
pretext of Italian independence, they would dignify with the name
4 Ricciardi, [Giuseppe], Storia d'Italia dal 1850 al 1900, (Parigi, 1842), chap.
19, p. 33.
5 Farini, [Luigi Carlo, Lo] Stato Romano dall'anno 1815 al/'anno 1850, 4 Vols.
(Torino, Ferrero e Franco, 1850-53) ,] I, p. 101.

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10
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of state policy all that complex of false principles and accomplished
facts leading to war against Rome, the Pope, the Church and God.
This was the situation when John Bosco was born into this world.
Second to none in desire for his country's welfare and glory, once
he grasped the nature of his times, he clearly saw that Italy would
be headed for disaster should it overthrow the divinely established
order by which the temporal and independent Papal See had been
placed in her land. History, which he studied avidly, had taught
him that whenever peoples had turned against the Vicar of Jesus
Christ the words of the prophet Isaia came to be realized. Terra
infecta est ab habitatoribus suis, quia transgressi sunt leges, mu-
taverunt jus, dissipaverunt foedus sempiternum. Propter hoc male-
dictio vorabit terram. [The earth is polluted because of its inhabit-
ants who have transgressed laws, violated statutes, broken the
ancient covenant. Therefore a curse devours the earth, and its in-
habitants pay for their guilt. (Isa. 24, 5-6)] Love for the Holy
Father was to be Don Bosco's life program: All with the Pope and
for the Pope!

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CHAPTER 2
Margaret Occhiena
THE storm clouds of rebellion thickened and hovered
menacingly over the Catholic Church. No glimmer of hope was in
sight wherever its frightened glance might fall. But the divine Eye,
which scrutinizes the hearts of men, delighted in the sight of thou-
sands and thousands of souls, unknown to the world, who by prayer
and exemplary Christian lives were contributing to the Church's
triumph over ungodliness. These were the Christian mothers who
planted the seed of holiness in the hearts of their children, thus
making them worthy of the mission for which God had created
them. The general truth of this assertion could be amply confirmed
by reading the lives of saints. Indeed, the 19th century compares
very favorably with the preceding ones in its number of Christian
heroes.
Margaret Occhiena, John Bosco's mother, was certainly one of
these souls on whom God looked with favor. She was born on
April 1, 1788 in Capriglio in the diocese of Asti, to Melchior Oc-
chiena and Domenica Bossone, and baptized on the same day. The
village had about 400 inhabitants and was located on a small pla-
teau enclosed by sharp-jutting hilltops in a thickly wooded area
six miles from Chieri. Her parents were countryfolk of modest
means, but they possessed great wealth-the fear of God. The
Lord had blessed their union, and Margaret was the third child of
five brothers and sisters. By their example and admonition both
parents had inculcated such a deep sense of duty in their children
that even in their critical years of adolescence their sole desire was
to conform to the will of God.
Frightening were Margaret's first experiences of her childhood.
She was but nine, when in July, 1797, the bells tolled for hours on
end both at Asti and at Chieri. French emissaries and Piedmontese
11

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12
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
revolutionaries, protected by the French ambassador in Turin, had
incited the mob against their legitimate King, Charles Emmanuel
IV, and had proclaimed a Republican form of government. The
peasants rushed to the support of the royal troops. Thirty rebels
were summarily shot at Chieri, while nine others were sentenced
to death after a quick trial. Some fourteen death sentences were
handed down in Asti alone.
The following year the good villagers of the Asti district were
further enraged at the effrontery of the French, who had seized the
armory of Turin and had ruthlessly forced the King to abdicate
and retire to Sardinia. It was an outrage. But all the peasants could
do was to curse the French silently in the safety of their homes. At
the beginning of 1799, having had enough of the new democratic
government, they took up arms and marched on Asti to the cry
of "Long live the King!" But the French garrison easily drove
them back, routing them to their farms and villages, and shooting
many who were found to be carrying weapons. Terror and mourn-
ing were the lot of their families.
Later, the sensibilities of Catholics were stung to an even greater
indignation and their hearts stirred by an even more pitiful sight.
During the night of April 24-25, Pius VI, escorted by a com-
missar of the Republic, entered Turin as a prisoner, after a long
journey from Tuscany by way of Casal Monferrato, Alessandria,
Crescentino and Chivasso. The Pope, now 82, was so exhausted
that it was feared he might die on the spot. The Directoire had
ordered him to be brought to Valence in the Dauphine, thus forcing
the aged pontiff to cross the Alps along the rim of dizzying preci-
pices amid deep snows and in bitter cold.
Added to these sorrows were the privations that the people in
Piedmont had to endure, primarily because their own King was
in desperate need of men and money to drive back the French army,
and secondly, because the greedy French victors' needs and de-
mands knew no bounds. The war, begun in 1792, was suspended
by the armistice of Cherasco on April 28, 1796. There was no
letup in exorbitant taxes, extraordinary customs duties, forced
loans, forced gratuities, fines levied upon reluctant municipalities
or individuals, unreasonable war reparations. Laws were passed
that devaluated paper currency, confiscated almost all ecclesiastical

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Margaret Occhiena
13
property and forced the rich to buy state bonds. Requisition of
food and clothing for the troops, food shortage and epidemics
breaking out among the livestock and people added to the crisis.
Undoubtedly the Occhiena family felt the impact of these public
calamities, but they were strengthened by their trust in God and
the knowledge that they had successfully molded the moral char-
acter of their children. Thanks to the upbringing she had received
from her mother and the experience of so many hardships, Margaret
gave sure signs of becoming an excellent housewife.
'
Even as a little girl she divided her time between prayer and
work. She took great delight in going to the village church, which
she made the object of all her devotions. Here she carried out her
religious duties, attended Holy Mass, received the Sacraments and
listened to the word of God. Nature had endowed her with a
strong will. This, combined with an admirable common sense and
divine grace, was to be her greatest aid in overcoming every spir-
itual and material obstacle that she would encounter in the course
of her life. The limit to her freedom was the law of God, by which
she regulated every one of her actions. Margaret was upright in
conscience and in her affections and thoughts. Her appraisal of
people and events was sound. Her manner was brisk and her speech,
straightforward. She never hesitated or feared in matters of both
major and minor importance.
In a neighboring village there lived a man who won exceptional
attention by his tall, powerful build and handsome features. When-
ever he strolled through the streets people flocked to watch him,
and children would tag after him spellbound. Such persistent curi-
osity annoyed him no end. One day he turned to Margaret, who
was gaping at him and exclaimed: "Good heavens, what's the mat-
ter with you people? Can't I go anywhere I want without everyone
gaping at me? I'm talking to you, little girl! Can you tell me why
you must stand there and stare at me?"
Unabashed, Margaret replied: "If a bishop came around,
wouldn't everyone stare at him? So why can't I stare at you?"
Quite a saucy reply for such a young lass! 1
Margaret displayed similar spirit in all her actions, as is vividly
1 In those days it would indeed have been extraordinary if a bishop had visited
a small village like Capriglio. [Editor]

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14
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
shown by the following charming anecdote. In 1799, the Austro-
Russian army wrested Lombardy from the French and occupied
Piedmont in the name of the King of Sardinia. They treated the
country as a victor's spoils. Never was life so wretched as that year.
The already exorbitant taxes were increased, young men were
mustered into the army, many persons guilty of having sided with
the Republic, whether voluntarily or by force, were barred from
public office, fined or imprisoned.
In Castelnuovo d'Asti, a stone's throw from Capriglio, the police
arrested and handcuffed the rural dean, Father Joseph Boscasso,
and brought him to Turin with three other priests who had been
arrested at Asti: the Vicar General, a canon, and the Prior of the
Servite Order. Seventy priests were seized in their own churches
on political charges, some even while hearing confessions. Chained
together in pairs, they were led on foot from Turin to the armory
in Alessandria amid the jeers of the mob. Food was scarce and
wheat rose to the exorbitant price of 20 lire per emina.2 During
this very time Austria prohibited the exportation of wheat from
Lombardy. As a result the country folk lost faith in the new and
inept administration, which represented the King's government. In
fact, they almost abandoned their old affection for the House of
Savoy. But their feelings against the allies had reached an explosive
point.
Although Margaret was not one to harbor hatred, the effects
of the general indignation inevitably left some effects on her. It
was the corn harvest season, September, 1799. Ears of corn lay
spread out over the yard of the Occhienas, drying in the sun. A
squadron of German cavalry suddenly rode up in a cloud of dust.
The soldiers halted to rest in a nearby field, and their horses, free
of reins, immediately headed for the corncobs. Margaret, who was
watching the corn, loudly protested this invasion. Pushing and slap-
ping the horses she tried to drive them away. But the animals re-
fused to budge and continued to feast on their newly found fodder.
Thereupon, Margaret boldly turned on the soldiers who were
watching from the other side of the ditch and laughing at her vain
efforts to rout their horses. She began to upbraid them in her native
dialect for not keeping better watch over them. Since they could
2 A dry measure equivalent to about % of a bushel. [Editor]

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Margaret Occhiena
15
not understand a word of what she was saying, the soldiers laughed
all the more, occasionally punctuating their laughter with loud "la,
jas."
"You think it's funny, don't you?" shouted Margaret, placing
her arms defiantly akimbo. "You don't care if your horses eat up
our crops, worth fourteen and one-half lire every emina! This corn
costs you nothing, but we've been sweating over it all year! What
do you expect us to eat this winter? How are we going to make
our polenta? This is a shame! Are you going to lead your horses
away, or not?"
It was now quite clear to Margaret that the soldiers were joshing
her. Moreover, that chorus of "la, jas" began to unnerve her and
she became infuriated. Several soldiers came up and attempted to
speak. She understood their German just as much as they under-
stood her Piedmontese. In revenge she began to badger them with
repeated cries of "ho, ho," an expression which used in a bantering
tone means "yes" in Piedmontese dialect. The whole thing made
as much sense as one asking: "What's your name?" and the other
answering: "Yes, the weather is fine!" It made for an interesting
duet-"Ja, jas" reechoed by a chant of "ho, hos"-all this occa-
sionally interspersed with shouts of coarse laughter. Finally, Mar-
garet lost all patience and shouted: "Yes, yes! Bo and ja, ho and
ja. Do you know what that makes? Boia,3 you scoundrels! And
that's just what you are, ruining our fields and stealing our crops!"
This was an open declaration of war. Since words were getting
her nowhere and the corn continued to disappear, Margaret ran
off to fetch a pitchfork. Using first the handle, she poked one horse
and then another with no success. Then turning the pitchfork about,
she began to prod their flanks and struck them on the nostrils.
Thoroughly frightened the horses reared and galloped off. Or-
dinarily the soldiers would not have foregone the pleasure of play-
ing the lords of the land, but this time they did. It would have
been ridiculous to turn against an eleven-year-old girl. So they
caught hold of their horses and tied them to trees in a nearby field.
Napoleon's victory at Marengo on June 14, 1800, forced the
Austrians to evacuate Piedmont, which thereupon became a French
province. A brief interval of peace followed. Thenceforth Piedmont
3 Italian for "hangman" or "scoundrel". [Editor]

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16
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
was spared the invasion of enemy troops. Instead, a widespread
manhunt was launched against marauding groups of brigands,
criminals, deserters and escaped convicts. These outlaws had
enjoyed immunity during the panic of civil disturbances. For
several years they had roamed from town to town engaging in
pillage, arson and murder, almost daily. The terrified peasants
would always travel in large groups and never ventured through
the woodlands that then extended far and wide. They did not dare
leave their families at home alone and unprotected, but would
hasten home before dark. In tiny hamlets, such as Capriglio, the
peasants sometimes took turns at keeping an armed guard. Certain
death awaited anyone suspected of being an informer.
One of the most notorious leaders of these outlaw gangs was a
certain Mayno from Spinetta, a village near Alessandria. The
French police had set up criminal courts in the districts most in-
fested with nests of bandits. They imprisoned or ruthlessly shot so
many of these outlaws that as long as the French controlled the
region no one dared to embark on a career of crime. The French
rule put an end also to the arbitrary methods of Prefects in the
Provinces. The iron will of one man [Napoleon] brought order out
of chaos in the tax system and in the administration of government.
Events entirely unforeseen now gladdened the hearts of the good
people of Piedmont. In 1805, Turin celebrated the golden jubilee of
the miracle of the Eucharist which had occurred in that city in
1453.4 The church of Corpus Domini had been splendidly restored
and a spacious pavilion erected in the tiny square in front of the
church. The finest orators preached on the occasion, and the Holy
Eucharist was borne in procession by Bishop Valperga of Masino,
formerly of Nice. Both the municipal authorities and the French
garrison attended these solemn celebrations. The faithful of Turin
and the surrounding provinces were awed and strengthened in
their faith at the news of the sudden death of a miscreant who had
mocked the piety of the people of Turin flocking to the celebrations.
4 The miracle took place during the sack of the city. A soldier was carrying off
in a sack over the back of a mule an ostensorium containing the Blessed Sacra-
ment. When he reached the spot where the church of Corpus Domini was later
erected, the mule refused to budge notwithstanding whippings and blows. The
ostensorium fell to the ground while the host remained suspended in midair for
all to see. [Editor]

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Margaret Occhiena
I7
He had scornfully called the religious festivity the "feast of the
jackass" and had dropped dead on the spot.
On November 12, 1804, en route to Paris to crown Napoleon,
Pius VII arrived in Turin where he was rece_;_vrd with enthusiastic
applause and acclaim. On his return from Paris, he again stopped
in Turin on April 24, 1805, remained there three days and im-
parted his blessing to a vast multitude from the balcony of the
Royal Palace. The Occhiena family, inspired by the devotion of
their fellow villagers, followed their example by going to Turin to
see the Pope. Margaret had just turned seventeen. It was on this
occasion, I believe, that she first felt that love of the Pope which
she was later to inspire in her children. The strength of this love in-
creased with tender compassion when Pius VII, forcibly removed
from the Quirinal Palace on July 17, 1809, by order of Napoleon,
was driven in a carriage under police escort to Baron Rignon's
castle at Ponticelli, midway between Santena and Chieri. There the
vehicle halted for an hour and a half one morning, before con-
tinuing on its way to Grenoble.
Margaret was a young women of ardent faith and maidenly
purity, entirely unconcerned and unimpressed by what others did
or thought. This frankness of character was the safeguard of her
virtue because it was strongly combined with a prudence that pre-
vented her from being misled. Often on Sundays her young girl
friends would invite her for a stroll through the neighboring hills
and valleys. They saw no harm in enjoying a little recreation after
six days of hard work. But Margaret felt uneasy when out of her
parents' sight. She always had an excuse ready when they came
knocking at her door.
"Look," she would say to her companions, "I've already taken
my walk, I went as far as the church today. That's long enough for
me and I just don't feel like walking any more.~'
No matter how much they might cajole and insist, they could
never change her mind. As an adolescent, Margaret knew only the
road that led to the church-and truly it was a rather long way.
Everyone knows how the annual village fiesta attracts country-
folk. It runs long into the night, as younger people keep flocking
to it, even if only to watch. Occasionally, some fun-loving girls

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18
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
from Capriglio, dressed in their finest, would invite Margaret to go
along with them. Upon hearing their cries, she would come out to
the threshold.
"Come along, Margaret, come along with us!" they shouted.
Margaret would look them over from head to toe and feigning
surprise at their attire, would ask: "Where on earth are you going?"
Her smile had a faint touch of irony.
"To the dance. There'll be lots of people there and a good band.
We'll have a wonderful time!"
A serious expression would cloud Margaret's face. Looking
straight at them she would reply: "Those who are willing to play
the devil's game will never find joy with Christ!" Thereupon, she
would return indoors, leaving her young friends so dumbfounded
that some would return home instead of going to the fiesta.
But, above all, Margaret rarely kept company with the young
men of the area. Several of them used to call on her on Sundays
and waited to escort her to church. This greatly annoyed her. She
was often compelled to attend church alone because the rest of the
family had gone to church at dawn while she took care of the
house. However, she disliked being rude to these persistent country
swains. It would have been useless anyway, for at best, it would
only have given them a pretext to laugh and poke fun at her and
perhaps lead others to do the same. So Margaret thought up a
simple way of ridding herself of their unwanted attention. She
simply left for church on Sundays much earlier than usual. This
worked for several weeks. But the boys soon saw through this ruse
and also became early churchgoers. Margaret then begged a
friendly neighbor to accompany her to Mass. But it sometimes hap-
pened that her neighbor escort was kept at home by household
chores. What was Margaret to do? She did not give up so easily.
Unable to dodge her admirers, she returned their greetings, and ac-
cepted their company. But as she walked she maintained such a
determined fast pace that they were forced to trot along after her.
Passersby smiled at the ridiculous sight. Weary and out of breath,
they gradually fell behind. "Why should we wear our legs out?"
they would ask. So Margaret would be the first to arrive at church;
she chuckled at the success of her tactics. After Holy Mass, she
sought out someone from the crowd to walk home with. Usually

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Margaret Occhiena
19
her choice fell upon a humped, short-tempered old shrew, who was
always quick to send packing anyone she did not like. With her,
Margaret would wend her way home through the fields.
In the book of Sirach we read: "Heed your own heart's counsel;
for what have you that you can depend on more? A man's con-
science can tell him his situation better than seven watchmen in
a lofty tower. Most important of all, pray to God to set your feet
in the path of truth" ( 37, 13-15). Margaret had fortified her heart
with the precepts of the catechism and had modeled her actions on
this divine counsel. Thus, she was able to survive the pitfalls of
youth unsullied.

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CHAPTER 3
Francis Bosco
(JASTELNUOVO D'ASTI lies northwest of Capriglio,
one and one-half hour's journey on foot. Sheltered from the north
winds, it nestles snugly at the foot of one of the lovely hills that
surround it. The hamlets of Pino and Mondonio enclose it on the
east, fertile meadows and fields on the south; a hill separates it from
the nearby villages of Moriondo and Lovanzito on the west. Flour-
ishing vineyards encircle it like garlands. The little town includes
the five hamlets of Morialdo, Ranello, Bardella, Nevissano and
Schierone. Most of Castelnuovo d'Asti's dwellings are built on a
hillslope with the church in the center. Castelnuovo d'Asti in the
Turin archdiocese is about 15 miles from Turin and some 20 miles
from Asti. At this period it was the administrative seat of seven
municipalities. Its 3,000 population consisted of merchants and
tradesmen whose business took them to various European cities.
The local chalk quarries were a source of profitable income. The
climate is mild, and healthy. In summer the torrid heat of the day is
made bearable by a steady fresh breeze. The pleasant setting of the
town contributes to the good-natured temperament of the people
and to their frank, easygoing disposition. They are very courteous
to strangers and cordial in their hospitality, a common characteris-
tic of the Asti region.
A small group of dwellings at the edge of the wood marked a
spot midway between Capriglio and Castelnuovo. This area was
known as Becchi and formed part of the hamlet of Morialdo.
Francis Bosco, born February 4, 1784, was the owner of one of
these farmhouses. Although his house did not reflect stark poverty,
it certainly did not bear any mark of wealth or social standing. The
owner's meager possessions consisted of some adjacent fields that
he worked himself. Since they did not yield enough to meet the
20

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Francis Bosco
21
needs of his family, Francis also farmed the adjoining fields belong-
ing to a certain Biglione on whose land his home stood. There he
lived with his wife, his son Anthony, born February 3, 1803, and
his elderly mother, to whom he showed the respect of true filial
piety. Francis was a man of excellent character; he had learned
his religion well by attending catechism classes and listening to the
parish sermons. True God-directed wisdom teaches man not to lose
himself in vanities, but rather to surrender himself wholly to the
will of a divine and most benign Providence.
One day while Francis was at work on his farm, unexpected
calamity struck; his wife became fatally ill and died on February
28, 1811. She was given the last rites by Father Joseph Boscasso,
the same rural dean who had been imprisoned in the armory of
Alessandria in 1800.
That year, public grief followed upon this private sorrow in the
sudden death of Father Boscasso, aged 74, on November 11. He
was buried in the so-called "Castle" church. To Francis who had
been quite close to him, his death was a second great loss. In
those days in rural parishes a pastor was father, friend, confidant
and comforter to his parishioners. He knew each member of the
family; on the street he was always greeted with great joy. The
children were all baptized and admitted to First Communion by
him; most men and women of the village were married by him; the
old folk relied on his advice in family matters and often he was
also consulted in matters of public interest. There was no home in
which the pastor had not set foot to comfort the dying and uplift
the heart in the hope of an eternal happier life beyond the grave,
while offering solace to the grief-stricken survivors. Birth and life,
death and burial, joys as well as sorrows and afflictions were closely
linked to the memory of a good pastor. He shared everybody's
secrets, and his divine ministry placed him above all in the com-
munity. A pastor's death was felt as deeply as that of the father of
a family. It broke off, at times irreparably, relationships, confiden-
tial matters and other jealously guarded affairs.
Because of the turmoil of those times the most devout among
the faithful wondered who would succeed their deceased pastor.
A new code of laws sponsored and promulgated by Napoleon
served as a powerful weapon against the Church. Masonic lodges

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22
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
were sprouting and spreading all over Italy, fostered in every con-
ceivable way by the imperial government. Members of religious
Orders had been scattered to the four winds: convents and mon-
asteries to which the faithful had flocked with so much faith were
now closed, and ecclesiastical property had been confiscated and
sold. Licentiousness flourished. Vocations to the priesthood and
religious life became very scarce. Freedom of worship placed error
and truth on an equal footing and ecclesiastical immunity was
abolished. The principles of Gallicanism, which attacked papal
rights and prerogatives, were made prescribed teaching in the semi-
naries. New, harsh laws were enacted against members of the
clergy who might express disapproval of any act of the government.
Bishops were viewed as servants of the Emperor and the schools
removed from their supervision. Thus, young minds were molded
in accordance with the political views and religious aberrations of
those at the helm of the State. Pius VII was still being held captive
in Savona.
Added to these general difficulties were specific problems aris-
ing from the very nature of the office of pastor that required great
prudence and apostolic zeal. The pastor was compelled to distribute
and expound a catechism compiled by Napoleon's order for use
in every diocese of the Empire. It was full of inaccuracies and
heretical doctrines: there were not a few glaring omissions and cun-
ning insertions. Moreover, by indirection, it attributed authority to
the Emperor even in matters of religion. The parish priest could
not inveigh, directly or indirectly, against other religions authorized
by the State. He could not bestow the nuptial blessing on couples
who had not first contracted marriage before civil authorities.
Church trustees first had to be approved by the government. The
Bishop still retained the right to appoint and install pastors but
these appointments, kept under wraps, were not canonical unless
first approved by the Emperor through the Minister of Worship.
Furthermore, the appointed pastor could not enter upon his duties
until he had taken the prescribed loyalty oath before the Prefect
of the province.
But to return to Francis Bosco, he faced a serious problem: he
could not carry out his work in the fields and at the same time care
for his mother and watch over his nine-year-old son. He decided

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Francis Bosco
23
to remarry. Formerly, Francis had often been to Capriglio and had
noticed the rare domestic qualities of Margaret Occhiena.
But Margaret showed no inclination to marry. Always busy with
her chores at home or in the fields, she deliberately avoided every
kind of diversion, even the festive Sunday afternoon gatherings of
townspeople. She was now 24, but she showed every desire to re-
main at home to care for her aging parents. But the Lord had
destined her for the married life. ". . . . a worthy wife brings
joy to her husband, peaceful and full is his life. A good wife is a
generous gift bestowed upon him who fears the Lord; be he rich
or poor, his heart is content, and a smile is ever on his face" (Sir.
26, 2-4). Francis requested her hand in marriage. Margaret hesi-
tated to accept and made known her reluctance to leave her parental
home. But her father approved the match and advised her to ac-
cept. Although on in years, he insisted that he could take care of
himself. In fact he came from a family that enjoyed enviable
longevity. He actually lived to the ripe old age of 99 years and
8 months, while his younger brother, Michael, died close to ninety.
Besides, other sons and daughters were still living at home and
one of them, Marianne, promised to look after him. So the ever-
obedient Margaret complied with her father's wishes. Although it
brought no wealth, the match was suitable. [Says St. Paul:]
". . . godliness with contentment is indeed great gain" (Tim. 6, 6).
[And in the book of Proverbs we read:] "Better a little with the
fear of the Lord than a great fortune with anxiety" ( 15, 16) .
St. Paul has [also] taught that the sacrament of matrimony is
great in Christ and in the Church. As a sacrament of the living,
it must be received in the grace of God. Woe to those who enter
into this new state of life sacrilegiously! This is the cause of the
unhappiness that besets families. Unworthily received, this sacra-
ment is as another original sin, drawing God's curse. But those who
receive it worthily, realizing that their union symbolizes the divine
nuptials of Christ and His Church, obtain abundant graces and
many temporal blessings-blessings to bear with ease the burden
of the obligations which they have taken before God: blessings
of peace in the home, blessings in having all they need for life and
especially blessings in having children.
In those days, even as now, weddings were festive occasions, with

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24
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
noisy merriment, gathering of friends, banquets, fireworks, music.
But before all else, bride and groom went to confession and re-
ceived Holy Communion. Then with the blessing of their parish
priest, the groom bestowed the nuptial ring on his bride at the foot
of the altar at a nuptial Mass. Thus it was with Francis and
Margaret. After the ceremony at the Town Hall, they were married
in the parish church of Capriglio on June 6, 1812. From that mo-
ment on, they strictly observed St. Paul's weighty precept: "Let
each one of you also love his wife just as he loves himself; and
let the wife respect her husband" (Eph. 5, 33).
As soon as Margaret entered her new home at Morialdo, she
took little Anthony to her heart, as if he were her very own. Thus,
he acquired a real mother to replace the one who was dead, and
not an indifferent stepmother, as is so frequently an orphan's lot.
Despite this affectionate acceptance on Margaret's part, the child
did not welcome his father's second marriage, seemingly because
of a [precocious] fear for his inheritance.
It was at this time, on June 11, that a carriage was dispatched
from Savona and driven at top speed across the plains of Alessan-
dria. It bore Pius VII, now close to death's door and a prisoner
of Napoleon for the past three years. Escorted by a commissar of
the Emperor, he passed incognito through the Asti hills, reached
Stupinigi and entered France by way of Mont Cenis, ultimately
arriving at Fontainebleau where very bitter sorrow was in store
for him. Aware of the affection in which he was held by the good
Piedmontese, the Pope presumably imparted blessings to them
along the way. And when Margaret learned of his passage through
the region, is it not likely that she asked God that this blessing give
her strength in her new state of life?
Margaret was happy because "a lighthearted man has a con-
tinual feast" (Prov. 15, 15). Francis' old mother, whose name was
also Margaret, had received her daughter-in-law with open arms
and had immediately put all her trust and affection in her. Mar-
garet responded with filial love and obedience. The two women
immediately came to a cordial understanding. Both shared the
same ideas of work, thrift and charity, of running a household, and
of rearing a family. Under her peasant garb, Margaret's mother-

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Francis Bosco
25
in-law was a woman of noble sentiments, firm of will, keen per-
ception and eagerness to achieve all that is good.
The Lord blessed the marriage of Margaret and Francis and
gladdened them with their first child on April 8, 1813. He was
baptized Joseph by the new rural dean, Father Joseph Sismondo,
who had taken possession of the parish in the latter part of August,
1812.
Their joy was not untinged with sorrow and apprehension for
their country's pitiable state. The churches were shabby and stripped
of their precious adornments and works of art. The belfry towers
were silent on feast days because thousands of church bells had
been melted down for cannons. The priests were old, poor and
under constant police surveillance. Tax collectors were unbending
in their demands. Mothers shed bitter tears for their sons drafted
into military service. War (albeit far away) had raged continuously
since 1805. Very many Italian lads had lost their lives in the war
against Germany; 20,000 perished in Spain, 15,000 in the Napo-
leonic retreat from Russia. That year northern Europe and England
had united against Napoleon. All young men eighteen and up, were
drafted and sent to France to be slaughtered in defense of Na-
poleon, the despot who once had cynically called them "cannon
fodder!" And in the churches people were forced to hear the chant:
Domine, salvum fac Imperatorem nostrum Napoleonem! [O Lord,
protect our Emperor Napoleon!]
But the prayers of the faithful continued to rise to heaven im-
ploring forgiveness; God, in His mercy, removed the scourge afflict-
ing the nations. The year 1815 brought peace and respite to Europe.
After being banished for the rest of his life to the tiny isle of St.
Helena, Napoleon-the modern Nebuchadnezzar-ultimately rec-
ognized that God alone bestows and takes away royal crowns and
imperial scepters.
For Piedmont it was a year of joyful exultation. All the oppres-
sive anti-Church laws were abrogated. At Savona Pius VII, sur-
rounded by the bishops of the area and a vast multitude of people,
thankfully crowned the Blessed Virgin for having mercifully liber-
ated him from his harsh imprisonment. By his side stood Charles
Emmanuel I, who on May 20 had been restored to his rightful

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26
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
throne. Pius VII arrived in Turin on June 19, after passing through
Genoa, Novi, Voghera, Moncalieri. It was his seventh journey
through the subalpine countryside. Words cannot adequately ex-
press the love with which he was received by the Royal House of
Savoy and by the jubilant population. To commemorate this event
the Holy Shroud was publicly displayed from the eastern and west-
ern balconies of the Madama Palace1 to the kneeling multitudes.
The Pope· and the Bishops held aloft this precious relic, second
only to the Holy Cross itself, while the city's church bells rang out
jubilantly amid the roar of cannon which announced the august
event far and wide.
The Pope left Turin on May 22, after visiting the shrine of the
Consolata [Our Lady of Consolation].2 In this eventful year, Mar-
garet Bosco's second child was born only a few months after the
Pope had instituted the Feast of Mary, Help of Christians. John
Bosco was born on the evening of August 16, in the octave of the
Assumption of Our Lady. He was baptized in the church of St.
Andrew on the evening of August 17 by Father Joseph Festa, and
then given the name John Melchior. His godparents were Melchior
Occhiena and Magdalen Bosco, widow of the late Secondo.
In moments of turmoil and peril when society is in extreme
danger and seemingly totters from its very foundations, Providence
brings forth men to become the instruments of its mercy, the sup-
port and defense of its Church, and the architects of social restora-
tion. Peace, though short-lived, had settled on the world.
The secret societies continued their underground work under-
mining both throne and altar. From time to time they showed their
daring by provoking riots and disorders, and finally they openly
rebelled against the established civil and ecclesiastical order. God
permitted this both as a punishment for evildoers and for the tri-
umph and exaltation of His name.
John Bosco was a young child in Becchi, when in Castelnuovo
four-year-old John Joseph Cafasso was already being nick-named
the "little saint" by his playmates because of his goodness and his
1 The Madama Palace was built at the close of the 13th century on the Roman
east gate of Turin. The remains of the gate towers were incorporated in the
palace. [Editor]
a La Consolata was the Madonna of the Turinese. The shrine is one of Guarini's
baroque churches. [Editor]

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Francis Bosco
27
devout behavior in church. These two children were to grow into
adulthood precisely at a time when the struggle between good and
evil was to be resumed at a most furious pitch; both would be at
their posts, each carrying out his own providential mission.
A gentle peace that was never disturbed reigned in the Bosco
household. Margaret loved order and peace and with thrift man-
aged the household, while Francis worked hard in the fields to
provide for the maintenance of his ailing seventy-year-old mother,
three children and two farmhands. Nothing was dearer to the heart
of Francis and Margaret than ..to preserve for God those beloved
treasures He had bestowed upon them. Both parents kept a watch-
ful, loving eye on them lest anything blight their innocence.
All their neighbors held the Bosco's in great esteem as God-
fearing people who lived an exemplary Christian life. Even after
these many years they are still remembered. This is the best legacy
that children can inherit, "for his father's honor is a man's glory"
(Sir. 3, 11).
But all earthly joy must end. Misfortune suddenly struck the
happy household. Francis, who was in the prime of life and so intent
to rear his children in a true Christian manner, suddenly fell ill.
Corning home one day, soaked with perspiration, he thoughtlessly
entered the cold cellar of his farmhouse. This sudden temperature
change brought on a raging fever, followed by a severe attack of
pneumonia. Every attempt to save him proved useless; Francis was
mortally ill. After being strengthened by the last Sacraments, he
exhorted his heartbroken wife to put all her faith in God. A few
moments before dying he called her to his bedside and said: "See
how good God is! He calls me to Him today on Friday, the day
of our Divine Redeemer's death, at the very hour in which He died
on the cross, and at the very same age of His mortal life." Then,
after bidding her not to grieve unduly over his death and to resign
herself entirely to the will of God, he added: "I entrust our chil-
dren to you, but take special care of little John."
Francis died on May 11, 181 7, at 33 years of age, in a room of
the Biglione farmhouse; burial services took place the following
day amid the grief and prayers of the entire village. The above
account is authenticated by Father Michael Rua and others who
heard it directly from Mamma Margaret.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Don Bosco often referred to this day of mourning when speaking
to his little friends, the boys at the Oratory of St. Francis de Sales.
He used this incident in his life to instill respect, obedience and
love for their own parents. In the early days when Don Bosco was
not beset with so many time-consuming tasks, he would stroll into
the playground in the evening during the recreation hour. Instantly,
hundreds of boys would run toward him; sitting in their midst,
Don Bosco would entertain them with a string of edifying anec-
dotes. Often he would tell them episodes of his own childhood.
Thereupon several of his young listeners inevitably would ask:
"Tell us about the day when your father died."
And Don Bosco would oblige, recalling: "I was not yet two
when my father died, and I no longer remember what he looked
like. I don't know what I did on that sorrowful occasion. I remem-
ber, and this is the earliest recollection I have in my life, that my
mother said to me: 'Now you have no father!' Everyone had left
my father's room, but I insisted on staying. My mother picked up
a bowl containing some eggs and bran, and sorrowfully told me:
'Come John, come with me.' I answered, 'If Papa doesn't come,
I won't come either.' 'Poor child,' said my mother, 'come with me,
you no longer have a father.' Thereupon, she broke into heartbroken
sobs, took my hand and led me away. Because she was crying I
burst into tears myself. At that age I certainly did not understand
what a great loss it was to lose one's father.
"But I have always remembered those words, 'Now you have no
father!' I still remember what we did to comfort my brother
Anthony, who was beside himself with grief. I don't remember any-
thing else from that day until I was four or maybe five. From the
age of five I can recall everything that has happened to me."

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CHAPTER 4
The Wisdom of a Christian Mother
(JoNSTERNATION gripped the entire family at the
death of Francis Bosco. Now Margaret, who did not have the heart
to dismiss the two farmhands, was faced with the grim task of pro-
viding for five persons in her household. Famine, which (since
1816) had been raging for a year, had reduced Piedmont to a state
of misery. The annual harvests, the region's sole resources, had
been killed by an early frost followed by a terrible, prolonged
drought. Desolation hung like a pall over the oat fields, meadows,
and fruit trees. Food prices soared exorbitantly. One emina of
wheat cost 1.25 lire and one of maize, 1.16 lire. Contemporary
witnesses described how beggars pitifully begged for a handful of
bran to cook with their chick-peas and beans. People were found
dead in the fields, their mouths stuffed with grass with which they
had tried to satisfy their raging hunger. In their great distress peo-
ple turned to God praying for rain. There were public demonstra-
tions of penance, something, which in the wake of the recent revo-
lution, one had never expected to witness again after so much
vaunted indifference toward religion. Emaciated and shabbily
clothed peasants journeyed barefoot on pilgrimage from shrine to
shrine, begging for mercy, bearing chains about their necks and
heavy crosses upon their shoulders. If, on the way home through
country roads, these poor wretches caught sight of some prosperous-
looking farmhouse, they would wearily drag their steps toward it,
kneel on the threshold and feebly beg for alms. The once well-to-do
farmer, himself now on the verge of poverty and need, would emerge
with a sack of bran and give a fistful to each supplicant. Sometimes
they would swallow it dry as it was, moistening it with their tears.
Such hardships caused widespread disease and epidemics; thou-
sands met an early grave. Scores of exhausted and sore-cove~ed
29

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30
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
beggars, victims of typhoid, publicly displayed their affliction with
the hopes of eliciting compassion and alms from passersby. They
were everywhere-in the streets, in town and village squares, at
the doors of the rich and of churches. No road was safe. Wolves,
routed from northern Switzerland by mass hunts, now infested the
woods bordering on the Stura abbey near Turin.
Amid all this misery, Mamma Margaret continued to feed her
family as long as she was able. Finally she entrusted a sum of
money to a neighbor, Bernard Cavallo, to purchase food. Nobody
in Morialdo would sell what few provisions remained at any price.
Cows and bullocks were no longer available for sale at country
fairs. There were no buyers, because there was no fodder. Cavallo
tried his luck in several places, but was unable to find food even
at exorbitant prices. Two days later he returned to the village where
Margaret and the children eagerly awaited him. Fear and dismay
gripped them when he told them that all he had was the money
originally given him. They had had very little to eat that day and
dreaded the hunger pangs that would assail them at night.
Overcoming her disappointment, Margaret again tried to borrow
food from her neighbors, but nobody could help her. Thereupon
she gathered her children about her and said: "As he lay dying,
your father told me always to have great faith in God. So let us
kneel and pray." After a brief prayer she rose, saying, "Extreme
cases require extreme remedies." Then she went to the stable and
with Bernard's help slaughtered a calf. She cooked part of the meat
to appease her family's hunger and during the next few days man-
aged to subsist on some cereals brought in from distant farms at
a very high price. The intense suffering and strain upon Margaret
in that year of privation can readily be realized, but by dint of un-
tiring labor and endless thrift, by careful planning even in the most
minute details, she was able to survive this crisis, thanks also to
some assistance given her by a truly providential person. "Neither
in my youth," says King David, "nor now that I am old have I seen
a just man forsaken, nor his descendants begging bread" (Ps. 36,
25).
In the midst of all these troubles and tribulations, Margaret was
stricken by an added misfortune: her mother, Domenica, died on
March 22, 1818, at the age of 60. (Margaret herself related the

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The Wisdom of a Christian Mother
31
above incidents to us and they were confirmed by neighbors, rela-
tives and friends.)
When this moment of crisis was past and conditions had im-
proved, Margaret received a very attractive proposal of remarriage.
She turned it down saying: "God gave me a husband and took him
from me. As he lay dying he entrusted three sons to me; I would
be a cruel mother were I to abandon them when they need me
most." She was assured that her children would be entrusted to
a guardian who would take excellent care of them . . . "A guard-
ian," replied Margaret, "is only a friend. I am their mother. I would
not desert them for all the gold in the world. My duty is to dedi-
cate myself entirely to their Christian upbringing." She also made
it clear that she herself would take care of her elderly mother-in-law.
At this point, I would like to remark that the successful educa-
tion of children is linked to their mothers' prayers and Christian
living, as well as to the intensity with which a mother desires this
success by her Christian dedication and spirit of sacrifice. Natural
love is rooted in selfish interest and cannot bear much fruit. God
gave John Bosco a truly Christian mother who was to mold him
according to His plans. Margaret understood her mission.
The Holy Spirit said: "If you have sons, chastize them; bend
their necks from childhood" (Sir. 7, 23) . "A colt untamed turns
out stubborn; a son left to himself grows up unruly" (Sir. 30).
"Pamper your child and he will be a terror for you, indulge him
and he will bring you grief . . . Give him not his own way in his
youth, and close not your eyes to his follies" (Sir. 30, 8-9.11).
"Train a boy in the way he should go; even when he is old he will
not swerve from it" (Prov. 22, 6).
Margaret had learned these truths in the greatest school of the
entire world-the Church and its Sunday religious instruction.
These truths were her constant guide. She blended them with her
Christian love, while the persuasive example of her virtues made
them all the more acceptable to her children.
John modeled himself on his mother. Later, we shall see in him
the same faith, the same purity, the same love of prayer. Margaret's
patience, fearlessness, constancy, trust in God, zeal for the salvation
of souls, simplicity and gentleness of manner, charity toward all,
untiring diligence, prudence in managing affairs, careful super-

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32
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
vision of dependents and serenity in the face of adversity will, in
time, be revealed in John Bosco. Margaret's personality was to
leave its imprint on him just as an image leaves its likeness on a
photographic plate.
This creative molding of her son's character was Margaret's great
achievement. She did not thwart his inclinations and the natural
gifts with which he was so richly endowed, but with foresight and
careful solicitude she tempered them and directed them toward
God. John had an open mind, but he was inclined to cling to his
own opinion, and was steadfast in following through whatever he
attempted. To counteract this, his mother wisely trained him in
total obedience. She never flattered his self-love but persuaded him
to accept gracefully the limitations of his social status. At the same
time, she left no stone unturned to help him obtain an education.
But she did not unduly fret over this problem: Divine Providence
would see to it in due time. John was endowed with an intensely
sensitive nature, a nature that was to shed its glow on everyone
who met him. Yet, in his early years it could have had lamentable
consequences if overindulged. Margaret never debased the dignity
of motherhood by unwise caresses, or by condoning or tolerating
anything less than perfect. And yet she never used harsh or violent
ways that might exasperate him or diminish his love for her. There
was a certainty and steadfastness of purpose about John that is
instinctive, perhaps necessary, in a man destined to govern others
-a trait that could easily be transformed into pride. Margaret
never hesitated to repress his tantrums and caprices from the very
start, even when he was too young for any moral responsibility.
But when she saw him emerge as a leader for good among his
companions then she just observed him in silence and did not ob-
struct his activities. Rather, not only did she allow him a certain
freedom of action, but sacrificed much to give him what he needed.
By such loving gentleness, she gained his heart and was thus able
to make him pliant to her maternal will.
In a word, the virtues of Mamma Margaret make us understand
the virtues of John, for he was most worthy of her. Hence, Mary
Matta, paternal grandmother of Father Secundus Marchisio, a
Salesian, and Benedict Savio, a former teacher in the kindergarten
at Castelnuovo, both of whom knew her very well, quite fittingly

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The Wisdom of a Christian Mother
33
called her "a Queen among Christian mothers." The same method
she used with John, Margaret used also with her other children.
Let us now see this exemplary mother in action as she educates
her children.

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CHAPTER 5
Early Religious Training
a: S soon as her children could tell right from wrong,
Margaret started teaching them the A, B, C's of their religion. She
encouraged them in the diligent practice of their faith and to live
up to its precepts.
At his mother's knee a child learns to love God and His Blessed
Mother, to detest sin, to fear the eternal punishment of hell and
hope for the joys of heaven. From her lips these lessons are perma-
nently and indelibly imprinted in his heart. The Christian mother
can drive home these truths with persuasion and love. Youth today
has become unruly, insolent and irreligious because many mothers
have abandoned the religious instruction of their children. A good
teacher may exhort his pupils to study Christian doctrine in their
catechism,1 but his exhortations will be short-lived and will hardly
survive the distraction-filled world of children. From teacher and
priest a child may receive some knowledge of his religion, but it is
doubtful whether this knowledge will form deep convictions. Re-
ligious instruction imparted by a mother by word and example, by
relating religion to life, becomes an integral part of a child's life.
Sin becomes a loathsome thing, virtue a desired goal. Good conduct
soon becomes an ingrained habit. Reared in this environment, a
child would have to turn against himself to become evil.
Margaret was aware of the powerful influence she possessed in
the Christian education of her son. She saw in daily catechism in-
struction and frequent reference to its doctrines the surest means
of securing the obedience of a child. So she frequently repeated
catechism questions and answers until the children had memorized
them.
1 Religious instruction was a requisite subject of the curriculum in the public
school system in Piedmont. [Editor]
34

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Early Religious Training
35
Margaret was a deeply religious person; God was always upper-
most in her thoughts and conversation. Nimble of mind and fluent
in speech, she made the name of God a household word. This could
not fail to influence deeply the hearts of her sons. God sees you:
that was the watchword that she constantly brought to their atten-
tion. When she allowed them to go out and play in the nearby
meadows, she would leave them with the words: "Remember that
God sees you." If at times she sensed that they harbored resentful
thoughts against each other, she would suddenly whisper: "Remem-
ber that God sees you and that He knows even your most secret
thoughts." If, when questioning one of them, she anticipated a lie
or an excuse, she would forestall an answer by telling them: "Re-
member that God sees you." Unwittingly, she was repeating God's
words to Abraham: "Walk in my presence and be perfect" (Gen.
17, 1). And the words which Tobias spoke to his son: "All the
days of thy life, have God in thy mind. And take heed thou never
consent to sin, nor transgress the commandments of the Lord our
God (Tob. 4, 6). This is the same great truth that caused Joseph
to reply to his tempters: "How . . . can I commit this great crime,
and sin against God?" (Gen. 39, 9)
Margaret constantly reminded them of God, their Creator, by
drawing their attention to the beauties of nature. One beautiful
starry night, she pointed to the sky and told her children: "God
created the world and adorned it with all those stars. If the sky is
so beautiful, what must Heaven be like?"
In springtime at the sight of the radiant countryside, a flower-
strewn meadow, a rosy dawn or a flaming sunset, she would ex-
claim: "How many beautiful things the Lord has created for us!"
Whenever storm clouds gathered overhead and the children
huddled around her in fright at the clap of thunder, she would say:
"How powerful is the Lord! Who can stand against Him? Let us
keep free of sin!"
If a disastrous hailstorm destroyed the crops, she would look
over the extent of the damage with her sons and comment: "The
Lord gave it to us and the Lord took it away. He is the master of
the harvest. He knows best, but remember that the wicked will be
punished and no one can mock God."
But when the harvest was good and abundant, she would say:

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36
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"Let us give thanks to the Lord! How good He has been in giving
us our daily bread."
In the winter when all the family gathered around a cozy, cheer-
ful fire and wind and snow battered the frosted windowpanes, she
would tell her children: "How grateful we should be to the Lord,
who provides us with all we need. God is truly a Father, our Father
who is in heaven!"
Margaret was also very adept in drawing a moral or applying a
lesson to any event that impressed any of her sons. It was from his
mother that John learned to feel the omnipresence of God, and to
accept everything, good and bad, as coming from the hand of God.
Whenever he talked about his mother, and this he did frequently,
he always showed himself very grateful for the excellent Christian
upbringing he had received from her. He frequently acknowledged
the great sacrifices she had made for him.
Margaret taught each of her children, while still very young, to
say his prayers morning and night. As soon as John, her youngest,
was able to join the others of the family she would have him kneel
with them for morning and evening prayers and for the family
recitation of the rosary. Although he was the smallest of the three,
John was the first to remind the others of time for prayer; his child-
like devotion inspired them to sincere prayer. Margaret herself pre-
pared her children for their first confession as soon as they were
able to discern right from wrong. She accompanied them to church,
made her own confession, then introduced them to the priest. Con-
fession over, she helped them with their act of thanksgiving. She
continued to assist them in this manner until they were able to
make their own confession properly. Under her guidance, John
went to confession frequently. She took the children to Mass every
Sunday and holy day to a small country chapel of a hamlet named
after St. Peter; there the priest would preach and teach catechism.
When John returned home, he would repeat what he had heard
and he always had a very attentive audience.
Through prayer and the Sacraments, Margaret led her children
to God with great gentleness. This gave her a powerful influence
over them that she was never to lose. Long after they were adults
she would not hesitate to ask them with all frankness whether they
frequented the Sacraments and said their morning and night pray-

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Early Religious Training
37
ers. And her sons, already in their thirties, would dutifully answer
her with the very same candor and openness they had shown as
little children.
Nor did she cease reminding John on this score of his prayers
even after he had become a priest. She would remind him even
when he returned late to his hamlet home after exhausting mission
work in the nearby country parishes, soaked with perspiration and
exhausted by his long return walk. Years later, at the Oratory,
when Don Bosco would be about to retire to his room after a hard
day of preaching and hearing confessions, his mother would ask:
"Have you said your prayers?"
John, of course, had already said them, but knowing how it
would please her, and despite the fact that he was already half
asleep and about to undress for bed, he would reply: "I'll say them
right away."
"Of course, you know Latin, and a lot of theology," Margaret
would continue, "but your mother knows something more impor-
tant than that. She knows that you must pray." John would then
drop to his knees while Margaret moved silently about the room,
turning up the wick in the lamp, smoothing the pillow, turning
down the bed. When John was through with his prayers, she would
quietly leave the room.
This to some may sound indiscreet. But surely the good mother
must have been happy in the thought that after so many years her
sons were still the same: frank, docile and respectful. How few
mothers today can make this claim. Disrespect and neglect often
become their lot. Many bitter tears are shed because of the scorn,
derision and insults heaped upon them by abusive and cruel chil-
dren who have learned to dominate their parents. Margaret, in-
stead, felt she could chide her grownup sons as she had done when
they were still tots in the Becchi farmhouse. They were still as re-
spectful as ever: she was ever the same mother to them. The years
had passed but the joys of childhood were not forgotten. How often
Margaret, a woman of sensitive and delicate feeling, would with-
draw to her own room to dry her tears of joy. Such tears which a
son brings to his mother's eyes are as precious in the sight of God
as all the pearls in the Eastern seas. Indeed, "He stores up riches
who reveres his mother" (Sir. 3, 4).

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
But besides religious instruction and prayer, Margaret also used
another means to educate her children-work. She could not bear
to see her sons idle. Even as very young children she entrusted
them with simple chores. At four, John was already stripping hemp
canes that his mother would give him. With his work done, he
would busy himself making playthings. At this early age he would
whittle small pieces of wood to make balls and sticks for a game
called galla in which one player strikes a ball with a small flat piece
of wood towards his opponent and the latter swats it back with
a long stick. John had great fun playing this game with his friends.
Of course, squabbles and fights would occasionally arise. John's
role then was always that of peacemaker. He would rush into
the argument and attempt to restore peace. More than once, how-
ever, the ball, which some awkward or careless youngster sent fly-
ing towards him, would strike him on the head or in the face.
Screaming with pain, John would rush to his mother for comfort.
At the sight of his tear-stained face, Margaret would exclaim:
"Again? How do you manage to get into trouble every day? Why
do you play with those boys? Can't you see they're not very nice?"
"That's just why I play with them. When I'm around, they're
not so nasty, and they don't say bad words."
"But then you come home with a broken head."
"It was an accident."
"Very well. But don't play with them any more."
"Mom, . . ."
"Did you hear me?"
"I won't play with them any more if you don't want me to.
But when I'm there they do whatever I say and they don't fight."
"All right, but that means you'll be coming back to have your
head bandaged again. Be careful," she would conclude, shaking
her head slowly, "be careful because I know they're rough boys, very
rough." John would not stir from the spot until his mother spoke
the last word. SJ;ie was reluctant to bar him from his games lest
she prevent him in some way of being a good influence among his
chums.
"All right, you may go with them," she would say.
So young, yet so wise.
Already at that tender age John was dreaming of the day when

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Early Religious Training
39
he would be surrounded by many young boys who would live with
him, obey him, quietly and attentively listen to his words, and be-
come good. To him this was the only happiness possible on earth.
Unknowingly prompted by divine grace, he was already longing
for his future mission, his heart ever filled with the holy fear of
God, from whom comes all wisdom, which "hastens to make her-
self known in anticipation of men's desire. He who watches for
her at dawn shall not be disappointed, for he shall find her sitting
by his gate. . . . She makes her own rounds, seeking those worthy
of her, and graciously appears to them in the ways, and meets them
with all solicitude. For the first step toward discipline is a very
earnest desire for her; then care for discipline is love of her; love
means the keeping of her laws: to observe her laws is the basis for
incorruptibility; and incorruptibility makes one close to God; thus,
the desire for Wisdom leads up to a kingdom" (Wisd. 6, 13-14,
16-21).

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CHAPTER 6
Mamma Margaret and Her Children
L the Book of Proverbs we read: "Even by his manners
the child betrays whether his conduct is innocent and right. . . .
Correct your son, and he will bring you comfort, and give delight
to your soul. . . . The ear that hears, and the eye that sees-the
Lord has made them both" (Prov. 20, 11; 29, 17; 20, 12). Thus
should all parents keep watch over their children!
Margaret kept her children's conduct under constant supervision,
but there was nothing unpleasant about her vigilance. It was not
irksome, mistrustful or nagging; rather, it was constant, prudent
and loving, as the Lord would have it. She took pains to make her
presence welcome, and she inculcated the spirit of obedience in
them according to St. Paul's advice: "And you, fathers, do not
provoke your children to anger, but rear them in the discipline
and admonition of the Lord" (Eph. 6, 4).
Their noisy games never annoyed her. In fact, she even took
part in them herself and suggested new ones. She would reply pa-
tiently to their childish and sometimes tiresome, insistent questions.
Not only did she willingly listen to them, but she actually encour-
aged them to talk. By this means she was able to know the thoughts
occupying their tender minds as well as the affections blossoming
in their young hearts. Responding affectionately to her love, the
children kept no secrets from a mother so ingenious in finding new
ways to carry out her noble task lovingly and worthily.
In those days it was not rare to find the Bible or the Lives of
the Saints in the homes of the more prosperous peasants. On Sun-
day evenings the good elderly men of Capriglio would read a few
pages aloud to their families gathered around them in the stables
in winter, in the patio in summer or autumn. Thus, Margaret had
memorized many examples taken from Holy Scripture or the Lives
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Mamma Margaret and Her Children
41
of the Saints concerning the rewards the Lord bestows upon obedi-
ent children and the punishment he metes out to those who are un-
ruly and rebellious. She would often repeat them to her children,
skillfully arousing their curiosity and holding their attention. Mar-
garet was particularly talented in projecting vivid descriptions of
the childhood of Jesus as she presented Him as a model of obedi-
ence and humility.
Children, we know, listen eagerly to stories and are greatly im-
pressed by them. Thus, Margaret gained such a moral ascendancy
over her sons, and later over her grandchildren, that a mere word
of hers brought instant and loving obedience. If she wanted some
little chores done, such as fetching wood, drawing water from the
well, bringing fodder or straw to the animals or sweeping the floor,
it was sufficient to mention it to one of them and all would run
to do it.
Margaret also managed to obtain from her children perfect obedi-
ence on two matters that most parents consider beyond their reach.
Under no circumstances, without her permission, were they to asso-
ciate with people whom they did not know, or leave the house with-
out her previous consent. Sometimes they would hang around her,
asking: "Mom, our friend So-and-So is outside calling us. May we
go out and play with him?" If she said "yes" they would run out
of the house with shouts of glee to go romping in the fields or over
the hills. At other times when the answer was a flat "no" they
wouldn't even dare to peek from the doorway, but would continue
to play contentedly at home. Chattering quietly together, they
amused themselves with their little homemade toys, or those Mar-
garet had bought for them. Sometimes she would leave them alone
when she went working in the fields. Neighbors, who happened to
drop in, would ask the boys why they remained indoors when it
was so lovely outside or why they were so quiet and well-behaved.
They would reply: "So as not to displease Mamma."
They were accustomed to obey her out of love and therefore
Margaret could have felt at ease even if she left them alone when
she had to go to Castelnuovo every Thursday to market her produce,
sell some chickens or purchase cloth, linen or other objects for
home use. Nevertheless, she was too deeply concerned about the
dangers to their innocence to take chances. She knew how even

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
the slightest breath of evil could tarnish it. So before leaving she
would ask their grandmother to keep an eye on them, and she
would warn them to be good.
For their part the youngsters were careful to avoid doing any-
thing that might displease her and would await her return anxiously,
because she always promised to bring as a reward a special blessed
bread. A little gift of this kind meant a lot to them at that age
and in those days. So they would watch for her from the crest of
the hill. Eventually Mamma Margaret, looking tired and covered
with perspiration and dust would appear at the bottom of the path
leading up to the house. Then they would run down to her, shout-
ing in unison over and over again: "The blessed bread! Where's the
blessed bread?"
Smiling, Margaret would stop in her tracks to exclaim: "Take
it easy! Let me get home first and put this heavy basket down!
Give me a chance to catch my breath, please!"
Romping joyfully around her, they would follow Margaret into
the kitchen. There she would sit down and surrounded by the
children, she would take the blessed bread from her basket, while
their hands eagerly reached out for it. "Give me some! Give me
some!"
But Margaret would reply: "Quiet, please, quiet! You will get
your bread, but first tell me how you spent the day." Thereupon
the children would become silent, waiting to answer the questions
she would put to each one of them individually. For example, she
would ask of one of the boys: "Did you go to that farm for the
seeds and that tool as I told you to? What did they say? And what
did you answer?" Turning to another she would ask: "Did you give
my message to the neighbor who was to come to the house? What
did you say?" Finally she would ask all of them: "Did grandma
ask you to do anything for her? Did you obey her right away? Did
she have to scold you? Did any of your friends come to visit you?
How did you spend your time with them? What did you do all
day? Did you get along without quarrelling? Did you recite the
Angelus at noon?"
In this manner, Margaret would exact a complete account of
their actions and almost of their thoughts, and through these dia-
logues the children would tell her whatever had happened in minute

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Mamma Margaret and Her Children
43
detail. Meanwhile, Margaret lovingly and serenely would make
prudent observations designed to guide them on future occasions.
"That was right," she would say to one of them. To another: "That
was well said. Just a little more patience, just a little more cour-
tesy." Or: "That wasn't right; next time be more careful. Don't
you understand that you told a lie, and our Lord doesn't like it?"
If they had been well-behaved and obedient, she would conclude:
"I'm glad. Be good to grandma and God will reward you."
In this manner she accustomed them to judge the rightness or
wrongness of their ways by the standard of Divine Law and Chris-
tian practice and thus avoid falling into the same mistakes. After
her admonitions and words of praise, she would at last reward
them with a piece of the blessed bread which the boys would eat
with great relish.
Margaret would similarly question them even after only a short
absence, for example, after she had gone to work in the fields,
or the boys had left the house for some reason or other. These
questionings invariably ended with a word of advice. She con-
tinued this practice until they were grown men.
As a result the boys grew up to be well-mannered, reserved and
careful in their behavior. If, on occasion they were careless, they
themselves were the first to be aware of it, recognize their fault and
resolve to be more alert in the future. John pondered every one
of his mother's words in his heart, and stamped each of her actions
indelibly on his mind. Without realizing it, he was storing up for
the future her effective pedagogical method based on love and
sacrifice. The Holy Spirit, the Spirit of ardor and love that inspired
the sapiential books, intersperses the series of His teachings with
gentle invitations to the soul to surrender itself, such as "My son
give me your heart, and let your eyes keep to my ways" (Prov.
23, 26). Don Bosco took this to heart. We heard this passage a
thousand times from his lips as he ever exhorted us to do good.
We saw reproduced in him his mother's teachings and examples:
that constant vigilance, that desire to be as much as possible with
his boys, that patience in listening to everything they had to tell
him, that solicitous and prudent, gentle questioning with which he
invited them to give an account of their conduct. All this he had
learned from his mother.

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CHAPTER 7
Firm Guidance
J'][ARGARET was never one to raise her voice when
chiding her children, lose her temper when correcting them, or
make decisions in a fit of anger. She always was calm and affable,
always smiling; she never was gloomy. The children were conscious
of her love and in turn they loved her immeasurably. Nevertheless,
like all good mothers, she would not fail to warn them or scold
them whenever necessary. She was consistent in correcting them.
"He who spares his rod hates his son, but he who loves him takes
care to chastise him . . . Folly is close to the heart of a child,
but the rod of discipline will drive it far away from him . . .
A boy left to his whims disgraces his mother" (Prov. 13, 24; 22,
15;29, 15).
Margaret was of very gentle disposition, but she was by no
means a weakling. The children knew that punishment would be
their due if they persisted in some failing. She never relinquished
her punitive authority, symbolized by a cane standing in a corner
of the room; but she never used it, just as she never had to slap
any of her children even once.
She relied on other means, all her own. Used wisely, they had
a remarkable effect on youngsters trained to obey. One day, when
John was only four, he came home from a walk with his brother
Joseph. It was summer and both were very thirsty. Margaret went
to draw water and gave it first to Joseph, who was older. John was
a bit piqued at this act of preference and when it was his turn
he refused to drink. Margaret put the water away without a word.
John just stood there for a moment and then timidly said: "Mom!"
"Yes . . ."
"Aren't you going to give me some water too?"
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Firm Guidance
45
"I thought you weren't thirsty!"
"I'm sorry, Mom!"
"Now! That's a good boy!" She went back for the water and
gave it to him, smiling.
On another occasion, because of his age and his impetuous na-
ture, John had gotten into a temper of impatience. Margaret called
him to her side, and John immediately ran over to her.
"John, do you see that cane?" she said, pointing to the cane in
the corner.
"Yes, I see it," answered John, timidly drawing back.
"Bring it to me."
"What do you want it for?"
"Bring it here and you'll find out."
John fetched it and handed it to her.
"Are you going to beat me with it?"
"Why not? You asked for it."
"I won't do it again, Mammal"
And the child would be glad at his mother's smile. That was
enough of a lesson for him to exercise more self-control in the
future. But John would have submitted to the caning, if his mother
had chosen to punish him instead of being satisfied with his prompt
obedience. Margaret herself later stated that little John had never
given her any cause for displeasure. If inadvertently he bordered
on misbehavior, a warning word sufficed to restrain him. He would
promise to behave and always kept his word.
Joseph had a mild and affectionate disposition, but being only
a small child, on occasion he would flare up, go into tantrums and
become unmanageable. If his mother would then take him by the
hand, Joseph would fling himself on the floor, struggling and
screaming. Margaret, patient but firm and unperturbed, would hold
on to him. "Look, it's no use," she would tell him. "I won't let
you go even if you lie there all day. You've got to stop." And when
he continued screaming, she would remind him: "You know I'm
the stronger. You're not going to win. Don't fool yourself! If you
don't stop being a bad boy, the Lord will get you, bring you before
His throne and punish you. And then will you be able to get away
from Him?" Joseph would then realize the futility of his efforts,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and would calm down. Looking up at his mother's face, ever smil-
ing gently at him, he would smile back and the matter would be
closed.
The good done to a child by his mother's smile is beyond de-
scription. Her smile makes him happy and conscious of being loved.
In later years it becomes a fond memory and a powerful incentive
in the performance of one's own duties. It is an echo of heavenly
joy that uplifts hearts and makes them purer.
Such was Margaret's way of correcting her children, ever seeing
to it that punishment should not arouse anger, mistrust and es-
trangement. Her guiding principle on this point was to lead her
children to do all things out of love and to please the Lord. She
was, indeed, a fortunate mother.
To be nice with affectionate children, and to gain responsive
hearts does not seem to be a difficult task. The real test is in being
able to train with loving kindness a person inclined to anger and
of overbearing and unfriendly disposition. Margaret succeeded in
doing precisely this. Her stepson Anthony was already past nine
when Francis contracted his second marriage. He received his new
mother coldly, regarding her almost as an intruder. Whenever his
father showered caresses on Joseph and John, he felt that his step-
brothers were usurping his rights. His resentment was fed further
by the realization that the modest inheritance he had formerly
considered all his own would now be reduced by two-thirds. Al-
though there was no real reason for him to feel this way, it is un-
derstandable in view of the natural impulsiveness of youth.
Thus, he nursed a certain aversion for his stepmother. Margaret,
instead, particularly after her husband's death, made it a point to
give Anthony preferential treatment in all things in an attempt to
overcome his resentment. She showed him such consideration that
no firstborn could have wished for better. In this way she managed
to keep peace in the household, even though sometimes she could
not altogether prevent some unpleasant scenes arising from diso-
bedience or insolent talk. Heroic virtue was necessary to cope with
Anthony's unpredictable and impetuous disposition. Sometimes, he
did not hesitate to quarrel even with his old grandmother. But
Margaret never lost her self-control in this trying situation.
Anthony would often take to hitting his little brothers, and

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Firm Guidance
47
Margaret had to intervene and shield them from him. But she
never resorted to force in defense of her own children. Faithful to
a self-imposed rule, she never laid a haml an Anthony. We can
easily imagine how great her self-control must have been if she
was able to stifle her maternal instinct and ardent love for Joseph
and John. After such outbursts on Anthony's part, she maintained
an attitude of cold reserve toward him, not addressing a single word
to him the rest of the day or making any allusion to what had
happened. After a few hours of glum silence, Anthony would go
up to her and ask: "Mamma, what's the matter?"
"Leave me alone," Margaret would answer, "I'm too upset right
now to talk. Let me calm down, I'll tell you tomorrow." The night
brings good counsel.
Next morning Anthony would approach her and say: "Mamma,
forgive me!"
"How do you feel about what happened yesterday?"
"But they started it and got me mad. I like to be respected.
They started it all."
"That's enough! If that's the way you feel, it's no use talking.
And you expect me to forgive you?"
"But I was in the right."
"In the right? Suppose you were right at the start. You must, at
least, admit that you were wrong to behave as you did and that
you shouldn't have taken the law into your own hands. Besides,
the others are not entirely to blame. You too, are at fault. Admit
that you, too, were wrong and promise to mend your ways. Only
then will I believe that you are truly sorry."
In the face of such calm reasoning, Anthony at times would
reply: "Yes, I'm sorry, I admit I was wrong and I won't do it
again."
"Good! Now you're forgiven!" So saying, she would smile at
him so affectionately that Anthony would beam with happiness.
But there were times when he would not admit his error, and
he would withdraw muttering angrily to himself. Margaret would
be patient until evening and family night prayers. Anthony would
be sitting in a corner all by himself, sulking. Lest he should not
join in the family prayers, Margaret would gently take him by the
hand and ask: "Well, have you been thinking over what I told

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
you?" Anthony would shrug his shoulders, and while trying to free
himself from her, he would repeat that he was right. Margaret
would then try another tack. She would beg him to come and
pray so that the Lord might bless him. Pulling him by the arm,
she would lead him where the others were waiting for him. She
did this with great patience, without trace of anger or force, al-
ways using persuasive words. Sometimes it took a lot of doing,
but at last she would succeed in making him kneel down, although
at some little distance from the rest. At other times Margaret would
try to soothe him by telling him a funny story or a joke and
Anthony would respond with a begrudging smile. Then Margaret
would begin to pray aloud. After the act of contrition, they recited
the Our Father. But at the words: Forgive us our trespasses as we
forgive those who trespass against us, Margaret would suddenly in-
terrupt the prayers and turning to Anthony, she would say: "Leave
out the words Forgive us our trespasses; you had better not say
them
"Why not? That's what the prayer says."
"Still, you had better not say them."
"What shall I say then?"
"Anything you like, but not those words!"
"Why?"
"Why? Do you have the nerve to say them when you yourself
won't forgive others, when you are still mad at your brothers after
you have almost broken their heads? Aren't you afraid that the
Lord will punish you for saying such words? Coming from you
they would be a lie and an insult to God since you do not want
to forgive. How can you expect our Lord to forgive you, when
you so stubbornly refuse to forgive others?"
Such words, coming straight from her heart with a spiritual
motivation and uttered in a pleasant way would generally achieve
their desired effect. Anthony usually ended up admitting: "I was
wrong, Mom. Forgive me." And Margaret would promptly do so.
But more than once, upon being chided or thwarted in some
whim of his, Anthony would fly into a rage and lose all control.
With outstretched arm and clenched fist, he would threaten Mar-
garet, screaming: "You are just my stepmother!" Margaret, a
strong woman, could easily have settled him with a swift smack

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49
on the face. Instead, she would step back a bit with such a pene-
trating look that he would promptly halt in his tracks while the
little ones would fling themselves between them, cling to her and
cry: "Mamma, don't be afraid . . . Anthony! Stop it!"
Margaret would say: "Listen, Anthony, I have called you my
son and I mean what I say. You are my son because you are
Francis' son, because your father entrusted you to me and because
I love you as such. You know that if I wanted to I could bring
you down to your knees, but I don't want to. I've made it a point
never to use physical force to assert my authority over my children.
You are my son, and I don't want to hit you. You may do as you
wish, but you are doing wrong."
And with that she would withdraw. At such words, Anthony,
embarrassed and confused, would come back to his senses and
walk away hanging his head in shame.
Many times Anthony went into a rage, but he always calmed
down at Margaret's soothing words. She .was putting into practice
the advice given in the Book of Proverbs: "Chastise your son,
for in this there is hope . . ." (19, 18).
To Anthony's credit we must add that he never went beyond
threats and that he never failed to apologize once his anger sub-
sided. His grandmother's serious admonitions had also something
to do with it. As the years rolled by, Anthony mellowed to such
an extent that he acquired the reputation, still extant, not only of
being a man worthy of respect and easy to get along with, but also
of being a friend that could be trusted and eagerly sought for his
cheerful company.
The love and esteem that he felt deep in his heart for Margaret,
although in a muddled and hidden way, came to the open when he
began to support himself after the family estate was divided. As
long as Margaret remained in Morialdo, he would visit her fre-
quently, always addressing her as "Mother." When, later on, she
moved to Turin, he would travel there just to see her and enjoy
her company for a few hours, and respectfully he would listen to
her counsels.
And so, under the guidance of his mother, John was absorbing
that remarkable gentleness of manner that forestalls trouble and
enables the educator to conquer the hearts of his pupils.

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CHAPTER 8
Grandmother Bosco
JF Margaret found it so easy to obtain perfect obedience
from her children, it was not just because of what she said, but
especially because of her example. Her husband Francis had en-
trusted his mother to Margaret's care as he lay dying. She was old
and ailing, afflicted by various infirmities that obliged her to spend
the greater part of her day either in bed or in her chair. Neverthe-
less, this good and devout woman, used to bustling activity since
childhood, tried to be helpful in the household to the best of her
ability. She knitted socks, mended clothes, cooked, sewed and
swept. Everything in the little house was kept in tip-top shape
thanks to her care, and if she was unable to finish such chores, her
daughter-in-law would lend a hand when she returned home. Mar-
garet, too, was a stickler for cleanliness and tidiness in the home.
She regarded her mother-in-law as queen of the household, rever-
ing her as her own mother, obeying her and consulting her in all
matters. Whenever differences of opinion arose, she was always
ready to defer to her. Margaret went out of her way to do what
she knew would please her mother-in-law, even preparing those
dishes that she knew were most to her liking. During the daytime,
especially in winter, whenever she had a moment's respite from
work, she willingly sat beside her and kept her company. At night,
every time the old woman's infirmities troubled her most, Margaret
would sit up with her with a more than filial solicitude. Whenever
she made trips to the market or to a fair, and this she did nearly
every week, she never returned home without something for her
mother-in-law, such as some choice brand of pasta for the soup,
breadsticks, cookies, or first fruits of the season.
This same respect for their grandmother Margaret demanded
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Grandmother Bosco
51
of her children at all times and without reservation. She used to
tell them: "You must obey grandma even more readily than you
obey me." And she would unfailingly punish them whenever they
had been lacking in respect or obedience toward her.
Despite her great affection for her children she never sided with
them against their grandmother, and never claimed that they were
right once her mother-in-law had said they were wrong. Margaret
never questioned any punishment the grandmother might inflict,
and she never tried to cancel or mitigate it or counteract the old
woman's momentary severity by an ill-advised expression of tender-
ness.
Such harmony was indispensable for the proper upbringing of
the children, because the entire responsibility for running the
household rested upon Mamma Margaret. She alone did all the
work on the farm and the buying and selling connected with it.
Further, she dauntlessly undertook not only the farm chores usually
assigned to women, but also the heavier and more arduous work
generally performed by men. Her brother Michael willingly helped
her whenever possible, but occasionally he was busy with his own
work and unable to come. Then Margaret, all by herself, would
scythe the grass, or plow the fields, sow and harvest the wheat.
She would gather it into sheaves, and cart them to the farmyard
for threshing. Here she would stack them, thresh and store the grain
in the barn. Whenever she had to hire laborers for the day, she
would exhaust them by the pace she set for them since they couldn't
stand being outdone by a woman. Anthony could not yet give much
help in these chores, so Margaret had to spend a great deal of time
away from the house. But this was no cause for worry, since she
knew that her children were well cared for. Her mother-in-law was
of very valuable assistance in bringing up her children; she was one
with her in intent and means.
The grandmother was often immobilized in her chair, but this
did not prevent her from running things with the sole strength of
her moral authority. Her grandsons treated her with the utmost
deference and regarded every wish of hers as law. She was ex-
tremely mild-mannered and tender-hearted but nevertheless inflexi-
ble in demanding that the children admit their guilt whenever they

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
were wrong. If any of them got out of line when Margaret was not
at home, she would not close an eye, but would call the culprit
and tell him: "Get me that cane."
"You're not going to beat me, are you?"
"I certainly am. Hand it to me." The boy would meekly obey.
"Now get closer." The boy would inch forward.
"But I didn't start the fight, Grandma! It wasn't really my fault."
"Very well. Instead of giving you one stroke, I'll give you two!"
"Grandma, please forgive me!"
"That's not enough!"
"Grandma, I was wrong, and I won't do it anymore." Thereupon
the culprit would admit what his fault was.
"Do you really admit that you were wrong?"
"Yes, grandma."
If the culprit should hesitate to confess, the grandmother would
raise her cane, but as soon as she heard the words: "Forgive me, I
was wrong," she would lower her hand and say: "Put the cane
back in its place and behave yourself." The matter almost always
ended this way. Since the children knew that this was the only way
to avoid actual punishment, they did not waste any time in admit-
ting their guilt.
It was only very rarely that she had to use the cane on them,
and then it was only with a light stroke or two, which certainly
did not really hurt them. But since the strokes were a punishment,
they sufficed to make them break into tears, but they would not
dare to move one inch away. A church-going woman, she knew
by heart the pastor's teachings from Scripture: "Withhold not chas-
tisement from a boy; if you beat him with the rod, he will not die.
Beat him with the rod and you will save him from the nether
world" (Prov. 23, 13, 14).
Since the grandmother was hardly able to get up from her chair,
the children were sometimes asked: "Why do you go to her when
she wants to punish you? Why don't you run away? She can't run
after you!"
"Oh, Mamma wouldn't like that," was the usual reply.
One day the grandmother noticed that some fruit, which she
had set aside, was missing. Her suspicions fell upon the youngest
of her grandchildren. "John!" she called out to him. John, who was

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53
wholly innocent ran joyfully to her. With a serious expression on
her face, she told him: "Get me the cane over there." Puzzled, little
John meekly obeyed, well-knowing who was at fault.
"Grandma," he said, "you can do what you want, but I didn't
take that fruit."
"Well, then, tell me who did, and I won't hit you."
"I'll tell you, if you will forgive him."
"I will. Bring the naughty boy here and if he asks my forgive-
ness, brings me the cane, and admits that he deserves to be pun-
ished, I'll forgive him."
John ran to his older brother, against whom he bore no grudge
notwithstanding the latter's ill feelings towards him, and told him
what had happened. Anthony, who was now 15 and already a good
farmhand, thought his grandmother was being ridiculous. Being
punished in the manner of a six-year-old seemed to him a rather
odd humiliation. So he merely shrugged it off as though to say:
"Nonsense!" But John insisted: "Please, come, don't cross her. You
know how she is! This would upset her terribly! And it would up-
set mamma, too. I know you're already a big boy, but still you
must respect grandma." Anthony yielded.
"Very well," he said. "Let's go." Once in the house, he took the
cane and handed it to his grandmother, mumbling: "I won't do it
anymore," not exactly with a great display of humility.
All the same, the grandmother seemed to be satisfied by his
gesture. Holding him affectionately by the arm, she said to him:
"My son, just remember that if it's true that gluttony kills more
people than even the sword, it's also true that gluttony and its
consequence send more people to hell than any other sin."
This perfect harmony between mother and mother-in-law was
a valuable object lesson to John on the necessity and advantages of
mutual accord between the superiors of a school for the successful
character formation of its pupils. If the educators are divided among
themselves by jealousy, grudges, differences of opinions and meth-
ods, the sad consequences will show up in the pupils proving the
truth of the [scriptural] saying: "If a house is divided against itself,
that house cannot stand" (Mark, 3, 25).

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CHAPTER 9
A Mother's Ways
:BESIDES requiring of her sons orderliness and beauty
of soul, along with a docile and constant gladness of heart, by
which she wanted all their actions to be imbued, Margaret also in-
sisted upon personal neatness and cleanliness. Her diligence in this
matter accorded with the exhortation of Ecclesiastes: "Go, eat your
bread with joy, and drink your wine with a merry heart, because
it is now that God favors your works. At all times let your garments
be white, and spare not the perfume for your head" (9, 7-8).
She not only made it a point to scrub them herself until their
eighth or ninth year, but she also took a certain pride in dressing
them as nicely as she could afford. On Sundays especially, she had
them wear their best clothes, tidily brushing their great shocks of
curly hair, which she tied with a pretty ribbon. Then she would
take them to Mass, holding them by the hand. At times she allowed
Anthony to walk ahead of her with Joseph, but she never let them
out of sight. The people they met on the way, especially mothers,
would stop to congratulate Margaret. "What handsome lads!" they
would exclaim. "They look like little angels!" Margaret enjoyed
such praise. Deep in her heart, but with a greater nobility, she felt
the same surge of affection that had inspired the mother of the
Gracchi one day to answer some Roman matrons who had asked
to see her jewels by pointing to her sons and saying: "Here are
my pearls!" For Margaret, her sons were her treasure, her adorn-
ment, her glory.
As they drew closer to the church and the crowd grew larger,
the boys would notice some old men wearing a shiny pigtail, tied
by a ribbon, as was still the custom in those days.
"Mammal" they would cry out. "Look at Jim over there! (He
was a kindly oldster, the village sage.) When are you going to let
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A Mother's Ways
55
our hair grow and fall down on our shoulders like that, so that we
can braid it too?"
"The curls with which the good God has adorned you are enough
for you. You like to make a good appearance, don't you?"
"Of course!"
"Well then, listen to me. Do you know why I put these nice
clothes on you? Because today is Sunday, and it is only fitting that
you outwardly show the joy that every-Christian should feel on this
day, and I want your clean clothes to mirror the beauty of your
souls. What good would fine clothes be, if the soul is ugly with
sin? Make sure you merit the praise of God and not the praise of
men, because that serves only to make you proud and ambitious,
nothing else. God can't bear proud and ambitious people, and He
punishes them. They said you look like little angels: and you must
always behave like little angels, especially now that we're going to
church. You must kneel down and not squirm in your seats, nor
chatter. And pray with your two hands joined together. Jesus in
the Blessed Sacrament will be pleased to see you gathered devoutly
before His Tabernacle, and He will bless you."
By thus remarking on neatness and good behavior, Margaret
taught them to respect themselves and others. John retained this
care in the cleanliness of his clothes until his last days. Nobody
ever saw a stain on his garments, because he never neglected check-
ing both his cassock and his cloak constantly for spots or stains.
Consequently, he could enter any lordly mansion, home or social
gathering and be acceptable even to the most fastidious people. The
exterior care of his person mirrored the admirable order that ruled
his soul.
Margaret was careful to inculcate in her children the habit of
thinking before acting. For carelessness, no matter how innocent,
may be a source of moral and material harm. One day-John was
eight years old-while his mother was out on business in a neigh-
boring village, he tried to get at something that she had stored away
on a high shelf. Since he could not reach it, he took a chair and
while climbing onto it, he overturned an oil jar and it fell to the
ground in pieces. Little John anxiously tried to clean up the mess
by mopping up the spilt oil, but upon realizing that he would not
be able to get rid of its stain and the smell, he figured how best he

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
could avoid displeasing his mother. Breaking off a rod from a
hedge, he stripped the green bark in several places, and tried to
make it look as pretty as he could. When it was time for his mother
to return, he ran to meet her down in the valley. As soon as he
came up to her, he asked: "How are you, Mamma? Did you have a
nice walk?"
"Yes, John dear. How are you? Is everything all right? Have you
been a good boy?"
"Oh, Mammal Look!" So saying, John handed her the rod.
"Ah! That means you've been a naughty boy."
"Yes, I have. This time I really deserve a whipping."
"What did you do?"
"I was climbing up to the high shelf and accidentally broke the
oil jar. I know I deserve a whipping, and so I brought you this
stick to hit me with and save you the trouble of fetching one."
Meanwhile, John handed her the nicely decorated rod and looked
up into her face with an expression at once shy, cunning and mis-
chievous. Margaret looked from her son to the rod and broke into
laughter, amused by his childish wiles. Finally she said: "It's too
bad about the oil jar, but I'll forgive you because your behavior
shows you didn't do it on purpose. But always remember this:
before you do anything, always think of the possible conse-
quences. Had you first looked to see if there were anything you
might break, you would have climbed up more carefully, and
there would have been no accident. If as a child you are thought-
less, you'll continue to be that way when you become a man, and
that could cause a lot of trouble, and you may thereby even offend
God. So be careful!"
Margaret would repeat such advice whenever necessary. She was
so persuasive that her sons really became more careful in their ac-
tions.
"Prudent is he who heeds reproof" (Prov. 15, 5). Such prudence
will teach him not to deserve reproof, to submit to it when needed
1
and to avert its consequences by humility and sincerity. This is just
what John did. In this small episode do we not already glimpse a
spark of that Christian diplomacy which, with the simplicity of the
dove and the prudence of the serpent, he was to employ so many

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A Mother's Ways
57
times to safeguard his institutions and to escape the snares laid by
his adversaries, without thereby incurring their enmity?
Here we may also observe how Margaret differed from so many
parents. Many fathers and mothers cannot educate their children
in the love of discipline and thrift, because they themselves ex-
emplify negligence and rashness. Ranting and raging, they thrash
their children for every minor mishap, such as a broken window,
a crumpled garment, an overturned chair, as though they had com-
mitted a grievous fault. The little ones quake in fear, weep, seethe
with anger, and begin to nourish a hatred of parental authority,
sometimes even rebelling against it. Such parents do not realize that
by acting in this manner they can even destroy a child's moral in-
stinct. At times they actually tolerate, or, at best, halfheartedly
punish a lie, a squabble, immoderate speech and disobedience,
whereas for a minor material damage they mete out corporal pun-
ishment along with a stream of words that often give cause for
scandal and offense of God. How foolish they are to equate petty
mishaps with transgressions against the law of God, or to give such
importance to trifles.
Although Margaret dearly loved her sons, she never smothered
them with cloying affection. Actually, her idea was to accustom
them to a sober, hardworking and spartan life so that they would
grow strong and robust. Long hikes did not tire them and long dis-
tances never bothered them. When John was attending the Convitto
Ecclesiastico, he often left Turin on foot at two in the afternoon
and calmly arrived in Castelnuovo d'Asti at eight in the evening.
She did not want them to get used to having something with their
bread at breakfast, neither coffee with milk, nor fruit; although they
lived in the country. She would give them a piece of bread which
they ate dry. In this way she accustomed them to consider it wholly
normal if breakfast consisted merely of a slice of bread and nothing
else. She treated John in the same manner when he returned home
from school for his summer vacation, even as a seminarian.
Although John had grown used to sleeping on a softer mattress
in the seminary, at home Margaret would make up his bed with
a plain, hard, straw mattress: "It's best that you get used to sleeping
without too much comfort; conveniences are not hard to get used

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
to." This was his bed throughout his four months of vacation. She
ordered the boy to wrap up the soft mattress and store it away
until the beginning of the new school year. "You don't know what
may happen to you in the future," she would say. "No one can tell
what fate Providence has in store for you. So you had better get
used to a little hardship."
She also wanted her sons to endure some inconvenience with re-
gard to their sleeping hours. "The early bird catches the worm,"
she used to say. Some evenings she often would allow them to stay
up rather late if she had to attend to various chores in providing
hospitality for some homeless person who could not find shelter
elsewhere. In the morning she would get her children up before
sunrise and expected them to get on their feet immediately. At
times she would even wake them up at night if some sick neighbor
needed their help. Thus, John became accustomed to miss his
regular sleep. If Margaret thought that he had not slept enough
during the night, she would tell him to nap during the hottest hours
of the day. John would obey. Sitting on a wooden bench near the
table, he would rest his head on his arms and would vainly try to
doze.
"Sleep, John, sleep," she would say.
"Yes, Mamma," he would reply, "can't you see I am sleeping?"
So saying, he would close his eyes. Mamma Margaret would
break into laughter. "Look, son, life is so short that we have little
time for doing good. Every hour we give to unnecessary sleep is
time lost for heaven. Every minute we can spare from unnecessary
rest prolongs our life, because slumber is the image of death. How
many good works we could accomplish in these minutes and how
many merits we might earn for ourselves!" Her counsel was an echo
of the divine word: "Anything you can turn 1your hand to, do with
what power you have; for there will be no work, nor reason, nor
knowledge, nor wisdom in the nether world where you are going"
(Eccles. 9, 10).
Later we shall see how adept John was in making fruitful use
of his time.

