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VOLUME XI - 1875

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FATHER EUGENIO CERIA
FATHER EUGENIO CERIA (1870-1957)
already enjoyed the reputation of a dis-
tinguished scholar, author, and editor when
in 1929 Father Philip Rinaldi, Superior
General, asked him to continue the publi-
cation of the Biographical Memoirs, the
monumental work begun by Father John
Baptist Lemoyne. Father Ceria's qualifica-
tions had been enhanced by his personal
contact with Don Bosco during his forma -
tive years as a novice and a student of
Philosophy at San Benigno Canavese and
Valsalice. Don Bosco con Dia, published
in 1930 and now considered his master-
piece, is a penetrating and inspiring study
of his spiritual father.
By systematic and persevering effort Father
Ceria brought the Biographical Memoirs
to completion in 1939, his contribution
being Volumes XI-XIX. Other works fol-
lowed. While compiling the Annali della
Societa' Salesiana in four large volumes
(1941-51), he published biographies of St.
Mary Mazzarella, the Venerable Father
Michael Rua, the Serv13nts of God Father
Andrew Beltrami and Father Philip Rinaldi,
and many other outstanding Salesians.
Though advanced in age, he undertook the
collection and editing of the Epistolario di
S. Giovanni Bosco, in four volumes, two of
which were published before his death,
which occurred on January 21, 1957 at
the age of 86.

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Membership
Countries
Provinces
Houses
Bishops
Archbishops
Cardinals
1875
255
1
1
8
-
-
-
1964
22,042
71
72
1,348
39
8
1
&ZffJ~{f/
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Membership
1875
20
1964
17,929
Countries
1
54
Provinces
1
55
Houses
2
1,411
SALESIANA PUBLISHERS, INC.,
148 Main Street • New Roche lle, N. Y. 10802

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~~
l ----- !N
THIS VOLUME
1. The Beginning of the New Year
2. The Annual Conferences of Saint Francis de Sales
3. The Sons of Mary Project
4. The Salesian Cooperators
5. The Mediation of the Archbishop of Vercelli
6. Journeys to Rome
7. Final Acceptance of the Missions in South America
8. Conferences, April, 1875
9. Privileges and Dimissorials. The First Phase of the Proceedings
Life at the Oratory in 1875
Life at the Oratory in 1875 - Continued
Audiences, Guests, Visitors
Visiting the Schools
The Fall Conferences
The Daughters of Mary Help of Christians
Departure of the Missionaries
Before and After the Sailing
Foundations on the French-Italian Border
Apostolate of the Press
At the Beginning of the School Year
Further Steps Towards the Privileges
Don Bosco Suspended from Hearing Confessions
A Hostile Press

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The
Bio9raphical Memoirs
ef
Saint John Bosco
by
EUGENIO CERIA, S.D.B.
AN AMERICAN EDITION
Volume XI
1875
SALESIANA PUBLISHERS, INC.
NEW ROCHELLE, NEW YORK
1964

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IMPRIMI PoTEST: Very Rev. Augustus Bosio, S.D.B.
Provincial
NIHIL 0BSTAT: Donald A. Panella, M.A., S.T.L., S.S.L.
Censor Librorum
IMPRIMATUR: ~ Francis Cardinal Spellman,
Archbishop of New York
September 12, 1964
fhe 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 © 1964 by Salesiana Publishers, Inc.
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION

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J)tbicattb
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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Foreword
nr ITH the Salesian Family I rejoice at the publication
of this volume of the Biographical Memoirs and I want to con-
gratulate all those who have labored so hard to make this event
possible.
It is in the Biographical Memoirs that Don Bosco lives once
again. My fondest hope, therefore, is that through these pages de-
scribing the intimate and detailed life of Don Bosco day by day,
our English-speaking Salesians-Priests, Brothers, Sisters-may
come to appreciate ever more deeply Don Bosco's lively faith, firm
hope, ardent love of God and souls. With this full understanding
and appreciation of Don Bosco's spirit, may they be inspired to
"put on Don Bosco" in their Salesian apostolate.
We shall eagerly await the appearance of the subsequent volumes,
certain that they will maintain the same high standards set by the
Editors.
May Saint John Bosco bless and follow their labors in the days
to come.
FR. RENATO ZIGGIOTTI, S.D.B.
Superior General
vii

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Editor's Preface
THE English translation of the Biographical Memoirs
was undertaken for two reasons: first, to make the primary source
of knowledge about Don Bosco available to the Salesian Family in
the English-speaking world; second, to offer writers, whether lay
or religious, abundant material for research and future works on
Don Bosco. Until now the English-speaking world has had little
access to such information.
Volume XI, the first in Father Ceria's series, has been chosen
as the first to be published because it seems important and urgent
to us to present at this time Don Bosco in the full development and
consolidation of his work. Neither Volume XI and those that follow
it, nor the volumes by Father John Baptist Lemoyne and Father
Angelo Amadei are a historical synthesis or a critical biography
of Don Bosco. Such a work has not been written yet. Father Ceria's
intent in writing volume XI is best expressed in his own words:
ul shall not forget for whom and for what purpose these pages are
intended. They are written for the Salesians. ... Most of them will
want only to know what our ... Founder said and did so that they
may assimilate his spirit. Therefore, I have taken pains to relate
facts suitably and candidly without worrying about style or any
rigorous method, satisfied only with being understood by all and
misunderstood by none." (From Preface to Vol. XI)
Great pains were taken to make this translation accurate and
readable. That was our task. It was not our intent to write a new
book based on the Memoirs. That might have been easier, taken
less time, cost less and have been more readable, no doubt, but such
a work would no longer have been the Memoirs.
Much time and care has been expended on this book by many.
Our acknowledgments are due in the first place to the Very Rev.
August Bosio, S.D.B., Provincial of the Eastern Province, for con-
ix

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x
EDITOR'S PREFACE
tinuing the monumental task undertaken by his predecessor, the
late Very Rev. Felix J. Penna, S.D.B.
Then we offer grateful thanks to the members of the Editorial
Board: Rev. Henry A. Sarnowski, S.D.B., Rev. Paul Aronica,
S.D.B., Rev. Joseph S. Bajorek, S.D.B., Rev. Emil Fardellone,
S.D.B., Rev. William Kelley, S.D.B., Rev. Peter M. Lappin, S.D.B.,
Rev. Hugh McGlinchey, S.D.B., Rev. Joseph Perozzi, S.D.B., Rev.
Chester A. Wisniewski, S.D.B.; also to Edna B. Phelan, Ph.D., and
Urban P. Intondi for their editorial help, and to all others who in
various ways have generously given their assistance.
We feel honored and happy to present this volume of the first
American edition. May it open new vistas on St. John Bosco not
only to the worldwide Salesian Family, but also to the thousands
of devotees and admirers throughout the English-speaking world.
FR. DIEGO BORGATELLO, S.D.B.
Editor-in-Chief
New Rochelle, N.Y.
August 16, 1964

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Author's Preface
To my Salesian readers:
This latest volume of Don Bosco's Biographical Memoirs will
surprise my readers for two reasons. First, because it will seem
inexplicable to them that Volume XI should be published before
Volume X, and secondly, that this long-awaited book should be so
much slimmer than its elder brothers. Let me say first of all that
Volume X is on its way and will not be appreciably late in making
its appearance; besides, Volume XI stands so well on its own feet
that it can be read quite independently of its predecessor.
As to its slimness, please note: If I had continued the story be-
yond 1875, the resulting avalanche of material would have required
a volume of unprecedented size. Why sacrifice convenience to mere
ponderosity? I have decided, therefore, to write a medium-sized
book instead of a bulky volume. Let my readers then patiently
suspend judgment until they have read to the end. It would not be
fair to do so at the very start.
It is only right that, after this dutiful little preamble, I should
state what criteria have guided me in this exacting task-all the
more exacting, I would say, because of the responsibility it carries
for both present and future generations. This responsibility weighs
more heavily upon me now than it did when our most revered
Rector Major, Father Philip Rinaldi, first requested that I undertake
this task, for at that time I had only a remote perception of it.
In the first place, I have made no attempt to depict Don Bosco's
life within the setting of his own times. His times cannot be con-
sidered past since events of which he was part are still in progress.
For a correct estimate of his work and a comprehensive evaluation
of his influence, for a proper perspective of his gigantic figure, we
would have to recede to some vantage point far-off into the future.
xi

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xii
AUTHOR'S PREFACE
[To corroborate this point] let me quote the remarks of a distin-
guished historian. They are apropos a situation similar to our own:
"Those historians who judge an era from afar are the ones who
bring out its sweeping characteristics. They dwell only on its most
dominant features and discard the irrelevant thus presenting, with
preciseness and simplicity, a picture that captivates the mind." 1
In the second place, I shall use a chronological approach in the
manner of Father Lemoyne, who not haphazardly entitled his work
Biographical Memoirs, as if to inform us that his narrative pre-
sented the events of Don Bosco's life step-by-step, not only from
year to year, but almost from day to day. He did not intend to
write a concise historical synthesis. I shall differ from him in only
one particular: instead of sectioning episodes, in order to give
each event a proper chronological sequence, almost as if I stood
there 'Yiijth clock in hand and thus make each chapter a conglomera-
tion of artificially related details, I shall allow myself greater lati-
tude, so that each chapter may have its own unity and its own
individual title. In other words, I will take a well-defined period of
time-a year or possibly more, whatever is most appropriate-and
within that period I will develop the narrative either covering a
series of events to the end, or presenting a partially completed phase
of it.
This does not mean that just because this volume, for instance,
covers the year 1875 I must break off my narrative at January 1,
1876, even when its epilogue or conclusion stretches beyond that
date. Such brutal editing non homines, non di, non concessere
columnae" [neither gods, nor men, nor booksellers have ever toler-
ated-Horace, Epist. ii, 3, 373]. And so common sense has some-
times counselled me to stretch the chronological point a little.
In the third place, I have made it a rule to quote Don Bosco's
words verbatim, reporting them in a suitable manner and in the form
in which they were passed on to us. The Rector Major was sure
he was making the Salesian provinces a handsome gift when he
presented each with a small portion of Don Bosco's brain, well-
sealed in a transparent tube. Likewise, his words, oral and written,
1 Boissier, Mme de Sevigne, p. 155. Paris, Hachette, 1896.

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AUTHOR'S PREFACE
xiii
are the receptacles of the thoughts and ideas produced by that same
brain. It would indeed be hard to say which of these two kinds of
relics is of greater value.
Finally, I shall not forget for whom and for what purpose these
pages are intended. They are written for the Salesians, and we all
know that often some things are said within the family that would
not impress strangers at all or that perhaps should not even he said.
These pages are mostly for those confreres who want the life of
Don Bosco so presented as to be understood without some special
mental effort or, much less, preparatory studies. Most of them will
want only to know what our blessed Founder said and did, so that
they may assimilate his spirit. Therefore, I have taken pains to relate
facts suitably and candidly without worrying about style or any
rigorous method, satisfied with being understood by all and mis-
understood by none.
So as not to impede smooth reading, I have placed in an appendix
a series of documents which, though not essential to the text, will
nevertheless provide greater details.
Here, too, I have found a convenient depository for a few letters
of the Servant of God that had not a particular place in the narra-
tive, but that our readers will certainly be happy to read. This
section will satisfy those who wish to go more deeply into the
subject. 2
I could not properly begin this work without first expressing my
gratitude to the memory of Father John Baptist Lemoyne and
Father Joachim Berto, to whom our Congregation is indebted for
nearly all the material preserved in our archives. As dedicated re-
searchers and jealous guardians of Don Bosco's Memoirs, they left
no stone unturned in order to hand over to us whatever could be
known about him and his activities.
It is a coincidence that this preface was written on the great feast
that falls on the date mentioned below: 3 the twenty-fifth [and last]
chapter was completed only the day before. Such an unforeseen
2 In this edition the Appendix has been omitted. Nevertheless, references to it
will still be made since all documents are numbered and may be located in the
original edition. The English translation of the Appendix is available in manu-
script form upon request. [Editor]
3 April 26, 1930, first anniversary of Don Bosco's beatification. [Editor]

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xiv
AUTHOR'S PREFACE
circumstance was a surprise also to me. May such a coincidence
be a happy omen just as it is certainly a cause of deep joy for me
to be able, in my own small way, to honor our dear Blessed Father
on his first liturgical feast day.
FR. EUGENIO CERIA, S.D.B.
Turin, April 26, 1930

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Contents
DEDICATION
v
FOREWORD
vii
EDITOR'S PREFACE
ix
AUTHOR'S PREFACE
xi
1 The Beginning of the New Year .
1
2 The Annual Conferences of St. Francis de Sales .
11
3 The Sons of Mary Project
20
4 The Salesian Cooperators
60
5 The Mediation of the Archbishop of Vercelli .
78
6 Journeys to Rome
98
7 Final Acceptance of the Missions in South America .
129
8 Conferences, April, 1875
143
9 Privileges and Dimissorials: The First Phase of the
Proceedings
160
10 Life at the Oratory in 1875
185
11 Life at the Oratory (Continued)
247
12 Audiences, Guests, Visitors
290
13 Visiting the Schools .
302
14 The Fall Conferences
317
15 The Daughters of Mary Help of Christians
335
xv

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xvi
16 The Departure of the Missionaries
17 Before and After the Sailing .
18 Foundations on the French-Italian Border
19 Apostolate of the Press
20 At the Beginning of the School Year .
21 Further Steps toward the Privileges .
22 Don Bosco Suspended from Hearing Confessions
23 A Hostile Press
24 Extraordinary Events
25 The End of the Year .
SALESIAN TERMINOLOGY .
INDEX
Contents
348
366
385
402
427
437
449
460
470
475
495
499

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THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO

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CHAPTER 1
The Beginning of the New Year
THE Official Directory of the Society of St. Francis de
Sales for 1875 listed the names of 64 perpetually professed, 107
with triennial vows, 84 novices, and 32 aspirants: a total of 287,
fifty of whom were priests. They were stationed in eight Houses:
the Oratory and the College of Valsalice in Turin; the schools at
Bargo San Martino, Lanzo, Varazze, and Alassio; the hospice at
Sampierdarena; the municipal schools and the convent of Mary
Help of Christians at Mornese.
Among the aspirants the Servant of God, Father Louis Guanella,
is worthy of note. The novices had reached a very sizable number
which is indicative of the vigorous growth of a tree whose vitality
year by year gives ever greater promise.
Since we have mentioned Father Guanella and his name will
recur frequently during the next three years, we feel he should be
duly introduced. He was granted permission to enter the Salesian
Society by [his Ordinary] the bishop of Como, but only after three
years of repeated requests. Finally he was able to submit his formal
application to the Saint. Don Bosco replied:
Nice,1 December 12, 1874
Dear Father Louis:
Your place is ready. You may come whenever you wish. When you
get to Turin we shall arrange for a place and house most suitable to you.
I say this because of your own words, "If I do not come or if I am not
accepted by your Institute, I have decided to enter another."
1 This is Nice, France. In the original it is referred to as Nizza Marittima to
distinguish it from Nizza Monferrato. We shall always refer to Nice, France,
simply as Nice. [Editor]
1

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2
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Just try not to leave your affairs so unsettled that they may require
your presence at home.
Goodbye, dear Father Louis, have a pleasant journey and may God
bless us all. Believe me in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
P. S. I shall be in Turin on Thursday.
Fr. Guanella arrived just as the Superiors were coming out of a
conference at which it had been decided to accept the missions in
[South] America. Meeting him at the door, Don Bosco asked him,
"Shall we go to America?"
"I, ,too, would like to found a family of daughters,"-he meant
to say nuns-answered Father Guanella. "Perhaps another family
of sons, too, here in the diocese, as I have already agreed with some
confreres of mine."
"We have all that here," said Don Bosco. "We have priests and
we have Sisters too, and you will always be one of us."
"I kept silent," Father Guanella wrote in his memoirs, "and for
the three years that I remained in the Salesian Society I felt an
inner conflict. But the desire to found my own congregation won
out.
"Whenever I was with Don Bosco I seemed to be in Heaven.
With God's help and Don Bosco's prayers I corrected faults that
otherwise I might have carried with me to the grave. I believe that
I made progress especially in developing a spirit of mortification
by following the rules as best I could."
The Directory contained a novel item this time: biographical
sketches of the confreres who had died during the previous year.
These were Father Francis Provera, Father Joseph Cagliero, Father
Dominic Pestarino, and the cleric Louis Ghione.
An introductory letter from Don Bosco which presented these
four obituaries also conveyed to his sons the sentiments of their
father on New Year's day.2
2 We have no reason to believe that Don Bosco also wrote these obituaries; the
style seems to be that of Father Durando. They are very edifying in their eloquent
simplicity. The personal acquaintance everyone had with the deceased cautioned

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The Beginning of the New Year
3
To the Salesian Confreres:
The year 1874 has been a memorable one for us, my beloved sons.
On April 3, after granting great favors to us, His Holiness, Pius IX,
deigned to approve definitively our humble Congregation. While this
glorious event filled us with joy, we were also deeply grieved by a series
of events. On the 13th of the same month, God called Father Provera
to Himself and later Father Pestarino; then the cleric Ghione and Father
Joseph Cagliero-all within the span of only four months.
In these dear confreres of ours we have lost four evangelical laborers:
all of them perpetually professed and warmly attached to the Salesian
Congregation, faithful observers of our Constitutions, truly zealous in
working for the glory of God.
It is, therefore, not surprising if these losses are deeply felt by our
Society. But God, who is infinitely good and who knows the things that
are to our greater advantage, considered them already worthy of Him.
One might say that they lived briefly but labored as much as if they had
lived a long life: Brevi vivens tempore, explevit tempora multa. (Al-
though his life was short, his accomplishments were many-Cf. Wis. 4,
13.) And we have well-founded reason to believe that these confreres,
now no longer here with us on earth, will become our patrons before
God in Heaven.
It is felt that it would be good to give you an outline of the life of each
of them so that their memory may be cherished among us. We hope that
what we do for them will, with the help of God, be done also for those
confreres who have earlier been called to everlasting life and for those
whom God may be pleased to summon in the future.
We shall do this for three specific reasons:
1. Because it is the custom in other religious Orders and ecclesiastical
Congregations.
2. So that those who lived among us and observed the same rules
in an exemplary way may inspire us and prompt us to follow them in
doing good and preventing evil.
3. That by keeping their names and main accomplishments before
us we may remember more readily to offer prayers to God for the
eternal repose of their souls, if they have not already been received into
the bosom of His Divine Mercy.
against any excessive praise. Along with other documents they are proof of the
sound religious piety that inspired the first sons of Don Bosco. Don Bosco himself
usually edited whatever was written by his sons about the Oratory or the Congre-
gation.

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4
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
We must certainly not serve God in order that the memory of what
we do may be cherished among men, but that our names, as the Savior
says, may be written in the Book of Life. Nevertheless this must remind
us that just as our bad deeds may give scandal to others even after our
death, so our good actions may be edifying. Thus while we read the
brief biographical sketches of these confreres, we shall not cease to offer
special prayers to God for them and for all the confreres who have been
called to eternity since the founding of the Congregation.
During the course of this year (1875) we must show our unfailing
gratitude by offering ceaseless prayers to the Divine Majesty for the
needs of Holy Church, particularly for the precious life of our illustrious
benefactor, the Supreme Pontiff, who on many occasions has most gen-
erously lavished spiritual and temporal favors upon us. He deigned to
grant definitive approval to our Constitutions so that we may be exact
in their observance, and he has bestowed many benefits upon us. Let
us strive to show ourselves worthy by making use of them for the greater
glory of God and the good of souls.
God bless all of you, my dear sons, and pray for me who shall always
be,
Affectionately yours in Jesus Christ,
Fr. John Bosco
Another paternal New Year's message of Don Bosco, which was
rescued from oblivion by Father Lemoyne's passion for preserving
documents, was sent to his sons at Lanzo where Father Lemoyne
was director. It is a long letter in answer to their Christmas
greetings and it exhibits both the goodness of a Father and the zeal
of a priest dedicated to the welfare of his beloved pupils.
Turin, Vigil of the Epiphany, 1875
To My Dearest Sons, the Director, Teachers, Assistants, Prefect, Cate-
chist, Pupils, and Others in the Lanzo school:
May the grace of our Lord Jesus Christ be with us always. Amen.
Until now, my beloved sons, I have not been able to carry out a
fervent longing in my heart, and that was to pay you a visit. An
unbroken chain of complicated events as well as a slight indisposition
prevented me from doing so,

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The Beginning of the New Year
5
However, I want to tell you something that you will hardly believe:
I think of you many times a day and pray for you very particularly to
the Lord during Mass every morning. You yourselves have shown me
beyond doubt that you remember me. How happy I was when I read
your good wishes; with what pleasure I read the name of every pupil
in each class from the first to the last. I felt as though I were with all of
you, and in my heart I kept repeating, Long live my sons at Lanzo!
So I shall begin by thanking you with all my heart for the Christian
and filial good wishes you sent me, and I pray God to bless you, your
relatives, and friends a hundredfold. May God grant all of you a long
and happy life! I would now like to express a particular wish that
Heaven grant all of you health, love of study and a good moral life.
Health: This is a precious gift from Heaven. Take good care of it.
Beware of intemperance, excessive perspiration, overexertion, sudden
changes of temperature, all of which commonly bring on illness.
Love of Study: You are in school to acquire knowledge so as to
enable yourselves to earn a living in due time. Whatever your social
standing, your vocation, or your future career may be, always act so
that you will still be able to earn an honest living, even if you should
lack family resources or an inheritance. Never let it be said of us that
we live by the sweat of another's brow.
Moral Life: The bond uniting health and love of study, the foun-
dation on which both are based, is morality. Believe me, my dear chil-
dren, I am telling you a great truth: If your conduct is morally sound
you will make progress in your studies and your health; you will be
loved by your superiors, your companions, your relatives, your friends,
and your fellow countrymen; and the truth of the matter is, even bad
people will love and respect you! People will vie with one another to
associate with you, to praise you, and to help you. But show me those
who lack moral principles-oh, what a detestable state!-they are lazy
and will be known only as good-for-nothings. They will indulge in bad
talk and will have so evil a reputation that people will avoid them. If
they are found in school, everyone will loathe them and a Te Deum
will be sung the day they go home. And what will they find at home?
The scorn of all. Their family and their friends will detest them, and no
one will give them any help, everyone will shun them. And then what
of their soul? While they live, they will be unhappy; and when they die,
having sown nothing but evil, they can reap only evil fruit.
So courage, my dear sons, and strive to seek, study, preserve, and
foster the three great treasures: health, love of study and a good
moral life.

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6
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
One thing more: I hear a voice coming from afar and crying, "Chil-
dren, pupils at Lanzo, come and save us!" It is the cry of many a soul
awaiting a helping hand to rescue it from the brink of perdition and lead
it back to the path of salvation. I say this because many of you are
called to the sacred career of winning the souls of others. Take courage,
many souls await your help. Remember the words of St. Augustine:
Animam salasti, animam tuam praedestinasti. [You have saved a soul,
you have predestined your own.]
Lastly, my sons, I recommend to you your Director. I know that his
health is not too good; pray for him and console him by your good
conduct; love him, place unlimited confidence in him. All this will bring
great consolation to him and be of great advantage to you.
I assure you of a daily remembrance in Holy Mass. I, too, beg you to
remember me in your kind prayers, so that I may not have the mis-
fortune of telling others how they may be saved and then losing my own
poor soul. Ne cum aliis praedicaverim ego reprobus efficiar. [Lest after
preaching to others, I myself should be rejected-1 Cor. 9, 27.]
God bless each of you, and believe me in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
P.S. I ask Father Director kindly to explain whatever may not be
fully understood.
Very fatherly and personal in tone are two other letters we
include here, written at about the same time to two members of the
Society. Fortunately, they did not go astray as so many other similar
letters did. It was Don Bosco's practice to reply to all letters, but
the time and manner were dependent upon circumstances. The
mere reading of his entire correspondence-and he read it all-
required a great deal of time. In 1875, for instance, 204 New
Year's Day letters were heaped on his desk.
The first of these two personal letters was addressed to Father
Joseph Ronchail, Prefect of the school at Alassio. It inspires con-
fidence; it comes straight from the heart, and is addressed to the
heart.

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The Beginning of the New Year
7
Turin, [January] 15, 1875
My dearest Father Ronchail:
I am glad that after taking your final vows you now feel greater
peace. It is a sign that God has blessed you and that you are fulfilling
His divine will in what you are doing. Therefore, si Deus pro nobis,
quis contra nos? [If God is for us, who is against us?] Tell the cleric
Vallega that I received his letter and thank him; I shall do as he asks
and then shall talk to him in person.
I thank Father Director for his message and the presents he sent me.
I divided them into smaller gifts that are very useful to us. Cheer him
up. Both of you must take good care of your health. Let me know
whether there are any difficulties so that I may take measures to remove
them.
Accept the 400 lire from the Capuchin Fathers subject to the condi-
tions mentioned in your letter.
If you can, call on Professor Agnesi and his sister and give them
my regards. Ask them for news and then send word on to me.
God bless you, and pray also for your most affectionate friend, ever
in Jesus Christ,
Fr. John Bosco
In the second letter the good Father sent some valuable advice,
seasoned with gentleness and charm, to the cleric Herminius Borio,
a teacher at Borgo San Martino.
Turin, [January] 28, 1875
My dear Borio:
Your letter pleased me very much. It showed me that your heart is
always open to Don Bosco. Continue that way, and you will always be
gaudium meum, corona mea [my joy and my crown].
You asked for advice. Here it is:
1. When you have to correct someone in particular, never do so
in the presence of others.
2. When you give advice or counsel always try to send the person
away satisfied and still friendly to you.
3. Always thank those who admonish you and take their corrections
in good part.
4. Luceat lux tua coram hominibus, ut videant opera tua bona et
glorificent Patrem nostrum qui in coelis est. [Let your light shine before

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8
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
men, in order that they may see your good works and give glory to
our Father in Heaven-Cf. Matt. 5, 16.]
Love me in the Lord. Pray to God for me, and may God bless you
and make you a saint.
Affectionately in Jesus Christ,
Fr. John Bosco
In another letter he thanked Mrs. Annetta Fava, a benefactress
of Turin, for the gift she had sent him for the New Year.
Turin, [February] 9, 1875
Dear Madam:
I am rather late, but I feel it my duty to thank you most sincerely
for your kindness. I received your very fine report and your letter
prompted by Christian sentiments. The 500 francs that you enclosed
were soon spent on my boys who, for the most part, are still wearing
summer clothing. All the greater reason to thank you and always invoke
the blessing of Heaven upon you and your respected husband.
Upon informing me of the Holy Father's blessing, Attorney Menghini
used these very words, "During the audience that I was granted on
October 12, (1874) I requested a special blessing for Mrs. Anna Fava
of Turin who is sick. Please tell her that in my name. I shall also pray
for her."
Furthermore we shall continue our private and community prayers to
God that He may grant you and your kind husband lasting good health
and a long and happy life. I am honored to be, with heartfelt gratitude.
Your grateful servant,
Fr. John Bosco
Don Bosco was deeply grateful to everyone who had been kind
to him, and he never forgot anyone at Christmas or the New Year.
We have been told by eyewitnesses that he wrote countless letters,
each suited to the person he addressed, conveying his good wishes.
Cardinal Patrizi, Cardinal Antonelli, and Archbishop Vitelleschi
replied to these letters promptly at the beginning of January 1875.
Cardinal Patrizi, Vicar of His Holiness in Rome, cordially ex-

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The Beginning of the New Year
9
changed good wishes and informed him that he, and in general all
the bishops, were delighted with the development of the Salesiau
Society. He then added, "It should not surprise you if some of them
do not look upon your Society with a kind eye, but instead try
to hinder some members in the exercise of their sacred ministry.
This should rather be looked upon as a proof that this work is
pleasing to God, who allows such trials to make it clear that, in
overcoming them, it is He who is disposing all things for the good
of the Society. So rejoice in your tribulations and draw ever greater
courage from them."
The letter of thanks from Cardinal Antonelli, Secretary of State,
was no less courteous. He said he was "moved by so much solicitude
for him."
In writing about the opposition of the diocesan Ordinary to the
Servant of God, the Most Rev. [Angelo] Vitelleschi, Archibishop
of Seleucia and Secretary of the Sacred Congregation of Bishops
and Regulars, was even more outspoken than Cardinal Patrizi. He
wrote, "I gather from your letters how much opposition the Salesian
Congregation is facing in the very place where the Motherhouse is
located; but God, in His inscrutable ways, allows signs of contra-
diction to appear whenever some good is being done. You realize
as well as I do that one should not lose heart because of such things.
Meanwhile I want you to know in confidence that this Sacred Con-
gregation has already drafted a letter to the Archbishop answering
his queries about the Salesians. A copy will be sent to you con-
fidentially for your information. When he comes to Rome, as you
say he is about to, I and several others shall prevail upon him to
cease his opposition, which appears to be rather systematic." We
shall return to the matter of these queries later.
Cardinal Berardi, who had a deep affection for Don Bosco, could
not help but join in these eminent testimonials of esteem. In a letter
of January 9, which we shall refer to again, he began, "I am grate-
ful for your cordial good wishes on the occasion of the present
solemn festivities and wish to convey my sincerest thanks for them,
assuring you in return that I, too, am praying to the Lord to shower
His greatest blessings on you and your worthy Congregation. Having
fulfilled this duty I now wish to say that I am very grieved to hear
that the prelate in question has not yet ceased tormenting you."

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10
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Nor did the Cardinal limit his regrets to mere words; he acted
accordingly. In what manner and with what effects, we shall see
later.
Don Bosco was not dismayed by the difficulties facing him at
the beginning of the New Year. He continued on his way calmly,
placing complete trust in God and doing whatever his great pru-
dence indicated.

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CHAPTER 2
The Annual Conferences of
St. Francis de Sales
.aT the end of January 1875, the more prominent
Salesians gathered around their father. In obedience to a rule, later
abrogated when its observance became impossible, all the Directors
convened at the Oratory during the triduum preceding the feast of
St. Francis de Sales. They gave a report on their own Houses,
discussed business, clarified any doubts they might have had, and
brought themselves up to date. All this was done with great sim-
plicity and mutual confidence. There was ample opportunity to
consult Don Bosco-a thing that strengthened the family spirit
that the Founder was constantly striving to foster among his sons.
On these occasions there were two kinds of conferences. Some
were private, attended only by the members of the Superior
Chapter, the Directors, and the Novice Master; the others were
public, open to all the confreres. Sometimes Don Bosco would
allow the upper classmen to take part in the public conferences
both to deepen their love for the House and to give them an
opportunity of learning more about the general development of the
Congregation and the esteem in which it was held. Such insight
into the intimate life of the Salesians undoubtedly helped to further
promising religious vocations.
That year six conferences were held; three private and three
public. Fortunately, we have the minutes taken at that time and
we shall glean from them whatever has bearing on these Memoirs.
The members of the Superior Chapter were: Fathers Rua,
Cagliero, Savio, Durando, Ghivarello, and Lazzero; the Directors
were: Fathers Bonetti, Lemoyne, Francesia, Cerruti, Albera, Dal-
mazzo, and Costamagna; Father Barberis was Novice Master.
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12
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Father Rua presided at the three private meetings; Don Bosco at
the others.
The first three meetings, all private, dealt either with matters of
routine administration which today are no longer important, or
with affairs which, important though they were, are scantily
recorded in the minutes. Besides, it will be more opportune to
refer to them later on.
The minutes of the fourth meeting, which was public and
presided over by Don Bosco, open candidly with this personal com-
ment by the secretary: "January 27, 1875, the day before the eve
of the feast of St. Francis de Sales, shall always be remembered
in the annals of our Congregation because of the many favorable
things that took place and were announced at this meeting. Praise
to our Lord and St. Francis de Sales because of them." If we are
to evaluate these words properly, we must bear in mind that in
those early days, hardly a year after the Rules had been approved,
the members of the Congregation were not yet fully conscious or
aware of the Congregation as a distinct entity. Any event that
might contribute however slightly to the glory of the Congrega-
tion would readily gladden them and send their spirits soaring
with enthusiasm. Don Bosco, who deeply understood the human
heart, knew how to take advantage of everything in order to foster
a true bond of fellowship among his followers and consequently
strengthen their unity.
At the opening of the meeting the question of privileges, which
was later to cause so much trouble to the Saint, was broached for
the first time. Another remark is necessary here to help us under-
stand the way in which Don Bosco expressed himself. At such
meetings his manner of speaking was very plain. The writer has
heard many reliable witnesses say that he spoke with a natural
candor bordering on simplicity, as if he were discussing trifles.
Yet everyone listened with the greatest respect to what he said,
and his words made a deep lasting impression on everyone.
We read in the minutes: "The meeting opened with a discussion
on the privileges we wish to apply for in Rome on behalf of our
Congregation. Don Bosco began by explaining to us that the Regu-
lar clergy enjoy a great many privileges; some of them have
enough to fill a volume and a large one at that. But, he added,

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The Annual Conferences of St. Francis de Sales
13
they guard them very jealously. Although he had made inquiries
here and there, it took him a long time to find someone willing to
let him see a copy. He now had a copy of the privileges of the
Oblates and of one or two more Congregations. He said he would
formulate his request on the basis of these and try to obtain some
of them for our Congregation; but at the present time, he said,
these privileges were not so readily granted. In fact, it was now the
policy not to grant any per communicationem that is, by making
available to one Congregation the entire set of privileges enjoyed
by another. He said he would, nevertheless, investigate the matter
thoroughly and, he hoped, with success."
Don Bosco then read a short letter he had received that morn-
ing from Cardinal Antonelli. Enclosed in it was a money order for
1,000 lire which His Holiness was sending for the construction
of the hospice at Sampierdarena. The minutes continue: "A re-
mark was made to the effect that this was a generous and unusual
donation because the Pope's contributions for such undertakings
rarely exceed 500 lire. Don Bosco made it clear to us that although
this contribution had been requested of the Holy Father, he had
informed the right people that the sum would be returned in the
form of Peter's Pence. However, this did not lessen its importance
as a token of the Holy Father's great benevolence and esteem for
us."
His listeners must have been moved by this information because
two proposals were made: first, ,that the letter be framed; second,
that it be published in Unita Cattolica. Don Bosco agreed, but
ruled out any mention of his name, for this would merely pro-
voke the hostile press. In fact, some newspapers delighted in
attacking him from time to time. We shall speak of this later.
Don Bosco then gave the assembly news of two encouraging
letters received that very day; first, the official acceptance of his
proposals for Buenos Aires; second, the anxiously awaited royal
decree, expropriating the parcel of land on which the church of
St. John the Evangelist was to be built. Later we shall also speak
of these things.
The brief reference in the minutes to two other matters, one of
them rather touchy, would hardly satisfy the reader's curiosity,

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14
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
so we will return to them in due time. For the moment we will
also pass over a minor question of Canon Law.
Novices and aspirants also attended the fifth meeting. This was
held in the church of St. Francis de Sales since there were approxi-
mately 150 people present. As usual each Director gave a full
report on his own school: finances, health, buildings as well as its
intellectual, moral and religious condition.
Father Bonetti, Director at Borgo San Martino, was the first
to speak. His school was so overcrowded that it was no longer
possible to accept even one more pupil, no matter how deserving.
Twelve Sisters of Mary Help of Christians had moved into an
adjoining house built for them. There, to everyone's advantage,
they took care of the linen room and did the mending. Now it
was rumored that the surrounding countryside would be turned
into rice fields; however, the health hazard caused by this would
be present only after the water had been drained off for the har-
vest, sometime between August and September while the boys
would be home on vacation. Everyone was in good health and,
judging from the number of boys who received the Sacraments
frequently, the religious and moral climate seemed satisfactory.
The boys were in good spirits. Father Bonetti attributed the note-
worthy improvement during the current year to his excellent staff.
He concluded by earnestly asking everyone present to pray for
him.
Father Lemoyne, Director at Lanzo, spoke next. The number
of boarders registered at his school had already surpassed the
enrollment of previous years and several more were expected. He
believed that the total would exceed two hundred. He said that
the members of the Altar Boy Society, drawn mainly from the
older pupils, deserved special mention. Everyone marveled at the
general good health; no sickness, no colds, not even a slight cough.
This remarkable state of affairs was due in great part to the pains-
taking care of the Prefect, Father Scappini. The complete separa-
tion of the upper classmen from the rest had proved most bene-
ficial. He himself was convinced that the progress made was due
to the more numerous and better qualified personnel Don Bosco
had sent him.

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The Annual Conferences of St. Francis de Sales
15
Father Francesia, Director at Varazze, complaining that his
school was too small, ·said he had been obliged to refuse more than
80 applicants for lack of space. The boys seemed to be very fond
of the school and of their Superiors. He said he had no words to
describe the very lively recreations; not a boy could be seen alone
or idle, nor did boys ever gather in groups without a cleric among
them. He declared he was highly satisfied with his staff.
Father Cerruti, Director at Alassio, said that there were about
50 students in the college department, and their conduct was ex-
cellent; a number of them wished to enter the priesthood. Lack
of space had obliged him to restrict enrollment. A new building,
now under construction, offered greater possibilities. Plans were
under study for an additional building which would not only be
adequate to meet the number of applicants, but would also accom-
modate the Daughters of Mary Help of Christians who, as he
hoped, would be a very great asset to the school.
Father Albera, Director of Sampierdarena, said he was glad that
a new building was now almost completed, making it possible to
double the enrollment. He informed the assembly that his Holi-
ness had already made another contribution of 2,000 lire toward
it. There were about 60 artisans and students, all of them well-be-
haved; he really could not expect more; they went to the Sacra-
ments very frequently. The confreres also devoted a good deal
of their time to the neighborhood boys. Many of them were day
students and a very large number attended the Festive Oratory
to everyone's satisfaction. The Salesian work was quite popular in
town.
Father Dalmazzo gave an excellent report on the Valsalice
school which was conducted for the sons of the nobility. He noted
first that the enrollment had doubled over the past year. The suc-
cessful outcome of the examinations, the reputation of the school
for earnest study, a trip to Rome during the vacation for the best
students, and especially the Holy Father's blessing-all these had
contributed to the increased enrollment. Only one thing worried
the parents-they feared that the Salesians would make priests of
their sons! This was the bane of the well-to-do. Yet this redounded
to the great credit of the Salesians because it meant the parents

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16
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
understood that their sons were receiving a genuine Christian
education. Everyone was in good health. The progress of the boys
in their studies was due mainly to four university professors who
taught in the college department. These were: Allievo, Lanfranchi,
Bacchialoni, and Roda who taught mathematics. From the time
the Salesians had taken charge of the school a steady improvement
in discipline, piety, and conduct was noted.
In his report on the Daughters of Mary Help of Christians at
Mornese, Father Costamagna, their Director, praised above all their
fervent and excellent spirit; [not only the postulants, but] even the
[other] girls wanted to become nuns and were so fond of their
boarding school that none of them would think of leaving. Re-
gretably, their number was very small, partly because the school
was not yet well-known and partly because of transportation prob-
lems; the remote village had no regular coach or rail service. Yet
the number of Sisters and postulants had steadily increased to
eighty. Furthermore, Don Bosco was working on a plan that would
also attract a larger number of girls. All were in excellent health.
In his report on the Oratory, Father Rua remarked on the fer-
vent piety and goodwill of the students and on the eagerness of
the artisans particularly in their effort to say their prayers de-
voutly. Much had also been done for the boys of the neighborhood.
Something new had been added this year: a night school that was
well attended by many of the older boys not only during the week
but also on Sundays. As for the confreres, now that meditation
was obligatory for all, their punctuality and devotion were ad-
mirable even though attendance demanded great effort. The pro-
fessed and the novices made their meditation separately. To find
time for this practice of piety, which might otherwise have been
impossible to make during the day, the hour for rising had been
anticipated half an hour. The novices, moreover, had their own
study hall and attended classes and conferences separately. Father
Rua also spoke of the flourishing Altar Boy Society and of the
other equally active sodalities that were made up mainly of the best
upper classmen. He ended his report with the words: "Let us thank
God for all this. Oremus ad invicem." [Let us pray for one an-
other.]

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The Annual Conferences of St. Francis de Sales
17
We should not be surprised at the above remarks of Father Rua
concerning the confreres and the novices as though implying that
up to now the community had done without meditation or regular
observance. Prior to the approval of the Rules, Don Bosco had
directed his sons almost on an individual basis, and had assigned
only those community devotions that he felt were necessary and
suitable. But once approval had been obtained, he had to estab-
lish a set order and this, too, gradually. Not a few of his sons had
an incomplete or incorrect concept of the religious life even though
they were very devoted to him personally and were ready to go
through fire for his sake. Any abrupt transition from a relative
freedom to a strict observance would have alienated them and led
them to rash decisions.
Don Bosco never entirely abandoned his former method. During
the preparatory years it had proven successful. Without even men-
tioning the principles of the religious life, Don Bosco had instilled
them into the hearts of his sons. He had acted in this manner so
as not to arouse distrust or suspicion either within the Oratory or
outside, at a time when a general feeling of hostility against re-
ligious congregations and their members had reached an all-time
high. His method was to make them so attached to the House and
his work that they would feel completely at home. The rest would
follow as a matter of course.
The lateness of the hour prevented Don Bosco from discussing
the general state of the Congregation and thus end the conference.
He therefore addressed the same audience on the following day.
The minutes sum up his speech as follows:
Last evening the Directors told us so many things about their schools
that we were amazed. I, too, wanted to talk about the Congregation so
that all would know where we stand. Since I was unable to do this
yesterday I shall speak of it now. First of all I want to tell you of a
very special favor that His Holiness was pleased to grant us. You know
that we are enlarging the House at Sampierdarena. The Holy Father,
apprised of this, was so kind as to send us 2,000 lire to help us continue
the work, for he realized that we lack the necessary funds and have
been relying totally on alms. We must strive to be truly thankful to him

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18
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for the great concern and fatherly interest that he shows toward us.
We must try to become ever more worthy of so great a Father and
make known his greatness and prerogatives as much as we can.
I have been visting our schools and must truly say that I was most
gratified by what I saw. In the first place I found all the boys in good
health and well-behaved, as their Directors have told you. I was par-
ticularly impressed, too, by the way the members of our Congregation
are working. There is so much to do and it is done with so much
dedication; a confrere, will teach, assist the boys, supervise them in the
dining room and dormitory, and take them out for walks without ever
having a free moment to himself. They were all so busy that when I
needed to have a few pages copied, no one could be found free to do it.
Yet, even more than with their work, I was delighted with the spirit
in which everything was done. I really must say that one could not
ask for more. I truly feel that we have attained the ideal I had set for
our Congregation, because over and above all the work that is being
done, there is the spirit of obedience and willingness that goes with it.
When necessary, neither priests nor teachers object to giving a hand
in the kitchen or sweeping floors. Praise God for this. Let us try to keep
this spirit and make ever greater efforts to strengthen it in every way.
Now that the Congregation is becoming organized, we must take
courage and be prepared evermore to endure inconveniences caused
by cramped quarters or inadequate furnishings. I hope that the day is
not far off when every priest and teacher will have a comfortable little
room much more suitable than the accommodations available now;
likewise, there should be separate quarters for the novices. We shall
have, I hope, fine, spacious, and well-ventilated dormitories. Meanwhile
let us patiently endure our present discomforts.
I also wish to introduce the Christian classics in our schools to replace
the pagan classics. This cannot be done all at once, but I wish to make
a start in whatever measure possible. Personally I would be satisfied
if my priests and clerics were to write Latin like Jerome, Augustine,
Ambrose, Leo, and Sulpicius Severus. After all, is there any student
really able to appreciate and to grasp wherein lies the beauty of Cicero
and Livy? Besides, by adopting these [Christian] authors we would not
put into the minds of the young so many questionable, useless, and
highly dangerous ideas scattered on every page of the pagan classics.
With this thought in mind we have already started to print excerpts
from the works of St. Jerome, and I hope soon to publish Sulpicius
Severus and others. Perhaps this will help put a stop to one of the very
great evils of our times.

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The Annual Conferences of St. Francis de Sales
19
Lastly Don Bosco called attention to the missions in [South]
America. The minutes continue:
Recently we received letters from [South] America asking us to go
and preach the Gospel to the people in those distant lands. We had
already stated our terms and those terms have now been accepted.
Presently we shall take steps to determine the quid agendum [what must
be done]. Meanwhile we are expected in two places: Buenos Aires and
San Nicolas de los Arroyos, a whole day's journey from the capital.
Several times before, there had been some talk about the missions with
reference to America, as well as Asia, Africa, and Australia. But it seems
that the mission in Buenos Aires is far better for us both because of
particular circumstances and because Spanish is much easier for us to
learn than English, which is spoken in nearly all the other territories.
Here the minutes end abruptly with a few etceteras. It is easy
to imagine the rapt attention of the audience as it listened to this
final remark. The Congregation was in its beginning and this was
the first time that Don Bosco had discussed the matter in public.
From Valdocco to Buenos Aires! It was enough to make one
ecstatic!

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CHAPTER 3
The Sons of Mary Project
JN 1875, spurred on by priestly zeal and divine inspira-
tion, Don Bosco turned his attention to the creation of a new
project.
We know that the time was not favorable for vocations. False
political principles, secularization of the schools, unbridled free-
dom of the press, contempt for the Church and her ministers, and
the economic hardships of the clergy had thinned the ranks of aspi-
rants to the priesthood. Undaunted by any sacrifice Don Bosco did
all he could to remedy this grave damage. Moreover, when he
recognized the trend, he never wearied of repeating that now
priests should be sought mainly from among those "wielding the
hammer and the hoe." Even this would not suffice; for boys are
only boys, and, despite the most solicitous care, many fall by the
wayside along the road to the priesthood. Don Bosco had observed
that only a small number of these students :finally attained their
goal.
What should he do? The need was pressing. If the present trend
continued the vineyard of the Lord would soon become a waste-
land for lack of priests. Once while still in high school Don Bosco
had, with thoughtful kindness, helped a good man to become a
priest despite his age. Because of his patient assistance the man
had been able to enter the seminary, complete his studies, and re-
ceive Holy Orders. Later Don Bosco had given a helping hand
to other adult vocations especially at the Oratory where he allowed
several middle-aged men who aspired to the priesthood to enroll
in the school. It gave him an opportunity to see how assiduously
these men applied themselves to their studies, how sincerely de-
vout they were, and also how willing to help their younger
20

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The Sons of Mary Project
21
companions.1 As he prayed God for enlightenment to find a way
to give many priests to the Church, the idea came to him of bring-
ing together willing young men and offering them a special pro-
gram that would adequately prepare them for ordination.
Then at the beginning of 1875, while pondering over the project,
something occurred that goaded him on to launch the undertak-
ing. His own account to the members of the Superior Chapter was
immediately recorded, and we reproduce it here verbatim.
One Saturday evening, as I was in the sacristy hearing confessions,
I was distracted by the thought of the scarcity of priests and vocations
and considered the possible means of increasing the number. I saw the
many boys around me who had come to confession-good innocent
boys-but I said to myself, "Who knows how many of them will make
it and how long it will be before those who persevere succeed; mean-
while the Church is in pressing need."
As I continued to hear confessions and was still absorbed by this
thought, I seemed to be in my room sitting at my desk, and holding the
register containing the names of all the residents of the House. I won-
dered, "How is this possible? Here I am hearing confessions in the
sacristy, yet at the same time I am also in my room at my desk. Am I
dreaming? No. This is really the boys' register; this is the desk where I
always work." At that moment I heard a voice behind me saying, "Do
you want to increase the number of good priests quickly? Study that
register and you will know what to do."
I looked and then said, "This is the list of the boys registered here
this year and in previous years; there is nothing else in it." I was very
puzzled; I read the names, wondered, and searched through the list
to see if I could find anything; but all in vain.
Then I said to myself, "Am I dreaming or am I awake? Yet I am
really here at my desk, and the voice I heard is a real voice." Suddenly
I decided to stand up and see who She was who had spoken to me.
And I actually stood up. The boys who were waiting to go to confes-
sion thought I must be sick when I stood up looking startled; they
tried to help me but I assured them it was nothing and continued hear-
ing confessions.2
1 Informative Process Summ. p. 324, No. 409.
2 At first Don Bosco did not say whether it had been a man's voice or a woman's;
but at the end he said quite plainly, "I wanted to see who She was who had spoken
to me." This was obviously an allusion to Our Lady (Secretary's note).