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CHAPTER 10
Childhood Episodes
r5OME may consider the incidents described in this chap-
ter as trivial. Yet, they should not be omitted, because they ever
more clearly reveal Margaret's way of raising her children. John
was only five years old when together with his brother Joseph he
was assigned the chore of leading a drove of turkeys to pasture. A
cunning rogue who was passing by, saw the children and thought
he would swindle them out of a turkey. He approached them and
asked: "Will you sell me a turkey?"
The two little boys looked at each other. How lucky they were
to have a chance of playing storekeeper and earning some money.
"I'll give you five soldi," 1 the man added.
"Five soldi!" they exclaimed. It seemed an enormous sum to
them, and without further ado they accepted the money while the
swindler grabbed the largest turkey and quickly disappeared from
sight. The boys instantly ran to their mother.
"Mamma, we've sold a turkey," they shouted, panting with ex-
citement.
"Oh," said their mother, who had hardly been expecting such a
piece of news.
"And we got a good price for it! Five soldi!" They handed her
the money with an air of triumph, holding it out on their palms.
Mamma Margaret could not believe her eyes. "Poor me! Five
soldi! A fine bargain! Don't you know that a turkey costs at least
four and a half lire? That man was a rascal, and he robbed you."
The two children were dumbfounded. After recovering from their
shock they ran off in desperate search of the buyer. Margaret called
out vainly for them to come back; they heard nothing, but raced
wildly from one side of the hill to the other. While hunting for
1 An Italian 5-centesimi (cents) piece. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
that one turkey they forgot all about the others with which they
had been entrusted and which were now at the mercy of the first
passerby. Margaret saw what was happening from her window. She
ran out, and with the help of some neighbors, managed to herd
the straying turkeys and lock them up in the henroost. Meanwhile,
the two little boys, who, as might have been expected, had not
found the swindler, returned home, heads hanging in shame. They
were dripping with perspiration and very upset. Their feelings can
easily be imagined when they reached the meadow and discovered
that the other turkeys had also disappeared. They looked about
them: nothing in sight. They looked in the direction of their house:
there was no one there either. Immediately both boys figured that
the other turkeys had been stolen as well, so they were in a real
panic when they reached home. They had hardly crossed the thresh-
old before they gasped: "Mamma, the turkeys have gone!"
Margaret looked at them and smiled. Suspecting she had some
good news they ran to her. "Why are you laughing?"
"Because I've already put them away. You boys do things with-
out using your head. Next time, don't trust to your own judgment,
but ask the advice of someone who knows a little more than you
do. Then you won't have to be sorry, and you won't sell any more
turkeys for five soldi apiece. Neither will you run the risk of losing
all the others! What do you think you could have done-little as
you are-all alone against the thief?"
Here I cannot refrain from an observation: who would have
thought then that Divine Providence would appoint John as His
treasurer, and that he would be called upon to administer vast sums
in support of innumerable works of charity?
Some time later John noticed that one of the turkey cocks in his
care was no longer in the meadow. He had not seen anybody
around who might have stolen it. Upon looking about, however,
he noticed a tall, bearded man going his way with utmost indiffer-
ence, never glancing at the little keeper. But John had already
reasoned logically that only this man could have been the thief,
though he had no evidence to prove it. Nevertheless, he was so sure
of himself that he dashed out into the road in hot pursuit of the
man. Then, with the courage born of certainty, John ordered him
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"You're not going one step farther unless you give back my
turkey."
The stranger looked little John over sternly and replied: "Have
you gone out of your mind? Keep well, and good day to you!"
But John daringly insisted: "Didn't you hear me? Give me that
turkey! You stole it, I tell you."
The stranger unbuttoned his coat: "Where do you think I might
be hiding it?"
But John was not discouraged. "I don't care if you haven't got it
on you. I want it back, I tell you."
"I see you like your fun," observed the stranger, "but it's out of
place. I've got no more time to lose with you." So saying, he con-
tinued on his way, but John ran on ahead to bar his path.
"You're not going on unless you give back what belongs to me.
Otherwise I'll start shouting 'Thief, thief!' and if nobody comes, I'll
grab you by the legs and I won't let you go."
In the face of such resolution the man, afraid of being caught,
went behind a bush and from the ditch pulled out a sack in which
he had hidden the turkey, with the intention of returning for it dur-
ing the night when nobody was about. Making the best of a bad
situation, he said: "Look, I just wanted to play a trick on you, and
see whether you'd notice that a turkey was missing." And he
handed back the stolen bird.
"Very well," John replied, "now you can go about your own
business. But don't try to play such tricks again, because it's some-
thing no honest man would do."
That evening when John returned home he told his mother about
his exploit. Another mother, perhaps, would have praised her son's
presence of mind and would have railed against the thief, loudly
and tiresomely recounting the event to her neighbors. But Margaret
was of the opinion that the child had run too great a risk and she
told him so.
"Now supposing he had not stolen the turkey, you would have
been in trouble because he might have felt insulted and given you a
thrashing."
"But I was certain he'd stolen it! There was no one else around,
and I'd seen the turkey only a few minutes before!"
"The fact that you didn't see it wasn't reason enough for you

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
to accuse him. Someone else might have come close to the meadow
and then hidden himself behind a tree or a hedge."
"If I had thought of all these things, we'd have lost the turkey."
"Listen, that would have been no great loss. You know that I
don't care to insist on my rights at the risk of offending the spirit
of charity or getting into trouble with my neighbors. I don't like to
quarrel over a bunch of grapes or some fruit that somebody might
steal. If necessary, we can warn them; but the world won't come
to an end over such trifles."
"So you would let people take everything from you, without a
complaint?"
"Easy, son. If my family's well-being were at stake, you'd soon
see that I would stand on my rights even against the toughest
people."
"But don't you see that man was shamelessly lying?"
"How did you know it was a lie? He might actually have been
meaning to play a joke on you. You had no proof to the contrary."
"Hum!" grumbled John, somewhat incredulous.
"Anyway, even if he were guilty, you could have accepted his
apology and spared him embarrassment. And I'd like to point out
that the last words you said to him were unnecessary. Since you
had already gotten the turkey back, there was no need to say any-
thing else."
"So I did wrong then?"
"I didn't say that; your intention was a good one and you won
your point. But take care not to mention this to anybody else.
Should you meet that man again, pretend you've forgotten all about
it. Remember that a single enemy is one too many."
But if Margaret was a model of prudence, she nevertheless
trained her sons to be courageous by setting an example herself,
as the following amusing anecdote shows.
One year there was general grief over the prospect of a poor
vintage. Prices had soared, and the peasants kept close watch over
their vineyards as vintage time drew near. Some thieves had been
roaming about at night stripping the vineyards to stock their own
wine cellars at the expense of others.
Margaret lived alone with her three boys in an isolated house
surrounded by woods. She certainly was not in a position to defend

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herself against anyone trying to rob her. So she lived in constant
danger of waking up one fine morning to find herself robbed of
the most profitable source of revenue from her farm. Several vines
along the path had already been stripped of their fruit. But there
was an indefinable virile character about Margaret's way of think-
ing and acting that kept her from easily succumbing to despair.
One day she saw a man passing by her vineyard, looking as
though he were out merely for a stroll. She noticed that from time
to time he would cast a knowing eye over the slopes and hedges,
as though he were studying the landscape. Suspecting he might try
to loot the vines that very night, Margaret gathered her sons around
her and said: "I'm afraid someone may try to steal our grapes to-
night. We must be on the alert. Don't make a single sound, keep
absolutely silent. But when I give the signal, start shouting 'Thief!
Thief!' at the top of your voices and make all the noise you can."
When night came over the farm, Margaret left the house with-
out taking a light. She sat on the ground, surrounded by her sons.
Before long a shadowy figure appeared at the far end of the vine-
yard moving stealthily around the hedge. And then entering the
farm itself, the figure walked along a row of vines and suddenly
came to a halt. Margaret watched. All was still and silent. The alert
youngsters waited only for her signal. The man had already broken
off a bunch of grapes when Margaret cried out: "Thief! Do you
want to go to hell just for a few grapes?"
The three boys immediately began to yell: "Thief! Thief! Quick!
Quick, police! Over there! There's the thief! Hurry, hurry!"
They raised a tremendous racket by wildly beating iron shovels
and tongs against each other. Scared out of his wits by such an un-
expected uproar, the thief dropped the grapes, raced madly down
the hill, and disappeared, but not before he had fallen headlong
into a ditch.
Delighted with her victory, Margaret said: "See, we've chased
the thieves away even without guns!" They all laughed heartily.
Shortly afterwards the thief fell foul of the law by other robberies
and spent several years in prison.
Trained thus to be fearless, John was always able to keep a cool
head. This was very essential to him in view of the many vicissitudes
and perils he was to encounter in the course of his long life. To

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
be sure, he was inspired by supernatural motives, but virtue in a
heart trained to aim at perfection since childhood is like a heady
wine in a fragile vessel: it requires a miracle to keep it intact. John
truly exemplified the righteous man about whom we read in Sirach:
"At the father's death, he will seem not dead; since he leaves after
him one like himself whom he looks upon through life with joy,
and even in death, without regret: The avenger he leaves against
his foes, and the one to repay his friends with kindness" (30, 4-6).
Was not John, indeed, to be the keeper in the Lord's vineyard,
one of the defenders of His house?
John was to give further proof of his courage a few years later.
Mamma Margaret had always been careful never to tell her chil-
dren terrifying stories that might over-excite their imagination. Un-
fortunately many mothers imprudently do so and thereby rear
cowards instead of men of courage. One autumn John went for a
brief vacation to the home of his mother's family in Capriglio,
where Margaret customarily spent several days to help with the
vintage. His grandfather, uncles and aunts gave him a hearty wel-
come.
As night drew on and they were waiting for supper, someone
began to spin a tale about how, in times gone by, they used to hear
different weird sounds coming from the attic. The sounds were
either of long or brief duration, but they always had a hair-raising
effect on those who heard them. Everyone maintained that only
the devil himself would have been able to upset people in such a
manner. John refused to believe such idle tales, and insisted that
it was all due to some natural cause, such as the wind, a polecat
or something like that. Since it was already dark, someone lit the
lamps. The room in which they were talking had a ceiling with
many rafters. This formed the floor of a large attic used as a barn
and storehouse for other crops. Suddenly they heard the noise of a
falling object, like a big basket of bowls, followed by a slow, dull
sound that traversed the space above their heads from one corner
to another. Everyone stopped talking and a sombre silence fell on
the group. When the sinister sound was repeated their faces grew
pale.
"What can it be?" they whispered to one another.

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"Let's go outside," Margaret said to her son. "Come on, a sud-
den fright might do you harm."
"No," John said, "I want to see what it is."
The noise continued at intervals, and given the hour it was so
inexplicable as to be terrifying indeed. They all stared at each other
quizzically.
"Did anybody leave the door open?" someone asked.
"No, it's locked," answered another.
"What then?"
John stood up resolutely, lit a lamp and said: "Let's go and take
a look."
"Listen, let's wait for tomorrow-it's prudent . . ."
"What! Are you afraid?"
So saying, he climbed the wooden staircase leading to the attic.
The others, each holding a lantern and a stick, followed behind
him, trembling and muttering to themselves. John pushed open the
door. He entered the attic, held the lantern up and looked about
him. He could see nothing. All was still. Some of his relatives
peeped in from the door, only one or two having dared to enter
after him. Then they all gave a startled cry, and some fled. Some-
thing very strange was going on: a wheat-sieve in a corner, was
moving of its own accord and advancing toward them, coming to
a sudden halt in response to their terror-stricken shrieks. But after
the shouts died down, it resumed its movements and did not halt
until it had reached John's feet. The boy stepped back. Then he
handed his lantern to the person nearest him, who terrified let it
fall, plunging the room in darkness. He called for another lantern
and stood it on top of an old chair. Then, bending down, he
touched the sieve. "Don't touch it! Don't touch it!" someone yelled
from the doorway. John paid no heed and lifted it off the ground.
A great roar of laughter filled the room. Underneath the sieve
stood a big hen!
This is what had happened. Some grains of wheat had become
lodged in the grill of the sieve that was tilted against the wall. Lured
by the grains, a hen had begun to peck at these tempting morsels
of food. The sieve had unexpectedly toppled over and had im-
prisoned the hen. Captive and hungry, the hen had tried to escape,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and because it was unable to rid itself of the great weight, it had
battered itself against the sides. Thus, the hen had pushed its not
too heavy prison from one end of the attic to the other. The silence
of the night, the floor made of rafters and the general fear had
given the noise a particularly eerie quality.
Gaiety succeeded their panic for which the hen paid dearly.
Grabbing the bird, Margaret said: "You won't frighten us like that
any more!" So saying, she wrung its neck and then plucked and
cooked it.
"The goblin's in the cookpot!" they all shouted in unison as
they prepared to sit down, quite unexpectedly, to a magnificent
supper. No one felt like going to bed, so after having been freed
of their fear they spent the night in a frolicsome mood as they
watched their vats and barrels.
John was always even-tempered. The conviction that he is in the
grace of God endows a youth with great certainty and assurance:
"He who fears the Lord is never alarmed, never afraid; for the
Lord is his hope" (Sir. 34, 14). Those who trust in the help of
God, "shall not fear the terror of the night, nor the arrow that
flies by day" (Ps. 90, 5).

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CHAPTER 11
Early Signs of Virtue
:BEFORE going on with our narrative, we must speak of
the place where the events about to be described occurred. Follow-
ing the road from Buttigliera to Becchi, a hamlet forming part of
Morialdo, the traveler will see to his right a hill. On its crest stands
a plain cottage, at its foot lies a meadow shaded by a grove. The
house was Margaret's, and to this meadow her sons, Joseph, and
later, John, used to lead a cow to pasture.
We read in Sirach: "Idleness is an apt teacher of mischief" (33,
28). Margaret's children heard this, time and again, and learned
to avoid offending God and to be busy round the clock. Work
became a welcome part of their lives. Margaret saw to it that they
were always engaged in chores compatible with their years.
Thus, she assigned John the task of tending the cow and he ap-
plied himself most diligently to it. He could be seen every day in
the meadow holding the rope tied to the cow's horns, to prevent it
from straying and doing damage in the neighbors' fields.
The following incident was told to us by John Filippello, one
of John's contemporaries. According to Filippello, John's actions,
even then revealed something extraordinary about his character.
"I used to take the animals to pasture with John when he was
about seven. He excited the admiration of everyone who saw him,
on the one hand, because he was so unassuming and humble, his
head always slightly bowed; and on the other, because he was so
lively and bright that he instantly made friends. I often would say
to him: 'You won't have any trouble in being a success in life,
John.' To which he would answer quite simply: 'I hope not.'"
A boy named Secundus Matta was another of John's cow-
herding companions in the pasture. John's own age, he was a young
farmhand on one of the surrounding estates. Matta would come
67

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
down the hill every morning with his master's cow; he carried along
his breakfast, a piece of coarse bread. John would be munching on
a piece of tasty white bread that Mamma Margaret always took
great pains to keep in the house.
One day John asked Matta: "Want to do me a favor?"
"Sure," Matta replied.
"How about swapping bread with me?"
"Why?"
"Because your bread must taste better than mine, and I like it
better."
In his simplicity Matta really believed that John preferred coarse
bread. Since he liked his friend's white bread better, he eagerly
agreed to the exchange. From that day onward, for two successive
spring seasons, they exchanged bread every morning in the meadow.
Later on, a grown man, Matta often thought about this. He would
often discuss it with his nephew, Fr. Secundus Marchisio, a Salesian,
observing that John's motive for the exchange could only have been
to practice self-denial. The coarse bread of those days was certainly
not a choice tidbit.
The solitude of the meadow offered John an occasion for prayer.
He had learned this habit from his mother, for Margaret, apart
from the prescribed prayers she recited devotedly on her knees,
would continually murmur words of love for God throughout the
day, while occupied with the most varied chores. All those who
knew John as a child testify to his love of prayer and to his great
devotion to the Blessed Virgin. John must have been very familiar
with the holy rosary, because from the earliest days of the Oratory
up to the last years of his life, he always insisted that his boys
recite it every day. He never subscribed to the idea that a religious
community could be exempt from reciting these prayers for any
reason at all. In his view, it was a necessary practice of piety for
proper living, as important as his daily bread in sustaining his
strength and keeping him alive. Moreover, as soon as the bells of
Morialdo rang out the Angelus, he would immediately bare his
head and kneel in homage to his heavenly Mother. John Filippello
adds that his piety was so great that frequently one could hear his
clear silvery voice echoing through the hills uplifted in sacred
song.

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Prayer combined with work maintains one's purity of soul; thus,
it can be said that John preserved that immaculate virtue that
makes men akin to angels. Hence, it is not surprising if Marianne
Occhiena more than once observed to Joseph Buzzetti, with the ut-
most conviction, that from time to time the Blessed Virgin ap-
peared to her nephew when he was alone in the meadow and spoke
to him. We have no way of confirming such a signal favor, but
merely suggest that such a statement reveals the esteem in which
he was held during his childhood by all who observed him closely.
While these scenes of a simple life unfolded on the hill of Becchi,
the people of Castelnuovo hastened to the parish church on a cer-
tain week day of the year 1822, summoned there by a ceremony
of exceptional character. It was the day on which the dean of the
area, Father Joseph Sismondo, with the entire clergy, stood before
the high altar and swore allegiance to King Charles Felix, who had
ascended the throne the year before, and to his successors. The
mayor and a municipal councillor acted as witnesses. This royal
decree affected the clergy throughout the Kingdom. The Pope had
granted the necessary authorization, even though it was a gratui-
tous slur to doubt the loyalty of priests to their King. It was then
that Bishop [Louis] Fransoni of Fossano, most rightfully exclaimed:
"Incidimus in tempora mala." [We are falling into evil times!] For
he foresaw the shape of things to come and was aware of the bad
faith of the men around the King.
They had already sown seeds of mistrust in the King's mind
against Archbishop [Columban] Chiaverotti of Turin, although
things never went so far as to cause an open break between them.
The Archbishop was overly respectful to his King while Charles
Felix, being deeply Christian in spirit, showed a great deference
toward ecclesiastical authority. In many ways he deserved well
of the Church, and more than once he succeeded in curbing the
demands of his ministers, who did not share his respect for the
rights of the Church. Nevertheless, he was not consistent in up-
holding some of these rights: the triple ecclesiastical immunity,
which had been reestablished in 1814, did not last very long since
it proved irksome to the innovators. Consequently, upon the King's
request, in 1823, Rome authorized priests to act as witnesses in
court, both in civil and criminal cases when subpoenaed, although

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
certain limitations still protected sacerdotal dignity. Even so, the
priestly dignity inherent in a pastor, confessor, counselor and natu:..
ral confidant of the people surely deserved some special privilege.
In view of the benefits deriving to all from this office, surely a
priest should have been exempted from any odious obligation.
Again in 1824, the King's ministers demanded that episcopal
pastoral letters be submitted to the civil authorities for revision,
should some phrases not be to their liking, and arrogated to them-
selves the right to exercise the veto if a Bishop refused to submit.
The King sided with those Bishops who appealed to him personally,
and in individual instances the ministers backed down. But they
did not recall the order they had issued to printers, prohibiting them
from printing anything not having official approval.
The King's predecessor and brother, Victor Emmanuel I, had
been a devout, righteous and good-hearted monarch, both respect-
ful and obedient in his attitude toward the Church. He had re-
instated the religious Orders. But he, too, was surrounded by men
such as President Count Peiretti, Ambassador to Rome, who was
wont to say: "Whatever builds up hopes in Rome is a cause of
fear for us and by no means must we yield to it."
Royalist traditions were still alive at court and the crown coun-
cillors worked hard to convince the Sovereign that certain privi-
leges enjoyed by the clergy were no longer compatible with the
changed conditions of the time. Victor Emmanuel himself, in his
written instructions to Count Barbaroux, his envoy to the Holy
See, had impressed upon him that he mistrusted the Pope as a
temporal ruler. He trusted, instead, the other European Powers,
which were allowing the sectaries in Turin to hold their meetings
in the French and Spanish Embassies and in the palace of the
Bavarian Envoy. The outcome was the revolution of 1821 and
Victor Emmanuel, in fright, voluntarily abdicated in favor of
Charles Felix.
All this was the result of the principles taught at the University
of Turin. These can be summarized briefly: "Either the Pope con-
sents to do our bidding, or we shall do what we want anyway!" This
principle, on the whole, smoothed the way for all foes of the Church.
Count [Clement Sol~ro] della Margherita declared that he was very
lucky to have studied Canon Law by himself from authors not

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71
condemned by the Church. He had received his degree before the
reform when there was as yet no faculty of Canon Law in [the
State University] in Turin.
How much superior to these ministers and university professors
was a humble boy who knew nothing beyond his catechism. "I
have more discernment than the elders, because I observe your
precepts," John might have echoed the Psalmist (Ps. 118, 100).
Indeed, these officials and titled professors caused immeasurable
harm to society, whereas the young cowherd laid the foundations
for its restoration. John, ever intrepid and faithful in serving God
and his Church, could in truth have made his own the words
of Sirach: "When I was young and innocent, I sought wisdom be-
fore all else. In prayer I begged for her, and from my youth fol-
lowed after her. She was rich like ripening grapes; in her was my
heart's joy. My feet were steadfast in her path; thus, I attained to
her at last. For a short time I paid heed, and I acquired great in-
struction; as in this way I have made progress, I shall return thanks
to him who gives me wisdom. When I had considered how I might
make her mine, I strove to do well, lest I should be rebuffed" ( 51,
13-18).

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CHAPTER 12
First Schooling
THE three children left by Francis to Margaret Occhiena
-Anthony, Joseph, and John-were very different in character
and inclination. Anthony was rough-mannered, with little or no
delicacy of feeling. Boastful, always quick with his fists, he exempli-
fied an I-don't-care attitude toward life. In school he had learned
to read and write but boasted that he had never studied or really
attended class. To be sure, he had no aptitude for study. He worked
in the fields and with his strong physique he had all the makings
of a good farmer.
Joseph was a gentle and serene soul, good, patient, and prudent;
he took after his father and was very adept in turning everything
to some advantage, even things that might seem of little use. Thus,
had he not been so fond of the peaceful life of the farm, he might
have become a successful businessman.
On the other hand, John was by nature at once quick to flare
up and rather inflexible, so that he had to make great efforts
to achieve self-control. He had a serious disposition. He talked
little but noticed everything, weighing the words of others, try-
ing to understand other people's character and to guess their
thoughts so as to conduct himself with prudence. He was never
seen to laugh uproariously, no matter how ridiculous the things
he heard, or even when he himself did or said something silly.
"A fool raises his voice in laughter," says Sirach, "but a prudent
man at the most smiles gently" (21, 20). Warm of heart and of
lively intelligence, he quickly learned the knack of any trade or
craft that he saw others perform. Thanks to his tenacity and pa-
tience in achieving his purpose, John was able to overcome all the
obstacles that life set in his path. According to John Becchis, a
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73
neighbor who knew John Bosco as a child, his obedience was so
outstanding that mothers would cite him as an example to their
children.
John was of medium height, agile and pleasing in appearance.
His face was full and oval in shape, surmounted by a broad fore-
head that expressed an inner serenity. His nose was regular and
his lips always seemed to be set in a kindly smile. His chin was
well-formed and graceful. His eyes were black and piercing and
his facial expression changed with the glow of his eyes. His hair
was thick, curly and dark blond as were his eyebrows. Such is
John's portrait as his contemporaries recall him.
Relations between Anthony and the other two brothers were
always strained. On the other hand, Joseph and John were deeply
fond of each other; their tastes were identical, and there was never
the slightest discord between them. Indeed, they seemed to vie
with each other in trying to do whatever would please the other
most.
It was the year 1823 and John was eight years old. Margaret,
perhaps foreseeing that Providence had destined him for tasks other
than that of work in the fields, wanted to send him to the public
school at Castelnuovo, where instruction was limited to reading,
writing, the essentials of arithmetic, the rudiments of Italian gram-
mar and the catechism. But she was troubled by the fact that their
hamlet was some three miles from Castelnuovo. This would entail
some expense to board him with a family and provide whatever
he would need. She talked it over with Anthony, now twenty, who
immediately expressed his opposition to her plan.
"Why must you send John to school?" he grumbled. "Let him
swing the hoe, like I did!"
"I'm not showing John any favoritism by sending him to school,"
Margaret replied. "Joseph also learned to read and write, and
your father did the same for you."
"But you're talking of boarding school."
"Now listen to me: up till now we've managed to get along
and the Lord has always helped us. Don't worry, no one will eat
up your share. Study is important nowadays; even shoemakers and
tinkers study. It's a common thing now to go to school."

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Anthony retorted that he had grown to be a strong man without
benefit of school or studies. So he stubbornly opposed Margaret's
plan.
This incident provides a shining example of Margaret's prudence.
Although Anthony was her stepson, he was nevertheless the first-
born, so she deferred to him in a way that was unique rather than
rare, although he did nothing to deserve it. She never undertook
anything without first consulting him or first persuading him of
its desirability when his opinion differed.
Further, Margaret readily yielded if she realized that a decision
was not to his liking. Thus, she maintained that peace in the
family which, next to the grace of God, is the most precious and
enviable of treasures. So she let the matter drop for the time be-
ing. After waiting for a more propitious moment, she gave An-
thony to understand that although she had given up the idea of
sending John to Castelnuovo, she was still determined that John
should study. Anthony was appeased.
August of that year saw all the churches draped in black, while
the mournful tolling of the church bells announced the death of
Pius VII, who had passed away on August 20. A few weeks later,
Christian hearts again surged with joy and exultation at the news
of Leo XII's election on September 28. There was lots of talk
among the people in those days about Pius VII, for whom the
whole of Piedmont felt the deepest affection. They had seen him
many times, they had wept over his sufferings and rejoiced in his
triumphs. His picture was venerated in every household: everyone
was familiar with his lovable countenance. Not so many years ago,
one still saw oil paintings of this great Pontiff in the homes of
well-to-do families. The impressions of one's childhood being in-
delible, I feel certain that these events kindled in John's heart
that love of the Pope that one day was to permeate all his great
undertakings.
When autumn came, Margaret had recourse to an expedient to
which Anthony consented. That winter John was to attend the
public school daily in the neighboring village of Capriglio, where
he would learn the rudiments of reading and writing. The teacher
was the chaplain, Father Joseph Lacqua, a very pious priest. Mar-
garet called on him, begging him to admit her son to his classes,

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since John was still too young to make the long trek between
Becchi and Castelnuovo. The priest was not inclined to do so, since
he was not obliged to accept pupils residing outside Capriglio. Mar-
garet was greatly distressed and at her wit's end, when unexpectedly
a kindly peasant offered to be John's first instructor in reading.
She accepted his friendly offer. So that winter, 1823-24, John
learned to read and spell tolerably well. A few years ago this same
man told Father Michael Rua how happy he was to have had the
good fortune of being John Bosco's first teacher.
Meanwhile the Lord ordained events in a way that brought new
hope to Margaret. Father Lacqua's housekeeper died at Capriglio
in 1824 and her place was taken by Marianne Occhiena, Mar-
garet's sister. Marianne was very fond of her nephews and often
came to visit them at Becchi. She immediately beseeched the chap-
lain to accept John at his school. He could not refuse his new
housekeeper, whom he already knew to be a reliable and very re-
ligious woman. So he agreed to teach the boy free of charge. Aunt
Marianne, who cleared the way for little John's elementary school-
ing, served the revered chaplain until his dying day. A spinster, she
ended her days in the Oratory of St. Francis de Sales, putting her
charitable activity in the service of the youngsters who were shel-
tered there.
With his aunt in Capriglio, school for John was just like being
at home. School started shortly after All Saints' Day and con-
tinued until the Feast of the Annunciation. At that tender age and
in the harshest season of the year, John walked the two and a half
mile trek to school in freezing rain or snow along a muddy road,
almost daily. Father Lacqua grew very fond of his new pupil and
was kind to him in many ways. He zealously dedicated himself to
the lad's instruction and even more to his Christian education.
Amazed at his outstanding aptitude for study and religious prac-
tice, the priest gave him further explanations of the truths that his
mother had already taught him. He advised him on the means to
keep himself in a state of grace and how to approach the sacrament
of Penance with greater benefit. Father Lacqua also stressed the
necessity of Christian mortification, the practice of which requires
a vigilant watch over one's every action, even the slightest, lest it
be tinged with pride.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
It was a step forward which God had preordained for John.
At times his younger schoolmates badgered him, as if he were a
simpleton. It is only natural that a child who had grown up in the
isolation of a lonely farmhouse should at first feel ill at ease upon
suddenly finding himself among children who were total strangers
to him. But John never attempted to defend himself, as he might
easily have done, especially when he could no longer be regarded
as a newcomer. He chose to endure this badgering in patience,
without asserting himself, even though he could certainly count on
the support of his aunt and of his teacher. We learned this from
Anthony Occhiena son of Francis Occhiena, a former school-
mate of John, and in later years Mayor of Capriglio. Already at
that tender age apparently, John was fond of practicing certain
penances in secret, as we shall see later. He was greatly stirred by
the stories of the lives of saints as told by his teacher, and he tried
to emulate them.
Although he attended the school at Capriglio with some degree
of regularity only in the winter of 1824-25, John nevertheless made
great progress in reading and writing. In his free time he drove
the cattle to pasture and soothed Anthony's feelings by working in
the fields in the summer months. According to the testimony of all
the people of the hamlet, however, no sooner had he learned to
read than he eagerly dedicated himself to this task with the idea
of qualifying for the priesthood. He had already made known this
desire. His brother Joseph recalled that John always had a book
in his hand at meal times and read constantly while eating. His
favorite book was the catechism. He always carried it on his per-
son until he began to attend school regularly. This little book was
a source of new grace to him. The Scriptures tell us: "Reflect on
the precepts of the Lord, let his commandments be your constant
meditation: then he will enlighten your mind, and the wisdom you
desire he will grant" (Sir. 6, 37).
November brought the first snows and all outdoor farm work
came to a halt. John talked about returning to school. Anthony
began to wear a sullen look and Margaret deemed it wiser not to
enforce her authority. Since it was always easy to find some pre-
text to send the boy to Capriglio, either to visit his aunt or to run
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John was able, though not too frequently, to talk with Father
Lacqua, practice his writing and borrow some books. But it was
not long before he had to break off all contact with that priest. A
cruel fate for someone fired with the will to learn!
Meanwhile, the seeds of virtue that his mother and his teacher
had sown in his heart were slowly developing and flowering. Secun-
dus Matta recalled another incident in the pasture. It sheds light
on John's behavior as a boy. There were four or five other boys
who used to lead their cattle to pasture near the meadow where
John watched over his cow. They would often leave the animals
unattended and romp all over the meadow, climbing trees and
playing games. John never took part in their frolic, but sat apart,
praying or reading continuously. The boys called out to him many
times to join them, each time receiving a courteous refusal. One
day, determined to break down his reserve at any cost, yven by
force, the youngsters approached and surrounded him. Roughly
they announced: "This time you're going to play with us."
"Do me a favor," John answered, "leave me alone. Have all the
fun you want, I won't stop you, but I've got other things to do."
"Can't you see we want you to come along with us and that
you are going to have to come?"
"I don't butt in on your affairs, and I don't see why you should
butt in on mine. I don't bother you and you shouldn't bother me."
"Don't you know that by acting in this way you show that you
despise us? After all who are you to despise our company?"
"Despise you? Far from it! While you are having a good time,
I keep an eye out for your cows and stop them from damaging
other people's property. So I am saving you scoldings and punish-
ments."
"Come on, now," shouted the toughest boy among them, "if
we try talking to you, you'll make fools of us with all your argu-
ments. We've made up our minds that you are going to play with
us. Stop the chattering and let's go!"
"Surely you're smart enough not to force me. Go on playing,
and I'll look after your cattle, but leave me alone."
"No! Absolutely no! You're coming along with us."
"I'm not."
"If you don't, you'll be sorry!"

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"I've said I'm not coming and I'm not!"
"So you won't, well, then . . ."
The gang jumped on him and began hitting him with clenched
fists, releasing their pent-up resentment. John, who was already
quite a husky lad, could easily have knocked them down and re-
turned blow for blow, but he endured their cruel jibes and jabs
without complaint. After they had wrought their petty vengeance
on him, the boys went back to their games, guffawing loudly and
uttering further threats. John sat down again under the shade of
a tree and continued his watch over his cow as well as theirs.
Later, when they came to ask if he was now ready to play with
them after the rough lesson they had taught him, he replied: "Hit
me again if you want to, but I'll never join you in playing because
I want to study and become a priest."
His reply and his demeanor made a deep impression on the
boys, so much so that they agreed among themselves to keep watch
for him over his own cow. "Don't worry about looking out for the
cattle any more," they told him. "We'll look after them, and you
can go on reading."
Here we see how John never resorted to violence in self-defense
nor sought revenge, although he was exceptionally courageous and
resolute. He did so at times, but only to defend the weak against
bullies.
From that time onward those boys became his friends. After he
finished his prayers or his reading, they would come over to him
and he would talk with them so warmly and intelligently that they
grew all the more fond of him. Eventually he began to exercise
a certain moral authority over them. He would repeat to them all
that he had learned from the catechism or from sermons, and gave
them such religious instruction as he could for their moral and
intellectual advantage. Sometimes he entertained them with hymns,
which he would alternate with an interesting tale. At other times,
he would teach them their morning and evening prayers. At home
he would find delight in building a small altar before the picture
of the Blessed Virgin and adorning it with green boughs and wild
flowers. When the altar was ready, he would call the boys in to
admire his handiwork. All this he did to keep them away from
bad companions. This had also been his mother's suggestion. Ac-

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cording to his brother Joseph, John had a healthy fear of God's
judgment and a great horror of sin. Whether at home or in the
fields, he had his little friends make the sign of the cross before
and after his story-telling or his catechism lessons. Little girls, by
the way, never took part in these gatherings and conversations.
In these villages, the common consensus to this day is that from
his earliest childhood John was greatly esteemed because of his
deep piety.

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CHAPTER 13
Young Acrobat
a BOUT this time John developed a keen interest in
the markets and fairs of neighboring villages. Here he would watch
the sleight-of-hand artists and the strong men, always an indispen-
sable feature attraction. Instinctively, John felt he had to excel
among his companions so as to be of greater benefit to their souls.
He lacked, however, those requisite qualities that might have drawn
the attention of others: education, wealth, high social rank. More-
over, he lived in an isolated hamlet, far from any important center
where he could come in contact with large groups of people. Some
special talent or skill was required in order to arouse the interest
of simple, uneducated folk, who naturally would not deign to listen
to a mere child. John realized that the novelty of possessing some
exciting and entertaining skill would provide him with the means
of gaining ascendancy over the minds of others, so he diligently
applied himself to learning skills of this kind.
He first asked his mother's permission and told her about a plan
of his, which, we shall see later, he carried out. After some thought,
his mother agreed, but since some money would be needed she
warned him: "Go ahead and do what you think is best, but don't
ask me for money, because I don't have any!"
"Let me worry about that, I'll find a way," John replied.
In the following chapters we shall see how he busied himself
in raising the money he needed.
It is somewhat surprising that Margaret, otherwise so prudent,
should grant a permission of this kind to her son. But it must be
borne in mind that those times were very different from ours. Peo-
ple were much more simple in their customs, and even among
mountebanks there were those who could pass as persons of honor-
able character and refinement. The renowned Orcorte, whose leg-
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Young Acrobat
81
erdemain is still remembered although he has been dead for many
years, was impeccable in speech and manners. The civil authori-
ties, moreover, kept a watchful eye on public morals, and supported
the clergy whenever the need arose to remove some evil. Besides,
John never went to the fairs alone, being always accompanied by
his mother or by persons she could trust.
He began this phase of his life by attending the fair which was
held twice a year at Castelnuovo. In addition, he often visited the
markets for the sole purpose of talking with the mountebanks and
acrobats. The moment John heard that there was a tightrope walker
or juggler in a nearby hamlet, he instantly made his way there.
He did not go just for fun; he wanted to learn how it was done.
So he attentively studied their every feat of prowess. He would pay
two soldi to see them work at close range, carefully observing
their slightest gestures, at times hardly perceptible to the quickest
eye, in order to discover their tricks and acquire their skill. Upon
returning home, he would set about practicing and repeating their
tricks until he had mastered them at the price of many bumps,
bruises, falls and tumbles. But nothing dismayed him; he would
begin by a successful leap or two, but then at the third he would
come crashing down to the floor, the breath knocked out of him.
After resting for a moment, he would try again.
John also practiced tightrope walking. He stretched a rope at a
certain height from a rough-hewn pole which he himself had
fashioned, climbed up and attempted to walk over. At times he
would come crashing headlong to the ground almost killing him-
self. Luckily, he was never hurt badly nor did he ever become
discouraged. Such determination is beyond belief.
At the age of eleven he could perform all sorts of acrobatics and
spectacular feats; he knew juggler's tricks, he could turn somer-
saults, flip handsprings and walk on his hands. Moreover, he
walked and danced on the tightrope like a real professional. He
also learned many sleight-of-hand tricks, the kind that amaze those
who do not know the secret behind them. But this was not all.
John never rested until he really grasped everything he saw and
had fully understood everything that took place before his eyes.
For this reason he followed attentively every gesture of a certain
quack who really had quite a remarkable gift for pulling teeth.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
By dint of close scrutiny, John became adept at manipulating pliers,
learned about the way the tooth was set in the gum, and also the
correct movement of the hand for extracting it at the first try.
Some of the mountebanks suspected and mistrusted his continu-
ous visits to the fairs, his close scrutiny, his remarks and some of
his questions. They were annoyed by his presence, and had already
come to look upon him as one of those seeking to steal the secrets
of their craft. They realized that more than once he had actually
caught on to their tricks and this irritated them all the more. Conse-
quently, they tried every means to elude his curiosity; they turned
their backs upon him or placed someone in front of them to block
off John's view of their little table. But John merely moved to a
better position and either faced or flanked them, and so their pre-
cautions proved useless.
Among the many anecdotes with which he later used to amuse
his boys, the following highly merits mention. These tales recall
precious memories to us, because they almost make our ears re-echo
his pleasing voice that helped us spend so many delightful hours
of recreation in our youth. Don Bosco was ever ready with a joke
or an entertaining tale. Indeed, joviality was the very essence of
his character, even in the midst of the thorniest problems and the
greatest afflictions.
A mountebank once appeared in the square of a neighboring
hamlet. His act was accompanied by music and the boom of a big
bass drum. John pushed his way forward from the middle of the
crowd until he stood right up against the cart. The mountebank
recognized him and asked him to move back. But John wouldn't
budge. "It's a public square," he said.
From his high perch on the wagon the mountebank then began
to relate a tall story of how he had performed for the Great Mogul
and traveled across the whole of China; he also told of his intimate
friendship with all the princes of Persia and how he had miracu-
lously cured the Great Khan of Tatary and the Mikado of Japan.
For the sake of humanity, continued the charlatan, he had dedi-
cated himself for many years to the study of herbs under the light
of the moon, and thus had discovered such beneficial secrets of
nature that would amaze Solomon himself were he still alive. Then,
in a booming voice, becoming increasingly louder, he announced

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to the whole world that he had discovered a miraculous way of
extracting teeth. He could do it with either a sword, a hammer or
even only his fingers, but painlessly. The secret was a certain
powder he was selling at a very moderate price, a powder which,
moreover, had marvelous power to cure a thousand other ailments.
To substantiate his claims the quack produced parchments, let-
ters, certificates and testimonials of services rendered; he also com-
placently dangled the seals of all the reigning monarchs. Declaring
that he had come to this hamlet only to ease the sufferings of man-
kind, he invited anyone who had cavities or needed an extraction
kindly to step forward, and he would take care of him without
the slightest pain.
At the end of his bombastic speech, during which from time to
time he had glanced at John not so benevolently, indeed, rather
suspiciously, he mopped the perspiration from his face and sig-
naled a brief blare of the trumpets. After that, a farmer stepped
forward and asked him to pull a tooth that was causing him great
pain. The quack invited the patient up to the coachman's box and
made him sit down, with an ill-concealed gesture of impatience
clearly visible on his wrinkled brow.
Embarrassed at having all eyes on himself, the peasant asked:
"What is the fee?"
"How money-minded you are!" the charlatan replied. "I don't
work for money. No money could pay for my skill. If you wish
to make me a gift after the operation, I'll deign to accept it only
to please you."
"And . . . you're sure you won't hurt me?"
"Just as if I didn't even touch you. Now, open your mouth."
The patient obediently opened his mouth wide as an oven.
"Which is the tooth that hurts you?"
"This one!" answered the peasant, pointing to a lower molar.
The charlatan now turned to the spectators and extolled the miracle
they would soon be witnessing. The poor peasant again said: "But
you won't hurt me, will you?"
"Keep quiet and you'll see how good I am!"
John was observing the scene, leaning on the wheels of the
coach, wide-eyed, with bated breath, but with a slightly ironic smile
playing on his lips. The quack, who never took his eyes off him,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
shook his head: John was an importunate spectator. The man's
face now reflected annoyance at some unforeseen turn of events.
Perhaps the peasant had unexpectedly beaten the intended patient
to the game. By coincidence or design, a stranger had approached
the coach a few seconds after the appearance of the simpleton,
and had winked at the charlatan. At any rate, the quack did not
lose his self-assurance and applied some powder to the decayed
tooth. "Now," he said, "I leave the choice to you; shall I use a
sword, a hammer or just my fingers?"
The peasant, of course, replied: "Your fingers!"
The charlatan set himself to the task. John, who did not miss
a single movement, noticed how the charlatan had slid a pair of
pliers from his sleeve, and he made a gesture implying that he had
caught on to the trick. The charlatan flashed him an angry look
and put his fingers inside the peasant's mouth. The tooth came out,
but with a howl from the peasant. It was drowned right away by
prolonged, resounding and well-timed shouts of "Success!"
John could not keep from laughing. For a moment the quack
seemed confused, but he kept his composure. The peasant stood up,
protesting: "Butcher, liar, impostor, this is murder, you've ruined
my gums!" But his voice was faint with pain and muffled by the
blood he was forced to spit out. Deliberately drowning out the
peasant's accusations, the quack kept repeating: "Excellent! Gentle-
men, do you hear what he says? He felt no pain at all!"
The enraged peasant tried again to be heard, but the charlatan,
holding his arms lest he start a fight, shouted even louder: "Thank
you, thank you! Forget about it. Yes, I did it for free." And he
eased him down from the coach. Flashing a silver coin, the same
stranger who had appeared before took him by the arm and led
him away as if he were a friend. A loud burst of music again
drowned out the peasant's last futile protests, while the rest, un-
aware of the trick, pressed forward to buy the miraculous powder.
John alone, who had witnessed the whole scene because he had
been so close to the coach, kept laughing, but did not say a word
to anybody. This was one of the last times he attended such per-
formances.
Home again, he told his mother the amusing story of the trio
formed by the shouts of the mountebank and the peasant, and the

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85
accompanying boom-boom of the big bass drum. Margaret laughed
and said: "Keep away from that kind of people; only a fool would
be taken in and get his teeth pulled out. Do you know why there
is so much shouting and singing wherever people are gambling and
drinking? Because in all this din it's easier to steal money, self-
respect, esteem, and above all, the grace of God from the poor
wretches who allow themselves to be surrounded by bad compan-
ions. There are many foolish people in this world who do things
even more ridiculous than what you saw on that charlatan's
cart!"
But what are we to think of these pastimes and practices on
John's part? This is certainly a strange chapter in the life of a
servant of God, and it would be hard to find similar happenings
in the biographies of other Saints. But the spirit of the Lord moves
where it pleases and as it pleases. The ability to entertain young
boys in order to attract them to his Festive Oratories would be-
come a necessity later on, and the Lord gave John the necessary
disposition to like what others might find unendurable. Besides,
what else could a penniless young boy do in an isolated hamlet,
having no one to guide him and lend assistance? Furthermore, his
aim was a holy one. St. Paul says: "Now we know that for those
who love God all things work together unto good" (Rom. 8, 28).
Another great thought was then dawning in John's mind, which
later prompted him to talk with humor and amusement of the
tricks of charlatans. If all priests and Christians, upholding the
honor of God by word and example, pleading the cause of the
orphan and the abandoned, and imposing silence on those who
outrage faith and morality by scandalous talk, were as glib as
charlatans in telling their tales and selling their wares, what im-
mense good would come of it! Charlatans have no qualms to meet
the public face to face, without fear or embarrassment, and thus
win over people to exploit them for their own advantage. If cour-
age, inspired by charity and combined with Christian prudence,
would always put into practice the command of our Savior to
preach from the rooftops, it would certainly promote God's plans
for the salvation of souls!

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CHAPTER 14
Boyhood Adventures
~RGARET encouraged her children in hobbies that
would occupy their minds constructively. When she noticed that
John had taken a fancy to keeping birds as pets, she allowed him,
with due precautions, to go looking for birds' nests. She even told
him what food was most suitable for different types of birds and
also taught him how to build cages for them. Little John was quick
to learn. Soon he was making large, solid, beautiful cages, gradu-
ally filling them with chirping, captive birds.
One day he caught sight of a nest of titmice at the top of a tree
trunk. He climbed up for a closer look. The nest was built deep
inside a crack so narrow that he could not see into it. John knew
the birds to be titmice because he had sighted the mother bird in
flight. To get at the nest he thrust his arm inside the opening up
to his elbow, only to find he could not withdraw his arm, caught
in the hole as in a vise. The very effort to free his hand made his
arm swell. Suddenly his mother called out to him from the field
where she was working. John struggled desperately but vainly to
free himself. Finally, overcoming his embarrassment over his plight,
he shouted back that he couldn't come because his arm was stuck
inside the tree. Margaret ran up to see what had happened.
"Stupid boy!" she remarked. "So you're in trouble again. What is
it now?" But, as usual, she was smiling and little John smiled in
turn from his perch.
Margaret quickly fetched a small ladder and climbed up beside
him. She tried to free his imprisoned arm but in vain. She tried
turning it around to see if maybe his shirt was caught and could
be pulled free, but that did not help either. So she called for assist-
ance. Two men came up with a hatchet but she wouldn't let them
use it. Instead, she suggested they try a chisel. Margaret bound
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Boyhood Adventures
87
John's arm with her apron and then the men chipped off enough
of the tree to set him free. John was unhurt except for a few
scratches. Margaret didn't pass up this opportunity to draw a moral
from the incident: "Those who try to take what belongs to others
are caught in the same way in the vise of divine and human
justice!"
On another occasion John caught sight of a pretty nest of night-
ingales among the branches of a boxtree. He decided to wait until
the fledglings put on their plumage. Now and then, from behind
a nearby hedge, he would watch them being fed by the mother
bird. He was utterly enchanted by this nest and its brood. One
evening he saw a cuckoo dart out from a neighboring tree and
swoop down on the nest, even though the mother nightingale was
in it. The cuckoo completely sealed the nest with its wings, thrust
its beak deep inside, killing and devouring all of them. The ma-
rauder then settled down beside the nest, too surfeit even to -stir.
John was heartbroken over the loss of these birds that he had al-
ready come to regard as his own. He became curious about the
cuckoo's inertness, however. Next morning, at dawn, he cautiously
drew close to the spot and watched. The cuckoo flew to the raided
nest and deposited an egg of its own inside it. But a few minutes
later a cat, that had been lying in wait, leaped savagely on the
cuckoo, seized the bird's head with its paw, dragged it from the
nest and killed it.
"Serves it right!" John must have said to himself, pleased with
that act of just retribution. When he drew closer to see what was
going on inside the nest, a novel and delightful sight met his eyes.
A nightingale, perhaps the slaughtered bird's mate, seeing the empty
nest had returned and began to hatch the egg. Eventually, a little
monster emerged, featherless and wild-eyed. Nonetheless, the night-
ingale brought food to it as though it were its own. Fascinated,
John would go to the nest every day to enjoy that sight. As soon
as the baby cuckoo grew feathers, he plucked it from the nest and
placed it in a cage. For a time the captive cuckoo was a source of
great fun to him. The bird enjoyed having its back stroked, but
if John attempted to seize it, the cuckoo would squeak and skitter,
bobbing its head back and forth to John's great enjoyment.
Despite the fun he had with the bird, John, distracted by other

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
chores, once forgot to feed it for a couple of days. "What about
your cuckoo?" asked his mother abruptly. In response John ran
to the cage; the bird was dead. Seemingly, the cuckoo had thrust
its head through the wire-mesh in an attempt to escape. It had
successfully widened the opening by pushing its beak against the
wire, but once its head got through, the wires snapped back into
place strangling the bird in its bid for freedom. John showed the
dead bird and the cage to his mother.
Again Margaret did not bypass the opportunity to drive home
a moral lesson. "Now, you see," she said, "how bullies are beaten
in turn by others stronger than they. They don't enjoy their ill-
gotten gains for long. The baby cuckoo was not lucky in inheriting
some other bird's nest: his misfortune stems from there. Children,
whose fathers leave them an ill-gotten fortune, invariably end up
badly. You can thank the Lord that your father never kept a penny
in the house that was not rightfully his. Always be honest, as your
father was."
Another time John found a nest with a little magpie. He brought
it home and asked his mother to cook it for dinner. "Not on your
life," Margaret replied. "Put it in a cage and make a pet of it."
John followed her suggestion. The little bird grew and John amused
himself enormously with it, watching it go through an endless vari-
ety of funny motions. One day he came home with a basket of
cherries and offered one to the bird. The magpie bolted the cherry
down, pit and all. Opening wide its beak, it clamored loudly for
another. John gave it a second, a third and many more. By now
the bird was bloated, yet no sooner had it swallowed a cherry, than
it screeched greedily for more. "Take them all!" said John, laugh-
ing. At a certain point the bird simply couldn't swallow another
cherry; it just stood there, beak agape, gazing pitifully at its little
master and dropped dead! John ran to his mother, shouting, "The
magpie is dead!"
Margaret remarked grimly: "So now you see how the greedy
end up! Overindulgence shortens their lives."
John's fondness for birds and subsequent adventures would fill
a book. Several times he ran serious risks even though he could
climb trees with the agility of a cat. Once, an accident nearly cost

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him his life. One day he and some friends went looking for bird
nests on a very old, enormous oak tree in a grove not far from
his house. The tree sheltered a nestful of birds that John had dis-
covered some time before: He had been waiting for the fledglings
to grow a little more. Now he thought the time was ripe. His friends
tried to climb the tree, one after another, but all failed. John made
the climb in an instant. But climbing the tree to get a look at the
nest and getting at it were two different things. The nest was
perched at the tip of a long, thick limb which ran parallel to the
ground but which bent toward it at about a quarter of its length.
This didn't dismay John unduly because of his experience in walk-
ing the tightrope. Step by step, he gingerly made his way to the
nest, picked it up and placed it inside his jacket. Now he had to
turn around and retrace his steps. After repeated tries John found
that he couldn't make it because of the unevenness of the limb.
He tried taking a step backward but his foot slipped and he found
himself dangling in midair, his hands clutching the limb. He made
a mighty effort to grip it with his feet so that he could turn his
body face downward by stretching himself out along the limb. In-
stead, his abrupt movement swung him clear over to the other
side, so that again he found himself dangling in midair. John pon-
dered his dangerous plight but could see no way out. Even worse,
he felt the strength slowly petering out of his arms.
Below, his terrified companions shouted words of encourage-
ment, each advising him on the best way he m~ght get down safely.
Now and then, John would look down, and the height scared him.
After vainly struggling for about fifteen minutes, he made a final
effort to swing himself up on the limb. He failed, and utterly ex-
hausted, let himself drop. His position was such that he was bound
to hit the ground head first. But while falling through the air John
jerked his head back, somersaulted and fell upright, hitting the
ground feet first with a violent rebound. His playmates, panic-
stricken, ran to his side, believing him to be dead or at least seri-
ously injured, but when they got there John was already sitting up.
"Are you hurt?" they asked, anxiously.
"I hope not," John replied.
"Are the birds dead? Sh~ll we divide them among us?"

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"They're here and they're alive!" said John. Then opening his
jacket, he added, "Here they are, but they've cost me dear, all too
dear!"
He began to walk toward his house. But after taking only a few
steps he stopped, unable to go farther. His stomach hurt terribly,
his arms and legs shook. He gave the birds to his friends, so that
his mother might not find out about the mishap, and left them.
On the way home, he felt feverishly hot and faint. He could just
about drag himself forward.
Joseph was the first person he met, and he said to him: "I think
I must be sick! My stomach hurts." Finally, he managed to reach
the house and immediately went to bed. Margaret was quickly at
his side, sent for a doctor, brewed some camomile, and made him
comfortable and warm. When the doctor came John didn't tell
him what had happened because his mother was present.
At his second visit, they were alone and John told him the whole
story. "But why didn't you tell me all this yesterday?" exclaimed
the doctor.
"My mother was here," replied John, who loved and justly feared
his mother, "and I was afraid that she would give me a real beat-
ing."
The doctor then applied appropriate remedies. It took John
about three months to recover fully, after which he fearlessly re-
sumed his daring feats. Yet, whenever he passed by the ancient oak
tree he shuddered with fear at the thought of what could have
happened.
Some time later, after he had already begun to attend school at
Morialdo, there was another incident related to birds, which not
only revealed, as many others already did, John's extraordinary
sensibility, but also his precocious resolve to consecrate to God
all his affections without exception.
John was about ten when he caught a beautiful blackbird and
put it in a cage. He taught it to sing by whistling notes into its ear
for hours on end until the bird learned them. The bird was his all.
It won his heart so completely that nearly nothing else mattered:
at play, at study, even in school, the blackbird banished all other
thoughts.
But alas, nothing lasts forever here below. One day, after re-

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Boyhood Adventures
91
turning home from school, he ran immediately to play with his
blackbird. To his great shock he found the cage bespattered with
blood, and the poor bird lying there in shreds and half-devoured.
A cat had seized it by the tail and in the attempt to drag it out of
the cage, had pulled it apart and killed it. John burst into tears at
the gruesome sight and was inconsolable for several days. At last
he began to reflect on the cause of his sadness, on the foolishness of
focussing so much affection on a bird and on the worthlessness of
earthly things. Thereupon, he made a resolution amazingly beyond
his years: never again to attach his heart to the things of this world.
This resolve, once made, he kept faithfully until he met young
Louis Comollo at Chieri.
John could not resist the candor and simplicity of Louis' ways
and struck up a tender and intimate friendship with him. Although
this relationship was primarily spiritual in character and directed
solely toward their mutual spiritual improvement, John was to
repent even of this attachment. He suffered so much at his friend's
death that he again resolved that God alone henceforth would
possess his heart. From his own admission we know he had to do
violence to his own nature to keep this resolve, even in his later
years among the fine boys at the Oratory.
In his own memoirs, which we shall discuss later, he wrote about
this, almost in self-reproach, for the guidance of his spiritual sons,
lest they fool themselves in contracting friendships which, though
spiritual at their inception, can later become a fatal trap for un-
wary souls.
A wondrous glow emanates from these utterances of Don Bosco.
They shed light on his whole youth and reveal very many hidden
virtues. A heart capable, in the most turbulent years of adolescence,
of detaching itself from human affections in order to dedicate itself
entirely to God and of persevering in such a resolve, could not
possibly have been blemished by any sin.
To John Bosco one may truly apply what Sirach writes of him-
self: "I stretched forth my hands toward heaven [for wisdom] and
bewailed the sins of which I was not aware. I fixed on her my
soul's desires, and with its cleansing, I discovered her. At first ac-
quaintance with her, I gained understanding, such that I shall never
forsake her (51, 19-21).

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CHAPTER 15
The First Dream
ITIE are now about to enter that phase of John's life
in which the Lord deigned to reveal his vocation to him. But first
we must give the sources on which we base the veracity of what we
have already written about John Bosco or have still to write.
Our first source is the testimony of Father Secundus Marchisio,
a Salesian from Castelnuovo d'Asti,1 who in 1888 spent three
months in his own hometown securing all possible available in-
formation on John Bosco before the latter went to Chieri for his
studies. Father Marchisio visited every town and hamlet where Don
Bosco had lived as a boy, interviewing the aged inhabitants who
had known him well. He carefully recorded all this information
and, as we read it today, we marvel at the reputed high degree of
virtue attained by our beloved Founder.
Our second source of testimony comes from Father Joachim
Berto, Father John Baptist Francesia and Father John Bonetti, who
visited Chieri in 1889 to interview all those who had known young
Bosco as a student [prior to his entrance into the seminary]. Very
favorable reports were assembled from these eyewitnesses.
Then comes the testimony of John's seminary companions who
spoke and wrote of him in terms that would do honor to a saint.
All these documents are in our possession. All information con-
cerning Mamma Margaret has come to us directly from Don Bosco
himself. For more than six years we spent almost every evening in
friendly conversation with him. He very rarely repeated himself.
Yet, if ever I happened to question him on matters previously dis-
cussed and already carefully recorded, I was amazed to hear him
repeat the substance of these incidents in which his mother had
:figured, and quote her words with the exactness of one reading
1 Now renamed Castelnuovo Don Bosco. [Editor]
92

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The First Dream
93
them in a book. The same can be said of many other matters that
he graciously confided to me and that I have recorded for my be-
loved confreres.
Another source on hand are a few valuable notebooks Don Bosco
kept. These precious manuscripts recount his life story up to 1855.
Actually Don Bosco was most reluctant to write about himself.
Perhaps he was mindful of the admonition of the Holy Spirit: "Let
another praise you, not your own mouth . . ." (Prov. 27, 2). But
in 1858 Pius IX urged him to do so and in 1869 literally made it
an order. In view of this, Don Bosco obediently set himself to this
task before the beginning of 1870. He kept these memoirs care-
fully concealed throughout the rest of his life. They were uncovered
after his death when an inventory of his private papers was made;
they constitute an admirable testimonial of humility. He describes,
with utter simplicity, what he believed were positive signs of divine
intervention in his mission and in his works. This narrative con-
cisely describes his apostolate. It takes us first to his childhood
days in Castelnuovo and Chieri, later to Turin and to the Oratory.
He says nothing in self-praise. Rather, like Moses and St. Paul, he
criticizes severely several things he did. This self-incrimination
could easily lead to false conclusions for anyone who does not
know him intimately or who is unacquainted with what his con-
temporaries thought of him.
One of his first entries is a reference to a dream. We shall quote
it here in full, just as we shall later cite verbatim many pas-
sages from his own personal narrative. The manuscript is entitled:
Memorie dell'Oratorio dal 1835 al 1855. Esclusivamente pei Socii
Salesiani. Per la Congregazione Salesiana. [Memoirs of the Oratory
from 1835 to 1855 for the Exclusive Use of Members of the
Salesian Congregation.] In the preface to the manuscript Don
Bosco tells us why he wrote the memoirs of the Oratory.
"I have been urged several times to write the history of the Oratory
of St. Francis de Sales. Although I could hardly refuse this invitation
considering the source whence it came, nevertheless, I felt some re-
pugnance for the task because too often it would mean writing about
myself. Now an explicit order from the Holy Father himself precludes
any further delay on my part. I shall try to give a confidential and

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94
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
detailed account of things that may help define or foster the work that
Divine Providence has chosen to entrust to the Society of St. Francis
de Sales. Before all else I must state that whatever will be written is
intended exclusively for my beloved Salesians; no one is authorized to
publish any of the contents before or after my death. You may ask what
good it is supposed to accomplish. It will serve as a guide for the future
from the experience of the past. It will serve to show how God Himself
has guided all things at all times. It will afford pleasant diversion for my
sons as they read of the things in which their father took part. And
they will read them all the more willingly when I shall no longer be
among them, after I will have been called by God to render an account
of my deeds.
"If I have expressed myself with too much complacency in certain
instances and, perhaps, with a touch of vainglory, be indulgent. I am
writing as a father who enjoys sharing his experiences with his beloved
sons. They, in tum, are interested in knowing the little adventures that
befell him, for they know that he loves them dearly and always strives
to work for their spiritual and temporal advantage in matters both
great and small.
"These memoirs are grouped into ten-year periods, because within
each period some outstanding and significant development occurred in
the history of our Congregation.
"My dear sons, when you read these memoirs after my death, re-
member that your father dearly loved you. Before leaving this world,
he left these memoirs as a token of his paternal love. Remember this
and pray to God for the eternal rest of my soul."
Note here how Don Bosco effaced himself by stating that God
had entrusted a great mission, not to him personally, but to the
Pious Society of St. Francis de Sales.
In His great mercy God usually reveals by some sign the special
calling of those whom He has destined to do great things for the
salvation of souls. It was so with John Bosco, whom God continued
to guide in every stage of his life and in his every undertaking. In
Joel it is written that when a life-giving new Church will replace
a barren Synagogue, God will spread his spirit over all men, and
". . . old men shall dream dreams . . . young men shall see
visions . . ." (3, 2). So it was with John Bosco. In his memoirs
he describes his first dream as follows:

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The First Dream
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"When I was about nine years old I had a dream that left a profound
impression on me for the rest of my life. I dreamed that I was near my
home, in a very large playing field where a crowd of children were
having fun. Some were laughing, others were playing and not a few
were cursing. I was so shocked at their language that I jumped into
their midst, swinging wildly and shouting at them to stop. At that mo-
ment a Man appeared, nobly attired, with a manly and imposing bear-
ing. He was clad with a white flowing mantle and his face radiated
such light that I could not look directly at him. He called me by my
name and told me to place myself as leader over those boys, adding
the words:
" 'You will have to win these friends of yours not with blows, but
with gentleness and kindness. So begin right now to show them that
sin is ugly and virtue beautiful.'
"Confused and afraid, I replied that I was only a boy and unable to
talk to these youngsters about religion. At that moment the fighting,
shouting and cursing stopped and the crowd of boys gathered about the
Man who was now talking. Almost unconsciously I asked:
" 'But how can you order me to do something that looks so impos-
sible?'
" 'What seems so impossible you must achieve by being obedient and
by acquiring knowledge.'
" 'But where, how?'
"'I will give you a Teacher, under whose guidance you will learn
and without whose help all knowledge becomes foolishness.'
"'But who are you?'
" 'I am the Son of Her whom your mother has taught you to greet
three times a day.'
"'My mother told me not to talk to people I don't know, unless she
gives me permission. So, please tell me your name.'
" 'Ask my mother.'
"At that moment I saw beside him a Lady of majestic appearance,
wearing a beautiful mantle glowing as if bedecked with stars. She saw
my confusion mount; so she beckoned me to her. Taking my hand with
great kindness she said:
"'Look!'
"I did so. All the children had vanished. In their place I saw many
animals: goats, dogs, cats, bears and a variety of others.
"'This is your field, this is where you must work,' the Lady told me.
'Make yourself humble, steadfast and strong. And what you will see
happen to these animals you will have to do for my children.'

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"I looked again; the wild animals had turned into as many lambs,
gentle gamboling Iambs, bleating a welcome for that Man and Lady.
"At this point of my dream I started to cry and begged the Lady to
explain what it all meant because I was so utterly confused. She then
placed her hand on my head and said:
" 'In due time everything will be clear to you.'
"After she had spoken these words, some noise awoke me; every-
thing had vanished. I was completely bewildered. Somehow my hands
still seemed to ache and my cheeks still stung because of all the fighting.
Moreover, my conversation with that Man and Lady so disturbed my
mind that I was unable to sleep any longer that night.
"In the morning I could barely wait to tell about my dream. When
my brothers heard it, they burst out laughing. I then told my mother
and grandmother. Each one who heard it gave it a different interpreta-
tion. My brother Joseph said:
" 'You're going to become a shepherd and take care of goats, sheep
and livestock.'
"My mother's comment was: 'Who knows? Maybe you will become
a priest.'
"Dryly, Anthony muttered: 'You might become the leader of a gang
of robbers.'
"But my very religious, illiterate grandmother, had the last word:
'You mustn't pay any attention to dreams.'
"I felt the same way about it, yet I could never get that dream out of
my head. What I am about to relate may give some new insight to it.
I never brought up the matter and my relatives gave no importance to
it. But in 1858, when I went to Rome to confer with the Pope about
the Salesian Congregation, Pius IX asked me to tell him everything that
might have even only the slightest bearing on the supernatural. Then
for the first time I told him the dream that I had when I was nine. The
Pope ordered me to write it in detail for the encouragement of the mem-
bers of the Congregation, for whose sake I had gone to Rome."
After this dream John became all the more determined to get
some kind of education that would enable him to become a priest
and assist youth. But the family's severe financial straits raised seri-
ous difficulties. John soon met the opposition of his stepbrother
Anthony who wanted him to become a farmer like himself, and
who did not take kindly to the idea of his younger brother de-
voting himself to his studies.

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The First Dream
97
Don Bosco had intentionally related only a very small part of
this dream. It came back to him over and over again for a period
of eighteen years. Toward the end of his life he stated that when
this occurred, the general setting was always the same; but with
each repetition there were always many new additions. He added
that with each new vista he was able to envision not only the estab-
lishment of his Oratory and the spread of his work, but he also
foresaw the obstacles that were to arise, the stratagems of his ene-
mies, and the way to overcome them. He confessed that this is
what kept him constantly serene and certain of the success of his
undertakings.
Thus, this dream was not simply a singular favor, but a true
mandate, a strict obligation that God had enjoined him to assume.
I would compare it with the vision of the young prophet Jeremias.
He, too, had answered the Lord: "Ah, Lord God, I know not how
to speak; I am too young." And the Lord said to him: "Say not:
'I am too young.' To whomever I send you, you shall go; what-
ever I command you, you shall speak. Have no fear before them,
because I am with you to deliver you, says the Lord. . . . They
will fight against you, but not prevail over you, for I am with you
to deliver you, says the Lord." (Jer. 1, 7-8, 19).
What exactly was the nature of John Bosco's mission? Unques-
tionably it was to be a multiple apostolate! The foundation of two
religious families, the Society of St. Francis de Sales and the Insti-
tute of the Daughters of Mary Help of Christians; the spiritual wel-
fare of boys all over the world through festive oratories, hospices,
agricultural, vocational, and technical schools, resident schools,
junior seminaries to train youth for the priesthood in all lands, the
Sons of Mary Project for adult vocations to provide for dioceses
having a shortage of priests; Catholic day schools to counteract the
influence of irreligious teaching in secular schools; the Catholic
press with many printing plants to produce millions of copies of
wholesome readings, devotional books, history books, novels, apolo-
getics and expurgated editions of textbooks. Further, his mission
was to arouse the lethargy of Catholics through the monthly ap-
pearance of the Bollettino Salesiano [the Salesian Bulletin]. With
a circulation of 200,000 in several languages, it gave publicity to
what was being done through Our Lord and the Blessed Virgin.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Don Bosco's mission also included the establishment of the Asso-
ciation of Salesian Cooperators, 200,000 strong,2 who not only
were to assist Salesian work with alms, prayers and moral support,
but also act as a link between the Bishop and laity, between pastor
and parishioners in activities both spiritual and social. It was also
Don Bosco's task to establish missions in various continents: the
Americas, Asia and Africa. Finally, it was his task to rise to the de-
fense of the papacy on several occasions. To John Bosco we could
apply these words of the Scriptures: "Constitui te super gentes et
super regna . . . Dedi te in murum aeneum . . . regibus . . .
principibus . . . sacerdotibus et populo terrae." ["I set you over
nations and over kingdoms . . . I have made you a wall of brass
. . . to kings and princes, priests and people" (Jer. 1, 10, 18).]
This was the full significance of the dream.
2 Present statistics ( 1964): 305,660 Cooperators in 772 centers. [Editor]

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CHAPTER 16
Humble, Steadfast and Strong
JN John's dream a gentle voice had enjoined him: "Make
yourself humble, steadfast and strong." This was to be a blessing
for both body and soul. Indeed, it is written: "Better a poor man
strong and robust than a rich man with wasted frame. More pre-
cious than gold is health and well-being, contentment of spirit than
coral. No treasure greater than a healthy body; no happiness, than
a joyful heart" (Sir. 30, 14-16).
It was enjoined upon John, therefore, to acquire that humility
that brings peace and perseverance in virtue. This humility John
could with divine grace acquire; but steadfastness of heart and
strength of will, keenness of mind and physical prowess were not
within his power to gain. Yet, this, too, he needed in order to
acquire the necessary fund of knowledge that would make it pos-
sible for him to cope with the tasks Divine Providence was pre-
paring for him, without succumbing prematurely to exhaustion.
Seemingly, therefore, the voice not only gave him advice but also
conferred a special gift on him. We shall deal with John's intel-
ligence and remarkable memory in greater detail later on. He liked
to visit St. Peter's chapel and others nearby, as well as the parish
churches of Buttigliera and Capriglio to listen to the sermons there.
He had such a retentive memory that on his return home he could
repeat verbatim to his mother and brothers everything he had
heard. The neighbors would often gather around him on these oc-
casions and admire his prodigious memory and remarkable intel-
ligence.
With a mere glance at John's physical appearance, one could see
in it a God-given strength. He had a lithe build, was of average
height with narrow shoulders. His hands were slender, smooth and
soft. And yet, it was not long before he gave evidence of unusual
99

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
strength. This strength he developed by continual exercise-he
worked indefatigably at his stunts and his farm chores.
John tested himself by cracking peach and apricot pits between
his teeth. He could crush walnuts, hazelnuts and almonds between
the thumb and index finger of either hand. Without much effort he
could snap metal rods that were used as balcony railings into
small pieces. When lining up his friends for gymnastic drills,
smilingly he would send anyone who fell out of line reeling to the
rear by the strong grip of his arm.
Some events that occurred much later in John's life require
mention at this point. If we followed a strict chronological sequence
we would often have to interrupt the flow of narrative even at most
important moments. At Chieri, for instance, he used his strength
to dissuade anyone who tried to force him into games he did not
care for. On his way to class one day, during his last year of high
school, four of his companions suddenly ambushed him by jump-
ing on his back. John let them have their fun, and as soon as all
four were upon him, he grabbed the hands of the topmost boy
and squeezed down so tightly that the other three boys were help-
lessly pinned against him. Straightening up, John then carried the
yelling boys into the playground for everyone to enjoy the spectacle.
Then he carried them back into class with the utmost ease. The
boys never again dared to bother him. At that age John could
easily carry twenty rubbi.1
One day during his first years as a priest in Turin, he was walking
on the porticoes of the outdoor market and noticed a crowd in
front of the entrance to a draper's shop. By that time Don Bosco
knew the names of all the vendors, porters and urchins who fre-
quented the marketplace. He was quite at home in their company
and, considering the times, this should cause no surprise. Egged
on with curiosity he elbowed his way through the crowd and wit-
nessed two huge growling and snarling mastiffs engaged in a vicious
fight. Because of the dog fight the onlookers were afraid to enter
the shop. Don Bosco pushed his way to the front of the crowd.
At that moment one of the dogs backed into the doorway and
crouched ready to spring.
1 The rubbio was a Piedmontese weight measure equivalent to about 20 pounds,
[Editor]

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Humble, Steadfast and Strong
101
"Shut the door quickly so he can't get out. I'll take care of this
one!" Don Bosco ordered a young salesclerk.
"Watch out. It'll bite," warned the boy.
"Don't worry," replied Don Bosco. "Do as I say."
Don Bosco firmly seized the dog by its rump and the nape of its
neck. He then swung it aloft for several minutes. Barking furiously,
the dog struggled to escape. Shocked by such daring, the spectators
feared that, the dog would attack them once it was let loose. But
Don Bosco, holding it firmly by the nape of the neck, lowered it to
the ground, and dragged it to the center of Milano Square toward
the bridge. There, he freed the dog and gave it a vigorous wallop
on its rump. With a loud yelp, limping and panting the dog dashed
away from the crowd. That resounding wallop had broken the
animal's spirit. Canon [Joseph] Zappata who had witnessed the
scene went up to Don Bosco and said: "Don't you consider this
rather unbecoming for a priest?"
"Dear Canon," replied Don Bosco respectfully, "someone had
to do it. No one else made a move, so I did."
Another incident occurred in 1846 or 1847 when Don Bosco
was going to Biella to preach a retreat. During such trips, he laid
artful plans to win over coachmen and stable boys into his con-
fidence. Once this was done, he instructed them in their religion
and encouraged them to approach the sacrament of penance. To
gain their confidence, he would display some of his physical prow-
ess, something that never failed to impress them. We shall see later
how successful he was in his priestly work among them.
One day he was in Santhia [a small town near Turin]. While
waiting for the stagecoach to be readied, he rested against the wall
of the inn, very close to the horses while they were being changed.
The coachman warned him several times to move away, for one
of the horses would bite anybody who approached. Don Bosco
replied: "Don't worry, it won't hurt me." Suddenly the horse moved
toward Don Bosco and cornered him against the wall. It lunged
at him, but never had a chance to open its mouth. Using only one
hand, Don Bosco gripped its jaws so firmly that the horse could
not shake itself free, no matter how wildly it tossed its head. It
reared furiously and kicked frantically, but Don Bosco held him
in a viselike grip. People crowded around to watch in mingled fear

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and wonder. Meanwhile, Don Bosco quietly ordered the coachman
and a stable boy to fetch a rope and tie the horse's rear legs. Once
the legs were securely bound and Don Bosco had room for move-
ment he slowly loosened his grip. As he climbed into the coach,
everybody asked: "Who is this priest that has such a powerful grip?"
A year or so later, Don Bosco was a guest of a local high school
instructor, Father Matthew Picco. Several porters arrived delivering
a piano tightly crated with metal strips. Father Picco, very anxious
to examine the piano immediately, was unable to find a hammer, or
pliers or any tool to open the crate. Don Bosco examined the
metal bands and then closed his grip around them. The metal
straps gave way and were forced open. The metal strips were all
broken free in this manner. Next he wrenched open the nailed
boards of the crate. Father Picco stared in speechless amazement
as metal snapped and wood splintered.
Once, while in Paris in 1883, Don Bosco was invited to dinner
by a family of the nobility. Toward the end of the meal, hard nuts
were served and the guests waited for the nutcrackers. During the
conversation, Don Bosco picked up selected nuts, cracked them
between his two fingers and offered them to the dinner guests. They
were delighted at being served by a man whom they held in such
great esteem. Think!ing that Don Bosco had been shelling the after
dinner nuts with a nutcracker, they were amazed when they no-
ticed that he was shattering the shells with his fingers. Some re-
marked with admiration. "It must take a special gift from Mary
Help of Christians to crush nuts like that!"
In 1884, overworked and exhausted, Don Bosco had been con-
fined to bed. His doctor decided to test his strength with an
ergometer. Before doing so, he said: "Don Bosco, grasp my wrist
with all your might."
"Doctor," replied Don Bosco, "you might be sorry!"
The doctor insisted: "Don't be afraid of hurting me. Grasp it as
hard as you can."
Don Bosco consented and gripped the doctor's outstretched
hand so strongly that he drew tears from him. The doctor, who had
not suspected such strength in his patient, bore it for a moment, but
then uttered a sharp cry of pain. Don Bosco's grip had almost

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103
forced blood from the doctor's fingertips. Then he told Don Bosco
to grip the instrument.
"Listen, doctor," warned Don Bosco, "if I grip this thing, I'll
break it."
"No matter how strong you are," replied the doctor, "you won't
be able to break this steel ring."
"Very well, then you try your strength on it first." The doctor
firmly grasped the instrument and it registered at 48.
"Now let this good Father2 who has been nursing me try it too,"
said Don Bosco.
The priest complied and the needle rose to 43.
"Now it's your turn!" the doctor said to Don Bosco.
Don Bosco gripped the ergometer and the needle rose to its
maximum mark of 60. But Don Bosco felt that it was not register-
ing his full strength. In utter amazement, the doctor declared that
he had never before met a patient who after a long illness displayed
such remarkable vigor.
Don Bosco made use of his extraordinary strength on a very few
occasions, and then only out of sheer necessity, or for some good
purpose, or, sometimes, to amuse friends, but never in self-defense.
The wonder of it was that he was able to demonstrate it without
any seeming effort, in his usual calm and relaxed manner. There
was no fuss; it seemed to be the most natural thing in the world.
We shall see how his strength gradually was used up in continuous
sacrifice to the glory of God and for the good of his fellowmen.
2 The "good Father" was none other than Father John Baptist Lemoyne, the
writer of these Memoirs. [Editor]

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CHAPTER 17
First Festive Oratory
ON his trips to the village market with his mother, John
had become acquainted with several boys in the various nearby
hamlets; he readily made friends with a host of other lads when he
began to attend the parochial Sunday school. From all the neigh-
boring hamlets they were drawn to him as by a magnet. Though
young in years he instinctively studied the personality of everyone
he met. He seemed to understand what was on their mind simply by
looking at them. As John grew older, this habit of character study
made him very perceptive. In a casual manner all his own he
learned to anticipate a need, chide a friend at an opportune time
for faults unnoticed by others, or support decisions as yet unspoken.
His companions became very fond of him, but they also developed
a salutary fear of him. This was yet another gift which God had
bestowed upon him: "As one face differs from another, so does
one human heart from another" (Prov. 27, 19) .
John was always on the alert to lend a hand to one in need;
never was he known to have hurt anyone. His companions valued
his friendship, a friendship they could count on when involved in
typical boyhood scrapes. His daring and physical prowess made
even older boys think twice. Whenever an argument arose or a
fight broke out, his companions would always call on John as their
arbiter; his decisions settled their issues. Even fifteen and sixteen-
year-old boys would come to him with their problems and ask
for his advice. Among his friends the catchword was: "John said
this! John wants it this way!" His word was law.
But perhaps the real reason for John's popularity lay in his
superb gift as a storyteller, a gift that held his youthful audience
spellbound. The youthful storyteller would recall anecdotes heard
in a sermon or catechism class, and would regale them with the
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stories he had read in the Reali di Francia,1 in Guerrin Meschino, 2
and in Bertoldo e Bertoldino:" These books provided John with an
endless source of material. John read every book that he could lay
his hands on, but these were the only ones he could find in peasant
homes. Sometimes he would spin even taller tales of fantasy. Like
his mother, John never failed to adorn a tale or anecdote with a
moral. When his friends caught sight of him they would run up to
him and beg for a story. And he was just beginning to understand
the books he read. Gradually, adults began to join his circle of
listeners. Thus, it happened that John, either on his way to and
from Castelnuovo, or at other times in a field or meadow, would
frequently find himself amidst a swarm of people listening intently
to him, a young unschooled lad gifted with a prodigious memory.
He had no formal education, but to these simple folk he was a
veritable sage. At this point in his memoirs Don Bosco remarks. "In
regno caecorum monoculus rex." [Among the blind the one-eyed
man is king (Erasmus, Adagia) .] Sometimes, as he sat magister-
like in the midst of a crowd of boys, passersby from other hamlets
would stop in amazement for a look at this lad who commanded
the attention of all his little friends with such authority. "Who is
he?" they would ask. "That's Margaret's son," somebody would
answer.
During winter people vied with one another for John's presence
and his stories as they whiled away their time in stable and barn.
Young and old alike assembled with keen anticipation of spending
endless hours listening to John read aloud to them from the Reali
di Francia. He would stand on a bench so that everyone could see
and hear him. There was, however, a prior commitment to be ful-
filled. The "story hour" would be prefaced by the Sunday sermon.
The Sign of the Cross and a Hail Mary would always precede or
follow the storytelling.
This incident occurred in 1826. A neighbor, Catherine Agagliati,
was such an avid listener that whenever she heard that little John
was holding his "story hour," she would drop whatever she was
1 A 15th-century historical novel by Andrea da Barberino about the knights of
the Charlemagne era. [Editor]
2 A 15th-century novel by Andrea da Barbcrino about a poor but courageous
knight in search of his parents through many lands. [Editor]
3 A 16th-century novel by Giulio Cesare Croce about a sharp-witted yokel.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
doing and hasten to the spot. One day, she was so impressed by
what she heard that she said to Mamma Margaret: "The good
Lord will help your son become a very important man. What a pity
if such intelligence were to be wasted."
Margaret replied: "As the Lord shall wish, so it shall be!"
On Sunday afternoons especially in the summer, neighbors and
visitors gathered around John. Graybeards now began to mix un-
abashedly with the country lads. As these gatherings were taking
on more significance, John began to entertain the crowd with tricks
he had picked up from charlatans at the village fairs.
There was a meadow in Becchi dotted with several trees. John
used to stretch a rope between two of them and anchor it firm
and tight. He would then set up a chair and a small table with a
bag on it. A large mat was then rolled out on the ground. As soon
as everything was ready and everyone was eagerly waiting for the
performance to begin, John would invite them first to recite the
five decades of the rosary and sing a religious song. That done,
he would stand on his chair and announce: "Now I want to tell
you about the sermon the chaplain gave today at Morialdo."
Some members in John's audience grimaced at these terms,
others would hedge or mutter that they had no stomach for sermons,
while others still began to edge away. Standing on his chair the
peasant boy looked like a king on his throne, and like a king he
could exact obeisance from the crowd, even from elderly spectators
in their sixties.
"All right!" he would shout at his impatient audience. "You can
leave if you want, but if you come back while the show is on, I
won't let you stay. And I won't let you come back again-ever!"
This threat would silence everyone. No one would leave, and
everyone would listen attentively to him. John would then repeat
the Sunday sermon he had heard in church that very morning or
whatever he remembered of it, or he would narrate a story or an
anecdote he had recently heard or read. His listeners would oc-
casionally comment: "My, how he can talk! He's just a boy but
he seems to know everything." Everyone was quite content. At the
end of his sermon a brief prayer was recited, and then the show
would start.
The young preacher had now become a skilled entertainer. He

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would execute handsprings, somersaults and walk on his hands.
With his bag of tricks literally dangling from his shoulder, he
would swallow coins and then retrieve them from the tip of a
spectator's nose, multiply balls and eggs, change water into wine,
kill a chicken and restore it, crowing lustily, to life. These were his
usual array of tricks. His skill on the tightrope was impressive: he
would walk it as though traipsing along a path. Leaping and
dancing, he would hang now by one foot, now by both, repeating
the same trick with one hand or both.
John's brother, Anthony, would come along to watch the per-
formance. He never sat in the front row but would hide behind a
tree or in the shadow of the house, occasionally peering out for a
look. He, too, laughed at the stunts of the tiny acrobat or he would
sneer out contemptuously at him: "What a fool you are to let peo-
ple make sport of you this way!" he would tell John. But the
audience ignored him and laughed heartily at John's tricks, jokes,
and chatter, applauding him enthusiastically.
Sometimes when they would be standing there, mouths agape,
expecting some new stunt, John would suddenly interrupt the per-
formance and lead them in singing the litany of the Blessed Virgin
or saying the rosary, if it had not yet been recited. "There are still
lots of wonderful things to see," he would say, "but before we go
on with the show let's all join in a prayer together." He inserted
this interval of prayer, knowing well that it would have been im-
possible to do so once the performance was over.
Such shows lasted several hours till nightfall. The young enter-
tainer, utterly exhausted, would then close with a short prayer and
everyone went home. Those who had blasphemed or cursed during
the performance or refused to take part in the prayers were barred
from these shows.
'
Our readers may wonder: How did John manage to get the
money he needed to attend the fairs where the charlatans plied
their trade? How was he able to buy the props for his own little
shows? There were several ways. He hoarded the few coins that
his mother and relatives gave him as well as the tips and gifts he
earned by running errands. He was, moreover, quite skilled at
catching birds with traps, cages and snares. He knew where to find
bird nests, an item in which he did a brisk business. John was

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
quite adept at making straw hats that he sold to the farmers at
the market; he also sold a snare-type wicker cage for catching
sparrows, a good device if one knew how to simulate their calls.
Another source of income was his sale of mushrooms and roots
used for dyeing fabrics. He had learned how to weave oakum,
cotton, linen, hemp and silk well enough to teach such skills to his
neighbors who came to him for help. He knew how to knit and at
the Oratory he would often mend his own socks. Also, as a snake
hunter, John was able to increase his funds. When a snake was
found in a field, John was usually summoned to the spot. He
would lose no time getting there, and once the snake was in sight
he would stun it with a well-aimed stone. If the snake escaped into
the brush, he would search till he found it, seize it by the tail and
twirl it rapidly through the air. As soon as he reached a tree he
would kill the reptile by dashing it against the tree trunk.
Don Bosco himself answers some puzzled readers: "Some of
you," he writes in his memoirs, "may ask: 'What did your mother
think of the unusual way you spent your time and the public
exhibition of yourself as an amateur mountebank?' I will say that
my mother loved me dearly, and that my own confidence in her
was unlimited. I would not have done a single thing without her
consent. She knew and saw everything I did and allowed me to con-
tinue. In fact when I needed anything, she was only too willing to
supply it for me. My own friends and even members of my audience
gladly provided me with what I needed for stunts and tricks."
Thus, Mamma Margaret, with her innate common sense and
Christian instinct was unconsciously assisting John in his prepara-
tion for the extraordinary mission that lay ahead. Margaret saw to it
that John's Christian training should also grow apace. She saw the
importance of the role that humility had to play in the lives of
her children. She never boasted about her son's talents nor praised
him in his presence. She prayed to the Lord for him, just as she
prayed for her other sons. She observed everything, said little,
pondered much. After all it was not a common sight to see a ten-
year-old farm boy win ascendancy over older companions, speak
unabashed in public, train himself to entertain an audience, and
use this entertainment as an inducement to make them pray and
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First Festive Oratory
I 09
One day as John was stretching his tightrope before a crowd in
his yard, Margaret, lost in thought, watched him with bated breath.
Suddenly a neighbor, Catherine Agagliati, appeared on the scene,
and greeted her: "What now, Margaret?"
As though aroused from sleep, Margaret turned to her and in
a low but earnest voice, asked her: "What do you think will become
of my son?"
Catherine replied: "He's certainly going to create a great stir in
the world!"
John enjoyed himself immensely at these Sunday gatherings.
From the age of five he had begun to entertain the thought of spend-
ing his life among boys, of teaching them their religion. This was
his greatest desire; this seemed to him to be his life's goal. This
natural bent was another sign of his vocation.
In 1825, [as a mere boy of ten], he started on a small scale [what
later he would call] a "festive oratory", doing what was in keeping
with his age and his knowledge. He followed these lines for several
years, his talks becoming ever more fruitful as his knowledge of
religion increased. For this purpose, he diligently gathered edifying
stories from catechism classes, sermons and books he read, in order
to instill love of virtue in all his listeners.
But it was not only his stories, tricks and lovable traits that
captured the hearts of so many youngsters. In those early years, and
throughout his life to his dying day, there must have shone through
his whole countenance the purity of his soul. To meet him, to be
near him produced a joy, a peace of mind, a delight and such an
ardent desire to become better that it could not be traced to a
purely earthly affection. Thousands of boys have experienced this,
and it has been confirmed by thousands of others who worked to-
gether with him. Once they knew John Bosco, they could no longer
detach themselves from him, nor could they ever forget his magnetic
personality.
The book of Wisdom has something to this effect: "Better is
childlessness with virtue; for immortal is its memory: because both
by God is it acknowledged, and by men. When it is present men
imitate it, and they long for it when it is gone; and forever it
marches crowned in triumph, victorious in unsullied deeds of
valor" (Wisd. 4, 1-2).

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
But the field of action to which Margaret's son had been destined
by Providence was far greater than might have been imagined in
the beginning. This was becoming obvious and proof of it can be
seen in various episodes in which it would seem impossible that a
mere boy could be so certain of himself. The following incidents
will serve to strengthen this point.
When John was about twelve, a dance was held on a certain
holy day at the public square of Morialdo. When it was time for
the afternoon church services, John entered the square and began
to move about the crowd, among whom he saw many persons he
knew. He tried to persuade them to bring the dance to an end,
and go instead to church for Vespers. "Look at this child still wet
behind the ears, trying to tell us what to do!" someone remarked.
"Who sent you on this nice little errand to act as our preacher
or spiritual director?" asked another.
"Just like you to butt into our business and bother us when we're
enjoying ourselves!" added a third.
"Mind your own business and don't put your nose where it
doesn't belong!" rudely sneered a fourth. And they all laughed in
his face. John then began to sing a popular religious hymn, in so
beautiful and harmonious a voice that little by little they all
gathered around him. A few moments later he moved toward the
church, and the others, drawn by his voice, followed him in.
Toward nightfall he returned to the scene of the dancing that had
been resumed with wild frenzy. It was getting dark now and John
remarked to those who seemed more sensible than the rest: "It's
time to go home; this is no time for dancing."
No one listened to him, so he began to sing again as he had done
before. At the sweet magic-like sound of his voice, the dancing
ceased and the dance floor was soon vacant. Everyone gathered
around him and when he had finished his song, several offered him
gifts to resume his singing. He refused, but went on singing.
The organizers of the dance who saw their profits vanishing into
thin air took him aside and offered him money, saying: "Look,
either you take this money and leave, or else we'll give you a beat-
ing you'll never forget."
"Just a minute! . . . Do you own this place?" replied John.
"You don't scare me, I can do as I please. Some of my relatives

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First Festive Oratory
111
are here, and they are expected home. I'm not doing you any wrong
in calling them. Their families are afraid that something unpleasant
may happen to them, some brawl or harm. Why keep them worry-
ing? I think you are sensible and decent enough to agree that at
this time of night something may get out of hand that you'll later
be sorry for. If I'm so worried about this, it's because our village
has always had a good name. Am I showing you disrespect in ask-
ing for this?"
Such arguments, advanced by a young boy, were amazing. Many
stopped dancing and went home. Others, more eager, stayed on a
few more minutes, but, being so few, they too decided to call it a
night.
It is also said that a singular event occurred at this time, namely,
that John challenged some traveling charlatans who were interfer-
ing with church services to match their prowess against his. This
was to be repeated on several different occasions.
One evening a sermon was to be delivered in the chapel of a
hamlet not far from Becchi. The chapel was only partially filled,
while the square in front of it was crowded with men whose murmur
reached the worshipers inside. Suddenly the blare of a trumpet
shook the square. The boys leaped up from their pews and raced
for the church door. Nobody could hold them back. The girls fol-
lowed the boys and shortly afterward they were joined also by the
women, curious to see what it was about. John also ran out into the
square at such a spectacle, and elbowing his way through the crowd,
took up his stand in front. All eyes turned to him because he was
already well-known for his acrobatic feats. With gestures, they
pointed at the charlatan, as though to tell him that he had a com-
petitor. John had not left the church out of curiosity, but to carry
out a plan of his own. He moved to the center of the open space
and challenged the charlatan to compete with him in games of
skill. The charlatan mockingly looked John over from head to
foot, but the crowd's applause at John's proposal made him realize
he would damage his own reputation if he were to refuse the
challenge. Shouts arose on all sides. "Bravo, good! Show what you
can do!"
By general agreement a certain feat was chosen for the test. "I
agree," John said, "and now let's talk about the terms. This is what

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
I propose: If you win, I'll give you a scudo.4 If I win, you are to
leave this village immediately and never set foot here again during
church services." Everyone, eager for the contest, shouted approval.
"I accept," answered the charlatan, confidently.
As things turned out, John won the contest and the charlatan
had to gather his equipment and leave as agreed.
Then John turned to the crowd and announced: "Now, back to
church!" And he led them into the house of God.
On another occasion, a stranger was talking to a group of men
and boys, telling off-color jokes, and occasionally uttering words
that bordered on blasphemy. This scandalous conversation dis-
tressed John, but he did not know what to do since he realized
that nothing would silence the man or the raucous laughter of his
listeners. Two trees stood nearby, a little distance apart from each
other. He took a rope and knotted one end. Then he flung first one
and then the other end over a branch of each of the trees, and
drew the rope tight. He performed this feat in the twinkling of an
eye. The crowd, noticing him, abandoned the stranger and gathered
around John. He then leaped in the air high enough to catch hold
of the rope. Hoisting himself up he sat on it, and then let himself
hang head downward, holding on to the rope by his feet only. He
then swung himself upright and began to walk back and forth, as
though he had a wide path beneath his feet. The show lasted until
dark when the crowd dispersed and went home.
Thus, as a boy, John first carried out his mission with the means
that Divine Providence had given him. The Book of Proverbs tells
us that God's omnipotence is constantly at play in the universe
through His creative and conserving power and that He delights in
being with the children of men. God began, so to speak, to exhibit
John before the world as the instrument that He wanted to use for
His glory. ". . . The foolish things of the world has God chosen to
put to shame the \\rise,' and the weak things of the world has God
chosen to put to shame the strong, and the base things of the world
and the despised has God chosen, and the things that are not, to
bring to naught the things that are; lest any flesh should pride itself
before him . . . Let him who takes pride, take pride, in the Lord"
(1 Cor., l, 27-29, 31).
4 A silver coin approximately equivalent to a dollar. It was used in Italy until
the 19th century. [Editor]

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CHAPTER 18
Mamma Margaret's Helping Hand
THANKS to his good mother's teaching, John might
well have repeated the words of Job: "God has reared me from my
youth guiding me from my mother's womb" ( 31, 18). Truly, Mar-
garet's constant aim in life was to do good to everybody when pos-
sible and never harm anyone even by the least inconsiderate or
unkind word. Of an even-tempered disposition, she bore resentment
toward no one. Although very sensitive, she never had occasion to
pardon others because she rarely took offense. Charity was such a
part of her that she had truly become the mother of all those in
need.
Margaret never turned down a reasonable request for help; peo-
ple seemed to think she possessed an unlimited store of goods.
Neighbors would come to borrow live coals, water, or wood. If a
sick person needed wine, she was bountiful with it, refusing any
compensation. Margaret would graciously give oil, bread, wheat or
cornflour to neighbors without any annoyance. Sometimes a needy
neighbor, who had already borrowed bread from her, would shyly
ask for more bread: "Margaret, I need bread again, but I still owe
you for what you gave me last week."
And Margaret would reply: "Forget about that; don't mention it
again. Just try to return what I'm giving you today." She would
not have it otherwise.
Margaret Bosco's farmhouse was located in a wooded area.
Several times even outlaws, famished with hunger, approached the
farmhouse in the shadows of night and called out to her in hushed
tones for fear of the police. Margaret would' come out and the
exhausted and hungry bandits would beg her for something to eat.
"Don't be afraid," she would say, "but wait a little while. I haven't
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
got anything ready right now, but I'll put something together for
you poor fellows."
Then she would call out to John: "Get some wood, fill the pot
with water and bring it to a boil. We'll make some soup for our
friends. B'ut be careful not to breathe a word to anyone about this."
John quickly did as he was told. When the water began to boil,
Margaret would tell him to throw some pasta into the pot.
"I can't find any, Mamma."
"See if there's any fl.our."
"There isn't any."
"Get some pieces of bread then, and we'll make a soup out of
that."
Sometimes there was nothing in the house except very stale bread
scraps or leftovers. After pouring the steaming soup into a bowl,
Margaret would call in the bandits and sit them in a dark corner of
the room where a little lamp cast its shadow. The famished out-
laws would gulp down the soup and then would say: "Thank you,
Mamma. Now where can we sleep?"
"There's only the garret and some straw. You'll have to make do
with that. I have nothing else."
"That's fine. But what about the carabinieri?" 1
The stable had a skylight.2 Although it looked like a window, it
actually served for access to the hayloft. But anyone unfamiliar with
the home would never have suspected that it could be used as an
exit. Margaret explained the layout of the house to her "guests"
and bade them goodnight. Before retiring, the bandits, deeply
moved by her hospitality would try to kiss her hand in gratitude,
but she would protest: "No, not that. I only want you to say your
prayers."
"Yes! Yes! We will. You can be sure of that," the bandits would
answer in unison. And they would noiselessly climb into their
hiding-place and spend the night there quiet as mice. Over the years
they never gave Margaret the least trouble.
Often, other "guests" would come knocking-the carabinieri,
1 The carabinieri are the Italian national police. They were established by King
Victor Emmanuel I in 1814. [Editor]
2 In most farmhouses of this period the stable and hayloft wen, CQilp~cted. with
the house. [Editor]

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and, more than once, only a few moments after the bandits had
retired for the night. They had made it a habit to meet at Margaret's
house, exchange official messages, and rest a while before resuming
their patrol. After greeting Margaret they would inquire about her
sons. "How are Joseph and John doing? Are they well?" Then they
would call Joseph, who was their favorite. He would come running
with glee, and always ply them with questions: Anything exciting
today? Any arrests? Where? Who? Why? The carabinieri enjoyed
talking with Joseph because he was so lively, talkative and obvi-
ously flattered by their company. They were not so chummy with
John. He was usually reserved, spoke little and never asked ques-
tions. He was all ears but never made any comment.
Often only a door or a plank floor, sometimes only a window
with paper instead of glass separated the bandits from the police.
They could hear every word the police spoke. Once it actually
happened that a bandit was surprised in Margaret's kitchen; the
sudden entry of the carabinieri gave him no chance to hide. It was
customary for the carabinieri to sit around the table, set with tray
and glasses, and wait for Margaret to offer them a drink of wine.
This time ( as also at other times when they knew very well who
was hiding in Margaret's house), although the police recognized the
nervous guest gulping his soup in the corner of the kitchen, they
completely ignored him. No attempt at arrest was ever made in
Mamma Margaret's home. They knew that she extended a helping
hand to anyone in distress for charity alone and they had no in-
tentions of involving her in court. On the other hand, it was no
easy matter to lay hands on desperate men, armed to the teeth
and on the alert. Before giving up their freedom, they would cer-
tainly have put up a fierce fight, possibly to the death. The cara-
binieri realized too that it would be safer to wait for a better
moment to make an arrest. Sometimes a carabiniere and a brigand
would enter the house at the same time-one through the front
door, the other through a back door. The latter would beat a hasty
retreat. The police could not help noticing that there had been un-
expected visitors in the house and that they had just bolted away.
Generally it was Joseph's task to save the situation by his childish
chatter while the hunter and quarry were only a few mere steps
away from each other.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
One day a sergeant major of the carabinieri came to a sudden
stop as he entered the Bosco farmhouse. With a fixed glance as
though he were listening for something, he said in a loud voice,
"There's someone out there!" He pointed to the adjoining room.
Joseph came forward. "That's impossible."
"Somebody's hiding out there!"
"That can't be. Can't you see we're all here."
"There's someone hiding there."
"I can't see anyone," Joseph answered, barely restraining his
laughter.
The sergeant did not pursue his investigation further. He had
just wanted to show that he had not been taken in by the unex-
pected intruder.
Peddlers were another type of visitor who found a welcome in
Margaret's house. Since inns were scarce and roads few and bad,
anyone who used the country roads on business would have to
spend several nights away from home and seek hospitality with
some family willing to put him up for the night. Word of Margaret's
kindness had spread all through Morialdo and the surrounding area,
and her house became a haven of hospitality.
"Have you any room for me, Mamma Margaret?"
"Surely, come in."
"Can I trouble you for something to eat?"
"Leave it to me, I'll fix something."
When the larder was stocked with food, preparing supper was
only a matter of minutes. More than once, however, Margaret had
to rack her brains not to send her guests to bed hungry. On such
occasions, John was always the assistant cook. Once when he had
to tell her that there was nothing for the guest, Margaret ransacked
the house until she found some millet bread. She broke what she
found into the pot and let it boil, but it turned into tasteless in-
edible gruel. John asked his mother to taste it. She smiled know-
ingly, went to the stable, and fetched some milk; the result was a
coarse b1:1t palatable porridge. But it was mostly her courtesy and
genuine warmth that made her hospitality so heartwarming. Upon
leaving in the morning the guests could find no words to express
their appreciation since Margaret always refused any payment that

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was offered, saying: "You are my friends and I am not an inn-
keeper."
If Margaret treated those in temporary distress so kindly, we
can imagine how anxious she must have been for those who were
truly poor. John often recalled how a beggar came asking for
shelter one winter night when the countryside was covered with
snow and ice. The poor man's toes stuck out through his shoes.
Margaret had no shoes to give him. But in the morning, when he
was about to leave, she made him sit down and wrapped his feet
in warm rags. Then she bound the soles of his shoes to his feet with
a cord tied around his ankles, Roman fashion. She did it so skill-
fully that the beggar had no trouble walking in the snow. Margaret
could rightfully say to the Lord: "No stranger lodged in the street
. . . I opened my door to wayfarers" (Job 31, 32).
A neighbor named Cecco lived in a small house a short distance
from Margaret. He was fond of eating but not equally fond of
working. As a result, he soon found himself in straitened circum-
stances and often went hungry. But he dared not beg; shame and
fear of rejection and reproach for having been such a wastrel kept
the poor wretch alone at home in his solitude. Margaret felt sorry
for him. Once in a while she would approach his house, make sure
no one was in sight lest he be embarrassed, and drop a few days'
supply of bread in through the open window on the ground floor.
Several months later she ran into Cecco by chance; he thanked
her with tears in his eyes. She offered to bring him some soup
now and then and the two connived how it was to be done. She was
to give him a signal after nightfall, by raising her voice as if
scolding one of her children. As agreed, she would cautiously
set a pot of hot soup on his porch, and return home. Again the
sound of her sham scolding would indicate that no one was in
sight. At this signal Cecco would open his door and whisk in his
pot of soup.
Margaret's generosity can never be adequately praised. Her life
was one continual act of charity. Although she was constantly giv-
ing away what little she had, she was always able to do so. Provi-
dence, it seemed, was watching over her; there was always enough
for her family especially after she had given away everything she
had.

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THE BIOGRAPHICAL MEMOIRS OF ST, JOHN BOSCO
One day she found herself completely out of bread and flour.
As she debated what to do, Louis Veglio, a neighbor, dropped in.
He sensed Margaret's plight and left hurriedly. He lived in one of a
cluster of homes called Filippelli, not far from Becchi. Once home,
he called one of his men and told him: "Pick up this sack of flour."
The man tried to lift it but could not, protesting that it was too
heavy.
"Well, then pour some of it out and make two trips," said his
master.
"Where to?"
"Come with me!" He led the man close to Margaret's house.
"Take it there," he pointed, "but don't tell the woman where
it's from."
The servant obeyed. As he placed the sack before Margaret, he
said: "This is for you."
"Who sent it here?" asked Margaret.
"I can't tell you."
Margaret insisted, and the servant soon became entangled in
evasive and confused answers. Margaret, however, guessed the
donor's identity because she knew whom the servant worked for.
At last Veglio himself appeared. From his place of cover he had
overheard them. "Listen, Margaret," he said to her frankly. "I
sent the flour. I would have preferred to have remained unknown
but I see that my man is not good at keeping secrets, so I don't
want to make a mystery of it any longer. I have done what had
to be done. You have given all you have to the poor and it is only
right that others should help when you are in need."
Veglio's wife, Mary, was no less generous. Seeing Margaret giv-
ing away to the poor, things she herself needed, she would fre-
quently send over a bushel of wheat, or three or four bushels of
corn, and at times even some wine. Often she would tell her:
"When you have nothing else to give to the poor come to my house
and take whatever you need. After your visits to the sick, let me
know if they need anything, and I'll see they get it at once."
Margaret truly was the ministering angel to the sick and dying
of the village. John was always at her side, ready to help by run-
ning errands, by summoning neighbor or relative, or by gathering
medicinal herbs about which he had learned a great deal. She

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would visit the sick of the village, assist and nurse them, or spend
whole nights at their bedside. She would prepare them to receive
the Last Sacraments and when their last hour drew near, she would
not leave their side until they had drawn their last breath. The
church was some distance away and consequently the priest could
not always arrive in time to recite the prayers for the dying. So
Margaret herself would recommend their souls to the Lord. Her
words were so Christlike, so inspiring and so timely that all the by-
standers would be deeply impressed.
Margaret's love of neighbor is not surprising when we realize that
she was a woman of prayer. On her way to the fields, during her
hours of work, and on her return home she would repeatedly re-
cite the rosary. It was a beautiful sight to see her coming home
of an evening, hoe or weeder over her shoulder, leading her two
sons by the hand, reciting the Angelus to the accompaniment of
the distant church bells tolling at the far end of the valley. No
chore at home ever prevented her from reciting morning and eve-
ning prayers with the family. Indeed, she always invited her guests
to join her; this was the sole payment she exacted for the hospi-
tality she extended to them. Bandits, carabinieri, peddlers, beggars,
or stray travelers, no one ever dared to refuse her. She had set
before them as brothers in Christ all that she had: a loaf of bread,
a dish of polenta, a bowl of soup, a glass of wine. Even those who
usually neglected prayer would have considered it a show of bad
manners on their part to refuse such a reasonable request. It was
truly an unusual sight: carabinieri removing their headgear and
falling on their knees, or grizzle-haired brigands bowing their
heads, repeating the words of the Pater or the Ave, which they
had not recited for many a year. Margaret's heart rejoiced at these
moments.
The real purpose of her hospitality-to draw words of praise
to the Lord from the lips of those whom she had sheltered-had
been attained. These prayers were one day to return to her and
her children; they would descend upon them as blessings from
above. When passing by her house or remembering her kindness,
all those whom she had assisted could well have spoken the words
of the psalmist: "The blessing of the Lord be upon you! We bless
you in the name of the Lord!" (Ps. 128, 7).

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CHAPTER 19
Mamma Margaret's Zeal for Souls
QNLY those who knew Margaret at close hand could
appreciate and adequately describe her firm character. Not only
did she personally abhor evil, but she tried to prevent any offense
against God even a1111ong those beyond her immediate family. Thus,
she was always on the alert to halt, prudently but firmly, whatever
might cause scandal no matter what the cost.
Sometimes the peasants of a neighboring hamlet, seeking some
diversion, would send for a street organ and hold an impromptu
dance. The word would spread like lightning from farmhouse to
farmhouse. From the hilltops people would shout to one another:
"We're going to the dance! We're going to the dance!"
Hearing these cries of glee and the lilting music of the street
organ over the hills, Margaret's children would come running up
to her, shouting: "Mamma, let's go too!" They could not resist
the excitement and the music.
But with her usual smile, Margaret would say: "Stay here and
wait for me. I'll go and see what it's all about." If she saw that
the entertainment was wholesome, she would tell the children:
"Run along, have a good time!" But if she noticed anything, even
slightly, improper, her answer was final: "This kind of fun is not
for you."
"But . . . but . . ."
"No buts! I will not have you slip into sin and God's punish-
ments. Do you understand?"
Disappointed, the children would become silent. So Margaret
would call them about her and tell tales of knights and castles so
enchanting and entertaining as to outdo even Ariosto himself. She
was so skillful in weaving these stories of knightly adventure that
her children had more fun listening to her than being present at
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121
the dance. At nightfall, Margaret would end her storytelling with
the words: "Now we'll go to bed. But first let's pray for those who
will die tonight, lest their souls be lost." These words had a mag-
ical and salutary effect upon the children.
She also looked after the material and spiritual welfare of young
girls as though she had made a generous resolve in this respect.
Whenever she met any girls shabbily or scantily dressed, she would
approach them and say: "Child, don't you realize that your guard-
ian angel walks at your side? Dressed as you are, you make him
ashamed to have you in his care!"
"But our family is poor. We have no one to take care of us,
or provide us with clothes."
"Well then, come with me!"
So Margaret would take these waifs into her house. She would
mend and patch their dresses. Then, with God's blessing she would
send them off looking presentable and decently dressed. Although
Margaret had to work from morning until night to provide for her
family, she never begrudged the very many hours she spent in such
charitable ways.
She particularly went out of her way to help those poor girls
whom she suspected might be in some danger of losing their virtue.
To win their affection and confidence, she would feed them with
some bread or polenta or give them little gifts of fruit. Moreover,
she encouraged them to come to her when they needed anything.
She would treat them as her own daughters, by assisting them
every way she could, and always giving them some good advice.
Above all, Margaret frowned on [premature] dating. We shall pass
over the subtle and delicate means she used to discourage it. She
was always on the alert, especially at the evening gatherings in
winter. But Margaret never rushed to give advice; she always waited
for a chance to talk to the girls alone. Then she would instruct
those who needed it how to behave in company. She would point out
the impropriety of sitting too close to some individuals and gave
the girls useful and timely advice on how to be ladylike in their
conversation especially by avoiding coarse gestures and loud
laughter.
Thanks to her interest in them, Margaret earned the esteem and
respect of all the girls in the neighborhood. On hot summer days

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
a certain informality in dress prevailed inside the house, certainly
without too strict an adherence to the rules of Christian modesty.
Whenever Margaret dropped in for a visit, the girls, if not properly
attired, would hide or hasten to dress properly upon hearing her
voice. They reappeared only if they felt that Margaret would have
an approving word for them. Occasionally, some girl was not quick
enough: she would then move over to Margaret's side, if other peo-
ple were present. Margaret would cover the girl's shoulders with
her apron and, bending down, would whisper in her ear: "How
can you go about in God's sight dressed like that?"
As we know, Margaret willingly offered hospitality to traveling
peddlers. She had a special reason for doing so. More often than
not, they concealed among their wares indecent pictures or ques-
tionable books, which they hawked at fairs. Margaret would ask
them to surrender such pictures and literature to her. In their pres-
ence, she would then throw them into the fire or [if in doubt], give
them to the chaplain at Morialdo. Sometimes the peddlers them-
selves would burn these objects in order to please her. Though
Margaret could not read, she kept a vigilant eye on all reading
matter that she saw about her, and would judge its moral contents
from the few words that she artfully drew from their owners. As
a reward for the peddlers' cooperation in destroying objectionable
material, Margaret would treat them not as strangers but as friends.
She would invite them to sit with her and her family at table and
set before them the best she had in the house. When they left she
would always try to make them promise never again to sell pic-
tures or books that could cause spiritual harm, and she easily suc-
ceeded since she had won them over by her kindness.
More than once Margaret could not avoid witnessing some grave
scandal, and when this happened she acted with courage and vigor.
One Sunday, while on her way to church with Joseph and John,
she saw ahead of her in the ever more thickening crowd a group
of about fifteen or twenty young ruffians. They seemed to be listen-
ing to a man, around sixty, who had previously served a long jail
sentence for theft. In a loud strident voice, using obscene language,
he was telling indecent jokes to the annoyance of passersby.
Shocked and angry, Margaret approached the group and called
him out by name.

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"What do you want?" he asked, turning around.
Speaking softly, Margaret asked: "Would you like your daughters
to hear what you're saying?"
"Eh! Why get excited? We have to get some fun out of life.
I was only joking. Can't we laugh? No harm in laughing! Besides,
that's the world for you!"
"But what you're saying is wicked, isn't it? And if it is wicked,
why do you say it?"
"You are too fussy-and a big nuisance, too. Everybody talks
like this, so why shouldn't I?"
"Even if it were true that everybody talks that way, it doesn't
make it any less sinful! And if you end up in hell, what good is it
to say that everybody's doing it?"
At this the man guffawed loudly and his cronies joined in the
laughter. Margaret, in a voice charged with emotion, shot back
at him: "At your age, with your gray hair, you should be an
example to young people and not a cause of scandal. You should
be ashamed of yourself."
Then, taking her children by the hand, she left the main road
and struck out for the church over a path through the meadows.
Once out of sight, Margaret stopped and looked at her children:
"You know how much I love you. Yet I would rather have the
Lord take you this very instant than see you become like that
wicked old man. I would even have the courage to strangle you
with my own hands." An extreme measure, no doubt, but under-
standable to those who love and value the innocence and the candor
of their own children. Margaret's words were expressing a pro-
found sentiment: the importance of keeping oneself in the grace of
God.
One evening Margaret overheard two older boys indulging in
off-color conversation in her front yard. Both were notorious for
their bad conduct and insolent manners. Margaret came out of the
house and asked them to stop it. They laughed at her. She changed
her tone: "Get out of here," she ordered, resolutely. "I don't want
you around!"
Instead of leaving, the two boys struck up a lewd ditty.
"This is my house," Margaret declared, "you're on my property
so I can order you to leave."

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The boys still refused to leave. Instead, they withdrew to the
corner of the hayloft, where they continued their offensive song.
Margaret did not give up. She sent one of her sons to call some-
one from the families of the two ruffians. The mother of one of
them and the brother of the other came running. A little scene
ensued, but, at last, the ruffians were forced to leave. Margaret
never again allowed them to set foot on her property.
One day a woman living near Becchi took a male lodger into
her home. While all the neighbors murmured loudly about the
obvious scandal, Margaret took it upon herself to put a stop to it.
She went to the woman's house one evening. John had followed
her and was hiding behind a tree not far off. She knocked on the
door and called:
"Martha! Martha!"
After a few minutes, Martha peered through the half-opened
doorway. "Oh, it's you, Margaret!"
"Yes, Martha, may I speak to you for a moment?"
"Go ahead and talk," said Martha, continuing to hold the door
slightly ajar.
"Please step outside, so that we can't be heard. I've something
very important to tell you, if I may."
"Of course. Go ahead and tell me," Martha said, with some
hesitation. Thereupon, she closed the door and followed Margaret
up to the corner of the house.
"Are you Martha?" Margaret asked in a low voice.
"Of course I am."
"And you're the daughter of so-and-so?"
"That's right."
"And you're the sister of so-and-so?"
"Of course. You know very well who I am."
"Are you a Christian?"
"What a silly question!"
"Have you been baptized?"
"Why all these questions?"
"And you go to church and fulfill your Easter duty?"
"Yes, of course!"
Then Margaret, stressing each word, added: "You? You? You?
Do you understand what I mean when I say you? Do you want

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Mamma Margaret's Zeal for Souls
125
to force me to condemn you to hell, when until now you have
been my friend?"
Martha, who had understood very well the reason for all those
questions, stammered a reply: "But you know my situation, and
how poor I am. No one should be surprised if I take in lodgers."
"The only thing that matters in your situation is that you must
guard against going to hell," Margaret interrupted.
"But what can I do?"
"Send that man away."
"But it's already night, you can't send people away like that."
"Send him away!" repeated Margaret. "If you don't know how
to do it, I'll show you!"
She went up to the door, raised her voice and shouted: "Get
out, get out, you servant of the devil! Get out of here! Out! Away!
Away!"
Meanwhile, the neighbors, who had noticed Margaret walking
to the house, and had surmised her intention, had gathered in a
group a short distance away. The stranger, hearing the murmur of
their voices and Margaret's order, must have wished he were a
thousand miles away. He looked for the nearest exit and dashed
out never to return.
One last episode. There was a man who kept a woman of ill-
repute in his house. Since he was seriously ill, Margaret paid him
a visit. While there, she took the woman aside and most charitably
and prudently tried to persuade her to leave and return to her own
home, not too far away. She would not hear of it and stubbornly
refused to go. Meanwhile, the sick man was on the verge of death
and Father Campora, the assistant pastor, was called. In view of
the distance, the priest carried the Holy Viaticum with him, to
avoid going back for it. Margaret, upon hearing that the priest was
already on his way with the Viaticum, was deeply concerned over
the man's soul that was soon to appear before God. Afraid that
she might not have another opportunity to put an end to the scan-
dal, she returned to the house. The priest was wholly ignorant of
the situation and when he arrived, he placed the sacred pyx on a
small table. Margaret respectfully approached him and drew him
aside.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"I must warn you," she said, "that there is a person in this house
whose presence is a scandal."
"And who are you?" asked the priest.
"It is not important to know who I am. I am telling you this
because it does not seem proper to administer the Viaticum with
that woman still in the house. I have tried more than once to per-
suade her to leave but unfortunately, without success."
"Are you sure of what you're saying?"
"Talk to her yourself. Question her and by her answers you can
judge for yourself whether I'm telling the truth."
The priest immediately sent for the woman, and she appeared
before him insolent and brazen. The priest asked her whether the
neighborhood rumors about her were true.
"It's just evil gossip," said the woman, "from some who are
forever trying to meddle in other people's affairs. They should mind
their own business. I mind my own and don't bother about others.
I am an honest person and I have my reasons for staying here."
"I did not ask you this. Give me a straight answer." And the
priest asked her a very direct question. The woman denied every-
thing at first. But then she became so confused in her replies that
he realized Margaret had been speaking the truth. Thereupon he
asked the woman to leave the house. She refused. The priest then
firmly ordered her out saying: "What? You were his ruin when
he was well. Now will you be his ruin even in death? Do you want
him to be eternally damned because of you?"
His words put the woman in a serious predicament. The people
who had come along with the priest were present. They could not
hear this whispered dialogue, but they understood what it was all
about. The priest had made it quite plain that unless he were
obeyed, he would leave without administering the last rites to the
sick man. In those days this would have brought the hatred of all
upon the guilty woman. She abruptly decided to leave and went
back to her own home. The priest then went to the sick man and,
after hearing his confession, gave him the Last Sacraments. He
died a good death with signs of true repentance. Margaret had
saved his soul. The assistant pastor, before leaving, wanted to know
who the lady was that had given him that providential warning
without disclosing her name. This intervention won Margaret the

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praise of all. They all knew that it was her policy to try all ways
and means to save souls.
There was once an occasion when someone dared suggest to
her something unbecoming a Christian. Still living are some who
witnessed that scene. Margaret rose from her chair and with eyes
blazing with indignation she pointed firmly toward him. She was
so awe-inspiring that the guilty wretch seemed to shrivel into noth-
ingness before her. Thus must the Archangel Michael have looked
when he confronted the prince of darkness with: imperet tibi Deus.
[May God command you.]
Little John was a witness to all these things and in later years
he recounted them to us. He declared that from his mother he
had learned to have the highest regard and the greatest love for the
virtue of purity, and while guarding it jealously, to strive in all ways
to induce others to do likewise.
From all this we can surmise the beauty of Mamma Margaret's
soul. Her noble figure calls to mind the words of Sirach: "Choicest
of blessings is a modest wife, priceless her chaste person. Like the
sun rising in the Lord's heavens, the beauty of a virtuous wife is
the radiance of her home. Like the light which shines above the
holy lampstand, are her beauty of face and graceful figure" (26,
15-17).

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CHAPTER 20
First Communion
" ~Y son, take care of your father when he is old;
grieve him not as long as he lives. Even if his mind fail, be con-
siderate with him; revile him not in the fullness of your strength.
For kindness to a father will not be forgotten, it will serve as a sin
offering, it will take lasting root. In time of tribulation, it will be
recalled to your advantage, like warmth upon frost, it will melt
away your sins" (Sir. 3, 12-15).
Much in the spirit of this admonition did Margaret treat her
aged mother-in-law, and because of this Margaret and her children
were singularly blessed. In 1826, the good Margaret Bosco,
mother of Francis Bosco and grandmother of Anthony, Joseph and
John, reached her eightieth year. As her infirmities increased, she
began to look with serenity toward the end. When Margaret real-
ized that her mother-in-law had now become a bedridden invalid
she rarely left her side. Both day and night she lavished constant
and tender care upon her. A hospital nun could not have done
more. Medical expenses went unheeded as she made every effort
to comfort the aged woman. Margaret's close neighbors began to
pry and to comment on the mounting expenditures. Finally, they
even ventured to reproach her by remarking on several occasions
that if she continued to lavish her dwindling funds upon the old
woman, she and her children would soon be in want. They bluntly
stated that future expense was useless-she had reached the end
of her days.
Margaret's reply never wavered: "She is the mother of my hus-
band, and therefore my own. I dearly respect her and will care
for her to the end, as I promised my poor Francis before he died.
If everything I have spent can prolong her life for another hour,
I will consider the money well spent." In caring for her mother-
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129
in-law, Margaret was assisted by John in every possible way. As
solicitous as any nurse, they both attended to her every need.
By now she had already received the Last Sacraments from her
pastor. During the days preceding her death she repeatedly whis-
pered to the children as she had often done in the past: "Remember
that happiness and God's blessings will always be yours if you love
and respect your mother." Finally, one day she asked that the
three boys be brought to her bedside; she had a parting counsel
to give them. She exhorted the three lads to obey their mother, to
follow her example, and to treat her as lovingly as she herself had
been treated. She reminded them that in all these years her daughter-
in-law had never once given her any displeasure. On her account,
Margaret had not left home, had kept to a simple life despite op-
portunities within reach that could easily have gained her a life
of ease and comfort and on the contrary had accepted this life
of sacrifice for her sake. Looking fondly at the children she ad-
mitted that she had been a trial to Margaret. Because of her Mar-
garet had endured many hardships and had her patience tried ex-
ceedingly. She urged the boys to bring into their mother's life that
happiness that Margaret herself had striven so hard to bring into
hers.
February 11, 1826 was the last day of her life. At her bedside
were Margaret and her three grandsons. Her final gasping words
were: "Eternity faces me, pray for my soul. Forgive me if I have
at times been harsh with you. I did it for your own good. Thank
you for everything, Margaret." She reached out for her, clasped her
to her bosom and said: "I kiss you for the last time, but I hope
to see you all in heaven." Her sobbing grandsons were taken to a
neighbor's house for the night. An hour later this venerable old
woman rendered her soul to her Maker.
John was now ten years old and eager to make his First Holy
Communion, but since the hamlet of the Boscos was so remote,
he was unknown to the pastor. To attend church or Lenten cate-
chism classes in Castelnuovo or Buttigliera he would have to walk
over three miles each way. St. Peter's chapel at Morialdo, also
a considerable distance from the Becchi hamlet, had been without
an attending priest for quite some time, so that John had become
rather concerned that there was no church or chapel within reach

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for him to attend. This lack of spiritual care was also the reason
why the Becchi folk gladly listened to the tiny juggler's sermons.
Up to now John's religious instruction had been limited to the
lessons he received from his mother. It was she who taught John
all his catechism.
It was customary in those days to admit children to their First
Holy Communion only after they had entered their early teens.
Although Father Joseph Sismondo [pastor at Castelnuovo and rural
dean] was a pious and zealous priest, his rather rigid ideas on the
subject of Penance and Holy Eucharist led him to adhere strictly
to the general practice prevailing among other parish priests. Even
Joseph Cafasso, now thirteen, who will soon enter our narrative,
had not been allowed to make his First Communion. This despite the
fact that he was known as a saintly youth and was remarkably
advanced in religious instruction. Nevertheless, Margaret did not
want any more time to elapse before her son should receive this
most important sacrament. She did her best to prepare him, as
she had already done, first with Anthony and later with Joseph.
Throughout Lent of that year she sent John daily to the catechism
class in the parish church. There his conduct was most exemplary.
Eager to learn, John immediately memorized the answers of the
catechism, even the lengthy ones, after hearing the priest say them
once or twice. This naturally aroused the wonder of his com-
panions who became all the more fond of him. The pastor saw that
John's diligence augured well for the examination to be held at the
end of the Lenten season.
In 1826, Easter Sunday fell on March 26. Because of John's
excellent reputation and success in his examination, the pastor de-
cided to make an exception in his case and admitted him to Holy
Communion on the day appointed for the children's Easter duty.
Margaret realized that recollection would be impossible if the
usual daily routine was followed, so she took it upon herself to
help John and prepare him for this great event. She took him three
times to confession.
During Lent she had repeatedly told him: "John, my son, God
is going to give you a great gift. Try to prepare yourself to be
worthy of it. Make a good confession. Do not hold back anything;

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confess everything; be truly sorry and promise God that you will
do better in the future."
Don Bosco wrote in his memoirs: "I promised. Only God knows
if I kept my promise." At home Margaret saw to it that he had
time to pray and read some spiritual book that she provided. She
also gave him those timely pieces of advice that a loving mother
can impart to her children.
On the morning of his First Communion, Margaret had John
refrain from speaking with anyone. She accompanied him to Mass
and Communion and joined him in the preparation and thanks-
giving that the pastor, Father Sismondo, led in a loud, moving
voice. The rest of that memorable day she set aside for prayer and
good reading and allowed no chore to interfere with it.
Among the many things that his mother said· to him that day,
these stood out in her son's memory for many years because she
repeated them so often: "My dear John, this has been a great day
for you. I know that God has truly taken possession of your heart.
Now promise Him that you will do all you can to stay this way
to the end of your life. From now on go to Holy Communion often,
but beware of ever making a sacrilegious Communion. Never leave
anything out in your confession. Be always obedient; go readily to
your catechism class and to sermons but, above all, shun as a
plague anyone who uses bad language."
Don Bosco later wrote: "I remembered these words of my holy
mother, and tried to follow her advice. From that day on I feel
that I improved somewhat, especially in obeying and bending my
will to others. Up to that time I had been very reluctant to give in
to others, and had always had something to say before obeying
or following the advice of my elders."
Meanwhile Margaret ever more felt the need to meet John's
desires to study. His bent in this direction was by now quite obvi-
ous. More than once John had confided to her his great desire
to become a priest. Often the mother prayed to God to assist her
in overcoming the unsympathetic attitude of Anthony whom, more-
over, she did not want to antagonize further. Soon her prayers were
answered unexpectedly.
In 1825 Pope Leo XII had promulgated the Year of the Great

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Jubilee, and over 400,000 pilgrims had journeyed to Rome for
this event. In 1826 he extended the privilege of [gaining] the
Jubilee indulgence also to the churches outside Rome. Archbishop
Columban Chiaverotti had decreed that in the archdiocese of Turin
the indulgence could be gained from March 12 to September 12.
In hamlets and towns and in Turin itself, the faith of the people
was evident as they strove in large numbers to gain the plenary
indulgence by performing the required spiritual good works.
In Turin, the Bishop of Pinerolo conducted a spiritual retreat
for the King, his court and nobility. [At its close,] the members of
the Royal House and the elite of the city, accompanied by the
whole Military Academy and the Royal Corps of Engineers marched
in procession to the four selected churches, devoutly chanting the
Litany of the Saints as any humble group of pilgrims.
This open manifestation of faith also took place in the provinces.
A few weeks after John's First Communion, a solemn mission was
held in the village of Buttigliera, adjoining the small hamlet of
Morialdo. The fame of the preachers attracted the people through-
out the countryside. John, too, trooped along with many of his own
hamlet to hear the missionaries. The services consisted of a doc-
trinal sermon at dawn and one on some moral subject toward
evening. During the day the people were free for their usual tasks.
It was on one of these mild April evenings that John was returning
home with the crowd that had attended the mission. Among them
was also a certain Father Joseph Calosso from Chieri, a very pious
priest. Despite his advanced age, he did not mind walking two and
a half miles to hear the missionaries. Father Calosso, doctor of
theology, had been pastor at Bruino, and was now in semi-retire-
ment as chaplain in Morialdo. He noticed the hatless, curly-haired
youngster who walked silently in the crowd. It was obvious that
the boy was deliberately keeping quiet and that normally there
would be no tree too high nor ditch too deep for him to try his
skill. The priest called him to his side and asked: "What village are
you from, son?"
"From Becchi."
"And where have you been? Were you at the mission, too?"
"Yes, Father, I went to hear the sermon."

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"A little too hard for you, I imagine! Your mother could have
preached you a more practical sermon. Right?"
"That's true. My mother often tells me very nice things, but I
like very much also to listen to the missionaries' sermons, and I
think I have understood them."
"Did you really understand much?"
"I understood everything!"
"Did you? If you can tell me something about today's sermons,
I'll give you four soldi. Here they are!" said the priest, holding out
the coins.
"Shall I tell you about the first or the second sermon?"
"Either one, so long as you can tell me something. Do you re-
member what the first sermon was about?"
"Yes, the first sermon was about the need of giving oneself to
God early in life and not putting it off till later."
"And what did the priest say about it?" asked the old priest
somewhat surprised.
"Shall I repeat the first, second or third part?"
"Whichever you like!"
"I remember the whole sermon very well, and if it is all right
with you, I'll repeat it all."
And without further ado John began with the opening words,
then went on with the three points stressed in the sermon, namely,
that he who puts off his conversion runs the risk of no longer hav-
ing time, or necessary grace, or will to do so. The good priest let
him go on for over a half hour. In the meantime everyone crowded
about to listen while they all kept walking.
"Now tell me about the second sermon."
"All of it, or only a part?"
"Only a few words."
"If you'd like to hear some parts, here is one. I was very im-
pressed when the preacher described the meeting of the soul and
the body of the damned at the sound of the angel's trumpets, when
they will be about to be reunited in order to go before the judgment
seat of God, and the horror which the soul will feel at being en-
closed again in that disgusting and ugly body that was the instru-
ment of its evil doing."

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
And at this point John launched for ten more minutes into a
long dialogue between the soul and the body, as the preacher had
dramatized it. Ever more amazed, with tears in his eyes, the good
priest then asked: "What's your name? Who are your parents? How
long have you gone to school?"
"My name is John Bosco, and my father died when I was very
little. My mother is a widow and has to take care of five people.
I can read and write a little."
"Did you ever study Donatus' 1 grammar?"
"I don't know what it is!"
"Would you like to study?"
"Oh, yes!-Very much so!"
"Is anything stopping you?"
"Yes, my brother Anthony won't let me."
"Why not?"
"Because he thinks study is all a waste of time. He wants me to
work in the fields, but if I could go to school, I'd study very hard
and not waste any time."
"Why would you like to study?"
"To become a priest."
"And why do you want to become a priest?"
"Because then I could get my friends together, talk to them and
teach them some repgion. They are not bad, but they will become
so if no one takes care of them."
The boy's resolute and candid way of speaking made a deep im-
pression on the saintly priest. When they came to the fork in the
road where they had to part, the priest asked: "Do you know how
to serve Mass?"
"Yes, a little."
"Come and see me tomorrow at my house. I've something to
tell you." And with that he bade John farewell.
John arrived punctually at St. Peter's chapel where Father
Calosso resided and served his Mass. Later, Father Calosso led him
into his study and said: "Now I have to write the missionary's
sermon. Do you think you could dictate it to me?"
1 Aelius Donatus (mid-4th century A.O.), a famous grammarian and teacher
of rhetoric at Rome, wrote a large and a small grammar entitled Ars major and
Ars minor. [Editor]

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"Sure, I still remember it, but I don't know all the words in
Italian." 2
"That doesn't matter. Just tell me as you know and remember
it."
"If you're ready, I can start right now," John said.
Father Calosso sat at his desk and John dictated the entire ser-
mon, from the introduction to the final peroration, astounding the
good priest with his prodigious memory.
Even after John became a priest, to his very last days he still
remembered this sermon by heart and repeated it several times.
When they were through, the chaplain said to him: "Don't worry,
I'm going to take care of you and of your studies. Tell your mother
to come here with you for a few minutes next Sunday evening to
talk about this and we shall make our plans."
Margaret's joy knew no bounds! On the following Sunday she
went with John to visit Father Calosso. As soon as she walked in,
the priest said to her: "Don't you know that your son has an
astonishing memory? You simply must let him study."
"I would indeed be very glad to do so," Margaret answered.
"But there are many serious difficulties. You see, I have three sons
and he's the youngest. His older brother is dead set against his
studying at all and would give us no peace if that were to happen."
"That doesn't matter!" replied the priest. "I'll arrange everything.
Do what you can and what you think is best, but give this boy a
chance to study. This is God's will."
"I assure you that I'll do everything within my power to grant
his wish, because it is also mine," Margaret replied, thanking him.
It was agreed that Father Calosso would teach John once a day
and the boy would spend the rest of the time working in the fields
to please his brother Anthony. But as soon as Anthony learned of
his mother's decision, he flew into a rage. He calmed down only
when he heard that the lessons would not begin until after the
summer, when most of the farm work would be over.
2 At this time in rural districts especially, the priest usually preached in the
local dialect, not in the official Italian language. [Editor]

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CHAPTER 21
Providential Teacher
.t{uTUMN came, but John had not yet begun his school-
ing. Father Calosso grew impatient. One day he met the boy and
asked: "Why aren't you coming for your lessons? Why doesn't
your mother send you?"
"Oh, it's always the same story. My brother Anthony won't let
me."
"He won't? Well, whether he likes it or not, I want you to study.
Come to my house tomorrow with your books, and I'll start teach-
ing you."
Without further delay, John entrusted himself to Father Calosso,
who, as we already know, had come only a few months before to
Morialdo to provide some spiritual care at St. Peter's chapel. John
grew so fond of him that he kept no secrets from him. From then
on, the boy spontaneously lay bare to him all his thoughts, words
and actions. Father Calosso was very pleased because such con-
fidence enabled him to guide the boy more effectively in both
spiritual and temporal matters. Don Bosco later appraised such
guidance as follows: "I realized then how helpful it was to have the
constant guidance of a trustworthy spiritual director, the first I
had ever had. Among other things he soon forbade me to practice
a certain favorite penance of mine telling me it was not suitable
to my age and condition. He encouraged me to go to confession
and Holy Communion often and taught me how to make a brief
meditation every day, or rather, a short spiritual reading. On
Sundays and holy days I spent all the time I could with him and
on weekdays would serve his Mass whenever I could. It was from
this time that I began to have a taste for spiritual life. Till then I
had more or less acted just physically and mechanically without a
superior motive."
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At this time, too, the people of Castelnuovo were saddened by
the death of their pastor, Father Joseph Sismondo, who died on
October 3, 1826, at the age of 54. John was among the mourners
in the funeral cortege, heartbroken, for this was the priest who had
given him the priceless gift of his First Communion.
By mid-October John was already studying Italian grammar.
In a short time he finished the course and began to practice with
short compositions. By Christmas he had taken up Donatus' Latin
grammar. At the start he had some difficulty with the technique of
the initial declensions and the first conjugation, but soon that be-
came easy. For John, reading was tantamount to remembering.
Everything left an indelible impression upon his memory. Within
a month he knew Donatus' Latin grammar inside out. By Easter
he had begun to translate a few sentences from Latin into Italian
and vice versa.
His teacher told him, jokingly: "If you continue at this rate, soon
you'll know everything there is to learn in the world!" And every
time he met Mamma Margaret, he would tell her: "Your son has
a prodigious memory."
Throughout that period John continued to give his usual Sun-
day performances, in the stable during the winter and outdoors in
the summer. Everything his revered teacher had said or done, his
every word, so to speak, came in handy for entertaining his audi-
ence. Anthony, however, would not stop grumbling.
Margaret was very happy to see John realize his aspirations.
But there were troubles in the offing. Anthony had not interfered
with John's studies during the winter months when outdoor farm-
work was at a standstill, but as soon as spring came he began
loudly to complain that it was not right for him to wear himself out
working in the fields while John was taking things easy. There
were arguments with John and with his mother. For the sake of
peace, Margaret decided that John should go to school in the early
morning and work the rest of the day on the farm. But what about
his lessons and homework? Where would he find time for them?
"Where there's a will, there's a way." John found time to study
while walking to and from school. Likewise, upon his return home,
he took the hoe in one hand and his grammar in the other and
went off to the fields, studying on the way. Then regretfully he

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
would set the book down on a clod of earth and start to hoe, weed,
or rake the grass with the others, as needed. When there was a
break for a snack, he would sit apart and study while munching
on his bread. On the way home he would study again. He would
do his homework during dinner and supper and finish up before
going to sleep.
Notwithstanding John's obvious goodwill and work, Anthony
was still disgruntled and kept repeating that he did not want to hear
anything more about schooling for the boy. "Who needs Latin
here? Latin, of all things! Work is what we need here!"
In vain, Margaret tried her best to make him see that John's
help was not needed on the farm and that she herself spared no
effort in the sowing, tilling and harvesting of _crops. She even
promised to compensate him from her own dowry for the work
that John was not contributing. But Anthony stubbornly would
not give in.
Finally, things came to a head with an ugly explosion. Don
Bosco himself describes it:
"One day Anthony said first to my mother and then to my
brother Joseph in a tone that was final: 'I've had enough! I'm tired
of seeing books around the house. I am big and strong and I never
even looked at a book.' Angry and hurt, I then said something I
shouldn't have. 'Yes,' I broke in, 'just like our donkey. He is even
stronger and never went to school either! Do you want to be like
him?' At those words Anthony flew into a rage, but I managed to
dodge his anger and a rain of blows, thanks to my quick legs."
A local joyful event helped to ease these family squabbles. Father
Bartholomew Dassano, a devout and learned priest was installed as
new pastor of Castelnuovo in July, 1827, and some eight days be-
fore, Joseph Cafasso, a young man of Castelnuovo, was invested
with the clerical habit by Father Emmanuel Virano, the parish
administrator.
Who was this young man, whom we have already mentioned
and will mention again in the course of this narrative? Don Bosco
described him as follows: "Joseph Cafasso, born in January 1811,
of good and well-to-do parents, was a model of virtue. His docility,
obedience, aloofness from the world, love of study and piety de-
lighted his parents and teachers. He had two outstanding traits:

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recollection and an almost irresistible impulse to do good to all. He
was happy whenever he could offer some good advice, further a
good project or prevent evil. At the age of ten, he was already act-
ing as a little apostle in his own town. Often he would go looking
for his companions, relatives and friends, bring them all, big and
small, young and old, to his house and there would politely ask
them to kneel and recite a short prayer with him. Then, using a
chair as a pulpit he would preach a sermon, that11is, he would repeat
a sermon he had heard or tell some edifying story. He was slight in
build, but his voice made up for that. His angelic face and elo-
quence quite beyond his years filled people with amazement, and
made them ask, as in the days of John the Baptist: "Quis putas puer
iste erit?" [What then will this child be? (Luke 1, 66) ].
The fame of this boy's exceptional virtue soon spread through-
out the hamlets of the parish of Castelnuovo. John, who had the
same inclinations and aspirations, would have enjoyed meeting
him and having him as a friend, but circumstances did not make
it possible. For some years Cafasso was studying in Chieri, and
[when he was home for the summer, there was another difficulty]:
Morialdo was rather far from Castelnuovo. Furthermore their dif-
ference in age and schooling was no help in striking up a friend-
ship. But Divine Providence would see to it that they should form
a holy friendship sometime later. John himself describes how they
first met:
"It was the second Sunday of October, 1827, the feast of the Ma-
ternity of the Blessed Virgin, the main annual festival at Morialdo.
Many were engaged in various chores connected with the festival,
others were watching or enjoying the games or other pastimes. I
noticed one person only not taking part in the various amusements.
He was a young seminarian, slight in build, with gleaming eyes,
a friendly air and the look of an angel. He was leaning against
the church door, which had been momentarily closed. I was
charmed by his appearance, and although I was only twelve, I felt
drawn to talk to him. So I went up to him and asked: 'Would you
like to watch some of the games going on? I'd be happy to show
you around . . .'
"The young cleric smilingly motioned me to get closer and then
asked me about my age, my studies, wh~ther J had already made

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
my First Communion, how often I went to confession, where I
attended catechism classes and the like. His kind, edifying way of
speaking made a great impression on me and I willingly answered
all his questions. Then, almost as a way of showing my appreciation
for his gracious ways, I again offered to show him around. 'My
young friend,' the young cleric answered, 'a priest finds his enter-
tainment in church services. The better they are performed, the
more he enjoys them. Our amusements and our devotions that
never grow stale, should always be diligently attended. I am just
waiting for the church to open so that I may go in.'
"I plucked up enough courage to prolong our conversation and
replied: 'What you say is true, but there is a time for everything,
a time to go to church and a time to have fun.'
"The seminarian broke into laughter and ended our conversation
with these memorable words which seemed to be his program of
action for life. 'One who becomes a priest gives himself to the
Lord. Of all the things in this world, nothing should he take more
to heart than what may serve the greater glory of God and the
benefit of souls.'
"Just then the church was opened and the young cleric said
goodbye to me, his little friend, and went in. Greatly impressed
by his words and his demeanor, so full of divine love, I tried to find
out who he was. I learned that he was Joseph Cafasso, a student in
his second year of philosophy at the seminary."
John returned home that day overjoyed, as if he had won a rich
fortune. He ran to his mother: "I've seen him, I've spoken to him!"
"Whom are you talking about?"
"Joseph Cafasso. It's really true! He is a saint!"
"Then try to be like him. I have a feeling that one day he may
be of great help to you!"
John then told his mother the conversation he had had with
Cafasso. Margaret was one to appreciate the loftiness and truth
of Cafasso's words and concluded: "Listen, John, a young cleric
with such sentiments will become a holy priest. He will be the
father of the poor and will lead many sinners back to the ways of
truth; he will make many firm in the practice of virtue, and will
win many souls for heaven." Joseph Cafasso succeeded in doing
just that. As we shall see later, he was not only John Bosco's

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model as a seminarian and priest, but also his first and outstanding
benefactor.
Winter, meanwhile, was approaching. Outdoor work had ceased
and John hopefully resumed his studies with Father Calosso at
Morialdo. But he was able to attend his lessons only for a few
weeks, because his mother suggested that he stay home. Anthony
had ~ot given up his opposition. "The little gentleman wants to
study!" he would say to John. "Wouldn't you like to live like a
lord while we on the farm eat polenta? Do you think we feel like
starving ourselves to pay for your board elsewhere? To blazes with
your studies! Get rid of this madness! We don't need professors
around here. Go swing a hoe!"
Such abuse flowed freely. If he found John with a book in his
hand, he would snatch it from him: if he saw him absorbed in his
thoughts, he would ask: "What are you thinking about? Your
dreams, maybe? You're going to be a peasant, just like me." He no
longer addressed him except as 'the student,' or 'the professor.' John
was hurt, to tears at times, but he patiently endured it all. Over him
watched the Lord, to whom David had cried in the midst of his
afflictions: "On you the unfortunate man depends; of the fatherless
you are the helper" (Ps. 9B, 14).

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CHAPTER 22
Forced to Leave Home
THE Lord had great things in store for John Bosco and
therefore the Blessed Virgin had enjoined him: "Make yourself
humble." For God frowns upon the proud and bestows his grace
upon the humble. The Scriptures tell us: ". . . Humility goes be-
fore honors" (Prov. 15, 33), and: "The poor man's wisdom lifts
his head high and sets him among princes" (Sir. 11, 1).
Up to this time, John had learned the norms of Christian living
from his mother and the priests of Castelnuovo, Capriglio and
Morialdo. Now the Lord himself wanted to be his teacher in order
to make him holy. How was this to be done? Divine wisdom tells
us in the Book of Sirach: ". . . At first she puts him to the test;
fear and dread she brings upon him and tries him with her dis-
cipline; with her precepts she puts him to the proof, until his heart
is fully with her. Then she comes back to bring him happiness and
reveals her secrets to him. But if he fails her, she will abandon him
and deliver him into the hands of despoilers" (Sir. 4, 17-18).
John had a great mind and heart: he was obedient through
virtue, not by nature. The poorest man on earth feels like a lord in ·
his own home, like a monarch in his own kingdom. God would
deal with John as he had dealt with Moses, who, as a prince of
Egypt, was forced to flee to the desert of Sinai and seek asylum with
Jethro. There, Moses, reduced to the rank of shepherd, became
the meekest man on earth. God, likewise, would prepare John [for
his mission] through a long practice of heroic humility. He, too,
would have to leave home and for about two years be forced [by
circumstances] to work elsewhere as a hired hand. How could he
help not feeling keenly this humiliation?
He ardently desired to study, yet for four years not only would
every road be barred to him, but even every ray of hope. No
142

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sooner would a glimmer appear then some unforeseen circumstance
would blot it away. What was to become of him? Fear and anxiety
for the future were to be his lot! How was he to acquire knowledge,
as our Lord had told him in his dream? Knowledge, we read in the
Book of Sirach, comes to "whoever is free of toil" ( 38, 24) . Farm-
ers and workingmen, though no city could exist without them, are
not expected to be priests or theologians, judges or lawyers, teach-
ers or preachers. Yet, all expectations to the contrary, this was the
path that John would have to follow to prepare himself for his future
manifold mission.
Faced with Anthony's increasingly stubborn opposition, Mar-
garet decided to send John, the innocent cause of this domestic dis-
sension, to live for a while with some people she knew. Should
they refuse to take him, then John was to go to the Moglia farm
at Moncucco, about two miles from Chieri.
The Moglias did not know Mamma Margaret personally. They
were wealthy, whereas the Boscos were poor. But this did not deter
Margaret; she knew that all the members of that household had a
Christ-like spirit of charity. She was further encouraged by the
fact that the mistress of the house was related to the Filippellis
of Castelnuovo. Calling John to her side, she gave him opportune
instructions with the same loving solicitude that Rebecca had
shown in bidding farewell to Jacob about to set out for his trip to
Chaldea. Thus, did Margaret send her son away with no assistance
other than that of entrusting him to his guardian angel. It was
February, 1828.
John left home with only a bundle of shirts and a few books on
religion given him by Father Calosso. He was filled with sadness.
Bitter cold and the snow-covered ground added to his gloom. He
could expect nothing from home, because his stubborn stepbrother
would not let Margaret send him anything. He was forced to go
looking for work in order to earn his living by the sweat of his brow,
no longer comforted by the presence of his mother, whom he held
so dear.
It seems that sometime before February, 1828, John had gone
to Serra, a hamlet close to Buttigliera d'Asti, where he was warmly
received by some friends of his mother. Realizing, however, that
he was a burden, since in winter he could not make himself useful,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
he soon returned to Morialdo. At any rate, he now set out for
Moriondo, where there lived another family who were acquaint-
ances of the Boscos. He begged for a job of some kind, but in vain.
They listened to his sad story, sympathized with him for having been
forced to leave home and seek work, and wished him better luck
elsewhere.
There was nothing else to do now but try the Moglia farm. He
arrived there toward evening. He first met the owner's paternal
uncle, Joseph Moglia, who in a friendly tone asked him: "Hello,
John! Where are you going?"
"I'm looking for a job."
"Good! That's fine! So long, John." And off he went.
For a few moments John stood there, too stunned to say or do
anything. Then, recovering from the shock, he walked over to the
farmyard, where the whole Moglia family was engaged in prepar-
ing osiers for tying the vines. As soon as the owner saw him, he
asked: "Whom are you looking for, my boy?"
"I'm looking for Mr. Louis Moglia."
"I'm Louis Moglia. What can I do for you?"
"My mother told me to come and work as a cowherd for you."
"Who is your mother? And why did she send you, so young,
away from home?"
"My mother is Margaret Bosco. My brother Anthony always
picks on me and beats me and so, yesterday she said to me: 'Take a
couple of shirts and handkerchiefs and go to Bausone ( a hamlet
near Chieri) and try to find a job. If there is no work, then go to
the Moglia farm, midway between Mombello and Moncucco. Ask
for the owner and tell him that your mother has sent you. I hope
he will give you a job.'"
"Poor boy," Moglia replied. "I can't hire you, because it's winter
and I'm dismissing cowherds, if anything. We don't usually hire un-
til after the Annunciation! 1 I'm sorry, but you'll have to go back
home."
"Please let me stay, for God's sake!" John exclaimed. "You
don't have to pay me, just let me stay here."
"But I can't take you in. Anyway, what could you do?"
John burst into tears and kept saying, "Please let me stay, please
1 The feast of the Annunciation occurs on March 25. [Editor]

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let me. I'll just sit here on the ground and I won't move, I won't
go away!"
So saying, he joined the others in gathering the osiers scattered
on the ground. Dorothy Moglia, Louis' wife, rrioved by the boy's
tears, persuaded her husband to keep the boy at least for a few
days, and Louis did not reject his good wife's plea.
His sister Teresa, 15 years old, was in charge of the herd, but
she did not like the work. "Listen," she said, "let this boy look
after the cattle. I'm old enough and strong enough to work in the
fields, and I can do as much as any of you." Her relatives quickly
agreed. John lost no time in tackling those chores usually assigned
to a farmhand and keeping the stables clean.
Although in later years he often referred to the time he had
spent at the Moglias as the most colorful and adventurous period
in his life because he then had to face the world alone, he never
went into further details when asked, nor did he mention it in his
memoirs [of the Oratory]. It was during this time that he trained
himself in the practice of solid virtue grounded on humility. Only
once was he heard to remark: "From then on, as soon as I woke
up in the morning, I began doing something right away and this
I kept doing throughout the day till bed time." But if he remained
reticent, the same may not be said of the Moglias, their neighbors
and the parish priest of Moncucco, Father Francis Martino, who
succeeded Father [Francis] Cottino. It is from them that we have
gathered the information we are about to make known. The words
of the Book of Proverbs were fulfilled in John: "He who is attentive
to his master will be enriched" ( 27, 18).
Noticing how thoroughly obedient, clever and hardworking John
was, as well as modest and religious, the Moglias began to realize
that in this boy they had found a treasure. With each passing day
they grew more and more fond of him. Thus, after only one week,
Mr. Moglia sent John to Becchi to ask Mamma Margaret to meet
him at Castelnuovo the following Thursday in order to discuss the
wages to be paid to John. Margaret hastened to the Moglia farm
to tell Louis that she was only too glad that he had taken her son
into his household and that she did not expect any wages. But
Mr. Moglia insisted that besides his board, John should receive a
wage of 15 lire per year for clothing-in those days a rather good

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
wage for a fourteen-year-old cowherd. From that time on John
was treated like a member of the family.
From the very beginning, his irreproachable conduct had a bene-
ficial influence on all. During the first few weeks, he would un-
hurriedly recite his morning and evening prayers kneeling beside
his cot or in some corner of the stable. Mrs. Dorothy Moglia, the
housewife, unseen, had more than once observed his devout de-
portment at prayer. Edified by the boy's piety, she taught him the
invocations of the Litany of the Blessed Virgin, some of which at
that time he was reciting incorrectly, and made him lead the eve-
ning family prayers with all gathered before a picture of the Blessed
Virgin, which is still a proud possession of the Moglia household.
Their hard day's work ended with the recitation of the rosary, in
which the family found new strength and necessary grace to carry
out faithfully the duties of their state.
Every Saturday John asked Mr. or Mrs. Moglia for permission
to go to Moncucco on the following day. His purpose was to at-
tend the first Mass at a very early hour. As John attended also the
later Mass and all the other services, Mrs. Moglia, not knowing
the reason for such an early walk, decided one Sunday to find out
for herself why John went to Moncucco. Arriving before him, she
took up a position from where she could watch everything he did.
She saw him enter the church, all recollected, go to confession to
Father Francis Cottino, the pastor, hear Mass and receive Holy
Communion, and then return home full of joy.
At home, where Mrs. Moglia had preceded him, she asked him
whether he went to the early Mass because he wanted to receive
the Sacraments. But when she saw him uneasy, as if regretting he
had been found out, not wishing to embarrass him further, she
immediately told him: "From now on don't bother to ask. You have
my permission to attend the early Mass." John never failed to
avail himself of this permission and received Communion every
Sunday and holy day. In those days it was not customary to receive
the Holy Eucharist frequently. In John's case there was another
drawback: the Moglia farm was over an hour's walk from the
church through unmarked paths.
This love of the Holy Eucharist was a sign of his spirit of prayer.
He was often seen, indoors and out, wholly absorbed in prayer.

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One day, when he was tending the cows not far from the farm-
house, Dorothy Moglia and her brother-in-law, John Moglia, hap-
pened to see him lying motionless in the middle of the meadow.
Because of the terrain he seemed to be lying flat on the ground.
Thinking he had fallen asleep, they called out to him by name.
The boy did not stir, so John Moglia walked toward him, repeatedly
shouting his name as he got closer. John did not reply. When
Moglia was only a few steps away, he realized that the boy was
kneeling, a book dangling from his hands; his eyes were closed,
his face turned toward the sky and so inexpressibly devout as to
cause amazement. Moglia tapped him gently on the shoulder and
asked: "Why are you sleeping in the sun?"
John stirred and answered: "I wasn't sleeping." So saying, he
stood up, obviously greatly embarrassed at having been discovered
in meditation.
He never forgot his grace before and after meals. He introduced
this practice among the Moglias who, before John's arrival, some-
times neglected it. They never omitted it in winter, but it was a
different story in the summer when they came home exhausted.
He also saw to it that the Angelus was said three times a day at
the sound of the church bells.
One summer day, old Joseph Moglia, a hoe over his shoulder,
had just come in from the fields, dripping with perspiration. It was
noon and a bell in the distance was ringing the Angelus. Too tired
to pay attention to it, he threw himself on the ground to rest. But
then he noticed John, who had come home a little while before,
saying the Angelus kneeling at the top of the outdoor stairway.
Joseph laughingly remarked: "Look at him! We, the owners have
to wear ourselves out working from morning till night, while he
peacefully prays up there. That's an easy way to gain merits for
Heaven!"
John finished his prayer, then went down the stairs and said to
the old man: "Look, you know very well that I have not been
loafing. You may be sure of this, that I have earned more by pray-
ing than you by working. If you pray, you will gather four ears of
corn for every two grains you sow; if you do not pray, you will
gather only two ears for every four grains you sow. You, too,
should pray if you want to gather four ears instead of two. What

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
would it have cost you to stop your work a moment, put down your
hoe and say the Angelus? Then you would have acquired as much
merit as I."
The good old man was really surprised! "Well now!" he ex-
claimed, "I never thought I'd be getting a lesson from a boy! Yet
I still don't feel right if I sit down at table without first saying the
Angelus!"
From that day on, Joseph Moglia never left out the prayer. The
Moglias, whom John regarded as taking his mother's place, always
accepted his observations in good grace because of the respect,
love and friendliness he showed for them. Frequently there were
differences of opinion between him and the older folks about
various things. A calm discussion would follow: John would argue
his viewpoint dispassionately and win them over. His employers
and their friends would often repeat: "It's quite clear that this boy
is destined to teach others, even grownups!"
Mr. and Mrs. Moglia asserted that much to their surprise they
never once observed in him any childish fault, even the least one.
He never indulged in any of the usual boyish pranks, never shoved
a companion, nor uttered an angry or derisive word. He never stole
fruit, not even a little, nor ever permitted himself any look or
gesture that might be considered improper by even the severest
critic. Indeed, his deportment was always that of a mature and
judicious man. "He was above the other children and we could
learn from him!" declared the hamlet folk.
In the beginning, however, he was not spared the sting of spite-
ful tongues. Often he would kneel among the cows in pasture, not
to lose sight of them or perhaps to shield himself from the sun in
the middle of the meadow. Some who saw him in that position
jumped to the conclusion that he was milking the cows to drink
their milk, as dishonest cowherds were wont to do, and they re-
ported him to his employers. The Moglias, prudent people, wanted
to find out for themselves and several times watched him. They al-
ways saw him reading his catechism. He knew this precious booklet
quite well and yet he was forever studying it. Now and then he
would interrupt his reading with prayer.
Imbued as he was with the spirit of God, we can surmise how
he abhorred not only whatever might tarnish the candor of his

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soul, but also whatever he viewed as improper for a boy. Mrs.
Dorothy Moglia related how John did not mind looking after her
three-year-old son George, who was constantly at his heels both
in the fields and at home. He never tired of listening to his childish
chatter and fondly attended to all his needs. But when she asked
him to look after her five-year-old daughter as well, he answered
politely: "Give me boys, as many as you like, even ten of them,
and I'll look after them. But I must not have anything to do with
girls."
This was the only time that he seemed to dodge a command.
Nevertheless, Mrs. Moglia sometimes sat her baby daughter on the
ground and went about her work, thus obliging him to look after
her. But John, as soon as he thought himself unobserved would
withdraw some distance away. At her return Mrs. Moglia would
scold him: "You naughty boy! Why won't you look after her?"
"This kind of work is not for me!" John would calmly reply.
At the Moglia farm he continued the practices that he had
started at Becchi. With his pleasant ways and tricks he began to
attract the few boys of the hamlet, and very soon they were all
close friends of his. In winter, when the outdoor work ceased, or
on rainy days, or Sundays and holy days, he would gather all his
friends together in the evening. They would climb into the hayloft
and sit in a semicircle, while John, seated on a pile of hay above
them, would teach them the catechism and repeat what he had
heard in church. He would tell some edifying story and teach them
to say the rosary or the Litany of the Blessed Virgin and to sing
sacred hymns. In a word, he taught them all he knew. When the
lady of the house asked him why he chose that particular spot to
hold his meetings, he would answer: "Up there you don't disturb
us and we don't disturb you!" But he was very firm in never allow-
ing girls. In the summer, instead, when the weather was fair, the
boys would gather under the shade of a mulberry tree, and their
mothers would consider themselves fortunate that John was there
to look after their children when they themselves had to leave the
house or could not accompany them to the church. John was al-
ways ready to accept such a charge and showered his young friends
with fond attention and little gifts, suitable to their young age. He
would do no such thing for the girls.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
During all this time his desire to study was ever in his mind and
he could not suppress it. Wherever he went, he took along a bundle
of religious books and the [Latin] grammar which Father Calosso
had given him. At home he devoted every free moment to reading.
When leading the oxen in front of the plow, his right hand held the
rope and the left a book, at which he would glance from time to
time. Mr. Moglia once asked him why he loved books so much.
"Because I must be a priest!" John answered.
"You a priest!?" the Moglias would say to him after he had on
several occasions made this statement. "Don't you know that to
study you need nine or ten thousand lire? Where would you get
so much money? There, there," they would say, patting him on the
shoulder and shaking him in a friendly way, "if you can't be Don
Bosco, you'll be Don Bose!" 2
"You'll see!" John would reply confidently.
Anna Moglia, another sister of Louis Moglia, about 18 years
old, seeing that John was determined to become a priest, said to
him several times: "But you're poor, how can you study if you
haven't any money?"
"I'm not worried about that," John would reply, "because there
will be people who will pay for me!" Such firmness of character
in the face of so many obstacles was indeed admirable. He pitted
his hope against all human hope.
Although the Moglias considered his ambition unrealistic they
never raised difficulties. Louis once said to him: "Study all you
want, if that's what you like." And when he did not need him, he
would relieve him of his work. John would thank him and with-
draw to the hayloft not to be disturbed.
One day while Uncle John was ploughing, he spontaneously
said to him: "Let's do this: whenever I don't really need you to
lead the oxen, you go over to the shade and study." But, John,
knowing what his duties were, could not and did not take advan-
tage of his employers' kindness. There was much urgent work to
be done and prudence guided all his actions. Besides, how could
he progress in his studies without a teacher?
At that time he glimpsed a ray of hope. In September Father
[Nicholas] Moglia, Louis' uncle and Joseph's brother, came to stay
2 A play on the Piedmontese word base meaning wood.

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at the farm. He was a school teacher back home. Having observed
with keen interest John's deportment, he offered to teach him an
hour each day. John was grateful to him, but unfortunately he
derived very little profit from such instruction, since the priest re-
mained in the hamlet only a short period during the fall, when
the vintage and the sowing season is at its height. This, too, was
a disappointment. Yet, it did not undermine his determination to
follow his vocation. The same firmness he displayed the following
year, 1829.
As he grew older John perceived ever more clearly the need
for someone to take care of boys, and the desire to do so him-
self grew ever more insistent. Since he went to the parish church
of Moncucco every Sunday, it was not long before all the boys,
both the privileged ones who went to school and others, gathered
about him. Father Cottino, the pastor, a very learned and zealous
priest, immediately took notice of John's sincere and singular piety
and the good spirit that animated him. He realized how much good
John could do to other boys with his games and instructions. So
he not only gave him all possible support, but, when John left the
Moglia farm, he himself carried on for many years the gatherings
which John had begun, later to be known as "festive oratories".
Meanwhile, after much insistence, John succeeded in obtaining
the use of the municipal shcool hall on Sundays and holy days. On
these days the boys of the village would gather with the young farm-
hand as their leader. The meeting would begin with a reading of
some devotional book and continue with some entertainment by
John. But that was not all. After the High Mass, the boys would
stay on and solemnly make the Stations of the Cross and sing the
Stabat Mater. The pastor was moved to tears at the sight of such
piety flowering among the choicest of his flock. Adults, too, were
attracted to the church by this novelty, and the good example bore
fruit. On Sundays and holy days, John spent the entire day in
Moncucco and returned home in the evening, with all the boys of
his hamlet singing gaily with him.
Father Cottino, who observed attentively John's every word and
deed, could not fail to notice his intelligence and memory, his dis-
cernment and aptitude for studies. Occasionally he had a talk with
him in the rectory, and came to know his innermost thoughts. As

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
a result he volunteered to teach him Latin if it could be arranged.
John begged the Moglias to allow him the time and offered to
give up his small wages. He received permission to go to the rec-
tory a few times when the work was not pressing, but, unfortu-
nately, his school days were very few and far between. The rectory
was over a mile away and he could hardly absent himself from
the farm for more than three hours without neglecting his duties.
Nor did he have the time or facilities to attend to his homework
and lessons.
This was another setback in his studies. However, it was not
time lost. The Lord was ordaining matters in such a way that it
might be said of him: "When the just man fled from his brother's
anger, [Wisdom] guided him in direct ways, showed him the king-
dom of God and gave him knowledge of holy things; she prospered
him in his labors, and made abundant the fruit of his works" (Wisd.
10, 10).
Meanwhile, the solemn events that took place that year, 1829,
also nourished his singular piety. Leo XII died on February 10
at the age of 68; on March 31, Pius VIII succeeded him and granted
a new Jubilee to all the faithful. On June 20, in Turin, two golden
crowns were solemnly attached to the picture of the Blessed Virgin
and Child in the shrine of the Consolata [Our Lady of Consolation].
A few months prior to this event, on April 13, thanks to [Daniel]
O'Connell's admirable constancy, the British parliament proclaimed
the emancipation of Catholics after almost three hundred years of
harsh persecution. That event might well be compared to the
exultation of the early Christians of Rome when they emerged from
the catacombs after the proclamation of Constantine's edict. The
1
Pope! The Blessed Virgin! The Church! Did John ever think that
one day a chapter in his biography would be entitled, "Don Bosco
and England"?

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CHAPTER 23
His Return
JOHN had now been at the Moglia farm for almost two
years and was deeply grateful to that fine family. The feeling was
mutual. As a token of his satisfaction with John's services, Louis
Moglia gave Margaret 30 lire at the end of the year 1828 and 50
more in the autumn of 1829. Toward the end of December of that
year, Michael Occhiena, Margaret's brother, passed by the farm
one morning at about eight on his way to the market at Chieri. He
saw his nephew leading the herd to pasture and called out to him:
"Hello, John, how are you? Are you happy here?"
"How could I be? I still want to study, but the years go by and
I am getting nowhere."
"Poor lad! Cheer up! Leave it to me. I'll see what I can do.
Take the cows back and then return to your mother. Tell her that
I'll be coming along today to have a talk with her."
"But Mamma will scold me if I go back."
"Do as I tell you, and don't worry. I'll straighten everything out.
Just trust your uncle. I'm going to the market now, but on my
way back I'll stop to have a talk with your mother, and you'll see
that things will turn out just as you wish. If, need be, I'll provide
the money to send you to school, I'll make up the difference. Well,
µo you feel better now?"
John obeyed. The Moglias were surprised to see him back with
the cows so soon. But they were very understanding and let him
go with their best wishes for success in becoming a priest. He was
deeply moved at leaving such good people. He kept waving back
to them, his friends and benefactors, and their eyes, too, were filled
with tears at seeing him go. They had grown very fond of John
and as long as they lived they regarded him as their own son.
With the highest words of praise they showed their esteem for him
153

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
in countless ways, grateful to God for having had John with them
for so long a time. His return home left a great void for them.
They found comfort in the enduring memories he had left them
of himself.
In 1828 John Moglia, [Louis' brother], had taken John along
with him to plant four rows of new vines. Bosco was tying them
with osiers very close to the ground. The hard work tired him and
he complained of pain in his knees and back.
"Don't give up," Uncle Moglia urged. "If you don't want your
back to ache when you're old, you must get used to it while you're
young."
John went on working and after a few moments he exclaimed:
"You know, the vines I'm tying now will yield finer grapes, and
more and better wine, and they'll last longer than the others."
Actually, things turned out as he had said. Every year they pro-
duced twice as much as the other vines. The latter withered away
and had to be replanted several times, while those that John had
tied with osiers prospered to the surprise of all until 1890. In his
old age, Don Bosco always recalled this event with pleasure and
every time George Moglia, or his son John, came to the Oratory
he would ask how those vines were doing and express a wish to
taste some of those grapes.
Anna Moglia, George's daughter, who married a Joseph Zucca
from Bausone, a hamlet close to Moriondo Torinese, often spoke
about John to her neighbors, relatives and children. She would
tell with delight how John had spent two years in her father's
house, living the life of an angel and an apostle. He would often
withdraw to some quiet spot in order to read, study and pray. He
would teach catechism and tell edifying stories not only to the
neighborhood boys, but also to the members of her family. He
was so good that everybody listened with eagerness and pleasure.
She also stated that several times, while they were working to-
gether in the fields, he had said to her in all seriousness and in a
grave prophetic tone: "I'll be a priest and then I'll really preach
and hear confessions."
Anna did not take his words seriously and would deride him,
saying that with those ideas of his and his never-ending reading
he would get nowhere. But one day John replied: "You don't be-

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lieve what I say and you make fun of me, but one day you'll come
to me for confession."
And so it happened, for when John became a priest and founded
the Oratory, Anna, for reasons she could never have foreseen, lived
in Bausone [near Turin], and she would often travel there and go
to the Oratory to visit Don Bosco, make her confession to him in
the little church of St. Francis [de Sales], and perform her devo-
tions. Don Bosco always welcomed her as his own sister. These
things we have come to know through Father Joseph Mellica, a
canon at Buttigliera d'Asti, as related to him by Mrs. Anna Moglia's
son and daughter.
But for the Moglias an even more precious memory of John
was the remembrance of his good example. Mrs. Dorothy Moglia,
trying to induce her teenage son George to frequent the Sacraments,
would remind him of John's singular piety. When one day the little
boy used God's name with little respect, George Moglia told us
that his mother punished him and warned him never again to re-
peat such a fault. She added: "Behave as John Bosco did. He had
respect for God and his elders, he prayed devoutly and commended
his soul to God before taking his rest." She was always citing him
as a model to be followed, and so did the other mothers in the
district.
Fortunate indeed are those boys whose memory is blessed where
once they lived!
Walking the long road from the Moglia farm to Becchi, John
thought that finally he would be able to follow the path of his
vocation to its very end. He as yet did not realize how much of
that path he had already traveled. God had first schooled him [at
Becchi] for work in the festive oratories, and then had led him
through different occupations: spading the ground, weeding, tend-
ing cattle, planting vines, farming-a good experience for the fu-
ture founder of agricultural schools. Ever blessed be the admirable
designs of a most loving Providence!
Overjoyed to be home again, John appeared at the door. But
the moment his mother saw him she reproached him for having
left the Moglia family. She would not listen to any explanation and
ordered him to go back and continue his work. John was utterly
amazed and disconcerted, but only for a moment. He thought he

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had glimpsed some secret, unexpressed thought in his mother's
face. He left the house without a murmur and hid in a ditch behind
a hedge to wait for his uncle's arrival. Margaret, of course, had
put on an act lest Anthony think that she had had a part in John's
unexpected return.
Margaret had two brothers, Michael and Francis. Michael was
not entirely without schooling; he was a farmer, but, nevertheless,
knew some Latin. His brother Francis also had a good store of
common sense and commanded respect. Both were very fond of
John. Their intervention in the affairs of the Bosco family was a
sure sign that the boy had found two champions.
Michael kept his word. On his way back from Chieri he called
on his sister. During their discussion Anthony prudently kept silent.
John [who must have made his presence known] was called out from
his hiding place, and it seemed that all the difficulties had been
nicely swept away. All this has come to our knowledge through
Mr. Gamba of Buttigliera. A little boy, he had been visiting his
relatives at Becchi at that time. He also stated that John had taught
him the first rudiments of reading and writing.
Michael accompanied Margaret to the parish priest of Castel-
nuovo, Father Bartholomew Dassano, and begged him to give John
lessons at least two or three times a week. But Father Dassano an-
swered that this would be impossible because of the pressure of
work in the parish. True, he had two priests helping him but they
too were overtaxed and he did not dare to burden them any further.
Instead, he advised them to go to Buttigliera d'Asti where the
pastor might possibly be able to help them. Michael went alone,
but his request was turned down for the same reasons. We do not
know why Margaret did not first ask Father Calosso to resume
tutoring John. Perhaps she had not yet entirely given up the idea
of keeping him away from home, or perhaps the old priest was
bedridden, or again perhaps, urgent business had obliged him to
leave his chaplaincy and entrust his duties there to some other
priest. Whatever the reason, Jchn could not resume his studies.
So once again he began to do his share of work in the fields and
in the vegetable garden.
He faithfully continued to attend all the church services despite

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the distance, and edified all by his good example. On Sundays he
eagerly went to the parish church [at Castelnuovo] for Mass and
sermon, the afternoon services or any other special devotion. John
Filippello, who went to catechism class with him recalled: "Father
Dassano, the parish priest, would question us. My companions and
I knew very little but John knew plenty, so much so that the pastor
would say to us: 'You hardly know your catechism, while Bosco
knows it so well that he can recite it backwards.' "
The same Filippello, who was John's lifelong friend and knew
him intimately, made also the following statement: "I am con-
vinced that John never committed any deliberate sin. His virtue
increased as he grew. Even as a child I had always admired his
edifying behavior in church and the devotion with which he prayed.
I also noticed his reserve in deliberately shying away as far as
possible from girls.
"He stood out among his equals as a good, clean-cut boy. He
was zealous and remarkably successful in winning others over to
what is good. He was always saying how much he wanted to study
so as to be able to do good to souls. The good advice he always
gave me and my friends never turned out wrong. He graciously in-
vited us to go to church with him, encouraged us, corrected us and
did not hesitate to reprimand even the most unruly. He did every-
thing he could to keep us away from bad companions and to ward
off dangerous pastimes. We had accepted him as our cherished
guide and leader because he had won our respect and admiration.
He moved among us as one having authority. Whenever bad
weather prevented those of us who lived far from the church from
attending the afternoon services, he would keep us amused either
in his home or in the courtyard with his tricks. In this way he could
explain something we had heard during the sermon that morning,
or teach us our catechism, or tell us some edifying story or read
aloud some spiritual book. These gatherings generally ended with
the recitation of the Rosary.
"Through this missionary zeal he acquired an extraordinary
reputation for virtue. His whole being radiated such candor and
modesty that on Sundays and holy days, the neighborhood parents
would entrust their children to his keeping as to a true guardian

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THE BIOGRAPHICAL MEMOIRS OF ST, JOHN BOSCO
angel. All the mothers in the neighborhood encouraged their sons
to make friends with him because experience had shown that they
would become all the better for it."
"Many such mothers, on their deathbed," Secundus Matta told
us, "would remind their sorrowing children of John Bosco's ex-
ample and would bid them promise to pattern their own life upon
his, especially in regard to prayer and obedience."
To sum up, the people of Morialdo, Castelnuovo and other
hamlets, among them Father Angelo Savio, now a Salesian, and
his brother, Father Ascanio Savio, repeatedly stated this to us:
"John's friends and companions always held him in the highest
regard and never once uttered a single word of criticism or reproach
against him." To this very day, lofty is the general regard in which
the blameless youth of John Bosco is held in all these towns and
hamlets.
A few years ago Brother Joseph Buzzetti and other Salesians
brought a number of boys from the Oratory to Becchi for the feast
of Our Lady of the Rosary. They met a venerable old woman who
on recognizing them as Salesians exclaimed: "I knew Don Bosco
when he was yet a child. At that time I lived here. How good he
was! How many times I saw him praying with all his heart and
receiving the Sacraments with his face radiant with faith!"
Indeed, all of us may exclaim: "The glory of children is their
parentage" (Prov. 17, 6). "Have a care for your name, for it will
stand by you better than precious treasures in the thousands; the
boon of life is for limited days, but a good name for days without
number" (Sir. 41, 12-13).