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
When confessions were over I went to my room, and there on my
desk I found the register with the names of everyone enrolled in the
House, but I found nothing else. I examined the register but found no
clue to help me obtain priests, many priests, and quickly. I studied
other registers that were in the room to see if I could find anything in
them, but these did not help me either. I asked Father Ghivarello for
other registers, but it was useless. As I continued to think and to thumb
through old registers in obedience to the order given by that mysteri-
ous voice, I noticed that of the many boys in our schools who study
for the priesthood hardly 15 out of every 100-that is, not even 2 out
of 10-ever receive the cassock because they leave the seminary for
family reasons, or to take the examinations for college, or they change
their minds as so frequently happens during the last year of high
school. On the other hand, among the adults, nearly all-that is 8 out
of 10---'receive the cassock; they succeed in less time and with less
effort.
So I said, "They are more reliable, and they can do it in less time.
This is what I am looking for. I must give more attention to them; even
open schools just for them to help them in a special way."
The results will show if what happened was a dream or reality.
From that moment both the idea and his determination grew
apace to open schools for young men just out of their teens who
felt they were called to the priesthood and who would be able to
pursue an accelerated course of studies especially adapted to them.
Whatever further doubts he may have had were dispelled by an
illuminating dream he had in Rome on March 15. He told this
dream at dinner in the Sigismondi home in the presence of Father
Berto, his traveling companion and secretary, who has given us
the following account of it:
I had a very restless night. I had a dream that upset me very much,
and this is what I dreamed.
I seemed to be standing in a garden near a fruit tree with extraor-
dinarily large fruit on it. The tree was heavy with three kinds of fruit:
figs, peaches, and pears. Quite suddenly a strong wind arose and it
started hailing; the hailstones were mixed with real stones that hit my
shoulders. I tried to find shelter, but someone came up and said,
"Hurry, pick the fruit!" I looked for a basket, but the one I found
was too small. The man scolded me and said, "Get a bigger one."

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The Sons of Mary Project
23
I changed my basket for another, but no sooner had I picked two or
three of the fruit than the basket was full. Again the person chided me
saying, "Hurry, or the hailstones will ruin all of them."
I resumed picking the fruit, but to my great astonishment I saw
that some of the enormous figs I had picked were rotten on one
side. The stranger then shouted, "Hurry, sort them!"
I began to sort out the good fruit, making three separate stacks in
my basket, putting the figs on one side, the peaches on the other, and
the pears in the middle, but all the fruit-figs, peaches, and pears-
were so big (they were bigger than a man's two fists) that I could not
stop staring at them-they were not only large but beautiful. The
stranger then said, "The figs are for the bishops, the pears are for
you, the peaches are for [South] America." He then clapped his hands
and said, "Courage, bravo, bravo, well done, bravo!" and disappeared.
I woke up; the dream made such a deep impression on me that I
cannot get it out of my mind.
It is not known whether Don Bosco immediately tied in this
dream with the project that was then so dear to him; but in time
the connection became more and more apparent. Careful choice
was necessary, especially at the beginning so that unsuitable
candidates would not compromise the whole project. The large
basket that could hold so much stood for the size of the school to
be set aside for the project; the figs for the bishop symbolized
young men for the diocesan seminaries; the peaches for [South]
America, the Salesian missionaries; the pears in the middle, the
Salesians for the Headquarters of the Congregation. What about the
hailstones that bruised his shoulders? They signified the strong,
high-placed opposition that he would encounter especially from
two bishops. We possess letters they wrote to Rome in an effort to
block approval of the project.
There was good reason for calling it a "project," instead of
"school" or "institute." It was foreseen that the majority of the
students would be recruited from humble homes, and that to assure
its establishment it would be necessary to affiliate the project with
an organization whose members, by alms or other means, would
support the young men and would supply whatever was needed
for their studies.
When Don Bosco went to Rome (we shall speak of his visit

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24
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
later) he told Pius IX about his plans for this project. "We talked
at length on this subject," he said at a meeting of the Major
Superiors and Directors on April 14. It was at that time that he
gave them copies of the regulations printed on the Oratory presses
only a few days before. The Pope was so delighted with the idea
that he manifested his intention to give it his solemn approval.
However, he recommended that it should be shown first to several
bishops; their approval would be the basis for a papal brief of
commendation. The Holy Father also wanted to know how Don
Bosco had hit upon such an idea. Don Bosco told him everything,
even the dream referred to above. The Pope told him to relate
his dream to the Superiors of the Congregation, and Don Bosco
obeyed as already described.
Before the regulations were read to this assembly he had already
sent copies together with all the necessary explanations to about
ten bishops. On the cover was this title: THE SoNs OF MARY
PROJECT FOR VocATIONS TO THE PRIESTHOOD, followed by the
scriptural text on the abundance of the harvest and the scarcity of
laborers (Luke 10, 2). A concise and simple preface stated the
reasons for the project. The text of the regulations was divided
into four parts: Admission (from sixteen to thirty years of age);
Finance (the generosity of the faithful) ; Remarks (explanation of
the title and the assurance that the project would not interfere with
already established organizations); Spiritual Advantages.3
Since these regulations were not for the general public there
was no need for a nihil obstat from the archiespicopal Chancery
of Turin. However in an effort to sound out reactions or to avoid
possible difficulties, Don Bosco sent copies only to those sub-Alpine
bishops who were favorably inclined toward him, that is, to all but
two. At the beginning of August the regulations were published in
the second issue of Bibliofilo, a small periodical that was the fore-
runner of the Salesian Bulletin. It was printed outside the diocese
to avoid the delay concomitant with any ecclesiastical revision in
Turin.4
3 Memorie Biografiche, Vol. XI, App., Doc. 1.
4 Letter from Bishop Moreno, August 7, 1875, with annotation by Don Bosco in
the letter from Father Chiuso of August 9. So far, despite all research, it has been
impossible to find even one copy of those early issues.

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The Sons of Mary Project
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Between April 12 and 18, Don Bosco had the consolation of
receiving seven letters of commendation from the Bishops of Al-
benga, Vigevano, Acqui, Alessandria, Tortona, Casale, and Genoa;
four of them were addressed to him, and three were sent directly
to Rome. He immediately forwarded them to Cardinal Berardi with
the following letter:
Turin, April 18, 1875
Your Eminence:
On the feast of St. Joseph I was unable to present to Your Eminence
the token of gratitude that I wanted to as a unique tribute for all the
good you do for us.
Tomorrow is the feast of the Patronage of St. Joseph, and I hope
you will graciously accept a spiritual gift offered for your holy inten-
tion. We shall celebrate Mass at the altar of Mary Help of Christians,
and our boys will offer their Communion and say special prayers for
you. It is little, but we hope that God will reward you with His abun-
dant grace and His blessings.
A particular intention will be made for Your Eminence's mother-in-
law5 and mother.
Enclosed herewith you will receive the letters of commendation from
the Bishops of Casale, Alessandria, Vigevano, and Albenga. I am told
that the Bishop of Acqui sent his letter directly to Your Eminence.
There will be others within two days. There was some slight delay
because I had to have everything printed for easier reading.
Since the two projects are distinct from each other, may I ask Your
Eminence to implore the Holy Father to grant the indulgences and
blessings to each individually so that they may be applied as required.
I hope to write to you again this week and offer you yet another
opportunity to exercise your charity.
May God in His goodness grant you a long, happy life. I respect-
fully beg your holy blessing and, kissing the sacred purple, I am hon-
ored to be,
Your grateful and humble servant,
Fr. John Bosco
5 Cardinal Berardi was a wi<;low~r b~for~ entering the ecclesiastical career.
[Editor]

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Even before all the letters of commendation from the bishops
had been received, Don Bosco wanted to enhance the prestige of
the project immediately and thereby strengthen its impact. There-
fore, through the good offices of Cardinal Berardi and Archbishop
Vitelleschi, he sought a special blessing from the Holy Father.6 The
Pope granted it "with pleasure and wholeheartedly." The two pre-
lates informed him about it with genuine cordiality.7 The Arch-
bishop of Seleucia wrote in part as follows, "Cardinal Berardi and
I asked for the special blessing you implored of the Holy Father.
But I was first, and therefore it was I who obtained the first bless-
ing which I gladly send on to you with all my heart and with my
sincerest and warmest wishes that God bless all the undertakings
of your Congregation."
Both of these eminent correspondents agreed in their recommen-
dations. The Archbishop wrote, "Put your hand to the task and see
it through, but act with such prudence and circumspection as to
avoid any further trouble with the prelate well-known to us." Frankly
supporting this advice the Cardinal wrote, "On my own behalf in
particular and because of the genuine interest I take in your Insti-
tute, please accept my suggestion to consider whether it would not
be wiser to establish this work for priestly vocations outside the dio-
cese of Turin. In the light of existing precedents there could well be
problems, obstacles, and opposition; you know what I mean. So
reflect coram Domino quid magis expediat [what is more expedient
in the eyes of the Lord]. Consider what I say as merely my personal
opinion."
Very soon events fulfilled that prediction. After Don Bosco re-
ceived the Pope's blessing and the letters of commendation from
twelve bishops, he felt that he ought to publish his plans. He there-
fore revised the above mentioned program, amplifying and explain-
ing it in more detail, mentioning the papal blessing and indulgences
to be announced later.8 He applied again to the ecclesiastical censor
for a nihil obstat and also asked him to inform the Ordinary. It was a
week before any answer arrived and when it did, what an answer it
8 We could not find either the originals or copies of these two letters, but the tenor
of them is readily understood from the two replies.
7 Letters dated June 2, and June 11, 1875.
8 Memorie Biografiche, Vol. XI, App., Doc. 2.

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The Sons of Mary Project
27
was! The gist of it was that in matters of such importance he must
apply in person to the Archbishop; meanwhile he must suspend all
publication of the matter since His Excellency foresaw that he would
have to consult the bishops of the two ecclesiastical provinces of
Turin and Vercelli and perhaps even those of Genoa.9
When all attempts to obtain an audience with the Archbishop
proved futile, Don Bosco persisted once more by letter. He explained
that the Sons of Mary Project was not an innovation but only a
development and a more systematic consolidation of something
already existing at the Oratory in a rudimentary form; it did not in
the least conflict with the conditions laid down when the regula-
tions were approved; all he required was permission to go to print.
The reply from the Chancery office harped on the same theme as
before plus the additional feature referred to in the following letter:
Turin, July 29, 1875
Dear Father Chiuso:
Please inform His Excellency the Archbishop that to date I have
neither a decree nor a rescript of the indulgences for the planned Sons
of Mary Project. The Holy Father has already granted them but he
does not want them made public until the Project has been launched;
the indulgences are to be granted only to the participants. He said so
himself and also repeated it through Archbishop Vitelleschi. However,
before I have anything printed I consider it my strict duty to submit
the text to His Excellency for any remarks or modification which he
may consider advisable.
You would do me a real favor if you would convey my humble
respects to His Excellency. Meanwhile thank you, and my greetings
in the Lord.
Your affectionate friend,
Fr. John Bosco
While this correspondence was taking place, the Ordinary drafted
a circular letter, which he sent to all the bishops of the ecclesiastical
provinces of Turin, Vercelli, and Genoa, urging them to sign a
0 Letter from the secretary, Father Chiuso, dated July 29, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
protest to the Holy Father against the Sons of Mary Project. The
letter expressed the fear that because of the Project, the minor
seminaries and even the clergy of every diocese would suffer; in fact,
with its appeal to the faithful, the diocesan seminaries would be de-
prived of alms and donations, and the best young men from every
diocese would be attracted naturally to Don Bosco's Congregation.
The Archbishop said that he personally was not opposed to the
Project provided Don Bosco would promise not to enroll any boy
under the age of eighteen and would not have any other program
of studies than the one to be worked out with him, the Ordinary.
He also wanted it understood that he and the two senior bishops of
the province were to be fully empowered to visit and inspect the
new school to make certain that it pursued its objectives without
detriment to the seminaries.
The Bishop of Susa quite rightly replied that such fears for the
seminaries were uncalled for, since Article 5 of the program gave
the students full freedom to return to their respective dioceses after
completing their studies. As for the intention of placing the Insti-
tute under episcopal jurisdiction, "Forgive me, Your Excellency,"
the Bishop continued, "if I dare voice my doubts as to whether it is
advisable that, in view of Don Bosco's exceptional position, we
bishops should venture even slightly to encroach upon the privilege
of exemption granted to him by the Holy See. However willing he
may have shown himself to accept any modifications that may be
suggested by Your Excellency, I doubt very much whether he would
be prepared to accept any that might alter his legitimate exemp-
tion or diminish his independence. In such an event he would be
forced either to go ahead despite the opposition of Your Excellency,
or to relinquish any plan to proceed with his Project. In the former
instance you would be the loser for none of the dangers you fear
would arise; in the latter, the Church would be harmed by being
deprived of the advantages of such a Project. We now should be
most concerned with obtaining such advantages."10
The Ordinary did not limit himself to writing the circular letter.
He also wrote a long letter to Cardinal Bizzarri, Prefect of the Con-
10 Letter dated August 2, 1875.

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The Sons of Mary Project
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gregation of Bishops and Regulars, well worth quoting here in its
entirety.
Turin, July 25, 1875
Your Eminence:
The Rev. John Bosco, founder and Superior of the Congregation of
St. Francis de Sales in Turin, yesterday submitted a printed document
for ecclesiastical revision, said document containing plans for a school
that his Congregation intends to open for all young men expressing an
inclination for the priesthood, with a view toward educating them in
philosophy and theology and then admitting them in religious Congre-
gations, or sending them to foreign missions, or else returning them
to their own dioceses for incorporation into the diocesan clergy. Besides
the general invitation herein extended to young men of any and every
diocese, a general appeal is also issued to the faithful of any and every
diocese to support the new school with small donations. This under-
taking would be called Sons of Mary Project, and it is said that the
Holy Father has blessed and recommended this project. Now such a
school would spell the ruin, wholly or in part, of diocesan minor
seminaries because the bishops would be deprived of a large share of
the alms given by the faithful in their diocese, which would be diverted
to Don Bosco's school, and a great many boys in their diocese, at-
tracted by the economic advantages it offers, would abandon their
minor seminaries to attend the seminary of the aforesaid Congregation.
Furthermore, Don Bosco would manage to retain the better candidates
for himself, letting those who are less desirable return to their diocese.
I am, therefore, convinced that as soon as they are informed of this
project the bishops in the provinces of Turin, Vercelli, and Genoa will
file complaints against this project as a formidable menace to the most
vital interests of their respective dioceses. As for my own diocese, I
maintain that this project would be fatal to the minor seminary in the
town of Giaveno under my jurisdiction, which at great expense, I am
about to open within the next two months; and I find myself in the
unpleasant necessity of protesting and preparing to use every means avail-
able to me to prevent the establishment of this kind of cosmopolitan
school that Don Bosco wishes to open in Turin.
It is certainly a necessary and holy thing to educate young men for
the priesthood and for foreign missions, and in this light the Holy
Father blessed and encouraged the plan; but for the past several years

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
all the bishops in Piedmont have worked wisely and energetically
at the task; each has opened his own minor seminary where the bless-
ing of God is apparent, so that within a few years they should reap a
fine harvest unless some new whirlwind comes to lay it waste.
In Turin, furthermore, we have the Institute of the Apostolic Schools
founded and directed by Canon Ortalda, Director of the Society for the
Propagation of the Faith. He has worked hard, and, at great expense,
still works hard to keep it open; there are about 100 boys in it.
There is also a school at the renowned Institute of Canon Joseph
Cottolengo where about 60 boys from various dioceses are maintained
gratuitously. Its religious, moral, and classical education stirs the ad-
miration of all who know it, and it succeeds in forming excellent and
exemplary priests.
Therefore, the school now planned in Piedmont by Don Bosco would
be superfluous on the one hand and harmful on the other.
Consequently, I cannot consent to such a school, and since it is not
yet certain that the Holy Father has exempted Don Bosco's Houses
from episcopal jurisdiction, I feel that I have sufficient authority to pre-
vent its foundation.
Nevertheless, since I am anxious to avoid all strife and do not intend
to provide grist for the anticlerical newspapers, I earnestly request Your
Eminence, and through you, the Sacred Congregation of Bishops and
Regulars, to order Don Bosco to desist at once from this plan until the
bishops of the ecclesiastical provinces of Turin, Vercelli, and Genoa
have investigated the matter and given their considered opinion.
This is a very serious matter, and unless measures are taken immedi-
ately it may well have deplorable consequences; therefore, in the in-
terests of my diocese as well as those of my suffragan bishops, I beg
Your Eminence to order Don Bosco to refrain from carrying out his
Project.
Meanwhile, I kiss the sacred purple, and with the greatest esteem, I
declare myself
Your most humble and respectful servant,
~ Lawrence, Archbishop of Turin
On August 7 it was the Bishop of lvrea's tum to address to the
same cardinal a long-winded accusation in which he heatedly
elaborated the same thesis of doom. "Establishing the Sons of Mary
Project for Vocations to the priesthood in Turin for young men

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31
from all parts of Italy, would gravely impair the jurisdiction of
other Ordinaries; it would seriously harm both the major and the
minor seminaries, and also the attempts being made to exempt
clerics from military conscription;11 it would also help to pave the
way for the suppression of many dioceses."12 The letter ended: "I
earnestly beg Your Eminence to give gracious consideration to this
honest report of the evils lamented above and about which the
incumbent Archbishop of Turin is also apprehensive, and to issue
orders for the cancellation of the Sons of Mary Project. I also
beg you to remedy in some way the knotty discord that bewilders
both priests and laymen who come to know of it.
In the meantime the approach of the new school year made it im-
perative to print the program without delay so that it might be
distributed in time. Again and again Don Bosco sent the manager
of the Oratory press to the Chancery for the requested nihil obstat.
Such persistence was not only useless but it drew down upon Don
Bosco a strong warning in which one can also detect a certain
anxiety to find out if he had "received from the Holy See or any
of its Congregations any order or exhortation to come to an agree-
ment with the Archbishop of Turin."13
Don Bosco replied immediately.
Dear Father Chiuso:
Turin, August 8, 1875.
Please tell His Excellency the Archbishop that I have received
neither order nor exhortation from the Holy See or any of its Congre-
gations instructing me to enter into any agreement with the Archbishop
of Turin in connection with the Sons of Mary Project. Had any such
wish been expressed to me I would have complied faithfully as I have
always endeavored to do. The reason is simply this: the project in
question is for the general welfare of the Church, so I do not think I
should commit myself to any single Ordinary. Although at times it might
be necessary to consult an Ordinary concerning some applicant, at other
times no such need might exist.
11 Inasmuch as it would cut into the alms then collected for this purpose.
12 One of the motives adduced to resist the threats of suppression of diocesan
seminaries, namely, that they were all equally indispensable for the training of local
clergy, would be eliminated by an inter-diocesan seminary where clerics from
several dioceses could be educated.
13 Letter from Father Chiuso, Chancery secretary, August 5, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
If you see fit, you might also tell His Excellency that since I truly
would rather lessen than increase his troubles, I have decided to experi-
ment with this project in some other diocese.
In great esteem I am honored to be,
Affectionately in Jesus Christ,
Fr. John Bosco
That same day he mailed another letter to a higher level. From
the mysterious words quoted above how could anyone fail to guess
what was happening behind the scenes that we already know? This
then is what he wrote to Cardinal Antonelli, the Secretary of State.
Turin, August 8, 1875
Your Eminence:
I would have gladly refrained from speaking to you of a matter that
will certainly increase your worries, which are already too numerous;
but since I know that the Holy Father himself has already been in-
formed about this, I think it best that I explain briefly how matters
really stand so as to clarify this unfortunate controversy.
Perhaps Your Eminence will recall-at least in general-the project
in question that is described on a separate page. Its fundamental pur-
pose is to mitigate the tragic consequences of the military draft of
clerics. I spoke of it to the Holy Father who advised me to put it all in
writing, which I did. His Holiness had also instructed His Eminence
Cardinal Berardi to report on it, and the report pleased the Holy
Father. He blessed and commended the plan exhorting me directly
and through others to put it into action as soon as possible.
When I returned to Turin I presented the project to twelve bishops.
They all commended it and gave it their support. Before printing the
prospectus I sent everything to the ecclesiastical censor asking him
also to inform the Archbishop about it. A week elapsed before I re-
ceived any answer, and then I was told that in matters of such impor-
tance the Archbishop wished to consult with the bishops of the [ecclesi-
astical] provinces of Turin, Genoa, and Vercelli. Since I could not obtain
an audience I asked the secretary to explain that this was nothing new,
but merely an expansion and regularization of something that has al,.
ready been in existence in our House for a number of years; that it did

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not concern any diocese in particular but the general welfare of the
Church; and that since it had been commended and blessed by all the
bishops who had knowledge of it and even by the Holy Father himself,
it seemed to me that all I needed was permission to print. It was all in
vain. I was given the same reply as before.
In the circular letters sent to the bishops of the [ecclesiastical] pro-
vinces mentioned above, various reasons were adduced to persuade them
to sign a protest to the Holy Father against this project. The reasons
advanced were not the same in all the letters. The principal ones are: Don
Bosco is asking a monthly fee of 24 lire but will also accept students for
less, and perhaps for nothing; Don Bosco says he will accept applicants
only between the ages of sixteen and thirty, but then he will admit
them even younger, and this is detrimental to the seminaries. In addi-
tion it is said that such a project, inasmuch as it is to be supported
by the faithful, would be harmful to the diocesan seminaries.
I do not believe that any remarks are necessary.
This project is for the benefit of all the dioceses, and, should young
men be enrolled free of charge, the advantage will be even greater. I
know that some bishops replied that once something has been ordered
by the Holy Father it should not be opposed but praised, supported,
and promoted. Others replied that although every bishop is free in the
administration of his own diocese, nevertheless he is bound to com-
ply with the rulings of the Holy See, and not to protest against them.
The Archbishop adds that should he allow this project to be carried
out he would want it entirely subject to him. To which one bishop re-
plied: Any attempt to impose terms on bishops of othe.r dioceses is an
invasion of their jurisdiction.
This is the situation. I have the paper, the men, and the presses
standing by, but the ecclesiastical authority has brought everything
to a standstill. Nor has the Archbishop set a date for breaking this
impasse. He does not answer my letters nor will he grant me an audi-
ence. Every delay is harmful as well as costly and fruitless.
Under the circumstances I have decided to break this deadlock by
starting the project in the diocese of one of the many bishops who have
commended it, requested it, and offered material and moral support. It
is true that this will involve many problems of both personnel and
expense, but at least we shall have no opposition.
Before I alter a project blessed by the Holy Father, however, I humbly
request Your Eminence to think about this situation and, if agreeable,
to mention it to the Holy Father and then inform me so that I may know
what to do.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
I have been told that Your Eminence is not too well; I am very sorry
indeed. We shall continue to pray, both individually and collectively,
that you may long remain in good health for the good of the Church
and of the Salesian Congregation in particular. In Your Eminence we
have found at all times a benevolent father and a most distinguished
benefactor.
In profound gratitude I am honored to kiss the sacred purple, and
remain,
Your humble and respectful servant,
Fr. John Bosco
The Ordinary's reply to his letter of the eighth only made things
worse. All of Don Bosco's dealings with the Chancery seemed to
have the effect of heaping more wood on a blazing fire. In the margin
next to a phrase in the Chancery's reply Don Bosco scribbled, "Woe
unto us if any further steps are taken!"14 By this he meant, "Woe
betide us indeed!" In a word, Don Bosco was afraid of the con-
sequences to himself. By "further steps" he meant any further
attempt to wrest the Archbishop's approval.
When he realized that trying to obtain the nihil obstat in Turin
was like going down a blind alley, Don Bosco made arrangements
for the printing with Bishop Manacorda of Fossano.15 But a formal
veto forbade him to distribute any form of "invitation, appeal, or
prospectus" in the diocese of Turin until he produced "an authentic
document" stating that "the Supreme Pontiff, in the fullness of his
authority and despite all rulings of Canon Law to the contrary had,
as regards this project, granted Don Bosco absolute authority and
independence from episcopal jurisdiction."16 At the same time the
editor of Unita Cattolica was ordered not to publish anything further
about the [Sons of Mary] Project.
Don Bosco had intended to carry out the initial experiment [at
the Oratory] in a building to the left of the church; but wishing to
end all delay and dispute once and for all he discussed the matter
14 Letter from Fr. Chiuso, August 9, 1875.
15 Letter to Archbishop Vitelleschi, August 10, 1875. The printing was done by
the Saccone Press.
10 Letter from Fr. Chiuso, August 11, 1875.

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with the Archbishop of Genoa and decided to start work at Sampier-
darena where he already had the Hospice of St. Vincent de Paul.
According to the prospectus, applications were to be sent there.
In writing about it to Archbishop Vitelleschi, he remarked, "I
wish I had followed your advice about establishing the Sons of Mary
Project in some other diocese. I would have struck it rich!"17
Throughout this distressing controversy Don Bosco was always
perfectly calm. This is all the more remarkable when we consider
that this trouble was not an isolated one but was related to others
of even greater importance. Also his were many other responsibili~
ties and duties which, of themselves, would have fully absorbed the
energy of the most enterprising of men. Don Bosco's letters con-
stantly provide us with evidence of his unshakable serenity. Here is
his reply to the peremptory letter of August 11 that we quoted
above:
Turin, August 14, 1875
My dear Father:
As I wrote you in my letter of the eighth I earnestly desire not only
to refrain from causing any trouble to my ecclesiastical superior but also
to lessen his worries as much as I can. Therefore, I have thought it best
to establish my project for the training of young adults for the priesthood
elsewhere. I have also been advised to do this by someone in an im-
portant position who is very fond of our Archbishop and who is also
very generous to our humble Congregation.
You mention two conditions18 which, though praiseworthy in them-
selves, would utterly destroy the autonomy of the Project, for then it
would no longer be general in scope but merely diocesan. On the other
hand, I would have to refer the Project once again to the Pope who, as
in the past, would refer it to a committee for a report on it after which
he would decide whether the promised indulgences should be granted.
This would certainly take up much time. Besides I have already received
letters from some bishops forbidding the establishment of this Project
17 Letter already quoted.
18 "His Excellency instructs me to inform you that he will give his consent to this
work and that all his suffragan bishops will likewise endorse it, if these two condi-
tions are explicitly added: ( 1) that the young men enrolling in the school be at least
twenty years old; (2) that the school be always under the supervision of the Arch-
bishop and of the two senior Bishops of the province in which it is founded. (Letter
dated August 11, 1875)

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
in their dioceses if it is to be administered and directed by a bishop of
another diocese.
I regret very much that my Project has not been properly understood.
It would be much easier for me to make myself understood if I were not
always forced to talk and write through intermediaries. An Ordinary is
free to propose, accept, and modify as he wishes any diocesan project.
But this Project is conceived as extra-diocesan. Its purpose is to gather
a number of young men; two or three might be from one diocese, none
at all from another; years might elapse without there being anyone
from our own diocese. The aim of this Project is to come to the assistance
of religious Orders and the missions, and also to train clerics for their
own dioceses without materially or morally burdening their Ordinaries.
You write that I may neither publish nor distribute information about
this Project, nor make any appeals to charity. This is entirely against
common practice. I have always believed that only the nihil obstat was
required for the printing of such material and that appeals to charity
could be made because they are not subject to ecclesiastical jurisdiction.
This is what I have done for the past thirty-five years. Nevertheless I
shall not publish anything in this diocese; if it should become necessary
to make appeals, I shall apply for the required permission, and if denied
I shall seek help elsewhere. I regret very much that, although much is
being said about me no mention is ever made of either my past or present
efforts to secure young men for the Turin seminary,19 or all that the
19 One Sunday in 1875 Father Soldati, honorary Canon and Acting Director of
the seminary, was explaining a chapter of the Imitation during his morning con-
ference to all the clerics and seized the opportunity to speak about the respect due
to the Archbishop, and of a certain kind of training being given in certain schools
where young men were dissuaded from obeying their ecclesiastical superior and
from entering the diocesan seminary, to the scandal and detriment of the clergy.
He did not mention Don Bosco by name, but his listeners knew exactly what he
meant and were unfavorably impressed.
And here is the proof: during the afternoon recreation, the senior seminarians
were in their dormitory and in due course, the conversation turned to the confer-
ence. Fr. Berrone, their Assistant and an alumnus of the Oratory, invited the clerics
to form two groups: Don Bosco's alumni were to gather around him, the others to
stand to one side. Of the thirty-eight clerics present, thirty-five of them gathered
around their Assistant. He asked them to remain there for a moment and went to
call the Superior saying his presence was urgently needed in the seniors' dormitory.
And there the Assistant respectfully pointed out what a large number of seminarians
out of that group alone, had been given to the diocese by Don Bosco.
The Canon looked rather embarrassed and assured the clerics that be had no
intention of offending them. He said a few more words in apology and then
withdrew.
Father Augustus Amossi, who later became a Salesian and died at th~ Oratory
in 1926, was a witness to this episode.

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Salesians do by way of preaching, teaching catechism, or in any other
activity; and all this without in the least inconveniencing the Ordinary.
Now when we would have every right to count on special support and
goodwill, serious obstacles are placed in our way. None of the other
bishops who are acquainted with this Project have ever hindered it.
Please bear with me, read this letter as best you can, and rest assured
that my only intention is to do some good through a Project about which
our Archbishop on several occasions has both said and written that the
finger of God is in it, and that it should be supported by all those in a
position to do so. Believe me to be always, with great esteem,
Your humble servant,
Fr. John Bosco
The same calm spirit of resignation is evident in a memorandum
to Archbishop Vitelleschi dated August 14. In a letter informing
Don Bosco that he had been obliged to report to the Holy Father
"about complaints by the Archbishop of Turin and the Bishop of
Ivrea, against the planned new school," the Secretary to the Congre-
gation of Bishops and Regulars concluded, "This Sacred Congrega-
tion will have to send a reply."20 These words were equivalent to a
request for an explanation. Don Bosco wrote to him from Mornese:
August 24, 1875
Your Excellency:
I very much regret that a significance and importance that were never
intended are now being attached to the Sons of Mary Project.
Here in brief is the historical background: One day with the Holy
Father I was deploring the difficult position that the Church would be
in because of compulsory military service in the near future. I then went
on to speak of the encouraging results obtained in the experiment of
training older boys.
The Holy Father benignly encouraged me. I then drew up a plan and
submitted it to him, and he graciously blessed it.
It was not a question of opening any new school but merely of bring-
20 Letter dated August 15, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
ing together a selected group of students in one of our Houses. This was
already being done on a small scale, and now I planned to continue it
on a larger one. To avoid any complaint on the part of the Archbishop,
the prospectus was submitted for ecclesiastical approval. The Archbishop
did not answer but kept the matter dangling for a week. During that
time he wrote to Rome and also addressed a circular letter to the bishops
of the ecclesiastical provinces of Genoa, Vercelli, and Turin urging them
to add their signature to a protest to the Holy See against the Project.
As far as I know nearly all the bishops replied to this effect: "Once
the Holy Father has blessed an undertaking, approval or disapproval
are no longer debatable; instead the utmost should be done to implement
his holy desires." The Archbishop wrote a second and a third circular
letter stating the following terms: "Students were to be between twenty
and thirty years old and under the jurisdiction of the Archbishop of
Turin." Objections were raised to this last condition, and several bishops
wrote stating emphatically that I should not accept this condition because
it would mean that the Archbishop would exercise jurisdiction in the
dioceses of other bishops.
I tried to write to him, but in reply only received letters from his
secretary that did not lead to any solution. I attempted to talk with the
Archbishop in person, but despite long hours in his antechamber I was
finally told to tell his secretary what I wanted because he could not
grant me an audience. I then asked his secretary to explain to his
Superior that I had no intention of undertaking anything new but merely
developing something already in existence; that the Project was not just
diocesan but general in scope and that it might well be that not one
single young man from his own diocese would join the group. I added
that it was not my intention to make priests of them; my only aim was
to select good laymen, give them an academic education, and leave them
free to return to their respective dioceses, enter a religious Order, or join
the foreign missions when the time came for them to decide their voca-
tions. I then wrote that "in my desire to diminish the problems of my
ecclesiastical Superior I would start the Project in some other diocese
where this kind of work had been requested; and that I believed this
would consequently remove all misgivings and put an end to the con-
troversy."
The secretary replied that the Archbishop would not permit the pub-
lication of the program in his diocese, its distribution, or any appeal for
alms, etc., etc.
I answered that I would abide completely by such orders.
I have now decided to experiment with the Sons of Mary Project at

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our House in Sampierdarena in the diocese of Genoa where I have the
full approval of the Archbishop there.
Other bishops as well have asked me to open similar Institutes in their
dioceses, and I hope that in the years to come this may be accomplished.
I believe that under these circumstances the Archbishop of Turin has
no further cause for complaint. If he wishes, he himself can start such
a work together with the Bishop of Ivrea. I would be very happy if they
were to accomplish in their own dioceses what they feel should not be
done by others. It would multiply time and effort and bear even greater
fruit.
Should Your Excellency have any advice to give me I shall consider
it a genuine act of charity; for, although this undertaking is in harmony
with the Divine Will, its realization requires the guidance of men of
great wisdom; and any suggestion Your Excellency may offer would be
so regarded.
I am writing this letter from the convent of Mary Help of Christians
where a retreat is in progress for 150 ladies; the Sisters are in charge of
discipline and the material preparations. These Sisters are the Daughters
of Mary Help of Christians about whom we have already spoken previ-
ously. Their number grows rapidly. In one town they have charge of the
elementary school, and they have a boarding school and two other
houses in other dioceses. Momese is in the diocese of Acqui, and the
Most Rev. Joseph Sciandra, its bishop, is a real father to us and guides
us in everything.
Please be so good as to pardon the trouble I constantly give you, and
permit me to be, in profound gratitude,
Your devoted servant,
Fr. John Bosco
P. S. So not to jeopardize the Sons of Mary Project in any way, the
printing will not be done on our presses [at the Oratory] as we had
started to do, but at Fossano with the permission of Bishop Manacorda
who is well-disposed toward us.
The Ordinary was still not appeased. In an official letter to
Cardinal Bizzarri dated August 25, he plunged directly into the
main argument immediately after stating his official reason for writ-
ing. He related the whole story of the Project from his own point
of view. Meanwhile Don Bosco, awaiting an answer from Rome,
received these comforting words from Cardinal Antonelli:

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Rome, September 4, 1875
Dear Don Bosco:
Due attention has been given to what you wrote to me in your letter
of August 8 about the difficulties encountered in your own city in con-
nection wtih the Sons of Mary Project for vocations to the priesthood.
In the face of such difficulties your plan to establish this work in some
other diocese where you are not denied the approval or support of the
Ordinary, can only be considered a wise decision.
In writing this answer to your letter mentioned above, may I convey
to you my best wishes for the success of your undertaking, while I am,
in great esteem,
Your servant,
James, Card. Antonelli
The Saint loved peace and did everything aboveboard. Although
he was not obligated to do so he now informed his Ordinary, without
the slightest trace of resentment of his decision to establish the
Sons of Mary elsewhere. He apprised him in the following letter: 21
Turin, September 29, 1875
Your Excellency:
So as to spare you displeasure and annoyance I am now establishing
the Sons of Mary Project in another diocese.
I would like to distribute copies of the program here in the Arch-
diocese of Turin, too, but I shall not do so unless I receive the necessary
permission.
I therefore beg Your Excellency to grant me this favor if you do not
consider it to be contrary to the greater glory of God.
In deep veneration, I am honored to be,
Your most devoted servant,
Fr. John Bosco
Don Bosco's prudent and charitable serenity never faltered
whether he was writing about this disagreeable subject or even
21 At Fr. Chiuso's death his private library was dispersed and a collection of
twenty-seven letters came into the possession of Fr. Giuganino. Later these letters
found their way into our files enabling us to fill in the timegap which previously
existed in the correspondence between Don Bosco and the Ordinary and his
Chancery.

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when he was discussing it. On August 14 when he reported on the
situation to the Superior Chapter, he was quite sparing in his words
and always spoke in his usual, kind, indulgent tone. Toward the
end of January 1876, he remarked to Father Barberis, "The Sons
of Mary Project is now started. There have been a few obstacles
during this first year, and it is not progressing as well as we would
like, that is, we have only a few students. But this Project will most
certainly succeed, you'll see, and in time it will be the only resource
of bishops and the missions. It is easy for some people to say, 'Times
are bad, but maybe they will soon change, better days will come
and vocations will increase!' We may yearn for better days but we
cannot hope for them. If it is true that effects are proportionate to
the cause and that from a certain cause a certain effect must follow,
what we now see is so deeply rooted and so grim that its effects will
necessarily endure for a long time and be exceedingly bitter, and
no mortal eye can see where all this will end. Barely thirty or forty
years ago many countries were Catholic, and they could look to
each other for assistance. But now no more, no more. Yet despite
all this, let us not lose heart. The harvest is great. We, too, shall
contribute our little pebble to the majestic monument of victory."22
The more enlightened bishops considered the [Sons of Mary]
Project good and useful. The Bishop of Albenga proclaimed it
"worthy of all praise," and warmly encouraged its founder to
carry it out.23 The Bishop of Vigevano recognized "Don Bosco's
spirit" in it and said he had always admired him "as a man of
God."24 The Bishop of Acqui said that the Project "would fill a
much-felt need" and supported his words by narrating an episode.
"Only yesterday a parish priest came to tell me of a young man in
his parish. He is 24 years old, no longer subject to military service,
very devout and talented and desirous to become a priest. However,
he has no background in Latin and at his age could not adapt him-
self to the routine study of it at the seminary; nor would he have
the financial means to do so. Certainly such a young man, and
many others who are in the same circumstances, would benefit
greatly by such a school as that now planned by Don Bosco."25
22 Brief chronicle written by Father Barberis, January 23, 1875.
23 Letter to the Holy Father, April 12, 1875.
24 Letter to Cardinal Berardi, April 12, 1875.
25 Letter to Cardinal Berardi, April 15, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The Bishop of Alessandria "was happy" to approve the plan, and
said he was praying that God would hasten its realization with
his grace.26 Although the Bishop of Tortona held that it was nec-
essary and very worthwhile to have boys enter the seminary at an
early age to assist them to the priesthood with greater assurance
of success, he nevertheless believed that it was "undeniable" that
through "the Sons of Mary Project there would be the addition of
a considerable number of young men-so sorely needed at present
-with greater propensity for the priesthood."27 According to the
Bishop of Casale "Don Bosco, a man of God," had drawn up "a
well-conceived program that offered hopes for excellent results."28
The Archbishop of Genoa hoped that in the face of the existing
scarcity of priests "it would prove to be of great assistance to the
Church. "29
Don Bosco was always delighted to talk about the Sons of Mary,
as these young men with late vocations were now called. Speaking
with some confreres on February 6, 1876, he deplored the tyran-
nical military draft law that was doing so much harm to vocations.
He added that he was trying to minimize it by seeking young men
who had either completed their military service or been exempted
from it. He then continued, "Here, too, the bishops will see the
excellent results we obtain with these young adults, and they will
follow our example and open schools for the same purpose.30 Deo
gratias. [Thanks be to God.] We have started the ball rolling and
shall be happy if the good work continues and develops by what-
ever means or ways. I pin my very special hopes on these Sons of
Mary for I believe that they are the only resource the Church has
nowadays."
"It's really wonderful how things move," one of those present
remarked. Don Bosco starts something and there is no turning
back."
"We never turn back because we are always sure of what we
28 Letter dated April 16, 1875.
27 Letter to Don Bosco, April 16, 1875.
28 Letter to the Holy Father, April 18, 1875.
211 Letter to the Holy Father, April 18, 1875.
30 This did indeed come about. For example, after the First World War, schools
of this kind were founded in France, Germany, and elsewhere thanks to the efforts
of zealous bishops.

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are doing," said Don Bosco. "Before we undertake anything we
make sure that it is God's will that it be done. We begin our task
with the certainty that God wills it. Once we are convinced of it,
we go forward. We may meet with a thousand obstacles along the
way, but it does not matter; God wills it, so we are undismayed in
the presence of any obstacles."
"But the difficulty lies precisely in knowing with certainty that
God wants such a thing," said Father Chiala.
"Who could be sure of it without an actual revelation?" the others
asked.
Without heeding their remarks, Don Bosco continued, "How-
ever, we do not proceed blindly. Even though we have unlimited
trust in the will of God and His Divine Providence, before under-
taking anything we first thoroughly examine the means available-
! do not mean those that we actually have, because we do not have
any, if we did!-no, such means as we may reasonably expect.
Then when part of the work has been done I say, "Now let us
pause a moment. Have we the means to continue? Is there any
reasonable hope of getting them? Or are our resources not suf-
ficiently reliable? If we go on, we do so with caution. Besides, we
do not sit with folded hands. We send letters, reminders, and appeals
here, there, and everywhere. We organize lotteries and other fund-
raising projects, and leave no stone unturned. I always anticipate
these things whenever I put my hand to anything. After all how
would we ever succeed otherwise? I have unlimited trust in Divine
Providence but Providence also wants us to contribute all that we
can and have."81
Although the Sons of Mary Project met with so much opposition
at the outset it must be numbered among those undertakings that
held out to Don Bosco not a vague probability of success, but
really "extraordinary expectations." He said as much himself on
September 26, 1875, when presiding at a meeting of the Superiors
of the Congregation. "These young men show maturity and will
do much good once they become priests. In fact they are already
doing so because they help with tasks in the House that could not
be entrusted to others-assisting, supervising, teaching in the ele-
mentary grades. A number of applications have been received, some
31 Chronicle previously quoted, February 1876.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
from soldiers and one from a brigadier. Every day I receive letters
from bishops commending the Project, and applications for admis-
sion from young men, either directly or through their pastors."32
At the beginning of the new school year quite a number of these
young men were still lodged at the Oratory although their official
headquarters were, so to speak, at the hospice in Sampierdarena.
In both places they attended high school with the other boys. At the
Oratory the newcomers found a congenial group of companions
who had been living there for some time and who shared their
aspirations. In March 1876, Don Bosco started something new.
He formed a new class made up of the older boys in the second and
third year high. With the emphasis on Latin and Italian this class
was to accelerate its studies and prepare these students to receive
the cassock in November. This special course was called the "school
of fire" because of the ardor and eagerness with which they pursued
their studies. Don Bosco had already made an announcement about
this course in his regular Good Night on February 8:
My dear boys, I want to tell you something that I have already con-
fided to a few people although it is not generally known. I hope to accom-
plish a lot of good with it. Therefore I am now making it known to all.
Now this is it. I want to catch a big haul of fish. I want to cast my nets
and haul in everyone who wants to be caught. Now, this is the situation!
[South] America begs me insistently for missionaries. Immense territories
over there have no missionaries; people still languish in the shadow of
death, in the darkness of idolatry; and this tragic state of affairs persists
only because no missionaries have yet gone there to make the true faith
known to them. Then here at home we are beginning to feel the effects
of the great scarcity of priests and everyone is saying, "No one wants to
become a priest anymore!"
This scarcity of priests at home and this crying need for missionaries
have induced me to set up a special course of studies for those who want
to complete their high school, and later their philosophy course, at a
faster pace. My plan is to set up a real accelerated course in which only
the essential subjects will be taught. Free of minor subjects this course
could be completed much faster.
Anyone now in the fourth, third, and maybe even the second year of
32 Chronicle previously quoted, September 1875.