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CHAPTER 24
Father Joseph Calosso
66T
HE father of a just man will exult with glee; he who
begets a wise son will have joy in him. Let your father and mother
have joy and let her who bore you exult" (Prov. 23, 24-25). This
is the infallible pronouncement of Divine Wisdom. Despite her re-
joicing and her exultation, Margaret had reason to be sorely dis-
tressed. She found it very heartbreaking to see her beloved son
forced to work for a living. She had just about given up hope that
John would have a chance to pursue his studies which would enable
him to reach his goal for the good of souls.
Father Calosso, however, had not forgotten his young friend.
Having perceived unmistakable signs of a priestly vocation in him
he did not wish this vocation to go lost. Free, at last, of various
difficulties preventing him from carrying out his charitable plan,
he sent for John one fine day. After listening to the boy's account
of his problems during his past few years away from home, and
learning how Anthony was as obdurate as ever, he said, "John, my
boy, you have put your trust in me and it will not be in vain. So,
leave that unreasonable brother of yours; come and live with me.
I shall be a father to you."
John immediately told his mother about this generous offer. Both
she and his brother Joseph were very happy about it. Anthony was
neither against the idea nor in favor of it. Moreover, Joseph, who
had become a very hard worker, had promised also to do John's
share of work on the farm.
Toward the end of the summer John began staying with Father
Calosso going home only at night to sleep. "No one," wrote John,
"can imagine how happy I was. For me, Father Calosso was an
angel of the Lord. I loved him more than a father. I prayed for
him, and cheerfully helped him in everything. What I enjoyed most
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
was to do something for him that really taxed my efforts. I would
have even given my life for him. I made more progress in one day
with him than in a whole week at home. And that man of God
took such fatherly care of me that he would often tell me: 'Don't
worry about your future. I'll help you at all costs. As long as I
live you will not lack anything, and if I die, I shall provide for you
just the same.' "
Nevertheless, when John arrived home at night he found no
peace: jeers replaced bickering. Finally, Father Calosso suggested:
"If that's the way things are, go get your clothes and come stay
here for good. You can depend on me. I will not let you down."
It was hard for Margaret to see John leave home again, but she
resigned herself to his departure since there was no other way of
keeping peace in the family. Father Calosso was willing to teach
him the complete Latin course and to provide financial help to
further his studies for the priesthood. So John moved to the chap-
lain's house permanently.
Despairing of ever obtaining Anthony's consent-he was now
twenty-six-Margaret was determined that John should continue
his studies. She was ready to sacrifice everything she possessed to
meet his expenses and finally decided to divide the family estate.
This involved some problems especially since both Joseph and John
were still minors. She talked the matter over with her sister Mari-
anne, not wishing to rush a decision which she had often pondered
but never made because it was repugnant to her as a mother. To-
gether they racked their brains for some other solution, but there
was none. Her chief difficulty was to settle the dispute in such a
way that the division of property would not cause a division of
hearts. Marianne generously contributed to the solution of this
problem by suggesting to Margaret: "You and I have something
of our own. Let's put it together, and so we'll be able to arrange
matters without giving Anthony any cause for complaint."
As soon as Anthony heard of the decision, he flatly refused to go
along with it, stubbornly insisting that John should be a peasant
like himself. But once Margaret had seen the justice of a thing
and made up her mind, she was inflexible. She refused to yield,
and bluntly declared she was prepared to take the matter to court.
Anthony, therefore, gave in to the division of the family property.

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161
Even before the legal settlement was made, he left Margaret and
moved his belongings into that part of the house that was to be his
by law. However, he demanded of Margaret the assurance that she
would give nothing to John, and forbade John to take anything
that was part of the family possessions until all claims had been
settled. John could lawfully have taken his share of the interest on
his father's legacy also for the time preceding the division of the
estate, but he submitted to the unjust demand so as not to raise
more issues.
Several months went by before the matter was legally settled.
The family was thus reduced to just the three of them-Margaret,
John and Joseph. A great weight had been lifted from John's heart!
Now at last he was totally free to pursue his studies.
Things moved more smoothly now. John felt perfectly happy
and desired nothing more. But suddenly disaster struck and again
all his hopes were dashed at a single blow.
One morning in November 1830, Father Calosso sent John home
on an errand. He had scarcely reached the house and was packing
a few shirts when someone burst into the room and told him to
rush back to Father Calosso immediately. The priest had been
taken gravely ill and was asking for John; he insisted that he had
to see him and speak with him at all costs. John ran, almost flew,
to his benefactor's side, and found him in bed, unable to utter a
single word. The priest had suffered a stroke. He recognized John,
however, and looked at him with such a moving expression that
the boy was overwhelmed with grief. The priest nodded at some-
thing and made an effort to explain; he tried to speak, but his lips
could not form a single word. Finally, he took a key from beneath
his pillow and gave it to John, intimating with gestures that he
was not to give it to anybody and that everything contained in
the chest was to be exclusively his. John pocketed the key, una-
ware of the contents of the chest. With a son's love he gave the
old priest his complete attention. Father Calosso died two days
later on November 21, at the age of 75. John's hopes died with
him.
Some persons who were present at the priest's last hours, said
to John: "The key he gave you belongs to his strongbox. The
money inside is yours, take it." Others objected that in conscience

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
he was not entitled to it, since the money had not been left to him
in any legal way.
John was in serious doubt. After pondering the matter, he said:
"Why risk my eternal salvation because of money! I don't want it!"
Some insisted that the way in which the dying man had sent for
him, what he had said when he was well, and the manner in which
he had placed the key in his hands, clearly expressed his will, and
therefore John was entitled to that money. But John was not fully
convinced. Meanwhile, the priest's heir had arrived with other rela-
tives and was searching everywhere for the key to the strongbox.
John handed it to him, saying: "Here is the key to the money.
Your uncle made me understand that I was not to give it to any-
body. Some persons have told me that I had the right to take what
was in the strongbox, but I'd rather be poor. I don't want to start
any trouble. Your uncle did not tell me clearly that the money was
for me."
The nephew took the key, opened the safe and found 6,000 lire.
After counting them, he turned to John and said: "I will respect
my uncle's will; this money is yours, and I authorize you to take
what you want."
John stood deep in thought a moment; Father Calosso had mani-
fested his will in a manner sufficiently clear, and his heir was
giving his consent . . . "No, no," John said, at last, "I don't want
anything! I'd rather have Heaven than all the riches and money
in the world."
"If you won't take anything," the heir answered, "I thank you
for your generous and gracious gesture. It's up to you, do as you
wish."
And so John took nothing! Perhaps, he had overheard some of
Father Calosso's relatives grumbling about some claim or other.
In his memoirs Don Bosco sums up this episode simply: "Father
Calosso's heirs came and I gave them the key [to the strongbox]."
"Happy the rich man found without fault, who turns not aside
after gain! Who is he that we may praise him? He of all his kindred,
has done wonders, for he has been tested by gold and come off
safe, and this remains his glory . . ." (Sir. 31, 8-10).
Nevertheless, Father Calosso's death was a great tragedy for
John. He wept unceasingly for his dead benefactor. Awake, he

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163
thought of him; asleep, he dreamed of him. Shortly after, on No-
vember 30, his sorrow was increased by the mournful tolling from
parish to parish for the death of Pope Pius VIII. John's grief be-
came so intense that Margaret, fearing for his health, sent him to
Capriglio to spend some time with his grandfather. But the good
Lord did not leave him long without consolation. In his memoirs
Don Bosco wrote: "At this time I had another dream, in which I
was sorely reproached for having put my hope in men and not in
our good heavenly Father."
Nevertheless, Father Calosso's memory remained stamped for-
ever in his heart. Of him, Don Bosco later wrote: "I have always
prayed for this outstanding benefactor of mine and I shall continue
to do so for the rest of my life."

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CHAPTER 25
School at Castelnuovo
FATHER Calosso's death at this time of the year not
only interrupted John's studies at their very start, but also made
it harder for him to attend school in Castelnuovo where classes
had been resumed since the feast of All Saints. Nevertheless; Mar-
garet with the help of her brother Michael, who was very well
known in Castelnuovo, got through these difficulties, so that around
Christmas in 1830 John, now fifteen, began to attend the public
school in his own home town, where a Latin course was offered in
addition to the elementary grades. On her part, his mother pre-
pared herself for even greater sacrifices and privations in order to
assist him in his vocation.
John was somewhat handicapped by the fact that he had first
taken private lessons and was now for the first time attending a
public school under a new teacher. He practically had to start
studying Italian grammar all over again to prepare for Latin. At
first he made two round trips to school a day, both morning and
afternoon, in all some 12 miles. This loss of time, of course, had
a detrimental effect on his studies and he soon changed his schedule,
leaving Becchi in the morning and returning only in the evening.
Sometimes he had to trudge to school in a biting wind or in a
downpour. At times the ground was covered with snow or slush,
and he shivered in the icy cold.
At Castelnuovo he would slip into his shoes again and leave his
school satchel and his lunch at the house of a John Roberto. There
he would eat his lunch between classes. In very bad weather, he
would remain overnight in the village, sleeping in a cubbyhole un-
der a staircase, where a kind family had given him permission to
take shelter. This came to our knowledge through Mr. Pompey
Villata, who in tum heard it from members of his family.
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165
To keep expenses down and also to watch over John, Mamma
Margaret at first agreed to this daily hike to and from school, but
since the winter was becoming ever more severe, she soon realized
she would have to board and lodge him in Castelnuovo. The fee
would be paid in kind-cereals, wine, or other crops, according to
the agreement made. Moreover, since John was well liked by every-
one at Becchi, it seems that the neighbors feared he might not have
the funds necessary for his studies and would occasionally take up
a collection among the villagers and give it to Margaret, begging
her to accept it for anyone in need. Once, for example, Secundus
Matta gave her half an emina of wheat. Meanwhile, Margaret had
arranged for John to take up lodging with the aforementioned John
Roberto, a tailor and an excellent amateur singer of Gregorian
chant and vocal music. Margaret accompanied John to Castel-
nuovo, and, before leaving, she gave him this most timely counsel:
"Be devout to the Blessed Virgin."
The curiosity of many townsfolk was aroused by the news that
John had come to stay. His reputation had reached Castelnuovo
and they wished to make his acquaintance. Several young children
of Bishop [John] Cagliero's relatives would stand at the door to
watch the boys on their way to school in order to see John Bosco
pass by. They still recall his modest, thoughtful look when he
would walk by them, either alone, or with a few of his more serious
companions, with his books under his arm. He wore an old, ill-
fitting jacket-hardly what the well-dressed student would ordi-
narily wear.
Castelnuovo was the most important town in the area, and conse-
quently many boys gave themselves airs and considered themselves
a cut above the simple folk of the hamlets, whom they looked down
upon as socially inferior and ignorant. Thus, in the first days, tak-
ing advantage of John's quiet ways, they began to poke fun at
him and his clothes. Often, they would run after him on tiptoe,
tug at the flaps of his jacket and then run off to a safe distance,
passing quips to one another: "The pastor must have given him
that jacket!" or, "It's really the latest style! Could it have belonged
to his grandfather?"
John never lost his temper but patiently endured their rudeness
and their taunts. Sometimes he would turn round to smile at them

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
kindly and say: "You rascals, why don't you behave and leave me
in peace? Am I bothering you?" His classmates also made fun of
him and gave him a derisive nickname because of his height among
so many smaller boys.
But this baiting soon ceased, thanks to his good disposition.
Then, too, he had begun to entertain them with his usual tricks.
"A kind mouth multiplies friends, and gracious lips prompt friendly
greetings" (Sir. 6, 5). Meanwhile, John was able to carry out his
devotions here with greater ease than at Morialdo.
Municipal schools were then prevalently religious in character
in accordance with the decrees of King Charles Felix issued on
July 23, 1822. Boys and girls attended separate classes. A crucifix
hung prominently in every classroom. Classes began with morning
prayers and ended at noon with the Agimus tibi gratias [we give
Thee thanks . . .]; afternoon classes started with the Actiones
nostras [Direct, we beseech Thee, 0 Lord, our actions . . .], and
closed with night prayers. The first half-hour of class was devoted
to catechism instruction, as was also the entire afternoon session
on Saturday,1 which ended with the Litany of the Blessed Virgin.
Teachers had to agree with the pastor concerning the pupils at-
tending Mass before class and going to confession once a month.
Further, on holy days, pupils were bound to attend catechism class
and religious services in the parish church. Piety is the path to
wisdom.
There was only one Latin class for all the boys in all the various
high school grades. The teacher was Father Emmanuel Virano of
Castelnuovo d'Asti, who previously had invested [Joseph] Cafasso
with the clerical habit. Father Virano was a very learned man and
an expert teacher, much respected by his pupils. His lessons were
so well-adapted to the needs of the individual pupils and so well-
planned that willing students advanced rapidly. John's progress
amazed his teacher.
One day the teacher assigned an Italian composition on Eleazar,
who chose to die rather than give scandal by eating pork meat.
John developed the theme so skillfully that nobody could believe
he had written it himself. His composition passed from teacher to
teacher, and all thought it superb. Finally, it also reached Father
1 There was a midweek school holiday on Thursdays. [Editor]

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School at Castelnuovo
167
Moglia. He read it over carefully, and his opinion was that among
the educated people in the area no one was learned enough to write
such a fine composition and that consequently it was impossible
for young Bosco to have done so. When John heard this, he real-
ized that he had fallen from the good graces of his former teacher.
Indeed, by one of those strange, inexplicable changes that some-
times take place in the human heart, Father Moglia got the idea
that it would be better for the young peasant boy of Becchi to give
up his studies and return to the farm. Why this should happen, only
God knows. This new setback again put to the test John's perse-
verance and trust in God.
Though he was away from his mother, John's love for her, a love
inspired by her virtues, was as strong as ever. He did nothing with-
out her permission, and she in turn granted his requests, ever ready
to please him. On the other hand, John did not ask for many things
and when he did, it was only for those things he really needed.
[John] Roberto and his family had grown very fond of him. Es-
pecially Roberto's son, a schoolmate, became a very close friend.
Nearly every week Mamma Margaret brought her son a supply
of bread. It was quite a long walk for her, but she felt that it was
very important to see for herself how John was doing. She did the
same, although less frequently, when John was a student at Chieri,
and later a seminarian. Joseph always accompanied her to see his
brother. The Robertos were invariably happy to welcome Mar-
garet: good-hearted people have a natural affinity for each other.
Margaret rejoiced to learn that John was even more faithfully
obeying her instructions, and she beamed with pleasure upon hear-
ing from all sides how good he was, how reverent, how devoted
to prayer and to the exact fulfillment of his school duties. They
all remarked that he was outstanding among his companions for
piety and modesty in the reception of the Sacraments and that all
admired his deportment in church and diligence in assisting at the
services.
For these reasons, Father Dassano had appointed him monitor
in one classroom during the Lenten catechism class. Virtue, how-
ever, is usually challenged, and that year John, too, had to be on
his guard. Some schoolmates of his tried to tempt him to skip classes
and go with them for some fun. When John tried to excuse him-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
self by saying he had no money, they had some suggestions, steal-
ing it from Roberto or his own mother. To encourage him, one of
them added: "It's time you woke up, John. Wise up! If you walk
around blindfolded, you can't see where you're going. Now, just
get yourself some money and you'll have as much fun as all of us."
To this evil advice John replied: "I am not quite sure of what
you're driving at, but are you by any chance suggesting that I steal
so as to have fun? Don't you say in your prayers every day: 'Thou
shalt not steal?' Isn't that a commandment of God? It's a thief who
steals, and thieves come to a bad end. Besides, my mother takes
very good care of me. If I want money for things I really need, she
gives it to me. I've never done anything without asking her per-
mission, and I don't intend to start disobeying her now. If your
friends do these things, they're no good. If they don't, but push
others to do them, then they're just rotten."
His words made the rounds among his schoolmates and none
ever dared again make similar proposals to him. His teacher came
to hear of it, too, and from that day onward took greater interest
in him. It was the same with the boys' parents, the wealthier ones
included, who, as a result, urged their sons to become his friends
and imitate his example. Thus, John was able to form a group of
friends who looked up to him and obeyed him even as the boys
in Morialdo and Moncucco had done, some of whom still came
faithfully to visit him from time to time. His company was a con-
stant lesson in prudence; whatever he did, whether of greater or
lesser importance, he did with the greatest care. He weighed his
words and never spoke thoughtlessly. Once he had reached a just
decision, nobody could dissuade him from it.
Unwittingly, his companions began to imitate him while he
strove to make their friendship ever closer and his advice ever more
acceptable to them. Whenever he returned to Castelnuovo after a
few days rest with his mother at Becchi, he would bring back a
supply of fruit they greatly appreciated. This gave him an oppor-
tunity to talk with them about religion, and ardently recommend
devotion to the Blessed Virgin. John was especially fond of the
little church known as the "Castle Church," which stood at the
top of the hill. He would climb there alone or, sometimes, with his
friends, to pay filial homage to the Mother of God. We may sur-

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169
mise that maybe there he received some signal favor from the
Blessed Virgin, for in after years he never forgot that church and
the happy moments he had enjoyed there. When John Filippello
came to visit him in Turin, Don Bosco never failed to give him a
supply of holy pictures to reward the people who went to that par-
ticular church to recite the rosary, and to attract young boys there
to pay homage to the Blessed Virgin.
This, John continued to do also in later years when he returned
home from Chieri for the summer. His reputation was not only
always good, but became better every year. Both clergy and lay-
folk were unanimous in their praise of him. All recalled that from
his early adolescence he had nurtured a fervid and constant desire
to become a missionary and take care of souls. As previously in
Morialdo and Moncucco, so now at Castelnuovo, mothers sang
John's praises to their children, even after many years had passed.
Bishop Cagliero told us that when he was a little boy, his mother
pointed John Bosco out to him as a model, and frequently exhorted
him to follow his example.
Thus John's days passed serenely amid good works, study, and
the company of his friends. Nevertheless, he was not entirely happy
because he was unable to strike a friendship with the priests of the
village. Father Bartholomew Dassano, the pastor, was truly a saintly
man, learned, charitable and conscientious in his duties. But he
was cold and not easily approachable by children. The same re-
serve marked the conduct of all the other priests. Even as a young-
ster, John realized how much young people need the help of a
friend and how pliable they would be in the hands of those inter-
ested in them. He himself greatly felt this need. Frequently he
would run into the pastor walking with his curate. Indeed, at times
he would purposely plan to meet the pastor when the latter would
take his usual evening stroll. John longed to approach him and to
hear a friendly word from him, that would indicate his interest in
him. As soon as the pastor appeared, John would greet him from a
little distance and make a bow when he got closer. The priest would
return his greeting gravely and courteously and continue on his
way. Never did he utter a friendly word to youngsters to win their
hearts and inspire confidence.
In those days a grave demeanor was considered to be a requisite

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for ecclesiastics. Such reserve produced fear and not love in John.
He felt hurt and freque.ntly said to himself and to others: "If I were
a priest, I would act differently. I would look for boys and get them
around me. I would want them to know that I care for them and
desire their friendship. I would speak kindly to them, give them
good advice and dedicate myself entirely to their spiritual welfare.
How I would love to have a chance to talk with my pastor, just
as I did with Father Calosso. Why shouldn't it be so?" He often
gave vent to these feelings with his mother. Margaret knew her
son's heart well and appreciated such sentiments.
"What can you do?" she would say. "They are learned men;
their mind is full of important matters, and it is hard for them
to come down to the level of a boy like you."
"But is it so hard for them to stop a couple of minutes and just
say a few words to me?"
"What would you want them to tell you?"
"Something good for my soul."
"But can't you see that they have so much to do hearing con-
fessions, preaching and taking care of the parish?"
"But aren't we, too, their little parishioners?"
"Yes, that's true, but they have no time to waste."
"Did Jesus waste time when He talked with little children, when
He scolded the Apostles for wanting to keep them away from Him?
Didn't He tell them to let them come to Him, because theirs was
the Kingdom of Heaven?"
"I agree with you, you are right. But what can you do about it?"
"Well, you'll see. If I ever become a priest, I will give my whole
life to youngsters. They'll never see me looking stern and forbid-
ding. I'll always be the first to speak to them."

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CHAPTER 26
Incidents at School
{QHEN things were taking a turn for the better, John
was suddenly faced with a new crisis. His teacher, Father Virano,
was unexpectedly appointed pastor at Mondonio in the diocese of
Asti. He therefore resigned his post as teacher in April of that year,
1831, in order to settle in good time his private affairs as well as
those connected with his teaching position. This also afforded him
an opportunity to make arrangements for his new residence. His
departure in 1832, however, left Castelnuovo without a Latin
teacher. Father [Nicholas] Moglia, a kindly and pious man, who
as we write is still lovingly remembered, was appointed to replace
him. It soon became obvious that he was not one to control five
groups of lively boys, differing in age, grade level and intelligence,
all of whom had to be taught, in the same classroom, at the same
time, subjects pertaining to the various high 'school grades. Lack
of discipline almost cancelled out for John what he had learned in
the preceding months. The new teacher, who daily witnessed John's
good behavior, had heard his own relatives, the Moglias, praise John
to the sky, and, in truth, he did not dislike the boy. Nevertheless,
he was convinced that since John came from Becchi he must of
necessity be a dolt-a good-natured one, perhaps, but nevertheless
a dolt. John, already fifteen, had been placed in the first year of
high school: this, according to Father Moglia, was further proof
of the lad's scholastic ineptitude.
One day while the teacher was giving a test to determine class
rank, John requested permission to do the one assigned to the third
year students. Father Moglia burst out laughing: "I must say that
for a Becchi boy you are a bit pretentious. What good is anyone
from Becchi? Why don't you quit Latin? You'll never understand
a word of it. Use your time looking for mushrooms or birds' nests.
171

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
That's one thing you should be good for. There's where your talent
lies. I think you'll be a great success at that. Why you are studying
Latin at all is really odd to me."
But John insisted, and gave no sign of having been stung by
those words. But the teacher's reply was even more caustic. How-
ever, seeing that John was determined in his request, he finally
told him to take whatever test he wanted. He for one was not go-
ing to read the nonsense that John would most certainly write.
The third year students had been given a Latin passage to trans-
late. Within the hour John turned in his translation. Without even
looking at it the teacher took it, placed it on his desk, and gave
John a pitiful smile. But John remained there facing him.
"Please, Father, would you look at it and correct my mistakes?"
"Didn't I tell you that Becchi boys know nothing?" the teacher
replied irritatedly. "I told you that these things are simply beyond
you."
At this, several of the pupils jumped up and pleaded with their
teacher.
"Yes, read Bosco's paper, please. Let's hear all the nonsense
he has written."
Father Moglia, who by now had become quite pliable in the
hands of his pupils, met their demand. He took up the paper and
read it. The translation was correct. As he put it down he ex-
claimed: "Just as I said . . . Bosco is a good-for-nothing. He has
copied this whole translation from someone else. He must have
copied it. This is certainly not his work."
John's schoolmate who shared the same desk with him and who
had seen John at work without recourse to books or help from
anyone spoke up in his defense.
"Father, you say that Bosco copied from someone else. If he
did, there would be a composition that would match his. Why
don't you look at our work and see if there is any translation that
looks like his?"
This sounded like a reasonable request. And it should certainly
have put an end to the matter. But the teacher refused to budge.
He quickly reproved the lad who had spoken up.
"What do you know about it? Haven't you heard me say that
anyone from Becchi is good for nothing?"

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173
There was no way to persuade him of the truth. In his blind
prejudice he cared little about learning the real facts. But the boy
who had seen John work on his translation completely on his own
told his friends exactly what had happened. As a result, John's
classmates not only admired his talent, but very highly regarded
his humility and dignity in the face of those abusive words. This
incident greatly heightened their esteem and admiration for John
and increased his influence among them.
During these school days, John's conduct and demeanor, whether
with his school chums or alone, made him a real model of Chris-
tian adolescence. He abhorred coarse jokes and games in which
typical horseplay was involved, and avoided any familiarity un-
becoming a well-bred person. In particular, John took strong ex-
ception to a certain game that involved rowdy horseplay; not only
did he refuse to take part in it, but he reproved those who indulged
in it before or after school hours.
It should be obvious that under Father Moglia John made little
progress in his studies from April to the end of the school year. We
are inclined to view this as a sad fate that befell John. Yet, thus
did Divine Providence ordain events and prepare John for his
mission.
At this time, John Roberto, who was also the church choir
director, took John in hand. Since the lad was gifted with a fine
voice, Roberto undertook to train him in music. In a short time
John not only learned to sing Gregorian chant, but also earned a
place in the choir. He even started to practice the violin and tried
his hand on an old spinet so as to be able to accompany singing
on the organ.
In 1831 extraordinary events summoned the faithful to church
and afforded the choir an opportunity to give renditions on both
joyful and sorrowful occasions. On February 2, a new Pope, Greg-
ory XVI was elected. On April 17, King Charles Felix died. He
was the last sovereign in the direct line of the House of Savoy and
was succeeded by Charles Albert, head of the House of Savoy-
Carignano. Later that year in Turin, Charles Albert would partici-
pate in the solemn opening to public worship of the new church
La Gran Madre di Dio, [the Great Mother of God] which had been

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
begun in 1818. On August 6 of the same year Archbishop [Co-
lumban] Chiaverotti also passed away.
John's music lessons proved a great help to him. Roberto was
delighted with his pupil. Through these lessons, he was unknow-
ingly furthering the designs of Providence. For only in Roberto's
home could John have developed this gift for music. Such instruc-
tion would not have been possible in any other place where his
mother might have boarded him, not even in Chieri. It was neces-
sary that a love and knowledge of music should be developed in
him, since music was to be the very life of the schools that he was
destined to found. The increasing praise that was to rise up to the
throne of the Most High, from one end of the world to the other,
was to be the expression of the continuous joy that must reign in
the hearts of God's children. How many were to be the boys who
were later to sing tb the Lord: "My lips shall shout for joy as I
sing your praises; my soul also which you have redeemed" (Ps.
70, 23 ).
But his studies and his singing did not take up all of John's time.
Anxious to be useful during his free time, he interested himself in
tailoring. In a short time he was able to sew buttons, master hem-
ming, as well as simple and complex stitching. Then he learned
to cut out undergarments, waistcoats, trousers and jackets. Later,
he laughingly remarked to his friends at the Oratory: "I felt I had
become a first-rate tailor."
What John had begun as a hobby, he had to continue as a
matter of necessity that year. He had to earn his room and board
by helping Roberto in the shop, because the division of the family
property and Anthony's demands prevented his mother from pro-
viding him with money for his board. Moreover, this trade was to
prove very useful years later when Don Bosco, at the Oratory, had
to ply it for a long time on behalf of his boys. Roberto was so
pleased with John's excellent progress that he made him a very
attractive offer, hoping to keep him on as his helper. But John had
other plans! He wanted to continue his studies. He had taken up
these various hobbies only to keep busy and to secure the necessary
means to achieve his goal.
Among other skills, John also learned the blacksmith's trade. He
worked at it when he saw that [with Father Moglia as teacher] it

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Incidents at School
175
was no longer worthwhile to attend his classes. Under the guidance
of Evasio Savio, the local blacksmith and an excellent Christian,
John learned to work at the forge and handle the sledgehammer
and file. He was a keen observer and took notise of the various
techniques used in this shop. He was also to acquire other skills
years later in other shops. To this practical experience he kept
adding a sound theoretical knowledge of every new trade by intelli-
gent and frequent questions.
And at this point we may ask: Who could have placed in the
heart of a little peasant boy this bent for so many different trades?
Who so unobtrusively disposed that a hobby would at the proper
time become a necessary job? Undoubtedly it was the same Provi-
dence that, having chosen him to establish festive oratories and
agricultural schools, also willed that he found schools of arts and
trades. He bestowed so many talents on him in order that the sons
of the common people, the orphans in farms and workshops could
find in him a man of their own social background who had an
intimate knowledge of their needs, aspirations and customs, and
would be all things to all of them. Moreover, he was also to be
charged with providing for the needs of a countless number of
boys, without any fixed income to depend on, but with an exclusive
reliance day by day upon Divine Providence. God led benefactors
to the Venerable [Joseph] Cottolengo,1 and to other saints, so that
they might place their alms into their hands. He seemed to will,
instead, that John should go about and beg from the faithful in
God's name, regardless of sacrifice and humiliation on his part.
By nature John was enterprising, active, energetic, ingenious in
striving after his goals, calm in the face of obstacles, perseverant
and prudent in the choice of suitable means, warm in the conquest
of hearts, undaunted by human considerations. This was his train-
ing from earliest childhood. At Becchi, in fact, in countless in-
genious ways, John had raised the money he needed to attract peo-
ple to his performances. Now, as a student, prior to his entrance
into the seminary, he had to earn his keep. A delightful anecdote
of this period, related by eyewitnesses, shows how smart he was
in his efforts to earn money for his studies.
1 Now Saint Joseph Benedict Cottolengo (1786-1842). His feast is kept on
April 29. In 1832 he founded La Piccola Casa della Divina Provvidenza, a vast
institution at present providing for more than 7,000 persons. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
One day a fiesta was being held in the village of Montafia. A
very high and well-greased pole had been raised in the middle of
the square, topped by a hoop laden with prizes. A large crowd
watched as the youths, scanning its height, tried to climb it to
reach them. Some managed to shinny up a third of the way, others
even half, but they soon slid right down again. The bystanders
shouted their encouragement to the more daring climbers who
seemed the likely winners, but there were only jeers and catcalls
for those who failed. A din filled the square.
John had noticed how the contestants, panting without pausing
for a breath had attempted to rush up, only to slide down soon
after, pulled down by their own weight, unable to go any higher. He
chose a different approach. Unhesitatingly he stepped forward
from the crowd into the open area around the pole. Slowly and
with easy calm he began his climb. Now and then, he would clamp
his legs around the pole and rest on his heels. At first the crowd
could not understand what he was up to and laughed uproariously,
expecting to see him slide to the bottom at any moment like the
others. But, as he climbed nearer and nearer the top, a hushed si-
lence settled on the crowd. When he reached it, the tapered pole
began to sway perilously. A frenzied applause now hailed the young
conqueror. Stretching out his hand, John grasped the first bag that
contained twenty lire, then a sausage and a handkerchief, and
stuffed them inside his shirt. Leaving some smaller prizes behind
that the game might continue, he rapidly slid down the pole, melted
into the applauding crowd and disappeared.
This was not the1 only time that John succeeded in winning such
prizes. Needy student that he was, they were to stand him in good
stead.

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CHAPTER 27
Summer Vacation
THE scholastic year came to an end but it brought John
little satisfaction. He returned home resigned perhaps, but still un-
certain about his future. Meanwhile an important development
had come about in the Bosco family. Mamma Margaret and
Joseph, now eighteen, had formed a partnership with a certain
Joseph Febraro. The three were working together as sharecroppers
on a farm known as Susambrino belonging to a Matta family. A
few years later this farm was sold to Chevalier John Pescarmona.
It was located on a hill midway between Becchi and Castelnuovo.
Joseph had moved into the farmhouse while Febraro continued to
lodge in his own house which bordered the Susambrino estate.
Margaret alternated between her own home at Becchi and the new
farmhouse, depending on the work that had to be done in the :fields
and the crops that had to be harvested.
Ever since the division of the family property. Anthony had
lived alone in that part of the farmhouse that had fallen to him as
his share. He tilled his small piece of land, and hired himself out as
a day laborer to anybody who needed his service. John lodged
with his brother Joseph who loved him dearly. Now at last, he was
able to dedicate himself entirely to his books. He had a small col-
lection of religious works; some had been given to him, others had
been loaned by his teacher Father Lacqua, the parish priest at
Moncucco, and by Father Calosso. Among these books were the
ascetical works of the Blessed Alphonsus Maria de'Liguori1 and
some apologetic works that he was memorizing. Not to be a burden
to his brother, John resumed his onetime chore of pasturing the
two cows in the valleys below. Sometimes he lent a hand in the
1 At this time he had not yet been declared a saint. He was canonized in 1839.
[Editor]
177

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
fields. He also set up a little workshop in a corner of the house,
where he kept busy mending his own and his brother Joseph's
clothes. He worked, too, at reshaping worn farm tools at the forge.
Febraro's daughter, Rose, who later married into the Cagliero
family and became a cousin of Bishop John Cagliero,2 Vicar
Apostolic of Patagonia, was a small girl at this time. She also
pastured her cows nearby. She recalled how young John at times
would become so deeply immersed in thought that he did not even
notice his cows straying into adjacent cultivated fields, and she
would drive the strays back to pasture herself. John, grateful for
this friendly act, would thank her. On several occasions, he ac-
cepted her offer to watch the cows and would then retire to the
shade of a willow tree, or behind a hedgerow to pray or read.
Living thus on a remote farm John still found ways to fill in his
free leisure hours especially while the peasants enjoyed their siesta.
He had imposed on himself a rule never to sleep during the day.
"When it is time to leave, tarry not; be off for home! There take
your ease, and there enjoy doing as you wish, but without sin or
words of pride" (Sir. 32, 11-12) .
What I shall relate now may seem trivial, but even small and
insignificant details may enhance the beauty of a great painting.
For instance, the inspired writer of the book of Tobias tells of the
little dog that accompanied the young Tobias on his journey and
ran ahead of him on their return home. Likewise [in the legend],
when a hunter came upon St. John the Evangelist in the act of
caressing a partridge and showed surprise at such childlike sim-
plicity, the saint said to him: "Don't be surprised! This relaxes my
soul and helps me to raise my thoughts to heaven."
Adam's dominion over all animals, when he was still sinless,
lingers also in those free of sin. There was a hunting dog in Joseph's
house that John called Bracco. In his free time John taught the
dog how to perform different tricks and stunts. He had also trained
it to eat bread gently out of his hand. If a piece of bread was too
big, John, with mock sternness would say: "Glutton! Do you mean
to gulp it down in one mouthful?" The dog would hesitate, and
2 John Cagliero (1838-1926), one of the first pupils of Don Bosco, was conse-
crated Bishop in 1884, promoted Archbishop in 1904, and named a Cardinal in
1915. He was the first Salesian Bishop, Archbishop and Cardinal. [Editor]

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undecided, look up at his master. Finally, it would content itself
merely to lick the bread until John would command him: "Eat it!"
Then he would gulp it down.
John also taught the dog to climb up and down the ladder lead-
ing to the hayloft. He took a great delight in Bracco's puzzlement
over this unusual kind of exercise, but the dog got used to it little
by little. At other times John would take the dog with him to the
hayloft which was quite high. Or he would simply carry it up to
the loft, toss it into the hay, then remove the ladder and walk
away, calling out the dog's name. Bracco would bark and thrash
about, looking for an easy way down. Frightened by the height
the dog would draw back in fear, but then taking heart he would
leap down and joyously run after his master. Bracco followed John
wherever he went. When John, tired of walking in the oppressive
heat, would remove his jacket, he would say: "Bracco, Bracco,
carry my jacket!" If he delayed in taking it off, Bracco would grab
the hem between his teeth and tug on it. "Bracco! You'll tear it.
Take it easy, let me give it to you!" Thereupon the dog would let
go of the jacket and John would place it on Bracco's back. The
dog would then trot for the remainder of the walk, carefully looking
from side to side occasionally to make sure the jacket had not
fallen off.
On Sundays, after the church services, John would return to his
hillside with his friends and entertain them with new tricks of his
faithful Bracco. John's chums would laugh as he went through a
repertory of tricks with the dog. He would then order the dog to
leap on the back of a cow grazing a few yards away. Bracco, look-
ing perplexed and unhappy, would fix his eyes on his master, al-
most as if to say: "You don't really mean it, do you?" But when
John repeated the order in a tone that left no room for doubt,
Bracco would crouch and then leap with such vigor at the cow
that he would land on the other side. Undismayed, he would try
again and this time land neatly on the back of the startled cow.
The dog would then sit back on its haunches, careful not to slip
off and afraid to jump down without permission. John would pur-
posely walk away, pretending not to pay any attention to him.
Bracco would begin to whine, as though asking for permission to

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
be released from such an awkward position. But John would ignore
it. Then, Bracco, realizing that his master was paying him no heed,
would bark loudly, leap to the ground, and run after John as if to
reproach him for having left him in that awkward position. The
boys all enjoyed this performance with the keenest pleasure.
It will be recalled that as a child, John had once sorely felt the
loss of a pet blackbird. It would seem, therefore, that he would
hardly have been able to endure the loss of his beloved dog. But
he remembered that promise he had made to God. Some relatives
at Moncucco asked John if he would give them the dog as a gift.
John with good grace agreed at once and he himself brought Bracco
to their home. Bracco was given a joyous welcome. When John saw
the dog had become used to his new owners, he quietly left the
house, but no sooner had he arrived home, than his faithful
Bracco walked in, head hanging as if in shame for his disobedience.
Slowly and haltingly, with his tail wagging, he crept up to John.
But this time John did not smile at him. Instead he said: "Look,
Bracco, this is no longer your home. So I shan't feed you any more."
In reply the dog curled up in a corner of the room and did not
budge. A few days later, John's relatives returned from Moncucco
to take Bracco back with them, but as soon as he was let free the
dog again made his way back to Susambrino. When John saw him
he went after him with a stick. But Bracco, instead of running
away, lay down at his feet and rolled over with his paws in mid-
air. He would not mind a beating, he seemed to say, so long as he
were allowed to remain. John was so greatly touched by this de-
votion that he decided to keep him.
These peaceful vacation days were gladdened by a welcome
piece of news. A papal brief of August 12, appointed Bishop Louis
Fransoni of Fossano as Archbishop of Turin. On a Sunday in
September, John heard his first pastoral letter read from the pulpit
in which mention was made of storm clouds gathering on the hori-
zon. In fact, the civil authorities, flouting ecclesiastical regulations,
had ordered that a Requiem Mass be said for a surgeon who had
died at Annecy under circumstances that could hardly have been
described as Christian. Further, they forbade the Jesuits to print
their ordo unless the lessons for the nocturns of the feast of St.
Gregory VII were taken from the Common rather than from the

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Proper of the Saints.3 The latter lessons, in their opinion, were
detrimental to the King's authority.
Unwittingly the civil authorities were thereby promoting the aims
of the sectaries. In their haste to realize their sinister plot the latter
had attempted an assault on Savoy in February with two hundred
men, but had been driven back by the royal troops. In April the
police arrested the accomplices of a new conspiracy hatched by
the lawyer Angelo Broferrio and others. Could it be that the sad
tone of Archbishop Fransoni's pastoral letter and the first mention
of his name may have struck a sensitive chord in John's heart and
evoked a joyful presentiment? Archbishop Fransoni was to become
a father to Don Bosco, his mainstay and sincere friend when the
young priest would found the first of his great works. Truly both
were made for each other. This little peasant boy had the same
aspirations as the Genoese ecclesiastic of noble birth. Although
Archbishop Fransoni had been reared in the midst of luxury and
comfort, he would have become a Capuchin monk if his father, the
Marquis, had not refused his consent. He did succeed, however,
in donning the clerical habit at the age of twenty-five. As soon as
he was ordained a priest he devoted himself wholeheartedly to
teaching Christian doctrine and hearing confessions. He also joined
the diocesan mission band, and amid great difficulties, carried out
a very successful preaching campaign in many Alpine districts in
Liguria. John, at this time, undoubtedly did not know what were
the plans that lay ahead, but a second dream he was to have [shortly
after hearing the Archbishop's pastoral letter] may have had some
connection with it.
In Castelnuovo John had made friends with a schoolmate named
Joseph Turco. Through Joseph he came to know his family. The
Turcos owned a vineyard in an area known as the Renenta, which
bordered on the Susambrino property. John would often stray alone
toward that vineyard because it was farther from the road that cut
through the valley and, hence, a more secluded spot. He would
climb a small slope that commanded a good view of his assigned
vineyard as well as that of the Turcos. Unseen, and book in hand,
he would keep watch over the grapes. Joseph Turco's father, who
3 Gregory VII was pope from 1073 to 1085. He was a staunch defender of the
spiritual over the temporal power. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
was particularly fond of John, would often meet him there, and
patting him on the head, would say: "Cheer up, John. Be good and
the Blessed Virgin will help you."
"I have put all my trust in her," John would answer, "yet I
never know what's going to happen next. I would like to continue
my Latin courses and become a priest, but mother lacks the means
to help me."
"Don't worry about that, John. You'II see that the Lord will pave
your way."
"I hope so," John would say. On taking his leave he would return
to his usual place, still somewhat dejected repeating, "But . . . ,
but ..."
One day Turco and his son saw John racing joyously down the
hill through their vineyard. He came to a quick stop before them.
"What's up, John?" Turco asked. "You look so happy, not like
the last few days!"
"I've got good news, good news!" cried John; "Last night I had
a dream! I dreamt that I would go on with my studies, become a
priest, and would be given charge of many boys.4 That will be my
life's work. Now I have nothing to worry about! I shall be a priest."
"But that was only a dream," Turco observed, "and there's many
a slip 'twixt cup and lip."
"Oh! I'm not going to worry any more," John replied. "Now I
know that as a priest I shall be in charge of many, many boys,
and I will help them a lot." Beaming with joy he left them, and
went to resume his watch on the hilltop.
The following day, on his way back from Mass, he paid the
Turcos a visit. Lucy, Joseph's sister, promptly called out to him and
her other brothers with whom John frequently came to spend his
time, and asked him why he looked so happy. He told them that he
had had a beautiful dream, and when they pressed him to tell them
more about it he said that he had seen a majestic looking Lady
coming toward him at the head of an immense flock of sheep. When
the Lady came close to him, she called him by name and said:
"Look, dear John, I entrust this entire flock to you."
4 In 1847 Archbishop Fransoni formally authorized Don Bosco to admit to
First Communion and Confirmation the boys attending his Oratory. Shortly after,
the Archbishop added: "The chapels of the Oratories shall be considered the
boys' parish churches" (Memorie Biografiche, Vol. III, p. 196f). [Editor]

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"But how can I take care of so many sheep and lambs? Where
shall I find pastures for them to graze on?"
The Lady replied: "Do not worry: I will help you." With this
she vanished.
This episode has come to our knowledge through Joseph and
Lucy Turco. It corroborates a brief and simple statement in Don
Bosco's own memoirs: "At the age of 16 I had another dream."
We are convinced that there was much more in the dream than the
brief passing mention he made of it. The dream was obviously a
reward of his firm trust in God. A tangible proof of his heavenly
Mother's assistance was shown to him that very year.
Margaret, distressed over the fact that John had already lost so
much time from school decided to send him to Chieri to attend
the public school the coming school year. She gave him this joyful
news with her usual smile and immediately set to work to pack the
things he would need. But John, understanding the difficulties she
faced owing to the family's straitened circumstances, frankly sug-
gested: "If you don't mind, Mother, let me take two sacks with me
and make the rounds of every family in our hamlet. This way I'll
make a collection."
Margaret gave her consent. This was to be a difficult test for
John's pride. But he overcame his reluctance to go begging and
faced its humiliation. These were but the first steps along the ardu-
ous road he was to follow until his dying day. "Humble yourself
the more, the greater you are, and you will find favor with God"
(Sir. 3, 18). John submitted himself to this humiliation and God
exalted him. He knocked at every door in Morialdo. Mothers re-
ceived him like their own son, and children welcomed him like a
brother. He told them of the dire straits in which he found himself.
They responded by giving him bread, cheese, corn and a few emine
of wheat. Such a meager store of provisions certainly could not last
him very long.
One day a woman from Becchi went to Castelnuovo on some
business matter. In the public square she loudly deplored the parish
priest's inability to help John become a priest. Here was a boy who,
in her opinion, could preach far better sermons than all the priests
in the parish. Her receptive audience advised her to go to the pastor
and tell him about it. The woman agreed and went straight to the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
rectory. The pastor, Father Dassano, who knew nothing of Mar-
garet's decision and who expected John to continue his schooling at
Castelnuovo, took the matter into consideration. He called upon
some wealthy parishioners, collected a sum of money from them
and sent it to Margaret. She accepted it most gratefully and with it
bought John some badly needed clothes.
Another concern of Margaret's was to find some truly good
family with whom she could board John without worry. Probably
on the pastor's advice she chose the home of Lucy Matta. This
woman was from her own village and was now a widow. She was
going to Chieri to look after her own son who was already attend-
ing school there. A monthly fee of twenty-one lire was agreed upon.
Since Margaret was unable to pay the full amount, John was to
make up for it by performing sundry chores. These would include
hauling firewood, fetching water, hanging out the wet laundry and
similar odd jobs.
John wasted no time in calling on the pastor to express his grati-
tude. In doing so he was also complying with scholastic regulations
of those days. A requirement for official acceptance and registration
in the public schools was a statement from the applicant's parish
priest stating that the student had submitted his name and had
presented himself to his pastor. This procedure placed the student
under the supervision of the pastor and upon the pastor would his
continuation in school depend. Because of this it is obvious why
students in those days respected ecclesiastical authority, set a good
example in their village, and were a source of comfort to their
families.

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CHAPTER 28
School at Chieri
JOHN had passed the test the Lord in His goodness had
given him. At Morialdo, Capriglio, Moncucco and Castelnuovo,
he had had frequent opportunities to observe the tendencies and
failings, the ways and habits of boys in lonely farmhouses, in ham-
lets, in villages, small and large. Now he would find himself in a
town where crowds of boys, attending school or working, would
provide him with new material for observation and give him an op-
portunity to learn better the field of his future work. His was to be
a long and thorny road, but it was to bear much fruit. "A man with
training gains wide knowledge; a man of experience speaks sense.
One never put to the proof knows little; whereas with travel a man
adds to his resourcefulness" (Sir. 34, 9-10).
Yet John still had to go through the life of a student with all its
anxieties, difficulties, dangers and privations that he might learn to
inspire courage, assist, sympathize with, help and comfort those
who, like himself, would strive for the priesthood and have to fol-
low steadfastly a path beset with many tribulations. The life of a
student in those days was a lot more difficult than now. Today
there are many boarding schools and similar institutions where
promising students can find shelter and at little or no expense pursue
their studies. Not so in those days when most people were poor.
The first problem of rural parents whose sons wished to become
priests or get an education was to find them suitable living quarters
in the towns or cities. Sometimes two or three students shared a
room in the house of the person to whose care they had been en-
trusted. But for the most part they lived in tiny attic rooms alone,
or with a companion. The board or rent, was paid in kind: wheat,
corn, or cereals, a brenta1 or two of wine, or also by part-time work.
1 A liquid measure equivalent in Piedmont to approximately 12 gallons. [Editor]
185

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The landlord would provide the food, usually a bowl of soup, or
the boy's family would send him a weekly supply of bread. Often
the boys would leave home with several sacks of flour, corn, po-
tatoes and chestnuts: their food supply for the whole year.
No matter how cold the winter, heat was out of the question since
they could not afford the prohibitive price of firewood. Poor stu-
dents had to provide for their needs either by copying manuscripts
or tutoring or taking some part-time job. Thus, we shall see John
spending a good part of his day in things that in no way fostered his
studies, in order to lessen his mother's financial burden. This ex-
plains his habit of studying at night and leading a mode of life he
described as "dissipated," but which, in view of the results, should
rather be considered providential.
On the day after All Souls' Day, 1831, Margaret gave John two
emine of wheat and half an emina of maize, toward part-payment
of his board and lodging. "That's all I can give you," she said.
"Providence will send the rest!" John Becchis, anxious to give John
a proof of his friendship but unable to offer a gift, loaded his cart
with John's trunk and his sacks of wheat and maize and brought
them free of charge to Chieri.
On the following day Margaret gave John a small bag of flour
and maize to be sold in the market at Castelnuovo for money to
purchase paper, books and pens, etc. She went with him, while his
brother Joseph waved goodbye.
At Castelnuovo they met John Filippello, who was Bosco's age.
Margaret had some business to attend to in the village, so she
asked Filippello to accompany John to Chieri, where she would
join him a few hours later. Filippello agreed. Margaret gave him a
few coins, and with John he set out on foot for Chieri. Two hours
later they reached Arignano where they sat down for a brief rest.
Bosco had been telling his friend about his studies to date, the
wonderful things he had learned from sermons, instructions and
catechism classes. He had suggested to Filippello works of charity
and had told him some edifying anecdotes rounded off with timely
observations. At a certain point Filippello interrupted him and ex-
claimed: "You're just beginning your high school and you already
know so much? Soon you'll be a pastor!"
Looking at him intently, Bosco replied: "Pastor? Do you know

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what it means to be a pastor? Do you know what his duties are?
Whenever he is through with his dinner or supper, he should think,
'I've had my meal, but have all my little sheep been able to satisfy
their hunger?' Whatever he possesses above his essential needs, he
must give to the poor. And how many other responsibilities he
has, and how grave! My dear Filippello, I have no intention of be-
coming a pastor! I want to study because I want to give my whole
life to the care of young boys."
Thereupon they resumed their journey to Chieri. Filippello
walked alongside deeply impressed by his dear friend's charity.
Years later in 1884, reminiscing over this with Filippello, Don
Bosco asked him: "Well, did I become a pastor?"
Margaret soon joined John in Chieri. She introduced him to Mrs.
Lucy Matta with whom he was to stay. Then, setting the sacks of
cereals down before Mrs. Matta she said: "This is payment for my
son's keep. I have done my part, my son will do his, and I hope
that you will find no cause to be displeased with him." Then,
greatly moved, but full of joy she returned to Becchi.
The town of Chieri, 10 miles east of Turin, lies on a plain gently
sloping toward the south, and is surrounded on three sides by rolling
hills that protect it from northerly winds. The air is pure. Six gates
give access to its beautiful streets lined with churches, impressive
mansions, convents, monasteries and educational institutions for
the young. Among the latter are the seminary and the old convent
of St. Clare converted to a hostel for students attending the public
school. The town is also rich in monuments reminiscent of past
glories. There are two parish churches: Santa Maria della Scala
and San Giorgio. At the time of our narrative Chieri had 9,000
inhabitants. Twenty cotton mills employed 4,000 workers and
several silk mills provided jobs for about 500 more. Its market was
among the largest in Piedmont.
It could be expected that anyone who had been reared in the
country and had barely caught a glimpse of some provincial town,
would be impressed by a town like Chieri; but not John. He did
not let himself be carried away by so many new sights. If, as a child,
he hud already been very conscientious in devoting all the time he
could to reading, he did so all the more now that it was entirely
up to him to realize his goals. He firmly resolved not to indulge in

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
anything that might distract him from his studies. He himself wrote:
"The first person I met was Father Eustachius Valimberti, of happy
memory, who gave me much good advice on how to keep out of
trouble. He also asked me to serve his Mass, and this gave him
more opportunities to keep giving me good advice. He introduced
me to the principal, Father Sibilla, a Dominican, and to my other
teachers. Meanwhile, classes had begun. Since the schooling I had
received until then had been of a random character, fragmentary
and superficial, even though it had provided me with useful knowl-
edge, I was advised to enter a grade corresponding today to the
preparatory course for the first year of high school. The teacher,
T. Pugnetti, also of happy memory, was very kind to me. He took
a personal interest in my work, invited me to his home and, in view
of my age and goodwill, spared no efforts to help me.
"My age and size made me stand out among my classmates, and
I was anxious to find a way out of this situation. After two months,
I managed to reach the head of my class, took an examination, and
was promoted to the first year of high school. I was very happy
because my new classmates were somewhat older and because my
teacher was the good Father Valimberti. Two more months passed,
during which I succeeded several times in being at the head of my
class. An exception was then made for me; I took another examina-
tion and was promoted to second year high.
"Joseph Cima, my instructor, was a very strict disciplinarian.
Upon seeing a student as tall and husky as himself come to his class
in the middle of the school year, he jokingly remarked to the whole
class: 'This boy is either a numbskull or a genius. Which do you
think?' Disconcerted by his severe appearance, I replied, 'I'm some-
thing between the two. I just want to learn and make headway in
my studies.' My reply pleased him and with unusual friendliness he
said: 'If you're willing to learn you are in good hands and I shall
keep you busy. Don't be afraid, and if you find yourself in difficul-
ties, let me know at once; I'll straighten things out.' I thanked
him with all my heart.
"I was in that class for about two months when a minor episode
caused much talk about me. One day the teacher was discussing
the life of Agesilaus by Cornelius Nepos. I did not have the book

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with me, because I had forgotten it at home. To cover up my
forgetfulness, I kept Donatus' grammar open in front of me. Not
knowing what to do while listening to the teacher, I turned the
pages now this way, now that. Some companions noticed it. There
was some giggling and then laughter. This was a breach of disci-
pline. 'What's the matter?' asked the teacher. 'What's wrong? Tell
me!' Since all eyes were turned upon me, he ordered me to read
over the passage and put the words in proper sequence for transla-
tion, and then repeat the explanation he had given. I stood up, still
holding my grammar, and after repeating the passage from memory
I recited the words in their logical sequence with all the comments
the teacher had made shortly before. When I was through, my
companions almost instinctively cried out in admiration, and loudly
applauded. The teacher was fuming, because this was the first time
in his experience that he had been unable to control his class. He
tried to rap me on the head, but I dodged the blow. Then, resting
his hand on my book, he asked those sitting near me the reason
for such an outburst. I was about to tell him everything respectfully
but the others broke in: 'Bosco had Donatus' grammar in front of
him all the time, but he recited and explained the passage as if he
were reading from Cornelius.' The teacher took Donatus' grammar
from me, and made me continue for a couple of paragraphs. Then
suddenly switching from anger to amazement and admiration, he
said: 'I shall forgive your negligence because of your amazing
memory. You are lucky. Make good use of such a talent.'"
During those high school years John, in addition to his intelli-
gence and memory, had yet another secret talent, extraordinary and
very valuable. Such was the opinion of his former classmates who
told us the following incidents.
One night John dreamed that his teacher had given a monthly
test to determine class rank and that he was doing it. The moment
he awoke, he jumped out of bed, wrote out the test, a Latin pas-
sage, and began translating it, with the assistance of a priest, a
friend of his. Believe it or not, that very morning, the teacher did
give a test, and it was the same Latin passage John had dreamed
about! Thus quite quickly and without needing a dictionary, he
translated it as he had done after awaking from his dream. Of course,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
the result was excellent. When the teacher questioned him, he can-
didly told him what had happened, to the teacher's great amaze-
ment.
On another occasion John handed in his test so quickly that the
teacher seriously doubted that the boy could have managed all its
grammatical problems in such a short a time. So he went over the
test very carefully. He was amazed to find it totally correct and
asked to see his first draft. John gave it to him and again the teacher
was speechless. He had prepared that test only the night before.
It had turned out rather lengthy and therefore the teacher h2d
dictated only half of it: yet in John's composition book the test was
written out in its entirety, to the last word! How could it be ex-
plained? John could not have copied it overnight nor could he pcs-
sibly have broken into the teacher's house, which was a considerable
distance from where John lived. What then? He confessed: "I
dreamed it." It was for this reason that his schoolmates nicknamed
him "the Dreamer."
We shall not venture an opinion on these happenings nor seek
to explain them. An unbroken tradition has made them history
at the Oratory. When asked about them, Don Bosco never denied
them. Furthermore, he told us of many other similar happenings,
some really marvelous. A biographer cannot ignore them, because
it would be like writing the life of Napoleon without mentioning
any of his victories. Don Bosco and the word dream are correlative.
If this biography were to ignore this fact, his former pupils by the
thousands would ask: "What about his dreams?" It is truly astound-
ing how this phenomenon went on in his life for sixty years. After
a day marked by many worrisome problems, plans, hard work, he
would no sooner rest his weary head on his pillow than he would
enter a new world of ideas and visions that would exhaust him
till dawn. No other man could have endured this continuous shift-
ing from a natural to a preternatural or supernatural level without
serious mental injury. Don Bosco could; he was always calm and
deliberate in all his actions.
We are mindful of the words of Sirach: "Empty and false are
the hopes of the senseless, and fools are borne aloft by dreams.
Like a man who catches at shadows or chases the wind, is the one
who believes in dreams (34, 1-2) . . . . Divinations, omens and

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dreams all are unreal; what you already expect, the mind depicts.
Unless it be a vision specially sent by the Most High, fix not your
heart on it: for dreams have led many astray, and those who be-
lieved in them have perished. The Law is fulfilled without fail, and
perfect wisdom is found in the mouth of the faithful man" (34,
5-8). That is very well and to the point. But it is also true that in
both the Old and New Testaments, as well as in the lives of in-
numerable saints, the Lord in his fatherly love gave comfort, coun-
sel, commands, spirit of prophecy, threats and messages of hope and
reward both to individuals and to entire nations through dreams.
Were Don Bosco's dreams like those? We repeat that we shall not
venture an opinion. Others will have to pass judgment. We say
only that Don Bosco's life was an intricate pattern of wondrous
events in which one cannot but perceive direct divine assistance.
Hence, we must reject the notion that he was a fool, or that he
labored under illusions or that he was vain and deceitful. Those
who lived at his side for thirty and forty years never once detected
in him the least sign that would betray a desire to win the esteem
of his peers by pretending to be endowed with supernatural gifts.
Don Bosco was a humble man, and humility abhors insincerity.
His stories were always and solely directed to the glory of God and
the salvation of souls, and were marked by a simplicity that won
all hearts. We never heard anything that might suggest a disturbed
mind or a desire for effect in describing scenes concerning Catholic
truths. Discussing his dreams, Don Bosco said to us many times:
"Call them dreams, call them parables, call them whatever you
wish, I am sure that they will always do some good."

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CHAPTER 29
Among His Schoolmates
THE Holy Spirit tells us: "Let your acquaintances be
many, but one in a thousand your confidant. When you gain a
friend, first test him, and be not too ready to trust him. For one
sort of friend is a friend when it suits him, but he will not be with
you in time of distress. Another is a friend who becomes an enemy
and tells of the quarrel to your shame. Another is a friend, a boon
companion, who will not be with you when sorrow comes. When
things go well, he is your other self, and lords it over your servants;
but if you are brought low, he turns against you and avoids meet-
ing you. Keep away from your enemies; be on guard with your
friends" (Sir. 6, 6-13).
John, guided by innate prudence, instinctively followed this rule
at the very start of his studies at Chieri. This is how he tells it: "As
I went through four grades [in two years] I had to learn all by my-
self how to get along with my fellow students. As I saw it, they
belonged to three categories: good, indifferent and bad. I would
have no dealings with the last group once I discovered their true
character. The indifferent I would frequent only when courtesy or
necessity required it. With the good ones I would make friends,
but only with the very best would I strike a close friendship. This
was my firm resolve. But since, to start with, I knew nobody in
town, I decided, for the time being, not to become familiar with
anyone, so to avoid even a remote possibility of danger.
"Nevertheless, I had a hard time with some whom I did not know
too well. Some wanted to take me to the theater, others invited me
to a card game or for a swim or even to a raid on fruit orchards
in town or in the country. One was so brazen as to suggest that
I steal a costly object from my landlady to have money for sweets.
I rid myself of these undesirable characters by keeping away from
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them as soon as I discovered what kind of boys they were. My
standard excuse for not going with them was that my mother had
entrusted me to my landlady and that out of regard for her I did
not wish to go anywhere, or do anything without her consent."
John's faithful obedience brought him also some benefits. His
landlady had a son to whom she could not properly attend because
of her many duties. When she saw how well John did his house
chores, as stipulated, when she noted his common sense, his piety
and the other fine gifts he was endowed with, she was delighted to
entrust to him her only son, a very lively boy much more intent
on fun than on study. She also asked John to tutor him, even
though her boy was a grade higher than John.
John devoted himself to him like a brother. With kindness, small
gifts and some tricks to amuse him, especially by taking him along
to church for prayer and devotions, he succeeded in making him
docile, obedient and studious. Within six months the young scatter-
brain had improved so much that he not only satisfied his teacher,
but also was right up with the best students in his class. His mother
was so happy over it, that, as a reward, she gave John free board.
Consequently, he now had no other expenses than his books and
clothing. John continued to keep the boy under his wing for over
two years. The young farm boy had now become the tutor of his
fellow students. Providence was schooling him in yet another branch
of his future mission. This tutoring he would continue to do during
the whole course of his studies, while never neglecting to practice
the other skills which, through God's designs, he had acquired
previously.
John was constantly busy. When his companions would take
time out for recreation he would busy himself with manual work.
Near his lodging there was a cabinetmaker's shop, and there he
learned to use the plane, the square, the saw and other tools. Soon
he was able to make articles of furniture, rustic-looking, to be sure,
but good enough for his room. Sometimes he made things for his
own use, at other times for his benefactors, for such he regarded
those who boarded him.
Meanwhile those companions who tried but failed to entice him
into trouble, began to vent their anger upon him with their usual
bad manners which, at times, were provocative. John ignored their

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
tactics and continued to be courteous to them. These boys were
usually doing rather poorly in their school work. His friendliness
prompted them to ask him either to loan them or dictate to them the
assignment given by the teacher. Of John it may truly be said: "My
son, conduct your affairs with humility and you will be loved more
than a giver of gifts" (Sir. 3, 17). John consented. But the teacher
did not approve of it and forbade it as encouraging their laziness.
He was fully justified, but his directive hurt the interest that John
had in his companions.
One day, the boys who were boarding with him were unable,
through ignorance or otherwise, to do their homework. They begged
him to help them by lending them his own. To disobey the teacher
was unthinkable; on the other hand, he could not bear to think of
the punishment that his friends would get if they went to class
without their homework. In this predicament John came up with
a neat solution: he simply walked out leaving his homework on
his desk. Taking advantage of his absence, they pounced on his
paper and copied it in no time. Later, in class, they handed in
their papers, and the teacher began to go over them. He became
furious as soon as he discovered that the papers all read exactly
alike. His suspicion naturally fell on John. Under questioning John
declared that he had not disobeyed the teacher's order. He ex-
plained, however, that since he had left his homework on his desk,
probably it might have been copied. The teacher, knowing John,
was understanding and could not help admiring his obedience,
good-heartedness and cleverness. When class was over he said to
him: "I'm not displeased with what you did, but don't repeat the
performance." The teacher fully realized John's motives: to lead
his companions to good by finding ways and means of helping
them even at the cost of personal sacrifice.
After this episode John tried a better way of helping them,
namely, to review their lessons with them and tutor them, if neces-
sary. This way everybody was happy and he gained their goodwill,
affection and esteem. Litt!e by little, they began coming to him,
first to play with him, then to hear his stories or to do their home-
work. Finally, as in Morialdo and Castelnuovo, they just came for
no special reason. It was like a club of their own and they started
calling it Societa dell'A llegria, a most appropriate name because

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each one was expected to bring in only those books, topics or
games that would add to the general cheerfulness. Everything con-
trary to it was banned, especially anything not in accordance with
God's law. Whoever cursed, took the Lord's name in vain, or car-
ried on improper conversation could not remain a member and
was forthwith expelled. John was the acknowledged leader of all
these boys. By common consent membership in this club was de-
pendent upon two basic conditions: ( 1) the avoidance of every
word and deed unbecoming a Christian; ( 2) the exact fulfillment
of one's duties whether scholastic or religious.
Among the members of the Societa dell'A llegria there were some
who were truly exemplary in their conduct. Outstanding were Wil-
liam Garigliano of Poirino and Paul Victor Braja of Chieri. The
latter, son of Philip Braja and Catherine Cafasso of Brusasco, was
born in Chieri on June 17, 1820. As a young boy, he was taught at
home by his paternal uncle, Canon Hyacinth Braja. Later he at-
tended the local public school where he endeared himself to his
teachers and became a model of diligence and piety to his com-
panions. He was gifted with a remarkable memory and discern-
ment, and his prudence was beyond his years. At ten he had al-
ready expressed a desire to study for the priesthood. He enjoyed
repeating the sermons he had heard. One day urged by his relatives
and friends he memorized a complete discourse. Then, on a plat-
form in the presence of a numerous gathering, 1like a veteran orator,
he declaimed so gracefully as to elicit the admiration and applause
of those who had purposely come to hear him.
Often he would advise his friends and relatives to shun fashion
and luxury, reminding them of the oft-repeated warning of their
pastor, Father Fosco, namely, that luxury was a snare of the devil.
Remembering what he had heard, he knew how to say the right
thing at the right time to his friends and often he would take on
the task of consoling the afflicted.
Don Bosco wrote: "Garigliano and Braja took part in games
willingly but never at the expense of their school work. Both were
devout and reserved and constantly gave me valuable advice. Every
Sunday, after the usual church services, we would go to St. An-
thony's church where the Jesuits conducted excellent catechism
classes. The illustrative episodes were so well chosen that we never

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
forgot them. During the week the Societa dell'Allegria met at the
house of one of the members for discussion on various religious
topics. Attendance at these meetings was optional. Garigliano and
Braja were the most diligent. We passed some time in pleasant rec-
reation, in discussion of religious subjects, in reading spiritual books
and in prayer. We advised one another and mutually pointed out
personal faults we had observed or had heard others mention. Un-
consciously, we were putting into practice the wise admonition:
"Blessed is he who has a mentor," or that of Pythagoras: "If you
have no friend who will correct your faults, pay an enemy to do so."
Finally, the Holy Spirit says: "Better is an open rebuke than a love
that remains hidden. Wounds from a friend may be accepted as well
meant, but the greetings of an enemy one prays against" (Prov. 27,
5-6). Moreover, not only did we gather in friendly meetings, but
we also went often together to Confession and Communion."
It should be noted here that in those days religion was considered
a basic factor in education. A teacher using improper or irreverent
language, even if in jest, was promptly dismissed from his post. If
this was true of the staff, we can easily imagine what would hap-
pen to unruly and foul-mouthed students.
Daily attendance at Mass was required on weekdays, and every
student had to have a prayer book, which he was required to read
with devotion. Classes began with a prayer, the Actiones [Direct,
we beseech Thee, 0 Lord . . .] and Ave Maria. They ended by
saying the Agimus [We give Thee thanks . . .] and the Ave Maria.
On Saturdays everyone had to recite the catechism lesson assigned
by the spiritual director. Class ended with the Litany of the Blessed
Virgin.
On Sundays and holy days all the students, in a body, gathered
in church. As they filed in, someone would read aloud from a
spiritual book. Then there would follow the singing of the Little
Office of Our Lady, Mass and explanation of the Gospel. Cate-
chism classes were held in the evening and every pupil was expected
to answer the questions asked by the spiritual director. Then there
followed the chanting of Vespers and a catechetical sermon. Every
pupil was expected to receive the Sacraments. Lest these important
duties be neglected, each boy once a month had to hand in a card
stating that he had gone to confession, and at Easter, that he had

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received Holy Communion. Those who failed to perform these
duties, were barred from the final examinations, even though they
might have been top students. Also those whom the spiritual direc-
tor had dismissed from the sodality because of misbehavior, or
failure to study their catechism, were dismissed from the school.
A triduum was prescribed just before Christmas with two daily
sermons, Mass, the recitation of the Little Office and the Novena
prayers. During Lent, pupils had to attend daily Catechism classes
before the beginning of the regular school periods. There was an
annual retreat for the boys from Friday of Passion week to Holy
Tuesday. Each day there were two meditations and two instruc-
tions. The spiritual exercises terminated with the reception of the
Easter Communion. Each boy had to have a note attesting that he
had taken part daily in the retreat.
Such was the religious program for secondary school students as
promulgated by King Charles Felix' decree of July 23, 1822. It
was based on the principle that education should have a religious
character since God is the source of all knowledge and morality.
Teaching was under the supervision of the bishops. No one could
apply for a teaching post or retain it without presenting every year
a certificate from his own Bishop vouching for his good moral
character and attesting that he had discharged his duties properly
to the benefit of religion and the state. At this time, also, measures
were taken to shield young people from the dangers to which to-
day's youth is constantly exposed. The sectaries had introduced and
were spreading throughout Piedmont a great number of antire-
ligious, immoral and subversive publications, but Charles Albert
wasted no time in putting an end to this. In September 1831, he
appointed a five-man commission to prevent the spread of such
literature throughout his kingdom. His orders were zealously car-
ried out.
It goes without saying that teachers were very vigilant concern-
ing their pupils' reading matter. Don Bosco wrote: "This strict re-
ligious supervision produced marvelous results. Years would go by
without hearing a blasphemy or improper conversation. The pupils
were obedient and respectful both in school and at home. It was a
common occurrence even in very large classes for every pupil to be
promoted. In my third year of high school all my classmates passed.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
A stroke of good fortune for me was my choice of Father Malaria,
canon of the collegiate church of Chieri as my regular confessor.
He not only received me with great kindness every time I went to
see him, but even encouraged me to receive the Sacraments more
frequently, a rather unusual advice in those days. I do not recall
that any of my teachers had ever given me any similar encourage-
ment. Anyone who went to confession and Communion more than
once a month was considered highly virtuous, and many confessors
would not allow it. I think I am indebted to this priest if I was not
led astray by some schoolmates, as is often the case with many
unwary youngsters in large schools."

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CHAPTER 30
Serving God with Joy
,S'oucITOUS of his own and his companions' spiritual
advancement John urged them to attend religious services and
receive Holy Communion on Sundays and holy days. He had con-
siderable success in persuading even those who did not belong to
his Societa dell'Allegria. On Sundays, after they had all fulfilled
their religious duties, and also on school holidays, he would enter-
tain them with suitable games and sleight-of-hand tricks, which
they loved and which he had mastered for their sake, to keep them
busy, away from idleness and bad companions. Thus they accepted
him as their leader.
Often he would suggest a walk, preferably outside the city. Their
destination was usually a church or shrine to recite a prayer to
Jesus in the Blessed Sacrament or to the Blessed Virgin. Among
the lovely hills surrounding Chieri they would roam from village
to village, having so much fun that they did not mind getting home
long after their dinner hour.
Sometimes they would set out at daybreak to search for mush-
rooms in the woods around Superga.1 There they would spend the
day, calling to one another from the crests of hills or the floors of
ravines, occasionally breaking into a lighthearted song. Some filled
their hats with mushrooms, others made sacks by tying the ends
of their jacket sleeves; still others stuffed their shirts with them.
Toward evening, they returned home, tired, flushed and soaked
with perspiration, but happy and hungry.
1 Superga is a hill about 3 miles east of Turin and 5 miles from Chieri. It
rises 2,205 feet above sea level and is crowned by a basilica, Juvara's master-
piece. It is the burial chapel of the House of Savoy. From the summit of the hill
in fine weather one can look down on Turin or at the wide semicircle of the
snow-crested Alps that rise like a wall at a radius of 30 miles or more. [Editor]
199

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
At other times they would plan to hike as far as Turin, [8 miles],
to see the bronze horse in San Carlo Square,'..! or the marble horse
in the Royal Palace.3 With only a piece of bread in their pockets
they would set out from Chieri as though to conquer the world.
In Turin they would buy four soldi worth of chestnuts to eat with
their bread. After admiring the two monuments for a while, they
would visit some nearby church, then begin their homeward jour-
ney happy and content. So little is needed to please young un-
spoiled hearts.
That year, two outstanding events drew crowds to Piedmont's
capital from the surrounding countryside. On April 1, Louis Fran-
soni, recently appointed Archbishop of Turin by the Papal Bull
of February 24, arrived with great pomp and ceremony to take
possession of his see. Later in July a silver statue of the Virgin
holding the Infant Jesus in her arms was delivered to the shrine of
La Consolata [Our Lady of Consolation]. It had been made, with
contributions from the faithful, by expert silversmiths on King
Charles Felix's orders, who had also donated whatever silver was
still needed. The Queen Mother, Maria Christina, had contributed
two gold crowns for the Virgin and Child. It must have been a
moving sight to see for the first time the sacred image as it glittered
in the bright sun while it was borne in the annual procession which,
to this day, is the religious event in Piedmont. Undoubtedly John
must have been there, for he himself told us how close to his heart
was the shrine of La Consolata.
John had never forgotten his mother's counsel when she had
2 This "bronze horse" is an equestrian statue in cast bronze of Duke Emmanuel
Philibert (1528-1580). The monument stands about 26 feet high in San Carlo
Square; the statue itself is about 14 feet. The Duke and his steed are so well
portrayed and the whole ensemble is so true to life that this statue is rightly re-
garded as a masterpiece of modern art. One of two artistic bas-reliefs on the
pedestal depicts the battle of St. Quentin (August 10, 1557) won by the Duke
against French troops; the other shows him in the act of accepting the treaty of
Cateau-Cambresis (April 1559) by which he was reinstated in most of his he-
reditary possessions. The Turinese fondly refer to this statue as the "bronze horse."
3 This "marble horse" is the equestrian statue of Duke Victor Amedeus I in the
Royal Palace in Turin. The horse itself was carved out of marble whereas its
rider was cast in bronze in 1619. Originally, this monument, commissioned by
Charles Emmanuel I, portrayed Duke Emmanuel Philibert, but in 1663, by order
of Charles Emmanuel II the Duke's head was replaced with that of Victor
Amedeus I and the whole ensemble was set in the middle landing of the grand
staircase leading to the royal suites on the second floor. [Editor]

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taken him to school in Castelnuovo. "Be devout to the Blessed
Virgin." At Chieri his favorite church was that of Santa Maria
della Scala, larger than any of the cathedrals in Piedmont.4 It was
generally known as the duomo because of the size and grandeur
of its three naves flanked by twenty-two beautiful altars in as many
side chapels. John would go there every morning and evening.
Kneeling under the ancient and lofty gothic vaults before the pic-
ture of Nostra Signora delle Grazie [Our Lady of Grace] he would
offer her his filial homage and ask her for graces he needed to
succeed in the mission she had entrusted to him. He continued this
practice throughout his student days at Chieri. In no small measure,
this was due to the presence and edifying behavior of the semi-
narian Joseph Cafasso during the sacred functions and his kindli-
ness in teaching catechism to the children.
In the month of May, as a most pleasing gift to his heavenly
Mother, he rounded up his most unruly companions and brought
them to confession in this same church where twenty canons, among
them his own confessor, publicly recited the divine office.
His sterling character exerted an irresistible influence upon the
hearts of others. His moderation in eating and drinking, his mortifi-
cation of the senses, especially of the eyes, singled him out as a
model of a well-trained and pure boy. The good devout mothers of
Chieri as well as those of Morialdo and Moncucco earnestly wanted
their children to associate with him, knowing that by going with
John they would grow ever more obedient and respectful toward
their parents.
In the midst of his studies and his many activities John did not
forget his own family to which he often reverted in his mind with
fond recollection. Not only did he bear no grudge toward Anthony
who was getting married that year, but on the contrary he nour-
ished a sincere affection for him then and throughout his life.
We have already mentioned that John often had dreams. One
day he dreamed that Anthony had fallen ill with fever while bak-
ing bread at Mrs. Damevino's, a neighbor. In his dream he met
Anthony on the street and inquired after his health. Anthony re-
plied: "I am quite sick, I can hardly stand on my feet. I must go
to bed."
4 It is the largest Gothic church in Piedmont. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Next day John told his dream to his companions who immedi-
ately said: "You can be sure it's true!"
That evening Joseph [his brother] came to Chieri and John's
first question to him was: "Is Anthony better?"
Greatly surprised Joseph replied: "So you already know that he
is sick?"
"Yes, I know," said John.
"It is nothing serious," added Joseph. "He fell ill with fever
yesterday while he was baking bread at Mrs. Damevino's. He is
much better now."
Without giving any importance to this dream, we merely wish
to note here that it reveals his inner feelings toward his stepbrother,
whose family, according to Father Michael Rua, he was later to
aid as soon as he was able.
Margaret made frequent trips to Chieri, taking along a basket
of bread and corn cakes for John. Sometimes Bracco, the dog,
would trot along, too. As soon as the dog caught sight of John he
would run over to him and show his delight in a thousand ways.
When Mamma Margaret would ready herself to leave, Bracco
would try to hide in an effort to stay behind with John. Margaret
would then remark: "Look how faithful and obedient he is, how
affectionate and fond of you. If we had only half as much obedi-
ence and love for God, the world would be a much better place,
and God's glory would be greatly increased."
For a while it looked as though John would pass the year with-
out any sorrow. But such was not the case. He was to suffer the
loss of one of his dearest companions, Paul Braja. On July 10,
after a long, painful illness, the boy, a true model of piety, resig-
nation to God's will and lively faith, was comforted by the Last
Sacraments and passed away, undoubtedly, to join the angelic St.
Aloysius to whom he was so greatly devoted. Several teachers, in-
cluding Canon Clapie visited him during his illness. The whole
school felt his loss keenly, and all his companions &ttended his
funeral. For some time after, many of them together with John,
would receive Holy Communion on holidays, recite the Little
Office of Our Lady, and the third part of the rosary for the repose
of their dear friend's soul. He was mourned by all who knew him
-relatives, friends, teachers and classmates. One of his teachers

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could not restrain his tears of grief and exclaimed: "I have never
wept over anyone's loss, but the death of this young boy moves me
to tears."
The boy's father made this entry in the family album: "On
July 10, 1832, my son Paul Victor Braja, aged 12, passed on to
his eternal rest. I can state with good reason and without a doubt
that his soul went straight to Heaven."
Meanwhile the school year 1831-32 was drawing to a close and
John returned to Castelnuovo. He had never forgotten his Morialdo
friends and had kept in touch with them by visiting them from time
to time on Thursdays. 5 As soon as they heard he was coming home
for the summer, they hurried well beyond the village limits to give
him a rousing welcome and escort him home in triumph. This be-
came a yearly custom from then on and never lost its enthusiasm.
It was at this time, too, that John introduced among them also his
Societa dell'A llegria. Only those who had distinguished themselves
for good conduct were admitted, and in the fall, those who had
misbehaved, particularly by cursing or bad talk, were dropped
from the roll.
At home John felt the need of going over some subjects in
which he had not done as well as he would have liked. He was not
one to do things by halves, nor was he satisfied with only a passing
mark. He wanted to learn all he could and learn it well. The fact
that he had completed three years of study in one year might seem
quite an achievement to some, but not to John. He worried instead
whether he had not gone too fast. The documents we have at hand
still leave us in doubt whether John took the final examinations of
his third year of high school before or after these vacations. His
school report for the year 1832-33, dated November 5, 1832,
states that John Bosco took his examination and was enrolled
in alba studiosorum grammatices [among the honor students of
Latin]. We do not know whether this was the date of the examina-
tion or merely the date on which the certificate was issued.
Notwithstanding, John resolved to make good use of his two
and one-half months vacation. He realized he needed competent
tutors to coach him in his third year subjects, just as he himself
had coached others successfully. After telling his mother of his
6 A regular school holiday. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
plan and receiving her assurance that he could board in Serra di
Buttigliera, he approached Father Joseph Vaccarino, pastor of
Buttigliera d'Asti, hoping to enlist his help in studying the Latin
classics. Father Vaccarino was then a young priest, and had been
installed in this parish only a few months before on February 5
of that year (1832). His duties, his eagerness to profit from the
experience of neighboring veteran pastors by conferring with them
at length, and his own need of further studies prompted him to de-
cline. Later, conversing with a certain D. Gamba, one of his parish-
ioners, he exclaimed: "Had I but known then what Divine Provi-
dence had in store for this young man, I certainly would not have
hesitated to accept this pleasant task. My studies, and any sacri-
fice would have been a small price to pay, if I could now say:
'I was privileged to teach Don Bosco'?"
Disappointed, John returned to the farm at Susambrino. There
he struggled by himself with difficult Latin authors. Passing along
one day, Father Dassano saw him tending two cows, a Latin book
in his hand. The priest, who had heard that John was looking for
a tutor, went over to him, asked him about his studies, and then
had him read a passage aloud. He was amazed at the correct pro-
nunciation and the intelligent and effortless reading. Without delay
he called on Mamma Margaret and said: "Please bring John to me
at the rectory and we'll work out something."
The following day Margaret and John hastened there. By way
of testing him further, the priest gave him one of his books and
assigned some pages to be memorized. He told him to return after
a number of days. John withdrew, only to be back a few hours
later. Surprised, Father Dassano asked why he had come back.
When John told him that he had already memorized the assigned
work, the priest could not believe it and tried to send him home.
But John respectfully insisted that he be allowed to prove it. As
Father Dassano agreed, John rattled off page after page flawlessly
without effort. Father Dassano was flabbergasted. Studying him for
a moment, he said: "Excellent! I'll give you lessons, and if you
agree, you will groom my horse and take care of it."
The curate who happened to be present joined in: "As for teach-
ing him, I'd like to try it myself. I have great hopes for that boy!"
From then on John went every morning to the rectory for his

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lessons from the curate, who was very well versed in Latin and
Italian literature. In return, John cared for the horse and stable.
Whenever the horse was not needed for the buggy, he would
take it out for exercise. Well beyond the village limits on solitary
roads he would spur the horse to a gallop, run alongside it, leap
upon its back, and with surprising agility, ride standing while the
horse continued at a gallop. This was John's only recreation. The
rest of his time he spent in studying, entertaining his friends some-
times at Susambrino, sometimes at Becchi, and in the performance
of his devotions. John Filippello, [a companion of his] had this to
say about John: "During the summer vacation he diligently visited
the church in Castelnuovo, where he often went to confession and
Communion. He was esteemed and loved by all, and I cannot praise
him as he deserves." To John one can then apply the words of the
Book of Proverbs: "A good name is more desirable than great
riches, and high esteem, than gold and silver" (Prov. 22, 1).

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CHAPTER 31
Two Important Events
IN November 1832, John returned to Mrs. Lucy Matta's
home in Chieri and again she entrusted her son to his care in
exchange for board and lodging. When he checked in at the school,
he presented a certificate from his pastor, as required by law, stat-
ing that he had attended religious services regularly and had made
his monthly confession. Because of his good marks he was admitted
without difficulty to the Latin grammar class, the equivalent of the
third year in secondary schools. For him this was a veritable tri-
umph. Canon Francis Calosso and Father John Bosco of Chieri
[no relation of his] who later taught literature and philosophy at
the Military Academy in Turin, and sacred eloquence at the Royal
University, often spoke with Bishop John Cagliero about John's
remarkable achievement of covering a three-year Latin course in
one.
His Latin teacher was Father Dominic Giusiana, O.P. whom he
esteemed very highly and who in turn had a lofty regard for John.
Dr. Charles Allora of Castelnuovo d'Asti, one of his schoolmates
at Chieri, [years later] in i888 reminisced about John with great
delight. He related that as a student John neither boasted of his
talents nor showed any affectation or inordinate ambition; his very
person radiated an indefinable aura of the supernatural. While
still a student, he was the accepted leader of all his companions,
and even though he had no official authority, yet in reality he was
their superior because they obeyed him in everything. "Already in
those days he was a saint," exclaimed Dr. Allora enthusiastically.
Besides his other virtues, he gave proof of a high degree of humility
in dealing with his classmates.
That same year a student on one occasion secretly got hold of
John's notebooks and copied out a sonnet. Changing a word here
206

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207
and there, he circulated it among the class making it appear as his
own work. The youth was savoring everybody's praises when, a
few days later, the sonnet fell into John's hands. He did not take
offense at the blatant plagiarism, nor did he care to assert his au-
thorship. He did not like to disgrace the boy by exposing the fraud,
so he just remained silent. However, he did scribble at the bottom
of the sheet these words: 'Estne de sacco ista farina tuo?" [Is this
flour from your mill?] and folding the sheet he returned it to his
vain companion.
As his reputation for piety, talent and scholastic success spread,
many families sought to engage him as tutor for their sons-his own
classmates, as well as those in higher classes. And so it was that
John began to tutor in private homes. Although his principal motive
was to help others, he did not refuse the small fees he was offered.
In this way Divine Providence enabled him to provide what he
needed for clothing, linen, school supplies and other items with-
out burdening his family. He was also much in demand for his
performances in private homes. He obliged willingly whenever he
could do so without hurting his studies or his moral character.
More than once have we heard those who had known him at that
time exclaim: "He couldn't possibly have been any better." Among
his companions he was mentor, peacemaker, and guide in spiritual
matters. The Societa dell'Allegria continued to grow, to the great
benefit of its members.
Meanwhile John was almost eighteen and had not yet been con-
firmed. In those days Confirmation was administered rather rarely
in country districts. That year, however, the zealous pastor, Father
Vaccarino obtained this great blessing for those who had not yet
been confirmed. At once John decided to make use of the oppor-
tunity. On August 4, 1833 he was confirmed in Buttigliera d'Asti
by Archbishop John Anthony Gianotti of Sassari. His sponsors were
Joseph Marsando and Countess Josephine Melina. We hace no rec-
ords extant telling how John prepared himself for the great event,
but we can gauge his lively faith by the effects of this Sacrament:
the luminous gifts of the Holy Spirit were manifest in him.
Toward the end of that school year, the schools in Chieri were
due for an inspection from the Department of Education through
its representative Father Joseph Gozzani, a law graduate and a

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
man of singular merit. He was to head the examining committee
being sent to evaluate the scholastic standing of the schools. His
name caused some fear among the students because, although he
was fair to all, he was known to be strict and unyielding. On hear-
ing of his arrival, the students were quite upset and there was a lot
of hubbub and whispered threats. Father Gozzani, calm and level-
headed, was not one to be easily disturbed. Forewarned of the cool
reception he coulq expect from the students, he had them all as-
semble as soon as he arrived and spoke to them promising that
he would not be unduly strict. Allaying their fears somewhat, he
personally dictated the examination questions, collected the papers,
and immediately returned to Turin. When the examination marks
were sent back, they were anything but reassuring. Still, all forty-
five of John's classmates were promoted to the humanities class,
which corresponds to our fourth year. But John found himself in
serious danger of being kept back, because he had passed a copy
of his paper to others. It was only through the good offices of his
teacher, Father Dominic Giusiana, that he was allowed to take an-
other test. He did well and consequently was promoted uncondi-
tionally. Indeed, he had ingratiated himself to Father Gozzano who
was very generous in allowing him to take another examination.
For this John was ever grateful and kept up a close and friendly
relationship with this priest. Later, this same professor retired to
Multedo Superiore close to Oneglia, his native town, and there
busied himself in works of charity; among other things he estab-
lished a scholarship in the Salesian school of Alassio for aspirants
to the priesthood.
The Municipality had at that time the praiseworthy custom of
exempting from a school fee of 12 lire one student at least in
each class. To qualify for this exemption one had to receive top
marks in the examination and in deportment. John was fortunate
enough to win this award every year he attended that school. In
our archives we have his diploma dated August 22, 1833, and
signed by Father Sibilla, the dean of studies, as well as his bi-
monthly report cards carrying the signatures of Canon Clapie and
Father Piovani, the spiritual directors; Father Giusiana, his teacher;
and of the dean of studies, all testifying to his diligence at school
and his exemplary conduct.