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high school who wants to enroll in this course may do so provided he
is not too young; he should be at least sixteen. Eight-year olds, for
example, do not need to rush because they can comfortably attend
classes at the regular pace. I hope that with this special program, carried
out, as I was saying, in the shortest possible time and with the aid of
good teachers and your own great goodwill, you will make so much
progress that you will be ready to receive the cassock on the feast of
All Saints.
The first essential condition however is a firm will, because if your
will is weak now while the pace is slow you will not be able to keep up
with the course once it gathers momentum. Therefore, your teachers
should vouch for this firm will of yours. Do not wonder now nor ask,
"How shall we manage so fast?" I know that under the conditions I am
about to describe you will succeed with the help of your good teachers,
your own goodwill, and, of course, your own great intelligence and
talent. (There were whisperings, big smiles, and some elation on the
part of many of the boys at these words of praise.)
Now there are other conditions besides those of age and goodwill
already mentioned. Each of you must decide either to remain here or
go to the missions. I say remain here at the Oratory rather than belong
to the diocese of Turin, because to be admitted to the seminary of this
diocese you need the diploma given at the end of the fifth year of high
school. As seen in the case of Giglio last year, good marks alone are not
enough to get you admitted to the seminary. Giglio would have passed
the examinations for receiving the cassock, and with high grades too,
but, because he had not taken the fifth year of high school, he was dis-
qualified, and he had to complete his fifth year at Giaveno. I do not
think that other dioceses require anything like this. If we recommend
someone, they will let him receive the cassock; however, I cannot give
you any definite assurance or guarantee on that. Here in Turin, further-
more, you would also have to take an examination on the entire cate-
chism, and you lack the time to prepare for it. Moreover, you would
have to give up the idea of taking the state examinations, or at least
think it over very carefully before reaching a decision. These examina-
tions cover all the subjects required by the curriculum whereas here we
have to skip the minor subjects so as to get on with Latin and Italian.
The omission of the minor subjects will not prevent you from making
satisfactory progress. Therefore anyone who intends to take the examina-
tion for the high school diploma should not take this special course that
we are now starting.
You will have to be patient and give up your regular vacations. There

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
will be a few days of diversion and the retreat at Lanzo when we shall
put all books aside and devote ourselves to spiritual exercises. But noth-
ing more because we are pressed for time. If we start at the beginning
of March, as I have planned, we can count on about eight months before
November, and if you study very hard much can be done. You must
also understand that if you were to go anywhere else, to a seminary for
example, you would not as a general rule have any classes in Italian
literature during the philosophy course; so you would be a bit behind
in that subject. Here, on the other hand, you will still have the regular
program in both Italian and Latin literature during the two-year philoso-
phy course. So even if things are done rather hurriedly now there will
still be time and opportunity to make up for it during the philosophy
course.
Last year, for example, there were a few students who were somewhat
behind in both Latin and Italian, but if they attend class this year and
the next, they will be able, we hope, to catch up and become useful both
to themselves and to others.
As you see, dear sons, we are forced to do things this way; everywhere
people are calling for us and expecting us. [South] America, more anxious
than any other country, looks to us for assistance in the form of many
laborers, like Xavier, men as dauntless as he was. We have no choice,
it is true, but we will turn necessity into virtue.
Courage, dear children. Let us sincerely try to consecrate ourselves
entirely to God; let each of us do whatever he can according to his
abilities to promote His glory. Then you may be sure that our Lord will
not fail to bless us. Good night.
A little incident which occurred in those early days ought not
to be passed over in silence.
Don Bosco had instructed the Director of Studies, as the present
Prefect of Studies was then called, that Cornelius was to be the
Latin author in the accelerated course. Without clearing it with
Don Bosco, the good Father substituted Caesar, because the former
third-year students had already translated Cornelius. The outcome
could easily have been foreseen. The former second-year students
had difficulty when abruptly confronted with the Commentaries,
and some of them asked to return to their former class.
When Don Bosco heard this, he reprimanded the Director of
Studies in the presence of other priests, saying rather strongly, "This
would not have occurred if obedience had been observed. Every-

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thing would have turned out better if the goodwill of the boys
toward that author had been gained in the way I had suggested."
So as not to discourage those who were weak in Latin, he had sug-
gested that in the beginning, the transition to Cornelius should be
presented as follows: "So far you have been translating the Epit-
ome, in fact, quite a few chapters; now we should advance a little
further and take Cornelius as is customary in high school. The
upper classmen will join you, but you will all continue together
to study the same author."
The Prefect of Studies tried to offer an explanation, pointing
out that some of the students had already translated Cornelius. "That
is not the point," Don Bosco said firmly. "The point is that that
was the agreement, and accordingly, in the spirit of obedience, that
should have been done!"
In the ensuing embarrassment someone tried to change the sub-
ject, but someone else interrupted to say that the three boys who
had dropped out of the accelerated course were really very good
boys. "Those three boys!" exclaimed Don Bosco. "I, on my part,
no longer count on them.... I shall not even try to advise or guide
them any longer. . . . They declined an obligation they had as-
sumed...." But the expression on Don Bosco's face had a deeper
implication. It seemed to indicate that the greater part, if not all,
of the responsibility for this incident belonged to the Prefect of
Studies.33
This lesson is reminiscent of the patron saint of the Salesians.
He solemnly and severely reprimanded St. Frances de Chantal for
an act which, from the point of obedience, was not even a venial
sin and which in fact had been no more than a mere imperfection.
The spot where he delivered the reprimand has not been forgotten
and today is still pointed out and looked upon with reverence. The
kindly St. Francis de Sales adapted his spiritual direction to the
state of the individual soul he was guiding along the path of salva-
tion. In directing people called to the highest perfection he followed
the evangelical principle, Cui multum datum est, multum quaeretur
ab eo. [Of everyone to whom much has been given, much will be
required. Luke 12, 48] Thus Don Bosco's words, which seemed
very harsh when they were spoken, were really not at all contrary
33 Chronicle quoted above, March 27, 1876.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
to the true concept of holiness. He, too, demanded greater fidelity
to his instructions from the older members of the Society because
they were pledged to greater virtue.
It must be admitted however that not everyone at the Oratory
shared Don Bosco's views about the Sons of Mary. Some had little
confidence of success with men whose minds were no longer plastic
and who, moreover, had previously been unskilled laborers or
peasants. Usually something new arouses diffidence. Don Bosco was
not in the habit of confiding his plans to everyone. Neither did he
make them known all at once, but only as circumstances dictated
and when there was reasonable hope of their being understood. Con-
sequently those in the habit of obeying his instructions did what-
ever he said, convinced that it was the best thing to do; but others
who tended to fault-finding or who looked at things superficially
frequently objected. In our case, who could ever have imagined the
number and caliber of the spiritual children of Abraham who would
be raised from the very stones by this work of Don Bosco! It be-
came especially apparent in the missions that the accelerated course
had produced a class of men of astonishing apostolic fiber.
As was his custom Don Bosco went his way and let people talk.
He never overlooked an opportunity to praise this program which
was under particular fire and to gain appreciation and support for
it in the community. He placed the saintly priest, Father Guanella,
in charge of the program to mold it into a compact, well-organized
body, quite distinct from the rest of the House; and Father Guanella
gladly shouldered the burden. Shortly after, Don Bosco had to go
to Rome. It was his intention to bring to the Holy Father a letter
from each group at the Oratory, and he wanted the Sons of Mary
represented. He therefore asked their Director to draft a letter.
Father Guanella wrote this fine address for which our readers will
be grateful:
April 1, 1876
Most Holy Father:
Providence, in whose hands the fate of mankind lies, called me to the
religious life in the Salesian Congregation while I was a parish priest at
Savogno in the diocese of Como.
Here I experience the greatest spiritual happiness and thank the Lord

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for it. Time passes quickly in fulfilling the duties entrusted to me by my
good Superiors. On Sundays I supervise the Oratory of St. Aloysius that
is attended by some 700 boys from the city. But my main occupation
and greatest joy on weekdays is to direct the young men in the Sons of
Mary Project which was so graciously blessed and befriended by Your
Holiness.
There are over a hundred Sons of Mary, and at least forty of them will
receive the cassock in November. Their conduct is exemplary and their
love of study admirable. Even the less talented are undaunted. Many of
them can now reasonably look forward to completing five years of Latin
in only twelve months; the rest may need two years. They are en-
thusiastic about our beloved Don Bosco, and all of them admire the
great Pontiff of the Immaculate Conception and are impatient to work
for souls.
Most Holy Father, bless all of them so that in the future their numbers
may multiply as we now hope, and that they may turn out to be worthy
laborers in the vineyard of the Lord.
I beg the Vicar of Jesus Christ to bless me also. I am now finishing a
book entitled, A Guide for Catholics-forty talks on Christian Doctrine
explained in parables and examples. Bless this work of mine also, and,
above all, bless whatever our Lord shall want of me each day until
I die.
Bless the diocese of Como so that it may soon have a Salesian school.
In conclusion, I implore your Holiness to grant me and my beloved
mother, brothers, and relatives unto the third generation a plenary in-
dulgence at the hour of death when our Lord shall summon me and
them to Himself.
Meanwhile we shall pray to God that He soon will grant you peaceful
and happy days.
We shall pray that all men may recognize the Guardian Angel of
nations in the great Pontiff of the Immaculate Conception and of the
Vatican Council.
I prostrate myself at the feet of Your Holiness and remain now
and always,
Your most respectful and loving son,
Fr. Louis Guanella
Don Bosco delivered this letter to the Pope in person. The Pope
graciously read it, commented on it, and wrote his august signature
on it with the date, April 16, 1876, and the following blessing:

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Benedicat vos Deus et dirigat vos in viis suis. [May God bless you
and guide you in His ways].
Our good Father was so happy about it that despite all he had
to do he could not wait to inform Father Guanella.
Rome, Easter, 1876
Dear Father Louis:
Yesterday (April 15), during the last audience, the Holy Father
graciously read from beginning to end the letter that the Sons of Mary
had addressed to him. He then asked about their number, their studies,
and our expectations. He inquired also after their health and their
inclination, if any, for the foreign missions, etc. I did my best to answer
his questions. "Thank God," he said, "for having permitted this Project
to get started! Tell these good young men that I love them very much in
our Lord and that I am relying on them to save many souls for God.
Their program of action should be a good moral life, love of study, and
contempt for the world. I bless them with all my heart!" He then took
his pen and wrote some precious words at the bottom of their letter
and granted them a number of indulgences about which I will tell
them myself.
Meanwhile, work hard, dear Father Louis; divine assistance shall not
fail us. Be calm, patient, and brave. I will tell you many things when I
see you ....
Give my warm regards to all the Sons of Mary, and also please write
Father Albera about the special blessing the Holy Father has sent to the
Sons of Mary at his House. Love me in Jesus Christ, and believe me
always,
Your affectionate friend,
Fr. John Bosco
P.S. Please offer up a prayer and a Communion for my intention. Tell
Father Barberis to ask the same of the novices.
At the same time Don Bosco petitioned the Holy Father for
special indulgences to encourage the generous people who were
helping him realize his project.34 He received an all-inclusive Brief
34 Memorie Biografiche, Vol. XI, App., Doc. 3.

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51
from Rome that should have buried forever all opposition to the
Project.
But it did not. As the result of an article published in the Sep-
tember 17 issue of Unita Cattolica the canonical controversy sud-
denly erupted again. After a reference to the purpose and nature
of the Sons of Mary Project the article reported: "The first experi-
ment made this year has been highly gratifying. The hospice of St.
Vincent de Paul at Sampierdarena was chosen as a suitable location
for this Project though only a limited number of students could be
accommodated. Since the building designated for them is still under
construction, some of the students had to pursue their studies in
other houses of the Salesian Congregation. The results of this past
year were as follows:
Total number of students. . . . . . . . . . . . . . . . . . . . . . . . 100
Students attending high school. . . . . . . . . . . . . . . . . . . . 35
" aspiring to the religious life . . . . . . . . . . . . . . . 8
" aspiring to the foreign missions . . . . . . . . . . . . 6
" studying for the priesthood for their home
dioceses . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
After mentioning the gratification of the Pope and the spiritual
favors that he had bestowed upon the Project, the article printed
the Italian translation of the Brief. The Oratory had sent the article
to Unita Cattolica and a modified version of it to Il Cittadino of
Genoa and maybe to other Catholic newspapers. The program of
the Project had also been included. "I want our priests and Direc-
tors to realize how important this Project is," Don Bosco said in
commenting on this publicity, "because as yet they do not appreci-
ate it sufficiently. I believe that henceforth this Project will be the
major source supplying bishops with candidates for the priesthood
who will not be taken from them by the military draft. I also need
people to realize the importance of the Salesian Cooperators. So far
this has not been achieved, but I hope that through some publicity
a large percentage of the Italian population will join the Salesian
[Cooperators] and open the way for us to undertake very many
things."85 Contributions to the Sons of Mary Project was precisely
311 Chronicle of Father Barberis, October 1, 1876.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
one of the many varied forms of aid that would be given by the
Salesian Cooperators in the course of time. It is worth noting that
in this private conversation with Father Barberis about newspaper
publicity, Don Bosco did not make even the slightest reference to
the storm that had just been aroused by this publicity.
Two days after the publication of the article in Unita Cattolica
Don Bosco, who was conducting a retreat for the Salesians at Lanzo,
sent another article to Father Margotti, the editor, with this calm
note:
Lanzo, September 19, 1876
Dear Father:
I enclose a second article dealing with the Sons of Mary Project; it
was edited by Father Durando.
Please take good care of the letter from [Fr.] Cagliero; I need it for
a reprint in Letture Cattoliche [Catholic Readings].
The Holy Father wishes us to take charge of the schools at Albano
and also recommends other schools to us as well.
Oh! If we only had a thousand teachers!
God protect you.
Affectionately yours in Jesus Christ,
Fr. John Bosco
Margotti sent the following reply:
Mirabella, September 20, 1876
Dearest and most revered Don Bosco:
I have this very minute received your letter together with the second
article. Yesterday I received the reprimand enclosed herewith. I never
would have thought that Don Bosco would trick me into printing some-
thing not suitable for publication. The fault is mainly yours. So far I
have not sent any answer to the Canon and perhaps will refrain from
doing so.
Return the letter to me and let me know what you think in Domino
[in the Lord], but do not discuss it with anybody. For the sake of those
quos Spiritus Sanctus posuit regere ecclesiam Dei [whom the Holy Spirit
has appointed to rule the Church of God-Cf. Acts 20, 28] we have to

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53
sacrifice all our pride. I am in a hurry now, but always with great esteem
and sincere affection.
Devotedly,
T. Margotti
[P.S.] I must ask you not to make any copy of that letter.
How prudent and charitable both of them were! Don Bosco with
his own religious community and the journalist-priest with Don
Bosco. The phrases, "I would never have thought" and "the fault
is ... yours," do not sound as a reproach but rather suggest irony
of which the great journalist was abundantly endowed. How well
they understood each other!36 We would be cheating our readers
and mutilating history if we did not reproduce the severe "repri-
mand" here.
Turin, September 17, 1876
Very Reverend and dear Monsignor:
His Excellency the Archbishop has asked me to inform you that he
was most displeased to read an article on the Sons of Mary Project in
the September 18 issue of Unita Cattolica, No. 216, an article written
without his knowledge. In that article a Papal Brief is published. As yet
no authentic copy of it has been given to the Archbishop of Turin as
should have been done. There is also reference to a canonically established
association of the faithful: the Archbishop of Turin knows nothing about
this canonical establishment. There is reference to indulgences about
which the Archbishop knows absolutely nothing and this is against the
decrees of the Council of Trent. In short, the hierarchical order of the
Church is being ignored, and the prerogatives and duties proper to the
archiepiscopal authority by divine and ecclesiastical right are being in-
fringed upon. Some time ago this Chancery remonstrated with Don Bosco
for having published these things through his print shop without the
approval of the Archbishop, and for this reason you had been requested
36 In the August 23 issue there was the following footnote to an article on the
Salesian Missions in Patagonia: "Unita Cattolica has always felt great affection and
veneration for Don Bosco, and we are aware that in all his activities he is motivated
solely by the glory of God, his love for the Church and the Pope, and his eager-
ness to save souls for Jesus Christ. We consider ourselves fortunate whenever we
have occasion to promote his holy, apostolic efforts in the columns of our news-
paper."

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
not to reprint such publications in your journal. But neither remonstrances
nor directives have availed anything. It is not the first time, but the third
or fourth, that Unita Cattolica has abused the freedom granted to it and
the trust of the present Archbishop by publishing articles that are in no
way compatible with the respect due to the archiepiscopal authority of
the diocese by all the faithful and especially by those journalists who
claim to be sincerely Catholic.
It is not enough to do good: one has to do it in the proper manner.
Bonum ex integra causa, malum ex quocumque defectu. [Good must be
totally good; or it is good no longer.]
The Archbishop hopes that Unita Cattolica will not give him any
further cause for complaint, and that it will therefore abstain from
publishing the program as is promised toward the end of the article. This
until the Archbishop himself, after examining the information that Don
Bosco is obliged to give in this matter, will assure you that everything
is in good order.
The Archbishop asks me to convey his respects to you and con-
gratulates you on the article, The Cross of Thorns appearing in the afore-
mentioned issue.
Your devoted servant,
Canon T. Chiuso, Secretary
The apprehensions of the Ordinary, his unjustified demands, and
remonstrances about Don Bosco's affairs arose mainly because he
had not yet acknowledged Don Bosco's legitimate privilege of ex-
emption about which, as already stated above, he had been respect-
fully reminded by the Bishop of Susa. It is true that in the Arch-
diocese of Turin the Project existed only de facto whereas the Brief
recognized it as already "canonically established": there was also
the customary formula, "as we have been informed." Nevertheless,
at the outset the Ordinary of Turin had never made an issue of the
Project but of the "school," of the "interdiocesan school."37 On the
other hand, it is quite probable that during the discussions which
took place directly between Don Bosco and Rome, the positive
permission of the Archbishop of Genoa to establish the Project at
Sampierdarena, had been considered as canonical approval. At
37 Letter to Cardinal Bizzarri, August 25, 1875.

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The Sons of Mary Project
55
Don Bosco's request Father Paul Albera, the Director, had spoken
with Archbishop Magnasco who had approved the Pi:oject and given
his imprimatur for the publication of the program printed at the
Hospice.38 Since there was no surreptitious motive the spiritual
favors were not abrogated.
The displeasure of the Ordinary was increased by his belief that
Don Bosco intended to bring grist to his own mill with the Sons of
Mary Project. In fact, when preaching in the church of the Holy
Spirit in Turin that year, the Ordinary had appealed to the congrega-
tion for clerics in financial straits, adding, "It is true that in one part
of this city many clerics are trained, but they are sent far away and
are therefore of no help to us." The allusion was obvious-the faith-
ful knew perfectly well at whom his remark was aimed; for in Turin
missionaries were sent abroad only from Valdocco.
Unita Cattolica published Father Cagliero's letter from [South]
America as Don Bosco had requested, but no further reference was
made to the Sons of Mary Project. Don Bosco was under no obliga-
tion to contact the archiepiscopal Chancery since he had received
no communication about this _matter other_than _lhe _confidential
note from Father Margotti. Nevertheless he wrote this very respect-
ful letter to the Ordinary.
Lanzo, October 5, 1876
Your Excellency:
Father Margotti informs me that he will not print the program of the
Sons of Mary Project until he receives word from you that I have sub-
mitted the required information to Your Excellency. I shall be happy to
give you any explanation you may wish.
As Your Excellency may remember, this Project was to have been
established in Turin. However, to avoid certain difficulties, it was moved
to another diocese, and precisely, to Sampierdarena in the diocese of
Genoa. The Archbishop there repeatedly endorsed and recommended
this Project that had already been blessed and recommended by the
Holy Father.
The Archbishop came to the Hospice to bless the cornerstone of the
new building that is nearly completed.
38 Process or Positio super dubio, etc., 1921, p. 126.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
When the Holy Father was informed of the matter he appointed a
committee to examine the Project, and in consideration of the letters
of commendation written by several bishops he issued a Brief granting
the indulgences of the Third Order of St. Francis to anyone giving
assistance to this pious undertaking.
The scope of this program was to be not just local, but general, with
headquarters in Genoa. My intention in sending the papers in question
to Father Margotti was to have an announcement made about this new
work in Unita Cattolica, the official journal for ecclesiastical affairs. As
to the ecclesiastical revision, I entrusted the whole matter to the usual
handling by the editors.
I myself have neither printed nor sent out anything either last year
or this year, nor shall I do so until the publication of the document I
submitted to Your Excellency last July has been authorized by you.
You may have seen the copy of the Papal Brief in the newspaper
mentioned above; if you wish to have an authentic copy of it I shall send
you one immediately.
I humbly ask you to authorize Unita Cattolica to publish the second
article and am prepared to obey any instructions Your Excellency may
see fit to give me.
With the greatest reverence, I am honored to be,
Your humble servant,
Fr. John Bosco
This latest opposition dismayed him so slightly that when he
wrote to Father Cagliero on October 12, he said, "We have bought a
magnificent building at Nice. In it we shall be able to accommodate
100 artisans and as many Sons of Mary."
As if this attack from the outside were not enough, an incident
at home added bitterness to bitterness in Don Bosco's heart just at
the time he was accompanying the second group of missionaries to
Rome. Although this occurred at the end of 1876 we shall describe
it here rather than return to the subject later.
We already know how dear the accelerated course was to Don
Bosco. He loved it for reasons that concerned the vocation of the
Sons of Mary, their studies and also the good management of the
House. Being apart from the other boys, these young men could
be better strengthened in their vocation. Besides, their classes

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The Sons of Mary Project
57
suffered no interruption during the summer and this eliminated the
dangers of vacation.
For diversion during the summer months Don Bosco took them
to Lanzo on retreat with the Salesians. There they had the oppor-
tunity to understand better the call of God. As regards their studies,
there was a double advantage: The Sons of Mary had a curriculum
adapted to their needs, and were not exposed to the inevitable dis-
couragement that would have arisen from feelings of inferiority
if they had attended regular classes with the younger boys. Further-
more, it was also possible to satisfy the desire of the older ones
among them who, impatient of the slow pace, were anxious to speed
up things. Finally, there was need in the House for people who
could perform tasks that did not involve much work but demanded
trustworthiness. For this purpose mature, amenable young men not
strictly bound to the usual schedule, as were the boys, would be the
answer. These were some of the reasons why this program meant
so much to Don Bosco and he spared no effort to make it succeed.
But we also know that there were some who were not in favor
of it. Their own teacher complained that his students were not
studying enough because of their extra-curricular activities, and
that they were neither punctual nor regular in their attendance.
Father Guanella was no longer at the Oratory to give them his de-
voted attention, because he had been appointed Director of the new
House at Trinita near Mondovi. Furthermore, it was becoming
obvious that the Hospice at Sampierdarena was made to order for
the Sons of Mary. Under these circumstances, a coup de main was
carried out at the beginning of the school year 1876-1877 during
Don Bosco's absence. It was made all the easier because the Vice-
Director, Father Lazzero, was good-natured and yielding; to avoid
trouble he let things take their course. The accelerated course was
cancelled; some students were sent to Sampierdarena and the rest
were assigned to the regular classes.
When word of this reached Don Bosco in Rome he did not wait
until his return to voice his displeasure. He had established this
course himself; he himself had made plans with Father Durando
and some other superior to improve it; often and in many ways
he had shown how anxious he was to have it succeed. His disap-
pointment then must have been intense. "It is true," he wrote from

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Rome, "that this course exists at Sampierdarena, but for many rea-
sons at least one class should be kept in Turin."39 Apart from what
we have already said, one reason seems to be that Don Bosco hoped
to form excellent missionaries from some of the older boys and had
intended to train them himself. He had obtained magnificent results
with a few of them in the past; now he expected even greater results
by working on a larger scale. This can reasonably be inferred now,
as later events confirmed, but Don Bosco was not then in a posi-
tion to divulge it. The fact is that in the following year the "acceler-
ated course" was reinstated at the Oratory.
It would indeed have been a great pity if it had not been given
support. In those days there arrived at the Oratory men who, accord-
ing to Don Bosco, could be regarded as real saints and who were
well-instructed in the faith. They always ended up with a desire to
become priests, and they insistently requested Don Bosco to help
them. "In three or four years they could all be trained as mission-
aries," he said one evening during a private conversation.40 He had
just finished talking and was on his way to bed when he met two
of these good laymen.
"Here is a fine missionary," he said pointing to one of them whose
name was [Angelo] Lago. "With that beard of his he would make
an impression even on the Shah of Persia. Would you like to go to
Oceania?"
"I'm in your hands. I'm willing to leave this very evening,"
Lago answered.
"Well, we shall see. But not dressed like that, eh? We would
have to send you there as a priest. Let's leave it to our Lord."
He then said something similar to the other man so that both of
them went to bed overjoyed.
Lago, who was a pharmacist, had given all he possessed to the
Salesian Society. He did become a priest and worked indefatigably
in the confessional. He was also Father Rua's tireless and incom-
parable secretary until the latter's death.
A large number of zealous apostles whose fame will be everlast-
ing in the annals of the missions came from the ranks of the Sons
of Mary. Men like them are still coming from those ranks today.
30 Letter to· Father Barberis, November 10, 1876.
'° Chronicle of Father Barberis, December 6, 1875.

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"The Sons of Mary," the eminent historian, Father [Hartmann]
Grisar, S.J. wrote,41 "are valuable workers for the Salesian Mis-
sions, because as a rule they are strong, inured to fatigue, and in most
cases they have had to make great sacrifices in order to follow
their vocations."
41 In 1915 Father Hartmann Grisar, S.J., published several articles on the
Missions of the Salesians of Don Bosco in the magazine Die katholischen Missionen
of Freiburg. Bound in one volume, these articles constitute a valuable monograph
(cf. Bollettino Salesiano, October 1915, p. 305).

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CHAPTER 4
The Salesian Cooperators
n ON BOSCO'S idea of the Salesian Cooperator did not
materialize in its final form all at once. The initial outline was
sketched in 1841 when he realized he had to rely on alms and
help from laymen and ecclesiastics for his festive oratories. The final
touches were given during a three-year period (1874 to 1876), in
three successive editions that definitively brought out the charac-
teristics of the Salesian Cooperator. It would not be out of place
here to make a quick comparison of these three drafts that com-
plement and clarify each other.1
First, the title. Initially, it was Christian Union; then it became
Association of Good Works; finally, it was changed to Salesian Co-
operators. Union is one thing, association is another. Apparently,
the original idea was to unify the forces of good to oppose success-
fully the attacks of evil. At first we have a large grouping of
people loosely united toward a common goal; then this grouping
becomes as close-knit as the members of an organic body because
between the first and second phase something new emerges: a firm
bond of unity as embodied by the Salesian Congregation. As it
attained full juridical status within the Church, the Salesian So-
ciety united its co-workers more closely not only to itself, but also
among themselves. Further development was then possible. The
title of Salesian Cooperators was then given to the grouping as if
it were an organization in the strict sense of the word and compar-
able, in all effects, to a third order. As such were the Cooperators
regarded by the Church when it granted them its canonical ap-
probation.
1 See Memorie Biograficlze, Vol. X for the first edition; for the other two see Vol.
XI, App., Doc. 4 and 5.
60

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61
Let us now examine the purpose. It was implied in the title
of the first edition, Christian Union; it was vaguely expressed in the
second, Association of Good Works; it became more restricted, but
not yet specific in the third where the title Salesian Cooperators
was followed by this clarification, "a practical way to promote good
morals and the welfare of society." In those days great caution was
needed when speaking of associations, especially religious ones,
because serious misunderstandings could easily arise on both sides.
This was the real reason behind the noncommittal titles: they were
purposely so in order to dispel, from the very start, every possible
suspicion.
The "practical way to promote good morals, etc." was described
in all three editions, but not in the same manner. The first defined
the main purpose of the Cooperators as a special activity on behalf
of "poor and abandoned boys." The two succeeding editions wid-
ened the scope, presenting the purpose as the "practice of charity
toward one's neighbor, especially toward underprivileged youth."
Since charity should begin at home, the Cooperators were urged
first of all to strive for their own spiritual growth.
All three editions described the means of accomplishing this
purpose. The Cooperator was to help in the work of the Salesian
Society in four ways: by encouraging Christian piety among the
people; by fostering religious vocations; by supporting a good press
to oppose a bad one; and by taking an active interest in underprivi-
leged boys. In all matters pertaining to religious practices complete
submission was prescribed not only to the Pope but also to the
bishops and parish priests.
The Salesians and the Cooperators were to consider each other as
brothers, freely calling upon each other for mutual assistance in
whatever promoted the glory of God and the welfare of souls. The
obligation to contribute one lira annually, as stated in the original
program, was deleted from the later versions since it was assumed
that monetary contributions were of themselves means to implement
the objectives of the Association, and therefore no specific imposi-
tion was necessary.
We shall leave out the by-laws which have remained practically
unchanged to the present day. They concern parishes and dioceses

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and are similar to the regulations that were later established for
Catholic Action groups.
Although the first edition did not mention an official organ for
the Cooperators, the two that followed repeatedly promised one;
but publication did not begin until August, 1877.
In all of these programs there is no mention of women. Was it an
oversight? Did Don Bosco perhaps think that he could do without
their cooperation? Not at all. Once during a friendly talk with Father
Barberis he remarked that since the [training] schools for the Sons of
Mary were now a reality, he was working on "another very important
project, namely the Association of Salesian Cooperators." Then he
continued, "I have been working at this for about two years. Now I
shall write up the regulations and publish them before the end of the
year. It will take two years to consolidate this Association. In the
meantime I have been working on another project and shall per-
fect it during the next two years. Then once the Salesian Coopera-
tors have been put on a firm basis we shall announce this plan
also. It has to do with what I would call a Third Order of women,
associated not with us but with the Daughters of Mary Help of
Christians. "2
Shortly after this conversation he went to Rome and submitted
his plan for the Salesian Cooperators to Pius IX. When the Pope
saw no mention of women Cooperators he expressly disapproved of
their exclusion. "Women have always played a leading role in the
performance of good works in general, in the life of the Church, and
in the conversion of nations," he said. "By their very nature they
are charitable and zealous in sponsoring good works, even more so
than men. If you exclude them you will deprive yourself of the very
best help." Every wish expressed by the Pope was an order to the
Saint. Don Bosco [as we shall see] abandoned his own point of view
and admitted women to membership in the Association of Coopera-
tors as soon as the male branch of the Association was firmly
established.
Before resuming our story we shall quote two remarks made by
Don Bosco at a later date which throw light on a proper under-
standing of both the letter and the spirit of the Association. In a
2 Chronicle of Father Barberis, February 19, 1876.

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public address on July 1, 1880, at Bargo San Martino, he again
stressed the idea found in the preamble to all three editions, com-
plementing it as follows: "Time was when it was enough for people
to unite in prayer. But now there are so many means of perversion,
especially for youngsters of both sexes, that we must join forces
and spring into action."3
Six years later when addressing priests who had come to the
Oratory to honor him on his name day, he said, "The Association
of Salesian Cooperators . . . will spread to all countries throughout
the whole Christian world. The day will come when the name
Cooperator will signify a true Christian ... The Cooperators will
be the ones who will help promote the spirit of Catholicism. . . .
The more the Holy See is attacked the more the Cooperators shall
exalt it; the more widespread the growth of disbelief, the higher
shall the Cooperators raise aloft their flaming torch of active
faith."4
Speaking to a confidant a year before his death Pope Pius IX
said, "The Salesian Cooperators are called to do much for the
Church and for society. In time their work will be so deeply appre-
ciated that I can already foresee not only families, but indeed
entire cities and whole nations, becoming Salesian Cooperators."5
Does not Catholic Action, which Pius XI described as coopera-
tion between laymen and the ecclesiastical hierarchy, embody the
predominant idea that guided Don Bosco in setting the guidelines
of Salesian cooperation?
In all his undertakings Don Bosco never lost sight of his supreme
goal: to enrich souls with treasures of heavenly grace. While his
benefactors were few in number he had considered it his bounden
duty to show his gratitude by assuring them of his own and others'
prayers and by obtaining blessings and particular indulgences for
them from the Holy Father. But this became impossible when the
number of his benefactors increased apace with his own under-
takings. Thus, once the Association was established, he did all in
his power to have it endowed with copious spiritual benefits that
3 Bollettino Salesiano, August 1880, p. 9.
4 Bollettino Salesiano, August 1886, p. 4.
5 Bollettino Salesiano, March 1878, p. 3.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
would be a generous reward for the zeal and sacrifices of its
members.
Pope Pius IX first praised the Salesian Association and gave it
his verbal approval in an audience on February 22, 1875. Encour-
aged by the Pope's kindness, Don Bosco sent the rules of the Asso-
ciation, along with those of the Sons of Mary Project to bishops
asking for their personal commendation. The Bishop of Tortona,
among others, wrote to Don Bosco. "I think that the Salesian
Association, which may certainly be regarded as a Third Order of
your worthy Congregation already definitively approved by Holy
Church, is most timely and even providential for the present condi-
tions of society both because of its aims and because of the organi-
zation and plan of operation you have outlined. In my opinion it
will prove most helpful in carrying out the loving exhortations that
the Holy Father has repeatedly given in this matter."6 In the letter
to which we have already referred7 Don Bosco availed himself of
the gracious mediation of Cardinal Berardi to have his petitions
and the accompanying commendatory letters of the bishops reach
the Holy See.
He could not yet apply for definitive approval because it was
not usually granted until a decree of commendation had been
issued. Therefore he addressed a humble petition to the Holy
Father imploring him to grant the following faculties: ( 1) that the
Superior General be allowed to extend to benefactors favors and
indulgences granted to the members of the Congregation; (2) that
the Superior General be authorized to delegate this faculty to the
Directors of the individual Houses of the Congregation. In the
Brief of Concession, dated July 30, 1875, Don Bosco had the
consolation of reading that the benefactors of his Society were
considered on an equal footing with "members of a Third Order."8
A great step forward had been made.
Yet Don Bosco did not halt halfway. He wished to obtain formal
approval from the Holy See. He therefore submitted the following
petition to the Holy Father on May 4, 1876:
6 Letter dated April 16, 1875.
7 See below, p. 25.
8 Memorie Biografiche, Vol. XI, App., Doc. 6.

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Turin, March 4, 1876
Holy Father:
From the day Your Holiness deigned to grant definitive approval to
the humble CONGREGATION OF ST. FRANCIS DE SALES, the number of
its members has increased considerably and its range of evangelical
activity has been greatly extended. In the face of this growing need the
number of pious laymen and ecclesiastics who generously cooperate with
us has likewise grown larger, and they have unanimously joined in asking
for some kind of Rule to preserve their uniformity of action and assure
them stability in the holy principles that our Catholic Faith alone can
instill. Holy Father, such a Rule has been drafted under the title of
SALESIAN COOPERATORS, with the aim of inviting people living in the
world to assist in laboring for the harvest entrusted to the Pmus SALESIAN
SOCIETY.
Your Holiness was pleased to bless and commend this project after
its study. A number of bishops promptly welcomed it into their respective
dioceses and have now, by their letters of commendation, delegated the
humble petitioner to implore Your Holiness to open the treasury of holy
indulgences in a special show of kindness. This will assure everybody
that our work in the Oratories has Your Holiness' blessing and approval
and that it draws comfort and strength from that Faith to which the
Cooperators willingly consecrate their efforts.
Everyone therefore implores your Holiness graciously to grant to the
SALESIANS and to their COOPERATORS:
1. A plenary indulgence at the moment of death, provided that they
offer up their life to God in acceptance of whatever kind of death He
may be pleased to send them;
2. The indulgences and spiritual favors granted to the Third Order
of St. Francis of Assisi;
3. That the indulgences granted to the churches and feasts of St.
Francis of Assisi be gained on the feast of St. Francis de Sales and in
the Churches of the Salesian Congregation.
In the confident hope that Your Holiness will graciously grant the
favors implored, I now humbly beg a special apostolic blessing for all
the Cooperators and benefactors of our Congregation, while prostrate
in greatest veneration and filial homage, I remain,
Your humble son, the devout petitioner,
Fr. John Bosco

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The reply came in a Brief dated May 9,9 in which His Holiness
granted the requested indulgences "in order that the Society may
prosper more day by day." They were no longer granted through
the Superior General but directly to the "Society or Union of
Salesian Cooperators." By this act His Holiness had plainly recog-
nized the Association.
There remained now the task to make the Association known
and to publicize the apostolic blessing and the spiritual benefits.
Don Bosco prepared a pamphlet for this purpose after informing
his Ordinary about it. To him he sent the first copy, incomplete for
a reason that we will see.
Turin, July 11, 1876
Your Excellency:
This morning the composition and printing of a pamphlet entitled
Salesian Cooperators was completed. These Cooperators are a type of
Third Order through which the Holy Father is granting a few spiritual
favors to our benefactors. Now that the Holy Father has granted his
blessing, I humbly beg Your Excellency, as Archbishop of the Mother-
house to give it your blessing too, and, if you have no objection, to
permit us to insert your name immediately after that of the Holy Father
in our list of sponsors.
It is my duty to submit the two proposals above and should you con-
sent I shall consider them as two outstanding favors. In any case I ask
you to consider this letter as a token of my great esteem and profound
admiration for Your Excellency.
Respectfully and in deep gratitude, I remain,
Your devoted servant,
Fr. John Bosco
Now we are faced with a controversy skimmed over in the previ-
ous chapter. This time the Ordinary himself brought it up. First
of all Don Bosco was informed that the Archbishop was displeased
that the booklet, Salesian Cooperators, had been printed without
first being submitted to the ecclesiastical censor. Moreover, the
9 Memorie Biografiche, Vol. XI, App., Doc. 1.

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Archbishop was displeased at the publicizing of indulgences and of a
Pious Society about whose canonical erection the ecclesiastical
authority of Turin had not been informed. The Archbishop
demanded an explanation of such a transgression of the rules laid
down by the diocese and the Council of Trent itself. Don Bosco
was also strongly called to order for having permitted the band to
play in church, contrary to all synodal and canonical regulations.10
Don Bosco was then visiting the schools in Liguria and did not
return until the 29th of the month. His answer was therefore dated
August 1.
Turin, August 1, 1876
Dear Canon Chiuso:
I found your letter of July 16 waiting for me when I returned home
from a visitation of our Houses in Liguria. Although somewhat late, I
now hasten to reply.
The booklet entitled Salesian Cooperators has not been made public.
The first copy was sent to His Excellency and was not fully printed; if
you will please tum to page 38, you will find it is blank. I had planned
to print the Archbishop's blessing on it had he seen fit to give it. I did
this on the advice of a very important person, who felt that it would be
a special act of deference [toward the Archbishop] to have his name listed
immediately after that of the Holy Father.
The Association of [Salesian] Cooperators is not diocesan but general,
and in all matters concerning religious practices is totally subject to the
local bishops and pastors. It is not possible to negotiate with all the
Ordinaries about such an Association; but I would willingly have done
so with our Archbishop were I not obliged to deal with him through a
third person, which makes it difficult to explain things in their proper
light. The Sons of Mary Project is a case in point. It is now a year since
the ecclesiastical revisor has had a copy of the program. It is a year
since the type was set by the printers; everything is ready for the press,
but as yet no definite reply has been given.
As long as I was able to speak my mind to His Excellency I never
moved a finger without first asking for his learned, prudent and wise
counsel. To my regret I was obliged to forego it when I could no longer
speak freely or was no longer trusted.
As to instrumental music [in church] I do not find any prohibition in
10 Letter from Father Chiuso, July 16, 1876.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
the Synod; nor do the rules of the Church appear to forbid it, for in
Rome the most solemn ceremonies, at least those I have witnessed, are
generally accompanied by instrumental music. Nevertheless, in deference
to the wishes of the Archbishop, instrumental music has no longer been
played at any ceremony in church since the feast of Mary Help of
Christians last year [1875]. Recently the band did accompany the pro-
cession in honor of St. Aloysius, but this was only outside the church.
Many difficulties and many unintentional hurts would be avoided if
things were interpreted in their proper light.
Believe me always in Jesus Christ,
Your humble servant,
Fr. John Bosco
The secretary acknowledged the receipt of the letter and prom-
ised to inform the Archbishop of its contents as soon as he returned
home. He added that he hoped the Archbishop would understand
the procedure followed and would be satisfied.11 Meanwhile, not
having received approval, Don Bosco while in Liguria availed
himself of his incontestable right and had the program and the
rules printed at Albenga with the permission of that Chancery.
They were dated July 26 and signed by the Vicar General, Canon
Folcheri. A French translation was immediately made.
The controversy over the booklet on the Salesian Cooperators
seemed to have quieted down. But two months later when Don
Bosco applied for permission to publish the Brief he had just
received, the contention flared up more fiercely than before. The
following letter is proof of it.
Turin, October 11, 1876
To the Very Reverend John Bosco, Superior of the Salesians:
The Archbishop has instructed me to reply to your letter of October 5,
and inform you that he may not authorize the publication [of the pam-
phlet] as requested in your letter without failing in his own duty as cus-
todian of the laws of the Church.
In the first place any pontifical Brief concerning indulgences must
be submitted to the diocesan Ordinary prior to its publication so that the
11 Letter dated August 2, 1876.

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Ordinary may verify its authenticity and grant the imprimatur. Therefore,
the original of the pontifical Brief to which you refer must be submitted
to this archiepiscopal Chancery.
In the second place the pontifical Brief refers to an Association of
Salesian Cooperators which has already been canonically erected. The
Roman Pontiff says "Cum sicut relatum est Nobis, pia quaedam sodalitas
cononice instituta sit." [Since it has been reported to us that a pious asso-
ciation has been canonically erected.] Now such an association cannot
have been canonically erected other than by the Supreme Pontiff, or by
a bishop for his own diocese, or by someone who though not a bishop
has been specifically authorized by the Supreme Pontiff. In the first case
the pontifical Brief relating to the canonical institution of the Association
should be submitted to the archiepiscopal Chancery of Turin. In the
second, both the document of its canonical erection issued by the bishop
responsible as well as the document in which the Supreme Pontiff granted
faculty to said bishop to erect said Association also in other dioceses,
should likewise be submitted to the aforesaid Chancery. In the third
instance, both the document in which the Supreme Pontiff granted faculty
to establish such an Association to any person not a bishop, and the
document by which said person availed himself of such faculties, are to
be submitted to the Chancery.
Until this has been done it would be unlawful for the Archbishop to
comply with the request submitted by you to whom he extends every
blessing.
In great esteem I am,
Your devoted and humble servant,
Canon Chiuso, Secretary
Don Bosco had other things to worry about just then. A new
group of twenty-four missionaries was soon to depart. The follow-
ing brief note vividly describes the kind of cares that in those days
increased the burden of his usual occupations.
To the Chevalier Mark Gonella - Chieri
Chieri, October 9, 1876
Dear Chevalier:
Several letters have arrived setting the departure of our missionaries
early in November. This causes me great concern. I shall have to leave

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
very early tomorrow morning without being able to pay my respects to
you. I have to make plans, prepare things and provide [what is needed.]
But we shall certainly meet before their departure, and talk things over.12
God grant you and your family all that is good. Please pray for one who
in Jesus Christ is,
Your humble servant,
Fr. John Bosco
Nor was this all. As we shall see later he had to accompany the
missionaries to Rome where he was to attend to important busi-
ness. He wrote some instructions to the Oratory from the Eternal
City. Their meaning becomes clearer in the light of the facts just
narrated, and, in turn, they shed more light on the matter. They
are all the more precious inasmuch as they make up the only
document found as of now concerning the controversy on the
Salesian Cooperators in its final phase. The document is neither
signed nor dated, nor is it addressed to anyone in particular.
Whether this is to be ascribed to prudence or to haste, we do not
know; but it is certain that the note was included with the contents
of an envelope. The wording is such that the note could only have
been written to Don Bosco's counterpart, Father Rua. The note
also contains information in Latin of a strictly confidential and
delicate nature about persons and things at the Oratory. Judging
from the content it evidently came from Rome, and when we
consider the content and link it to the circumstances, there seems
to be no doubt that it referred to this particular phase of the famous
controversy. The handwriting is definitely Don Bosco's. Let us now
draw our own conclusions.
This is the document: •'As regards the reply from the archi-
episcopal Chancery of Turin let us bide our time. Send someone to
ask for the return of the Brief lest it may be lost. If something has
to be done, we shall do it after my return to Turin, but insist on
retrieving the Brief. This one of the Salesian Cooperators will not
be printed in Turin so there is no call for argument, but the Brief
must be returned. Should they insist in knowing where and by
12 A typographical error in the Italian edition of 1930 has been corrected after
referring to the "Epistolario di S. Giovanni Bosco," Vol. Ill, Letter 1502. [Editor].

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whom the Salesian Cooperators were established, tell them that
someone with great authority here in Rome told me, 'When a
Roman Congregation issues a Brief or a Decree it is its policy not
to give any other reason beyond what is stated in the Brief; the
local authorities may only verify the authenticity of the document,
not the reasons that led to it.' "
We gather then that the original of the Brief of May 9 was
submitted to the archiepiscopal Chancery as demanded and that
obviously Don Bosco complied without hesitation. But as regards
the [Chancery's] reply they were to bide their time, that is to say,
no refusal, but only postponement to a more opportune time. The
words, "this one of the Salesian Cooperators," might imply a dis-
tinction between the Brief concerning the Cooperators and some
other one previously mentioned. But this could not be because the
final phrase, "but the Brief must be returned," which relates to the
first sentence, can only mean the Brief of the Cooperators. A distinc-
tion is indeed made, but the distinction was in Don Bosco's mind
and concerned documents from the Holy See that could be published
everywhere. In substance this is what he meant to say: These
gentlemen need not be uneasy about returning the Brief concerning
the Cooperators. We will have other documents from the Holy See
published in Turin but not the one relating to the Cooperators.
No doubt it could have been worded more clearly; but when short
of time, Don Bosco in his private correspondence frequently lapsed
into imperfections of form. Who was this "someone with great
authority"? Cardinal Berardi? Cardinal Antonelli? Archbishop
Vitelleschi? It matters little to know the name. Finally, if pressure
were brought to bear, every answer was to be evasive in order to
give Don Bosco time to get back to Turin and do whatever was
needed.
The reader will notice the very unusual inversion apparent in
the words "where and by whom the Salesian Cooperators were
established." It was an instinctive variation but not an accidental
one; much less was it written for any conscious or unconscious
purpose of style. At that moment Don Bosco's attention was
focused on the answer about which they were to bide their time
and, as quite frequently happened, his thoughts unconsciously
influenced his words. The context leads us to believe this.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
We possess the rough copy of this answer in Don Bosco's own
hand on seven sheets of ordinary paper full of corrections. His aim
was to prove that the canonice instituta [canonically erected] men~
tioned in the Brief was firmly based on fact, and that consequently
the words, sicut relatum est Nobis, [as it has been reported to Us]
were not based on false reports. Certainly, the best way to go about
it would have been to first work it all out with the Chancery; but
what chance would he have had in that attempt? Let us not forget
his "Woe unto us if any further steps are taken!"13 He therefore
bypassed the obstacle and dealt with Rome directly. He could not
waste time in futile debate when there was so much to be done
[far more important].
It seems proper to insert here a conversation Don Bosco had
with Father Barberis on May 31 of this year, recorded by the
latter in his often quoted chronicle. It will help us acquire an ever
better understanding of Don Bosco's incessant activity and method
of operation. Don Bosco was speaking about the spirit that should
mold the newly founded Congregation. It should be characterized,
he said, by these three features: great activity; [tact] in never
antagonizing our opponents; [flexibility of operation] in moving
elsewhere when we cannot work where we are. He then continued:
"We never call a halt. There is always something to be done press-
ing hard on the heels of what we are doing! It might seem just now
as though we should concentrate on consolidation rather than on
expansion. Yet I know that the very moment we stall the Congrega-
tion will begin to decline. We must keep moving every day. We
have not yet completed one big undertaking and another is already
hurrying us on. The missionaries had not yet left for [South]
America and I was rushing to Nice to open a new House. While
negotiations were still going on, we had to initiate similar ones for
a House in Bordighera. Before this matter could be settled we had
to hurry and study [the pros and cons] of a house for the Daughters
of Mary Help of Christians here in Turin. Then I had to go to
Rome, and here, too, there was one thing after another. The pro-
gram for the Sons of Mary was not yet completed, and we were
already presenting to the Holy Father one for the Salesian Coopera-
13 Cf. footnote 14, p. 34.