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With the close of the school year 1832-33, Mrs. Matta's son
graduated, and John left this hospitable home, where he had been
so kindly treated and into which he had instilled long-lasting prin-
ciples of Christian education and edification. Later when John
Baptist Matta grew up he opened a store in Castelnuovo d'Asti, his
hometown, where he was also mayor for many years. In 1869, he
enrolled one of his sons at the Oratory in Turin which he attended
for three years. Don Bosco frequently invited John Matta to dinner
and treated him with such regard as to arouse curiosity and wonder
in those who did not know this background. It was another example
of the undying gratitude that Don Bosco cherished for that family.
When John returned to Susambrino he discovered that the mar-
riage of his brother Joseph brought Mamma Margaret an excellent
daughter-in-law, who gave his mother the attention and love that
she herself had formerly rendered to John's grandmother. This
left him free to go to Becchi, where on Sundays and holy days he
taught catechism, reading and writing to the boys of the village.
All he asked in return was that they go to the Sacraments once
a month. We cannot help but see in this, the beginning of the
Sunday and evening schools for poor boys, a1 new project to go
side by side with that of the festive oratories. On weekdays, he
devoted a good part of his time to school work and studying
the classics. After that he would spend the remaining time in
manual work, such as making tables and other needed pieces of
furniture. Some of them are still in use to this day. He put shoe-
making to good use, a craft he had picked up in Chieri. Though
he could not make a fine pair of shoes, he was good at mending
them and restoring them to excellent condition. The skill he had
acquired by necessity enabled him to accumulate considerable sav-
ings. His little workshop, which had a forge, tailoring equipment
and a carpenter's bench, was now expanded by the addition of a
cobbler's table.
This vacation was marked by a solemn event. On Ember Satur-
day, September 21, after a spiritual retreat under the direction of
Canon Cottino, the saintly Joseph Cafasso was ordained a priest
in Moncucco. The following day he celebrated his first Mass at
Castelnuovo amid the feasting and rejoicing of the townsfolk. See-
ing him ascend the altar, John must have wept in holy envy, espe-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
cially since he had long desired in his heart to win his friendship
only to have some obstacle always keep them apart. The Mass
over, he approached with the others to kiss the consecrated hands
of the newly ordained priest. Very probably the warmth of the
priest's gaze made him understand that his long awaited wish would
be granted, that in him he would find a father, a friend, a coun-
selor and a steadfast benefactor. John could not have foreseen at
that time how closely Divine Providence was to tie the two of them
in a bond of friendship. Nor could he have known that his would
be the task of perpetuating the memory of that day in his writings;
even less could he have imagined that he would be in a position
to reveal to the world the innermost feelings awakened by God in
the soul of that new priest.
Don Bosco wrote in 1866: "Father Cafasso left us in writing the
resolutions he made at the beginning of his priesthood. One day,
standing at the foot of the Crucifix he said: 'O Lord, [You are] my
alloted portion. Dominus pars hereditatis meae (Ps. 15, 5). This
is my deliberate choice on the memorable day of my ordination.
Yes, 0 God, You are my heritage, my delight, the life of my heart
for all eternity: Deus cordis mei, et pars mea Deus in aeternum.
(Cf. Ps. 72, 26.) Not only do I wish to be all yours, 0 God, but
I want to become a saint. And, since I do not know whether my
life will be long or short, I declare that I want to start becoming
a saint now. Let the world seek its own pleasures, honors and
power. All I want, all I seek and long for is holiness and I shall
be the happiest of men if I become a saint, a great saint, and
soon.' These were his words, and he kept them."
The sanctity of Father Cafasso's life and teachings was to be ab-
sorbed by Don Bosco and hundreds of priests, to sustain them in
the struggle with the sectaries then conspiring to subvert State and
Church.
Among those groups, the one that gave the most trouble to the
civil authority was La Giovine Italia [Young Italy], the brainchild
of Giuseppe Mazzini, promoted fanatically through the newspaper
of the same name. The Gazzetta Piemontese in its issue of 1833,
No. 99, reprinted a passage from La Giovine Italia in which cer-
tain instructions were given, and then added on its own: "The pur-

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pose of this association is liberty, independence, understanding,
equality. We stand for a republic. The newspaper La Giovine
Italia explains these goals, and one may help the cause immensely
by distributing copies far and wide. The spreading of this news-
paper will bring over to our side the landlords, and with their assist-
ance, also the peasants. Above all, very cautious efforts should be
made to gain the support of country pastors. To win, we must first
discover their weak points and then concentrate our attack on
them. To succeed in this, it will be necessary never to have had
the reputation of being against religion; it will even be necessary to
ignore the priest's faults. The banner of Italian independence must
stand at the altar alongside the paschal candle, and it must wave from
the church steeple; otherwise we will not win the brutal strength
of the illiterates to our side. Victory will be ours only when the
parish priest will be convinced that Italian independence and re-
ligion are one and the same thing and wiII preach it from the
pulpit. We must let the Spaniards teach us how to proceed in this
struggle for independence: first, a Christ-topped banner and a
priest, gospel in hand, leading the way; and then come poisoned
drinking water, ambush and snares of all kinds, deep pitfalls for
the enemy and for all those who have failed to destroy everything
by fire and sword before withdrawing, nail-studded mats to stop
the cavalry, blown-up bridges and roads, street barricades, boiling
oil and water, hot coals and ashes-all the stratagems of hell, even
worse ones if they can be devised."
Despite vigilant control, these inflammatory doctrines began to
spread and make headway among the people, especially eager young
intellectuals, as well as the army. Several who were convicted of
sedition received heavy penalties. In 1833, a military tribunal in
Turin sentenced to death the lawyers Scovazzi and Cariolo of
Saluzzo for conspiring and promoting membership in secret soci-
eties advocating the overthrow of the government; the same sen-
tence was passed on six soldiers indicted for high treason. In Cham-
bery, that same year, there were several executions; in Genoa, a
physician, Rufini by name, was arrested and committed suicide in
prison; blood was shed also in Alessandria and other cities of Pied-
mont. Harsh sentences notwithstanding, the secret societies were

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
not wiped out; they only became more cautious in their activities
and in their planning of more daring measures. They chose Pied-
mont as their base for their operations against the Church.
The government tried to take protective measures, but naked
force was not enough. Besides, it could hardly preach against what
it practiced. How could the government expect to have its authority
respected, when it refused to respect the highest authority, Jesus
Christ, represented by His Church?
In 1832, at King Charles Albert's request, an Apostolic Com-
mission, i.e., a Commission of Bishops had been instituted by papal
rescript. Its aim was to restore order in all of Piedmont's religious
matters. In full agreement with the King and with his assistance
they founded the well-known academy of Superga, where the best
minds among the clergy, already holding degrees in theology and
law, could devote themselves to advanced religious studies. The
Commission reorganized the provinces of religious Orders, closed
down some monasteries of lax observance and, to promote the ob-
servance of Canon Law and remove abuses that had crept in among
the clergy, they planned to draw up a set of regulations for all
dioceses. They also proposed to place the teaching of theology un-
der the sole authority of the bishop, open minor seminaries, erect
centers of learning, and reserve to the universities only the faculties
of law, medicine and surgery. City and country schools were to be
staffed by the Christian Brothers, the Sisters of St. Joseph and the
Sisters of Charity. But from the very start this Bishops' Commission
was opposed by the Senate of Piedmont, which refused to recognize
it and would not ratify the papal letters establishing it.
In 1835, the Civil Commission for the approval of textbooks re-
fused to submit to ecclesiastical censors. True enough it banned
any publication that was anti-religious or offensive to morality, but
at the same time it proscribed books teaching the supremacy of the
Pope over the bishops and those opposing Gallicanism. It also
closed an eye on those books favoring modern philosophical views
of religion and politics, and hindered the circulation of others re-
futing these errors.
King Charles Albert was a very devout man endowed with com-
mon sense and high ideals, strict with himself and well aware of
the perfidy of flattery. Nevertheless, because of his propensity to

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half measures and his ambition for a united Italy, he was unwilling
to break openly with the revolutionaries with whom he had been
associated as a young man. For his minister he first chose De la
Tour, and later Clement Solaro della Margherita, both of whom
were steadfast Catholics. But in his cabinet he also included the
liberals, Villamarina and Barbaroux, who ignored the Concordat
with the Holy See as well as the laws, directives and regulations re-
garding ecclesiastical matters promulgated from time to time by
the Sovereigns of Savoy.
Not a few theologians shared their views. Having studied Canon
Law at the [State] University, they had been imbued with false
principles from instructors with Gallican leanings. This was a
great evil and its roots ran deep. But to counteract it there was
Father [Joseph] Cafasso, a man of God who was to continue the
work begun by Father [Louis] Guala in the Convitto Ecclesiastico
of St. Francis of Assisi [in Turin]. With his courses of Moral
Theology for young priests, Father Cafasso would inculcate in their
hearts such respect, love and obedience to the Roman Pontiff, and
proclaim his sacred rights vis-a-vis the State with such clarity that
he would form a whole new generation of priests scornful of Galli-
can sophistry and fearless in defending Papal supremacy and in-
fallibility. All the dioceses of Piedmont were to feel the beneficial
impact of these teachings based on truth, justice and charity. Father
Cafasso was to round out the ecclesiastical formation of John
Bosco and make him a strenuous defender of the Church, by giv-
ing him sure criteria that would enable him to know the entire
complexity of the Church's rights and privileges, both human and
divine, as the kingdom of God on earth. Later on, John Bosco,
when conversing with priests of the old [Gallican] school, would
never fail to speak up in defense of the Pope and the Church. He
would do it with disarming charm. It was amusing to see him pause
momentarily after a dispute and smilingly conclude: "So that's
what they taught you!"

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CHAPTER 32
Pattern for Youth
OuRING his fourth year of high school, John realized
that the time was drawing near when he must make an important
decision about his vocation. He had always had a great desire to
become a priest, but now he was filled with a reverential awe at
the thought of the sublime character of the priestly call. He was
overcome by his feelings of personal unworthiness when faced with
the pact that man makes with God Himself forever. "Reverence my
sanctuary, I am the Lord" (Lev. 26, 2).
At this point in his life, John has left us a written record marked
by his admirable humility. "The dream I had at Morialdo," he
wrote, "was always on my mind. In fact, the memory of it recurred
to me several times in a much clearer manner. If I were, therefore,
to have believed in this dream, I should have kept faith with it
by choosing the priesthood-a vocation for which I had a strong
inclination. But I did not want to believe in dreams. Besides, both
my way of life and my complete absence of personal virtue that
such a state of life entailed filled me with doubt and made my de-
cision very difficult. If only I had had someone to counsel me about
my vocation I would have had a treasure indeed. But this treasure
I did not possess. I did have an excellent confessor who was quite
concerned about making a good Christian out of me; but when it
came to discussing my vocation, he did not want to get involved.
"After reading some books that dealt with the choice of a voca-
tion, I mulled things over in my mind, and then decided to join the
Franciscans. If I should have become a secular priest I told my-
self, my vocation would have been in jeopardy. I would therefore
follow the religious life, renounce the world, enter a monas-
tery, and give myself up to study and meditation. Thus, amidst
solitude, I would be able to struggle against my passions, espe-
214

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Pattern for Youth
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cially my pride, which I knew had sunk roots deep within my
heart."
John had been a frequent visitor at the Franciscan Monastery
in Chieri. Some of the monks who were perceptive enough to see
in the boy rare gifts of intelligence and piety invited him to join
their Order. He was assured that the entrance fee that was required
of all novices would be waived in his particular case. For the mo-
ment this proposal was the answer for his perplexed state .of mind.
This was especially true since the ever-present problem of his semi-
nary tuition seemed to bar every door.
Mamma Margaret had always given him complete liberty in his
choice of a vocation. She had never discussed his future with him;
nor had she ever counted on her son for a more comfortable way
of life for herself. She had never expressed the least desire to keep
him at home with her; nor did she ever intimate that she would
eventually like one day to take up her residence with him should
he ever become a priest. If on occasion John asked her what her
thoughts were on the matter, or what she expected of him, her
answer was invariably the same: "The only thing I want from you,
John, is that you save your immortal soul."
Because John saw her seemingly unperturbed about it all, he
did not think that the moment was ripe for him to discuss his
future plans with her. He thought in these terms either because he
realized the sacrifice she would have to make if he were to leave
her, or because this was a matter that was still in the planning
stage.
.
John knew that an entrance examination was required for ad-
mittance to the Franciscan monastery. This would need several
months of preparation. He therefore gave thought to assembling the
necessary documents from his pastor. Father Dassano complied
with this request, but in the process of filling out the documents he
asked quite naturally why John should want them. John then re-
vealed the decision he had taken.
Meanwhile the time for his return to Chieri had come. Mrs.
Lucy Matta was no longer living in town since her son had gradu-
ated. John was forced to seek new lodgings. Luckily, that same
year Joseph Pianta, a cousin and friend of the Bosco family and
also a native of Morialdo, decided to open a cafe in Chieri. Mar-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
garet took this opportunity to ask her cousin to take John into
his home. Joseph Pianta agreed and suggested that John could
perhaps be engaged as a waiter in the cafe. John agreed gladly to
this proposal since this enabled him to be near his teacher, Father
[Peter] Banaudi, with whom he was already on very friendly terms.
It seems that when John reached Chieri, Joseph Pianta had not
as yet readied his cafe and living quarters. According to the testi-
mony of several elderly townsfolk who were interviewed first by
Father Secundus Marchisio and, later, by Father John Turchi, a
teacher, John appeated to have lodged some time in the home of
a man named Cavalli. The latter had allowed him as sleeping
quarters a corner in the stable, on the condition that John look
after a horse and attend to some chores in a vineyard on the out-
skirts of town. For these services John had requested and had
obtained Cavalli's explicit promise that Saturday nights were to be
entirely his. On those nights John went to the nearby church for
his weekly confession. This was another proof of John's heroic
character enabling him to endure the many hardships in becoming
a priest.
This was the year during which he had to undergo his greatest
privations even as regards his already meager and coarse meals.
It has been reported that a Mr. Ceppi, an iron dealer in Chieri,
pressed upon Pianta to speed things up and to provide shelter for
John. True or not, the fact is that John was soon lodged with his
cousin for whom he became a night watchman and performed vari-
ous household chores. For this he received no pay, but he did have
the free time he wanted for his studies. Besides, his cousin gave him
free lodging and soup while Mamma Margaret provided the boy
with bread and other food. John's bed was a narrow strip over a
small oven that was used for baking pastry. John reached it with
a small ladder. But when he stretched out in these confined quar-
ters his feet dangled beyond the thin straw-filled pallet and over
the edge of the oven.
Don Bosco wrote later: "This lodging was fraught with danger
because of the kind of persons who came to that cafe. But since
I was boarding with a true Christian family, and because of my
continued association with good wholesome companions, I man-
aged to get along without suffering any real harm."

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Pattern for Youth
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Sometimes the cafe proprietor had him keep score for the billiard
players, a task he accomplished always with a book in his hands.
Whenever he heard anyone swear or engage in questionable con-
versation, his face would assume such a severe look that the words
literally died on their lips. At times John was not satisfied with
mere disapproving silence; he knew how to get a word in and
correct charitably but effectively the guilty party.
As a consequence some of these ne'er-do-wells asked Pianta not
to have John mark their scores any longer because his presence
embarrassed them and put a damper on their conversation. Indeed,
some of these billiard players bluntly insisted: "Get that boy out
of here."
As soon as John :finished his chores he would take to his books
and school assignments. What free time he had, he would use in
reading Italian and Latin classics or in preparing drinks or sweets.
By the middle of the year he had learned how to brew coffee and
make chocolate drinks; he mastered the recipes for making all
kinds of sweets, pastries, ices and mixing liqueurs and cold drinks.
The proprietor soon realized how profitable it would be to hire
John as an employee. He made him a very handsome offer, sug-
gesting that he give up all other occupations and work only in
his cafe. But John, who had busied himself with all these things
merely not to be idle and as a diversion, firmly turned down the
offer. He protested that his one and sole purpose was to continue
with his studies. In that cafe John also learned how to cook, thus
acquiring another skill quite useful in running a hospice on a meager
budget.
Despite these varied activities, John never neglected his daily
religious practices. For this, Joseph Pianta personally vouched to
Father [John] Bonetti, Father [Joachim] Berto and Father [John
Baptist] Francesia in a visit to the Salesian house in Chieri on
May 10 in 1888. "It was next to impossible to find a better lad
than John Bosco. Every morning saw him on his way to serve
several Masses in St. Anthony's church. I had with me at home
at that time my aged and sickly mother; it was really impressive
to see how kindly he treated her. John would. quite often spend
entire nights with his books; in the morning I would still find him
reading or writing by the light of hi~ lamp." It is said that it wa~

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
during these nights that he learned by heart the many passages of
Dante and Virgil so well.
John set a good example for the entire neighborhood. Mrs.
Clotilde Vergnano, the daughter of the cafe owner, related in 1889
that when she herself was still a young girl, she never saw John
idling about in play in the courtyard with the neighborhood boys.
She would sometimes run into him on the staircase as he was on
his way to fetch water for the kindly priest, Father Arnaud, and
he would never look up to stare at her. She also learned later that
this same priest, impressed by the lad's reserved ways and edifying
conduct, wrote to the pastor of Castelnuovo to obtain a more suit-
able and safer lodging for John.
Joseph Blanchard personally confirmed that as long as John
stayed in Joseph Pianta's home he never joined in the carefree
and noisy games in which he himself, then a boy, took part with
his friends and brothers, even though he insistently asked John to
have fun with them when he returned from school.
John thoroughly enjoyed the company of his chums and was
happy when mixing with them, but, novertheless, he strictly ob-
served the maxim in Holy Scripture: "There is an appointed time
for everything . . ." (Eccles. 3, 1). He followed a well-ordered
routine and did not deviate a fraction from the rules he imposed
upon himself. He had a scheduled time for his meetings with his
Societa dell'Allegria, for the tutoring lessons he gave to friends who
asked for his help, for performing those chores for the family shel-
tering him; for his private devotions, his attendance at church
and his reception of the Sacraments.
Naturally there was also time for recreation. How it was spent,
we have learned from Canon Joseph Caselle who as a youth to-
gether with seven other youngsters was boarding with a local priest,
a teacher in the Chieri municipal school. The building, owned
by a certain Torta, faced the Pianta cafe.
"Practically every night," Joseph Caselle recalled, "especially
on winter evenings after supper, John Bosco used to spend some
time with us whenever his work allowed it. We would all wait for
him in the hallway, or if the weather was good, in the courtyard.
I can't tell you how happily we swarmed around him when he ap-
peared. And he, always full of fun, would start us off laughing with

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219
a joke. Always ready to oblige he would launch out with some
charming and yet edifying story; he was able to keep us entranced
for several hours without our being aware of it. Sometimes he
would repeat some catechism lessons or explain them. Occasion-
ally he would ask in a nice way if we had been to confession and
were behaving ourselves. Just because we knew it would please
him, we did receive the Sacraments more often than was then cus-
tomary. So when we told him that we had been to confession, he
was delighted, and he would encourage us to persevere in our good
spirit. We were actually ready to do anything for him. No matter
how late, we were quite reluctant to leave him. Often our teacher
himself would quietly tiptoe down the stairs wondering about what
John could be telling us to keep us so enthralled. More than once
he remarked: 'That boy is a fine example for you. Who knows
what he may one day be.' On an evening when John would fail
to appear, our spirits were low; our recreation time seemed to drag
out and bore us, and we just waited around for our teacher to call
us in for prayers. That time spent with us was John's sole relaxa-
tion, since he did not have a moment for himself in the entire
day. Yet, how well he used it as an occasion to drive home some
moral teaching."
It was during this same year that he took on a commitment that
was truly Christlike and even heroic. John used to frequent the
Chieri cathedral for his various devotions, and in the process he
became quite friendly with the head sacristan, a sincerely pious
man named Charles Palazzolo. Three times he had walked all the
way to Rome in pilgrimage to the catacombs and basilicas. Though
already 35, he wanted very much to become a priest. Yet, he had
only limited ability, had no financial means to help him through
his studies, and was kept constantly on the go with his many duties
as sexton. Once he realized how good John was, he entreated the
boy to tutor him. John immediately agreed, and he assumed the
responsibility of giving him daily instructions to prepare him for
the examinations that both of them would have to take before
being allowed to don the clerical habit.
Palazzolo had the barest of schooling and not much free time.
Yet John, without accepting any kind of recompense, tutored Pa-
lazzolo daily in his quarters next to the cathedral. Or at times he

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
would visit John at his residence for his lessons. John taught him
with such painstaking patience and skill, that in slightly more than
two years he not only brought him to a point of proficiency, but
enabled him to pass his examinations quite successfully when the
time came. This incident seems to presage the Sons of Mary Project
to be established years later to promote adult vocations to the
priesthood.
It was during this period that John also met Dominic Pogliano,
the cathedral bell ringer. Unknowingly, John had gained this
man's admiration because of his devout ways, his apostolic zeal
in teaching catechism to his companions, and by his string of games
that kept the children entertained and out of harm's way. This
good man knew quite well that the Pianta lodging was hardly a
place for John to study undisturbed. He invited the boy to the
peace and quiet of his own home, an invitation that was accepted
very often. This bell ringer affirmed he had never seen a boy so
reserved and devout as John. The little table that John used for
his studies is a revered heirloom among Pogliano's descendants.
These facts have come down to us from Father Charles Palazzolo
himself during the last years of his life.

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CHAPTER 33
A Mother's Selflessness
~EANWIIlLE, Father Dassano decided to inform Mar-
garet of her son's intention to become a Franciscan. On a Decem-
ber afternoon he called on her and told her how matters stood.
He explained to her how much priestly work was needed in the
diocese, and how much better it would be if John became a secular
priest and ministered to the spiritual needs of a parish. Further, he
pointed out that since John had received many remarkable gifts
from God, he could surely look forward to a splendid career. "Try
to talk him out of the idea of becoming a religious," he concluded.
"You're not rich, and you are not getting any younger. Soon you
will not be able to work any longer. If your son withdraws into a
monastery, how will he provide for you? I'm telling you this, only
because I have your interest at heart."
Margaret thanked the priest for taking her into his confidence
but said nothing that might reveal her own thoughts on the matter.
However, she immediately set out for Chieri to have a talk with
John. Smiling in her usual way she asked: "The pastor was good
enough to come and tell me that you want to become a religious.
Is that true?"
"Yes, Mother. Surely, you are not objecting to it, are you?"
"I want you above all to consider carefully the step you will
take. Then follow your vocation without regard to anyone. The
most important thing is the salvation of your soul. The pastor urged
me to make you change your mind because I might need your help
in the future. But I want to tell you that in this matter I am not
to be considered because God comes first. Don't worry about me.
I ask nothing of you, and I expect nothing from you. Remember
this: I was born poor, I have lived poor, and I want to die poor.
What is more, I want to make this very clear to you: if you decide
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
to become a secular priest and should unfortunately become rich,
I will never pay you a single visit! Remember that well!"
Even in his seventies, Don Bosco could still recall his mother's
solemn bearing and her vibrant voice as she gave him that warning.
He could never repeat her emphatic words, born of true Christian
sentiments, without feeling greatly moved.
But the Lord, who saw Margaret's sincere heart, provided that
she should remain with her son and that John should find in her
a generous helper in his founding of the Oratory of St. Francis
de Sales.
Meanwhile, no one in Chieri had the least doubt about John's
plans. He was always serene and unruffled. He was so calmly dedi-
cated to his studies and so generous and affable toward his com-
panions that it seemed as though his life was free from every anxi-
ety. Yet, in that year when he was studying the humanities [third
year high], he was plagued by deep concern because of the
uncertainty of his future and underwent privations because of his
lack of funds. For his clothing, food and school necessities he had
to survive upon the modest and uncertain fees he received from
tutoring and on the little his mother was able to send him. When
Margaret could not provide for her son, she would appeal to chari-
table persons for loans, or assistance in the way of flour and other
things. Father John Turchi recalls that his father once told him
that he, too, had contributed to this work of charity. "No harm
befalls the just . . ." says Solomon. (Prov. 12, 21.) John happily
accepted God's will, who ordains all things for the good of those
who love Him, and concealed the privations that compelled him
to fast in a manner even more severe than the Church fast.
One holiday he had planned to treat himself to a good breakfast
such as he had not eaten for some time. So after getting some figs,
he went out to buy a large loaf of bread. On his way home he ran
into a group of his friends playing boccie1 on the square before
St. Anthony's Church, and he stopped to watch the game. Mean-
while, without realizing it, he began to nibble on his bread and,
absorbed in the game and in other distractions, he ate the entire
loaf. When the game was over, he remembered his breakfast of
1 Italian lawn bowls played on a long narrow court. [Editor]

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A Mother's Selflessness
223
figs but, to his surprise, his loaf of bread had disappeared. He
searched everywhere, and then suspecting a trick asked his friends
about it.
"I didn't see your bread," one of them said.
"I didn't take it," another declared.
Finally, a third exclaimed: "What are you looking for? You ate
it all! I saw it with my own eyes. I could hardly believe you could
put away such a large loaf at one time!"
John then realized what had happened and burst out laughing.
Utterly unaware, he had eaten the whole loaf, nor did he feel any
discomfort. Well, he had had his good breakfast. Such an appetite
must certainly have been produced by his skimpy diet. That he did
not have enough to eat was a well-known fact among his friends.
Joseph Blanchard, among others, often shared his bread and
fruit with him. He would tell him: "Take it, John, it will do you
good." His brother Leander once complained to his mother that
Joseph took the biggest chestnuts from the table to give them to
John Bosco.
But the good woman, who was a fruit-vendor, often would
choose one of the finest apples in the fruit bowl and tell her son
to bring it to John. "Give it to John," she would say. "He's a very
good boy and he'll pray for us."
Sometimes John would beg his young friend not to take so much
trouble on his account and to keep these tidbits for himself, but
Joseph would insist so persuasively that he could not but accept.
"Don Bosco never forgot me," Blanchard related later in 1889.
"Nor was he embarrassed in acknowledging what little I had done
for him when he had been a young man in very straitened circum-
stances. Eventually I lost track of him. Had I run into him, I
would not have presumed to greet him or approach him, convinced
as I was that he would not recognize me. How wrong I was! One
day I met him amidst a group of priests in Chieri. They had come
to pay their respects to him. He was standing in the doorway of
the Bertinetti building where he was staying; I was passing by carry-
ing my lunch. As soon as he saw me, he left the group and came
over to greet me: 'Oh, Blanchard, how are things going?'
"'Very well, thank you, Chevalier,' I answered.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
" 'Why do you call me Chevalier? Why don't you address me as
an old friend? I'm just plain Don Bosco, without titles or anything
else!'
"'Excuse me, I thought that by now . . .' And in the meantime
I was trying to edge away, because I was in my working clothes
and carrying my lunch. I felt embarrassed in front of Don Bosco,
who, I felt, had now become an important person. But Don Bosco
said:
" 'Don't you like priests any more?'
" 'Oh, of course, I like them as always, but I don't dare stand
here dressed like this.' Thereupon Don Bosco said:
"'My dear friend, I still remember the many times you gave me
things to eat when I was a student. Through Divine Providence,
you were one of Don Bosco's first benefactors.' He then turned to
all the priests and pointing to me, exclaimed: 'Fathers, I wish to
present to you one of my very first benefactors!' He then told
them what I had done for him. His parting words to me were: 'I
want you to know that I still remember all that you did for me.'
Shaking my hand, he added: 'Any time you are in Turin, come and
have dinner with me.'"
About ten years later, in 1886, Blanchard received some disturb-
ing news about Don Bosco's health and decided to go to Turin and
visit him at the Oratory. The doorkeeper saw him enter, and on
hearing what his business was, he told him: "It's impossible to see
Don Bosco today.''
"Oh! Is he out?" inquired Blanchard.
"He's in, but he is not receiving anyone. He's not feeling too
well," the doorkeeper answered.
"That doesn't matter. He will certainly see me, because he told
me many times to come and visit him."
"That may be so," the doorkeeper said in an unruffled tone, "but
I can't let anyone in today. That order applies to everybody."
"Yes, to everybody except me! I have been his friend since we
were boys. Please, don't do this to me, especially since he is not
too well. That's one more reason why I must see him!"
Won over by such insistence, the doorkeeper conveyed the in-
formation that a gentleman wished to see Don Bosco and was told
to let him in. When old Blanchard entered Don Bosco's waiting

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A Mother's Selflessness
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room, he was faced by a secretary, who planned to shunt him over
to Father Rua [his vicar]. While they were arguing, Don Bosco
himself appeared at the door. He had overheard his old friend's
voice and had dragged himself to the door to spare him further
embarrassment. He took him by the hand, led him inside his room,
and had him sit down beside him. He inquired about his health,
his family and his business. Then in a voice that bespoke his heart-
felt gratitude, he said: "We've known each other for so many years.
Now I'm old and sick, but I have never forgotten what you did for
me when we were boys. I'll pray for you and you must not forget
your poor Don Bosco."
After a half hour's conversation, Blanchard rose to leave because
Don Bosco looked very tired. Don Bosco did not feel well enough
to go downstairs for dinner, but he saw to it that his old friend
was accompanied to the refectory and had him occupy his own seat
at the center of the table with the other superiors. There, Blanchard
related all the hurdles he had had to go through to see Don Bosco,
and how grateful Don Bosco had shown himself.

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CHAPTER 34
Uncertainty and Advice
JN Don Bosco's memoirs mention is made of the fact that
he took the entrance examination for the Franciscan novitiate.
"As Easter drew near, which in 1834 fell on March 30," he wrote,
"I applied for admission to the Order of Friars Minor Capuchin.
I had told no one of my intention. Yet one fine day, while awaiting
their reply, a schoolmate, Eugene Nicco, with whom I had a nod-
ding acquaintance, asked me: 'So you've decided to become a
Franciscan?' I looked at him in amazement: 'Who told you?' He
showed me a letter. 'They've written to tell me that you're expected
in Turin, to take the examination together with me, because I, too,
have decided to join that Order.' So I reported to the Convent of
St. Mary of the Angels in Turin and took the examination. I was
accepted in the middle of April 1 and was all ready to enter the
monastery at Chieri known as the Convento della Pace, when a few
days before, I had a very strange dream. I seemed to see a multi-
tude of these friars, clad in threadbare habits, all dashing about
helter-skelter. One of them came up to me and said: 'You are look-
ing for peace, but you will not find it here. See what goes on! God
is preparing another place, another harvest for you.'
1 The Franciscan Fathers' [archives in Chieri] still contain the following docu-
ment, of which they kindly gave us a copy: Anno 1834 receptus fuit in conventu
S. Mariae Angelorum Ord. Reformat. St. Francisci juvenis Joannes Bosco a
Castronovo natus, die 17 augusti 1815 baptizatus, et confirmatus. Habet requisita
et vota omnia. Die 18 aprilis. Ex Libra II, in quo describuntur juvenes postulantes
ad Ordinem acceptati et approbati ab anno 1638 ad annum 1838.
Padre Costantino da Valcamonica Brescia per Rezzato
[John Bosco, a young man born in Castelnuovo d'Asti, baptized on August 17,
1815 and confirmed, endowed with desirable and necessary qualities, was ac-
cepted in the monastery of St. Mary of the Angels of the Order of Friars Minor
Capuchin (in Chieri) on April 18, 1834. This information is gathered from Volume
II of the records of young applicants who were accepted into the Order from the
year 1638 to the year 1838.
Father Costantino from Valcamonica Brescia near Rezzato.]
226

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"I wanted to question the friar, but I was awakened by a loud
noise and saw nothing more. I told my spiritual director this dream
but he totally ignored it. 'In such matters,' he insisted, 'everyone
must follow his own inclinations, not the advice of others.'"
The dream and the reply of his spiritual director undoubtedly
must have perplexed John. Still he saw no valid reason for changing
his mind. During his novitiate he would find out whether or not
that religious Order was the right one for him. Furthermore, God
had put into his heart a yearning for the religious life, and he felt
this desire growing stronger with each passing day. John was cer-
tain that God would direct the course of events and thus lead him
along the right path. Therefore he went to Castelnuovo to ask his
mother's blessing before donning the Franciscan habit. Margaret
raised no objections and, strong-willed woman that she was, took
leave of him without showing any emotion.
John also went to the rectory. A few months before, at the be-
ginning of January, Father Dassano had resigned as pastor in
Castelnuovo because of a grave dispute with the Mayor over the
ringing of the big church bell. Shortly afterward, Archbishop
Fransoni had appointed him pastor at Cavour. To replace him in
Castelnuovo, the Turin Chancery office had sent Father Anthony
Cinzano as Administrator. He was absent the morning when John
paid his call. Evasio Savio, a blacksmith, who had long been fond
of John and admired his intelligence and perseverance in study
and prayer, saw the boy standing outside the rectory door with a
bundle of clothes under his arm. He asked him: "Why did you leave
Chieri? Does that bundle mean that you're going to work on some
farm?"
"No," John replied. "I've come for my certificate of good con-
duct. I'm going to become a Franciscan."
"What for?"
"My mother can no longer help me to pursue my studies. If I
become a religious, I may have a chance to reach my goal."
"Have you had your lunch yet?"
"Not yet."
"Come to my house. After lunch I'm going to have a talk with
the administrator."
Savio realized how much good John could accomplish in his

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
native district and deplored the loss that Castelnuovo would suffer
by his departure. During lunch he tried to persuade John to give
up his plan, which, in his view, had been chosen without mature
reflection. It seems that he urged John to seek the advice of Father
Joseph Cafasso. He could not have given him better counsel. John
was not yet on familiar terms with the saintly young priest, who
was then doing postgraduate studies in Moral Theology in Turin,
but Father Cafasso was still the only person to whom John could
turn with confidence. The saying: "In the heart of the intelligent
wisdom abides . . ." (Prov. 14, 33) aptly fitted the saintly priest.
Savio then went to see Father Cinzano, whom he sincerely
trusted, and asked him to take an interest in John. He pointed out
to the priest that it was high time for everyone concerned to get
together and help John finish his studies. Savio was acutely dis-
tressed at the thought of the boy entering a monastery. Father
Cinzano had heard of John being studious and virtuous. In ad-
dition, he had received a letter from a Father Arnaud of Chieri
warmly recommending him. Father Cinzano therefore told Savio
that he would gladly meet part of the expenses, and advised the
blacksmith to appeal also to the Mayor of Castelnuovo, Chevalier
John Pescarmona. After this, Savio sent John home, instructing
him to return with his mother in three or four days and to put his
trust in the Lord. Meanwhile he called on the Mayor, a very gen-
erous contributor to works of charity in Castelnuovo. He had
founded the local kindergarten, had established six annual dowries
of 300 lire each for poor girls of the town and was responsible also
for other benefactions. Savio described John's plight to the mayor
and asked him to help defray the cost of the boy's education. The
mayor agreed readily and suggested that Savio contact also a Mr.
Sartoris, who was generous to the poor. Sartoris likewise quickly
agreed.
It was finally stipulated that Father Cinzano, Mayor Pescarmona
and Mr. Sartoris would each contribute 7 lire a month until the end
of that school year. Margaret broke into tears when she came to
Castelnuovo with her son and heard the good news. She then re-
turned home to Becchi, her heart full of gratitude to Divine Provi-
dence.
This was the substance of the report that John Turco m~d~ tQ

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Uncertainty and Advice
229
the Salesian Father Secundus Marchisio. Turco stated that he had
heard this directly from his father-in-law Evasio Savio, who died
on May 14, 1868. Turco's account was confirmed by his brother
Joseph.
Father Cafasso, meanwhile, had been giving some thought to
smoothing John's path to the priesthood. As soon as John had a
chance, he went to Turin and called on Father Cafasso at the
Convitto Ecclesiastico of St. Francis of Assisi. He told him of his
situation and of his decision, and asked his advice. Father Cafasso
dissuaded him from joining the Franciscans. "Go ahead with your
studies," he advised him. "Enter the seminary and go along with
whatever Divine Providence may ordain for you." At one glance,
Father Cafasso had grasped fully John Bosco's mission.
Margaret's reaction to her son's latest decision was as before.
Her only concern was God's will. Indeed it seemed that God mani-
fested His will by another dream that same year. Don Bosco con-
fided it to Father Julius Barberis in 1870. In Don Bosco's memoirs
we find this entry: "The dream I had had in Morialdo was repeated
when I was nineteen and other times as well." He seemed to see a
Man of lofty majesty, clad in white and resplendent with a most
radiant light. He was leading an immense throng of boys. Turning
to John, the Man had said: "Come here. Put yourself at the head
of these children and lead them."
"But I don't know how to lead or teach so many boys," replied
John, "there are thousands of them!"
But that august Personage insisted peremptorily, until John
placed himself at the head of that multitude of boys and began to
lead them in obedience to the command.
These were the reasons that prompted John to give up the idea
of entering the Franciscan Order without, however, being able to
stifle an inexplicable yearning in his heart for the religious life. In
the meantime he continued the studies he had not interrupted even
during this period.
Many will want to know more about this Evasio Savio who had
such a great influence upon John's destiny. One of our dear con-
freres, Father Dominic Ruffino, recalls him thus: "Savio was a good
blacksmith, a most honest man, and an excellent Catholic. He re-
mained always a very good friend of Don Bosco. One day in 1862

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Savio met Don Bosco in Turin. In the course of the conversation
Savio talked about Father Cafasso and other persons boundless in
their charity and then of some individuals who, in his opinion,
ought to have made better use of their wealth. Don Bosco asked:
'Would you make better use of it?'
"'I don't know,' Savio replied. 'This is the reason why I don't
want to be rich. Do you know what my biggest worry is?'
"'Surely it must be to live and die in the grace of God!'
" 'No, I'm not worried about death. I take care, though, to be
prepared for it when it comes. My biggest worry is this: I am a
blacksmith, and I am very much troubled when after finishing a
job I have to decide on the price I must charge. As I enter the
charge in my book I ask myself: Will the good Lord write down the
same amount? If I charge more, won't that be a charge against me?
To play it safe, I always charge 20% less than the ordinary rate.'
"His friendship with Don Bosco prompted Savio to help him
zealously as much as he could; he also visited him often at the
Oratory. Just to give one example, when the Letture Cattoliche
[Catholic Readings] first came out, they would hardly have been
sold in Castelnuovo if their circulation had been handled only
through regular channels. The simple, hard-working Savio, despite
his limited means and poor education, not only subscribed to them,
but took it upon himself to make them known in other villages,
heedless of distance, inconvenience and oftentimes expense on his
part."
It is indeed true that God, in order to promote his glory always
chooses as His best instruments the poor in spirit, the simple and
honest in heart.

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CHAPTER 35
Talents to the Fore
JOHN'S distress just at the time he was trying to decide
his vocation did not change his tenor of life in the least. Thus, no
one, whether schoolmates or superiors had any inkling of how close
they had been to never seeing him again. With his usual kindness
he continued to explain to his companions the lessons they did not
understand and to teach them how to do their homework, thus
earning even more their esteem and gratitude. We should also
stress the fact that his willingness to help was not restricted to a
certain few.
Mr. Pompeius Villata [a resident of Chieri] stated that several
times an uncle of his, still alive in 18 89, had told him about the
predicament of four or five Jewish boys who had to do their home-
work between Friday and Saturday night. Because of the strictness
of the Mosaic Law as taught them by their rabbi, they were unable
to do their assignments without violating their conscience or expos-
ing themselves to the ridicule of the whole school because of their
apparent negligence. This upset and embarrassed them. John, sym-
pathetically wrote out their assignments every Saturday, thereby
sparing them not only qualms of conscience but also the unkind
remarks and criticism of their classmates, for in those days, Jews
were at best only tolerated in Christian society. The charity shown
them was not in vain: John, besides winning their gratitude, had
the consolation of seeing one of them receive the grace of con-
version to Christianity.
Meanwhile, he did not neglect the poor boys in town. On holy
days he looked for them in the streets and squares enticing them all
to attend catechism classes. At times he went around looking for
the more unruly in their gambling hideouts. He would join them
in their games, and when he won he promised to return their money
231

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
if they would go to church with him. No wonder he had so many
friends! John Marucco, a physician in Chieri, had this to say about
him: "I admired him for his reserve, modesty and kindness. I
never heard him use improper or angry language. Equally con-
siderate to all, he was especially sought by his companions in the
lower grades. None could refuse him. He corrected the faults of
his fellow students in such a nice way that they did not resent him.
He always passed his examinations with distinction. Teachers and
students alike vied with one another to show him their appreciation
and to have the privilege of his company. He couldn't have been a
better boy."
Dr. Gribaudi, a schoolmate of his, had this to say about him to
the Superiors of the Oratory. "His charm so fascinated us that we
could hardly wait for the moment to be with him. My companions
and I thought we were lucky if we could gather around him to
hear him wisely exhorting us to avoid evil and to do good. To
give force to these admonitions he always illustrated them with
some appropriate example."
Father James Bosco [no relation] added these recollections: "On
fine summer evenings some of us used to gather on a small bridge
near the outskirts of Chieri, leaning against or sitting on the parapet
and awaiting John's arrival. His appearance would elicit outbursts
of joy: the boys would crowd around him and listen to his stories,
always new, varied and edifying. He spoke so engrossingly that an
hour seemed a minute. If he did not come but was detained else-
where, everyone was keenly disappointed and had to console him-
self with the hope of seeing him the following evening."
It is a truism indeed that: "A true friend is more loyal than a
brother" (Prov. 18, 24). Their attachment to him was so great
that their mothers could hardly find a more effective punishment
for their misbehavior than depriving them of John's company for
a short time.
John was also the life of all their games. We find this in his
memoirs: "In the midst of my studies and various hobbies such as
playing musical instruments, singing, declaiming, and acting, of
which I was fond, I had learned many other games. Cards, taroks,1
juggling balls, quoits, stilts, jumping and racing-all of them were
1 An old and popular card game of Central Europe. [Editor]

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pastimes very much to my taste, and if I wasn't an expert in them
I was at least a good amateur. I had learned several games in
Morialdo, others in Chieri, and if my first attempts on the meadows
in Morialdo had been only those of a beginner, that year in Chieri
I became almost a professional performer.
"All this usually stirred up considerable excitement and wonder
because such games were little known at that time and were con-
sidered something very extraordinary. I often gave public and pri-
vate shows. Blessed with a very good memory, I knew by heart
many long selections from the classics, especially the poets: Dante,
Petrarch, Tasso, Parini, Monti and others were so very familiar to
me, that I could draw upon them at will. It was easy for me to
speak on short notice on almost any subject. In putting on shows,
sometimes I sang, sometimes I played an instrument, or I would
recite poems I had composed. People considered these master-
pieces, but in reality they were extracts from authors adapted to
the theme I was treating. For this reason I never gave my com-
positions to others; those I wrote I also later burned. This constant
versifying proved a troublesome habit later, for when I began to
preach, many rhymes crept into my sermons without my being
aware of it. Everybody noticed that, and it cost me much effort
to correct this defect." Memorable in particular were two musico-
literary entertainments in which he took part: one in honor of the
mayor and the other in honor of the city of Chieri.
A singular event that year enabled him to make good use of his
athletic prowess. A certain acrobat was praised to the skies because
he had covered the distance from one end of Chieri to the other
in two and one-half minutes, a speed almost equal to that of a
powerful locomotive. This same man used to save his best acts for
Sunday with the result that many young boys went to see him per-
form and only a few followed John to church. This situation caused
John no little grief. He tried to explain to the boys that it was
wrong for them to watch a juggler's stunts while church services
were going on, but all his pleas fell on deaf ears. Then he sent some
people to the man, asking him to stop his show, at least during the
services held in St. Anthony's Church. This request only made him
laugh. Furthermore, he arrogantly boasted that he could outdo the
whole student body of Chieri in any game of skill: he was ready

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for a contest and certain victory. All the students resented his in-
solent challenge. The honor of their school was at stake: something
had to be done to make that charlatan swallow his words. All eyes
were on John. It would have been a loss of face to back out now,
and, besides, he felt that his standing with them would become even
greater thereby increasing his chances for doing good for them.
When [years later] we asked Don Bosco why he had acted in the
manner we are about to describe, he answered: "To please my
companions." Heedless of the consequences his words might bring,
he therefore said that to please his companions he would gladly
take on the acrobat in any athletic contest which the other might
choose. One of them imprudently reported this to the tumbler who
scoflingly accepted the challenge. The whole school gave a mighty
cheer for its champion. Now that he was committed, John consoled
himself with the thought that if he won, his opponent would have to
leave town in defeat.
The news that a student was to compete with a professional
runner quickly spread through Chieri. The race was to be held on
Porta Torinese Avenue with 20 lire as the stake. Since John had no
money, some of his friends in the Societa dell'Allegria, who were
better off financially, covered the bet. All the students and a large
crowd from the city were present. Judges for the contest were
chosen. For greater ease, John removed his jacket. As was his habit
in all circumstances of his life, ordinary or otherwise, he made the
sign of the cross and recommended himself to the Blessed Virgin.
The race began, his opponent taking the lead by a few feet. Soon,
however, John overtook him leaving him so far behind that the
man had to concede defeat at the half-way mark.
"I now challenge you to a jump, and I'll be happy to see you in
a ditch and well soaked," said the charlatan. "But this time the bet
will be for 40 lire and more if you like." John's schoolmates again
came to his aid and the challenge was accepted. Since it was the
man's turn to pick a suitable location, he chose a spot near a small
bridge spanning an irrigation ditch. Followed by a mob of boys
and men, the contestants went to the designated place. The ditch
was wide and full of water. The tumbler jumped first, his leap carry-
ing him so close to the supporting wall that it was impossible to
go any further. To avoid falling back into the ditch he had to hold

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Talents to the Fore
235
on to a tree growing near its bank. The onlookers were silent.
With bated breath they waited to see what John would do, for a
better jump seemed impossible. At this point, John's other skills
came to his aid. He jumped, gripped the top of the wall and somer-
saulted over it, landing upright on his feet. A burst of applause
greeted him.
Disdainfully, the charlatan said, "I'm not giving up. I challenge
you to any test of skill at your choice." John accepted the challenge
and chose to perform with the magic wand, and this time the stake
was raised to 80 lire. John put a hat on one end of the rod and
then he balanced the other end on the palm of his hand. Then
without touching it, he shifted the wand to each finger successively;
then to his knuckles, elbow, shoulder, chin, lips, nose and forehead.
Reversing the process he ended up with the wand on the palm of his
hand.
"You are mistaken if you think that you have me," said the
tumbler. "This is my favorite act." Picking up the wand he pro-
ceeded with remarkable dexterity to go through John's moves until
he came to his lips. Unfortunately, he had a rather prominent nose
and it got in the way of the wand, causing it to lose its balance
and forcing the tumbler to retrieve it in midair.
The unfortunate tumbler, seeing his money dwindling, almost in
a fury exclaimed: "I'll put up with anything rather than be defeated
by a mere school boy. I still have 100 lire, and I'll make another
bet. The one who will climb to the highest point of that tree will
have them." He pointed to a tall elm growing beside the avenue.
Once more the students and John took up the challenge, but
feeling sorry for the man, they secretly hoped that he might win
as they had no desire to ruin him. The tumbler went up first: he
gripped the trunk of the tree and agile as a cat he went from branch
to branch until he reached the point where, if he had gone any
higher, the limb would certainly have broken. All felt that it was
impossible to do any better. "This time you will surely lose," they
said to John. Nevertheless, he took his turn and climbed up as high
as he could short of bending its top. Then taking a firm grip on
the trunk of the tree, he swung his body upwards, his feet rising
three feet above his opponent's mark and even over the top of the
tree. Who can describe the roar of applause, the joy of John's

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
companions, the satisfaction of the winner and the acrobat's rage?
The students, however, wanted to mitigate his gloom. Feeling sorry
for him they offered him a deal: they would return his money on
condition that he treat them to a dinner at the Muretto Restaurant.
He accepted the terms with relief and gratitude. There were twenty-
two of John's friends and they all enjoyed a sumptuous dinner. The
tab was only 45 lire, and the tumbler got back 195.
That day, a Thursday, was one of great rejoicing for all and of
triumph for John. The tumbler too had reason to be glad since
not only had he gotten back most of his money but had enjoyed
an excellent dinner as well. Taking his leave, he thanked them all
for their generosity and said: "You have saved me from ruin by
returning my money, and I thank you from the bottom of my
heart. I'll always remember you with gratitude, but never again
will I make the mistake of challenging you."
Dominic Pogliano, the cathedral's bell ringer, had witnessed the
contest. When later he described it to his family, he stated that
John made such a clean leap across the ditch that he seemed to be
borne over by an angel. We, who as late as 1885 [three years before
his death], have seen him handling the wand with unbelievable
dexterity, are convinced that these accounts are not exaggerated.
Until he entered the seminary, John continued to use these skills
to mingle with classmates or other boys when he feared they might
indulge in questionable conversation. Affably he would gain their
attention, by suggesting some puzzling tricks, such as picking
up a coin using only the index and little fingers of the same hand,
or arching one's body backward until the head touched the ground,
or bending forward to touch the ground with one's lips while keep-
ing one's feet close together. So while some boys were trying these
tricks, the others would split their sides with laughter at the con-
tortions, clumsy attempts, tumbles and falls of their friends. Ab-
sorbed as they were in these games, they forgot everything else
that had crossed their minds before. John would also see to it that
they did not leave without having received from him something
worthwhile to think about.
Reading about John being so skillful in games, so fearless in
taking up a challenge, so unafraid of crowds, in a word, a leader
among his companions, one might get the impression that he was

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Talents to the Fore
237
cocky in demeanor or a braggart. Far from it! Several priests,
former schoolmates of his, have told us that there was no difference
in his demeanor as a young man or as a seventy-year-old priest. He
was always gracious, somewhat dignified, reserved in his manner
and gestures and sparing in speech. Some of them who visited him
at the Oratory after many years would remark in leaving: "He has
not changed a bit! He is still the same as when we were in Chieri."
So spoke, among others, Father Eugene Nicco of the Friars Minor.
Still, Don Bosco frequently had this to say about himself [con-
cerning those years]: "Until I came to the Convitto Ecclesiastico,
I had no real guide in my spiritual life. I always did what seemed
best, but I'm sure I would have made greater progress if I had
had a steady and diligent spiritual director."

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CHAPTER 36
Spiritual Conquest
aBOUT this period in his life Don Bosco writes: "Any-
one who saw me spend my time so frivolously might imagine that
I neglected my studies. I do not deny that I could have studied
more, but I can honestly say that all I had to do to learn was to
?ay attention in the classroom. Furthermore, I made no distinction
then between reading and studying, because I was able to recite
with ease anything I had read, or had heard read. Since my mother
had trained me to sleep only a few hours, I was able to spend
two-thirds of my nights reading by the light of my little oil lamp.
Thus I was free to give almost the entire day to doing what I
wanted, such as tutoring, often out of charity or friendship, though
several students did pay me. At that time there was a Jewish book-
seller in Chieri called Elias whom I met when I subscribed to [the
loan of] a series of Italian classics. I paid him a soldo for every
book that I borrowed. I read the whole series at the rate of one a
day. I spent my whole fourth year of high school reading Italian
authors and my year of rhetoric studying Latin classics from
Cornelius Nepos to Cicero, Sallust, Curtius, Livy, Tacitus, Ovid,
Virgil, Horace and others. I read them for pleasure and I enjoyed
them as if I really understood them. I discovered only later that I
had not thoroughly enjoyed them. For when I became a priest and
began to explain those famous classics to others, I realized that it
was possible to grasp their true meaning and their beauty only
after much study and preparation. All in all, my studies, the private
lessons I gave and my reading filled the greater part of my days
and my nights. It often happened that when it was time to get up,
I was still holding a volume of Livy's History of Rome which I had
begun to read the evening before. This so undermined my health
that for years I felt I was close to death. Thereafter, I always ad-
238

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Spiritual Conquest
239
vised young people to do only what they could and no more. Night
is meant for rest. Except in cases of necessity no one should do
serious study after supper.1 A strong man may keep it up for a
while, but it will always have some ill effect on his health."
John's amazing memory was undoubtedly a special gift of God.
He did not let it wilt, but improved it further by constant practice.
He committed the books he read to memory from the first to the
last line instead of studying only the main points. He concentrated
particularly upon books presenting difficulties either because of the
language, such as Latin and Greek, or because of their complicated
sentence structure and obscure meanings. And he never gave up
until he had fully mastered all difficulties. He also read the most
famous commentaries on the Latin and Italian classics and all the
grammars he could find.
His memory did not deteriorate with age. In the very last year of
his life, after audiences which had lasted several hours, Don Bosco
would sometimes entertain his two secretaries by reciting a few
tercets from Dante or a stanza or two from Tasso. Suddenly he
would stop, as though he did not recall the tercet that followed
and ask his secretaries to continue. When they were not able to
do so, he would give them a cue by reciting the first verse and if
they still hesitated, he would finish the whole canto for them as if
he were reading from a book. This was his way to relax. His secre-
taries caught on to this game and sometimes they started reciting
some verses chosen at random from the last cantos or from the
middle of the Divine Comedy. Never could they catch Don Bosco
off guard: he was always able to pick up where they left off.
Two months before his death Don Bosco was riding in a carriage
with Father Rua and his secretary. The discussion turned to cer-
tain passages of Bible history which Metastasio had taken as the
basis for one of his plays.2 Don Bosco immediately began to re-
peat with great feeling whole scenes-indeed the most moving ones
-from this writer's work. He did not make a single slip. He had
not read Metastasio since his school days.
1 In those days supper was taken late in the evening and was followed shortly
after by the night rest. [Editor]
2 Pietro Metastasio ( 1698-1782), originally Pietro Trapassi, was an Italian poet
and the most celebrated librettist in Europe during the 18th century for the opera
seria. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Don Bosco used this gift as an argument to encourage his young
students to study hard and to memorize extensively. "If you'll in-
crease your knowledge," he told them, "you will be able to do much
good, especially to the young people under your care. But it's no
use learning if you can't retain what you learned through the train-
ing of your memory. You will forget all too easily." We see here
the purpose of his extensive reading. Indeed, his prodigious mem-
ory, combined with great intelligence and resolute will, came as an
immense benefit to persons of all sorts.
We have already mentioned the kindness with which John treated
his Jewish classmates. This would be a fitting place to recall the
happy ending of such kindness.
During his third year of high school, while at Pianta's cafe, John
had become friends with a young Jew named Jonah, a very hand-
some lad about eighteen years old. He had a remarkably fine sing-
ing voice and was a skilled billiard player. He had first met John
in Elias' book store. Whenever Jonah went there, the first thing he
did was to ask for John, who was very fond of him and to whom
Jonah was deeply attached. He spent every spare moment with his
friend, either singing, playing the piano in the billiard room or
reading. He liked to listen to the many tales and stories John told.
One day the young Jew got involved in an argument and a fight
which threatened to have serious consequences. As soon as he
could, he rushed to John for advice.
"If you were a Christian, Jonah my friend," John said, "I would
take you to confession at once. But you cannot do this."
"But we, too, can go to confession if we want to."
"You may go to confession, but your confessor is not bound to
secrecy, neither can he absolve you of your sins, or administer any
sacrament to you."
"If you'll take Ijne to a priest, I'll make my confession to him."
"I could do that, but only after much preparation."
"What kind?"
"Confession remits sins that are committed after Baptism. So
to receive any sacrament, you must first be baptized."
"What should I do to be baptized?"
"Take instruction in the Christian religion and believe in Jesus
Christ, true God and true Man. After that you could be baptized."

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"What would I gain by being baptized?"
"Baptism removes original sin, and also your own sins. It en-
ables you to receive all the other sacraments, and makes you a
child of God and heir to the Kingdom of Heaven."
"Can't we Jews be saved?"
"No, my dear Jonah. Since the coming of Jesus Christ, Jews
cannot be saved unless they believe in Him." 3
"If my mother should ever learn that I want to become a Chris-
tian, God help me!"
"Don't be afraid. God is master of all hearts. If He wants you to
become a Christian, He will see to it that your mother will agree
to it, or in some way or other will help you save your soul."
"What would you do if you were I?''
"I would begin by taking instruction in the Christian religion.
Meanwhile God will smooth the way for what you must do later.
Take the catechism and start learning it. Pray God to help you
find the truth."
From that day on Jonah was drawn to the Christian faith. He
would go to the cafe and after a game of billiards he would look
for John to talk about religion and all the things he was learning
in the catechism. Within a few months Jonah had learned the
Sign of the Cross, the Our Father, the Hail Mary, the Creed and
the main tenets of the Christian faith. He was very happy and his
behavior improved every day.
Jonah's father had died when he was a child. His mother Rachel
had heard some vague rumors to the effect that her son might
want to change his religion. She had nothing definite to go on until
one day, making his bed, she found the catechism that the boy
had forgotten under the mattress. She screamed in horror and
indignation and took the catechism to the Rabbi. Immediately
she suspected John Bosco, because her son had mentioned him
often, and hurriedly went to look for him.4
Jonah's mother was the picture of ugliness. She was blind in one
eye, stone deaf and almost toothless. She had an enormous nose,
thick lips, a twisted mouth, angular chin, and a shrill, cracked
3 This is to be understood in the sense of willful rejection of the known truth.
[Editor]
4 The reader should not forget that the events here described took place over a
100 years ago when anti-Semitism ran rather high in Christian nations. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
voice. Her own people called her witch, the name Jews give to
the ugliest things.
John was startled at her sudden appearance. Before he could
recover, the woman spoke up angrily: "I know it's all your fault.
You have ruined my son Jonah. Yes, you! You have ruined his
reputation. God knows what will become of him. I'm so afraid he'll
end up as a Christian, and all because of you!"
John, who had never met his friend's mother, guessed who she
was and what she was talking about. He replied quietly that she
ought to be glad and grateful for the good he had done her son.
"What good are you talking about? What's so good about mak-
ing one give up his own religion?"
"Calm down, my good lady," John said, "and listen to me. I
didn't go looking for your son Jonah. We met by accident in Elias'
book store. We became friends for no particular reason. He's very
fond of me and I am very very fond of him. As a true friend I
want his soul to be saved and I want him to come to know the
only faith in which he can be saved. It is true that I gave him a book
to read, but I told him only to study our religion. I also told him
that if he became a Christian he would not abandon his Jewish
faith, but perfect it."
"If by misfortune he were to become a Christian, he would
have to forsake our Prophets, because Christians don't believe in
Abraham, Isaac, Jacob or Moses and the Prophets."
"On the contrary, we believe in all the holy Patriarchs and all
the Prophets of the Bible. Their writings, their words and their
prophecies are the very foundation of the Christian faith."
"If our rabbi were here, he'd know how to answer you. I don't
know either the M ishnah or the Gemara.5 What will happen to my
poor Jonah?"
With this, she left. It would take too long to describe the ag-
gravation John had to endure or the way poor Jonah was repeatedly
attacked by his mother, the Rabbi and his other relatives. They
used every possible threat, even violence, against him, but the
courageous boy accepted it and continued to study the faith. Since
0 The Mishnah is the traditional doctrine of the Jews as represented and de-
veloped chiefly in the decisions of the rabbis before 200 AD. The Gema,rq, i~ t~ft
rabbinic commentary on and interpretation of the Mishnah. [Editorl

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Spiritual Conquest
243
he was no longer safe in his own home. he had to move and live
almost like a beggar. Many people came to his aid, however. To
be sure that everything was done properly, John asked a learned
priest to look after his friend. Jonah was eager to become a Chris-
tian as soon as he was properly instructed. He was baptized with
great solemnity thus setting a fine example for the whole of Chieri
as well as for many other Jews who later embraced Christianity.
Charles and Octavia Bertinetti were his godparents. This couple
gave all possible assistance to the convert who soon thereafter was
able to earn an honest living. He led a truly Christian life under
the name of Louis and always remained grateful and devoted to
John Bosco whom he visited frequently in Turin. We made Jonah's
acquaintance in the Oratory of St. Francis de Sales around 1880.
Such were the firstfruits of John's apostolate, the first of innu-
merable heavenly graces. As the Apostle St. James says: "My breth-
ren, if any one of you strays from the truth, and someone brings
him back, he ought to know that he who causes a sinner to be
brought back from his misguided way, will save his soul from
death, and will cover a multitude of sins" (Jas. 5, 19-20).

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CHAPTER 37
Father Anthony Cinzano
JOHN made rapid progress in his study of Italian, Latin
and Greek under the able instruction of Father Peter Banaudi, an
outstanding teacher, who had a gift for winning the respect and
love of his pupils without ever punishing them. He regarded them
as his own sons. They in turn regarded him as a father. To show
their appreciation they decided to celebrate his name day with due
solemnity. They prepared a program of prose and poetry after which
they gave him suitable presents. The affair was a huge success and
delighted the teacher. To show his gratitude he took his pupils for
a picnic in the country. It was a delightful day: teacher and boys
were one in spirit and they vied with one another in expressing
their joy. Before they returned to Chieri, the teacher met an ac-
quaintance of his and the two of them walked off leaving the boys
to themselves for a short while.
At that moment some schoolmates in the higher grades came
along and invited the younger ones to join them for a swim at a
place called the fontana rossa [the red fountain] a deep, wide canal
which supplied water to a mill about a mile from Chieri. John and
several friends were against the idea, but lost out. Some of the boys
returned to town with John and others went swimming. It was a
tragic decision. John and his friends had just got home when
first one of their schoolmates and then another came running.
They looked frightened.
"Something awful has happened!" they exclaimed breathlessly.
"Philip, who pressed us so much to go swimming with him, is
dead!"
"But how come?" the others asked. "He was such a wonderful
swimmer!"
"It's hard to explain," the boy continued, "but this is how it
244

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Father Anthony Cinzano
245
happened. Philip was a good swimmer, but he didn't know the
treacherous eddies in the canal; to encourage us to go in after him,
he dived in first. We expected to see him come to the surface again,
but he didn't. We shouted for help, people came running and tried
to find his body. It took them an hour and a half, and it was risky!"
This mishap cast a pall of sadness over all. For the rest of the
year and the next, nobody even suggested swimming.
Meanwhile, John's third year of high school was drawing to a
close. In August 1834, a Professor Lanteri came from Turin for
the final examination. John went to see him at once.
"What can I do for you, my friend?" Lanteri asked him.
"Just one thing: give me good grades!"
"Well, I must say you are very frank!" Lanteri said with a smile.
"Of course," replied John. "I'm a good friend of Professor Goz-
zani's."
"Is that so? Then we'll be friends too!" said Lanteri.
"I would like that," John said, "but you should know that Pro-
fessor Gozzani did give me good grades."
On the day of the examination John was very well prepared.
He replied brilliantly to the professor's questions on Thucydides.
Then Lanteri picked up a volume of Cicero.
"What shall we select from Cicero?" he asked.
"Whatever you like, sir," replied John. Lanteri opened the book
at random and his eyes fell on the Paradoxa Stoicorum.
"How about translating this?"
"If you want me to. And if it's all right with you, I'm ready to
recite them from memory."
"Really?"
Without further ado, John began with the title and continued
from there. Professor Lanteri was astounded.
"That's enough!" he cried after a while. "Let's shake hands. Now
I really want to be your friend." And he passed on to speak affably
of matters totally extraneous to the examinations.
John's teachers, particularly Father [Peter] Banaudi, had advised
him to start his philosophy course for which he was now eligible,
but John loved to study literature. After due reflection, he decided
to continue the regular course and to take rhetoric, the equivalent
of a fifth year high school course. Several friendly teachers to

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
whom he turned for advice approved his decision, especially be-
cause this would have enabled him to perfect his style and the use
of the language. John did not know then that the Lord wanted to
be served also by his pen, nor that his writings, so popular with
the common people, would be instrumental in saving thousands of
souls.
John returned home thanking God for his success in the examina-
tions. As usual, he helped his brother Joseph on the Susambrino
farm in every way he could. But he also continued to study his
beloved books and to meet with his friends [of the Societa dell'A l-
legria]. One day, during the early part of his vaction, he was tak-
ing a cow to pasture, book in hand. On the road which crosses the
valley, he met Father [Anthony] Cinzano, the acting pastor of
Castelnuovo.
The priest was on his way to visit the sick. The youth's ap-
pearance so impressed him that he stopped to ask him who he was,
and what he wanted to do with his life. When he discovered that it
was John Bosco, whom Evasio Savio had already talked to him
about, he asked him about his studies and his desire to become a
priest. Father Cinzano was so struck by John's answers that a few
days later when he was again in that area he sent for him. A few
more questions convinced him that a boy with such a clear mind
and such deep Christian feelings showed great promise.
"I don't reside yet in Castelnuovo," he told John, "because I
would have to absent myself often. But if you want to move in my
house and take care of it, I'll give you free lodging. I'll give you
your bread and Mary Febraro [the housekeeper] will prepare some
soup for you. It will be a convenient place for you to study. Ask
your mother's permission and come as soon as you can." John ac-
cepted delightedly and went to Father Cinzano's house without de-
lay.
This providential encounter changed the plans John had been
forming in his mind. Although abiding by Father Cafasso's advice,
he was greatly attracted to the foreign missions mostly because at
that time in Piedmont the Society for the Propagation of the Faith,
originally established in Lyon, had grown phenomenally in a very
short time since its inception. The Society's Lettere Edificanti [Edi-
fying Letters] describing the work and sacrifices of its missionaries,

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Father Anthony Cinzano
247
were eagerly read. If John had not had assurances of help from
Father Cinzano and others, he undoubtedly would have become a
missionary. He himself confided this to Father John Turchi, and
there is no doubt that such aspirations were not mere passing
fancies. God was making use of human reverses to awaken and in-
tensify a desire that John would keep in his heart until he would
be able to realize it. John Bosco was destined to be not only a
man of God and a missionary, but a founder of religious Congre-
gations and of missions in foreign countries.
Father Cinzano officially became pastor of the Castelnuovo
parish in August after successfully passing a competitive test. John
continued his various chores in the rectory throughout his vacation.
The priest was impressed by his piety. Being himself a man of let-
ters, he would often talk with John about his studies. They dis-
cussed the beauty of the language and the style of the authors and
how they should be interpreted, thus widening the boy's horizons.
Later on in his life, Father Cinzano often recalled with enthusiasm
those first few months as pastor when John was with him.
Once in the presence of some twenty guests, including Joseph
Buzzetti and boys from the Oratory, he related that in 1834 he had
heard from the townsfolk about John's extraordinary memory and
how he could repeat to his friends, word for word, the Sunday
sermons. So one Sunday after Mass, Father Cinzano detained the
boy to see if this were really true. To his amazement John repeated
without once hesitating the entire sermon he had just heard. Father
Cinzano described John as a boy endowed with remarkable intel-
ligence and extraordinarily studious. He also spoke of him as vir-
tuous and full of missionary zeal for the moral and religious wel-
fare of his companions. He added that John had often said he
wanted so much to become a priest mainly to take care of young
people, to whom he was strongly drawn.
From then on Father Cinzano and John Bosco lived in close re-
lationship, like father and son. The priest often brought John to
see Father Cafasso and urged the latter to take an interest in the
boy. This was hardly necessary, but the good pastor's recommenda-
tion was a useful reminder.
Providence was now granting John a period of calm after long
years of trial. He had proved himself worthy of the mission for

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
which he was being prepared by his heroic faith. But his training
was not yet completed. He was like a statue that still requires a
touch of the chisel here and there; or like a plant, fully grown and
about to bear abundant fruit, but which still needs some pruning to
increase its vigor and beauty. But this last phase is no longer pain-
ful; rather, it is rewarding. And, in John's case, true Christian
friendship would complete his training. "A faithful friend is a life-
saving remedy, such as he who fears God finds; for he who fears
God behaves accordingly and his friend will be like himself" (Sir.
6, 16-17).
At the end of the vacation John prepared to return to Chieri
for the course in rhetoric. Father Cinzano arranged for him to stay
with a tailor named Cumino. John's food and board amounted to
8 lire a month which the priest undertook to pay with the help of
other charitable people, notably Mayor Pescarmona and Mr. Sar-
toris. As a student, Cafasso had lived for four years in the Cumino
house near St. Anthony's Church on the large St. Bernardino
Square. John slept on the main floor in a room that formerly was
used as a stable or coach shed as needed. He stayed there several
months, according to Mr. [Joseph] Pianta and other elderly people
of the town. Then Father Cafasso, who still generously helped
the Cuminos, his former landlords, obtained for John better quar-
ters and other appreciable comforts.
What we know of John's first acquaintance with Father Cinzano,
and the latter's help at the beginning of his pastorship we owe to
Father [Stephen] Febraro of Castelnuovo, later pastor at Orbassano.
He gave us a written and verbal account of what he had heard
from Father Cinzano himself, under whom he served as a curate
for some time.
At Chieri, John learned that Father [Peter] Banaudi, his former
instructor, had retired after many long years of teaching. His suc-
cessor was a young priest named John Bosco, [no relation] who
was then beginning his own career as a teacher.

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CHAPTER 3 8
Louis Comollo
HAPPY is he who finds a friend. We read in the Scrip-
tures: "A faithful friend is a sturdy shelter; he who finds one finds a
treasure. A faithful friend is beyond price, no sum can balance his
worth" (Sir. 6, 14-15). John Bosco was to experience this happi-
ness upon returning to school that year. It was an enviable phase
in his life and we shall let him describe it in his own words.
"At the beginning of ·the scholastic year 1834-35, while taking
the course of rhetoric in Chieri, I happened to be visiting in a
boarding house of the late James Marchisio. The conversation
centered on the fine qualities of some of the students. The landlord
was saying: 'I've been told that there's a saintly student expected
in town.' I smiled, thinking he was speaking in jest. 'No, I mean it,'
the landlord continued. 'He is a boy of outstanding virtue and I
believe he's the nephew of the pastor of Cinzano [Monferrato]. His
uncle, the priest, is also well known for his saintly life.'
"I did not attach great importance to these words, but this news
awakened some lively expectations among my companions in the
rhetoric course. I wanted to meet this youth, but did not know his
name. I was to learn it very soon, however, thanks to a remarkable
event. For several days now I had been observing a boy of about
fifteen, a student who behaved so modestly as he walked through
the streets, and who spoke with such charm and courtesy to those
who addressed him that it filled me with wonder. My curiosity in-
creased when I had an opportunity to observe the neatness of his
work and his punctuality at school. As soon as he had taken his
assigned place, he never stirred except to do something that duty
prescribed.
"It was customary among students to joke and indulge in horse-
play in the classroom while the pupils entered. The wilder ones
249

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
among them and those least interested in their studies were par-
ticularly fond of such pastimes, and generally acquired quite a
reputation for themselves. They would invite this gentle looking
boy to take part in their high jinks but he would always excuse
himself, explaining that he was not good at that, not skillful enough.
Nevertheless, one morning one of these fellows approached him
while he was absorbed in a book, paying no attention whatever to
the uproar the others were making around him. Taking him by
the arm, and shaking him rudely, this companion demanded that
he take part in their horseplay.
"'No, thanks,' said the youth quietly, greatly embarrassed. 'I
don't know how. I've never played such games before. I would
only look very awkward.'
" 'I don't care,' insisted the bully. 'You have to join us, because
if you don't I'll kick you and beat you until you do.'
"'You may beat me if you wish, but I don't know how; I can't
and I won't.'
"Upon realizing that the boy had no intention of giving up, the
bully gripped his arm, shoved him and then slapped him twice
across the face. The sound echoed through the classroom. I was
disgusted at the sight, and felt my blood boil. I was afraid that
the victim would give that insolent companion a taste of his own
medicine for he was much older and stronger than the aggres-
sor. But instead, the boy displayed another kind of spirit. Imagine
my surprise when the youth, his face still scarlet and smarting from
the blow, cast a look of deep compassion on his assailant and said:
"'If this makes you happy, you may go now that you have had
your way. I don't care and I have already forgiven you.'
"His heroic gesture reminded me of the words I had heard, about
a saintly student who was expected in town. I asked who he was
and where he came from, and then at once I realized that this boy,
Louis Comollo, was the nephew of the pastor of Cinzano and the
very same boy whose virtues had been praised in Marchisio's board-
ing house."
Louis Comollo was born April 7, 1817, in Apra, a hamlet near
Cinzano. His uncle, Father Joseph Comollo, was the learned and
saintly pastor. Louis had shown great inclination to piety al-
ready as a small child. As a child he used to gather some of his

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Louis Comollo
251
friends on Sunday and holy days in order to entertain them with
edifying stories. At the age of ten, his reputation was already such
that if anyone dared to utter an improper word in his presence,
he would be shamed into silence: "Shut up! Louis can hear you."
He would always be reading some spiritual booklet either to
himself, or to the other little cowherds, whenever he led the cattle
to pasture. Sometimes he would lead his friends in prayers or
sacred hymns. To honor the Blessed Virgin, he would give up part
of his food saying: "I want to make a gift of this to Our Lady."
On the day of his First Communion he gave away his small
hoard of savings and a suit to a poor child. Religious functions
attracted him, and he was determined to become a priest. "Priests
open the gates of Paradise to others," he would say, "and I hope
that I shall be able to open them for myself as well." He had
learned the first rudiments of Latin from his uncle, and had at-
tended the third year of high school at Caselle under Father
Strumia. Louis Comollo had always been the delight and comfort
of his parents. This was the friend whom Divine Providence had
prepared for John Bosco.
John and Louis were alike in everything that related to virtue,
but different in character. Nevertheless, John felt an irresistible at-
traction to him. This mutual affection was never to slacken for the
rest of their lives. Louis' modest, humble manners, his discretion in
never seeking to take advantage of John's confidence in him, or to
act too freely with him, were all character traits for which John gave
thanks to God.
"He was studying the humanities, and therefore was a grade
below me," Don Bosco wrote further, "but we were in the same
school and had the same teacher. From that time on we were close
friends and I can truly say that, thanks to him, I began to live as
a real Christian. I put all my trust in him, and he put his in me.
We needed each other. He gave me spiritual assistance, I gave him
physical protection. Because of his great shyness, Comollo never
even attempted to defend himself against the insults of his rougher
schoolmates; but they respected me, even those who were older
and bigger than I, because I was very strong and not afraid to
take them on.
"This was made all the clearer to them one day when several of

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
these bullies planned to annoy and beat up Comollo and another
harmless boy named Anthony Candela. I decided to intervene but
no one paid attention to me. 'Whoever keeps bothering those two
had better watch out,' I said loudly. Thereupon several of the
more brazen and strong among them assumed a threatening and
defensive stance toward me, while another dealt Comollo two re-
sounding slaps across his face. At that I completely forgot my-
self. Brute force and not reason was now moving me. I could not
grab a chair or a stick because there were none and so I gripped
one of them by the shoulders and used him as a battering ram
against those bullies. I knocked four of them to the floor and the
others lost no time in taking to their heels. But that wasn't all. At
that very moment our teacher entered the room, and upon seeing
arms and legs waving wildly amid a terrible din he, too, began to
swing right and left to restore order. The storm was about to burst
over my head, too, when he stopped to ask the cause of all this
commotion. After I had told him, he wanted me to reenact my
defense. It amused him greatly and he began to laugh. Everybody
else joined in and no further thought was given to the punishment
I might have deserved."
John told this story with admirable humility. It is easy to under-
stand how he must have felt when he saw this innocent boy being
so maltreated. Who would not have reacted as John did, even
though less impulsive and warm of heart? "Deliver the oppressed
from the hand of the oppressor; let not justice be repugnant to
you," says the Holy Spirit. (Sir. 4, 9.) Furthermore, John un-
doubtedly exaggerated in his account of this incident [when he
said that brute force and not reason was moving him].
All his schoolmates who told us about his youth were unanimous
in describing him as a model of gentleness and forbearance. And
we know how he patiently endured being beaten and insulted with-
out retaliating. Furthermore, if the teacher wished to see the scene
reenacted, the scuffle must have had the character of a legitimate
defense and not immoderate vengeance. He would not have ex-
pressed such a wish if either the boy he used as a battering ram
or those that were knocked down had been hurt in any way. When-
ever Don Bosco himself repeated the story to his fellow priests
during the recreation period, he used to embroider it with such

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Louis Comollo
253
a subtle mixture of comedy and seriousness that his hearers con-
vulsed with laughter. If, on the other hand, his intervention was
an act of uncontrolled temper, then it brings out the heroic efforts
he constantly must have made in order to keep himself in check,
since all those who knew him during his long life regarded him as
being mild-mannered in the extreme.
After the description of the scuffle in the classroom, Don Bosco,
in his memoirs, continues as follows: "Comollo taught me many
other lessons. 'John,' he said to me as soon as we were alone, 'your
strength scares me. Believe me, God didn't give it to you for
slaughtering your classmates. He wants us to love one another, to
forgive one another and to do good to those who do evil to us.'
Mild-tempered as he was he was never seen to quarrel with his
companions, but remained patient and affable. I greatly admired
his spirit of charity and put myself entirely in his hands, letting him
guide me as he wished. Together with another friend of ours,
[William] Garigliano, we went to confession and to Communion.
We met for meditation and spiritual readings, visited the Blessed
Sacrament and served Mass. Comollo knew how to invite us to
these activities with such goodness, gentleness and courtesy that
it was quite impossible to refuse him.
"I remember that one day, as I was chatting with him, we passed
in front of a church and I forgot to bare my head. Immediately,
in a very nice way he said: 'John, you're so busy talking with me
that you even forget the house of God!' Another time it happened
that I used some words of Holy Scripture in jest as I had heard
them from other respectable people. Comollo reproached me ear-
nestly, declaring that the inspired word of God was not to be
used for fun.
"One day I asked him something about the more important monu-
ments in Chieri, and I realized that he did not know anything about
them. So I said: 'Many people come from afar to see them, and
you who live here, don't even take the trouble to visit them.'
Laughingly, he answered: 'I shall not trouble to seek today that
which brings no profit for the morrow.' By that he meant that if
those monuments were in any way to help him attain his eternal
happiness, which for him represented his tomorrow, he would not
neglect to see them.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"One day, during vacation time, we were passing through town
returning from a walk, and came to the Piano Square. Here we
saw a mountebank who was entertaining the curious and the idlers
with his antics. 'Let's watch him for a moment,' two companions
said to Comollo tugging him. 'Let's listen to him! He is so funny!'
Comollo pulled himself away brusquely from them saying: 'He
may say ten words to make you laugh, but the eleventh word will
be evil and cause scandal. Besides, my uncle has told me never
to stop and watch charlatans, mountebanks, jugglers, or similar
performers. He told me: 'One may be innocent when he goes to
such places, but it would be a miracle if he were to come away
unharmed.'"
Don Bosco published this last anecdote in his biography of
Comollo. At first sight it might seem almost like an indirect re-
proach of Don Bosco himself because he had frequently attended
similar spectacles as a boy. But if we think it over carefully, it is
in no way applicable to him. John's simple and innocent way of
life, his upright conscience and the lofty purpose for which he
attended performances of this kind certainly justify what he did
in his younger years, without harm to his soul and with great ad-
vantage to the souls of others. Throughout his life his motto was:
Ama et fac quad vis [Love and do what you wish]. Hence, his easy
manner, free of anxiety and marked by the full freedom of the
children of God. Love [of God] dispels fear. As soon as he had
acquired the skills he considered necessary, John stopped attend-
ing such spectacles in the public squares. Later he was even to
give up his feats of acrobatics when he realized that they were not
in keeping with the deportment of one who intended to dedicate
his life to God. But he continued with his juggling and conjuring
tricks for many years because this was an eminently suitable means
by which to attract the young and provide a wholesome form of
recreation for them. Indeed, those tricks, when he was a young
boy at Becchi, had schooled him for his future mission. They had
enabled him to feel at ease and self-assured in controlling gather-
ings while at the same time maintaining a reserved manner bear-
ing the mark of virtue. People would not have been attracted by
an ascetic, penitent figure, especially the kind of people among
whom he lived and who were part of the society then emerging.

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255
It is deeply moving and a proof of his great humility to observe
how Don Bosco faithfuIIy obeyed his friend's counsels. He stated
that thanks to Louis Comollo he learned how to live a truly Chris-
tian life. According to Father [John] Giacomelli, however, who
was a close mutual friend, the fact of the matter is that Bosco and
Comollo admonished each other in their endeavor to correct their
shortcomings, and encouraged each other on the road to perfec-
tion. Together they sought to employ their time fruitfully and re-
ceive the Sacraments regularly and frequently. Comollo had found
in John a special confidant with whom to discuss spiritual matters.
Don Bosco wrote: "It was a great comfort to him to converse on
such matters with me. He talked with great fervor of our Lord's
immense love for us in giving Himself as food in Holy Communion.
Whenever he spoke of the Blessed Virgin his whole being was
suffused with tenderness. After he had told of some temporal favor
granted by her, such as recovering from an iIIness, he would be-
come flushed, and sometimes with tears in his eyes he concluded
his story exclaiming: 'If the Blessed Virgin is so generous as re-
gards our fragile body, how much more generous will she not be
for the good of the soul? Oh! If everyone truly loved the Blessed
Virgin, how happy this world would be!'"
One does not give utterance to such heartfelt feelings except to
someone who is capable of understanding and appreciating them.
John was just such a one and in his modesty he did not mention
his own name.
Louis Comollo could well be held up to youth as a model for
his irreproachable conduct, his obedience and docility. At an age
whose main trait was and is lack of constancy, he remained steady
and constant in the practice of every virtue. He was very reserved
and never left his lodging without his landlord's permission. His
example inspired the other boys boarding there to lead virtuous
lives. He was always even-tempered and cheerful, and never
manifested his particular preferences in any way. John, who knew
him so well, never heard him complain either of heat or cold,
or of food, excessive work or study. Indeed, whenever he had
any free time, he would hasten to a schoolmate for an explanation
of some scholastic difficulty. He liked to talk about history, po-
etry, Italian literature and Latin. H~ did this in so humble and

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
pleasant a manner that whenever he expressed a personal opinion,
it was always manifest that he would defer to the view of others.
As a student, Louis stood out among the more brilliant boys in
his class. He was so diligent in his work that his teacher could not
recall ever having had any occasion to reprimand him for the
slightest negligence.
Assiduous in attending the school religious services, recollected,
always attentive to sermons, very devout at Mass, he showed the
utmost reverence and respect for priests, never permitting any-
body to show disrespect to them even in jest.
On Sundays and holy days, after the school religious services,
the boys usually went for a walk, or sought some other pastime.
But Comollo, convinced that he could do without those pastimes,
preferred to go with John to the children's catechism class which
was generally held in St. Anthony's Church.
Every day Comollo went punctually to the cathedral to pay a
visit to the Blessed Sacrament. For many months John would make
it a point to be there at the same time in order to be edified by his
example. This is the way he later was to describe the scene: "Louis
usually knelt in a corner near the altar, his hands clasped in prayer,
his head humbly bowed, his eyes lowered. He was completely still
and oblivious of any voice or sound. Quite often after having
finished my own devotions, I wanted to ask him to come with me
and accompany me home. No matter how I tried to catch his at-
tention by making motions with my head or passing close to him
and coughing, he would not stir until I came up to him and nudged
him. Then only would he move as though awakened from sleep,
and accept my invitation, albeit reluctantly. He loved to serve Mass
whenever he could, even on schooldays; on holidays it was not
unusual for him to serve as many as four or five Masses in one
morning. Weather permitting, he would attend every religious
service that was held in the churches of the city. Although he was
so immersed in spiritual things, his expression was never gloomy
or sad, but always lighthearted and serene. His affability gladdened
all hearts and he often said that he loved greatly the words of the
Prophet David: Servile Domino in laetitia, [Serve the Lord with
gladness]" (Ps. 99, 2)

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CHAPTER 39
Quicker than the Eye
DuRING his year of rhetoric [1834-35] John continued
to be the life of the party wherever he set foot. Everyone was
charmed by his good manners and his frank and joyous cordiality.
His skill as a sleight-of-hand artist, too, made him a welcome guest
in the households of Chieri and at the meetings of the Societa
dell'Allegria. Wholesome recreation is always in order at the oppor-
tune time and place. John's conjuring tricks were so interesting
that the spectators forgot everything else and hung on his every
word or gesture.
One of the tricks that he frequently performed was the fake
kiIIing of a sparrow, after which he would pound it in a mortar,
place its remains in the barrel of a pistol, and puII the trigger. Lo
and behold! The sparrow would fly out whole and sound. Or, at
choice, he would pour either white or red wine from the same
bottle. One day he wagered that he could make an entire dish of
ravioli disappear from the kitchen and make it reappear in
somebody else's home. Some furtively made an identifying mark
on the dish; others, gripped by curiosity, attentively watched him
as he made signs, muttered some mumbo-jumbo and asked lengthy
questions. Finally, John announced that it was done and invited
everyone to go to a certain house to see for himself. They aII
rushed there and found an identical dish of ravioli just as he had
said. Prearranged, no doubt, but it requires an extraordinary
presence of mind to so dominate the thoughts and hold the attention
of onlookers that they do not catch on to the trick at the moment
of its execution. John was a very talented sleight-of-hand artist.
It was nothing for him to hold an audience spellbound by extract-
ing any number of baIIs from a little box, aII of which were much
bigger than the box itself, or puIIing out an endless number of
257

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
eggs from a small bag. But when he would deftly remove a ball
from the tip of someone's nose, guess the amount of money people
had in their pockets, pulverize metal coins with his fingertips or
make his entire audience look deformed or even headless, some
people began to think that John was truly a sorcerer. For it did
not seem possible that anyone could perform such acts without the
assistance of a demon.
His landlord, Thomas Cumino, more and more began to suspect
this. He was very religious but he also was fond of practical jokes
and good, clean fun. John took advantage of his easygoing nature
to play all manner of tricks on him. On one occasion Cumino
had gone out of his way to prepare a fine chicken in gelatine for his
lodgers on his name day. The covered dish was set on the table
but, to the amazement of all, as it was uncovered, a cockerel sud-
denly emerged from it, cackling loudly and flapping its wings.
On another occasion Cumino had prepared a pot of spa-
ghetti, but when it was time to dish it out, all he found in it was
some dry bran. Quite often he would fill a bottle with wine, but
when he poured it into his glass it was just plain water, or vice
versa. Frequently, fruitcake would suddenly turn into bread, coins
in Cumino's purse were transformed into useless, rusty scraps of
tin, his hat would become a nightcap, walnuts and hazelnuts were
changed into gravel. Sometimes John would make Cumino's eye-
glasses vanish before his eyes, and suddenly reappear inside one of
Cumino's pockets, although the poor man had been rummaging
through them over and over again, even turning them inside out.
Or at a mere gesture on John's part, an object that the old gentle-
man kept carefully hidden, such as his wallet, would suddenly show
up before him, while another that stood before his eyes, would as
suddenly disappear without a trace. Often John would show him
some playing cards and ask him to select one; he would then guess
which card had been picked. Or John would tell him to think of
a number, add it, multiply it and subtract it. At the end of these
operations he would tell his landlord the original number he had
picked. All this would stun the old gentleman. Sometimes John
would wager that he could conjure up a key, which Cumino for
certain knew was elsewhere. The key would then turn up at the
bottom of the soup tureen, after the soup had been served.

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259
Such pranks occurred practically every day. All the good man
could say in the face of them was: "Men can't do these things, and
God doesn't waste time with such nonsense. So it must be the
devil's doing." He had nearly made up his mind to ask John to
leave. Unwilling to discuss the matter with any of his lodgers,
Cumino sought the advice of Father Bertinetti, a priest who lived
nearby. He called on him one fine day, almost terrified out of his
wits. "I've come to see you about a very serious matter of con-
science, Father," he said. "I believe I have a sorcerer in my house!"
He told the priest about his suspicions: a long tale of things he
had seen, or imagined to see or suspected, and he portrayed them
so vividly that Father Bertinetti began to believe them himself.
The priest thought that such pastimes might indeed be wizardry.
He decided to refer the matter to Canon Burzio, the school su-
perintendent, a highly esteemed ecclesiastic, and dean and pastor of
the cathedral. Father Burzio instructed the sexton, a Mr. [Dominic]
Pogliano, in whose house John frequently withdrew for quiet study,
to summon the boy for questioning. The sexton, who knew John
· well, sought to reassure the canon on this score but to no avail.
Father Burzio was a pious, learned and prudent man. When
John showed up at his house, the canon had just given alms to a
beggar and had started saying his breviary. Smiling, he asked the
boy to wait a little and then invited him to come into his study.
Here he began to question him about the Catholic faith. John an-
swered brilliantly but he could hardly keep from laughing, once
he realized the purpose of this interrogation. The priest then asked
him how he spent his time during the day, and was very satisfied
with his answers. John answered frankly, intelligently and without
any evasion. But his examiner was not yet convinced. He con-
tinued the interrogation courteously, but with an expression of
severity on his face. "I am quite satisfied with your application to
your studies and your conduct so far, my boy, but certain stories
about you are making the rounds. They tell me that you can read
other people's thoughts, that you can guess how much money a
man has in his pocket, that you can make people see white when
it is black, that you know what is happening at a distance, and
so on. That makes people talk about you. Some even suspect that
you dabble in sorcery, and that therefore there is something dia-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
bolic in it. Tell me now: who taught you these arts? Where did
you learn them? Tell me in all confidence, I assure you that I shall
not make use of this knowledge except for your own good."
Without batting an eyelash, John requested five minutes before
answering and asked the dean for the exact time. Automatically,
the priest put a hand in his waist pocket to look at his watch, but
it was not there. "If you can't find your watch, then please let me
have five soldi," John suggested.
The priest rummaged through his pockets but could not find
his purse. "Oh, you rascal," he cried, indignantly. "Are you work-
ing for the devil, or is he working for you? You have conjured
away my watch and my purse and I can no longer keep silent.
I shall have to report you. You are lucky I'm not giving you a
sound thrashing." During this outburst, John remained calm and
unruffled. The canon calmed down a little and said:
"Well, let's talk it over quietly: tell me how you did it! How
could you so neatly relieve me of my watch and my purse? Where
did you put them?"
"Father," John replied respectfully, "it's really very simple. It's
nothing but the hand being quicker than the eye, or a previous
agreement, or a trick prepared in advance."
"What previous agreement could there have been as regards .,
my watch and my purse?"
"It's like this. When I arrived, you were giving alms to a beggar.
Then you went in and put your purse on top of the kneeler in the
other room. When we came into this room, you put your watch on
the table. I hid both things. You thought you had both of them
on your person, whereas they really were under this lampshade."
So saying, he raised the lampshade under which lay both objects
supposedly spirited away by the devil. The canon had a good laugh
and asked John to do a few more tricks. When he caught on to
them he was delighted and gave John a little gift and dismissed
him: "Go and tell all your friends that ignorantia est magistra
admirationis [wonderment is the result of ignorance]."
Now that he had been declared innocent of sorcery, John con-
tinued to perform conjuring tricks at his lodging house and to
amuse the neighboring canons and pastors. Often he was also
invited to perform in the homes of well-to-do families and in the

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261
rectories of the surrounding villages. These exhibitions he always
put on for friendship's sake. John became particularly famous
for his trick of making objects appear in distant places, or of
summoning them to him from afar. Because of this particular abil-
ity his friends now added the nickname "magician" to the one of
"dreamer," which they had already given him.

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CHAPTER 40
Eventful Visits
a T Chieri John had also become a good friend of young
Hannibal Strambio of Pinerolo, who had once been his classmate.
The boy's parents, having already had occasion to appreciate John's
sterling qualities of character, invited him to their home for the
Easter holidays. John accepted, grateful for an opportunity to
breathe some fresh air and spend a few days with his friend.
John has left us an account of this vacation. It is his first and
only letter as a high school student. What follows is taken from
the rough draft which is the only copy we have.1
After describing his arrival in Pinerolo and the cordial welcome
he received from Hannibal and his family, he continues:
The following day, the 12th, which was Palm Sunday, I decided to
go to Barge about eight miles from Pinerolo. I attended early Mass, had
breakfast and was asked by the Strambio family to bring their kind re-
gards to Father Banaudi. En route I admired the many beautiful
valleys and villages which looked almost like towns, such as Rosco,
Bricherasio, San Secondo and Bibiana, which happens to have three
parishes. Finally I arrived safe and sound at Barge.
I asked someone where Father Banaudi lived and I was shown his
house. I went and there was told that he was in church. Services were
going on, and when I entered he was singing the Passio. I stayed till
the end, listening to his fine voice. After the service I waited for him in
the square. I was watching the people, all strangers to me; mostly young
shepherds, good-looking and of nice bearing. Father Banaudi saw me
first. He came up to me, took my hand, and embraced me, almost in
1 This letter runs into 10 pages but the first four are missing. The context leads
us to believe that most likely he wrote it after his return to Chieri, and that it was
meant for his friends at Castelnuovo. [Editor-Cf. Epistolario di S. Giovanni
Bosco, S. E. I., Torino, 1955, Vol. I, p. 1.]
262

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tears, unable to speak, overcome by the joy of seeing me again. I was
equally moved. Once our emotions had subsided, as we walked to his
house we began to exchange news with the greatest pleasure. I was his
guest for two days and was treated with warm hospitality. It would be
impossible to describe just how much I enjoyed myself. I can only say
that those were two heavenly days. Wherever we went for a stroll, peo-
ple invited us to their homes, and if we demurred, they would take us
by the hand and lead us in with the utmost courtesy. We paid a visit to the
parish priest, the school principal, the mayor and his deputy, and the
hotelkeeper Balbiano, who is a relative of the one here in Chieri. They
all received us with the most lavish hospitality.
After two days I decided to leave, though Father Banaudi wanted,
at all costs, that I should stay longer, even going so far as to hide my
umbrella. But when he saw that I was determined to go he gave in and
accompanied me on my way for five and a half miles. Then we sat
down at the edge of the road for a few more words. When I hinted that
I had to take my leave, he began to weep and was unable to speak.
I tried to speak, but could not. Then we both calmed down and talked
a while about confidential matters, which were to remain a secret be-
tween the two of us. After that we stood up and shook hands without
a word. Hastening on my way, I reached Pinerolo, where I was again
met with great cordiality and was plied with questions about my trip
and about Father Banaudi.
Hannibal and I then decided to go on an outing to Fenestrelle, and
so we borrowed a carriage from Albert Nota, then a renowned writer
of comedies; he graciously had it readied for the trip. We loaded a few
provisions, climbed into our seats and set off, slowly leaving Pinerolo
behind.
The first village we came to was Porte, nestled among rocky cliffs,
then Floe; we stayed all the time on the main road bordering the
Chiusone river. This tributary doubles the volume of water of the Po
River at this point. Lofty hills hose on the other side of the road. At
last we glimpsed in the distance Mount Malanagi or Malandaggio, a
very high mountain. It seemed to be covered with snow, but as we drew
nearer we saw that it was all white stone. About 1500 people were
working the quarries on its slopes.
Very long ropes dangled from top to bottom because the cliff is so
sheer that not even a cat could climb it. The workmen climb up these
thick ropes whenever they want to do some blasting along the wall
of the mountain. At the chosen spot they drive two iron spikes into
the hard rock to support a wooden plank. Seated on the plank, they

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
then bore a hole for the explosive, fill it and set the fuse that reaches
down to the ground below. When everything is ready, a bugle warns
the workers to skid down the ropes and take shelter at a safe distance
until after the explosion. Enormous masses of rock then plunge down
into the valley. The great massive columns in the Church of the Madonna
del Pilone [Our Lady of the Pillar] in Turin came from these quarries.
Ten blacksmiths' shops are constantly in operation here solely to make
and repair picks, hammers and chisels. After watching for a while we
continued on our way. It was rough going for about a mile because the
roadbed was rock covered with just a layer of sand. We came then
across a rather peculiar village. Everyone here has goiter; the children
have it only in one part of the throat, some larger, some smaller, but
the older people have it in as many as three and four places. To make
these swellings less bothersome, they bind them with kerchiefs, which
make them look as if they were carrying under their chin a small sack
full of balls.
As regards religion, half of them are Catholics, the other half Wal-
densians. The Catholic church is topp~d by a cross: the Waldensians'
is without it. The people arc coarsely dressed, short in stature, and
rather ugly. This area is encircled by a very high mountain, so steep
that no one could possibly climb it. Nevertheless, it is inhabited because
the people chisel steps and platforms into the hard rock and build their
hovels on them. Then around their homes they place soil brought from
the valley, and there they plant potatoes, beans and other vegetables.
We stopped for a brief rest in this dismal village, then pushed on
toward Fenestrelle. We were already getting close to Monviso, and were
in sight of Fenestrelle when a fierce wind arose, driving back our horse.
We could not control him or even talk. The wind raised clouds of dust
and gravel along the road and blew it in our faces, badly hurting us.
An awesome darkness enveloped the whole road. The horse, stumbling
and panting, simply refused to go further. We became very worried,
and turned around to go back to Pinerolo. But new fears assailed us
on the road down from the mountain. Furious blasts of wind threatened
to overturn horse and carriage, and send us plunging down the side
of the mountain. But Providence came to our assistance, and we noticed
a kind of a cave in the mountain along our road. It looked like a safe
shelter. With great effort we led our horse into it, and waited for the
storm to subside. After about an hour and a half, the wind abated, but
by now it was dark. Luckily the moon lighted our way and so we
arrived in Pinerolo at about eleven o'clock.
I stayed two more days in Pinerolo, enjoying myself immensely. On

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the 16th I decided to return to Chieri. The Strambios entrusted me with
several errands and also asked me to greet in their name Father Valim-
herti. Then I boarded the stagecoach for Turin and from there I con-
tinued on my way to Chieri. I had been away seven days and it seemed
like seven hours, because both at Barge and at Pinerolo I was treated
with the utmost courtesy, even though undeservedly. Forgive me, I am
a nobody who . . ." etc., etc.
This was not the only journey John took to Pinerolo. Here we
shall anticipate some events for the sake of clarity. Hannibal
Strambio was a young man of excellent character and had ex-
pressed his desire to become a priest. In the following year, 1836,
John wrote to the boy's father as follows:~
I have already written several times to your son, Hannibal, whom I
consider my best friend, but I do not know whether or not he has
received my letters, because I have not had any answer from him. I
thought it advisable therefore to write to you, dear sir, and ask you to
forward this letter to him.
I do not know whether Hannibal is planning a trip to Pinerolo or
elsewhere. Neither do I know whether he is in the seminary or not.
He did tell me, though, that he was going to take the examination for
the reception of the clerical habit and that we would talk things over
on that occasion. But the cholera which was treatening this area at that
time upset our plans, and I do not know whether or not he took that
exam. I am now in my first year of philosophy in the seminary of
Chieri. I would very much like to have news about yourself and Mrs.
Strambio, whose cordial hospitality on the occasion of my visit to you
in Pinerolo I shall never forget. I heard that Dominic was sick, and
I do not know whether he has recovered. Please let me have news about
all of you . . .
The answer was that Hannibal had indeed donned the cassock.
But this was not the path God wanted him to follow. He was about
halfway in this theology course when he began to have doubts
2 This letter bears neither signature nor date but the context clearly indicates
that it was written during John's first year of philosophy in the Chieri seminary.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
about his vocation. For a seminarian of exemplary conduct and
delicate conscience such uncertainty is extremely painful. It be-
comes all the more so when he is without a learned, experienced
and saintly counsellor, who can decide unhesitatingly on the right
course to follow. It is even more painful if, having found such a
spiritual guide, the seminarian fails to put his full trust and confi-
dence in him. The priestly vocation has always appealed to him
as the very best, it has always been uppermost in his thoughts, and
now he is losing his taste for it. He is toying with other ideals
but is afraid of going against God's will. After wearing the clerical
habit for several years he lacks the courage to lay it aside and
retrace his steps. He does not dare tell to his superiors his inner
conflicts for fear they might consider them as motivated by passing
whims. He is concerned about his parents and does not want to
disappoint them after so many plans and sacrifices to assure his
future. He feels uneasy about his companions for they might think
he is lightminded and fickle in his commitments. All these thoughts
crowd his mind, trouble him and make his life an agony.
Fortunately God does not subject many to such a test. The
Church in her experience and wisdom offers the candidates to the
priesthood sure means of ascertaining with moral certitude the
genuineness of their vocation. Generally speaking, any defection
among those in the last years of their theology course is due to
unbecoming conduct or culpable thoughtlessness. John's friend did
not fall into this category. The exemplary Christian life he led
[after leaving the seminary] and the honorable posts he held until
the end of his days bear this out. His seminary training provided
a motivation for his life. Let us now return to his crisis: he
brooded, kept aloof and, being shy, did not confide in anyone.
His deeply religious parents had noticed a change in their son
during the summer vacation. They wrote to John, asking him to
come to Pinerolo and talk with Hannibal about the problem that
was so close to their hearts, his future. "He who is a friend is al-
ways a friend, and a brother is born for the time of stress" (Prov.
17, 17). John dropped his own affairs and generously rushed to
his friend's side. He stayed with him for several days, and talked
to him at length, but without putting any pressure on him, as was
his habit when God's will was not manifest. On the basis of his

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affirmative but irresolute replies, John surmised that Hannibal
probably would not continue his ecclesiastical career. He encour-
aged him, therefore, not to brood and suggested a course of action
to be followed once he made his mind up about his vocation.
Hannibal felt at ease again. The following year, sure of his step,
he laid aside the clerical habit.
Later he became Italian consul at Marseille, and always re-
mained warmly attached to Don Bosco. When the well-known de-
crees of expulsion were promulgated against religious Orders, he
played an important part in saving the Salesian houses in France.

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CHAPTER 41
Time of Decision
:B[s we have seen, John's teachers were very fond of him.
One of them, a priest, happened to be called John Bosco also,
though he was no relation. This Father Bosco was very proud of
a pupil who so honored his name by good conduct, piety and dili-
gence in studies. Throughout his long career he never forgot the
boy. He liked to recall John's exemplary behavior, his talents and
his remarkable memory, especially when priests or teachers from
the Oratory visited him in Chieri.
Father Bosco told us that one fine day, during the spring vaca-
tion, he was taking a stroll in the hills. Suddenly he thought he
heard someone speaking in a high monotone, as though reciting
passages learned by heart. This was punctuated by a rhythmic
thumping on the ground. He went toward the voice because he was
curious to find out who it could be. It was young Bosco busily
hoeing in the vineyard of his landlord Cumino. On a branch in
front of him he had placed a book from which he was studying
his lessons. At this unusual sight Father Bosco felt an even greater
affection and admiration for his pupil.
Apparently, and this is confirmed by other sources, John worked
this way several hours a day during his vacation. We often heard
him praise manual labor as an excellent way to preserve both
physical and moral health. John was a student, peasant and worker
all in one. He had learned to give shaves and cut hair, to save
money and to help his friends.
But nothing dampened his enthusiasm for study and he went
on tutoring the young people of Chieri. In 1889, a Mrs. Josephine
Valimberti told Father Bonetti: "My brother the priest was forever
speaking admiringly about one of his pupils, a John Bosco. Al-
though a teacher himself, he had John tutor one of our own
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brothers in his third year of high school because he was doing
very poorly and caused the family great concern. His young tutor
taught him so well and so influenced him that he changed com-
pletely. He became serious, studious, attentive and fond of his work.
My father was much relieved and my mother constantly thanked
God for having led that wonderful boy to our door. At the end
of the year my brother was promoted with good marks. The son
of Judge Plebano also improved greatly under John Bosco's tutor-
ing. Once the news got around, many other families sent for him
to tutor their children.
"John often came to our home for dinner; it was always a happy
occasion. He was our guest every Sunday, but we invited him often
also on other days to the delight of the whole family. We used to
leave for Mass when the church bell rang. Instead of coming with
us, John would disappear. The first time he did this, my sister
Josephine [sic] thought that he might not be as good as his reputa-
tion, and that maybe he was not going to church. But she soon
discovered her mistake: John had made a detour to round up the
children who were playing in the streets or hiding to avoid going
to Sunday school. As we cut across our garden to the Cathedral
square, we could see John Bosco surrounded by the many boys
he was leading into church. In our family we looked upon him as
a saint because he was so courteous, modest and devout, especially
when he prayed.
"When he came to visit us in the evening, he led us often in say-
ing the rosary. He taught us by his good example. We were three
sisters and we did not always obey mother. Nor did we always pay
attention to our school work or chores at home. 'Well,' mother
would say, 'tonight I'll tell John. I'll tell him everything and you'll
see what he will say to you!' This scared us. As young as we were,
we then did everything possible to make mother happy because
we were afraid that John Bosco would have a bad opinion of us,
even though he was reserved toward us and spoke to us only when
necessary. Father, who was in the legal profession, often said that
John Bosco could not have been any better; he had every virtue:
diligence, discernment, talent, piety and a sincere love for the wel-
fare of people."
We should mention here another singular virtue of his which

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
up to now we have barely touched upon and which charmed every-
body: his moderation in eating, especially when he was invited to
dinner by friends or by some pastor. His ordinary fare was very
frugal and sometimes insufficient: bread, soup and on occasion
some fruit. It would have been quite natural if a boy, as poor as
he, ate with a hearty appetite when given the opportunity to do so
-not John. He had made a virtue of privation. His hosts never
found anything to criticize in his conduct. He was reserved but
gracious. He did not seem to notice whether there was plenty or
little to eat. He never began until after the others had started and
when a dish was put before him, he took only a modest helping.
He finished first and drank very little wine which he always mixed
with water.
John kept respectfully silent and never interrupted those who
were speaking. But if someone engaged him in conversation he
would enliven it with his charm and humor. He remained the same
from boyhood to old age. The exhortation of Sirach seemed in fact
to be engraved upon his heart:
"If you are dining with a great man, bring not a greedy gullet
to his table, nor cry out, 'How much food is here!' Remember that
gluttony is evil. No creature is greedier than the eye: therefore
it weeps for any cause. Recognize that your neighbor feels as you
do, and keep in mind your own dislikes. Toward what he eyes,
do not put out a hand; nor reach when he does for the same dish.
Behave at table like a favored guest, and be not greedy lest you be
despised. Be the first to stop, as befits good manners; gorge not
yourself, lest you give offense. If there are many with you at table,
be not the first to reach out your hand! Does not a little suffice
for a well-bred man? When he lies down, it is without discomfort.
Distress and anguish and loss of sleep, and restless tossing for the
glutton! Moderate eating ensures sound slumber and a clear mind
next day on rising" (Sir. 31, 12-20).
It was June. Father John Bosco had won everybody's heart
through his kindness, his patience, his friendliness and the way he
helped his pupils both spiritually and intellectually. They were all
waiting with impatience for his name day to express to him their
gratitude. John played the leading role in this show of affection.
He had prepared a fine sonnet. But first of all, on the morning of

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June 24, he went to receive Holy Communion with Louis Comollo
and other friends for the intentions of their professor.
John's tender gratitude for those who helped him was always
one of his most salient traits. He has left us an account of this cele-
bration, as he had done for the one in honor of Father Banaudi
the year before. Nor did Father Bosco want to be any less gen-
erous in showing his appreciation. So he, too, planned an outing
for the following Thursday to a spot known as Prati di Palermo,
about 2 miles from Chieri. Several compositions were read aloud
and the professor, deeply moved, thanked his pupils in a speech
that was roundly applauded. This was followed by a magnificent
treat. Afterward games were happily started and everybody had
fun. Suddenly someone noticed that Louis Comollo was missing.
Everyone feared an accident because they all remembered too well
what had happened the year before, when a fellow-student drowned
in the waters of the fontana rossa only a few hundred feet away.
They began to look for him anxiously and found him only after
a long search in a spot no one would ever have suspected: next to
a rustic chapel, between a hedge and a column.
"Louis," John said, "what on earth are you doing here? We were
all worried about you and we looked for you everywhere. Come
along."
Louis looked at him as though he had been interrupted in the
midst of a pleasant task and said: "I'm sorry if I've worried you.
But I hadn't said my rosary yet and I didn't want to delay this
homage to the Blessed Virgin any longer." Much relieved, all the
students thanked the professor for his treat and started on the way
back to Chieri.
While we admire Comollo's genuine devotion, we can infer from
John's words that in a similar situation he would have said his
prayers later and he would have remained with the professor and
his friends so as not to slight them or distress them. In this he
emulated his beloved St. Francis de Sales, who was later to be the
patron saint of his Congregation: he did not wish to be a slave
to personal devotions.
The school year was now drawing to a close. After reading sev-
eral books dealing with religious vocations, John was so alarmed at
the many perils one faces in the world that he was once more beset

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
by doubts: should he choose the seminary or a monastery? After
much reflection, he again thought of entering the Franciscan Order,
so deserving of the Church, and one of her outstanding defenders.
He was convinced that this step would not go counter to God's
plans for him.
But he was to change his mind, as he himself states in his mem-
oirs: "Something occurred around that time that utterly prevented
me from carrying out my plan. And since I was meeting many
stubborn obstacles I decided to speak to my friend Comollo. He
advised me to make a novena to the Blessed Virgin so that she
would guide me in so important a matter. Meanwhile he would
write to Father Corhollo, his uncle. On the last day of my novena,
I went to confession and Communion with my devoted friend. I
attended one Mass and then served another at the altar of Our
Lady of Grace in the cathedral. Then we went home and found
a letter from Father Comollo which read:
"Having given careful consideration to what you wrote me, I
advise your friend not to enter a monastery at this time. Let him
don the clerical habit. As he goes on with his studies he will better
understand what God wants him to do. He must not fear to lose
his vocation because aloofness from the world and earnest piety
will help him overcome every obstacle."
John had also mentioned his decision to Father Cafasso and to
Father Cinzano, his pastor. Both thought he should enter a semi-
nary and not join a religious Order until he was older. Thus, John
realized the advantages of seeking advice from experienced and
devout people in the matter of vocations. "I followed their wise
counsel," he writes. "I applied myself zealously to those things that
could help me prepare myself to don the clerical habit. After the
rhetoric examination, I took another for the reception of the cleri-
cal habit in the very house that Charles Bertinetti had left us in
his will and which was then occupied by the dean of the cathedral,
Canon Burzio. The examinations were not held in Turin that year,
as was customary, because a cholera epidemic threatened the whole
region. The capital was spared, however. To thank God and ask for
His continued protection, a solemn triduum was held in honor of the
recently beatified Sebastian Valfre in St. Eusebius' Church with
the Royal Family and the University faculty attending.

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"Here I would like to mention something that gives an idea
of the spirit of piety found in our school at Chieri. In the four years
I spent there, I do not remember ever once having heard any talk
or even a single word that could be considered off-color or pro-
fane. Of the 25 pupils who took rhetoric with me, 21 became priests,
3 became doctors, and one became a merchant."
After brilliantly passing his examination for the reception of the
clerical habit John took leave of his superiors at the school. Father
Bosco and other prominent ecclesiastics told us John had won the
hearts not only of his schoolmates but of the dean of studies, of the
spiritual director and of all his teachers as well., They all remained
very fond of him and regarded him always as their friend and
confidant. As soon as he had finished the course in rhetoric, his
teacher, a doctor in literature and substitute professor at the Uni-
versity of Turin, asked him to be his friend and to be addressed
informally. This shows the great esteem in which the poor peasant
boy from Becchi was regarded by his peers and superiors, not only
because of his virtue, but also because a certain contrast, evident
in everything he did, made him even more likeable.
We shall clarify this point lest the reader form a wrong opinion.
John was very active, full of initiative but cautious and deliberate;
he had a brilliant mind and fluent speech but was not talkative,
especially with Superiors. This was our experience with him as a
man: he was no different as a boy. After watching him for so
many years or after listening to his contemporaries talk about him,
we always recalled these words of Sirach that describe him so
well: "Young man, speak only when necessary, when they have
asked you more than once; be brief, but say much in those few
words, be like the wise man, taciturn. When among your elders
be not forward, and with officials be not too insistent. Like the
lightning that flashes before a storm is the esteem that shines on
modesty" (32, 7-10).
He himself describes what he did when he returned to Becchi.
"When I went home on vacation I stopped playing charlatan and
devoted myself to serious reading which, to my shame, I must con-
fess I had neglected. Nevertheless, I continued to take an active
interest in the neighborhood boys! I entertained them with tales,
pleasant amusements and sacred songs. When I realized how many

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of them, though older than I, were still ignorant in matters of faith,
I took it upon myself to teach them their daily prayers, how to re-
ceive the Sacraments and other things important for their age. It
was a kind of oratory attended by some fifty boys who loved and
obeyed me as though I were their father."
John must have been deeply attached to this small field of evan-
gelical action because he tended it with the ·zeal of an apostle, for
more than four years, during September and October. He humbles
himself when he says that he neglected the reading of good books,
meaning ascetical books. But can we believe him? To be sure,
his days were so full that he could not spend as much time in them
as he had done when his only chore was to tend cows. But it seems
hardly possible that a boy like John would possess such spiritual
wealth and be able to communicate it to others, if he had really
neglected this indispensable nourishment of the soul.
As the time approached to don the clerical habit and enter the
seminary, John was faced with serious financial problems. He was
now twenty-one and only his entrance into the seminary could ex-
empt him from military service. Father Cafasso, who had always
helped him, paid a visit to Father Cinzano to see what could be
done about getting John gratis into the seminary. They decided to
appeal to the generosity of Father Louis Guala, founder and direc-
tor of the Convitto Ecclesiastico of St. Francis of Assisi in Turin,
and a great friend of the Archbishop. One fine morning, Father
Cinzano sent for John. Without any explanation, he took him to
Rivalba where Father Guala was vacationing on his 300-acre prop-
erty. He was very wealthy and gave generous assistance to all in
need. Father Cinzano was so eloquent that Father Guala, after ques-
tioning the youth himself, promised to pay John's seminary fees
that year. The principal obstacle was thus overcome. All that re-
mained now was to supply him with the clerical habit and acces-
sories that his mother could not afford to provide. Father Cinzano
discussed this problem with some of his parishioners, who eagerly
agreed to help. Mr. Sartoris supplied the cassock, Mayor Pescar-
mona the hat; the pastor gave him his own cape! Others donated a
clerical collar, a biretta and a few pairs of socks while a good
woman of the parish volunteered to take up a collection to buy him
a pair of choes. The good Lord will act thus again in later years.

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Through charitable people, He will assist John, His faithful servant,
in all his undertakings. We heard Don Bosco repeat more than
once: "I always needed the help of everybody!"
Father Cinzano, pastor of Castelnuovo, was a real father to all
those youths who later were to don the ecclesiastical habit, among
them Msgr. John Baptist Bertagna.1 But he filled this role to an
even greater degree for John Bosco, the first seminarian in his
pastorate. He watched over him with special care and affection
because he knew intuitively what the boy would some day accom-
plish. He often uttered these prophetic words: "You'll see, you'll
see! This boy will do great things. I shall not live long enough for
it, but you will: the whole world will talk about him." This was
related by Father Febraro of Castelnuovo, pastor of St. John the
Baptist in Orbassano, [near Turin], and John Bosco's classmate
during their last year at the seminary.
Thus John was now certain to succeed in his vocation. He could
thank God with the words of the psalmist: "For me the measur-
ing lines have fallen on pleasant sites; fair to me indeed is my
inheritance" (Ps. 15, 6).
1 Monsignor Bertagna, an outstanding theologian and professor of Moral The-
ology at the Convitto Ecclesiastico in Turin was later consecrated auxiliary bishop
to Cardinal Gaetano Alimonda, archbishop of Turin. [Editor]

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CHAPTER 42
Reception of the Clerical Habit
.BFTER he had definitely made up his mind to enter the
seminary, John Bosco prepared himself for the great day when he
would don the clerical habit. Convinced that his eternal destiny
depended upon this choice of his state in life he begged several
friends to pray for him. He prepared himself with a novena and
other devotions; then, on that day, October 25, [1835], he received
Holy Communion. Father Michael Anthony Cinzano, rural dean and
pastor of Castelnuovo d'Asti, before the solemn High Mass, blessed
the cassock and John donned it.
As related to Father Secundus Marchisio by Father Francis
Bertagna of Castelnuovo d'Asti, many boys and young men had
come from neighboring villages to witness the ceremony. All ad-
mired John's sincere piety and humility. Now we shall let Don
Bosco himself describe his feelings at that solemn moment and
throughout this first day of his life as an aspirant to the priesthood:
"When the pastor told me to remove my civilian clothes with
the words: Exuat te Dominus veterem hominem cum actibus suis,
I said to myself: 'How much old stuff there is to get rid of. Oh!
Lord, destroy all my bad habits.' When later he gave me the collar,
he added: Induat te Dominus novum hominem, qui secundum Deum
creatus est in justitia et sanctitate veritatis! I was deeply moved and
added, speaking to myself: 'Yes, my God, grant that in this moment
I may truly put on a new man, that from this moment I truly
begin a new life fully in accordance with Your Divine Will, and
that justice and holiness be the constant objects of my thoughts,
my words and my actions. Amen. Oh! Mother of God, be my
salvation!'
"After the church ceremony, the pastor wanted to have a little
celebration. He said he would take me to Bardella, near Castel-
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nuovo, where they were holding the annual fiesta in honor of St.
Raphael the Archangel. He meant well, but his invitation was not
at all to my liking. What impression would I make, if not that of
a fool, dressed in brand new clothes, eager to show himself off
in public? Besides, after weeks of preparation for a day I had so
fervently hoped for, it did not make any sense at all for me to sit
at dinner among strangers eager to laugh and chatter, to eat, drink
and have fun, people who, for the most part, cared only for a good
time. I would have felt out of place. What could such people have
in common with me who that very morning had donned the cloth
of holiness in order to dedicate myself entirely to the Lord? So,
respectfully I replied:
" 'Isn't there a fiesta in Bardella?'
" 'That's precisely why they've invited me. Come along!'
" 'But I don't know what to do on such occasions. If it's all right
with you, I'll stay here and have lunch at the rectory.'
"'There won't be any lunch at the rectory. We've all been in-
vited over.'
"'Then I'll go home for lunch.'
" 'That's too far and they won't be expecting you. Come along
now. Besides, I'll need a server for Benediction and for odds and
ends in the sacristy or in the church.'
"I went along. I knew he was very fond of me and I did not want
to displease him. Still, I did not like it. During a fiesta or at a noisy
banquet there is always some spiritual danger. I attended all the
church services, I sat down at the banquet, I saw all the goings-on
of the fiesta, but for me it was a melancholy day.
"Father Cinzano noticed it. On the way home he asked me why
I had been so quiet and pensive on a day like that. Candidly, I re-
plied that the religious ceremony of the morning was not at all
in keeping with the rest of the day, and I added: 'Seeing priests
overindulging in drink and clowning around, I almost felt an aver-
sion for my vocation. I would never have thought them capable
of such behavior. Rather than become like them, I would sooner
lay this cassock aside and remain a good layman, or else I would
withdraw completely from the world and become a Carthusian or
Trappist monk.'
" 'That's the way the world is,' replied the pastor. 'We must take

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
it as it is. You have to see evil in order to recognize it and avoid
it. Nobody can be skillful in battle without first learning how to
handle weapons. We must do the same, since we are constantly
fighting against the enemy of the soul.' I remained silent, but in
my heart I said to myself: 'I'll never again attend any of these
fiestas except for the church services.'
"From that day on, I had to give serious thought to myself. The
life I had led so far had to change radically. In the past years I
had not done anything bad, but I had been careless, vain, all ab-
sorbed in games, tricks, stunts and similar pastimes that gave mo-
mentary pleasure but did not really satisfy the heart. I determined
to start a new life and lest I should forget, I wrote down the follow-
ing resolutions:
1. In the future I shall no longer take part in fiestas or fairs.
I shall never go to dances or to the theater; nor, as far as possible,
will I attend any banquets on such occasions.
2. I shall never again perform sleight-of-hand tricks, stunts or
similar acts. I shall no longer play the violin, or go hunting, because
I consider these things contrary to priestly decorum.
3. I shall avoid worldliness; I shall be moderate in eating and
drinking; I shall not sleep more than necessary for my health.
4. Since in the past I have served the world with frivolous read-
ing, from now on I shall try to serve God by reading religious
works.
5. I shall oppose with all my strength anything contrary to the
virtue of chastity: books, thoughts, deeds or words. I shall practice,
instead, whatever can, even in a small degree, help preserve this
virtue.
6. Beside the seminary practices of piety, I shall devote a little
time each day to meditation and to spiritual reading.
7. Every day I shall tell some example or some spiritual maxim
to my companions, my friends, my relatives, or at least to my
mother.
"I made these resolutions when I donned the cassock. To make
sure they would remain engraved in my mind, I repeated them
in front of a picture of the Blessed Virgin, and, after reciting a
prayer, promised to keep them at any sacrifice.
"I was to enter the seminary on October 30, 1835. My small

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279
wardrobe was ready. All my relatives were happy, and I, even
happier. My mother, instead, seemed preoccupied. She kept look-
ing at me as if she wanted to tell me something. On the eve of
my departure, she called me and said these words which I shall
always remember:
'John, my son, now you are wearing the clerical habit. Mine is
the happiness of a mother whose son has been fortunate. But re-
member that it is not the habit that brings honor to your state in
life, but only the practice of virtue. Should you ever come to doubt
your vocation, for heaven's sake, never dishonor this cassock!
Rather, lay it aside. I would sooner have a poor peasant for a son
than an unworthy priest. When you were born, I consecrated you
to the Blessed Virgin; when you began your studies I told you to
be devoted to our heavenly Mother; now I ask you to be hers en-
tirely. Choose your friends among those who love her. And if you
will become a priest, spread devotion to her.'
"My mother was deeply moved as she spoke and I was in tears.
'Mother,' I replied, 'I want to thank you for everything you have
said and done for me. You have not spoken in vain, and I shall
treasure your words all my life.'
"I left for Chieri early next morning; in the evening I entered
the seminary. Formerly a large monastery of the Filippini Fathers,
it had been closed by the French Government and later purchased
by Archbishop Chiaverotti of Turin in 1828 and converted into
a seminary. Father Sebastian Mottura, canon and dean of the
collegiate church in Chieri, was the rector and Father Joseph
Mottura, late canon of the renowned collegiate church of Giaveno
was spiritual director. I paid my respects to my superiors, made
my bed, and with my friend Garigliano, who had also donned the
ecclesiastical habit, I had a look at the dormitories, the corridors
and finally the playground. On a sundial I read the following verse:
Afjlictis lentae, celeres gaudentibus horae. [Time will fly, if you are
cheerful; it will drag on, if you are not.] 'That's it!' I said to my
friend, 'There is our program. Let's always be of good cheer and
time will pass quickly.'
"The following day we started our triduum [for the opening of
the school year]. I tried to do it as best as possible. Toward the
end, I introduced myself to the professor of philosophy, Father

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Ternavasio of Bra, and asked him to tell me what I should do to
succeed as a seminarian and gain the goodwill of my superiors.
'Just one thing,' he replied, 'fulfill your duties conscientiously.'
"I took this advice to heart and observed strictly the rules of the
seminary. It made no difference to me whether the bell called us
to the study hall, to church, to the dining room, to recreation or
to bed. My punctuality was noticed by my companions and praised
by my superiors. And the six years I spent in the seminary were
very pleasant for me; all the more so, because studies were taken
seriously.
"In addition, Father Cafasso had made the seminary all the
dearer to me. The memory of his exemplary conduct still lingered
in that holy place. His charity toward his companions, his sub-
mission to his superiors, his patience in enduring others' faults, his
care never to offend anybody, his graciousness in making sugges-
tions and helping his companions, his lack of preference as re-
gards food, his unconcern for changes of temperature in the vari-
ous seasons, his readiness in teaching the catechism to boys, his
edifying behavior, his diligence in his studies and practices of piety
-all were virtues he had practiced to a heroic degree. It was a
saying among his companions and intimates that Cafasso had not
been affected by original sin.
John Bosco decided to take his fellow townsman as a model.
Cafasso's extraordinary virtue lay in the constant and faithful prac-
tice of the virtues needed in daily life. On entering the seminary,
John Bosco set for himself the same goal and he was faithful to it
throughout his life.

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CHAPTER 43
Life zn the Seminary
THE seminary is a sacred precinct where a young Levite
hears more clearly the Lord's voice calling him to serve at the altar;
it is the holy place where his devotion grows, where his zeal for the
salvation of souls becomes more ardent and where he forges those
bonds of charity that must unite all members of the Church. It is
the training ground where he strengthens his mind and will with
virtue and knowledge in order to win the Lord's battles. It is the
garden of God where the best flowers of the diocese are gathered
to be later transplanted among the people to bring them the fra-
grance of sanctity. John Bosco eagerly entered this holy enclosure
ready to enrich his soul with the graces the Lord was to bestow on
him.
This is how he describes this new phase in his life: "I loved my
Superiors very much and they were always good to me, but I was
not happy because they kept themselves aloof from us. We semi-
narians called on the Rector and on the other Superiors only when
leaving or returning from vacation. Otherwise we never had a chance
to speak with them unless it was to receive some reprimand. Every
week one of the Superiors would take turns supervising us in the
dining room or during our walks, but that was all. This was my
only regret in the seminary. Often I would have liked to talk with
them and ask their advice but I could not. In fact, when a Superior
happened to pass by, inexplicably the seminarians would flee in
every direction as though from danger. This increased even more
my desire to be a priest soon. Then, I told myself, I would spend my
time with boys; I would try to know them well in order to help
them, watch over them and make it impossible for them to do evil.
"As regards friends, I followed my beloved mother's suggestion.
I associated with thQ~~ who were dev9ut to the Blessed Virgin,
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
studious and pious. Here, for the guidance of young aspirants to the
priesthood, I must note that although many seminarians are exem-
plary, some are not. Not a few young men, with little regard to their
vocation, enter the seminary with hardly the proper motivation or
goodwill. I recall having by chance come upon some very improper
conversations. On one occasion, some seminarian was found in pos-
session of irreligious and obscene books. True, such seminarians
either left voluntarily or were asked to leave as soon as their true
character was known, but in the meantime they were an evil influ-
ence on all. I avoided them and associated with several exemplary
companions. William Garigliano was one of them.
"The seminary practices of piety were well taken care of. We
assisted at Mass every morning followed by meditation and the third
part of the rosary. We took turns in reading aloud at meal times.
Good books were chosen. At this particular time we were reading
the Church History by Bercastel. We had to go to confession every
other week, but one could go also every Saturday. We could receive
Holy Communion, however, only on Sunday or on some other
solemn occasion. Sometimes we did receive the Blessed Sacrament
on weekdays, but only through an infraction of the rules. We had
to wait for breakfast time, slip unseen into the adjoining St. Philip's
Church, receive Communion, and then rejoin our companions as
they went to the study hall or to class. This, of course, was forbidden
but tacitly permitted. Our Superiors knew about it, even saw us, but
took no action. Thus I was able to receive Communion much more
often, and I may rightfully say that this is what strengthened me
most in my vocation. [Years later,] Archbishop Gastaldi remedied
this situation and we were permitted to receive Holy Communion
every day, if properly disposed."
Not being allowed to receive more often, is certainly a painful
sacrifice for those who truly love Our Lord, for He is their
consolation, their comfort, their support, their very life. He is the
center of their aspirations and therefore they ardently desire to re-
ceive Him frequently, and it is heartbreaking for them to be denied
the opportunity of being united with Him. This was particularly
true of John who felt that he could not do without frequent
Communion. So, with other companions he willingly sacrificed his

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283
breakfast and his recreation several times a week, at an age when
one keenly feels the need of more food.
Throughout his seminary years John's confessor was Canon Ma-
laria, whom he had already had in high school.
John had a self-imposed rule of never wasting any time. In his
studying he did not limit himself to the appointed hours.
"We had very little recreation on school days," he wrote. "We
had half an hour for our breakfast of bread and nothing else, not
even coffee. Lunch was served at noon, followed by a study period
at one-thirty. In the evening there was a half-hour recess after
classes. All of us enjoyed fairly good health. When our recreation
period was longer than usual, we would go for a walk to some of
the many delightful spots around Chieri. These walks were good
also for our studies because we would test ourselves in our subjects.
Aside from our scheduled walks, we would spend our recreation
walking through the seminary grounds, exchanging pleasantries or
discussing topics that were of intellectual or moral benefit. Often,
during a longer recreation, we would gather in the dining room for
the so-called 'scholastic circle.' There we held open forum on mat-
ters that had not been thoroughly grasped either in class or in study-
ing our textbooks. I liked this practice very much; it helped me a lot
spiritually, intellectually and physically. Because I was older and
especially because my companions were very kind, I was appointed
chairman and arbiter; my verdict was final. Often certain points
were raised that none of us could answer. In that case we took turns
in doing research for the right answer within a specified time."
But this did not satisfy John's craving for ever greater knowledge.
He was always the first to rise in the morning, wash and dress
quickly, make his bed and put his things in order as the rule pre-
scribed. Then he would sit by a window to read for about fifteen
minutes until the bell rang for chapel. No matter how bulky the
book might be, John would never lay it aside until he had read it
through. He read very attentively because he was not reading for
pleasure or out of curiosity, but to learn and to remember. He even
read the foreword of a book with care because he judged it neces-
sary to know the author's intention and the reasons for which he
had written. The first thing he did, though, was to skim through the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
table of contents for a bird's-eye view of what the book was about.
He gave all the odds and ends of his free time to good, serious read-
ing. For example, he would read during the few minutes before the
start of class, during the last fifteen minutes of the ordinary recrea-
tion and throughout the entire additional time of longer recreations
unless the "scholastic circle" was in session. He would also devote
to reading part of the half hour allotted to getting ready for the
weekly walk, or going to the cathedral for religious services. On
these occasions he dressed quickly and considered the longer time
taken by the others a waste. Yet, there was never anything about
his dress that could be criticized. Thus, little by little, he managed
to read a great variety of books. In his first year he read all the works
of [Antonio] Cesari,1 [Danielo] Bartoli2 and others. He displayed
the same diligence in the use of his time throughout the six years
he spent in the seminary thus building vast stores of learning thanks
to his intelligence and his memory.
His surprising moderation as regards food and drink was in-
spired by two great virtues: love of mortification and desire to learn
in order to be well prepared for the divine task of caring for souls.
He wanted to resume intellectual work within twenty minutes of
his dinner [which was taken at noon]. He never complained about
what was served, and was annoyed when someone did or tried to
help himself from the kitchen or pantry without permission. He and
his closest friends did all they could to prevent such things by their
example and by their obvious disapproval. If his mother or any of
his friends brought him a gift of food, John would always share it
with his fellow seminarians. This we have heard from Father
[Charles] Palazzolo and Father [John] Giacomelli.
While earnestly practicing virtue and devoting himself seriously
to the study of philosophy, John Bosco felt a burning desire to be
of practical assistance to the young boys that he gathered around
himself when his Superiors sent him to the cathedral to teach them
their catechism and prayers. It was at this time that Divine Provi-
dence, ever mindful of him, chose to make clearer what kind of
mission would be entrusted to him on behalf of boys. Don Bosco
1 A philologist of the 18th century. [Editor]
2 A renowned preacher and scholar of the 17th century. [Editor]

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Life in the Seminary
285
told this confidentially to a few at the Oratory, among them Father
John Turchi and Father Dominic Ruffino.
"Can you imagine," he said, "how I saw myself during my first
year of philosophy?"
"Was it in a dream?" someone asked.
"That doesn't matter," Don Bosco replied. "I saw myself as a
priest wearing surplice and stole. I was sitting in a tailor's shop, not
sewing new clothes, but mending old ones torn and full of patches.
Then and there I did not grasp its meaning. I mentioned this to
someone or other but never fully disclosed it until I was a priest,
even then only to my spiritual director, Father Cafasso."
This dream or vision remained indelibly engraved in Don Bosco's
memory. It meant that he was called not just for a select group of
innocent boys in order to shield them from evil and make them
advance in virtue, but also that he was to gather around himself
wayward boys, already tainted by evil and lead them again to the
practice of virtue and make them good citizens.
Meanwhile John's days passed serenely. He enjoyed the happiness
that is the lot of those who in a spirit of obedience faithfully carry
out their duties. Any priest will fondly recall his seminary years, if
he was a good seminarian. This is why John even left us an account
of recreation periods he enjoyed within that oasis of peace and
holiness.
"Our favorite game was the popular hara rotta. At first I enjoyed
it very much, but, as it seemed to me rather indecorous, I gave it
up. Sometimes we were allowed to play tarok for very small sums
of money, and I joined in the card game for a while. But here the
enjoyment turned sour. I was not very good at it but I was lucky
and won most of the time. When the game was over I had a handful
of coins. But the sad looks of the losers made me feel worse than
they. I must add that when I played, I became so immersed in the
game that even after it was over, I was unable to pray or to study
because the tarots were still on my mind. Around the middle of 1836
I gave this up too."
What mainly prompted this decision was the fact that one day he
won a sum which, though not large, nevertheless was rather consid-
erable for the slender means of his opponent. When John saw how

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
distressed he was, he felt so sorry for him that he gave him back all
the money. Then and there John made up his mind never to play
cards again and he faithfully kept his promise.
Don Bosco did not think that playing cards was a fitting pastime
for priests because it was engrossing, took up time that should have
been better spent, and could even be not quite proper. Once he was
preaching a spiritual retreat in some town and he was staying at the
rectory. One evening after supper, some younger priests invited him
to a game of tarok. Don Bosco replied that he was not so good at it.
The others were surprised saying that everyone should know such
a simple and harmless game.
"I'll do that when I have nothing else to do," Don Bosco an-
swered.
Out of respect for him the priests put the cards away and whiled
away the time in useful conversation. In the meantime, Don Bosco
with his usual skill removed the cards from the table's drawer un-
noticed and slipped them into his pocket. Shortly thereafter he po-
litely excused himself, saying that he still had a few things to do
and after wishing them all a good night withdrew to his room. Sev-
eral other priests followed. There only remained the two who had
been most anxious to play.
"Now we're free," they said. "Let's have a game."
They opened the drawer, but it was empty. "Where are the
cards?" asked the first one.
"I am sure I put them here!" said the other. As they were unable
to find them, they too retired to their rooms, but somewhat disap-
pointed. On the way, they passed Don Bosco's room, still lament-
ing the missing cards. Suddenly one of them remembered that he
had a deck of cards in his bedroom and joyfully told his companion
about it. But before they could go in and get them, Don Bosco was
on their heels and in a half joking way, sent them to bed. It was a
useful lesson for them.

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CHAPTER 44
Kindness to Companions
JOHN soon won the esteem of all the seminarians by his
unfailing good cheer, his pleasant way with people, and his willing-
ness to be of help to anyone in need. And he was happy in his new
life.
He was always on hand to sweep floors, carry things, pack trunks,
make birettas, cut hair and give shaves, mend clothes and repair
shoes. He seemed to have become the humble servant of all; in turn,
his companions vied with one another in showing their thanks and
affection. In addition to his many other talents, John had a way with
the sick. As a youngster, he had learned to extract [loose] teeth
painlessly and all his companions came to him when in need of this
service.
Furthermore, whenever John saw his fellow seminarians in the
depths of gloom and doubt or plagued with difficulties in their stud-
ies, he assumed the triple role of advisor, friend and tutor. Strug-
gling students found his help of great value. John would summarize
the text of an author before examinations when the students were
overwhelmed by the bulky treatises they had to read. He generously
lent his books to anyone who wished to borrow them, even though
purchasing them had cost him many a privation. He often wrote
sermonettes for seminarians who had been invited to preach in their
parish church during the vacations, but lacked either time or ability.
Father Giacomelli recalled that one of his friends had been asked
to prepare two eulogies. Aware of the youth's difficulty, John offered
to write them for him and later gave them to him to memorize. At
the seminary, and even later in Turin, a simple request sufficed to
obtain loan of his personal notebooks and sermons which his friends
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
were free to use as they pleased. This accounts for the loss of many
of his manuscripts.
His good taste in entertaining reflected the unalterable serenity of
his disposition. During recreation periods he would amuse his fellow
students with wholesome jokes and pranks, or suggest that they give
the gist of certain Latin sayings, which generally contained a moral
teaching. At other times he would perform his magic wand trick.
Standing a stick lightly on a finger of his hand, he could maneuver
it in any direction at will. He would make it jump or rotate rapidly
and then bring it back to a complete rest on the tip of his finger.
At the insistence of his friends, he occasionally performed a few
conjuring tricks. On this point, the resolution that John had made
on the day he donned the cassock never again to do conjurer's tricks
had not been approved by Father Cafasso.
John always thought up something new to keep the seminarians
amused. One day, for example, he announced that he could shave
himself with a wooden razor. Though by now his friends were no
longer surprised at John's stunts, this time they were quite skeptical.
But John insisted. Gentlemen's bets were made and a time for the
test was fixed. At the appointed hour they rushed to his room and
found him shaving with a real razor.
"Where's the wooden razor?"
["Well, now,] what's my name?"
"Bosco!"
"Whose razor am I using?"
"Your own!"
"Well, then, this is a Bosco razor and you've lost your bet."
The conversation in which the bet was made was in the Pied-
montese dialect in which the word "bosco" means "wood." At first
his companions were chagrined in being caught in the trap of such
an easy pun, but they ended by agreeing that John had won his bet,
and all enjoyed a hearty laugh.
John had unbelievable ability to tell a story with an amazingly
contagious charm. He could spin a yarn with such exuberance that
his audience often doubled over with laughter. But he himself, seri-
ous by nature, was never seen to laugh uproariously even in the
funniest situations.

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~~~0~~~~
2~
On the name day of the Rector of the seminary he was usually
asked to present a poem in Greek composed for the occasion. Once
when everyone expected something serious, he came out with a
comic sonnet. The first verse was in Latin, the second in French,
the third in Italian, the fourth in Piedmontese dialect, and so on.
No one could stop laughing and there was no point in reading the
other compositions.
His companions marvelled at the ease with which he composed
or even improvised poems. He never wanted for verses and rhymes.
At times, his stanzas, full of spirit, were constructed strictly to rule;
generally, however, inspired by poetic impulse, they were not the
best in rhyme, foot or rhythm. His verses were made only for a mo-
mentary effect, brought about by a striking idea. He was rightly
called an extemporaneous versifier. His verses were always inspired
by religious or moral themes or by sentiments of gratitude for his
benefactors.
His old schoolmates of Chieri did not forget him. On Thursdays
the seminary parlor was filled with young students who came with
notebooks and school papers to be examined. John willingly cor-
rected, pointed out mistakes, explained doubtful points and went
over their lessons with them. He never let them go without some
uplifting thought. So Father James Bosco [no relation] tells us.
John always looked forward most to the visit of Louis Comollo,
who was in rhetoric class that year. Comollo's friendship was worth
seeking. He was alert, gentle, diligent in his duties, irreproachable
in his conduct, steadfast in doing good, devoted to prayer and to
the Sacraments-a real angel who moved his companions to imitate
him. He often visited John in the seminary. How quickly passed the
time in which the two, so devoted to God, discussed plans for dedi-
cating themselves to the salvation of souls! Neither kept secrets from
the other. Furthermore, in the year they were not together, either
from Comollo himself or from friends, John came to know every-
thing his friend did or said and treasured everything in his heart.
Even his old Chieri classmates, now in boarding schools or at
home kept in touch by letter. Friendship based on charity is never
weakened by distance. [With time] John destroyed most of the let-
ters he had received. Of those still extant we believe it worthwhile

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
to reprint at least one found in his writing desk. It was sent to him
by a companion who was studying philosophy in some boarding
school or other. It reads as follows:
To the Cleric John Bosco
Diocesan Seminary, Chieri
Dear friend:
January 26, 1836
I would have answered much more quickly if I had had someone to
deliver my letter to you personally, since in yours you stated you pre-
fer it that way. And so, unwillingly, I had to wait until an opportunity
presented itself.
There's not much news to tell you because, shut up as I am between
four miserable and narrow walls, it's impossible for me to hear or see
anything from time to time that might soften this sickening annoyance
and boredom that is always around me.
Let me say it: I am between the devil and the deep blue sea. In
other words, our teachers are always hounding us. Our logic instructor
is forever talking about meting out punishments and has already done
so. Our geometry teacher is a real firebrand. Both of them remind us
several hundred times a day that a good number of us will fail the
course at the end of the year: it works out that we are scolded daily
by one or the other. They tell us they've never had to teach such block-
heads like us and wonder aloud whether we have fallen off the moon
or were only born yesterday.
You can then imagine how we get along, always badgered like this.
Burzio extends his greetings and I would ask you to please greet all
our friends who are there with you.
Your faithful friend,
A. A.
One does not preserve a letter thoughtlessly, nor does he without
reason keep it carefully among other important papers for years. So
we do not think we err when we say that this letter was not destroyed
solely because it would be a reminder for him always to treat young
people kindly and to use every means to make an educational insti-
tute a pleasant place to live in. There is no doubt but that John's
reply was an encouragement to practice the virtues of Christian

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291
obedience and patience. His way was always to uphold authority,
without failing in charity, consoling the suffering, in keeping with
the Pauline advice, "Rejoice with those who rejoice; weep with
those who weep" (Rom. 12, 15). The writer of this letter became
a cleric and the following year, attended the same Chieri seminary
with John.
While John advanced in piety, his health was not as it used to be,
even though he kept the remarkable strength that his schoolmates
had so often marvelled at. He could still snap copper or iron plates
with the strength of his fingers. One day the bell for study rang, but
the key for the room could not be found. The door was a stout one.
The seminarians tried every way, even with picklocks, to open the
door-but to no avail. Finally, a locksmith had to be sent for. John
had up to now been watching on the side; he came up and asked
the superior in charge, "Do you want me to open it?"
"You? How? It's impossible!"
"If you'll let me, I'll shove it open."
"Try it."
While the unbelieving superior watched, John struck the door
with such force that the lock was ripped off and the door flew open.
Those present were speechless.
This same strength was once almost fatal to him or could have
caused him at least serious internal injuries. One day, during the
evening recreation, for some unknown reason John walked up the
stairs and, against his habit, ran quickly down a narrow, dark cor-
ridor. A companion, wearing canvas shoes, was also rushing pell
mell from the opposite direction, certain he would meet no one in
the dark. Neither saw the other and they crashed head on. John's
companion was hurled back, while John remained standing a mo-
ment, then collapsed to the floor. The seminarians noticing their
absence went looking for them. They found them both unconscious,
blood flowing from mouth, ears and nose. They were carried to the
infirmary. John did not regain consciousness for hours. His compan-
ion was less fortunate: at dawn he was still unconscious. When he
slowly recovered consciousness he acted so oddly it was feared his
brain had been affected. He shook off his stunned feeling only to-
ward evening, to the great relief of all; both were able to return to
their classes without any ill effects.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
In the course of our narrative, we shall encounter similar events
where illness, accidents or even the evil intent of men would surely
have been the end of John Bosco had not Divine Providence inter-
vened. But God in His mercy had assigned him yet fifty-two years
of life, to be spent wholly for His glory and for the salvation of souls.

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CHAPTER 45
Student and Teacher
THE happy outcome of his first year in the seminary was
summarized by Don Bosco in his memoirs as follows: "My stay in
the seminary was pleasant and fruitful, and I enjoyed the friendship
of both my companions and superiors. It was customary at the
midyear examination to award 60 lire to the student in each class
who ranked first in both studies and conduct. I was truly blessed by
the Lord because I won this prize every year during my six years
in the seminary."
When he left for his summer vacation, his fellow seminarians al-
ways felt a desire to see him again in the fall. This we heard several
times from some of them.
After he left, he first went to the Moglias of Moncucco, that good
family from whom he had received so many tokens of affection. He
wanted not only to pay his respects, but at the same time give them
a pleasant surprise. The Moglias were threshing wheat when they
noticed a priest heading in their direction across the fields. They
momentarily stopped their work wondering who he might be. As
John got nearer and stopped, as if to catch his breath, they suddenly
recognized their old friend and their amazement turned into great
joy. After an exchange of greetings with his former employers, who
had tears of joy in their eyes, John said: "As you see, I am going
to be a priest." The Moglias kept him as their welcome guest for
several days showering him with hospitality. And their eleven-year-
old son George, who watched curiously every move of the young
seminarian, stated later that he always saw him occupied with
prayer, study or going to church.
After that, John went home, but his stay with his mother was
brief for reasons he himself explained. "I always wanted to bolster
my knowledge of Greek," he wrote. "I had learned the rudiments
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of the language in the classical course, I had studied grammar and
had done some translating with the aid of a dictionary. Now a rare
opportunity to deepen my knowledge of Greek came my way. In
1836 the cholera broke out in Naples, claiming over 5000 lives, and
the disease spread slowly toward Liguria. It was too close for com-
fort, and so the Jesuits in Turin, earlier than usual, moved their
boarding students from Madonna del Carmine [Our Lady of Car-
mel] school to Montaldo where they had a beautiful summer home.
This change in plans made it necessary for them to double the
teaching personnel, because in Turin they still had to teach the day
pupils. Father Cafasso, whom they consulted for possible teachers,
suggested that I be given a Greek class. This forced me to study
Greek seriously in order to be able to teach it competently. Luckily,
among this group of Jesuits, there was a Father Bini, a Greek
scholar. His assistance proved very profitable for me. In only four
months he had me translate almost the whole New Testament, the
first two books of Homer and several odes of Pindar and Anacreon.
Seeing my earnestness, the good priest continued to help me during
the next four years. Each week I would send him a Greek composi-
tion or some translation; without delay he looked it over and re-
turned it with opportune observations and corrections. In this way
I became so proficient that I was able to translate Greek as easily as
Latin."
Indeed, in 1886, while we listened, he recited entire chapters from
St. Paul's epistles both in Latin and Greek, for he knew the New
Testament by heart in both languages.
At Montaldo John taught Greek and supervised one of the dor-
mitories for about three months. There he made the acquaintance
of several boys from wealthy families. They thought much of him,
and later, when the need arose, he was able to count on their as-
sistance. It was his first contact with boys of this class. Prompted by
piety and zeal for souls he came to know the shortcomings and dan-
gers to which boys of this social class were subject, and he learned
that he could not ~xercise over them that influence without which
it is impossible to help them spiritually. He became convinced then
that his field of work was not among the children of the wealthy.
Many years later, on April 5, 1864 when Father [Dominic] Ruf-
fino in speaking about different projects, mentioned also a boarding

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Student and Teacher
295
school for boys of wealthy families, Don Bosco said: "No, not that!
Not as long as I live or have anything to do with it. That would be
our ruin as it was of other Orders, whose original purpose, the edu-
cation of poor boys, was abandoned in favor of the wealthy classes."
Notwithstanding this, years later with painful sacrifice he had to
take over the college of Valsalice, at the insistence of the founding
committee and at the command of Archbishop Gastaldi in order to
spare embarrassment to the Turinese clergy. Only God could prop-
erly appreciate it.
Busy as he was at Montaldo, John had no chance during that
vacation to prepare himself for the November examinations. Nev-
ertheless, after his return to Chieri, in the few days preceding the
examinations, he cut out of his book the treatise on which he would
be examined, crammed as much as he could, even though that trea-
tise had not been explained in class, took his exam and passed it
successfully.
We cannot characterize this cramming and its results as super-
ficial. John's prodigious memory and follow-up study habits made
him grasp thoroughly whatever he studied. He had a mathematical
mind and in reasoning proceeded methodically, always starting with
precise definitions drawn from the best authors. We who for several
years heard his Sunday catechetical instructions can easily bear this
out. If his topic was some point of doctrine, virtue or vice, he began
with its definition and then one by one cited his arguments for or
against. Through this clear presentation his teachings remained in-
delible in our minds.
Several times we marvelled at his instant replies even though it
was many years since he had studied the subject. For almost a year
a certain Father [John] Ciattino, a very learned man and Rosminian
philosopher, was a guest at the Oratory. He had fled Venice in 1856
for political reasons and had been recommended to Don Bosco. One
day, at dinner, the conversation drifted into philosophy and the ori-
gin of ideas. After the priest gave his opinion, Don Bosco drew from
it a sequel of logical, terse and incontrovertible conclusions that in-
escapably made a pantheist of Father Ciattino. He stammered some
sort of reply, but he could not break the chain of Don Bosco's rea-
soning. Angered by his loss of face before the others at table, he
walked out of the dining room slamming the door, much to the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
surprise of those in the room, who had no idea of what it was
all about. At supper he was back in his usual place but ate in dour
silence. For a while Don Bosco observed him smilingly, then said:
"If you please, Father Ciattino, maybe today I offended you unin-
tentionally. I ventured into a subject that is out of my line. I am no
philosopher, and please forgive me for contradicting you."
Father Ciattino looked up, smiled, and shaking his finger at Don
Bosco said, jokingly, "You, not a philosopher? That's a good one!"
Father [John Baptist] Francesia was present when this happened.
About 1875, Father Clement Bretto posed a theological question
to Don Bosco. "Animals," he said, "can neither have inherited any
guilt nor be able to acquire merit. Why, then, does God permit
them to suffer and be unhappy?" Unhesitantly Don Bosco re-
plied, "Although animals are subject to pain they are not unhappy.
Happiness or unhappiness presupposes intelligence, which the ani-
mals lack. Therefore, this in no way reflects on God's goodness or
His Divine Providence."
Another time some one asked him: "What is fear?"
At once he answered [from the Scriptures]: "Fear is naught but
the surrender of the helps that come from reason . . ." (Wis. 17,
11).
On many other occasions, which for the sake of brevity we shall
pass over, Don Bosco gave proof of his wide knowledge of philoso-
phy and related sciences. Now making a more comprehensive state-
ment, we can assert that only an assiduous, close observer could ade-
quately assess the extent of Don Bosco's learning in the fields of
philosophy, theology, scripture, history, casuistry, ascetics, canon
law, physics, mathematics and so on. He was well versed in all he
needed to carry out the mission that Divine Providence had assigned
to him. Nevertheless, he never paraded his knowledge; on the con-
trary, from his unassuming demeanor one would hardly suspect it.
Only in some casual discussion, when necessary or opportune, it
would flash like lightning in the sky, dazzling the unsuspecting. But
these flashes were rare; due to the whirl of daily activity that en-
gulfed him, he had little time for scholarly discussions. His words
were primarily aimed at instilling in his boys love of virtue and re-
ligion.
[Let us now return to Chieri.] Those years in which he was stor-

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Student and Teacher
297
ing up knowledge, were years of great hardship for him. He lacked
even the strictly necessary. He did not even have money to buy in-
dispensable books, and from time to time he was obliged to borrow
them from his close friends. He had only one cassock and he took
great care of it. If stitches gave way, he would mend it immediately
lest it rip. A can of shoe polish would last him a whole year; on
weekdays he would even find more economical ways to shine his
shoes. They were so worn-out and patched all over that they were
ha~dly fit to wear in public. Maurice Capella, the seminary door-
keeper, stated that often he loaned his own shoes to John when he
went out for the weekly walk or to the cathedral.
John could easily have applied for help to his pastor, Father
Cinzano or to Father Cafasso, but in this regard he preferred to
follow the teaching of St. Francis de Sales: ask for nothing, refuse
nothing. He would rather go without something than bother his
benefactors for things he considered not strictly necessary. No doubt
he was moved by great love of evangelical poverty. Whoever lived
at his side for a long time can bear out that he was utterly detached
from comforts and riches. Huge sums of money were entrusted to
him by Divine Providence, but he always used them exclusively for
the benefit of others; nothing ever for himself. His ideal was the
poverty of Our Lord Jesus Christ.

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CHAPTER 46
Esteemed and Respected
Lours COMOLLO donned the clerical habit in the sum-
mer of 1836 and he, too, entered the Chieri seminary in the fall.
Thus he rejoined John Bosco, who was now beginning his second
year of philosophy with ever greater enthusiasm. His tuition had
been halved as was customarily done for good and needy students.
Their former friendship bonds were strengthened anew and they
truly became one heart and one soul. In writing about John we
cannot help making use of Comollo's biography which John wrote
later and in which he referred to himself simply as a close friend.
In quoting it, we shall insert John's name when called for and will
give now and then at least a hint of the virtuous life he himself led
without ever saying a word about it.
From the very start of the school year, Comollo had written on
a slip of paper, used as a bookmark, the following program of daily
life: He does much who, though doing little, does what he must; he
does nothing who does much, but not that which he should do. He
kept it in the book that he would use most during the day. Comollo
obeyed promptly even in the least things. As soon as the bell rang,
he would immediately interrupt whatever he was doing; for him the
bell was the voice of God. He abhorred backbiting or passing judg-
ment on others. No one ever heard him utter a word contrary to his
self-imposed principle: either speak well of others, or be silent. In
recreation or on weekly walks with his classmates he enjoyed talking
about scholastic subjects. In addition, during his study periods, he
would mentally make a list of things not very clear to him in order
to discuss them with John and get a full explanation.
Whenever the seminarians attended solemn services in the cathe-
dral, they felt free to omit the rosary. Not so Comollo. As soon as
the services were over, and the others enjoyed their recreation, he
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299
would retire to the chapel with John to pay tribute to his good
Mother by reciting the rosary.
Very devout to the Blessed Sacrament, he availed himself of
every opportunity to receive Holy Communion. When it was time
to go to the altar rail, he was completely absorbed in lofty and pious
thoughts. Slowly and devoutly he approached the altar rail with eyes
lowered, and received our Lord with great feeling. Back in his pew,
he was so moved with love that he seemed almost beside himself.
His prayers were punctuated by sobs, tears, and suppressed moans.
This would last till the end of Mass, when Matins were intoned.
John tried to restrain Louis' outward show of emotions lest they
offend the sensibility of others, but Louis would answer: "I feel so
full of joy and love for our Lord that I would choke if I didn't
give myself some outlet."
At other times he would say: "When I receive Holy Communion
I experience a joy so delightful that I find it impossible to under-
stand or explain it."
John respected Comollo's ardent devotion. But he himself felt an
inner aversion for any peculiarity that might attract the attention
of others. His devotion was no less ardent than Comollo's, but it
manifested itself in a different way. After receiving Holy Commun-
ion he would return to his place, and kneeling upright, head slightly
bowed, eyes closed, hands clasped before his breast, he would re-
main motionless until he had finished his prayer of thanksgiving.
No sigh ever escaped him; only now and then his lips would move
as he murmured a prayer. Yet, the lively faith that shone on his face
made one gaze at him in admiration.
For Comollo even the most simple and insignificant things be-
came a means to practice virtue. He had the habit of crossing his
legs and resting his elbow whenever he could, at table, or at his
desk. To deny himself comfort, he wanted to correct even this habit;
so he begged John to call it to his attention whenever he saw him
do it and to inflict some penance upon him. John did as requested
because even then his own conduct was a source of edification to
all. He never allowed himself the comfort of crossing his legs, or
stretching out in his chair. John always sat erect, never leaning
against the back. Whenever his hands were not employed otherwise,
he kept them clasped in front of him. This self-control formed the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
basis of their exterior deportment, which so impressed and edified
anyone who saw them, either in church, study hall, classroom or
dining room.
In his memoirs Don Bosco makes passing remarks about his
friend in words that unwittingly reveal the inner beauty of his own
soul and his own deep humility: "My recreation was frequently in-
terrupted by Comollo. He would catch hold of my cassock, and ask
me to go with him. He would lead me to the chapel for a visit to
the Blessed Sacrament on behalf of the dying, or to say the rosary,
or the Little Office of Our Lady for the souls in purgatory.
"This wonderful friend of mine was a blessing to me. Whenever
necessary he would admonish me, correct me, or comfort me with
such tact and charity that somehow I almost enjoyed giving him
such occasions in order to savor his correction. We were quite close
to each other and I felt naturally drawn to imitate him. I was far
behind him in virtue, but I owe it to him if I was able to persevere
in my vocation without suffering any harm from worldly-minded
companions. There was only one thing in which I did not even at-
tempt to imitate him-self-denial. It amazed me to see this nine-
teen-year-old keep rigorous fasts throughout Lent and other pre-
scribed periods; fast every Saturday in honor of the Blessed Virgin,
often skip breakfast, occasionally feed only on bread and water,
endure both mockery and abuse without ever showing the slightest
resentment and all the while carry out to perfection even the least
of his school or church duties. All these things astounded me and
made me realize that in my friend I had an angel, a stimulus for
good and a model for any seminarian."
Despite John's humble words, he was certainly the equal of Co-
mollo and worthy of his friendship. Let us hear what some of John's
fellow seminarians had to say about him. Father John Francis Gia-
comelli of Avigliana, who was always an intimate friend of Don
Bosco, describes how they became friends: "I entered the Chieri
seminary a year later than John Bosco. The first time that I sat in
philosophy class I saw a seminarian in front of me who seemed
much older than the rest. I figured that he was some ten years older
than I. He was very handsome, had curly hair, but was pale and
thin and looked unwell. In my opinion, he would hardly last till the
end of the school year. I was wrong. Even though his health re-

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mained rather delicate, he seemed to take on new strength with each
passing day. Of course that seminarian was our own Don Bosco. I
took a strong liking to him and also felt sorry for him. He, too,
seemed to feel sorry for me because of my embarrassment at being
hazed by some classmates.
"I had come to the seminary a month later than the others. I
didn't know anybody there, and during the first few days, wandered
about like a lost soul. John approached me the first time he saw me
alone after lunch, and kept me company throughout the whole rec-
reation period. He told me a whole string of amusing stories in order
to distract me in case I might be homesick. As we talked, I learned
that he had not been too well during the summer vacation. He was
very helpful to me. Among other things I recall that I had a poorly
made biretta, somewhat out of proportion. This made me the butt
of some jokes. Neither I nor John liked that. He had the skill and
the tools and so he fixed it up for me. It was then that I began to
admire his good heart.
"His company was edifying. Several times he invited me to church
with him to recite Vespers or some other prayer in honor of the
Blessed Virgin. He talked readily of spiritual matters. One day,
during recreation, he took me into our classroom where he explained
to me the hymn in honor of the Name of Jesus. He invited me to
recite the five psalms honoring that adorable name, and pointed out
how the initials of each psalm formed the word Jesus. I was deeply
impressed by this particular devotion of his which was new to me.
Another time, talking about the Ave Maris Stella, he commented
on the words tulit esse tuus. 'This verse,' he said, 'refers to our Lord
who was born of the Virgin Mary; but when we say tuus of Jesus,
we remind Mary that we, too, are hers. Since Jesus came to save
mankind by taking on a human body in her most pure womb, all
Christians are adopted brothers of Jesus and therefore Mary's chil-
dren as well. From the first moment of the Incarnation we began to
belong to the Virgin Mary. That is why we say to her: Monstra te
esse Matrem: Show us that you are our Mother, our help, our pro-
tectress.' Is this not an indication that he already had in mind all
that he realized later through Mary Help of Christians?
"Even then John Bosco already showed a great interest in boys
and enjoyed being with them. Many boys of Chieri, several of whom

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
two years before had been schoolmates of his, would come to visit
him, every Thursday, attracted by his charming manner. At the
usual hour, we would all hear the doorkeeper shouting: 'Visitors
for Bosco of Castelnuovo!' Thereupon he would go downstairs, chat
happily with them, as they grouped around him like children around
a father. They discussed school, their progress, their prayers. John
never failed to give them some good advice: he also led them to the
chapel for a short visit and always showed them how much he cared
for them. More than once, after taking leave of them, he said to
me: 'We should always inject some spiritual thought into our con-
versation. It is a seed which in time will bear fruit.'"
This is also the counsel of the Holy Spirit: "Let your conversation
be about the Law of the Lord" (Sir. 9, 15).
"John was called Bosco of Castelnuovo," Father Giacomelli con-
tinues, "to distinguish him from another seminarian by the same
surname, who later became director of the Rosine Institute in Turin.
In this connection I remember a little incident which, though unim-
portant, impressed me. The two Boscos were joking about their
names and wondering whether they should use some nickname for
clarity's sake.
"The other Bosco said: 'Bosco means wood. I like nespolo [nes-
po-lo] wood, so call me Nespolo.' 1
"'I, instead, like sales [sa-les] wood which is soft and flexible, so
call me Sales.' 2 1
"Was he perhaps already thinking about the future Society of St.
Francis de Sales while he tried to imitate the benignity of this Saint?
Sensitive as he was even in minor things, he would easily have been
carried away by anger if he had been less virtuous. No other semi-
narian (and there were many) was so prone to flare up. It was evi-
dent, nevertheless, that John fought earnestly and steadily to keep
his temper under control.
"He was a model student. I admired his great diligence in study-
ing and his deep sincere piety. I never saw him take part even in
those pastimes permitted by our Superiors. Instead he would spend
his recreation either reading, studying or carrying on an instructive
1 N espolo, medlar in English, is a small Eurasian tree of the rose family widely
cultivated in Europe. Its wood is hard and knotty. [Editor]
2 Piedmontese for willow. [Editor]

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conversation while walking up and down with his companions. Or
he would pay a visit to the Blessed Sacrament. In all the five years
that I was his fellow seminarian, he never failed to narrate daily
some episode from Church history, the lives of !he Saints, or of the
Blessed Virgin, our most loving Mother.
"His companions loved him and regarded him as their best friend.
If someone in our group behaved in an indiscreet or bullying man-
ner toward him, John would skillfully put him in his place and then
hold him at bay with his dignified manners. Whenever there was
even the slightest dispute or clash of opinion among us, John would
intervene and restore peace between the contenders." Thus Father
Giacomelli.
Msgr. Theodore Dalfi of San Maurizio Canavese was another of
John's fellow seminarians. A secular priest in the Turin archdiocese
and a pastor, he later joined the Vincentian Fathers and survived
Don Bosco. He was an excellent and very lively seminarian whom
Divine Providence was to send later to Palestine, Egypt and other
regions of Asia Minor on four separate occasions for biblical studies,
which eventually appeared in print in four large volumes. He writes
about John Bosco as follows: "In 1836, after a three-year study in
pharmacy, I donned the clerical habit. I entered the Chieri seminary
on the eve of All Saints' Day. The first friend I made was John
Bosco. I also met his inseparable companion, Louis Comollo. In
fact, since I wanted to choose someone to be friends with, I first
approached Comollo who just happened to be there, but after a
few days I dropped him. Quiet as he was, my company would have
been a penance for him.
"John Bosco, though a friend to all, was on intimate terms only
with a small group of classmates, other seminarians he knew be-
cause they hailed from villages near his home. From the very start,
he had formed with them a kind of club, and, because he was older,
he acted as their father, master and mentor. Among these was
Comollo, whom I nursed the night before his death, Zucca who
came from a nearby village, Picchiotino, Anthony Avataneo and
[Joseph] Burzio from Poirino, as well as Ronco from Chieri, and
a few others no longer living. They usually spent their recreation
listening to his tales mainly after supper.
"I made the most of the recreation period until the very last

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
minute, to make up for those three years in a laboratory and phar-
macy. Bara rotta, a mock skirmish between two groups of players,
was my favorite sport. How many times I tried to pull John from
his tiny corner and drag him into the game teasing the life out of
him! It was no use! He didn't even get mad! He would just say:
'Oh! you Dalfi, you Dalfi!' That took the wind out of my sails and
I had to let him go. No one ever saw him run about, nor do I remem-
ber ever seeing him play cards or read novels or poetry.
"On weekdays, during our afternoon recreation, after barely a
quarter of an hour, he would always be called to the parlor where,
with the Superior's permission, he tutored some of the town boys
for a modest fee that helped him in his personal needs, since he
had no other means of support. [It became a ritual.] The door bell
would ring, the gong would sound a few times, and finally there
would come the call: Bosco of Castelnuovo. The students would
pick it up and re-echo, Bosco of Castelnuovo, Bois de Chateau
neuf! John would laugh, and unhurriedly he would walk to the
parlor. His only free time was his story-telling hour after supper
in the evening.
"I can say that I never saw him angry, though at times he had
every reason to be. Instead he always laughed things off and took
them as a little teasing, joking or hazing. Never did he take offense.
"It is very regrettable that those who were most frequently in his
company and could have told us far more about his intimate life
are no longer living."
In the above account Msgr. Dalfi mentions a group of seminarians
gathered around John Bosco. This little club aimed at the perfect
observance of their scholastic and religious duties. Its principal
members were William Garigliano, John Giacomelli and Louis
Comollo. "These three companions were really a treasure to me,"
Don Bosco wrote. The scholastic circle, which had been formed the
previous year, was still flourishing, and several new members had
joined it. Discussions were held in Latin, as Comollo had sug-
gested, and dealt with philosophical problems not understood
thoroughly by the students while in class. This was highly useful
because it accustomed them to handle this language with great ease
in scholastic matters. Comollo was famous for asking questions. He
usually sparked the discussions with useful research and anecdotes,

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but was truly a gentleman in never interrupting a speaker. Indeed,
when he himself was talking, he would often stop midway to let
others talk.
There was Dominic Peretti, a seminarian who later became pas-
tor at Buttigliera: he was extremely talkative and quick with his
answers. Garigliano instead was a good listener and only occa-
sionally expressed some opinion or other. These discussions re-
quired great attention in class in order to follow closely the lessons
given by the professor. Thanks to them John acquired a thorough
knowledge of logic, metaphysics, ethics, mathematics and physics,
as we shall see during the course of this narrative. "As iron sharpens
iron, so man sharpens his fellow man" (Prov. 27, 17) .
What follows corroborates all we have just said. In his second
year of philosophy John ran the danger of losing a two-month tui-
tion discount because he was competing in a test against an
extremely talented rival. Both of them had topped the other com-
petitors and had obtained equally excellent marks, in oral and
written exams. It was suggested that they split the prize between
them. John agreed, but his rival, although well-off, hesitated. The
,professor gave them another test, a very difficult one. John was the
winner. He again won the prize every year.
In his studies John labored under a misconception that might
have had disastrous results had not a fortunate occurrence dis-
abused him of it. He wrote: "Accustomed as I was in high school
to reading the classics and absorbing the elaborate presentation of
pagan mythlogy, I could find no pleasure in the simpler style of
ascetical writings. So I gradually came to believe that style or elo-
quence could not be found in religious works. In my eyes even
the writings of the Fathers of the Church, apart from the religious
principles that they set forth clearly and energetically, seemed to
be the result of rather limited talents. This I had also heard even
from priests well versed in literature, but rather prejudiced, because
of ignorance, toward these great luminaries of the Church.
"One day at the beginning of my second year of philosophy I
went to visit the Blessed Sacrament. I had forgotten my prayer book
and so I picked up the Imitation of Christ and read several chapters
on the Blessed Sacrament. After paying close attention to those
sublime thoughts and their clear and ordered presentation of truths,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
I began to say to myself: 'Whoever wrote this must have been very
learned.' I read and re-read that little golden book, and it was not
long before I realized that there were more doctrinal and moral
precepts in any one of its verses than in the huge volumes of the
ancient classics. After reading this book, I lost all taste for pagan
literature. I then turned to Flavius Josephus' The Antiquities of
the Jews and the History of the Jewish War. I read also Marchetti's
Ragionamenti sulla"religione [Dissertations on Religion], the works
of Frassinous, Balmes, Zucconi and many others. I also enjoyed
reading [Claude] Fleury's Histoire Ecclesiastique, not knowing that
I was not supposed to.3 But I reaped greater benefits from the works
of Cavalca, Passavanti, Segneri and Henrion's Church History,
which made a great impression on me.
"You may ask where I found time to study with so much reading.
The answer is that my memory still stood me in good stead. A care-
ful reading of the subject matter and close attention in class was
all I needed to take care of my school work. The rest of my time I
could give to other reading. My superiors knew it and left me en-
tirely free."
We might add that he also was studying the Fathers and Doctors
of the Church with great zest, especially St. Augustine, St. Jerome
and St. Thomas. He actually memorized several volumes of this
prince of philosophers and theologians. In the remaining four years
that he spent in the seminary he read and studied the whole Bible,
the Commentaries on the Scriptures by Cornelius a Lapide and
Tirino, and delved also into the Bollandists. He borrowed these
books and any others he wanted from the seminary library, and
in the summer, from pastors. Indeed, it was providential that for
some time Don Bosco should be unaware of the beauty of religious
works whose appreciation would have required a greater intellectual
maturity than a first-year philosophy student usually has. His love
for the classics was a necessary culture for one who was destined
to found educational institutions. Monsignor Pechenino, an inti-
mate friend for many years, declared that Don Bosco was admirably
versed in every branch of Italian and Latin literature. But every-
3 Although expressed moderately and with restraint, Fleury's judgments are
tinged with Gallicanism especially as regards the Papacy. [Editor-Cf. The Cath·
olic Encyclopedia, Vol. VI, p. 104]

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thing has its season. In Sirach we read: "He [the wise man] explores
the wisdom of the men of old and occupies himself with the prophe-
cies . . ." ( 39, 1) .
Meanwhile John Bosco was completing his second year of phi-
losophy, richer in knowledge and dearer to his fellow seminarians
and his many friends in town. One of the latter, a certain Brosio,
wrote to Father [John] Bonetti as follows: "I recall that when I was
still a boy at Chieri, Don Bosco, who was then a seminarian, was
highly esteemed as a cleric of great virtue not only by us young boys,
but also by men and older people. He was liked by all because he
cared so much for youngsters. He was forever in our midst charm-
ing us with his affability and warm affection. One might say that he
literally lived for young people. Whenever the seminarians passed
on their way to the cathedral for religious services, everyone would
stop to catch a glimpse of him and people would point to the curly-
haired seminarian, 'curly' for short, the nickname we boys had
given to John. His pleasant and easy manners encouraged me to try
and get to know him bettei;-. I found it very easy. I happened to know
very well the relatives of Louis Comollo, Don Bosco's inseparable
friend. Taking advantage of this, I visited Louis Comollo, and as I
had expected, I achieved my purpose. It was not long before I had
become Bosco's friend, too, and our friendship lasted until his
death."
Two events gladdened John's heart that year. During the month
of April, Archbishop Fransoni made pastoral visits to the parishes
of Chieri and Castelnuovo and the other rural parishes of the area.
We may surmise that Father Cinzano [pastor and rural dean] in giv-
ing him a report on his clergy, mentioned also the young seminarian
John Bosco. From Chieri and Castelnuovo, the Archbishop passed
on to the deaneries of Gassino and Casalborgone and then returned
to Turin. He was scheduled for sacred ordinations but instead fell
seriously ill. He quickly recovered and then withdrew to the peaceful
environment of the Chieri hills for some convalescence as the guest
of a distinguished priest. He needed the rest also because he had
been overactive in many fields during the past few years and had
experienced many tribulations in resisting the exhorbitant demands
of the Gallican court. Cabinet members seemed to direct all their
energies to fomenting discord between Church and State as a pre-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
text to restrict more and more the farmer's jurisdiction. In 1836
a royal decree ordered all charitable institutions to open their books
for auditing by a royal commission invested with many powers. The
State did not recognize such institutions, contending that they were
lay organizations and as such completely subject to civil authority.
Another decree forbade the Visitation Nuns to open a house in
Thonon, notwithstanding the Holy See's permission. Minister Bar-
baroux vetoed the publication of a large number of synodal statutes
of the Aosta diocese; the Senate claimed jurisdiction over ceme-
teries, although these sacred places were properly under episcopal
jurisdiction, and finally, certain sentences passed by ecclesiastical
courts were declared not binding. King Charles Albert listened to
the Archbishop's protests, tempered some decisions taken by his
ministers, and applied to the Holy See for some desirable conces-
sions. The Council of State had proposed to take away altogether
from the clergy the keeping of civil records but the King was averse
to it and opened negotiations with the Church. The Council of
Trent had been the first to bring some order into family life, by
prescribing that in each parish, records be kept of the birth, bap-
tism, marriage and death of each parishioner. Hence, this matter
was certainly within the competence of the Church. The Holy
Father, however, without prejudice to this right of his, arranged
matters to the satisfaction of the King and the latter made the papal
decisions a state law that same year 1837.
It is quite likely that, while Archbishop Fransoni, weary of these
struggles, was recuperating in the peaceful surroundings of Chieri,
John paid him his first filial homage and thereby awakened in the
Archbishop a vivid affection that he would never forget. We can-
not otherwise understand how Archbishop Fransoni would so read-
ily grant John such a rare and not easily obtainable privilege,
namely, early ordination.
Don Bosco had another heartening experience around that time.
In a pastoral letter dated August 5, Archbishop Fransoni an-
nounced to the faithful that the King had graciously approved the
collection of alms on behalf of the Society for the Propagation of
the Faith. The pastoral letter explained the aims, advantages and
spiritual favors granted by the Holy Father to all who enrolled in
the Society and fulfilled its obligations. We should remember that

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it was one of Don Bosco's ideals to dedicate himself to the foreign
missions. We can then surmise that new horizons were opened to
him and ever more ardent became his zeal for the eternal salvation
of countless souls, so effective, indeed, that one day new pages
would be added to the already glorious history of the Catholic
Foreign Missions.