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tors. This was barely done when we had to tum our attention to
Patagonia. Patagonia itself had to give way to a most attractive
offer by Cardinal Franchi and the Holy Father of a vicariate in
India . . . and then other plans yet. Poor Don Bosco! He has so
many things in his mind. What headaches! Yet, let us always go
forward. The consolidation of our Society is imperative . . . and I
see that it is being done while we advance without halting."
To return to the document. It is so important that despite its
length it will not be relegated to the Appendix. It should be read
in its entirety here within the framework of the narrative. In his
calm limpid style Don Bosco wrote:
THE SALESIAN COOPERATORS
The history of the Salesian Cooperators dates back to 1841 when a
start was made in gathering together poor homeless boys in the city of
Turin. The gatherings were held in churches or other places where the
boys were given instruction and prepared for a worthy reception of the
Sacraments of Confirmation, Penance and Holy Eucharist. They were
also entertained with wholesome recreation. A few laymen joined to-
gether to perform the many varied tasks [connected with these boys]
and they contributed to the support of the so-called Festive Oratories
either by their personal services or with donations. They were known
by the name of the office they held but as a rule they were called bene-
factors, promoters, and also Cooperators of the Congregation of
St. Francis de Sales.
The Superior of these Oratories was the Rev. [John] Bosco whooper-
ated under the immediate supervision of the Archbishop and with his
authorization. The necessary faculties for the exercise of his duties were
granted to him both orally and in writing. Whenever any difficulties
arose, the Ordinary would deal with them through the Rev. [John] Bosco.
The faculties to administer the Sacraments of Penance and Holy
Eucharist, to fulfill the Easter precept, to admit children to First Com-
munion, to preach, to hold triduums, novenas, and spiritual retreats; to
have benediction of the Blessed Sacrament; and to celebrate High Mass
were the first ones to be granted by Archbishop Fransoni.
The so-called Salesian promoters and cooperators banded together in
a regular Congregation known as the Congregation of St. Francis de
Sales, first received a few spiritual favors from the Holy See in a Rescript

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
dated April 18, 1845 and signed L. Averardi, Substitute for H. E. Card.
A. del Drago.
This same Rescript also granted several faculties to the Superior,
among others that of imparting the apostolic blessing and plenary indul-
gence to fifty promoters to be selected by the Director.
On April 11, 1847, Archbishop Fransoni approved the Sodality of
St. Aloysius founded within the Salesian Congregation and endowed it
with favors granted by him as well as by the Holy See.
In 1850 Don Bosco informed His Holiness that a Congregation had
been legitimately established in the city of Turin in the name and under
the protection of St. Francis de Sales and implored more extensive
favors on behalf of its members besides other spiritual benefits for the
non-members.
These favors were granted in a Rescript dated September 28, 1850
and signed Dominic Fioramonti, Secretary of Latin Letters to His
Holiness.
The Congregation of Salesian Promoters was thus established de facto
in the eyes of the local ecclesiastical Authority and the Holy See. In view
of the vast number of boys already attending, it was found necessary
to open new schools and Oratories in other parts of the city. To assure
unity of spirit, of discipline, and of administration, and to establish the
Oratories on a firm basis, the Ecclesiastical Superior named the Rev.
[John] Bosco as Director and granted him all necessary or proper facul-
ties in a decree or certificate dated March 31, 1852.
After this declaration the Congregation of Salesian Promoters was
always considered as canonically instituted and all its negotiations with
the Holy See were always conducted by its Superior.
Several favors and spiritual benefits were granted to it between the
years 1852 and 1858 when the Congregation was divided into two
branches, or rather, families. Those who believed they had a vocation
and were unimpeded, joined together to live in community in the same
buildings that had always formed the Motherhouse and Headquarters of
the association called the Pious Society of St. Francis de Sales as sug-
gested by the Holy Father himself, and as known to this very day. The
rest continued to live in the world with their own families but went on
working on behalf of the Oratories, still retaining the title of Union or
Congregation of St. Francis de Sales, Promoters or Cooperators. How-
ever, they were subject to the members [who had embraced the religious
life] and worked jointly with them on behalf of destitute boys.
In 1864 the Holy See commended the Pious Salesian Society and
appointed its Superior. In the decree of approval [of the Salesian Society]

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The Sal,esian Cooperators
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there was also a section concerning the non-religious members who were
always referred to as promoters or benefactors and finally as Salesian
Cooperators. The original members of the Salesian Congregation [in its
early beginnings] were always considered as promoters and cooperators
in the enterprises undertaken by the religious members; they helped in
the classrooms, in church, in the playgrounds, and in other fields of
apostolate among the faithful. For this reason, on July 30, 1875 the
Sacred Congregation of Briefs empowered the Superior of the Salesian
Society indulgentias et gratias spirituales societati ipsi a S. Sede Con-
cessas insignibus benefactoribus communicandi perinde ac si tertiarii
essent, iis exceptis quae ad vitam communem pertinent. [to grant the
indulgences and spiritual favors proper of the Salesian Society to his first
benefactors, as if they were tertiaries, with the exception of those favors
that pertain to the common life.]
These benefactors are none other than those who were always known
as promoters or cooperators. In the first Salesian Constitutions a chapter
is dedicated to them under the title of Non-religious Members.
For this reason, therefore, when the Holy See graciously granted new
and more generous favors to the Salesian Cooperators and reference was
made to the pia Christifidelium Sodalitas canonice instituta, cuius sodales
praesertim pauperum ac derelictorum puerorum curam suscipere sibi
proponunt [the pious Association of the faithful, canonically erected,
whose members have as their special aim the care of poor and neglected
boys], this reference was to be understood as applying to:
1. The original promoters who for ten years were accepted and con-
sidered de facto as genuine cooperators in the Work of the Oratories,
work formally recognized by the decree of 1852.
To this work they continued to give [of their time and effort] as lay-
men even when some of the cooperators in 185 8 began to live a com-
munity life under their own rules.
2. The religious members, that is, the Pious Salesian Society which
always regulated the activities of these benefactors. In compliance with
the rules given them, the latter offered themselves with zeal and charity
to give moral and material assistance to the religious members.
After reading this memorandum carefully it is easier to under-
stand correctly certain expressions in the petition requesting indul-
gences for the Salesian Cooperators, a petition which had prompted
the disputed first paragraph of the Brief. It must be remembered
that in the petition Don Bosco did not present the Association to the

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Holy Father as something new, but carefully pointed out that after
the Congregation had been approved and had enlarged its sphere
of activities, the number of people who generously gave their
assistance had likewise increased. If they increased they must have
already existed. It might be objected that the presentation of Rules
indicate something entirely new. But this was not so at all. The
Rules had their beginning, Don Bosco tells us, when as the num-
ber of the Cooperators increased, they themselves unanimously
requested some sort of Regulations which would help them to retain
uni/ormity of spirit . . . and assure stability to their organization.
Another objection might be raised at the word project in the
second paragraph [of the petition]: there by the word project is
meant the draft of the Rules submitted for approval, and not any
plans for a new Society. Further on in the text the work for which
the indulgences were requested is described as having existed for a
long time. It is the Work of the Oratories, the original work which
Archbishop Fransoni had approved, which had been repeatedly
blessed by Rome, and was still in its original entity on the date of
petition.
There is, therefore, no substantial difference between the peti-
tion to Rome and the reply to [the Archbishop of] Turin. It was
not just a clever way out of a difficulty with benefit of hindsight.
Actually the petition and the reply are related to each other as text
is to comment.
Whether the dispute went on or not we cannot say since there
are no documents. But it is a fact that the Association carried on
its activities, undisturbed, throughout the world, visibly blessed by
God and universally acclaimed by men. Today the Salesian Coop-
erators and their aims are fairly well-known; yet many people per-
sist in the mistaken belief !that they form a body of auxiliaries who,
working side by side with the Salesian Congregation, give to it
exclusively their cooperation. But this was not Don Bosco's idea.
Once in 1876 at Sampierdarena he, half seriously, half in jest,
described the Salesian Cooperators to Father Angelo Rigoli, the
parish priest of Somma Lombardo, as follows: "They will be like
Catholic freemasons dedicated to their own sanctification and the
spread of every form of good within their families and throughout
society as a whole." Undoubtedly Don Bosco's sights were high,

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his aim far-reaching. The praise of the High Priest Simon in the
Scriptures fits him perfectly: "In his time the House of God was
renovated; in his day, the temple was reinforced" (Sirach 50,l ).
The concept of modern Catholic Action had now germinated in
Don Bosco's mind.

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CHAPTER 5
The Mediation of the Archbishop of Vercelli
THERE are times when the historian finds himself face
to face with rather delicate tasks. Occasionally, to tell the whole
truth may not appear compatible with the religious respect due to
the authority of eminent persons; on the other hand to sacrifice
any part of the truth would wrong people who played prominent
roles in these episodes and are entitled to the indisputable esteem
of posterity. Caught between the anvil and the hammer, the his-
torian must move very cautiously. After an impartial investigation
of the facts, he must strive to reconstrue them precisely as they de-
veloped. At the same time he must constantly maintain a calm and
respectful impartiality.
Instead of dwindling and disappearing, the misunderstandings
with the Turin Chancery threatened to become more complicated
every day. It is important for a better understanding of the complex
subject matter of this chapter, to be apprised of the queries referred
to by Archbishop Vitelleschi in the letter already quoted.
On September 23, 1874, the Ordinary of Turin had addressed
the following five queries to the Holy See:
1. Were the Constitutions of the Congregation founded by Don
Bosco definitively approved by the Holy See?
2. Was this Congregation classified as a religious Order? Was
it therefore directly subject to the Holy See and exempt from epis-
copal jurisdiction?
3. Was the faculty to inspect the churches and Houses of the
Congregation taken away from the local Bishop?
4. Was the Superior entitled to accept into his schools diocesan
seminarians, have them receive the cassock or take religious vows,
78

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The Mediation of the Archbishop of Vercelli
79
or admit them merely as teachers, assistants, etc., without the con-
sent, or even against the wishes, of their Bishop?
5. Was the Superior entitled to admit to his Congregation
clerics dismissed by their Bishop as unsuited to the priesthood, and
to do so without the Bishop's consent and even against his wishes?
The Sacred Congregation of Bishops and Regulars did not delay
drafting a reply; but when the reply was ready it was not sent "be-
cause," as Cardinal Berardi phrased it, "of some scruples" of the
Cardinal Prefect.1 That worthy Prelate had an extraordinarily deli-
cate conscience in the exercise of his high office, and Don Bosco
occasionally described it with a respectful but humorous expres-
sion. The value that Don Bosco, a man of prayer, placed on prayer
was equal to his own very great faith. He truly believed that he was
reciprocating fully his most distinguished benefactors by promis-
ing prayers from himself and others. In alluding to the scrupu-
losity of Cardinal Bizzarri, he used to say that even in offering
prayers for His Eminence, one had to be very careful lest the cardinal
suspect simony.
The reply would have been indefinitely shelved with other similar
business if Cardinal Berardi, who was described in the above men-
tioned memorandum as "a great friend of the House," had not
again "insisted with those to whom he had previously appealed"2
that this reply be sent to the Ordinary of Turin without further
delay. This was done, in fact, on January 13. In substance it said:
The Constitutions of the Salesian Institute were definitely approved
in a Decree obtained at an audience with His Holiness on April 3, 1874.
You must surely be aware of this since I have well-founded cause to
believe that the Superior General of the Institute in question has already
informed you of it. You will readily understand the conditions [govern-
ing such approval] from the tenor of the aforesaid Decree of which I
enclose a copy, as well as from the other Decree already known to you,
which was previously issued regarding the approval of the Institute itself.
In both decrees it is expressly stated: Salva Ordinariorum iurisdictione
ad praescriptum Sacrorum Canonum et Apostolicarum Constitutionum.
[Without infringement on the jurisdiction of the Ordinaries, according to
the prescriptions of the Sacred Canons and the Apostolic Constitutions.]
1 Letter from Cardinal Berardi to Don Bosco, dated January 9, 1875.
2 Letter already quoted.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
As a result of this condition, all Institutes having simple vows, and there-
fore also the Salesian Congregation, (unless some [special] privilege has
been granted to it by the Holy See,) are exempt from, that is to say are
not subject to, the jurisdiction of the Ordinary only in those matters set
forth in their Constitutions if they have been approved by the Holy See.
Regarding the unhindered admission of diocesan clerics to Institutes
having simple vows, in order that vocations to the more perfect way of
life may not be impeded to the serious detriment of ecclesiastical disci-
pline, this Sacred Congregation has extended to diocesan clerics the
Constitution of the Supreme Pontiff Benedict XIV, Ex Quo dilectus, in
which adequate provision is also made for urgent exceptional cases
requiring contrary dispositions. From the above mentioned Constitution
of Pope Benedict XIV follows logically what is prescribed in the Decree
of the Sacred Congregation, Super statu Regularium Romani Pontifices,
of January 25, 1848, under number II, namely that "no Ordinary may
ever deny Testimonial Letters to anyone seeking admission to any Order,
even one of simple vows." I do not doubt that Your Excellency will
conform to each and every one of these dispositions. May God bless you.
Three days later Cardinal Berardi kept his promise and sent a
copy of this document to Don Bosco, naturally "in strict confidence
and for your information only," in the hope that some solution may
finally be found to "relieve you of the cross now afflicting you." 3
Before continuing, we have to say that unfortunately the answer
from Rome did not have any lasting effect. From the beginning to
the end of the year there was no change in the situation. In January
the Ordinary refused to grant faculties for preaching to two Salesian
priests: one was Father Milanesio, the future missionary to Pata-
gonia and at that time Director of the free day-school and of the
Sunday Oratory at Valdocco; the other was Father Peter Guidazio,
then a certified teacher in the senior high school at the Oratory
and later Director of the first boarding school founded by Don
Bosco at Randazzo, Sicily. In December the Ordinary refused the
same faculties to two priests at the College of Valsalice: Father John
Branda, the Prefect, and Father Angelo Bordone, a graduate pro-
fessor. The reasons for the refusals were never revealed; they re-
mained a mystery. Furthermore, the Ordinary continued in his
3 Letter from Cardinal Berardi to Don Bosco, dated January 16, 1875.

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The Mediation of the Archbishop of Vercelli
81
refusal to admit clerics of the Oratory to Holy Orders, to grant tes-
timonials to anyone wishing to enter the Salesian Congregation,
and to officiate at religious services of the Salesians. Nor could a
better state of affairs be expected, since in his reply of January 24,
the Ordinary had thought it necessary to remark that the Cardinals
had not understood his queries. They were meant to make it known
that Don Bosco accepted in his Houses priests of the diocese as
teachers and confessors and members of his Congregation without
the Archbishop's permission.
At this point, before proceeding any further, a conscientious
historian would feel it his duty to warn his readers against form-
ing rash conclusions. Anyone who might presume to come to a
hasty judgment of the Archbishop of Turin on the basis of his
dealings with St. John Bosco would be far from the truth. The pic-
ture of Archbishop Gastaldi would be incomplete. In fact he left
a lasting reputation of vigorous and enterprising zeal in his admin-
istration of the Turin archdiocese. Moreover some of his pastoral
letters can still be read today with profit and enjoyment because
they are based on sound doctrine and are written in a vibrant style.
Among the clergy itself he had both enthusiastic admirers and
vehement opponents. This will not surprise anyone familiar with
life. Only the man who does nothing never makes mistakes, and be-
sides, no one has ever succeeded in pleasing everybody. As regards
his relations with Don Bosco, it must be noted that some members
of the Archbishop's entourage daily maligned the Oratory. But
above all, the Archbishop, deeply concerned with the welfare of his
own flock, was never able to convince himself that it was just and
right to favor an Institution which, aiming as it did at far and wide
expansion, seemed to deprive the archdiocese of means for doing
good that more reasonably could have been used locally.
At any rate Divine Providence permitted these many tribulations
to offer St. John Bosco innumerable opportunities to reveal the
heroicity of his virtues. Besides, it is a well-known fact that in vari-
ous degrees all the great Founders had to suffer heavy tribulations
through misunderstandings of this kind.
From the nature of the queries and also through the kind media-
tion of Cardinal Berardi, Pius IX realized that the time had come
to intervene and try to keep the situation from deteriorating. He

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
therefore instructed the Cardinal to request Archbishop Fissore
of Vercelli "to mediate and try to end, once and for all, the dis-
tressing conflict" between Don Bosco and his Ordinary "over mat-
ters concerning the Salesian Congregation." The good Cardinal
"immediately" obeyed "the papal instructions by sending at once"
to the Archbishop of Vercelli a letter, a copy of which he "confiden-
tially" mailed to Don Bosco. "Now I am awaiting the outcome," he
wrote, "and as soon as I know what it is, I shall consider the quid
agendum" [the next step].4
The wording of the above mentioned letter to Archbishop Fissore
was deferential to both parties. [It stated that] perhaps the Arch-
bishop of Vercelli was aware of the distressing controversy that had
unfortunately arisen between the Archbishop of Turin and Don
Bosco concerning the Salesian Congregation. Such disputes are
always regrettable and more often than not have serious and de-
plorable consequences. Wishing to remedy the situation Cardinal
Berardi had discussed the matter with the Holy Father; the Holy
Father had graciously suggested that the wisest course would be
for the Archbishop of Vercelli to intervene "between these two
worthy ecclesiastics." It was hoped that his wisdom and discre-
tion might bring to an end this deplorable state of affairs.5
Archbishop Fissore immediately contacted Don Bosco (he must
have also contacted the Ordinary at the same time), asking him to
be good enough to point out to him the items in dispute between
himself and the most reverend Archbishop concerning the Salesian
Congregation. He asked Don Bosco to keep this request confiden-
tial for the time being and to give him a "precise and detailed
account" of the situation.6
Don Bosco had no objection either to the mediation or to the
mediator. In fact, on the fourth [of the six] conferences given in
January, he prudently informed the higher Superiors of the Con-
gregation and expressed his delight at the choice of Archbishop
Fissore as mediator. As Don Bosco put it, Archbishop Fissore
was "an intimate friend of our Archbishop and at last it will
'Letter from Cardinal Berardi to Don Bosco, January 9, 1875.
5 Letter from Cardinal Berardi to Archbishop Fissore, January 9, 1875.
6 Letter from Archbishop Fissore to Don Bosco, January 14, 1875.

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83
be possible to discover the reason for the latter's hostility." Don
Bosco sent the following reply to the Archbishop of Vercelli:
Turin, [January] 16, 1875
Your Excellency:
You asked me about the reasons for the controversy existing between
our humble Salesian Congregation and His Excellency our Most Revered
Archbishop. On several occasions I have tried to talk to him in person
precisely about this. I shall tell you exactly all I know: as for reasons,
I know of none.
The Archbishop alleges: that Don Bosco takes into his Congregation
clerics who have been expelled from the seminary. As of now (Janu-
ary 12, 1875) no such cleric is a member of any of our communities.
-that Don Bosco publishes letters from the Archbishop without first
informing him. Such a thought has never occurred to me.
-that Don Bosco has held retreats without permission. Such retreats
have been held for approximately thirty years now with the permission
of all the previous Bishops, and of Archbishop Gastaldi himself. As
soon as he showed himself opposed to them, or rather, as soon as the
Archbishop wrote that he disapproved of such retreats for teachers we
abandoned the idea and the retreats were discontinued. This is the com-
plaint that he repeats undequaque [in all circumstances] and nothing
more. The difficulty lies in the fact that he does not believe anything that
Don Bosco says or writes to him and although on several occasions he
has been given reassurance on the above matters, he refuses to accept
it and merely continues to repeat the same accusations.
Other complaints he has filed in Rome. The Salesians cause scandals
of such a nature, he wrote, that I fear they may have incurred ecclesi-
astical censures. Yet he does not give any explanation or cite any in-
stance. In another letter he attacks the structure of our Congregation
saying, A great many ex-members of this Institute have made a poor
show of themselves with several Bishops as well as in his own diocese.
As an example he cites the case of Father Pignolo, of a priest of Saluzzo,
and of seven others who were at the Institute for the Deaf-Mutes and
whose conduct was scandalous. I wrote him myself several times saying
that these priests had never belonged to our Congregation. Nevertheless,
he is still convinced of the contrary and has repeated the above state-
ment both in conversation and, on several occasions, in writing.
I have asked him and even begged him, both orally and in writing, to
tell me what it is he wants from me since I wish to please him in every

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
possible way. He said he wanted to examine our clerics in theology
before admitting them to Holy Orders. We complied with his wish. He
had them report to him forty days prior to ordination so that he could
interrogate them about the schools they had attended, their place of
origin, their vocation, and their reasons for entering the Congregation.
His wish was gratified although this involved no small inconvenience to
me. He wanted me to give him my written assurance that I would never
admit any cleric who had been expelled from his seminary. I immediately
did as he asked.
Nevertheless, for the past three years he has not seen fit to admit any
more of our clerics to Holy Orders with the exception of one single
cleric who, in spite of enormous difficulties, was finally admitted to
tonsure and Minor Orders in September 1874. He has refused to give
testimonial letters to several clerics who wished to enter our Congre-
gation. He refused to admit a priest of ours to the examination for
obtaining faculties for confession although this priest had attended the
three-year post-graduate course of Moral Theology at the Convitto Ec-
clesiastico besides studying theology for five years previously. To justify
such a refusal he said the priest had not taken his perpetual vows. Yet do
not all religious Orders today require temporary vows before the perpet-
ual profession? A parish priest from Como entered our Congregation. As
soon as our Archbishop heard about it, he wrote to his Ordinary,
"Inform Father Guanella (this priest'~ name) that if he comes to this
Archdiocese he will never obtain either permission to stay or the faculty
to preach." Then on Christmas Eve he made a serious pronouncement
which although it may not be the first in the Church was certainly, as
far as I know, the first in the diocese of Turin. In a decree that was
received on Christmas Eve itself, he abrogated every faculty, favor, and
privilege that had been granted by his predecessors and by himself to
our Congregation and our churches. The only faculty left us was one
permitting us to prepare our pupils for Confirmation and Holy Com-
munion. By this decree we were not allowed any longer to have Benedic-
tion of the Blessed Sacrament, Forty Hours, triduums and novenas, to
administer Viaticum and Extreme Unction, and to hold exsequies and
funeral services in our House, although we had enjoyed all these faculties
for nearly thirty years. Since we are under the special jurisdiction of the
Holy See, nothing has as yet been changed, and so gossip and scandal
have been averted.
These measures presuppose serious reasons that so far no one has
been able to discover. If you could ever find out what they are, it would

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The Mediation of the Archbishop of Vercelli
85
be an immense relief for me to eliminate them immediately as far as I
can and our Rules permit.
If I may say so, I think that the devil, foreseeing the good that Arch-
bishop Gastaldi could have continued doing for our Congregation,
secretly sowed seeds of discord and succeeded in making them grow.
[Results]: trouble without end, widespread gossip, fewer priests and
confessors in our Houses, and grave displeasure for the Archbishop who
had been my closest confidant for thirty years.
All that I have stated here is based on authentic letters that I can
show you whenever you wish.
Please forgive this long letter; read it as best you can. I was unable
to call on anyone else to copy it for me because of the nature of its con-
tents. Give me your blessing and please call on me for anything in which
I can be of service.
Your humble and grateful servant,
Fr. John Bosco
We have reason to believe that the following memorandum was
enclosed with the above letter. It has neither date nor signature.
On September 10, 1903, Cardinal Richelmy sent it together with
other letters written by Don Bosco to the Sacred Congregation of
Rites.
MEMORANDUM
I feel I ought to enclose a memorandum on what causes displeasure to
the Archbishop. In my opinion the root of the trouble lies in the false
information that someone keeps giving him. I shall cite only a few
instances:
1. Attempts were made to convince the Archbishop that Father
Chiapale and Father Pignolo had been members of our Congregation,
whereas neither of them has ever belonged to it.
2. Several people who were employed either as assistants or as teach-
ers by the Institute for Deaf-Mutes, brought little credit to themselves;
in fact they disgraced themselves. I do not pass judgment on anyone. It is
a fact, though, that none of them were ever Salesians.
3. It is alleged that some have left our Congregation, and have caused
serious trouble in the dioceses where they later resided. I am able to
assure you that no one has left our Congregation since 1874. Only one

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
professed member, Chevalier Oreglia, now Father Frederick Oreglia, was
with us as a coadjutor and he decided to leave in order to become a Jesuit
and continue his studies.
4. Attempts were made to have the Archbishop believe that I was
printing or had others print certain letters of his and that I urged people
to write to the Archbishop. Such a thought never even entered my mind.
5. I sent out a simple invitation for our usual retreat; yet this was
represented to the Archbishop as a circular addressed to all the parish
priests. I never sent any such invitation to any pastor, nor did I order
anyone else to do so.
6. I wrote to the Archbishop to try to convince him that the retreat
[for non-Salesians], which was to have taken place from September 7-13,
had been cancelled. Immediately someone told him that in defiance of
his Ecclesiastical Superior, Don Bosco had started the retreat and it was
being held at Lanzo.
7. The Vicar at Lanzo assured him that only the members of our
own Congregation were making the retreat, but immediately somebody
tried to make the Archbishop believe the opposite. This caused a lot of
anxiety to the people attending the retreat and distressed both of us.
I could list a long series of similar instances. Now what conclusions
could be drawn from these facts?
It is disheartening to have to wrestle with other serious matters and
also to bear the effects of these [false] reports.
If you have something to tell me, please wait until next week because
I am leaving today in quest of funds. I am completely penniless. I shall
be away for a week.
As could be expected, knowledge of this tense situation leaked
out in the House. To begin with, Don Bosco had felt duty bound
to inform the Superior Chapter and the Directors about it during
the Conferences of St. Francis [de Sales], if for no other reason, at
least, to acquaint them of the juridical standing of the Congrega-
tion before the local ecclesiastical authority. These Superiors did
not in the least consider themselves bound, so to say, as by the
secrecy of the Holy Office. It is therefore understandable that they
sometimes mentioned this burning issue in Don Bosco's presence.
Once when talking of these obstacles that hindered the progress
of the Congregation, Don Bosco, skillfully bringing out as usual
the brighter side of things, remarked with his habitual calm, "We