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CHAPTER 4 7
Seminarian on Vacation
JN the course of our story we have often had occasion to
admire Don Bosco's humility. In his memoirs he accuses himself
of faults, which are really not as bad as he makes them appear and
which stem mainly from the inexperience and impulsiveness of
youth. As we pondered over the rather contradictory views of
Don Bosco and of his contemporaries in this matter, we came to
the following conclusion: Don Bosco wished to give an object les-
son, through his own life, of those shortcomings to which young
people are prone. He wanted to emphasize in this manner the
perils that may be encountered by boys, students and seminarians,
who are anxious to do what is right, but do not know how to go
about it. They are like admonitions and instructions that a father
gives to his children to encourage them in their daily struggle
against the promptings of self-love, pride, emotions and other ob-
stacles and urge them to strive after perfection through humility,
obedience, piety and study in order to become ultimately the faith-
ful servants of the Lord, ready for any good work that will be en-
trusted to them.
Several episodes that took place during John's summer vacation
confirm our belief. He wrote: "Summer usually presents serious
dangers for seminarians, especially if they are protracted as was the
case then when they lasted from the feast of St. John the Baptist
[June 24] until after All Saints' Day [November l], that is, four and
one-half months. I spent my time in reading and writing. But since
I did not know how to organize my time, I wasted a good deal of
it. I tried to while away some of it in manual work. I made spindles,
pegs, children's toys, boccie and bearings. I mended clothes and
shoes and repaired fittings and furniture. I also did some masonry
work and bound books. At home I still have a desk, a kitchen table
310

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and some chairs I made that summer-my masterpieces. I also
scythed, harvested, pruned, gathered grapes and made wine.
"I had worked at such jobs on previous summers before entering
the seminary. I also took care of the usual group of boys, but I
could do that only on Sundays and holy days. I would assemble
them in my yard in the evening, and after a few games, I would give
them a brief talk. I enjoyed teaching catechism to many of them
who were already sixteen or seventeen years old and still completely
ignorant of their religion. I also taught some of them how to read
and write with good results. The desire, indeed the yearning, to
learn drew boys of all ages to me. The lessons were free of charge
but I demanded regularity, attention and monthly confession. At
the start a few of them dropped out, because they were unwilling
to accept these terms, but ultimately it was better that way for those
who stayed.
"When I said that vacations are dangerous, I was speaking for
myself. An unsuspecting seminarian may often find himself in grave
danger without even being aware of it. This happened to me. Once,
on a village feast day, an uncle of mine invited me to his house for
a banquet. I did not want to go, but he insisted I was needed for
the church services. So I accepted and served Mass and helped out
with the singing. Then the banquet started. Things went all right
for a while, but as soon as the guests began to feel the effects of
the wine, they began to talk rather freely. As a seminarian I would
not stand for that and so I tried to remonstrate, but in vain. So I
got up from the table and took my hat, ready to leave. My uncle
would not let me. Thereupon someone else began to talk even more
offensively and insulted the others at the table. Things went from
bad to worse: there were shouts and threats amid a loud din of
china and silver. There was nothing else to do but get out of there
as fast as possible. When I got home I firmly renewed the resolu-
tion I had already made, namely, to keep away from worldly affairs
to avoid falling into sin."
Oh! How true are the words of the Holy Spirit: "Headache, bit-
terness and disgrace is wine drunk amid anger and strife. More
and more wine is a share for the fool; it lessens his strength and
multiplies his wounds. Rebuke not your neighbor when wine is
served, nor put him to shame when he is merry: use no harsh words

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
with him and distress him not in the presence of others" (Sir.
31, 29-31). Under such circumstances one must either go along
with the crowd or be silent; in that case it is better to stay at home.
[We read in the Book of Proverbs:] "Consort not with winebibbers"
(23,20).
"An equally unpleasant episode, but of a different nature, oc-
curred at Croveglia, a hamlet of Buttigliera. Another uncle of mine
(whose name was Matthew, and who lived to the age of 102),
invited me there for the feast of St. Bartholomew [the local Patron
Saint]. Again I was to help at the church services, sing, and play
the violin. This had been my favorite instrument but I had already
given it up. Everything went well in church. The dinner was at my
uncle's house since he was the chairman of the festivities. So far
nothing objectionable had occurred. The pastor also was at table
with us. After dinner, the guests asked me if I would play something
for them. I declined. They insisted, saying that they simply had to
hear my 'masterly' performance. I replied that I had left my violin
at home.
"'That's easily remedied,' one of the guests interjected, 'so-
and-so right here in the village has one: I'll get it and then you'll
play.'
"In no time he was back with it. I still tried to get out of it. 'Well,
let's do this,' one of them said, 'I'll be the soloist and you'll play
the accompaniment.'
"Fool that I was, I did not have the courage to refuse. So I began
playing, and continued for quite a while. Suddenly I heard whisper-
ing and shuffling of feet, as though many people had gathered. I
went to the window and saw a crowd dancing gaily in the front
yard to the sound of my music. Words cannot express the indigna-
tion that seized me at the sight.
"'What!' I cried to the assembled guests. 'Do you expect me to
promote this kind of entertainment after I have spoken so often
against it? Never! Here, take this violin at once back to its owner,
thank him and tell ~im I don't need it any longer.'
"I then got up and went home. Then I took my violin, trampled
on it, and smashed it into a thousand pieces. Never again did I play
such an instrument, not even at church services. I had made a sol-

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emn promise and I kept it. Later I taught others how to play it, but
without ever handling it.
"One more episode will suffice. During the summer I used to go
hunting for birds' nests, in the fall I would set snares with birdlime
and cages, and sometimes I hunted with a gun. One day I was chas-
ing a hare from one field to another and from vineyard to vineyard.
I climbed hills and roamed through valleys f9r hours. Finally, I
caught up with the poor animal. My shot broke its ribs and the poor
thing fell on the spot. I was filled with deepest sorrow. Friends of
mine came running at the sound of the shot. While they gloated over
the kill, I cast a glance at myself and noticed that dressed as I was,
without cassock, in shirt sleeves, with a coarse straw hat, and over
two miles from my home I looked just like a poacher. I felt very
embarrassed so I apologized for my appearance and returned home
quickly. I once again gave up hunting in any form and this time,
with the help of our Lord, I kept my promise. May God forgive me
for such behavior.
"These three episodes really taught me a lesson. From that time
on I gave myself with stronger resolve to a life aloof from worldly
pursuits. I became firmly convinced that anyone wishing to devote
himself truly to God's service must give up all worldly amusements.
True, such amusements are often not sinful, but one thing is cer-
tain: worldly dress, speech and behavior are always a danger to
virtue, especially the delicate virtue of chastity."
This is how Don Bosco, in his humility, appraised his vacation.
Very different was the opinion of those who saw him at that time.
The assistant pastor, Father Ropolo, stated: "During the summer
vacation, the seminarian Bosco took every possible precaution to
safeguard the ardor and spirit of the seminary. In the quiet of the
Susambrino farm and at Becchi he kept himself constantly busy
with study and suitable manual labor that was beneficial to his.
health. These activities were necessary. He was never idle. More-
over, he faithfully carried out all the practices, of piety proper to
a seminarian: meditation, spiritual reading, the rosary, visits to the
Blessed Sacrament, daily attendance at Mass and frequent Com-·
munion. Since he lived far from the parish church, he was not
always able to att~n_d ~he early Mass because of his. poor state of

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
health and other reasons. So he would come to the last Mass at
eleven o'clock, at which he received Holy Communion, to the great
edification of the people. He was always williqg to serve at the altar.
Every Sunday he taught catechism to the young men, with great
zeal and a keen sense of satisfaction. Whenever the church bells
tolled for the dying, he immediately hurried off for the church,
some two miles away, where he would don a surplice, take the
ombrellino and escort the Blessed Sacrament to the home of the
sick person, no matter how far. Nor did he consider himself ex-
cused from listening to the sermons. Rather he was so attentive that
afterwards he could repeat them word for word to his fellow semi-
narians, to their utter amazement. His demeanor was always re-
served and impeccable because he knew how important it was to
set a good example. Consequently his fellow villagers held him in
great esteem."
John spent a good deal of his time with Father Cinzano, who
loved him dearly. John was always ready to perform some service
in the rectory. At the same time all the books in the pastor's library
were at his disposal. The good priest was well versed in philosophy,
theology and history, and maintained a lively interest in the study
of literature. A Latin scholar, he had all the classics, which he con-
stantly read and studied even though already advanced in years.
This scholarly priest had a very high opinion of John, often re-
marking that ever since he had known him he had always detected
something extraordinary in him.
A thing that greatly contributed to this reputation was John's
great self-control. John Filippello [a friend of his], recalls that
one day Bosco was waiting in the rectory reception room to speak
to the pastor. There were also two other students who had come to
get some document or other. They began to poke fun at Bosco.
Someone urged John to put those two blockheads in their place,
but he replied: "Let them have their fun. They're young and, be-
sides, their laughter does me no harm."
Professor Francis Bertagna gave us this report: "When John
was at Susambrino, several times a week five or six young students
of Castelnuovo would go to him for tutoring, either together or
separately, and at different hours. Some needed tutoring in the
subjects they had studied the year before, while others needed to

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315
prepare for the course to which they had been promoted. A few
parents paid a small monthly fee which enabled John to buy clothes
for himself; others gave nothing and John tutored their children
out of pure friendship or for charity's sake. But the first lesson he
taught them was to love God and obey His Commandments, and
he always closed his lesson by exhorting them to pray, to fear offend-
ing God, to avoid sin and the occasions of sin."
Up to the time of his ordination John Bosco climbed every day
to the top of a hill covered with vineyards belonging to the Turco
family in the area known as Renenta. On top of the hill there was
a grove of trees in whose shade John spent many hours. There he
quietly pursued those supplementary studies for which he had no
time during the school year: in particular, Calmet's History of the
Old and New Testament and his geography of the Holy Land.1
He also studied Hebrew and became proficient in this language.
In 1884, in Rome, to our great surprise, we heard him discuss the
grammatical structure and meaning of certain phrases of the proph-
ets with a priest who taught Hebrew. Together they compared some
parallel texts in different books of the Bible. He also became inter-
ested in the translation of the New Testament from the Greek, and
began to prepare some sermons, [basing himself on the original
texts.] Anticipating the need of modern foreign languages, he also
began to study Frenc;h, which was his favorite language, besides
Latin, Italian, Hebrew and Greek.
Several times we heard him say: "I pursued my studies in Joseph
Turco's vineyard at Renenta."
This he did to prepare himself for his mission of educating the
young. In fact, one day Joseph Turco, his close friend, asked him:
"Now you're a seminarian and soon you'll be a priest. What will
you then do?"
John answered: "I have no inclination for parish work, whether
as a pastor or curate. But I would like to gather around me poor
and abandoned boys, teach them and give them a religious educa-
tion."
Another time he confided to him what he had learned in a dream,
namely, that in due time, he would gather a large number of boys
in a certain place and provide for their temporal and spiritual wel-
1 Augustin Calmet, O.S.B. (1672-1757), a celebrated French exegete. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
fare. He did not go into details, but most likely it was the same
thing that he told his spiritual sons at the Oratory for the first time
in 1858; among them Cagliero, Rua, Francesia and others. In the
dream he had seen the valley below the Susambrino estate trans-
formed into a big city. Gangs of boys were running through the
streets and squares shouting, playing and cursing. John could not
stand that, and quick-tempered as he was by nature, he scolded
them and threatened to hit them if they would not stop it. They
paid no attention whatever and so he began to strike out. They lost
no time in jumping him and pounding him fiercely. John had to
take to his heels. But suddenly he met a Man who ordered him to
stop and go back to teach those boys how to be good and avoid
evil. John complained that they had already beaten him up and
would do it again and worse if he went back. Then this Man intro-
duced him to a Lady of very noble aspect who was coming forward.
He told John: "This is my Mother. Listen to Her."
The Lady looked at John intently and lovingly and then said:
"If you wish to win over these boys, do not hit them: be kind and
appeal to their better selves."
Then, as in his first dream, he saw the boys transformed into wild
animals and then again into sheep and lambs, and he himself their
shepherd by the Lady's order. The Prophet Isaia had envisioned
something similar: "Wild beasts honor me, jackals and ostriches,
for I put water in the desert and rivers in the wasteland for my
chosen people to drink, the people whom I formed for myself that
they might announce my praise" (43, 20).
Perhaps this was the time when he envisioned the Oratory with
all its buildings ready for him and his boys. One of his fellow semi-
narians, a Father Bosio of Castagnole, who later became pastor at
Levone Canavese, paid his first visit to the Oratory in 1890. The
Superior Chapter accompanied him on a tour of the House. Passing
through the courtyard, the priest looked around at the many build-
ings enclosing it and then exclaimed: "What I see is not new to me.
In the seminary Don Bosco described it all to me, as if he had seen
with his own eyes what he was telling me. It is just as he described
it." And the good priest was greatly moved while reminiscing about
his schoolmate and friend.
Father Cinzano, too, told Father Joachim Berto and others that

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317
John, while still a seminarian, had told him in no uncertain terms,
that in due time he would have his own priests, young clerics, stu-
dents and artisans, and even a nice brass band.
At this point we cannot refrain from dwelling briefly on the logi-
cal development of the various dreams that wondrously followed one
another. At the age of nine, John Bosco first learned of the great
mission that would be entrusted to him; at sixteen he hears the
promise of material means for sheltering and feeding countless
boys; at nineteen a peremptory order makes it clear that he is not
free to refuse the mission entrusted to him; at twenty-one he is told
about the type of boys whose spiritual welfare he must especially
look after; at twenty-two a big city, Turin, is pointed out to him,
as the field and headquarters of his apostolic labors. We shall see
how these mysterious instructions will continue as needed until the
completion of God's plans. Can one say that such dreams were
mere dreams? Let us mention just one episode that shows how dear
John Bosco was to God and how effective in obtaining the Blessed
Virgin's help even in those days. The area of Castelnuovo was fre-
quently ravaged by storms; the entire grape harvest had been lost
for ten consecutive years. The Turco family lamented this misfor-
tune with John who was then still a seminarian. He replied with
humble assurance: "Don't be afraid. As long as I'll be here at Re-
nenta, there will be no more hailstorms. Let's simply pray to the
Blessed Virgin and she will protect us." The fact is that for a num-
ber of years there were no more hailstorms. According to Joseph
Turco, John was responsible for God's blessing on that district.

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CHAPTER 48
A Sermon, A Visit, A Dinner
~HILE John was happily spending his vacation in man-
ual work, studying, tutoring and gathering boys on Sundays for
church services and recreation, he received one day an invitation to
preach on Our Lady of the Rosary in the neighboring village of
Alfiano. With his pastor's consent and offer of assistance, he ac-
cepted, and for the first time he ascended the pulpit, happy to dedi-
cate the firstfruits of his preaching to the Blessed Virgin who had
shown herself to him as mother and guide. He developed his theme
starting with that most effective of all prayers in honor of the
Blessed Virgin, the prayer that Leo XIII would incessantly promote,
convinced that through it he would be able to achieve the restora-
tion of the social order. There is a reason for this remark of ours and
the reader will see it as our story unfolds.
Meanwhile Comollo had not forgotten his friend and wrote to
him: "I have already enjoyed two months' vacation and despite the
very hot weather my health has improved. I have already studied
those parts of Logic and Ethics that we did not cover in class. I
would like to read Flavius Josephus' work that you suggest, but I do
not think it will be possible, since I have already started a book on
the history of heresies. I hope to do that next year. My room is a
most delightful place. I laugh, exercise, study, read and sing. If you
were here, my happiness would be complete. I am enjoying the com-
pany of my dear uncle at meals, recreation and walks. Notwith-
standing his age, he is still light-hearted and keeps telling me jokes
and anecdotes that I enjoy immensely. I am expecting you at the
appointed time. I wish you a happy vacation, and if you are a true
friend, pray to the Lord for me."
John accepted Comollo's invitation. Since he had never been to
Cinzano he went there with friends: his fellow seminarian Gari-
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A Sermon, A Visit, A Dinner
319
gliano, the local judge, the town clerk and a surveyor named John
Baptist Paccotti. They had all planned to have a nice dinner with
the pastor. When they arrived, however, friends told them that the
pastor and his nephew had gone to Sciolze for the usual monthly
conference with the dean of the area. What then? Forget about the
dinner? Give up the idea? Not that! Comollo's uncle, the pastor at
Cinzano, was a venerable old man of 80. More than once, when in
Chieri or Castelnuovo, he had invited John to visit him at Cinzano
and make himself completely at home, but the housekeeper, a thrifty
faithful servant fully in charge of domestic affairs, cer,tainly was not
going to invite the first comer in for dinner, still less a large group,
when the pastor was away and she had no instructions on the mat-
ter. John realized the need of a diplomatic approach, if there was
to be any dinner. Nevertheless, he assured his friends that everything
would turn out favorably.
Since he did not know the housekeeper, he asked about her
name and disposition. Then with Garigliano he knocked at the rec-
tory. The housekeeper, to whom John was a perfect stranger, re-
ceived him coldly, and lost no time in telling him that the pastor
was not at home.
"Oh, too bad," John said with his inimitable charm and candor.
"And we are such long-standing friends. If only Mrs. Magdalen were
here. I've heard she is quite courteous and gracious. But, of
course, the pastor would not think of going to Sciolze without her;
she is too indispensable. That's also the reason why I dropped in,
to pay my respects to her, but I guess I'll have to do it some other
time. Anyway, when you see her would you please give her my best
regards?"
Flattered, the good woman interrupted him with a modest smile:
"Magdalen did not go to Sciolze."
"She didn't? Impossible! People gave me to understand
that . . ."
"I tell you Magdalen didn't go, because I am Magdalen!"
"What? Oh! So you're the one who runs the rectory."
"Oh! No, I'm just a servant."
"Don't say that! What could the poor pastor do without you? We
all know how you take care of everything and manage the house-
hold for him. Father Comollo can't find words enough to praise

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
you for the wonderful way you look after him and try to please
him in every little thing."
"That's just because he's so kind. I do what little I can . . ."
exclaimed Magdalen, overcome at such praise which, incidentally,
was well deserved. "I'm only sorry that the pastor is not at home
just when you come to visit him. But I'm sure he'll be back this
evening."
"Yes, it's too bad. I had planned to spend the day with him, but
now that's out of the question. Well, I'll be off now, but I'll come
back soon. Meanwhile, I'm very happy to have paid my respects to
you, Mrs. Magdalen."
"But where are you going? Have you had your lunch yet?"
"No. But don't trouble yourself about that. I'll manage "
"But where can you go?"
"Well, that's a good question!"
"Come in, then, and make yourself at home."
"Oh, but the pastor is not in . . ."
"That's true, but I am in. Father Comollo is very hospitable and
won't mind at all. Please come in!"
"But you have so much to do. I don't want to inconvenience
you."
"Not at all. I'll be delighted to fix something for you. Just leave
it to me."
"To tell the truth, I'm not alone. I've five or six friends down in
the village."
"They are welcome too."
"But how can you take care of so many?"
"Don't worry. There will be plenty for all."
"I see that all those nice things they say about you are really true.
But there is one more thing I should tell you: my friends are rather
important people and . . ."
"They'll be quite satisfied, you'll see."
"Ah, but there is one thing that, maybe, you can do nothing
about: some good wine! I bet the keys to the wine cellar are locked
up in Father's room."
"In Father's room? I'd like to see that happen. Everything is un-
der my control." So saying, she jingled the keys attached to her
apron.

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"Here they are! Do you think I'd give you water to drink?"
Magdalen went off to prepare the meal and John sent for his
friends. They were not long in coming and all sat down to a gen-
erous and exquisite meal graced with choice wine. It could not have
been any better. John, however, was somewhat worried because he
had not anticipated such an elaborate dinner, but he could hardly
complain! "Long live the landlady of the house! Long live Mag-
dalen!" cheered the guests. It was a day of triumph for the good
woman.
Nevertheless, they all realized that things had gone a little too
far. Magdalen hastily cleared the table and John's friends went
home, all determined never to say a word that might compromise
the housekeeper. Father Comollo and his nephew returned from
Sciolze shortly after and gave John a hearty welcome. But neither
his friends nor John during Louis' lifetime ever mentioned the din-
ner to either of them. After Louis' death, John finally told Father
Comollo about it, and he had a good laugh.
This little episode, which we heard from Don Bosco himself, re-
veals his special talent for bending other people's will to his own.
His affability and deep knowledge of the human heart enabled him
to win over to his point of view even those who were antagonistic,
stubborn, discouraged or just difficult. When he realized that ap-
pealing to propriety, charity or duty would be ineffectual, he would
very subtly set about enlisting the other person's self-love but with-
out a trace of either flattery or deceit. He played upon this chord
until he achieved the desired result. A word of praise from him, a
fond reference to some former praiseworthy deed, a gesture or a
word of esteem, confidence, trust, and respect, invariably overcame
any obstacle or hostility, and he was thus able to obtain what he
wanted from either his confreres or from strangers.
Space does not permit us to describe all the incidents, at times
amusing, other times moving and even heroic. We ourselves have
seen people overcome their reluctance, set their intentions aright,
and perform noble and enduring acts of sacrifice and self-denial of
which no one would believe them capable. It was Don Bosco's tact
that effected such wonders. [In the Book of Proverbs we read:]
"The lips of the just know how to please" ( 10, 32). [And Sirach

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
says:] "The flute and the harp offer a sweet melody, but better than
either a voice that is true" (40, 21).
John then remained a few days at Cinzano. Comollo's angelic
conduct, his frequent reception of the Sacraments, and his devout
attention at church services constantly increased John's admiration
for him. Louis shared John's interests and inclination and, like him,
was zealous in teaching catechism to the neighborhood boys in
church or even in the streets. The two friends talked at great length
about spiritual matters, their plans for the future and their studies.
Comollo was astounded at John's prodigious memory, and expressed
the view that few others in the world had been endowed with such
a gift by God. John had read seven volumes of Flavius Josephus'
History of the Jewish War only once. One day, he took them from
the pastor's library, and handed them to his friend saying: "Just
tell me the title of any chapter and I will recite the whole chapter
for you."
Comollo did as he was asked, and John repeated it from memory
from beginning to end with amazing promptness. After this chapter,
he recited others. "Now," John continued, "ask me about any event
in the book."
Comollo glanced at the index and asked a question about the
first topic that caught his eye. John knew it so well that he repeated
it flawlessly. "Now," John continued, "open those volumes at any
page you like and just tell me the first words on the first line, even
if it is in the middle of a sentence." Comollo complied and again
John recited it as if he were reading it from the book. Finally,
Comollo would merely mention a certain event, and John would
tell him on which page and what section of the page it appeared.
He had already given similar demonstrations to his pastor, Father
Cinzano, who later used to tell the Oratory boys about it when they
came to visit him on their excursions.
We have innumerable other proofs of his prodigious memory. In
1870, when Don Bosco was in Lanzo writing L'Orfanella degli Ap-
pennini [The Little Orphan Girl of the Apennines] he sent one of
his priests to look up a certain book by Bercastel, describing to him
more or less what the book looked like. The book and the informa-
tion he was seeking were found without delay, though it must be
noted that he had not read that book since he had left the seminary.

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323
Don Bosco had a thorough knowledge of countless books. His
memory saved time and trouble to his fellow1Salesians when they
approached him for sermon material, or when they were preparing
for examinations or writing books. He could always suggest several
books, recommend the most reliable author, and give pertinent
advice about drawing the best possible results.
Once, in 1865, Father Cagliero had to substitute for a priest
who could not keep an out-of-town engagement for a sermon on a
little known saint. Father Cagliero knew nothing about this saint.
Don Bosco at the time was not in Turin, and the sermon was
scheduled before his return. In his predicament Father Cagliero
wrote to Don Bosco. The latter replied immediately and referred
him to the volume and page of the Bollandist collection he should
consult.
Although Father Cagliero was used to Don Bosco's unerring
accuracy in such matters, he read Don Bosco's letter to a fellow-
Salesian and the two set out for the library to verify the informa-
tion received. The specified volume was consulted, the reference
checked-it proved exact in every detail.

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CHAPTER 49
A Born Storyteller
PEACE and joy always pervaded the life of John Bosco.
Even in the midst of the harshest ordeals, when already a priest, if
he seemed overcome for a moment by depression, his jovial spirit
would reassert itself instantly with a flow of witty remarks or en-
tertaining stories. One can say that a day rarely passed that Don
Bosco did not spread his spirit of mirth: this happened at public
gatherings, in his talks to his pupils, in the company of the Salesians
and young men as they gathered about him, on his journeys, in home
or mansion-in a word, wherever he appeared. Being a shrewd ob-
server of the world around him, he had an inexhaustible fund of
amusing stories. His untroubled conscience and his complete trust
in Divine Providence never allowed him to give way to discourage-
ment or sadness. He brought joy and laughter wherever he went.
In this he was constantly guided by the Biblical teaching: "Do not
give in to sadness, torment not yourself with brooding; gladfulness
of heart is the very life of a man, cheerfulness prolongs his days.
Distract yourself, renew your courage, drive resentment far away
from you; for worry has brought death to many, nor is there aught
to be gained from resentment" (Sir. 30, 21-23). Don Bosco's glad-
ness of heart was also reflected in his countenance as though St.
Paul's exhortation were constantly ringing in his ears: "Rejoice in
the Lord always; again I say, rejoice" (Phil. 4, 4).
Now and then we must interrupt our narrative in order to recall
several small incidents. They further demonstrate the inexhaustible
vein of good humor that gladdened any company in which Don
Bosco found himself. Some wiser head may object that such things
are trivial and might be better omitted. As a matter of fact, we were
originally inclined to do so. However, we have concluded that no
statement carries weight without the support of evidence. We are
324

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325
writing with no pretension save that of recording factual events.
We have especially in mind our Salesian confreres who will welcome
every detail concerning their spiritual father, therefore, we have de-
cided to continue our policy of relating these incidents in much the
same way we personally heard them from Don Bosco.
One day the pastors of the area gathered [in Castelnuovo] around
the rural dean, Father Cinzano; and Bosco, then a seminarian was
in their company. John was asked if he had any interesting story
for them about seminary life. For a long while he looked as though
absorbed in serious thought. Then, giving in to their persistence he
began to talk in all seriousness about the heroic virtue of some
seminarians, concluding his talk by citing some examples: At the
end of a spiritual retreat two seminarians at the height of unusual
fervor, resolved to flog each other in a spirit of penance several
times a week. At their first meeting, one seminarian took off his
mantle and the other with a makeshift whip struck him a light,
preliminary lash. "Harder!" his companion ordered, whereupon he
received a second but still light stroke.
"Make it harder" exclaimed the would-be penitent.
At that his companion dealt him such a vigorous lash that the
thongs of the scourge left welts on his skin. The victim screamed
with pain and flew into a rage. "Is that the way to do it?" he yelled.
"You clumsy ox!"
"How dare you insult me that way!" cried the other and uncere-
moniously lashed at him again. Whereupon they went for each other
and began scuffling until their companions came on the scene and
separated them. This brought their mutual unheroic penance to an
end. Since John was so adept in telling funny stories with a straight
face, the unsuspecting priests were caught off guard by the conclu-
sion of the story. They almost split their sides with laughter. Don
Bosco used to repeat this story quite often to drive home the lesson
that what is contrary to regulations brings disorder and lamentable
consequences in its wake, unless circumstances demand it and su-
periors give their consent.
On another occasion Father Cinzano was singing a solemn Mass
in Castelnuovo on a special feast day. A certain Dominic Barba was
directing a small choir. Dominic himself had a superb voice and an
excellent ear for music but that was all. Despite this limitation, he

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
kept up appearances by regularly turning the pages of his music
score like an experienced choir director. He attached great impor-
tance to his reputation as a professional singer, and would not tol-
erate any nonsense i'n this matter. On this occasion he solemnly put
on his glasses and leaned over the railing of the choir loft to make
people realize that he was about to give forth with his melodic voice.
He then cast a condescending glance at his companions, raised his
hand and signaled the introductory bars of the Kyrie. But, alas, his
wild gesticulations knocked the spectacles off his nose. Those near-
est to him could not refrain from laughter.
"Kyrie!" intoned Dominic and, in a whisper to the person next to
him: "Pick up my glasses!" The man bent over to retrieve them but
took advantage of that momentary respite to give vent to his mirth.
"Eleison!" continued Dominic. Soon out of patience, he hissed
desperately between notes "Hurry up!" to the man on his knees, now
convulsed with laughter and supposedly looking for his spectacles.
Finally they were retrieved. The choir director angrily set them on
his nose, muttering something between "Kyrie" and "Eleison" and
continued singing. It required herculean effort on the part of the
choir members to get back on key and save the situation. John had
witnessed the incident but he acted as though nothing unusual had
happened and kept a straight face throughout. Later while dining
with the pastor, he described the scene with such comic artistry that
Father Cinzano burst into an unrestrained laughter, so hearty and
prolonged that his sides began to ache. Pressing his hand against
his side, he kept repeating between outbursts of laughter. "That's
enough, enough!" But he could not stop laughing and had to give
up all idea of continuing with his meal. Every time that Father
Cinzano recalled this incident, he would again laugh so much that
he had to forbid John ever to remind him of it; such fits of laughter
were actually harmful to his health.
On another occasion about this time, Bosco was invited by the
pastor of a nearby village to assist at some solemn church services
which were to be held there by Bishop Michael Amatore Lobetti of
Asti. The mayor of that village was not a polished or educated man,
but he could not pass up such an opportunity of increasing his
prestige. He consequently appealed to Bosco to compose a sonnet
for him to read in the bishop's honor. John did as he was asked,

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and when giving the sonnet to the mayor he advised him to read it
over thoroughly before venturing to recite it in public.
"Just leave it to me! You'll see!" replied the good man. When
the bishop arrived, he was met at the edge of the village by the
local clergy, the municipal authorities and the villagers. Although
the mayor was arrayed in his Sunday best, and stood at the head of
the welcoming party, the bishop, who failed to recognize him,
affably addressed the parish priest, who had greeted him with a
speech of welcome. Unwittingly he had turned his back on the rep-
resentative of the community. The mayor's impatience was revealed
by his sullen countenance and ill-humored gestures. Annoyed that
someone of his exalted rank should be ignored in this way, he took
hold of a fold of the bishop's cloak and tugged at it lightly.
"Your Excellency," he said, "the mayor's here."
The bishop turned around. "Oh! And where is he?"
"I am the mayor."
"Why, your Honor, forgive me. I did not recognize you."
"If you will permit me, I have something I wish to read," the
mayor answered with a bow.
"Certainly. I should very much like to hear it," answered the
bishop.
A temporary chapel of decorated poles and green boughs had
been built for the occasion. The bishop was escorted to it and took
his place among the clergy and other dignitaries of the village. The
mayor remained standing before him in the center with the people
silently huddled behind their mayor. With impressive manners he
adjusted his spectacles, blew his nose, and then searched in his
pocket. A look of dismay came over his face as he was unable to
find the paper on which the sonnet was written. Frantically, he
searched again and again, turning his pockets inside out, but found
nothing. His embarrassment sent a ripple of amusement running
through the crowd. The mayor turned his eyes toward John who
had withdrawn into a corner with the other clergy. His glance
seemed to ask: "What now?"
While waiting for the bishop's arrival, the poor mayor had stood
aside studying the sonnet. At the sound of the exploding fireworks
and the cries of "Long Live the Bishop!" he had been gripped by
the excitement and had raced to take his place at the head of the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
welcoming committee. Meanwhile the sonnet had been left on the
table in the improvised chapel. But this had been completely for-
gotten. John, who was standing near the table, saw the paper.
Quickly he retrieved it and handed it to the mayor, who drew a
great sigh of relief. Upon regaining his air of importance, the mayor
cleared his throat and was ready for his recitation. The sonnet had
been written on the inner left side of a folded sheet of paper. Dis-
tractedly the mayor had inverted the folding so that now the front
page carried nothing but the mayor's name, which Bosco had placed
at the end of the sonnet, and the inside pages were completely blank.
So he read aloud: "Your most humble and obedient servant, the
Mayor of B . . . ." following it up by his name and surname.
Though things were still under control at this point, the mayor was
unable to proceed. Without even thinking of looking at the back
page, he exclaimed: "But, that's all it says! Bosco! Bosco! Come
here! You wrote it. Tell me what I'm supposed to read."
The crowd was whispering and tittering at the hapless mayor.
The bishop barely succeeded in keeping a straight face. To save
the situation, the pastor immediately arose and delivered a few com-
plimentary words of praise for the bishop and led everyone toward
the church. Later at lunch everyone joked about the hapless mayor
who was not among the guests. To the immense delight of the bishop
and the clergy, Bosco was called upon to explain what had taken
place. But the mayor took umbrage at John and accused him of
instigating this embarrassing predicament.
John spent serene, happy and undisturbed days in Piedmont. At
this time the Blessed Virgin protected this region from an epidemic
of Asian flu which struck down 5500 lives in Rome, and 200,000
in the Kingdom of the Two Sicilies that year. The city of Turin
expressed its gratitude for this protection by erecting a granite col-
umn topped by a marble statue of the Blessed Virgin in the little
square beside the shrine of the Consolata [Our Lady of Consola-
tion].
Meanwhile the· summer vacation was drawing to an end, and
John kept his promise to pay another visit to the Moglia family.
Mr. Louis Moglia, who knew that Mamma Margaret did not have
too much room in her house, had wrested a promise from John that
he would come and stay with him often. John kept his word and

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every year during his vacation he would visit these good people,
staying on for a week or two. Once he remained even two months.
He was delighted to spend time with the boys in the house and with
the neighborhood lads. He taught them catechism, and counseled
them with useful advice as befitted their age, need, and shortcom-
ings. As he did everywhere, here, too, at the Moglia farm he dis-
tributed holy cards and medals to the boys. But he never gave any
to girls, since he did not want them chirping noisily around him.
George Moglia slept in the same room with John. He related how
John would make him say his prayers before going to bed, and
would admonish him gently if he had noticed any action or word
which merited reproach. He would often exhort him to love, cherish
and obey his parents. Once when George told him how a young
man in the village had mistreated his father, John answered with
great severity: "He who fails to respect his father and mother will
draw down upon himself the curse of God."
Since he thought that George might be a possible vocation to the
priesthood, he would often tell him: "The best thing that one can
do in this world is to bring lost souls back to the path of virtue and
to God." That same year Mr. Louis Moglia bought him a new hat
because the one Mayor Pescarmona had given him was already
quite worn and frayed; while Mrs. Dorothy Moglia, who re-
garded him as her own son, knitted several pairs of socks for him,
a gift she was to make for him every year. John's name constantly
cropped up in every conversation in that farmhouse. They knew
that he excelled at the seminary where he was esteemed and be-
loved by the superiors. Father Cottino, the pastor of Moncucco,
would pay an occasional visit to the Moglia family and always bring
them news of John, delighting in the pleasure occasioned by such
news. In turn, John never missed an opportunity to show his affec-
tion and gratitude to this family. In fact, Nicholas Moglia, retired
teacher of Castelnuovo, recalled in particular that he was immensely
delighted by the great affection which his former pupil always dis-
played toward him.

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CHAPTER 50
A Student of Theology
JN the fall of 1837 John began his first year of theology.
His instructors were Father Prialis and Father Arduino; the former
lectured in the morning, the latter in the afternoon. Father Arduino,
who hailed from Carignano, later became a canon, pastor and rural
dean in the collegiate church of Giaveno [not far from Chieri].
At the midyear examinations, Louis Comollo also won the 60
lire award for scholastic and moral excellence. "I was his intimate
friend," wrote Don Bosco, "for as long as God spared him. I con-
sidered him saintly and very dear to me because of his goodness and
uprightness. I did all I could to emulate him. On his part he was
grateful to me for helping him in his studies."
If it is true that friendship joins those who are one in sentiments
or aspirations or makes them one, then it may be said that John
must have harbored the same sentiments of candor, piety and virtue
as Comollo. This was confirmed by James Bosco, [no relation] a
seminarian in his second year of theology, in 1837-38. In the pres-
ence of Father Rua, Father Francesia, Father Lazzero, Father Bo-
netti and Father Lemoyne, he once said: "John never failed to re-
ceive Holy Communion every Sunday. His humility was outstand-
ing. He used to confide in me unreservedly and tell me all his secrets.
He would ask my advice when in doubt or before acting, even if he
had already made up his mind, and he would do as I suggested. He
was always very correct and reserved in his deportment, always oc-
cupied in some manual or intellectual task. During recreation he
never ran around or laughed boisterously. Instead, he would stroll,
absorbed in thought, either by himself or with some close friends
with whom he would converse about useful topics. In the evening he
would associate with a few of the better students. He was deeply
interested in Church history to which he was particularly drawn.
330

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He often deplored the fact that many Church historians ignored the
achievements of the Popes while dwelling at length on minor figures.
It likewise hurt him whenever the deeds of certain Popes were
treated with little respect."
In this connection it is pertinent to note that as soon as Rohr-
bacher's Church history was published, he carefully read all seven-
teen volumes. He also read Salzano's work, regarding which he once
stated that if that work had been in print when he was still a semi-
narian, he would have kissed every page of it, so pleased was he
with the respect shown toward the Papacy by this great Italian his-
torian. Thus, guided by wise criteria and enriched by his study of
Bercastel, Henrion, Fleury, Rohrbacher, Salzano and the Bolland-
ists, he set about writing his own popular history of the Church for
young people.
His historical studies in no way hindered his study of theology.
I
The "scholastic circle" was kept active with discussions on the more
difficult problems and the acquisition of the most precise terminol-
ogy. Father Giacomelli recalled that Bosco was always extremely
alert: not a single error or even the least inaccuracy escaped him.
Once a fellow seminarian made a rather sweeping statement about
original sin. John immediately corrected him and silenced him with
sound reasoning. His readiness to defend the dogmas of the Church
on any and every occasion remained undiminished throughout his
life. His keenness and wide range of knowledge in these matters
astounded all who heard him.
Nor did he neglect the study of literature. James Bosco has also
told us about a literary club of which John was the leading spirit.
This club numbered some twelve or fourteen seminarians who dis-
cussed languages, classical authors and even etiquette. The members
met on holidays and, sometimes, during recreation periods to read
their fOmpositions about history or literature in poetry and prose.
After the reading they would appraise it as to contents, form, and
delivery, especially if it was a sermon. John was so meticulous in
his corrections that he earned the nickname of "the Grand Master
of Grammar."
Another very outstanding trait of his was his great reserve in
everything relating to modesty. One day, at one of their meetings, a
composition was read in which complimentary phrases were used in

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
reference to two women not specifically mentioned. When he was
asked to give his opinion, John remained silent a moment, and then
remarked: "The composition as a whole is good, but women are
mentioned in it twice in terms unbecoming to a seminarian." As a
matter of fact the writer of that composition did become a priest but
later, unfortunately, joined the sect of the Old Catholics.
The year passed peacefully in these pursuits and studies. John
continued, as in the past, to nurse the sick seminarians. This offered
him opportunities to ply doctors with questions and learn about the
incubation period, symptoms and phases of many illnesses. He also
learned how to prepare and administer required remedies; this was
to stand him in good stead in his future mission.
The following incident attests to his knowledge in this field. A
doctor, whose son was sick, came to see him one day. John began
talking of different diseases and plied him with questions.
"But tell me," the doctor interjected, "were you a doctor before
coming to the seminary?"
"No, I wasn't," Don Bosco replied, "I'm asking only to learn."
"Well," the doctor added, "only a medical student could ask that
kind of question!"
When school closed, John went home. Only two friends came to
visit him during that summer: Giacomelli from Avigliana, who
would remain overnight, and Louis Comollo. The latter came sev-
eral times but stayed just for the day and John returned his visits.
They also wrote each other frequently. Aware of the importance of
a good friendship, Mamma Margaret did everything she could to
give his friends a warm and generous welcome. They liked it and
always looked forward to the next visit.
"I want my dear John to cut a good figure with his friends," Mar-
garet would exclaim.
A few days after he returned home, Comollo sent John tqe fol-
lowing note: "I must talk to you about something which on the one
hand, makes me very happy, but on the other, embarrasses me. My
uncle has asked me to give a sermon on the feast of the Assumption.
My heart overflows with joy at the thought of speaking about our
Blessed Mother. On the other hand, aware of my limitations, I real-
.ize how unfit I am to sing her praises worthily. Be that as it may, I
am going to obey with the help of Her of whom I am to speak. I

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have already written the sermon and know it almost by heart. I am
coming to see you on Monday, and I want you to listen to it and
then give me your honest criticism of both subject matter and de-
livery. Say a prayer to my Guardian Angel for my trip. Good-
bye . . ."
"Comollo came punctually," Don Bosco writes in his memoirs,
"and spent the whole day with me while my mother and relatives
were in the fields harvesting. First of all, he had me read his sermon,
then he made me watch his delivery. After a few hours of pleasant
conversation, we realized that it was time for dinner. We were alone
and had to take care of ourselves. 'No trouble at all,' Comollo said,
'I'll light the fire, you put the pot on, and we'll find something to
cook.'
" 'That's a good idea,' I answered, 'but first let's go and grab a
chicken. That will provide our consomme and entree, as my mother
suggested.'
"We soon managed to catch a young cockerel, but who had the
courage to kill it? Neither of us. We finally decided that Comollo
should hold the bird's neck over a smooth tree trunk while I would
sever it with a small sickle. We did as planned, but when we saw
the head severed from the body we didn't have the heart even to
look at that poor chicken. 'We are acting like fools,' Comollo said
after a while. 'The Lord enjoined us to use the creatures of the
earth for our good. Why should we be so upset?' We retrieved the
bird without any further qualms, and after dressing it, we cooked
and ate it.
"I would have liked to go to Cinzano to hear Comollo's sermon,
but I too had a sermon at Alfiano the same day and so I went the
following day. Everybody was praising Louis' sermon. 'He preached
like a saint,' someone told me.
"'Oh!' said another, 'he looked like an angel! He was so unas-
suming and so forceful!' Others exclaimed: 'How well he spoke.'
Some remembered the main thoughts and some even the very words
he had used. His uncle saw in it the handiwork of God.
"Knowing Comollo's great shyness, I asked him how he had
managed to do so well and he told me: 'Just as I was about to face
the congregation, I felt my strength and my voice leaving me, but
our Blessed Mother helped me. I again felt strong and confident and

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
delivered the sermon from beginning to end without the slightest
hesitation. That I owe to the Blessed Virgin. Praise be to her!'
"I still have a copy of his sermon. Although Comollo consulted
several books, he wrote the sermon himself. His are the sentiments
that inflamed his heart with love for the great Mother of God."
In going to Cinzano to congratulate his friend on his sermon,
John had not anticipated that on that very same day he would have
to preach from the same pulpit to the people who the day before
had heard Comollo. Don Bosco's memoirs continue as follows:
"That day (August 16) was the feast of St. Rocco, an occasion for
relatives and friends to exchange invitations to dinner and have a
little feast. For this reason, St. Rocco's feast day came to be called
"pignatta day" meaning "cooking." On this day an incident took
place which showed the extent of my audacity. It was already time
for dinner and the preacher for the afternoon church services had not
showed up yet. The church services started and still no preacher.
Trying to be of help to the pastor, I approached the several priests
who were taking 1part in the festivities and begged them to volunteer
for a brief sermon to the people who by now were thronging into
the church. But nobody did! 'What!' I said, 'are you going to dis-
appoint these people? They are expecting a sermon on their Patron
Saint.'
"Annoyed by my insistence some replied tartly: 'You're a fool!
If you think it is so easy to extemporize, why don't you do it?' Every-
body clapped. Stung in my pride, I answered: 'I wouldn't have
thought of coming forward for this, but now I will.' While a hymn
was being sung, in those few minutes I organized my thoughts. I
reviewed mentally what I had read about St. Rocco and then climbed
into the pulpit. According to the common consensus, that was the
best sermon I ever gavel"
Joseph Turco, who often accompanied John to different villages
where he went to preach, was in Cinzano on that occasion and this
was his comment: "The way it sounded, the sermon was well thought
out and the delivery was of the kind you expect in a seasoned orator.
All the pastors were amazed."
A similar incident occurred some time later. We came to know
of it through Father Anthony Cinzano, pastor of Castelnuovo. A
very solemn holy day was being kept at Pecetto [near Turin]. The

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afternoon church services were about to start, but the guest preacher
had not arrived, having been suddenly taken ill. All pleaded lack of
time for preparing a sermon and inability to extemporize. In this
emergency, the pastor turned to John and said: "You do it!" John
asked for a breviary, read the "lessons" for that festivity and mounted
the pulpit. The sermon was a great success. Several of the congre-
gation, conversing with the pastor of Castelnuovo the following day,
spoke very highly of it and of the talented orator.
And what did Don Bosco think of his own sermons? Generous in
praising Comollo's sermons to the sky, he had this to say about him-
self: "After my first year of theology I preached again at Capriglio
on the feast of the Nativity of Mary. I don't know what good it did,
but I received so much praise that it went to my head. Luckily I
was soon disillusioned. After this sermon about the Nativity of Mary,
I talked to one of my admirers, more intelligent looking than others,
and sounded him out on what he might have understood. Accord-
ing to him, my sermon was about the souls in Purgatory! I also
asked the pastor of Alfiano, Father Joseph Pelato, his opinion about
the sermon I had preached there on the Rosary. A saintly and
scholarly priest, he said to me:
"'It was a very fine sermon, well thought-out, well-phrased, and
sound in objective. You are on the right track as a preacher.'
"'Do you think the people grasped what I said?'
"'I doubt it. Very few, if any, understood it, beside my brother,
who also is a priest, and myself.'
"'How come? I said plain things, easy to understand.'
" 'Easy for you, but not for them. When you skim over the Scrip-
tures and philosophize on certain events of Church history you are
way over their capacity to understand.'
"'What do you suggest then?'
"'Give up the literary style, speak in their own dialect, when pos-
sible, or even in Italian, but a simple Italian. Instead of philosophiz-
ing, use illustrations, similitudes, short stories, plain and practical.
Always remember that people understand little and that the truths
of our faith are never sufficiently explained.'
"I kept this fatherly advice as a guide for the rest of my life. As
things to avoid, I have saved those sermons in which I now see
nothing but vanity and affectation. I am grateful to God for this

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
merciful lesson, which bore fruit in my sermons, catechetical in-
structions and writings in which I busied myself even then."
John returned to Cinzano a second time, in the summer of 1838,
to discuss with Comollo several matters regarding the coming school
year. In his biography of this saintly youth, John wrote: "One 5ne
day I went with Comollo for a walk on a hill overlooking a vast
expanse of meadows, fields and vineyards.
"'Look,' I said. 'What meager crops this year. Poor farmers! So
much work and almost in vain.'
"'It's God's punishment,' he answered. 'Believe me, it's because
of our sins.'
"'I hope the Lord will grant us more abundant crops next year.'
" 'I hope so, too. Lucky those who will be around to enjoy them.'
" 'Come, let's put gloomy thoughts aside! It's too bad for this
year, but next year ;we'll have more grapes and better wine.'
" 'For you!'
"'Do you mean that you will go on drinking water as usual?'
"'I hope to drink a much better wine.'
" 'What do you mean by that?'
"'Oh, skip it . . . the Lord knows what He is doing.'
"'You are not answering my question. What do you mean by:
I hope to drink a much better wine. Are you planning to take off for
Heaven?'
" 'Well, if only through God's mercy, of late I do long to go to
Heaven. I feel such a yearning for it that it seems impossible that I
may stay here much longer.'
"Comollo said this with great cheerfulness at a time when he en-
joyed excellent health and was getting ready to return to Chieri."
At the end of the vacation he set out for the seminary. At acer-
tain point along the road where his village would disappear from
sight, he stopped for a long look. He was unusually pensive. His
father came over to him asking:
"What's the matter, Louis? Don't you feel well? What are you
looking at?"
"I feel fine, but I can't take my eyes off Cinzano."
"Why? Don't you like to go back to the seminary?"
"I certainly do and I can't wait to be again in that abode of peace,
but this is the last time I can look at my village."

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337
His father asked him once again if he were feeling all right,
or would not rather return home . . .
"Oh, don't worry," he answered, "I'm just fine. Let's go. Let's be
cheerful. The Lord is expecting us."
This, John came to know from Comollo's father as soon as they
arrived at the seminary.
Such melancholy premonitions worried John. Eager to see God's
ministers increase in number and save more souls, John regretfully
feared to lose such a promising vocation.
He keenly appreciated the singular favor bestowed on him by
God's call to His service. In his conversations with boys at Chieri,
Castelnuovo and other places he always found the right moment to
instill in them a high regard for the priestly vocation and the serious
obligation to obey such a divine summons. He shared St. Paul's
wish: "For I would that you all were as I am myself; but each one
has his own gift from God, one in this way, and another in that"
( 1 Cor. 7, 7). And he often wondered what gift God might have
in store for his young friends. If he noticed in them a great love for
that virtue which makes men like unto angels, he regarded that as
the surest sign of a vocation. He would then study them closely to
see if they showed any leaning toward the priesthood: if not, with
appropriate words he would kindle their desire for it. If this inclina-
tion was already there, he fostered it with wise counsel, leaving to
God the task of bringing it to bloom.
At this time he was already beginning that mission which was to
be his life's goal and work. Thousands of vocations among boys
would have borne no fruit but for his care. Don Bosco would have
made any sacrifice to prevent even one of them from being lost. In
later chapters we shall describe his amazing conquests. He was not
always successful: God alone, of course, knows his preordained de-
signs and the secrets of the human heart. Be that as it may, Don
Bosco's zeal even at that time was greatly beneficial to souls.
We already have had occasion to speak of Hannibal Strambio,
who, together with his two brothers Dominic and Peter, had been
John's schoolmates in the high school at Chieri. In 1838 Peter re-
ceived a letter from John exhorting him to become a priest because
of his mild and quiet disposition, his diligence and his excellent
conduct. Sixty years later, Peter Strambio, who was then a retired

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
councillor of the Prefecture and bore the title of Chevalier, told
Father Francis Cerruti: "I did not follow Don Bosco's advice be-
cause I did not feel called to the priesthood. But I have always
fondly recalled that invitation; its memory has helped me in the
course of my life. I still have his letter and guard it jealously, for
whenever I read it over I again feel as deeply moved as I did then,
at the thought that a schoolmate and friend like John had such a
good opinion of me. Words cannot express how much my brothers
and I thought of him. Several years later we were at Camagna and
he came to visit us. We welcomed him with heartfelt joy. During his
stay a terrible fire broke out in a neighboring farm. With his usual
calm, Don Bosco gave a hand in salvaging the household goods.
Not only that, but when the fire was put out, he brought a heaping
dish of polenta for the farmers' supper. I said to him: 'Don Bosco,
you are so good that you could work miracles; do something about
this fire . . .'" John's schoolmates and friends firmly believed that
he was a saint: this explains why his words and letters meant so
much to them.

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CHAPTER 51
Death of a Friend
a T the beginning of the scholastic year 1838-39 a new
professor, Father John Baptist Appendini, a very saintly priest of
Villastellone who later became a monsignor, took over the chair of
theology at Chieri. Between him and John, who was his pupil for
three years, there developed a bond of friendship that was to last
to the end of his life. In the meantime God in his mercy had brought
together in the same classroom three clerics, Giacomelli, Bosco and
Comollo. Their friendship was not to be marked without a grave
sacrifice on their part: the unblemished soul of the saintly Comollo
would soon return to its Maker. Meanwhile Giacomelli was in a
position to appreciate even more Bosco's progress in his studies. He
writes about him: "John was a model student. He had a prodigious
memory, but he also studied hard. Often he did not limit himself
to the textbook, but would consult other authors as well. He was
not slavish in studying them and sometimes would change their
line of reasoning and form independent opinions of his own now
and then at variance with those of the book. I remember a time
when a professor scolded him for it, saying, "Why don't you follow
the textbook like the others?"
That was one of the things to which John found it hard to adapt
himself. Many years later, when commenting on it, he said, "During
the theology course we must insist that the students apply themselves
diligently, and we must see to it that the treatises are understood
thoroughly, not superficially. Indeed, most students should learn
faithfully from the textbook, but this should not be demanded of
those who are known to be serious students who apply themselves,
understand and constantly give correct answers when interrogated."
In that second year of theology John had the distinction of being
appointed sacristan of the seminary chapel. This minor appoint-
339

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
ment was a valued sign of the Superiors' esteem and carried with
it an income of 60 lire. This took care of half of John's yearly fee;
Father Cafasso paid the other half. John's sacristy duties consisted
in looking after the cleanliness of the chapel, the altar and the sac-
risty. He had to see also to the neatness of lamps, candles and every-
thing else used for divine worship. John's outstanding conduct and
earnestness in study had earned him this appointment, as we gath-
ered from Father Cagliero who heard it from Father [Joseph] Fio-
rito, the dormitory prefect. This task was also to give him an op-
portunity for growth in virtue.
Father James Bosco wrote: "The seminarians in the philosophy
department and those in the first two years of theology were drawn
to him as to a magnet, while those in the upper grades had a higher
or lower opinion of him according to their own personality. Anyone
who becomes outstanding for knowledge or virtue is bound to be
the object of petty jealousy. At first he may not notice it, but soon
it will show itself in words or gestures and he will become aware
of it. Magnanimous and humble, John overlooked such petty an-
noyances. His equanimity was not ruffled even when some young
clerics mocked and mortified him and scorned him for keeping him-
self apart from them. His job of sacristan earned him the nickname,
'the oiler' in allusion to his daily task of getting the oil for the
sanctuary lamp. John ignored this name-calling and went about
his business with his usual poise, but he was not insensitive."
Father Giacomelli told us the following incident. One day, in an
argument, a companion said to John in a jeering tone: "You, silly
lamplighter." A flush of anger spread over John's face, and he
walked away without uttering a single word. Those present were
shocked at that uncalled-for insult which they considered serious,
and one of them sharply reprimanded the offender.
Meanwhile, Comollo, notwithstanding his premonition of a pre-
mature death, had given his full attention to studies and had again
won the 60 lire award at the midyear exams. Outwardly he was his
usual jovial self whether at work or at play; still John detected some-
thing mysterious in his conduct. He noticed that Louis was engrossed
in prayer and other practices of piety more than before; that, espe-
cially, he received Holy Communion more frequently. Sometimes
he heard him exclaim: "Oh, how I would like to hear from our

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Lord, when I am about to die, those consoling words: Euge, serve
bone et fide/is. Well done, good and faithful servant [Matt. 25, 21].
To increase his horror of sin he would meditate on hell.
But let us hear Don Bosco describe it. "He spoke of Heaven with
great transports of joy. One of the many beautiful things he told me
was this: 'When I am alone and not busy with anything, or awake
at night, I think up the most delightful excursions. I picture myself
on top of a high mountain from whose peak I am able to see all
the beauties of nature. I gaze upon sea and land, villages and cities
and the wonders in them. Then I lift up my eyes and admire the
clear sky studded with countless stars. What a magnificent sight!
Then I seem to hear soft, buoyant music resounding through the
hills and valleys, and while I stand entranced by these pleasant
sounds and sights, I turn around, look up and contemplate the city
of God. Then I get closer to it and finally enter the gates. All the
wonderful things that pass before my gaze, you can imagine your-
self.' Describing his walk through Paradise, Louis would then give
me a detailed description of all he saw.
"That year I also managed to learn from him his secret of pray-
ing without distractions. 'Do you want to know how I prepare my-
self for prayer?' he asked. 'It is very simple and in a way strange.
I close my eyes. I imagine I enter a large room handsomely adorned.
The ceiling is supported by pillars, and I imagine God in His in-
finite majesty seated on a splendid throne, at the end of the room
surrounded by His angels and saints. I find this imaginative presen-
tation very effective in raising my mind to God before Whom I
prostrate myself and pray with all reverence.' "
During Lent the seminarians made their spiritual retreat. John
put all his heart into it. "It was in that year (1839)," he wrote
in his memoirs, "that I had the good fortune of meeting [Father
John Borel], a very zealous priest, who had come to preach the
spiritual retreat. He came into the sacristy with a cheerful look and
made some remarks both humorous and spiritually uplifting. When
I observed how he prayed before and after Mass, his devotion and
recollection in offering the Divine Sacrifice, I immediately recog-
nized in him a most worthy minister of God. We all admired his
preaching: his sermons were plain, lively, clear and inspiring. Every-
one agreed that he was a saint. We all vied for the privilege of con-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
fessing to him, consulting him about our vocation, and receiving
some good word as his special memento. I also approached him for
guidance in spiritual matters. At the close of the interview I sought
advice especially on how to safeguard my vocation during the school
year and particularly during the summer vacation. He replied: 'Shun
the world and receive Communion frequently; by these means you
will preserve and strengthen your vocation and become a good
priest.' This retreat, preached by Father John Borel made history
in the seminary; his teachings, both public and private, were re-
membered and recalled for many years later."
The morning of March 25, the feast of the Annunciation, John
was on his way to the chapel, when he met Comollo who was wait-
ing for him in one of the corridors to tell him that the end had
come. This took John greatly by surprise because just the day be-
fore, they had walked up and down for quite a while and Louis had
seemed in good health. In a voice charged with emotion, Comollo
continued: "I feel ill and the thought of dying frightens me." John
urged him not to worry, saying that though such things were not to
be taken lightly, nevertheless, they were not imminent, and that he
still had plenty of time to prepare himself. With this they entered
the chapel. Comollo still managed to hear Mass but right after it,
he fainted and had to be carried to bed. It was then, according to
Father Giacomelli that John told his fellow seminarians that Co-
mollo would die of this illness.
"When the services were over," wrote Don Bosco, "I went to
visit him in the dormitory. As soon as he saw me among the others,
he motioned to me to get closer and then he said, 'You told me
that my end was far off and that I would have time to prepare my-
self; but it is not so. I am sure that soon I shall have to appear at
God's judgment seat and that I have little time to prepare. Do you
want to hear the naked truth? We shall have to part.'
"I still urged him not to be upset and to banish those thoughts,
but he interrupted me saying: 'I am not afraid or overconcerned,
but there is no getting away from the fact that I have to be judged
and irrevocably so, and this makes me uneasy.'
"His words made me very sad. rhroughout the day I was anxious
for news about him. Whenever I visited him, he always repeated:
'Soon I shall have to appear at God's judgment seat. We shall have

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to part.' Without exaggeration, he must have repeated this phrase
more than fifteen times in the course of that day."
"The following day, Monday, his fever kept him in bed. He had
predicted that the doctors would make the wrong diagnosis and so
it was. He was up on Tuesday and Wednesday, but in a melancholy
frame of mind, entirely engrossed in thoughts of God's judgment.
Wednesday evening he felt ill again and went to bed never to rise
again.
"When I went to see him on Holy Saturday evening, he said:
'Since we must part, and in a little while, I shall have to appear
before God, I wish you would stay up with me tonight.'
"It was March 30, the vigil of Easter. Father Joseph Mottura,
our spiritual director, seeing that the patient's condition was wors-
ening, willingly gave his consent. 'Be watchful,' Father Mottura told
me, 'and if you notice any serious danger call me immediately. Ob-
serve also any symptoms and tell the doctor about them tomorrow.'
"At eight his fever was rising rapidly; at 8: 15 it soared so high
that he became delirious. At first he made low moaning sounds as
if frightened by some phantom or other terrifying sight. About half
an hour later, he became half conscious and, staring at the bystand-
ers, he cried out in a loud voice: 'Oh! the judgment!' Then he began
to struggle so violently that five or six of us could barely hold him
down. This went on for almost three hours, before he finally re-
gained full consciousness.
"For a long time he lay as though absorbed in deep thoughts.
Then that look of sadness and terror, which had plagued him those
last few days at the thought of God's judgment abandoned him and
once more he seemed to be his old self, tranquil and serene. He
laughed, talked and answered all questions; one might have thought
that all danger was past. Someone asked him what had brought
about such a sudden change: only a little while before he had been
so sad and now he was so jovial and smiling. The question seemed
to embarrass him. Then looking to make sure that no one would
overhear him, he whispered to me:
" 'Until now I was afraid of death because I feared God's judg-
ment. It terrified me; now, instead, I feel calm and I'm not afraid
any longer. I will tell you all confidentially as my friend. While I
was in terror of God's judgment, I seemed to be transported in an

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
instant to a deep, broad valley, where furious, howling winds
brooked no resistance. In the center was a bottomless pit spouting
blazing flames like an immense furnace. From time to time, souls,
some of whom I recognized, would tumble into that pit causing
great balls of fire and smoke to shoot up to the sky . . . I was so
terrified at the sight that I began to scream for fear of being hurled
into that frightful abyss and I tried to turn back in flight, only to
be confronted by a multitude of horrible monsters coming at me
to throw me in . . . In utter panic I unconsciously screamed even
louder, and then I made the sign of the Cross. At this act of faith,
all those monsters tried to bow their heads, but since they could not,
they writhed in agony and withdrew somewhat from me. Still I could
not escape from that terrible place. Then I saw a huge mass of
armed men coming to my aid. Fiercely they attacked those mon-
sters: some were killed and torn to pieces and the rest hastily took
flight. Free of all danger, I began to walk through that broad valley
until I came to the foot of a tall mountain. It could be climbed, but
only by a ladder on whose every rung huge serpents were poised
ready to strike. I was too frightened to try, for fear those snakes
might devour me, but there was no other way to go up. Down-
hearted and exhausted, I was about to faint when a splendidly
dressed lady, our Heavenly Mother, I think, took me by the hand
and raising me to my feet, said: "Come with me. You have done
much to promote my honor and you have invoked me many times.
So it is just that you should now receive due reward. The Com-
munions you have received in my honor have delivered you from
the snares set up by the enemy of souls." She then motioned to me
to follow Her up that ladder. As She climbed, all the serpents turned
their deadly heads away, and did not look again in our direction
until we were some distance away. On reaching the top, I found
myself in a delightful garden, where I saw things I never imagined
existed. I was now safe, and the gracious Lady spoke these words:
"Now you are out of danger. My ladder is the one that will lead
you to [God], the Supreme Good. Courage, my son, time is short.
The flowers that make this garden so beautiful have been gathered
by angels to make a crown of glory for you, so that you may take
your place among my children in Heaven." Then She disappeared.
These things filled me with such joy and peace that now, far from

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fearing death, I long for it and hope it will come soon, so that I may
join the angels in singing the praises of Our Lord in Heaven.' Thus,
for Louis Comollo.
"Whatever one may think of what we have said, the fact remains
that, whereas formerly he greatly feared appearing before God, now,
instead, he greatly desired that moment. Without a trace of sadness
or melancholy, he was all smiles and cheerful, never too tired to
sing psalms, hymns or sacred songs.
"Although his illness seemed to have taken a turn for the better,
toward morning I thought it advisable for him to receive the Last
Sacraments, especially since it was Easter Sunday. 'Gladly,' he re-
plied, 'but since I am so ill, I would first like to see my confessor,
even though I feel my conscience is clear.'
"His Communion was truly an edifying sight. As he finished his
confession and prepared for Viaticum, the Rector, escorted by
seminarians, entered the room carrying the Blessed Sacrament.
Louis was deeply moved at this sight, color returned to his cheeks,
his countenance changed, and he cried out in transports of holy joy.
'What a beautiful sight! Such a resplendent Sun set in so many stars!
See the great multitude prostrate before It not daring to lift their
faces. 0, let me kneel with them, that I, too, may adore this [divine]
Sun never seen before.' So saying he tried to rise, straining to ap-
proach the Blessed Sacrament. I tried to hold him back. Tenderness
and surprise filled my eyes with tears, I did not know what to say,
what to suggest. He redoubled his efforts to reach the Host and was
not satisfied until he had received It. For a while he lay motionless,
rapt in love for our Lord. Then he abandoned himself to new trans-
ports of joy, uttering fervent short prayers for quite a while. Finally,
in a lower tone of voice, he called me and asked me to speak only
of spiritual things because he felt that the remaining moments were
too precious to be wasted in idle talk and should all be spent in
praising God; on his part he would ignore everything else.
"Now the patient seemed tired and sleepy and so we let him rest.
The seminarians had all gone to the cathedral for the solemn Easter
services. After a short while, Comollo awoke. Seeing that we were
alone he spoke to me as follows: 'Here we are, dear friend, about
to leave each other for a while. We thought that we would be com-
forting each other during the ups and downs of life, giving each

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
other aid and counsel in everything that might have contributed to
our eternal salvation, but this was not in accordance with the holy
and forever adorable plans of God. You have always helped me in
all matters, spiritual, intellectual and material. I am deeply grate-
ful. May God reward you for it! Now, before we part, I want to
leave you some thoughts, in memory of our friendship. Friendship
does not consist only in complying with a friend's request during
life, but it also means carrying out after death whatever has been
promised. Hence, the solemn pact we made of praying for each
other's eternal salvation should last until we are both dead. There-
fore, I want you to pledge under oath that you will pray for me as
long as you will live!' At these words I felt like weeping but I re-
strained my tears and gave him my solemn pledge. Then after some
words of advice, he concluded, 'There is just one more thing that
is close to my heart. If on your walks, you should pass my grave
and hear some fellow seminarians say: "Here lies our Comollo,"
please suggest to them a Pater and a Requiem for me, that my stay
in Purgatory may be shortened. There are more things I'd like to
tell you, but I feel worse and I can't. Recommend me to the prayers
of our mutual friends and pray for me. May God be with you and
bless you! One day, God willing, we shall meet again.'
"That Easter evening he could hardly speak he was so exhausted.
Then his fever rose, and he was seized by painful convulsions so
violent that we could hardly restrain him. Yet, though delirious and
racked by pain, he would calm down at once if one said to him:
'Comollo, for whom should we suffer?' He promptly would re-
ply, 'For Jesus Crucified.'
"Never once complaining about the excruciating pain he suffered,
he got through the night and most of the following day. From time
to time he would sing with a voice so steady that one would have
believed him to be in good health. He sang the Miserere, the Litany
of the Blessed Virgin, the Ave Maris Stella and other sacred hymns.
But since singing was too exhausting for him, we suggested some
prayers. He would then stop singing and follow our suggestion.
"On April 1, seeing his condition deteriorate, the Spiritual Direc-
tor thought it advisable to administer the Anointing of the Sick.
Comollo, who shortly before seemed to be in the throes of death,
now became fully conscious and made all the responses to the pray-

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ers. He did so again at 11 :30 P.M. when the Rector of the Seminary,
Canon Sebastian Mottura noticing that a cold sweat was beginning
to bathe Comollo's face, gave him the Papal blessing.
"Once he had received all the comforts of religion, he no longer
looked seriously ill, but rather seemed to be a patient convalescing.
He was fully conscious, serene and tranquil. Joyfully he kept re-
peating short prayers to Jesus Crucified, to Mary Most Holy, and
to the saints, so much so that the Rector remarked: 'He needs no
one to recommend his soul to God; he is doing it well enough him-
self!' At midnight Comollo intoned the Ave Maris Stella and sang
it steadily to the end, despite the pleadings of his companions not
to tire himself out. He was all absorbed in his thoughts and his face
wore such a heavenly expression that he resembled an angel.
"When one of his fellow seminarians asked him what consoled
him most at that moment, he replied, 'What I did out of love for
the Blessed Virgin and the Communions I received.'
"On April 2, at 1: 30 A.M. he was so exhausted that he could
scarcely breathe, though his face still was serene. After a while, he
rallied again, summoned what strength he still had left and, gazing
heavenward, in a halting voice he broke into words of such loving
trust in the Blessed Virgin that all those present were moved to tears.
Noticing his pulse weaken, I realized that the time was near when
he would soon leave the world and all of us, and I began prompting
whatever words I thought best under the circumstances. His eyes
were fixed on the Crucifix he held in his folded hands; a smile was
on his lips, as he listened attentively and made efforts to repeat the
words I prompted to him. Some ten minutes before expiring, he
called me by name and said, 'If you want something for eternity,
I . . . goodbye, I am going . . . Jesus and Mary, into your hands
I commend my soul.' These were his last words. His stiffening
lips and thickening tongue rendered speech impossible, and all
he could do was move his lips in silent prayer.
"Two deacons, Sassi and Fiorito, read the Proficiscere [Go forth
from this world, 0 Christian soul . . .]. After that, [they read the
other prayers for the dying and] when they came to the holy names
of Jesus and Mary he smiled pleasantly as if seeing something won-
drous and beautiful. Then, without a movement, his spotless soul,
soared heavenward, as we believe, to rest in the peace of the Lord.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
It was two o'clock on the morning of April 2, 1839. In five more
days he would have been twenty-two.
"That night," as James Bosco reported, "a seminarian from Bul-
garo, named Vercellino, who did not belong to John's dormitory,
suddenly woke up and shouted, 'Comollo is here, Comollo is here!'
"Awakened by his cry, the others in the dormitory asked him
what had happened. James Bosco, the dormitory vice-prefect tried
to quiet him down, but he kept repeating, 'Comollo is dead!' In
vain his fellow seminarians insisted that it could not be so, because
just the night before he was much improved. 'But I have seen him,'
Vercellino persisted. 'He came in and said, "I've just died!", and
then he vanished.'
"While the others were trying to convince him that he had been
dreaming, in came the deacons Sassi and Fiorito, who that night
had been on duty at Comollo's side.
"'How is Comollo?' everyone asked.
"'He's dead,' they answered.
"'When did he die?'
" 'About twelve minutes ago.'
"Amazing indeed! It had not been a dream after all!"

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CHAPTER 52
A Solemn Promise Fulfilled
a T daybreak, the news of Comollo's death spread con-
sternation throughout the seminary. Yet all found comfort in re-
peating to one another: "Comollo is already in Heaven, praying for
us." At the same time, they vied with one another in trying to get
some object which had belonged to him, as a remembrance of such
a well-liked and esteemed companion. That morning, the Rector of
the seminary, deeply impressed by the unusual events at the young
man's death and somewhat distressed that he should be buried in
the common cemetery, went to Turin to see the civil and Church
authorities, and he received permission to bury Comollo in St.
Philip's Church adjoining the seminary.
On the morning of April 3, a long, solemn procession of semi-
narians, faculty, canons, other clergymen and an immense crowd
of people wound through the streets of Chieri as Comollo's remains
were brought to the church. The Rector of the seminary sang the
Mass to the accompaniment of solemn and mournful music. After
the service, the body was placed in a tomb under the sanctuary
floor in front of the main altar, as though the good Lord had wanted
near Himself, even in death, one who, when alive, had shown so
great a love for Him in the Blessed Sacrament.
Hardly had Comollo been buried than he again appeared in a
dormitory full of seminarians. Here is how Don Bosco described
this astonishing event: "Louis and I were close friends and fully
confided in each other. Hence we often spoke of what might easily
happen to one of us at any moment, namely that we must part in
death.
"One day while recalling what we had read in the lives of some
Saints, we remarked, half jokingly and half seriously, that it would
be a great comfort indeed if the one of us who was first called into
349

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
eternity could return to give news of himself to the other. We spoke
about this a number of times and so, one day, we promised to pray
for each other and agreed that whichever would be the first to die,
he would come back and bring news of his eternal salvation. I was
not fully aware of the import of such a promise and I must admit
that we acted very rashly. Never would I suggest such a promise to
anyone. Still, as far as we were concerned, this was a sacred prom-
ise we intended to keep. We renewed it again and again, especially
during Comollo's last illness, always, of course, under the condition
that it was pleasing to God and permitted by Him. Comollo's last
words and his last look at me had assured me that he would keep
our agreement.
"Several companions of mine knew about it and were anxiously
waiting to see it carried out. I, too, was very eager, because I hoped
it would bring me comfort and temper my grief.
"It was the night between April 3 and 4, the night after his burial.
I was sleeping with twenty other theology students in the south dor-
mitory facing the courtyard. I was in bed, but not asleep, and I was
thinking about our promise. Almost as though I had a premonition
of what was about to take place, I was strangely afraid.
"At the stroke of midnight, I heard a dull sound at the end of the
corridor. As it drew nearer, it became sharper, more lugubrious and
louder. It sounded [successively] like the rumble of a heavy cart
drawn by many horses, or of a railroad train, or like the boom of a
cannon. I cannot adequately describe it except as a composite crash-
ing sound so vibrant and, somehow, so violent that it terrified and
rendered me speechless. As it drew closer to our dormitory door,
the very walls, ceiling and floor of the corridor re-echoed as with
the roar of crashing steel slabs being shaken with great force. And
yet the rumble gave no clue as to where it came from. It was like
trying to pinpoint the position of a locomotive by the trail of smoke
it leaves in the air.
"All in the dormitory were startled but nobody dared say a word.
I was petrified. The din was getting closer and ever more frighten-
ing, but still it sounded outside the dormitory. Then the door was
flung open, the roar grew in intensity, and a slim, flickering, multi-
colored light, which seemed to modulate the sound, pierced the
darkness. Abruptly all noise ceased, the light flared more brilliantly

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and Comollo's voice was clearly heard. It was more frail than it had
been when he was alive. Three times in succession he called out:
'Bosco! Bosco! Bosco! I'm saved!'
"At that very moment a light flooded the entire dormitory and
the sounds which had ceased were again heard ever louder. It was
almost as though a thunderbolt had struck the house and it was
collapsing. Immediately again all noise ceased and the light van-
ished. My fellow seminarians leaped out of bed and fled wildly in
all directions. A number huddled together in a corner of the room
to boost their courage. Others grouped themselves around the dor-
mitory prefect, Father Joseph Fiorito of Rivoli. They spent the
night this way, eagerly awaiting dawn. All had heard the noise;
several heard the voice, but not the words themselves. They kept
asking one other what the noise and the voice could have meant.
Sitting on my bed, I told them to calm down, assuring them that I
had clearly heard the words 'I am saved.' A number had heard the
voice directly above my head and this became the accepted version
at the seminary for a long time afterward.
"I was so shaken and frightened that, at the moment, I would
rather have died. As far as I can remember, this was the first time
that I really was afraid. This too was the beginning of an illness
that brought me to the edge of the grave and left me in such weak
health that I did not fully recover until many years later.
"God is almighty but merciful and, generally, He does not heed
such agreements. But, at times, in His infinite mercy, He permits
their fulfillment as in this case. I would never suggest any such thing
to anyone. Whenever we attempt to breach the supernatural, espe-
cially when it is unnecessary for our eternal salvation, we are bound
to suffer the consequences. We are certain enough of the existence
of the soul: we need no further proofs. We should be content with
what our Lord Jesus Christ has revealed to us."
As late as 1884, when Don Bosco reprinted an account of Co-
mollo's life, a number of people who had witnessed this apparition
were still living. It should also be noted that the galley proofs of the
first edition of Comollo's biography which mentioned this happen-
ing were read and corrected [where necessary] by the Superiors of
the seminary and by those seminarians who had seen the event.
Father Joseph Fiorito himself recounted it several times to the Su-

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
periors of the Oratory. News of the event also filtered outside the
seminary. A number of people heard of it through Dominic Pogli-
ano, the cathedral bell ringer, who vouched for its truthfulness.
The loss of his friend had deeply upset John. This, together with
the fright he experienced at the time of the apparition, broke his
health, already undermined by long vigils in study, and, in his own
words, it nearly led him to the grave. In these circumstances, a
seminarian, not of John's dormitory, rather young, lively and light-
headed, was annoyed by John's constant seriousness, and often
would go up to him and repeat teasingly: "Bosco, Bosco, Bosco, I
am saved!" This was like reopening a painful wound. The joke was
entirely out of place, but John would merely smile back, and play-
fully shake his finger at him without saying a word. Later this same
cleric became a good and zealous priest. He recounted this episode
to illustrate John's forbearance and the self-control he exercised
over his naturally impetuous temperament.
At the end of June, still in poor health but eager as ever to sanc-
tify his vacation, John went home for the summer. Mr. and Mrs.
Moglia wanted their son George to become a priest. So when John
came to see them at their farm they asked him to take George to Su-
sambrino and keep him there with him throughout the vacation as
a brother. John taught him daily for three months and even gave
him his own mattress to sleep on. Other boys from Castelnuovo
joined George in the Latin classes. The families of two of the lads
paid him five lire, so that John could buy himself clothes, hosiery
and a pair of shoes for the next school year. Francis Bertagna, who
later became a professor and received the title of Chevalier, took
lessons from John for two successive summers.
George recalled that from time to time John would take his eight
or ten pupils on hikes to different places. Once they all hiked to the
Moglia farm to spend a pleasant day with that good family. On the
way they met two poorly dressed youngsters. John stopped to ask
them: "Where are you going?"
"To look for some food," they told him.
John was moved. He looked at them and said: "If that's the case,
come with me." They did. This reveals his generous heart. One day
it would be his task to gather poor and neglected children under the
wings of God's limitless providence.

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With so devoted a teacher, George made great progress both that
summer and the following one. At the end of the latter vacation,
however, he, told John quite frankly that he had no inclination at
all toward the priesthood. "Do as you think best," John told him.
"You can save your soul in any walk of life as long as you live like
a good Christian. But remember always to correct the wrong you
see in others. See that the bad do not corrupt the good. By your
good example, both in word and in deed, try to save souls, no mat-
ter what state of life God will call you to. Prevent or stop bad talk
and blasphemy and admonish those who talk that way, particularly
if there are children present who might take scandal."
Meanwhile, John had not forgotten Father Comollo. He went
several times to Cinzano to comfort him and be comforted in turn,
as each would recall the amiable traits and virtues of Louis, their
departed nephew and friend. On occasion the good old priest, who
loved John dearly, invited him to preach a sermon for some special
festivity. John accepted, and while in Cinzano, he started writing
Louis' biography with the intention of publishing it in due time to
perpetuate the memory of that saintly young seminarian's virtuous
life.
In the midst of these many duties and his faithful attendance at
church services, John found great comfort in visiting Father Ca-
fasso. The latter came each fall to his father's house in Castelnuovo
for a respite from his priestly and teaching duties. For the past year,
he had taught Moral Theology at the Convitto Ecclesiastico of St.
Francis of Assisi in Turin.
[We read in Sirach:] "If you see a man of prudence, seek him
out. Let your feet wear away his doorstep" ( 6, 36). John did just
that, both at Castelnuovo and in Turin. The young seminarian lis-
tened eagerly to the words of his saintly friend with whom he had
much in common. Must we not believe that Father Cafasso's joy
over St. Alphonsus Maria de Liguori's canonization, which took
place that year, was shared by John?
This glorification of St. Alphonsus presented to the bishops a
real model of loyalty to the Holy See. It also lifted on high a bril-
liant torch of Catholic moral principles that would drive away the
dark despair of Jansenism. Love of God and trust in Him and union
with Christ's Vicar on earth were to strengthen the faithful in the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
struggle of good against evil, whose forces were unceasingly ready-
ing themselves to overthrow all religious, moral and social order.
In fact, under the guise of science, to avoid police attention, con-
ventions were held in Pisa in 1839, in Turin and Genoa in the fol-
lowing years, and lastly, at Casale in 1847. While scientists inno-
cently talked about science, art and agriculture, the members of
various secret societies were making secret agreements among them-
selves on ways and means [of overthrowing the government] and
establishing a republic in the not too distant future. Their first step
was to be the overthrow of the Papacy.1 The rulers of the Italian
States, duped by the sectaries and unaware of the real nature of
these Scientific Conventions, favored, praised and supported them,
fearing only the imaginary usurpations of their rights by the Pope.
Pope Gregory XVI, with deep insight, saw through the sham and
alone opposed them. As though foreseeing the future, he gave a
warning to the princes by solemnly approving the veneration
which the Piedmontese people from time immemorial had shown
toward Humbert and Boniface of Savoy, who had gained their
immortal crown of glory by giving to God that which belonged
to God.
The King of Kings, the Lord of Sovereigns, had given all nations
for all time to His Church, His Kingdom on earth in order that she
should teach them, baptize them and train them to observe what-
ever He had commanded. Hence, a Christian Sovereign is in the
Church, but not above the Church. He must respect and obey her
in spiritual and moral matters as well as in all things related to her
divine and human structure. The Church embraces all kingdoms.
Catholic nations are within the framework of the Church over
which the Roman Pontiff presides in full authority. In a conflict of
authorities, "we must obey God rather than men" (Acts 5, 29).
This papal approval of popular devotion to the two Princes of the
House of Savoy and its significance were properly emphasized by a
very solemn triduum in the Cathedral of Turin on June 28, 29 and
30 by order of Archbishop Fransoni. Charles Albert, a magnanimous
King, loved the Church no less than these two ancestors of his. True
enough, he aspired to be King of Italy; he knew what the liberals
1 Predari [Francesco], I Primi Vagiti della Liberto. in Piemonte, Milan, [Vallardi],
1861, p. 126.

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355
in the various Italian States were after; he WcliS seeking their favor
and using them for his own ends; he was even mustering the means
for the war of independence; but he had no intention of hurting the
Roman Pontiff.
He had called several religious Orders into Piedmont and had
taken them under his protection; he wanted the young brought up
according to religious principles; in all circumstances he proclaimed
his loyalty to the Pope and the Holy See and in this same year
( 1839) he had requested and obtained the appointment of an
Apostolic Nuncio in Turin for a closer and more direct contact
with the Holy See, the first appointee being Archbishop Vincent
Massi, titular of Thessalonica.
In 1840, when the Supreme Council of Sardinia urged Charles
Albert to abolish Church tithes in that island and provide for the
support of the clergy in some other way, the King ruled out any
action on the matter without the previous consent of the Pope.
Again in 1841 he had recourse to the Pope and came to an agree-
ment with him in regard to restricting the privilege of forum and
the personal immunity of members of the clergy. Consequently,
crimes [by ecclesiastics] were to be tried in State courts, whereas
civil offenses remained under the jurisdiction of Church tribunals.
Should a death sentence be passed on an ecclesiastic, [his] Bishop
had the right to examine the court proceedings and sentence. If he
found any irregularity or definite facts in favor of the defendant,
he was to refer the sentence to a committee of three bishops within
the State for review. If the episcopal committee found that the de-
fendant's guilt had been sufficiently proved, the latter was to be
degraded 2 and the sentence carried out within a month.
The King's regard for the Holy See in such matters was also ap-
parent when he promulgated the new Civil Code in 1837. Af-
ter stating in its introduction that his aim was to give his beloved
subjects one single body of laws consonant with the teaching of the
Church and the basic principles of the monarchy, he decreed: "The
Apostolic, Roman Catholic religion is the only religion of the State.
The King is honored to be the protector of the Church and to pro-
2 A canonical punishment in the Roman Catholic Church by which a clergyman
is perpetually deprived of all office, titles, benefices, and ecclesiastical rights and
privileges. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
mote the observance of its laws in matters of her competence. The
highest State officials will watch diligently to maintain perfect har-
mony between Church and State . . . Other religions already ex-
isting within the State are merely tolerated."
On October 26, 1839, the Penal Code was promulgated. It im-
posed jail sentences for disturbing, interrupting or preventing re-
ligious services in church or outside; for insulting a priest in the
exercise of his duties; for blaspheming God, the Blessed Virgin or
the Saints; for attacking the official religion of the State in speeches
or writings, books or other printed materials. It also reaffirmed the
laws on the observance of Sundays and holy days. Anyone destroy-
ing or defacing sacred vessels, relics or images in churches and their
dependencies or even outside of these places during public religious
services was to be put to forced labor, temporarily or for life. If
such crimes took place under other circumstances, those guilty were
to be jailed. There was the death penalty for profaning consecrated
Hosts.
The King's zeal for God's honor explains his deep friendship with
Venerable Cottolengo.3 The King enjoyed talking familiarly with
him about the latter's works of charity embodied in the Piccola Casa
della Divina Provvidenza [the Little House of Divine Providence].
This also explains Don Boscos' love for the King as we shall see
later.
Like every good Piedmontese of the day, Don Bosco had been
brought up to uphold the King as the representative of Him by
whose favor Kings reign. We know for certain that he prayed then
and thereafter for his King and the royal family. He would shirk no
sacrifice, even the greatest, if his duty as a faithful subject called
for it. Even under circumstances that were painful to him as a priest,
Don Bosco never uttered a hostile or disrespectful word. He con-
stantly conducted himself in accordance with St. Peter's teachings:
"Be subject to every human creature for God's sake, whether to the
King as supreme, or to governors as sent through him for vengeance
on evildoers and for the praise of the good" ( 1 Pet. 2, 13-14).
3 See footnote on p. 175. [Editor]

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CHAPTER 53
Closer to the Goal
THE air of his native village did little to improve John's
health. Nevertheless at the beginning of the school year, 1839-40,
he returned to his studies and to his assignment as sacristan in the
seminary. His health was run down, but not to the point of losing
the strength which in his first dream he had been asked to acquire:
"Make yourself humble, steadfast and strong."
One evening, during recreation, after telling, as usual, some edi-
fying stories for the diversion of his companions, he went on to
describe the sleight-of-hand tricks he had performed as a boy, in-
cluding his challenge to the tumbler. Many seminarians who had
not studied with him at Chieri, among them, John Giacomelli, found
this difficult to believe. It made John exclaim: "So you don't believe
me? I'll show you!" Thereupon he took a very heavy wooden chair,
lifted it off the ground with only one arm and performed a few tricks
with it, balancing it on his chin by only one leg while he strolled
leisurely around the room. Giacomelli was flabbergasted at his dex-
terity and strength and cried out in admiration: "Well, now I have
to believe you."
Nevertheless, John's health continued to deteriorate. He had been
ailing now for a year, and at last was forced to take to his bed. Any
food caused him nausea, and he was bothered by chronic insomnia
so that doctors actually gave him up. He had been bedridden for
a month when his mother, entirely ignorant of her son's serious con-
dition, came to visit him one day bringing with her a bottle of good
wine and a loaf of corn bread. The moment she came into the in-
firmary she realized how seriously sick he was. When leaving, she
wanted to take the corn bread back with her, for she thought it
would be too hard to digest. But John so pleaded with her to leave
it that, finally, she reluctantly agreed. Left alone, John was seized
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
with an incontrollable craving for that bread and wine. First he took
a small piece of bread and chewed it well. He liked it immensely.
Then he cut off a slice, followed by a second and a third, and finally,
regardless of anything, he finished off the whole loaf, washing it
down with the wine. He then fell into such a deep sleep that he did
not wake up once during the night or for two days thereafter. His
Superiors feared this might be a symptom of approaching death,
but it was not so. When he finally woke up, he felt fine. Traces of
his illness lingered, but these eventually disappeared completely dur-
ing his chaplaincy at the Rifugio [Institute] after some vicissitudes
and a bad relapse.
John had to return home several times that year in an effort to
regain his strength. Thanks to his will power or, more still, to his
obstinate application to the study of theology, he was privileged to
receive the tonsure and four Minor Orders in the Turin Cathedral
on Laetare Sunday, March 25, 1840.
During all these years John had never interrupted relations with
his old, beloved teacher at Capriglio, [Father Joseph Lacqua], who
had instilled in him a genuine spirit of piety. He had always sent
him news about himself and had visited him from time to time.
We reproduce below a letter which this good teacher wrote to his
pupil.
My dearest friend:
Ponzano, May 5, 1840
Your long delay in writing me-longer certainly than you thought or
befits our friendship-was more than compensated for, by your long
and welcome letter, full of frightening experiences, which you graciously
sent me and which I received a few days ago. Truly there can be no
blame in omitting or delaying things that are not really necessary. As
for myself, my excuse for not writing sooner is that letter-writing, in my
opinion, is not a duty of friendship, except when there is reason for it
on either part, in which case I shall never be remiss. That you are well
and that everything is fine with you makes me and your loving aunt very
happy. May Almighty God soon grant you the grace to become a worthy
priest in His Church, as I believe you will, judging by your wise and
edifying conduct.
This village is like Capriglio in its total lack of the necessary comforts

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of life. I live here as though in complete solitude, which, for that matter,
has always been my faithful companion. However, I still feel somewhat
out of place. If the Lord, as a favor, will prolong my life a little, I shall
give the world a hearty kick and bury myself in a monastery. When you
decide to pay me a visit, remembtf to bring with you the three little
volumes of the Holy Bible. Please give my regards to Mr. Joseph Scaglia
and to his dear family, from whom chance, or I had better say, Divine
Providence, has sent me too far away. I reciprocate the good wishes
that he sent me through you. Marianne is fairly well, sicut in quantum
[relatively]. She sends you her best regards and I join her with all my
heart. Take care of yourself and keep well. Believe me always,
Your good friend,
Father Joseph Lacqua
This letter to John reveals the good priest's desire to become a
religious, leading us to infer that it was from him that John learned
to scorn worldly goods, a thought he so often expressed. Perhaps,
it was also from him that he derived the thought, even from child-
hood, of dedicating himself to God in a religious Congregation.
From this letter we also learn how John continued his scriptural
studies, thus storing a vast amount of knowledge that served him
wonderfully in his great mission.
A few months before the end of the scholastic year, young George
Moglia arrived at the seminary on an errand from his father, who
wished John to be godfather to the Moglias' newborn son. The god-
mother was to have been the Moglia's own daughter, but she had
refused because she was bashful to appear in church alongside of a
seminarian. She finally submitted to her father's stern insistence.
John accepted, but when he arrived at the church and heard from
Mr. Moglia who the godmother was to be, he said: "That's not
necessary. I brought the godmother with me from Chieri."
"So I may excuse my daughter then?" asked Moglia.
"Indeed, you may." The daughter, who had come there most un-
willingly, swiftly disappeared from the scene.
"And who will be the godmother?" Moglia asked.
"Our Lady and the Church," John exclaimed, "and that's more
than enough!" The newborn baby was named John.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
After the baptismal ceremony and a little party, before leaving,
John went to pay his respects to the lady of the house, Mrs. Doro-
thy. She complained of always feeling exhausted and expressed
concern over never again recovering her former strength. "Keep up
your spirits," John said to her, "and don't worry. You'll live to be
ninety."
As a matter of fact, she did recover and trusted John's promise so
firmly that a few times later on, even when she fell seriously ill, she
refused to take the prescribed medicines, declaring: "Don Bosco
told me I shall live to be ninety!" In fact, she survived Don Bosco
himself, and died at the age of 91. After Don Bosco's death she
recommended herself daily to his intercession, firmly convinced that
in Heaven he would listen to her prayers.
John's benefactors found great comfort in believing that by help-
ing him they were cooperating with God's designs. It was also most
heartwarming to them to know that he would be ever lovingly grate-
ful. Father Cinzano was well aware of this. John never neglected
any opportunity to prove his filial love for his pastor, who had al-
ways shown him fatherly affection. He often wrote him affectionate
letters from Chieri, and never forgot to present his greetings on his
Name day or other anniversaries. Father Cinzano carefully kept all
the letters that John had written to him as a high school student,
seminarian and priest. When Father Cinzano died in 1870, those
who went through his papers, in their haste, inadvertently burned
those letters together with other papers considered unimportant.
They remembered only too late that many of these letters were
signed John Bosco. All that remains is a poem which he wrote that
year for his pastor's Name day. This poem, like so many others
made for different occasions is not without merit. The rhymes, the
truncation of the last word in each stanza and many of the verses
themselves reveal haste and an effort not to lose precious time, while
displaying warmheartedness and eagerness to give a proof of esteem
and affection to his benefactors and friends.
On the Name Day of the
Illustrious and Very Reverend
Father Anthony Cinzano
Pastor of Castelnuovo and Rural Dean.

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ODE
'Twas the hour when grateful slumber
Sweetened mortal care,
And in thoughts of joys more fair
We forget the toils of the day.
I too was a-bed and slumbered,
And awoke to a sudden sound.
I look, I stared, my eyes found
A figure I'd ne'er seen before.
In linen white his limbs were clothed;
In his hand he held a wand,
A garland, all with flowers adorned,
Which deeply stirred my wonder.
In his right hand a sword of flame
He twirled, and to me showed the flowers.
Thunder Lord he seemed in brightness;
He opened his lips and so spake:
- I am one of the seven Cherubs,
Who God in His glory surround.
And no gifts do mortals receive
Unless I the gift announce.
'Tis I from the heart of sadness
Who carries sighs to the Most High
And in easing anguish and sorrow
Bring peace where was only war.
'Tis I who to Abraham's sons
Immersed in the shadows of death,
Announced the glorious fate
So long sought after, in vain.
This sword is a powerful weapon
That trims and breaks Satan's claws;
So that Man may avoid his snares
And walk the narrow path.
This garland's a blessed token
Which the Eternal holds in reward
If faithful unto the end
They will fight at my side.

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Among those faithful and strong,
Under my warrior banner is
Anthony, so dear
And a warrior unconquered.
Good shepherd among Christ's flock
Every thought and care intent;
He withstands every risk and test
In bringing souls to Christ.
Dost thou see this golden book?
Already here his deeds
Suffice to adorn his brow
With lily and with flower.
So saying, Cinzano, he showed
To me your well-loved face,
And how your holy work
Has already reward on high.
In respect I to him turned:
Be ready with your aid
On this path of fragile life
Amid the toils of the faithless host.
Bring him triumph and victory
Until the day of his placid death,
And blessed be the fate
Which will crown his immortal days.
Many things would I have said. But he
Gave sign that all prayers were heard.
A candid cloud enveloped him
For an instant shone: and vanished.
With homage and great respect. June 13, 1840
John Bosco, Seminarian
Two memorable but widely different events marked the end of
that year for John. He himself has left a record of them. "At the
end of that year, while still in the seminary at Chieri, I nearly died.
It was departure day and everyone was getting ready to go home.
It was raining, and I was in the dormitory standing at the window
looking up at the threatening sky. I was leaning on the window sill

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when suddenly lightning struck with a deafening sound. Bricks
ripped from the window frame and struck me in the stomach; I
dropped unconscious to the floor. My companions thought I had
been killed. They carried me to my bed, and washed my face. I
suddenly recovered, smiled and jumped out of bed.
"Now that the school year was over, I thought of trying some-
thing which in those days was very rarely allowed; namely, a theology
course during the summer. I mentioned this confidentially one day
to Father Cinzano, and he enthusiastically approved of my idea.
Without saying a word to anyone, I called on Archbishop Fransoni
to ask [his] permission to take the fourth year theology course dur-
ing vacation and the fifth year course in the fall of this same year
1840. I gave as my reason for this request the fact that I was already
twenty-four years old. The saintly Archbishop received me very
kindly and, after checking on the results of all the examinations
taken in the seminary, granted my wish on condition that I cover
the complete program; that meant the treatises De Poenitentia [The
Sacrament of Penance] by Alasia and De Eucharistia [The Holy
Eucharist] by Cazzaniga. Father Cinzano, my pastor and rural dean
was entrusted with the execution of this permission. In two months
I was able to cover all the program."
Meanwhile, John continued to tutor or give Latin lessons. Among
his pupils attending that summer was young John Baptist Bertagna,
who later became an eminent theologian, a renowned teacher of
Moral Theology at the Convitto Ecclesiastico of St. Francis of As-
sisi, Titular Bishop of Capharnaum, and Auxiliary to Cardinal Ali-
monda, the Archbishop of Turin.
Nor did John neglect his preaching. On July 26, he gave the
sermon on St. Anne at Aramengo. This precious manuscript is in
our archives. On August 24, almost unexpectedly, he was called
upon to deliver the sermon on St. Bartholomew in Castelnuovo it-
self. On the afternoon of the previous day he had been in the rec-
tory patio with the curate Father Rupolo who was playing boccie
with a guest priest. John was leaning against the wall, his arms
folded, immersed in thought. Suddenly, Father Cinzano appeared
and announced that he had received a letter from the guest preacher.
The latter, due the following day to speak on St. Bartholomew be-
fore a confraternity of Castelnuovo was informing Father Cinzano

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
that, for some reason or other, he was unable to come. Therefore,
Father Cinzano added, it would be Father Rupolo's lot to deliver the
sermon on the holy apostle. The curate tried to ease himself out of
it by saying: "One day's notice is not enough. If it were a regular
Sunday sermon I could do it, but a sermon on a saint is quite an-
other matter." The other priest also declined the invitation.
Father Cinzano hesitated a moment, perhaps remembering that
John had to take an examination soon, but then he turned to him
and said: "How about you, John?"
John shook himself out of his thoughts and replied, smiling: "If
there's no one else, I am paratus ad omnia. [ready for anything].
I'll try.''
He did, and his sermon aroused the greatest admiration especially
among the priests. His fellow seminarians kept saying: "He can
surely give us some pointers." Forty-eight years later, John Filip-
pello, still remembered that sermon so indelibly impressed on his
mind, and so also did Father Rupolo himself who confirmed this
to us.
John continued to gather the peasant boys of the neighborhood
every Sunday and enjoy their company, but it seems that besides
being on friendly terms with the notables of Castelnuovo and Chieri,
he was also quite welcome in several patrician families of neighbor-
ing castles. We say "it seems" because there is no mention of it in
his memoirs. However, on the front page of the first manuscript of
Comollo's biography he wrote: "Biographical notes on the cleric
Louis Comollo, seminarian at Chieri. Dedicated to the young
Count, Louis Larisse." This inference is also confirmed by a draft
of a letter to a young man who was being (utored at home, a cir-
cumstance pointing to the young man's social status. In it John
takes him to task for wasting time and admonishes him to make up
for it by better conduct and greater diligence.
Castelnuovo, August 28, 1840
I am very sorry, indeed, dear friend, that you were disappointed in
your grades and unable to meet your parents' expectations. But if you
will look for the true reason for this, you will realize that the fault lies
with you. If you had applied yourself earnestly to those subjects that

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both at school and in your own home your teacher zealously taught you,
you would not now have to envy your companions who have been pro-
moted, nor feel ashamed of yourself. Is it really better to have a nice
time during the school year and then flunk, rather than do one's duty
and then have the joy of being promoted?
If I were to advise anyone about choosing either alternative, I would
exhort him not to count upon the generosity of his teachers, but rather
to assume that they are strict, and very strict indeed; he would then be
inclined to study hard, and at the end of the year he would be promoted
in his own right, and not because of his teachers' kindness. However,
many people think otherwise and so it happens that just as many will be
forced to regret having wasted their time. They will then realize their
failure and will have to return home bitterly disappointed. Now set your
mind at rest. Try to remedy the situation by resolving to apply yourself
with all seriousness during the coming school year to the subjects that
will be taught you. You may then be sure you will find me as dear a
friend as even now I declare myself to be,
Your dear friend,
John Bosco
As we can see, the sphere of John's beneficial influence was ex-
panding as he was getting closer to the realization of his desires and
to filling that place in the Church for which Divine Providence had
destined him. Meanwhile, he so diligently applied himself to his
studies under Father Cinzano's guidance that the good teacher grew
weary of making him recite his lessons. Every day John read twenty
pages of the authors prescribed. Once read, they remained so firmly
impressed on his mind that Father Febraro from Castelnuovo, a
fellow seminarian of John's and,· 1ater on, pastor of Orbassano, first
in writing and then orally gave us this account: "John Bosco cov-
ered the five-year theology course in only four years not so much
because he was a bit older than his fellow seminarians, but rather
because of his keen understanding of theological matters. I was
present at his oral examination tor admission to the fifth year course.
The rural dean [Father Cinzano], who had been appointed examiner
by the Archbishop, after seeing how John could give verbatim an-
swers to all of his many questions and objections, was so delighted

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THE BIOGRAPHICAL MEMOIRS OF ST, JOHN BOSCO
and amazed by the performance that he called us young clerics to
come in and witness the event. The unusual examination then con-
tinued in our presence, although the good Father already had had
ample proof of John's worth."
Since September was not far off, John was notified by his Supe-
riors at the seminary to prepare himself for the major order of sub-
diaconate. This is' how he describes in his memoirs this most im-
portant and decisive event of his life: "Since my share of inheritance
from my father's estate was insufficient for the required ecclesiasti-
cal patrimony, my brother Joseph gave all the little he had. I was
ordained a subdeacon at the autumn Ember Days Ordinations. Now
that I know what virtues are required for such an important step,
I am convinced that I was not sufficiently prepared. Since I had no
one to guide me in my vocation, I sought the advice of Father Ca-
fasso; he told me to go on and to rely on his word. During the ten-
day spiritual retreat in the Casa della Missione [Mission House] in
Turin, I made a general confession so that the father confessor
might form a clear idea of the state of my conscience and be able
to give me suitable advice. I wanted to go on to the priesthood, but
I trembled at the thought of binding myself for life. Therefore I did
not want to make a final decision without the confessor's full per-
mission. From then on I have always done my utmost to put into
practice Father Borel's advice: "One perseveres in his vocation and
follows it more perfectly if he keeps aloof from the world and fre-
quently receives Holy Communion."

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CHAPTER 54
A Long Hike
DuRING these vacations John, now a subdeacon, had
accepted the invitation to give a sermon on our Lady of the Rosary
at Avigliana, his friend Giacomelli's birthplace. Therefore at the
beginning of October, the latter came to Castelnuovo to meet him
and enjoy a long hike with him to Avigliana, one to be long remem-
bered. Before setting out, John went to say goodbye to Father
Cinzano. The latter took leave of him with a phrase that he often
used when he heard John preach and noticed his obvious talents
for the priestly ministry and his tireless zeal: In omnem terram
exivit sonus eorum et in fines orbis terrae verba eorum! (Ps. 18, 4)
[Through all the earth their voice resounds, and to the ends of the
world, their message].
They made the journey on foot because John always got very sick
in coaches. Their first stopover was at Chivasso where they spent
the night. Next morning, they continued on to Turin, where they
bought chestnuts and bread for a snack, attended to a few errands
and reached Avigliana that same day.
Next day, the feast day of our Lady of the Rosary, John, with-
out showing any concern for his sermon, spent the entire morning
talking with several priests who had been invited. Giacomelli, how-
ever, was worrying for him. Now and then he would go up to John
and whisper anxiously: "What about the sermon?"
"There's time for that," John would answer.
Even after dinner, he continued his conversation, especially with
Father Pautasso, the pastor who, amazed at John's learning, told
him: "I think you will do wonderful things one day!"
When John mounted the pulpit, Giacomelli nervously withdrew
to the sacristy to be spared the sight of his friend's failure. But he
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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
soon breathed with ease at John's easy delivery and the ordered and
forceful presentation of his arguments.
When John came down from the pulpit, Father Pautasso went up
to him and said: "It was wonderful!"
After the feast of the Holy Rosary, the two friends climbed to the
Sagra di San Michele [St. Michael's Shrine] perched on Mount Pir-
chiriano, about 2,710 feet high. From here one commands a view
of the whole valley of the Cottian Alps and almost the whole of
Piedmont. On this mount, at the invitation of King Charles Albert
and with the approval of Pope Gregory XVI, the Fathers of the
Istituto di Carita [Institute of Charity] had established a good-sized
community in 1836. (Their Congregation, founded in 1831 at Do-
modossola by the renowned philosopher Antonio Rosmini, was ap-
proved by the Holy See in 1839.) While staffing the ancient church,
these good priests zealously ministered to the spiritual needs of the
people in the Susa valley as far as the boundaries of the province of
Turin. Giacomelli first took his friend to the imposing ruins of the
magnificent Benedictine Abbey, the majestic Gothic church and the
tombs of several ancient Princes of the House of Savoy. The good
Fathers gave them a hearty welcome and John established a long-
lasting friendship with them. Father Flecchia, then a young man,
who lived to be well over ninety, and the rest of his confreres always
remained warm friends of Don Bosco and of his works.
Divine Providence had led John to Mount Pirchiriano. Here, as
we shall see, he had a chance to study a new kind of vow of poverty
through which his future Salesian Congregation would later escape
expropriation by the State. It seems that he had thought of some-
thing similar even earlier, as he himself told us more than once.
Perhaps Don Bosco had the same kind of intuition as St. Paul of
the Cross, who seemed to have foreseen the plundering of all
Church properties by the [French] revolution.
Bosco and Giacomelli came down the mount and went towards
Coazze, in the heart of an alpine region, where Father Peretti, a
cousin of Giacomelli, was pastor. The two seminarians lcoked so
unkempt as, covered with sweat and dust they passed, dead-tired,
through the villages, that the children were frightened away. When
they reached Coazze at ten in the evening, they simply could not

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take another step. Not a sound was to be heard in the village and
the doors and windows of the rectory were shut tight. They rang
the bell. No answer. They rang again and after a long delay a win-
dow opened. Somebody unseen uttered a word or two and the
window was banged shut again. Meanwhile, what with the moun-
tain air and their clothes soaked with perspiration, they were
shivering and their teeth were chattering. A whole hour they stood
there, calling out every so often. At last the window opened again
and Giacomelli caught sight of a head peering out cautiously.
"I'm Giacomelli," he shouted quickly, "the pastor's cousin!"
"Is it really you?" the housekeeper asked, her voice heavy with
sleep.
"Of course it's me. Can't you tell?"
"Who's the other person?"
"A friend of mine!"
"Why did you come at this hour?"
Giacomelli was becoming impatient: "Because we couldn't make
it any sooner . . . For heaven's sake, come down and open this
door . . . We're soaked and will catch pneumonia . . ."
"I'm coming . . . but why come so late?" the housekeeper kept
muttering.
They waited a few more minutes in the cold and then they heard
the shuffling of slippers. It was the pastor, just out of bed. In a
white cap he peered out the window.
"Oh! It's you," he exclaimed. And then to the housekeeper, still
unconvinced: "Let them in . . ."
1
The two seminarians went in and up the stairs. In the meantime
the pastor had lit a lamp. He invited them to sit down and launched
into a conversation which showed no sign of coming to an end.
Giacomelli answered several questions but then, feeling very un-
comfortable in his damp clothes, asked his cousin if it were possible
to light a fire to dry themselves. "Why, of course," the pastor an-
swered, ordering the housekeeper to fetoh some twigs and light a
fire. She obeyed, and the two travelers were soon warming them-
selves up.
They waited hopefully for something to eat but the priest kept
on talking and yawning, while the housekeeper, sitting in a corner

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of the room, had finally fallen asleep. John, with a smile, winked
at his friend; they had had nothing to eat since noon. Giacomelli
understood and, interrupting his cousin's conversation:
"Father," he said, "have you got something to eat? We're
starved."
"What? You mean to say you have had no supper?"
"What supper could we find along the road except stones?"
"Why didn't you tell me right away? It just didn't dawn on me!
Please forgive me. Magdalen, wake up and prepare them some
supper!"
The housekeeper woke up and slowly moved to her kitchen stove.
In God's good time, a meal was finally put together. They ate and
then prepared for a good sleep. There were two beds in one room,
but no blankets; only sheets and bedspreads. They went to bed, but
since the October mountain air was anything but warm they could
not sleep. After a while there was a dialogue:
"Aren't you asleep?" asked one.
"What about you?" answered the other one.
"Are you warm?"
"Are you cold?"
"Try and sleep, if you can!"
"You try to catch some rest."
And then some laughter. The pastor heard them. He got up,
rummaged for some blankets and threw them on their beds. It was
only toward dawn that finally they were able to warm themselves
up and fall asleep.
Don Bosco often told the Oratory boys about this famous hike,
touching up his account a little. But he always left out one particu-
lar that was later revealed by his friend, Father Giacomelli. The
two pastors with whom they had lodged, after hearing John discuss
various matters with great accuracy, maturity of judgment and wide
range of knowledge, had remarked to each other: "This seminarian
will turn out to be something great and extraordinary."
It seems apropos to bring out here a trait of Don Bosco: whether
as a seminarian or as a priest, whenever he was a guest (and this
happened many and many a time), he never betrayed any dislike,
annoyance or fastidiousness. As far as he was concerned, everything

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was always fine. Rudeness, forgetfulness, lack of foresight, neglect,
inconveniences, stifling rooms in summer or unheated ones in win-
ter, delays in serving meals, disagreeable food, long drawn-out con-
versations when he was overcome with weariness, all these things
he accepted without ever showing annoyance or impatience or per-
mitting himself a complaint. Always even-tempered, he never lost
his friendly smile, which showed how pleased he was, just as he
would do when his benefactors and friends overwhelmed him with
acts of kindness and generosity. He was always grateful for any-
thing that was done for him in the name of charity. His ever cheer-
ful and uplifting speech, his sincere words of thanks and the prayers
that he promised to say for them kindled in his hosts a keen desire
to show him their hospitality again.
After his return from this journey, John went to Bardella with
his pastor to be subdeacon at the church services in honor of the
Patron Saint. A wedding banquet had also been scheduled on that
occasion and was attended by the pastor and the chairman of the
festivities. John held true to his resolution and returned home.
At the end of the banquet which, as usual, was rather gay and
noisy, the chairman of the festivities invited the pastor to his own
home, and both left. Suddenly the bride reeled over, struck by a
heart attack. Consternation replaced the general merrymaking. All
treatment proved useless and the woman was pronounced dead.
Two days later [as was prescribed by law], her body was placed
inside a coffin and taken to the church. A Requiem Mass was sung
and the funeral procession set out on foot for the nearby cemetery.
As they approached its gates, one of the pallbearers remarked to
the pastor: "It sounds as though the dead woman were beating
against the sides of the coffin."
"When you'll be dead, you won't be able to do that," the priest
answered. Everyone laughed, thinking it had been a trick of the
imagination. The coffin was laid in the center of St. Rocco's chapel
and the final exequies were sung. Then everybody left except the
undertaker and his attendants. As the coffin was about to be low-
ered into the grave, the undertaker heard distinctly some knocks
from inside the coffin. Terrified, he seized a crowbar to pry the
coffin open, but suddenly he stayed his hand, paralyzed at the

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
thought that it was against the law to open a coffin without authori-
zation. So he ran to the village and told the mayor; the mayor called
the doctor and all three hurried to the cemetery.
When the coffin was opened, the doctor found that the woman's
body was still warm and that her pulse was still beating. He then
made an incision in her veins and blood flowed freely. He had her
brought back to the village right away but the unfortunate woman
never regained consciousness and died a few hours later. John, who
had heard about it and had gone back, was a witness to this event.
Whenever he talked about it, he would conclude his account by re-
minding his hearers that truly in this world "Even in laughter the
heart may be sad and the end of joy may be sorrow" (Prov. 14, 13).
During these vacations also, John visited the Moglias, this time
with Giacomelli. They received a warm welcome and stayed over-
night. Don Bosco always kept in close touch with this good family
and showed great esteem and love toward its head, Mr. Louis
Moglia. He always received him with open arms whenever the lat-
ter came to visit him in Turin. His wife, Mrs. Dorothy, was so firmly
convinced that Don Bosco's grateful prayers would help her that
she always turned to him in her troubles, even the most trying.
George Moglia told us: "Don Bosco was always very grateful to
my family for what little we did for him. Very often when I visited
him at the Oratory he made me sit at table next to him even when
he was surrounded by his most important priests. One day he turned
to me in the presence of all his Salesians and dinner guests and said:
'This is my former employer!' During the early times of the Oratory
when he had only twenty-five boys under his care, he would bring
them every year to Moncucco for an outing. In return, he wanted
us to consider the Oratory as our home whenever business brought
us to Turin. Whenever we met, he always reminded me to pray, to
frequent the Sacraments, to be especially devoted to the Blessed
Virgin, to love God and my neighbor and to carry out faithfully all
the duties of a good Christian."
Don Bosco's gratitude toward the Moglias included also their
lastborn son, John Moglia, at whose baptism he, [then a semi-
narian] had been godfather. When he grew older he went to school
at the Oratory, staying there three years, during which time Don
Bosco always had the lad sit at table with him. When the Moglia

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family divided the father's estate, John Moglia's share was that same
vineyard where his revered godfather had tied the vines as a young-
ster. The vine was still thriving and bearing abundant fruit after
sixty-one years, while all the others had already been replaced. Once
it even happened that a farmhand forgot to give this particular vine
its regular spray; and yet it bore more fruit than the others. In 1886
Don Bosco expressed a wish for some grapes from that vine and
John Moglia brought him a small basketful. This we came to know
from John Moglia himself.
In the fall of this year John also made the acquaintance of Joa-
chim Rho from Pecetto. A student at the time, he later became a
teacher of [Italian] literature and school superintendent in the
Province of Turin. In 1889, in a letter to Father [Francis] Piccollo
who, from Sicily, had sent him a copy of his funeral eulogy on Don
Bosco, he wrote: "I would like to have seen some reference in your
sermon to Father Anthony Cinzano, rural dean of Castelnuovo
d'Asti, who hails from our own district. I remember how this good
priest gloried in the fact that he had taught Don Bosco and some
other parishioners of his during the summer vacations, when they
were just seminarians. He was very much interested in them. It was
in the very rectory of Castelnuovo that, around 1840, I first met
Don Bosco as well as Father Febraro, who later became pastor at
Orbassano, Father [Charles] Allara and others with whom I always
kept up a close friendship from then on."
Blessed be the memory of this fine pastor who spent happy days
in the midst of a spiritual family of seminarians whom he himself
had prepared for the priesthood.

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CHAPTER 55
Unintentional Self-Portrait
ON his return to the seminary John was enrolled in the
fifth and last year of theology. Because of his exemplary conduct
and excellence in studies he was appointed prefect. This was the
highest position to which a seminarian could aspire. It gave him
authority over his fellow students and made him responsible for
their conduct.
We can get an idea of the diligence and earnestness he showed
in performing the duties of this respected office from a splendid
eulogy he delivered in praise of Joseph Burzio, a young cleric.
Born in Cocconato in 1822, Burzio, after various difficulties, had
donned the cassock in October 1840 and entered the Chieri semi-
nary where for one year he had John as his prefect. Moved by a
desire for a more perfect life, on September 19, 1841, he went to
Pinerolo [near Turin], to join the Oblates of Mary Immaculate, a
Congregation canonically approved by Leo XII in 1826. There on
May 20, 1842, he died a truly holy death, precious in the Lord's
sight. The well-known Father Felix Giordano asked John for his
testimony on the saintly youth, and in a book, published in 1846,
he even then referred to Don Bosco as a most worthy priest. After
Don Bosco's death, Father Giordano, besides many other pages in
praise of our Founder, which in due time we shall quote, wrote also
the following lines that are a testimony to Don Bosco's sanctity:
"Beginning with page 137 of my book entitled Cenni istruttivi di
perfezione proposti ai giovani nella vita edificante di Giuseppe Bur-
zio [Hints for Perfection Offered to Young People in the Edifying
Biography of Joseph Burzio], the reader will find a long letter that
Father John Bosco wrote to me on April 16, 1843, about an ex-
emplary young cleric whose prefect he had been at the Chieri
seminary.
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"There is in his letter, however, much that pertains to the young
priest himself who wrote it. It reveals Don Bosco's own deep piety,
love of study, sense of discipline and ecclesiastical spirit. Anyone
reading it cannot help noticing that Don Bosco, while describing the
life of a saintly young cleric, was unwittingly portraying himself."
This is the letter:
Convitto Ecclesiastico, Turin, April 16, 1843
[Dear Father Giordano:]
I very willingly comply with your request to record my impressions of
Joseph Burzio, whom I remember with fond recollection as a seminarian
in Chieri. I do it all the more willingly because I was his prefect and
therefore, had the opportunity to observe him closely. I can thus recount
my warmhearted memories of him with accuracy.
Briefly, I would say he was a model seminarian. I know of no other
way to better portray this incomparable young cleric during his one-year
stay at the Chieri seminary. What books and pamphlets tell us about the
traits and virtues that a seminarian should have, I found in Joseph
Burzio. From what I saw of him and was able to see repeatedly, I am
inclined to believe that we can desire nothing more of him.
What often stirred my admiration for him was his obvious determi-
nation not only to avoid whatever was even slightly unbecoming to a
seminarian, but also to perform all his duties so promptly, gracefully and
cheerfully as to charm anyone.
From the very moment he entered the seminary he clearly showed he
realized the lofty ideal of the vocation he had chosen, as well as his firm
resolve to sanctify himself in it. Thereby he ardently and diligently pur-
sued every possible means that could help him reach this goal.
From morning to night he punctually carried out the seminary regi-
men. To him every regulation was important and he obeyed them all
with exactness and fidelity, but in a free and easy manner because he
was acting through conviction. He never made exceptions to rules, or
became lax in their observance out of human respect.
He politely, or should I say prudently, avoided those seminarians
whose behavior was seemingly marked by a scant ecclesiastical spirit;
he rather chose as his companions two or three in his own grade who
shared his own sentiments. These he made his intimates and they would
mutually inspire each other to progress in their chosen calling.
He was unusually earnest in his studies, became engrossed in them

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and did everything possible to draw profit from them. He diligently gave
his studies all the time set aside for them, never indulging in any kind of
outside reading. He eagerly took part in our so-called "scholastic cir-
cles" and enlivened them with his contributions. In our discussions, if he
distinguished himself in love and eagerness for truth and in being gen-
tlemanly, he did even more so in his discretion in supporting truth.
He liked to spend his recreation time with those who were able to
enlighten him and join him in reviewing scholastic matters. If one in-
troduced some other topic, he would just listen. But as soon as the sub-
ject turned to matters academic or religious, he was then quick to par-
ticipate with obvious joy.
He was never idle during our common study period, indeed he had
no use for sloth. He would sit at his desk absorbed in his books and
completely immersed in the task at hand. Oblivious to any disturbance
or idle chatter that might occasionally arise, he did not even seem to be
aware of it, nor would he raise his eyes to see what was happening. I
believe that this total disregard of trivial distractions, coupled with his
concentration and his observance of silence, greatly contributed to his
remarkable progress.
His piety, which was truly singular, represented an even greater com-
mitment. I can refer only to those external acts of piety that were visible
to all, but anyone who knew how sincere he was and how constant in
the practice of virtue, can easily surmise how great and how many must
have been the unseen acts of his many virtues.
Thus he never took part or assisted at exercises of piety with indiffer-
ence or out of habit. On the contrary, he was remarkable for the joy and
contentment reflected in his face. As soon as a church service or cus-
tomary practice of piety, like prayer or meditation began, or as soon as
he set foot into the chapel, he immediately would become recollected.
From his devout bearing, those who saw him could sense how much his
heart was in it and how great was his spirit of faith. Whether Superiors
were present or not, Burzio's edifying demeanor was always the same.
One could very well say of him: ambulabat coram Deo. [He walked in
God's presence-Cf. Gen. 17, l.]
As regards receiving the Sacraments, he not only observed what was
prescribed, but was fervently given to them and eagerly availed himself
of all occasions to go to confession, namely, every Saturday and on the
eve of all holy days.
Besides carrying out with ardor the regular practices of piety, he was
very devout (as I was able to notice through his words and acts) , to the
Blessed Sacrament and to the Blessed Virgin, to whom he offered acts

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of love and gratitude whenever he had some free moment. During rec-
reation periods, above all, on school holidays, I often saw him take po-
lite leave of his companions and go to church to spend some time in
conversing with our Lord in the Blessed Sacrament and His loving
Mother.
In his effort to attain spiritual perfection he requested one of his more
devout and trusted companions, to watch him closely as he carried out
his duties and freely correct him for any fault he might detect.
As regards piety, let it suffice to say that at the end of the school year,
his Superiors rated him "excellent" for his exemplary conduct, a singu-
lar honor granted only very rarely in that seminary.
A virtue that was particularly remarkable in him, was the virtue of
modesty. It was so unique and so faultless that it defies description; I
shall call it more angelic than human. This was not by any means over-
done. He simply had such a frank and cordial way about him that while
it delighted his Superiors, it also won him the admiration of his fellow
seminarians. As for myself, I must confess that I was so attracted by
his modest manner and by the candor of his conversation, which re-
flected the sincerity and purity of his soul, that I often felt urged to
approach him and converse with him, although we were years apart in
age and in schooling; I was in fact nearing the end of my theology
studies.
He was especially remarkable in the way he controlled his eyes, es-
pecially when we left the seminary grounds for a walk. Above all, in
church or in a procession his modest gaze was approaching the angelic.
I do not think it would be an exaggeration to say that in Burzio one
saw fully exemplified that modesty which the Council of Trent so mi-
nutely and earnestly recommends to all ecclesiastics in the famous de-
cree: Sic decet omnino clericos . . . [It is therefore quite proper that
clerics, etc. . . .].
He was courteous and amiable toward everybody. Yet when someone
at times tried to pat him affectionately on the shoulders, or innocently
tap his face because of his handsome appearance, he would quickly draw
back and say "Leave me alone," and immediately go his way.
During recreations he was always very guarded, both in word and
deed, in dealing with his companions. Toward his Superiors he had a
deep-felt reverence and always spoke of them with the greatest respect.
I never heard him complain of the food, as it occasionally happens, or
of anything else for that matter. He considered it inconceivable that a
seminarian could utter words even slightly improper or uncharitable or
critical of Superiors,

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Also outstanding in him were his humility and meekness. His irre-
proachable conduct earned him for some time the dislike of several semi-
narians who, suspecting him to be an informer to the Superiors, took
revenge by bringing false accusations against him. He endured all,
humbly, patiently and meekly and overcame evil with good. All hostility
soon vanished. Those who had been mean to him changed their dislike
into respect and affectionate friendship.
As I gathered, he had chosen two or three classmates who shared his
feelings, and with them he would associate. They encouraged each other
in their vocation and if they were not talking about their studies, then it
was about spiritual matters, such as the purpose of a priestly calling,
and above all, how to avoid worldliness and foster zeal for souls.
I am happy to recall here several remarks he made more than once
which may reveal the beauty of his soul.
Once he asked me very confidentially what was, in my opinion, the
most effective means of loving the Blessed Virgin ever more and more.
I answered him as best I could, and then asked in turn: "Do you think
the Blessed Virgin can do much on our behalf?"
He looked at me full of astonishment and answered: "What a fine
seminarian I'd be if I doubted it." Then he added: "If it were not de-
tracting from God, I would say that the Blessed Virgin is equal to Him
because quad Deus imperio, tu prece, Virgo, pates."
He repeated this several times, meaning that, according to the Fathers
of the Church, Mary had become omnipotent through grace, just as
Jesus, Her Son, is omnipotent by nature.
Another time I asked him if he liked seminary life. "Very much so,"
he answered, "after all it's here that I can learn how to become a good
priest."
"Do you very much want to be a priest?" I asked.
"I want it more than anything else," he said, "but the trouble is that,
before I become a priest, I must first become a saint." He repeated this
several times.
You must not be surprised [dear Father Giordano], at such expres-
sions because he always spoke as one very mature in judgment and
virtue, and this with anybody. I can truly say that more than once was
he, indeed, a great inspiration to me.
In ending this account I would like to quote some remarks made about
Joseph Burzio by some of my fellow seminarians whom I have inter-
viewed. One described him as a model of virtue, another as an example
of clerical modesty; a third as one who should ever live to give good
example, and others as an outstanding youth of incomparable virtue.

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Many inquired whether his biography had been published yet and urged
me to see that this be done soon.
A seminarian from Chieri, in a letter dated ·February 24, wrote:
"Please let me know whether or not Burzio's biography is already avail-
able. If so, please send me a few copies. This earnest request is not only
mine; there are many others who feel as I do."
These are my recollections of Burzio's days at the seminary; they,
indeed, do not do justice to the genuine beauty and grandeur of his soul,
so beloved both of God and of men. His memory will live on in benedic-
tion and will ever more be blessed when as we so eagerly desire, his
edifying biography will appear in print.
Please accept, etc.
Father John Bosco
P .S. I thought it also advisable to have this testimony of mine read
by Burzio's own study hall and dormitory prefect. He wished to add the
following:
"I have read Father John Bosco's report on the exemplary conduct of
the deceased seminarian [Joseph] Burzio, and I affirm its veracity, al-
though in my opinion I feel that he has somewhat understated the facts.
"I might add further that during the time I was Burzio's study hall
and dormitory prefect I never noticed the slightest fault in him. Thus
toward the end of the scholastic year, when the Rector of the seminary
asked me to hand in the seminarians' marks as regards piety and appli-
cation to study, I gave Burzio the rating of 'excellent' with regret that
there was no higher mark to give him.
"May I congratulate you and express my feelings of satisfaction in
knowing that you are writing a biography truly worthy of being handed
down to posterity.
"Please accept, etc.
Father Anthony Giacomelli
The words of praise that Don Bosco bestowed on Joseph Burzio
redound to his own glory not only because they portray his own life,
but also because they recall the close friendship which Burzio en-
joyed with John and the deep respect he felt for him, so much so that
he would have been very happy to have John also join the Oblates of
Mary. Don Bosco, in fact, was still searching for a religious

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THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Order, for he felt that the Lord was calling him to the religious life.
He wished eagerly to be a religious because he wanted to obey: the
thought of not being bound by obedience and, even more, the possi-
bility of having to command frightened him. Consequently, when the
topic of vocation to the religious life came up with Burzio, in whom
he fully confided, and this happened often, the latter instilled in him
a certain desire to go along, too, and join the Oblates. When on
occasion John went to see his friend in Turin in the Consolata mon-
astery, which Archbishop Fransoni had entrusted to the Oblates in
1833, and prayed in that shrine so dear to the Turinese, Burzio
introduced him to his Superiors. They tried to win John over to their
Order and kept in touch with him by mail, but he declined their
invitation.
Nevertheless, Don Bosco's friendship with Father Felix Giordano
continued. The latter expressed his great affection, attachment and
veneration for his dear old friend, Don Bosco, for Father Balma and
Father Barchialla, who later became Archbishops of Cagliari, and
also for Father Dadesso and other Oblates, in a letter to Father
Michael Rua in 1888. Thus, John Bosco had the opportunity to ac-
quire a thorough knowledge of the history, spirit and rules of this
Congregation. Its founder, Father Brunone Lanteri, who died in
1830, worked indefatigably for the salvation of souls. He founded
several very flourishing Pious Societies to stem evil that was every-
where rampant; to instill in the Piedmontese youth sound principles
of faith, morality and loyalty; to spread far and wide books based
on sound doctrine and Christian piety. Father Lanteri was truly a
holy priest of God and his love for the Pope was his very life.
Throughout Pius Vll's period of captivity at Savona, he had, at great
personal risk, transmitted to him very important documents dealing
with Church government, besides generous donations that he had
collected for him in Turin. The Napoleonic police began to suspect
him and twice subjected him to a fruitless house search. Neverthe-
less, he was put under house arrest for four years in his Bardassano
villa. A learned and popular author of his time, he wrote many
pamphlets. When it was dangerous to have them printed, they were
copied by hand and circulated among the faithful in order to keep
alive their veneration for, and their obedience to the Pope. They
underscored the Pontiff's position, by defending his dignity, his

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prerogatives and the infallibility of his judgments pronounced ex
cathedra. Father Lanteri had transfused this spirit into the Congre-
gation of the Oblates of Mary Immaculate. They were to conduct
spiritual retreats for the people, study and oppose current errors,
dedicate themselves to the formation of young priests, defend and
staunchly support the Roman Pontiff. There was nothing of the
austere or the monastic in the Oblates' Rule while it stressed the
perfection and zeal of the most esteemed and best deserving Orders
in the Church.
In leading Don Bosco to the Oblates of Mary Immaculate, Divine
Providence seemed to be putting the last touches to that mysterious
process of preparation that had begun in Morialdo. Now, the same
Providence was flashing in his mind the idea of that Pious Society
which, with an intensified program and even greater variety of pur-
pose, would incorporate all the various phases he had passed through
as a child and a young adult. In Father Lanteri Don Bosco could
see exemplified the founder of a religious Congregation-totally
above political interests, as the times demanded. In the Congregation
of the Oblates of Mary Immaculate Don Bosco could see the pattern
most suitable to the Congregation that Divine Providence intended
him to found and spread over the face of the earth, a Congregation
unencumbered by the exterior trappings that might invite the hostil-
ity of the enemies of religious Orders.

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CHAPTER 56
A Priest Forever
UI E have now come to the end of the first part of our
story. John Bosco was making giant strides toward the fulfillment of
his aspirations, toward that day for which he had waited so long
and so ardently-his ordination to the priesthood. An immense hori-
zon of souls to be saved stretched out before him. But he was weary,
in need of help, drained of strength and penniless. "Yet the eyes of
the Lord looked favorably upon him, and raised him free of the vile
dust, lifted up his head and exalted him to the amazement of many"
(Cf.Sir. 11, 12).
Upon his return to the seminary, John took the examination cus-
tomarily held at the beginning of the school year. As usual, he got
an optime as we gather from the seminarians' scholastic record
compiled by Father [John Baptist] Appendini: a transcript is in our
possession. Before completing his course, however, it was in God's
plans that he should suffer a little humiliation. At a second examina-
tion held on February 17, 1841, he rated only a fere [almost] op-
time. Father Lawrence Gastaldi had examined him on a point which
he either had been unable to study or had not regarded as being sub-
ject matter of the examination. Unruffled, John improvised a non-
existent canon of the Council of Trent, with random phrases that
came to his mind. "Is that really what the Council said?" queried
Gastaldi, astounded at his straight face. Don Bosco chuckled, and
the examiner could not help joining in.
John was ordained deacon in 1841 on the Saturday before Pas-
sion Sunday. On May 15, he passed his final examination before
ordination and scored a plus quam optime. It was an ancient cus-
tom at the Chieri seminary for all faculty members to convene at
the end of each scholastic year for a thorough scrutiny of the con-
duct of each seminarian. Records of this scrutiny were filed away.
382

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A Priest Forever
383
In the Turin Chancery archives there is the roster of the semi-
narians in 1841 and one finds the following statement next to John
Bosco's name in the column reserved for "Remarks": "Zealous and
promising."
The school year was now over and John had to leave the seminary
for good. For him this was truly a day of great consternation. "My
Superiors were very fond of me," he wrote, "and they showed their
great benevolence toward me in every way. My companions too
were deeply attached to me. We were, indeed, one heart and one
soul and therefore this separation caused me much pain. I was
leaving a place where I had spent six years of my life, learned dis-
cipline, acquired knowledge, and ecclesiastical spirit and had bene-
fited from all the love and affection one could ever wish for."
Before proceeding further, we would like to present here, as a
bouquet of flowers, the testimonials of praise bestowed on Don
Bosco by his former fellow seminarians. They constitute a veritable
tribute of affection, esteem and respect.
Father Anthony Giacomelli: "From the very first days that I
met him in the seminary I looked on him as though he were already
a priest because of his mature deportment."
Father Charles Allora: "He always was an outstanding example
of piety and obedience. All the seminarians held him in such es-
teem that they looked upon him more as a Superior than as a com-
panion. Already at that time we regarded him highly for his virtue
and piety."
Father Francis Oddenino: "Bosco always kept himself busy at
every moment of the day. He was an avid reader. His companions
used to consult him on various subjects because of his amazing
learning. Everyone had greatest respect for his piety and virtue."
Father Alvin Massa, pastor at Corio: "He was a model sem-
inarian."
Father Vincent Sosso, titular canon in the collegiate church of
Moncalieri: "In the seminary we used to call him 'Father' because
he was so mature, staid and orderly."
Father Grassini, pastor of Scalenghe: "Don Bosco was always
the peacemaker among us."
Father John Ferrero, pastor at Pontedarano and later dean
of canons in the Cathedral of Biella: "Many of Don Bosco's fellow

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384
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
seminarians told me that his conduct was truly irreproachable and
that even then he was a very valuable Bosco." 1
Many others constantly repeated: "We always thought very
highly of this admirable companion because of his saintly life."
Father Bosio, pastor of Levone Canavese: "I was his companion
for five years at the seminary and for another five years both at the
Convitto [Ecclesiastico] and at the Rifugio [Institute]. I never de-
tected the slightest fault in him; rather I saw him practice every
virtue to perfection."
Msgr. John Baptist Appendini, his former theology professor:
"Bosco made great progress at the seminary in both piety and
studies, but he did it unobtrusively by his easy-going manners, a
life trait of his."
A Salesian in military service at Giaveno came to know that the
local pastor and rural dean, Father Arduino, had been Don Bosco's
theology professor in the Chieri seminary. He made it a point to
visit him, explaining who he was and the reason for his visit. "Don
Bosco!" exclaimed Canon Arduino as his eyes moistened. "Yes, I
do remember him; fervent, diligent and a fine example for every-
one. To be sure, nobody could then have foreseen what he is now.
One thing is certain; his grave deportment and his diligence in ful-
filling his scholastic and religious duties were truly exemplary. How
is he now? Please remember me to him when you return to Turin.
May his prayers obtain for me the grace of a happy death!"
On May 26, feast of St. Philip Neri, Don Bosco was in Turin to
begin his spiritual retreat in the Casa dei Signori della Missione
[the Vincentian Fathers Institute]. "He made a most edifying re-
treat," recalls Father Giacomelli. "He was greatly impressed by the
sermons which he regarded as coming from God, and particularly
by those [scriptural] phrases that brought out the great dignity that
was soon to be conferred upon him." "Who can ascend the moun-
tain of the Lord? Or who may stand in his holy place?" (Ps. 23, 3).
Who may hold himself worthy of becoming minister of God and
dealing with His holy and tremendous mysteries? In conversation
with his close friends, Bosco showed how deeply concerned he
was with the answer of the Psalmist to that question: "He whose
hands are sinless, whose heart is clean, who desires not what is
1 A play on the word bosco meaning wood. [Editor]

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A Priest Forever
385
vain. . . ." (Ps. 23, 4), serving God and not his passions. "He shall
receive a blessing from the Lord, a reward from God his Savior"
(Ps. 23, 5).
In one of Don Bosco's notebooks we find the following entry:
"Souvenir of the spiritual retreat prior to the celebration of my
first Mass. The priest does not go to heaven, or to hell alone. If
he does God's work he will go to heaven with the souls he has
saved by his gcod example. If he has been a cause of scandal, he
will go to perdition along with the souls that were damned through
his scandal. Therefore I pledge myself to keep the following reso-
lusions:
1. Never to go for a stroll unless for grave reasons like visiting
the sick, etc.
2. To be very rigorous in the use of my time.
3. To suffer, work, humble myself in all things whenever it is
a question of saving souls.
4. The charity and gentleness of St. Francis de Sales are to be
my guide.
5. I will always be satisfied with whatever food is presented to
me, if not harmful to my health.
6. I shall drink my wine mixed with water, and then only to
the extent that it will benefit my health.
7. Work is a powerful weapon against the enemies of the soul.
Hence I shall not take more than five or six hours of sleep. I shall
take no rest during the day, particularly after lunch. Only in case
of illness shall I make an exception to this rule.
8. I shall set aside some time every day for meditation and
spiritual reading. During the day I shall pay a brief visit to the
Blessed Sacrament, or at least raise my heart in prayer. I shall
spend at least a quarter of an hour in preparation for Mass and
another quarter of an hour in thanksgiving.
9. I shall never indulge in conversations with women, except to
hear their confession or when it is necessary for their spiritual wel-
fare."
He wrote all the above in 1841. In his well-known memoirs we
find also what follows:
"I was ordained on the eve of Trinity Sunday, June 5, by Arch-
bishop Louis Fransoni in the private chapel of his residence. I

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386
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
celebrated my first Mass in the Church of St. Francis of Assisi
where the Rector was my distinguished friend and benefactor,
Father Joseph Cafasso. I was anxiously awaited in my native vil-
lage because there had not been a first Mass there for many years.
Still, I chose to celebrate my first Mass in Turin without any fuss
at the Guardian Angel altar, a side altar at the left of the sanctuary.
It was Trinity Sunday, but the Turin archdiocese was keeping the
feast of the Miracle of the Blessed Sacrament,2 while the Church
of St. Francis of Assisi was honoring Our Lady of Grace, follow-
ing a very ancient custom. I can truly say that this was the most
beautiful day of my life. During the mementos of that memorable
Mass I prayed for all my past teachers, my spiritual and temporal
benefactors and, most particularly, for the late and lamented Fa-
ther Calosso whom I shall always remember as my very great and
esteemed benefactor. It is a pious belief that the Lord infallibly
grants the grace requested of Him by a new priest at his first Mass.
I prayed most ardently for efficacy of speech that I might therewith
do good to souls. It seems that the Lord truly heard my humble
prayer."
In his humility Don Bosco states simply "it seems." But all
those who knew him were able to see for themselves how abun-
dantly his request was granted. During his priestly ministry,
whether public or private, whenever he conversed, preached or
heard confessions, he invariably conquered people's hearts and led
them to God. He inspired those who heard him to virtuous and
generous resolutions, and sowed the seeds of sanctity in the hearts
of many. His words simply charmed the young; if bad, he made
them good; if good, he led them on the path of perfection encour-
aging them to emulate St. Aloysius Gonzaga, whom he pointed
out as their patron saint. Very often a simple word of his effected
wonders on the will of his listeners and stirred religious vocations
into being.
How could it have been otherwise? The infinite intrinsic value
of the Sacrifice of the Mass; the obvious desirability of an effica-
cious means for the sublime mission divinely entrusted to him; the
ardent, heartfelt faith, hope and charity with which Don Bosco
had celebrated his first Mass deserved it.
2 See footnote on p. 16. [Editor]

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A Priest Forever
387
His was the faith, hope and charity that dwell only in the hearts
of those who are the most intimate friends of God. We find a
luminous proof of this in the seraphic love with which he con-
tinued to celebrate Mass until the very end of his days. Very many
people told us what we ourselves experienced every day. We heard
his Mass many times and our faith was always intensified at the
sight of the devotion which breathed from him by his exact per-
formance of the sacred ceremonies, in his clear pronunciation of
the words, and in the fervor which accompanied his prayers.
This edifying impression was indelible. Wherever he went, even
outside Italy, if people came to know where and when Don Bosco
would celebrate Mass, a crowd would surround his altar. Many
persons undertook long journeys to Turin merely to satisfy at
least once this ardent wish of theirs. When [in the Church of Mary
Help of Christians] he emerged from the sacristy to say his Mass
at St. Peter's side-altar, hundreds of devout worshippers, scat-
tered throughout the church, would leave their places to gather
around it. "He's a saint! He's a saint!" they said in hushed whispers
when the Mass was over.
On Monday after Trinity Sunday Don Bosco went to celebrate
his second Mass in the Church of Our Lady of Consolation, "to
thank," as he wrote, "the Blessed Virgin Mary for the innumerable
favors she had obtained for me from Her Divine Son Jesus."
"On Tuesday," he continued, "I went to Chieri and said Mass
in St. Dominic's Church where my old confessor, Father Giusiana
was expecting me with fatherly affection. He was so deeply moved
that his eyes welled with tears throughout the Mass. I spent the
entire day with him; it was like being in Paradise.
"On Wednesday I offered the holy Sacrifice in the Chieri cathe-
dral.
"On Thursday, the solemn feast of Corpus Christi, I gratified
the wishes of my fellow-villagers and returned to Castelnuovo
where I sang the Mass and carried the Blessed Sacrament in sol-
emn procession. The pastor invited me to dinner with all my rela-
tives, the clergy and the most prominent people of the village.
Everyone shared the joyful event, because all the townspeople
loved me and everyone was happy that things had turned out so
well for me. I returned to Becchi that evening. As I approached

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388
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
my home and saw the place where I had dreamed that first dream
at the age of nine, I could not hold back the tears that came to
my eyes and I exclaimed: 'How wonderful are the designs of Divine
Providence! God really did take a poor boy from the soil to set
him among the princes of His people' [Cf. Ps. 112, 7].
"When we were alone that day, my mother said to me these
memorable words: 'You are now a priest, and you celebrate Mass.
You are, therefore, closer to Jesus Christ. But remember that to be-
gin to say Mass is to begin to suffer. You will not become aware of
this immediately, but little by little you will realize that your mother
was right. I am sure that you will pray for me every day, whether
I be still living or dead, and that is enough for me. From now on
you must think only of saving souls; never worry about me.'"
Oh! Such a holy and generous mother! She had made stupen-
dous sacrifices, patiently suffered privations and humiliations of
all kinds to help her son become a priest.
And the Lord had spared her that she might one day kiss the
consecrated hands of her son. A short time before his ordination,
she had climbed high up on a mulberry tree to pluck leaves for
her silk worms. The branch supporting her suddenly broke and
she fell tp the ground, unconscious. Upon regaining consciousness,
she was amazed to discover that she was uninjured. While still
resting on the ground, the branch which had caused her accident,
splintered from the tree and struck her on the forehead leaving a
scar for life, but no other injury.
How good the Lord is toward those who fear Him! In how
many ways he rewarded Margaret for having so jealously treasured
the sacred trust, her son John, delivered into her keeping. It is
written: "He who disciplines his son will benefit from him, and
boast of him among his intimates" (Sir. 30, 2). [And we may add:]
his name shall be immortal throughout the earth.
But Margaret's dearest and greatest reward was to see the flowers
of virtue, which she had sowed as seedlings, grow to their full per-
fection in the heart of her son; to read in his eyes his irrepressible
peace of conscience; to savor his unswerving happiness for having
faithfully followed his vocation; to know that he was intent solely
upon working for the glory of God; to notice the visible and steady
assistance of Divine Providence in all his undertakings; to see him

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389
always working for the salvation of souls and the uprooting of sin;
to observe in him the fullness of the joy that comes from t~e aware-
ness of the presence of God as so well described by the royal
Prophet: "I will sing to the Lord all my life. I will sing praise to
my God while I live. Pleasing to Him be my theme; I will be glad
in the Lord. May sinners cease from the earth, and may the wicked
be no more. Bless the Lord, 0 my soul! Alleluia" (Ps. 103, 33-35).

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ERRATA*
Page
Line
For
4
22
1823
8
9
Gregory XIV
93
11
1870
207
last
Gozzani
208
20
Gozzano
228
26
300
236
4
Muretto
271
8
Prati di Palermo
295
29
Ciattino
302
16
director of the
Rosine Institute
* Inaccuracies in the original Italian.
Read
1821
Gregory XVI
1874
Gazzano
Gazzano
200
Muletto
Prati di Balermo
Zattini
spiritual director
of the Giuseppine

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Index
ABB R EV I AT I O N S
D.B. Don Bosco
M.M. Mamma Margaret
A
B
Advice, by M.M., 35ff, 43, 48f, 51, 55,
57f, 62, 85, 87f, 120f, 122f, 131; from
John's dying grandmother, 129; con-
cerning bad companions, 167f, 192f;
to John from an older friend, 227;
sought by John in regard to his voca-
tion, 229; of Comollo to John, 272
Affability see Amiability
Affection, of John for the young, 157;
of boys for John while a seminarian,
307
Alms, generously given by M.M., 113
Alphonsus Liguori, St., 353
Amiability, of M.M., 44, 47; of John
toward his companions, 287f
Amusements, worldly: shunned by
M.M., 18; and the priestly life, 140,
312f
Angelus, episodes, 42, 68, 147f
Anger, and M.M.'s self-control, 47;
John's inclination to, 252, 302; John's
control of, 304
Animals, transformed into boys (first
dream), 96
Apostolate of John as a boy, 78f, 104ff,
157, 168ff, 193ff, 199ff, 206f, 231ff,
240ff
Apparitions, of Our Lady to John (first
dream), 95f; of Comollo after death,
348, 350f
Appendini, John Baptist, 339, 382, 384
Attachment, to creatures and John's
heroic resolve, 90f
Barberis, Julius, 229
Becchi (Castelnuovo), 20, 67, 106, 164,
172, 209, 313
Begging, resorted to by John to continue
his studies, 183
Behavior see Conduct
Benedictines, 368
Benefactors, John's gratitude to, 162f,
224f, 274f. See also Gratitude
Bertagna, John Baptist, 275, 363
Berto, Joachim, 92, 217
Biographical Memoirs (of St. John
Bosco), viii-x
Biographies (by D.B.), of the cleric
Burzio, 373ff
Blanchard, Joseph, 218, 223ff
Blessed Sacrament see Eucharist
Bolland~t~ 30~ 331
Bonetti, John, 92, 217, 268, 307, 330
Books, bad books destroyed by M.M.,
122; John's love of, 238; John's liber-
ality in loaning them out, 287
Borel, John, 341f, 366
Bosco, Anthony (D.B.'s stepbrother),
21, 24, 46ff, 53, 72-76, 96, 135, 137f,
141, 143, 156, 159f, 177, 20lf
Bosco, Francis (D.B.'s father), traits,
20f; marriage to Margaret Occhiena,
23f; death, 27f
Bosco, John, St., see John Bosco, St.
Bosco, Joseph (D.B.'s brother), 25, 45,
391

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392
INDEX
59f, 72f, 96, 115f, 122f, 160f, 177,
202
Bosco, Margaret (D.B.'s grandmother),
24, 50ff, 96, 128f
Boys, D.B.'s mission, 95f; attracted to
John, 149, 307; John's desire to dedi-
cate his whole life to them, 169f
Bread, blessed bread M.M.'s reward for
her sons' good behavior, 43; exchange
of bread between John and another
boy, 68; and wine: an unusual medi-
cine, 357f
Breviary, and its expediency in impro-
vising a sermon, 335
Buzzetti, Joseph, 158
c
Cafasso, Joseph, St., see Joseph Cafasso,
St.
Cagliero, John, 169, 323
Calling see Vocation
Calm see Serenity
Calosso, Joseph, 132ff, 136f, 159-163,
170, 386
Castelnuovo d'Asti, 20, 73ff, 203, 227,
317
Catechism, a sure guide to Christian
formation, 19, 34f; John's favorite
book, 76, 148, 157; John's desire to
teach it, 109; taught in public schools
in Piedmont, 166; John's efforts to
lead the young to study it, 231, 269
Catholic Church, in Europe at the end
of the 18th and during the early part
of the 19th centuries, 1-10; in Pied-
mont during the early part of the
19th century, 21£, 24ff, 69ff
Certificate, of good conduct: necessary
for admission into the public schools
in Piedmont, 184; of John's promo-
tion in 1833, 208
Character, of M.M., 13, 17f, 120ff,
221f, 279, 388; of John, 72f, 131,
251£, 273f, 383f
Charity, learned from M.M., 62, 113f,
117, 128f; of John toward some
Jewish schoolmates, 231
Charlatans see Mountebanks
Charles Albert, King, 173, 197, 212f,
308, 354f
Chastity, and John's ways of protecting
it, 149, 313, 385; D.B.'s resolutions,
278. See also Modesty
Cheerfulness, spread by John among his
friends, 292, 343, 385ff; John's life
program, 374
Chieri, 186f, 192, 195, 201, 215tf,
233ff, 244, 248f, 253f, 257, 279, 283,
349, 387
Chronicles see Memoirs
Church history, Don Bosco's great love
for, 330f
Cinzano, Anthony, 227, 246, 272, 274,
276, 307, 314, 316, 325f, 334, 360,
373
Classical authors, John's interest in them
while in high school, 238
Clerical state see Ecclesiastical state
Communion, First see First Commun-
ion
Communion, Holy, allowed only once
a week at the seminary, 282; John's
resourcefulness in receiving it more
frequently, 282; a source of strength
to John, 282; Comollo's eagerness to
receive it, 299; Comollo's consola-
tion at the point of death, 347; a
means to persevere in one's vocation,
366
Comollo, Louis, 91, 250-6, 271£, 289,
298ff, 303f, 307, 321£, 330, 332-7,
339, 340-51, 364
Companions, bad: John's associations
with them, 167f, 192f, 282; John's
appraisal of them, 192; John's in-
fluence over them, 206f; how Co-
mollo selected them, 375. See also
Friends
Composure see Serenity
Conduct, of John at the Moglia farm,
146; at the Seminary, 280, 382; of the
cleric Burzio as extolled by D.B.,
375ff
Confession, M.M.'s zeal in preparing
her children for, 36, 130; John's en-
deavors for going to, 146; John's
efforts to lead boys to, 201, 240
Confidence, of John and his brothers in
M.M., 40, 42, 108; of John in Fr.
Calosso, 136. See also Trust
Conscience, how M.M. formed her chil-
dren's, 43, 57, 61£
Consolata, La (Shrine), 26, 200, 328,
380, 387
Conversation, prevented when im-
proper, 112, 122f, 217, 236; John's
advice to a boy, 353
Conversion, of a Jewish friend, 240ff
Correction, M.M.'s norms for, 32, 34f,

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INDEX
38, 44ff; as practiced by John's
grandmother, 5lff; John's courteous
ways, 157
Cottolengo, Joseph Benedict, St., see
Joseph Benedict Cottolengo, St.
Counsel see Advice
Courage, of John while still a boy, 60f,
64, llOf
Criticism, Comollo's detestation of, 298
D
Dangers, from bad companions, 167f,
192f
Dassano, Bartholomew, 138, 156f, 167,
169, 184, 204, 215, 221, 227
De Imitatione Christi see Imitatio
Christi
Death, of John's father, 27f; the thought
of death and its salutary effects, 121;
of John's grandmother, 128f; of Fr.
Calosso, 161; of Comollo, 340ff
Detachment, of M.M. from earthly
goods, 61f, 116ff; of John from crea-
tures, 90f, l 60ff, 178ff, 312f
Direction, spiritual see Spiritual direc-
tion
Divine Judgment see Judgment, Divine
Divine law, foundation of all Christian
education, 34ff, 43
Divine Providence see Providence, Di-
vine
Dog, and D.B.'s strength, lOOf; D.B.'s
beagle, 178ff, 202
Don Bosco see John Bosco, St.
Dreams of Don Bosco, the first dream
and its gradual unfolding over 18
years, 94ff, 182, 229, 285, 315ff;
John's monthly test, 189f; impor-
tance, 190f; the sudden illness of his
brother Anthony, 201f; the Francis-
can Order, 226f; himself as a priest,
285; his apostolate to the young,
315ff
Duty, as conceived by M.M., 3lf, 42,
50ff; according to D.B.'s mind, 279f,
375ff
E
Eating, John's moderation in, 269f, 284;
a resolution before his ordination,
385. See also Food
Ecclesiastical history see Church his-
tory
393
Ecclesiastical state, John's es:eem for
the, 337
Education, a duty of Christian parents,
31, 40f, 44f, 50ff, 57f, 221f. D.B.'s
system of, ixf
Educator, D.B.'s early experiences, 294,
329
Entertainments see Shows
Eucharist, miracle of the, 16, 386. See
also Communion, Holy
Examinations, during John's high school
days, 188, 203, 245, 272; for his ad-
mission to the Franciscan novitiate,
226; for the reception of the clerical
habit, 272; during his seminary years,
293, 305, 365f, 382
Example, John's good example, 146ff,
155, 157, 173, 232f
F
Fairs, frequented by John to learn vari-
ous tricks, 80ff
Familiarity, with priests and seminary
superiors sought by John, 169f, 281
Farmer, John as a young, 67f, 143ff,
268; a farmer, John's first reading
teacher, 75
Father, D.B.'s recollections of his
father's death, 28; D.B. a father to his
Salesians, 94; respect for one's par-
ents: John's teachings, 329
Feeling, John's intense feelings, 32, 90f
Filippello, John, 67, 157, 169, 186f, 205,
314, 364
First Communion, of John and its
effects, 129ff; norms then in force,
130; M.M.'s exhortations to John,
130
Following of Christ see Imitatio Christi
Food, scarcity of during John's high
school days, 185f. See also Eating
Forgiveness, M. M.'s object lesson, 48;
John's readiness to forgive, 76ff, 165f,
314; by Comollo, 250
Francesia, John Baptist, 92
Francis de Sales, St., 297, 302
Franciscans, John's desire to join the,
214, 272; his entrance examination,
226; his change of mind, 229
Frankness, of John in admitting faults,
56; in standing up for his rights, 60f
Fransoni, Louis, 69, 180f, 200, 307f,
354, 385
Frequent Communion see Communion,
frequent

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394
Friends, their welcome to John on his
return to Becchi, 203; how to select
them: M.M.'s advice, 279; how D.B.
chose them, 281f; good friends: a
blessing, 300. See also Companions
Friendships, M.M.'s norms, 41f, 85;
John's friendship with Comollo, 91,
251f, 289; with a Jewish boy, 240f;
wholesome associations encouraged
by M.M., 332
Friendships, special, John's resolve, 91
Frugality, instilled by his mother, 57.
See also Eating, Food
G
Games, encouraged by M.M., 40; pur-
pose in learning new games, 81, 106,
l lOff, 139, 199, 236; of skill: John's
excellence in, lllf, 175f, 205, 233f,
257ff, 357; John's resolution when
donning cassock, 278, 286
Gastaldi, Lawrence, 382
Generosity, of John in forgiving, 78; of
M.M., 113ff, 160
Gentleness, advised in John's first and
subsequent dream, 95, 316; one of
Don Bosco's ordination resolutions,
385
. Giacomelli, John, 255, 287, 300, 302,
304, 332, 339f, 342, 367-70, 372, 379
Girls, Margaret an ideal for, 13; not
allowed at John's shows, 79, 149;
M.M.'s concern for their modesty,
121f; shunned by John, 269, 359
God, awareness of God's reality in
M.M.'s household, 35f; conformity
to the will of God, 35f
Goodness, of M.M. in rearing her chil-
dren, 46
Grace of God, M.M.'s regard for it, 48,
57, 85; John's regard for it, 162, 230
Grandmother Bosco see Bosco, Mar-
garet
Gratitude, of John toward all who
helped him, 162f, 208f, 218, 223ff,
372
Gregorian chant, learned by John at
Castelnuovo, 173
Guala, Louis, 274
H
Habit (clerical), John's reception of the,
276-79; M.M.'s esteem for, 279
INDEX
Habits, John's sentiments on day he
donned clerical habit, 276
Hardships, training in, 57f; experienced
by John in attending school, 75f, 164;
in his efforts to study, 137, 160, 183,
193; when leaving home, 143f; felt
when forced to beg, 183; while a
seminarian, 274f, 297
Harmony, in the Bosco family, 50ff
Health, a necessity in John's mission,
99; affected by John's lengthy night-
time reading, 238f; strengthened by
manual labor, 268
Heaven, Comollo's description of, 341
Hebrew, studied by John during semi-
nary vacations and remembered in
later years, 315
History, Church see Church History
Hobbies, as a child, 38; encouraged by
M.M., 86; tailoring, 174; blacksmith-
ing, 174f
Holiday see Vacation
Holiness see Sanctity
Holy Communion see Communion,
Holy
Hope, against all odds, 150f. See also
Trust
Hospitality, of M.M., 113ff; her pur-
pose, 119; D.B.'s grateful acceptance
of, 370f
Hostility, of John's stepbrother, 73f, 96,
137, 159f
Humility, instances of in D.B.'s life, 93,
171f, 214, 252, 276ff, 300, 366; neces-
sary for John's mission, 95, 143, 145;
learned by John from his mother,
108; John's training in, 171, 183, 188
Humorous Episodes, the goblin, 64ff;
the quack-dentist, 83f; John's dog,
178ff; John, the magician, 257-61; the
housekeeper, 319ff; the questionable
heroic virtues of certain seminarians,
325; the orchestra leader, 325f; the
mayor-poet, 326f
Hunger, felt by John while a student,
222ff
I
Illness, of John while a seminarian and
an unusual remedy, 357f
Imitation of Christ (book), see Imitatio
Christi
Influence, of John over his companions,
205; indispensable in an educator,
294

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INDEX
395
Institute of Charity, 368
Insults, and blows endured by John,
165f, 314
J
Jews, John's help to, 231; John's friend-
ship with a Jewish boy, 240ff
Jokes, John's love of practical, 258ff
John Bosco, St., birth, 26; boyhood:
episodes, 44-49, 52f, 55f, 59-66, 77f,
81-91; spirit of mortification, 67f;
love of prayer, 68; first schooling at
Capriglio, 74ff; love of study, 77f;
eagerness to learn stunts and tricks,
80-85; first dream, 95f; firmness of
character, 106, llOf; beginning of his
mission, 108ff; at the Moglia farm,
143-52; at Castelnuovo, 164ff, 17 lf;
youth: schooling at Chieri, l 87ff,
23lff, 236f, 268-75; intention to join
the Franciscans, 214f, 226f; episode
as a waiter, 216f; in the Chieri semi-
nary, 279-92, 298-309, 339-52; t~n-
sure and minor orders, 358; subdrn-
conate, 366; reflections on virtues
necessary for reception of sacred or-
ders, 366; diaconate, 382; the priest-
hood, 385f
Joseph Benedict Cottolengo, St., 175,
356
Joseph Cafasso, St., 26, 130, 13 8ff, 20 l,
209f, 213, 228ff, 247f, 272, 280, 285,
288, 294, 340, 353, 366
Josephus, Flavius, 306, 318, 322
Joviality, one of John's lifelong traits,
82, 324ff
Judgment, divine, feared by Comollo,
342f
Judgment, rash, M.M.'s teaching on
passing, 6lf
Juggler, John's effort to learn sleight-
of-hand tricks, 8lf; his performance
as a, 106ff; his challenge to a, 11 lf.
See also Games
K
Kindness, of M.M. in rearing her chil-
dren, 3lf; recommended to John in
dreams, 95, 316
L
Languages, John's study of classical and
foreign, 315
Latin, John's progress in, 137f, 166;
prejudice of John's teacher, 17 lf;
memorizes Latin New Testament, 294
Law, Divine see Divine law
Law of God see Divine law
Library, John's constant use of in semi-
nary, 306
Lightning, John struck by, 363
Lord's Prayer, M.M.'s salutary lesson,
48
Love, John's deep love for children,
301f, 307
M
Magic, John's tricks attributed to magic
powers, 257-61
Mamma Margaret see Occhiena, Mar-
garet
Manuscript, of D.B.'s autobiography,
93ff
Marchisio, Secundus, 32, 68, 92, 216,
229
Margaret, Mamma see Occhiena, Mar-
garet
Mary, Blessed Virgin, in D.B.'s first
dream, 95f; in other dreams, 182,
315f; M.M.'s exhortation to spread
devotion to, 165; John's devotion to,
168f, 200f; Comollo's devotion to,
251, 255, 344, 347
Mass, John's purpose in attending early,
146; Fr. Cafasso's first, 209f; D.B.'s
first, 385ff; D.B.'s manner of cele-
brating Mass, 387
Mastai-Ferretti, John Mary (future
Pius IX) see Pius IX
Mazzini, Giuseppe, 8
Meditation, learned by John as a boy,
136; in a meadow, 147; a resolution,
278
Meekness, practiced by John in trying
circumstances, 165f, 250; of Comollo,
250
Memoirs (of the Oratory), written by
order of Pius IX, 93
Memory, John's extraordinary gift,
133ff, 137, 189, 204, 239ff, 247, 295,
306, 322f; unaffected by age, 239;
training of one's, 240; a feat of: the
New Testament by heart, 294
Miracle, of the Eucharist in Turin, 16,
386
Mission (of Don Bosco), revealed in
his first dream, 95f; towards the

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396
young, 109, 170, 182; its divine ori-
gin, 175
Missionaries, D.B.'s desire to become
one, 246f, 308
Missions, foreign, John's desire to work
in the, 246f, 309. See also Society
for the Propagation of the Faith
Modesty, M.M.'s teachings and practice
of, 121f; of John, 232, 332; of
Comollo, 249; of Burzio, 377f
Moglia farm, 144, 153f, 293, 328f, 352,
359,372
Moncucco, 146, 151
Mondonio (Castelnuovo), 20, 171
Money, detachment from, 161f; needed
for his performances and studies:
John's ways of raising it, 175f
Morality, M.M.'s concern for, 120f;
fostered by manual labor, 268
Morialdo (Castelnuovo), 20, 90, 110,
132, 136, 139, 183
Mortification, John's practice of, 58, 68,
216, 270; Comollo's practice of, 253f,
299f
Mother, M.M. as a model mother, 24f,
27, 30ff, 34-49, 51, 54ff
Mountebanks, observed by John to un-
cover their tricks, 82ff
Music, John's gift for, 174
N
Newspapers, Gazzetta Piemontese, La,
210; Giovane Italia, La, 210f
Night school, remote beginnings, 209
Nobility, not D.B.'s mission, 294
0
Obedience, M. M.'s children trained in,
32, 41ff, 120, 193; John's reason for
desiring the religious life, 380
Occhiena, Margaret, birth and youth,
11-15, 17ff; firmness of character,
13ff, 17f, 32, 45ff, 160f; marriage,
23f; widowhood, 29ff; religious train-
ing of her children, 31-39, 54-58;
her vigilance over her children, 41ff;
her manner of correcting, 44-49;
her respect and love for her mother-
in-law, 50-53; her selflessness, 221f;
her memorable words to John on the
occasion of the reception of the
clerical habit and of his ordination,
279, 388.
INDEX
-some maxims of hers: "Those who
are willing to play the devil's game
will never find joy with Christ," 18;
"Remember that God sees you," 35;
". . . today is Sunday, and it is only
fitting that you outwardly show the
joy that every Christian should feel
on this day . . . ," 55; "Conveni-
ences are not hard to get used to,"
57f; "Life is so short that we have
little time for doing good," 58; "Re-
member that a single enemy is one
too many," 62; "It is not the [clerical]
habit that brings honor to your state
in life, but only the practice of vir-
tue," 279; "Remember that to begin
to say Mass is to begin to suffer," 388
Offenses see Forgiveness
Opposition see Hostility
Our Father see Lord's Prayer
Our Lady see Mary, Blessed Virgin
p
Papacy see Popes
Pardon see Forgiveness
Paris, 102
Particular Friendships see Friendships,
special
Pastors, John's desire to be friends
with them, 169; their obligations as
viewed by John, l 86f
Pater Noster see Lord's Prayer
Philosophy, D.B.'s stringent logic, 295f
Picco, Matthew, 102
Piccollo, Francis, 373
Piety, its different characteristics in
Comollo and John, 271, 299
Pius VII, 3, 6, 17, 22, 24, 26, 74, 380
Pius VIII, 163
Pius IX, 93
Popes, D.B.'s love for the, 10; oppo-
sition in Piedmont to the, 69ff; Fr.
Cafasso's teachings on the, 213; not
sufficiently appreciated and written
about by historians, 331
Poverty, John's love of, 162; M.M.'s
love of, 221f; John's personal experi-
ence of, 274f, 297
Practices of piety see Prayers
Prayer, John's love of, 68, 146f; con-
stant in M.M.'s life, 119; D.B.'s re-
solve on the occasion of his first
Mass, 385
Prayers, in the public schools of Pied-

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INDEX
mont, 166; in the Chieri seminary,
282; D.B.'s resolve on the occasion
of his first Mass, 385. See also Reli-
gious Education
Priesthood, John's desire for the, 78;
his conception of the, 169; M.M.'s
sentiments about the, 279
Providence, Divine, and its assistance in
John's vocation, 150, 183, 185IT, 193,
274f
Prudence, in his choice of friends, 192
Punishments, in the Bosco household,
32, 44f, 51f, 55f
Purity, preserved by prayer, 69; re-
flected in John's countenance, 109; a
sign of vocation to the priesthood,
337. See also Chastity
R
Race, against a tumbler, 234f
Reading, from the Bible or Lives of the
Saints, 40f; a constant habit of John,
150, 238, 283; supervision of the
school authorities in Piedmont, 197;
John's reading matter, 306
Reading, spiritual see Spiritual reading
Reason, appealed to by M.M. in the
training of her children, 34f, 45
Recreation, as a child, 38; horse riding,
205; at the appointed time, 218; in
the seminary, 285f. See also Hobbies,
Societa dell'Allegria
Reflection, habits instilled by M.M. in
her children, 48, 55f, 60
Relatives (Don Bosco's), Aunt Mari-
anne Occhiena, 23, 69, 75, 160;
Uncle Michael, 51, 153, 156, 164
Religious education, given by M.M. to
her children, 34ff; in the public
schools of Piedmont, 166, 196
Religious life, John's desire to embrace
the, 214f, 226, 229, 272, 379f
Resolutions (Don Bosco's), after his
First Communion, 130f; after don-
ning the clerical habit, 278; after his
ordination, 385
Rest, resolutions taken on the reception
of the clerical habit and ordination
to the priesthood, 278, 385
Riches, detachment from: M.M.'s, 128,
160, 215, 221f; John's, 162; an or-
dinary layman's, 230
Rohrbacher, Rene Fran~ois, 331
Rosary, John's love for the, 68; recited
397
before or after John's shows, 106,
157; recited daily at the Moglia farm,
146; subject of D.B.'s first sermons
while still a seminarian, 318, 367
Rosminians see Institute of Charity
s
Sacraments, John's frequent reception
of, 146, 282. See also Communion,
Holy
Sacred ordinations see Ordination
Sacrifice, M.M.'s spirit of sacrifice, 3 lf,
221f; John's life of, 142ff, 216f, 340;
in helping an adult vocation, 219f.
See also Hardships
Salesian Society, remote conception,
381
Savio, Ascanio, 158
Savoy, House of, Blessed Humbert and
Boniface, 354; D.B.'s respect for, 356
School, John's hardships in order to at-
tend, 73ff, 164ff, 183ff, 296f; at Ca-
priglio, 74ff; at Castelnuovo, 164ff,
17 lf; its religious character in Pied-
mont, 166; at Chieri, 187ff, 231ff,
236f, 268-75
Self-control, shown by John, 253, 314,
340, 351
Serenity, of M.M., 45f, 48f; a life-trait
of D.B., 384
Sermons, John's first sermon, 318; a
friend's advice on, 335
Short stories see Stories
Shows, given by John, 106, 157; John's
resolution after donning the clerical
habit, 278
Sick, M.M.'s care of the, 118f, 125f;
John's care of the, 332
Sickness see Illness
Sin, horror of: M.M.'s teachings, 34f,
122; John's efforts to prevent, 38;
boys to be instructed in the ugliness
of, 95; avoiding the occasion of, 311
Societa dell'Allegria, 194ff, 203, 207,
218, 234, 246
Society for the Propagation of the
Faith, its growth in Piedmont and
John's desire to become a missionary,
246f, 308. See also Missions, foreign
Souls, salvation of John's soul M.M.'s
main concern, 215, 220; saving souls
the best thing one could ever do, 329;
D.B.'s resolution, 385

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398
Speech, efficacy of speech asked by
D.B. in his first Mass, 386
Spiritual direction, given to John by
Fr. Lacqua and Fr. Calosso, 75, 136;
John's desire for, 237
Spiritual reading, John's resolution on
receiving the clerical habit, 278; and
the Imitation of Christ, 305f
State of life see Vocation
Stories, M.M.'s use of, 40, 120f; used
by John to do good to his compan-
ions, 104f, 218f, 357
Strength, never used by John to defend
himself, 76, 78; of John: a gift of
God and the result of exercise, 100;
shown by D.B. on various occasions,
lOOff, 252, 291, 357
Stubbornness, John's inclination to, 72
Studies (of D.B.), John's love of and
progress, 131, 188f, 206, 217, 294,
339, 382; on the Fathers of the
Church, 306; Greek and Hebrew,
315; on historical works, 331
Stunts, used by John to attract young-
sters, 81, 106f, 233
Superga, 199, 212
T
Tantrums, M.M.'s way of dealing with
her childrens', 32, 44f
Temper see Anger
Temperaments, of M.M.'s children, 72f
Time, John's use of, 217, 283; Co-
mollo's maxim in regard to, 298
Trades, learned by D.B., 174f, 193, 217,
268, 3 lOf
Tranquillity see Serenity
Trust, M.M.'s trust in God, 30; John's
INDEX
trust in God, 162f, 227, 272; John's
trust in Our Lady, 182. See also
Confidence
Tumblers see Mountebanks
Tutor, John in demand as a, 206, 268,
287, 294, 314f, 352f, 363
v
Vacation, how John occupied his time
during, 177f, 199ff, 203f, 209, 246,
262ff, 268f, 293ff, 310-15, 332f, 352f
Vigilance, of M.M. both prudent and
loving, 41, 120
Vocation, John's inclination to work
with boys, 39, 78f, 109f; John's vo-
cation manifested in first dream, 95f,
182, 315f; John's purpose in following
his priestly vocation, 134, 315f;
M.M.'s respect for John's freedom
of choice in the matter of, 215; ad-
vice received by John in regard to his
vocation, 272, a most certain sign of
a priestly, 337
w
Wealth see Riches
Work, John trained to work since child-
hood, 38; D.B.'s love of, 174, 268,
385
z
Zappata, Joseph, 101
Zeal, instances of John's zeal for souls,
38f, 78, 106f, 109, 112, 149, 157,
193, 199ff, 218f, 240, 269