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The Mediation of the Archbishop of Vercelli
87
are fortunate in that we advance confidently in nomine Domini [in
the name of the Lord]. We are certain that this is what God wants.
Therefore, all the difficulties we encounter are due to this: things
are either not explained clearly enough or not properly interpreted
and hence a misunderstanding arises."7
Archbishop Fissore came to Turin on February 4, and spoke
separately first with Don Bosco and then with the Ordinary. Next
he presided at an exchange of views between them at the episcopal
palace. He then returned to Vercelli in the hope that he had accom-
plished something.
Meanwhile, nearly a month had elapsed since Don Bosco had
received Cardinal Berardi's letters. Don Bosco had not acknowl-
edged them, and after this meeting he felt that the time had come
to break silence. He wrote the following very informal report and
sent it to the friendly Cardinal. The report is admirable for its
simplicity and restraint blended with suitable firmness. The cap-
tion at the top of the letter, as if to underscore its main purpose
and forestall any suspicion that he was coming forward for rea-
sons of self-interest, plainly stated the point at issue which in the
debate had been the Ordinary's main grievance.
DECLARATION NOT TO RECEIVE ANY MORE
CLERICS FROM THE SEMINARY
Your Eminence:
Turin, February 7, 1875
I have waited until now to give you a report on the course of the dispute
so as not to add unnecessarily to your problems. Now, in deep gratitude
for your great charity toward us, I shall give an account of what has been
done. The Archbishop of Vercelli without delay wrote to me requesting
some information about the situation existing between our Congregation
and our Archbishop. I obeyed. Shortly thereafter he came to see me in
person and asked me to explain everything in detail. He then called on
the Archbishop and put the whole matter before him, insisting that he list
reasons for his violent hostility to a small Congregation in its very begin-
ning. He then reported the following to me: "I had him talk at length,
I questioned him on all the issues; he kept repeating that he has nothing
7 Chronicle of Father Barberis.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
against you; the only complaint he did make was that without asking
permission Don Bosco accepts his diocesan clerics in Turin." Archbishop
Gastaldi expressed a wish to speak with me and I called on him on
Thursday. I was ushered into his presence after waiting an hour and a half
in the antechamber. We talked politely at random but when we got around
to the subject itself nothing could be said. I was just about to go re infecta,
[with nothing accomplished] when the Archbishop of Vercelli arrived and
asked me to stay. He invited me to continue the conversation in his
presence, saying, "Everyone may talk freely here."
[What follows is presented in dialogue form. Editor]
Don Bosco: All I wish to know is what displeases our Archbishop, so
that I may do my best to avoid it.
Archbishop Gastaldi: I have nothing against your Congregation. But
there is one thing that causes scandal and I cannot tolerate it. Your Con-
gregation welcomes clerics from my seminary and this is the root of the
trouble.
Don Bosco: So far not a single cleric from the Turin seminary is a
member of our Congregation.
Archbishop Gastaldi: Yes, there are some. Whoever says there aren't,
ignores facts!
Don Bosco: Please believe me, Your Excellency. As of now (Febru-
ary 4, 1875) , not one cleric of yours has joined the Salesians.
Archbishop Gastaldi: (He became angry at this; then he said that I
wanted to pose as bishop in his stead, and added) Even though you may
not accept them as members of your Congregation, you take them into
your House and this displeases me.
Don Bosco: I replied that we had no clerics of his in our Houses in his
diocese, either as Salesians or as teachers. It is true that one cleric has
been accepted at Alassio, in the diocese of Albenga, to prevent threats
and insults to the Archbishop from the cleric's relatives; but he was ac-
cepted as an assistant [and is not a Salesian] even though it is his intention
to enter the Congregation.
Archbishop Gastaldi: I cannot allow this; no, I cannot.
Don Bosco: As I had the honor to write to you already, it appears that
the Church, in its directives for safeguarding the freedom of religious
vocations, grants clerics the right to enter religious Orders....
Archbishop Gastaldi: Yes ... yes ... but ... these clerics have no
religious vocation; their conduct was bad.
Don Bosco: Then it should not upset you unduly if such clerics leave
the seminary. Their present Superiors will know what kind of work they
should be assigned to, etc.

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Archbishop Gastaldi: I cannot yield on this point. I want a specific,
formal promise that never again will any cleric who has been dismissed
from my seminary be admitted either to your Congregation or to any of
your Houses. And this not only in my own diocese but wherever they
may be.
Don Bosco: So far no such thing has ever occurred. Therefore, I do not
think I ought to renew here a promise which would affect our Houses in
other dioceses. But if this will satisfy Your Excellency, I give you my
word of honor that, just as I have done until now, I shall never without
your permission accept any cleric expelled from your seminary. But, I
wish this to be in conformity with the prescriptions of the holy canons
in behalf of the state of greater perfection, namely the religious life.
Everything was acceptable except the last remark because, he said, it
would leave me free to do whatever I pleased. I then begged him to tell
me why he had written letters against us. He denied both the letters and
their content though I even had a few of them with me in my wallet.
I also asked him why he had not allowed one of our priests to take the
examination to hear confessions.
Archbishop Gastaldi: Because he has only made his triennial vows.
Don Bosco: But this is the way our Congregation has been approved.
Archbishop Gastaldi: That is wrong and I do not like it. Besides your
Congregation has not been totally approved. Anyway, let this priest
present himself and he will be admitted to the examination.
Don Bosco: Why do you prevent priests of other dioceses from entering
our Congregation?
Archbishop Gastaldi: Because before a priest comes into my diocese I
want to know who he is.
Don Bosco: But he wishes to enter a religious Congregation ....
Archbishop Gastaldi: Which happens to be in my diocese.
Don Bosco: Then what would you like him to do?
Archbishop Gastaldi: Apply for permission to say Mass.
Don Bosco: I know that the canons do not require this. I also know
that other Congregations do not do it. Nevertheless, to please you, when-
ever a priest enters our Congregation, I shall apply in his behalf for per-
mission to say Mass in this diocese.
At this point several things were said which it is wiser not to commit
to paper. The final outcome was:
1. That, solely to please the Archbishop, clerics of this diocese who
enter our Congregation will be accepted as lay members and not as
clerics. Application will be made in behalf of priests of other dioceses for
permission to say Mass. However~ so far there has been no such case.

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2. The Archbishop promises to admit our members to Holy Orders
and to the examinations for the faculty to hear confessions.
We parted cordially although all three of us were deeply embarrassed
by what had unavoidably been revealed. I shall tell you the rest myself
when I come to Rome which, I hope, will be before the end of the month.
Our Archbishop too was supposed to go to Rome, but it is now said that
he has given up the idea. Archbishop Fissore is making out his report
which you will receive. I must say that no better person could have been
chosen for the task. He is one of the Archbishop's closest friends; they
understand each other very well and he is perhaps the only one who
refused to give us a letter of commendation for the Holy Father last year.
Yet he has a delicate conscience and I am sure that he will be very
objective in his report of the interview.
I shall remain in Turin until the 16th; then I shall leave for Rome. All
the Salesians thank you and pray that God may reward you generously.
With my heart full of gratitude, I am honored to be,
Your devoted servant,
Fr. John Bosco
The Cardinal received the official report of the peacemaker
shortly after the private report from Don Bosco. The official report
certainly did not shed any new light on the facts or what had led up
to them. On the contrary, Don Bosco, who read it in Rome had this
to say about it on April 15 during a series of conferences to
Superiors: in his opinion this report was "neither fish nor fowl."
He also remarked that furthermore it differed considerably from
what Archbishop Fissore had said to him, contained nothing con-
crete and much that was abstract, and the latter was rather slanted
against him although the effort was apparent "to run with the hare
and hunt with the hounds."
On the same occasion, Don Bosco said that the report did not
reach the Holy Father without first being annotated.
Don Bosco had been in Rome on February 18. As was the prac-
tice in similar cases, Cardinal Berardi had to show it to him for
some clarification before submitting it to the Pope.8 After that, it
is to be assumed that they agreed to write in the marginal com-
8 Cf. Letter from Don Bosco to Cardinal Berardi, February 28, 1875,

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ments. Don Bosco's own style is obvious. Nevertheless even these
marginal notations contain nothing new for us and we could very
well dispense with the publication of this document.
Nevertheless, anyone interested may find it in the appendix.9
Archbishop Fissore courteously sent a summary of his report to
Don Bosco. He received it in Rome and was surprised to see how,
even in this report attention was drawn to certain demands of the
Turin Ordinary. He immediately informed Cardinal Berardi of the
impression it made on him.
Rome, February 28, 1875
Your Eminence:
In the letter written to Your Eminence and in the letter adressed to
me it is obvious that the Archbishop of Turin does not want any cleric
of his to enter a religious congregation without his permission and with-
out being first examined by him concerning his vocation. To me this
seems utterly contrary to the directives of the Holy See and to the letter
that the Sacred Congregation of Bishops and Regulars has written to the
Archbishop. Furthermore, to demand that clerics be refused admittance
even in other dioceses not only seems to be contrary to the holy canons
but even to charity itself.
I share your concern in the serious illness of your mother-in-law and
have sent a telegram to Turin requesting prayers before the altar of
Mary Help of Christians on your behalf that you may have a long life
for the welfare of the Church and of our own humble Congregation.
Pray give me your holy blessing, and please believe me to be, in deep
gratitude,
Your devoted and humble servant,
Fr. John Bosco
Archbishop Fissore's early optimism soon waned. We do not
know why, but by the beginning of March he had a very definite
feeling that the unfortunate disagreements far from having been
resolved were instead about to flare up again over an issue that had
been raised in Turin but had been quickly dropped. This concerned
priests who did not apply for the faculty to celebrate Mass when
9 Memorie Biografiche, Vol. XI, App., Doc. 8.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
coming to Turin from other dioceses to enter the Salesian Congre-
gation. Although under no obligation to do so Don Bosco had
promised, pro bono pacis, [for the sake of peace] always to apply
for such faculty in the future. But in this as in other matters he had
not wanted to prejudice his rights of exemption by committing
himself in writing. The Archbishop of Vercelli sensing that his
efforts as peacemaker were failing, suggested that a tentative over-
all settlement be committed to writing. Since he knew how deter-
mined Don Bosco was not to compromise his Congregation by any
written declaration, the Archbishop wrote to him while he was
still in Rome asking him to consider the suggestion and find a
solution.10 There is no record that Don Bosco changed his position
on this point.
Nor did he modify his position on another issue: his request
for specific facts instead of vague general accusations. He stressed
this in a note he showed to the Pope at an audience and which he
later attached to a letter from the Archbishop. So certain was he
of the facts that he titled the note "Indisputable Memorandum."
"On several occasions," it stated, "both orally and in writing, the
Archbishop of Turin has been challenged to substantiate his com-
plaints by citing any person or any incident involving the Salesians,
but he has never taken up the challenge. In another of his letters
he presents facts and cites names for which he holds the Salesians
responsible, but none of the people he mentions-clerics, priests,
and laymen-were ever in any way connected with the Salesian
Congregation, March 12, 1875." The "complaints" were the same
vague ones cited in the letter to which this note was attached. We
do not know what was written in it nor do we know the contents
of the other letter mentioned in the note. But it is apparent (and
authoritative sources in Rome confirmed it) that the Ordinary was
sending letters upon letters to Rome against Don Bosco and his
Congregation.
It is reasonable to believe that Rome would ask for specific facts.
This seems to be the reason behind Archbishop Gastaldi's request
to Canon Marengo to testify in writing as to whether or not he, the
Archbishop, was telling the truth when he declared that: ( 1)
He (the Archbishop) had instructed the Canon to ask Don Bosco
10 Letter to Don Bosco from Archbishop Fissore, March 7, 1875.

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not to cause his Ordinary a grave displeasure by accepting into his
Congregation clerics who had been dismissed from the seminary;
(2) the Canon had executed this order; (3) in reply Don Bosco
had told him that he could not comply with such a request because
the sacred canons gave him the right to admit such clerics into his
Congregation. Canon Marengo certified and signed, but only after
skillfully rectifying the third item. He testified that "the Rev. John
Bosco had said he would do everything possible to comply with the
wishes of His Excellency. However, he could not pledge his word
not to admit into his Congregation any clerics dismissed from the
diocesan seminary because, he added, 'this would conflict with the
rights granted to, and enjoyed by, my Institute and I could not
renounce them without detriment to my Congregation. I have no
authority to do such a thing. In any such event, though, I shall not
keep such individuals here at the House in Turin.'" Finally, to
avoid any mistake, let us pay close attention to the dates. The re-
quest for the written declaration was made on March 29, 1875; but
its object belonged to either April or May 1873, as stated by the
Ordinary himself in his letter to Canon Marengo.
Is any further evidence needed to realize that the mission
of the Archbishop of Vercelli had failed? And yet this is not all.
On April 18, 1875, there was a new imposition: the Chancery de-
manded "a list of all the priests living in the Salesian Houses in the
diocese of Turin" and relative data indicating in each case whether
he was perpetually or temporarily professed; whether he was really
listed as a novice or only as an aspirant, or simply a resident or
boarder in the House; if they were aspirants or merely residents
who came from outside the diocese, had they been issued an Exeat
[a permit for temporary absence] and a Maneat [a permit for tem-
porary stay] still valid? Then, in order to have their faculties to
hear confessions renewed, it was to be stated "whether or not each
one was perpetually professed, and where ... he had taken his ex-
aminations prior to receiving for the first time the faculty to hear
confessions. "11
Although this was interference in the internal affairs of the Con-
gregation and Don Bosco well knew what procedure to follow,
he nevertheless more prudently sought the advice of Cardinal
11 Letter from the Pro-Chancellor, Canon Caviani, April 18, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Berardi and of the Secretary of the Congregation of Bishops and
Regulars. The Cardinal who was ailing had someone reply in his
stead: "I am very sorry at this new incident that you reported in
your courteous letter; but in this, too, patience is required. Strictly
speaking the Archbishop is not entitled to demand this individual
listing; but it would be wise to comply with his request pro bono
pacis [for the sake of peace], especially as concerns confessors be-
cause on this point he has the right to do so." Archbishop Vitelleschi
took a similar view and suggested only that if possible the re-
quested information be given without any signature and with the
comment that the information was constantly subject to change be-
cause of the possibility of the rightful transfer of personnel by Don
Bosco in his capacity as Superior General. Don Bosco promptly
complied in all respects with the wishes of the Ordinary.12
Not even the agreement on the question of Holy Orders was
respected. The Ordinary had promised to admit Salesian clerics to
Holy Orders, but in practice he did nothing of the kind. In his opin-
ion he was justified in this action because, as he said in his reply of
May 24 to the Sacred Congregation, concerning his queries, he had
never been informed that the Salesian Congregation had been de-
finitively approved by the Holy See or that the Rector Major had
been given faculties to issue dimissorial letters for a ten-year
period.13 Such categorical statements would entitle us to infer that
the Ordinary was doubly forgetful: first, Don Bosco himself had
shown him in due course the authentic decree, and secondly, the
Sacred Congregation of Bishops and Regulars had informed him
directly.
The same letter contained the usual complaints that the Salesian
Congregation took in laymen and religious who wished to evade
the authority of the Archbishop. This last remark was a careless
inference. It would hardly have been compatible with Don Bosco's
spirit of charity to turn anyone into the street no matter who that
person might be; nor could he, in accordance with the Constitu-
tions approved by the Holy See, refuse permission to anyone having
the proper disposition to make at least the triennial vows, if not
the perpetual ones.
12 Letters dated April 26 and April 27, 1875.
13 Memorie Biografiche, Vol. XI, App., Doc. 9.

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Things being so, how could any understanding be reached?
That year the seventh anniversary of the consecration of the church
of Mary Help of Christians was solemnly celebrated. Don Bosco
had asked the Archbishop to attend the services and administer
the Sacrament of Confirmation to the boys at the Oratory where
he had not confirmed anyone for over three years! Don Bosco had
pleaded all the more urgently because several boys who had re-
cently been received into the Church and baptized were soon to
leave the Oratory for England with the risk of not being confirmed
at all. But the reply was negative on every point, including per-
mission to invite another bishop. Such a triple refusal could not
pass unnoticed without arousing comment both within and outside
the Oratory.
Don Bosco's friendship with Archbishop Gastaldi had been so
cordial that he would never have believed a break possible, not
even if the most prudent persons had declared under oath that it
was to be expected. This Don Bosco confided to Father Lemoyne
in a conversation at Trofarello. Over and above such personal
considerations he cherished the honor of the Archbishop as dearly
as he did his own. Knowing the impetuous nature of the Arch-
bishop he had on several occasions attempted to restrain him,
warn him, and plead with him. Once, when they were still close
friends, Don Bosco had entered the study where the Archbishop
sat writing.
"Oh, Don Bosco, I have here a very serious matter," the Arch-
bishop told him.
"I believe that everything the Archbishop does is always serious,"
Don Bosco answered.
"But this is exceptionally so. I am just about to sign a paper
concerning a canon."
"In order to promote him probably."
"Promote him! I am suspending him a divinis!" [from admin-
istering the sacraments.]
"Before you do such a thing please think it over very carefully;
find out if the case is exactly as it was reported to you."
"The matter is serious and the information given to me is
correct."
"May I know who the canon is?"

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"Father Calosso."
"Of Chieri?"
"Precisely, of Chieri."
"Your Excellency, please bear in mind that this canon enjoys
an excellent reputation. All Chieri knows and loves him. This
would be outrageous! The ecclesiastical authority would stand
to lose.
"Yet this is what I must do!" the Archbishop exclaimed firmly.
That is exactly what he did. There had been a dispute concern-
ing a chapel. The canon was an old man and rather stubborn.
When informed of his suspension, the poor man, beside himself
because he had never expected anything of this sort, ran to Don
Bosco whose spiritual director he had been at the Chieri seminary.
He asked him to spare him the embarrasment caused by this serious
measure and grant him hospitality in one of his houses. Don Bosco
sent him to the house at Alassio. lnde irae [Hence, more trouble].
We may well believe that the situation would not have deterio-
rated so much if people close to the Archbishop had not fanned
the embers again and again. They stirred up more and more the
impulsive temper of ttie Ordinary by portraying to him things in
a false light or by grossly exaggerating blunders of individuals at
the Oratory, and in general whatever was being said or done by
the Salesians. It would have been humanly impossible for every-
thing at the Oratory to run smoothly with clock-like precision.
Furthermore, those accustomed to see schools for the elite or
where, in one way or another, a tight hand ruled, would naturally
find much to criticize in the methods used at the Oratory. One
had to live there to understand it. The fact is that the older, but
by no means senile, Salesians affectionately reminisced about the
Oratory of those days as the paradise of their youth. To go on
with our narration, there is much more to tell about this conflict
and little by little a great many factors will come to light and help
us form a considered judgment.
Readers who have followed us this far will have noticed that
in the face of every disagreeable occurrence a humble serenity
supported Don Bosco in his deliberations. Father Rua, who was
closer to him than anyone else, never heard him utter a single
word that might show lack of respect or of submission. In fact,

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he never heard him mention these matters except to someone who
had a need to know. He left others in the dark so that they would
not harbor any less charitable or reverent feelings toward the high-
est authority in the Archdiocese. Even when he did mention these
matters he spoke as though it were all a test to which it pleased
our Lord to subject him.15
15 Apostolic Process quoted above, p. 731, § 10; p. 736. See also in the Memorie
Biografiche, Vol. XI, App. Doc. 10, the high-minded deposition by Countess
Lorenzina Maze de la Roche, niece of Archbishop Gastaldi.

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CHAPTER 6
Journeys to Rome
:SUSINESS of a spiritual nature necessitated Don Bosco's
going to Rome about mid-February 1875: his plans for the Sons
of Mary Project and for the Association of Salesian Cooperators;
the missions in [South] America that he had already accepted and
others that the Holy See had proposed to him; the question of
privileges for his Congregation, and the right to issue unqualified
dimissorials for his ordinands. Enough has already been said about
the first two undertakings, and the other two items shall be dis-
cussed in later chapters. These pages will cover Don Bosco's
journey and sojourn, and his trip back from Rome.
In describing this journey we shall draw on two main sources
of information. The first is the diary of his traveling companion.
Its stilted listing of dates, names, and events gives the impression
of having been written primarily to arouse rather than satisfy
curiosity. The other source is two talks of Don Bosco handed down
to us in the minutes of some conferences. Although they refresh
us momentarily they do not satisfy us fully. We shall also avail
ourselves of little bits of news from indirect sources.
Why was his secretary so sparing of information on more im-
portant matters while being, instead, so detailed in his description
of the papal audience hall and of the Pope's appearance, and so
alert in picking up news items about Don Bosco? We believe that
this was due to Don Bosco's own caution when conducting im-
portant business. He would never speak of it except when necessary,
and even then would mention only those particulars that served to
minimize his own role.
He left Turin for Sampierdarena on February 14, the first Sun-
day in Lent. At the beginning of January, having foreseen that he
98

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99
would have to travel a great deal during the year to carry out the
designs of Providence, he had obtained a free railroad pass for the
North, where he traveled more frequently. He was also allowed
the special favor of applying for a free pass on other routes as
needed. The Department of Railroads had now also exempted him
from the customary forty-lire quarterly tax on such passes. The
previous year this tax had been costlier than the regular fares. 1
During the trip Don Bosco became aware that under the pres-
sure of last minute business in Turin he had forgotten to take a
few things with him. Therefore, as soon as he arrived in Genoa he
sent the following letter to Father Joachim Berto, his private
secretary and traveling companion, who was to follow him and take
a young boy named Mantelli to the House at Sampierdarena.2
Dear Father Berto:
Please see to a few things that I have forgotten:
1. Bring me the train timetable and the little books in French about
the Apostolic Schools.
2. Call on Father Chiuso or Father Audagnotto on Tuesday and tell
him that I am in Genoa and intend to go on from there to Rome without
returning to Turin. If the Archbishop has any errands I can do for him,
you are to bring with you any papers or whatever he may give you.
If the opportunity presents itself you can tell why I am going to Rome:
the missions in Argentina and in Australia that I must discuss with
Propaganda Fide. [The Sacred Congregation for the Propagation of the
Faith.] You might also mention another reason: two letters and a tele-
gram received from a well-deserving person who is very sick.
I suggest also, that you take the letters and the proposals from Buenos
Aires and San Nicolas with you.
Vale in Domino et valedic. [Keep well in the Lord and goodbye.]
Affectionately in Jesus Christ,
Fr. John Bosco
P. S. Ask Father Rua to send me each time the names of the lucky
boys who will dine with the Superiors.
1 Memorie Biografiche, Vol. XI, App., Doc. 11.
2 The letter has no date, but its contents show that it belongs here.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The Apostolic Schools had recently been opened in France by a
certain Father De Foresta for promoting vocations to the priest-
hood among the poor.
The well-deserving sick person may possibly have been Rev.
Mother Galeffi, the Superior at Tor de' Specchi. Notice Don Bosco's
clever and respectful way of forestalling any suspicion in certain
quarters that his trip to Rome was shrouded in secrecy. Imagina-
tion could have seen hidden motives. Note too, that Don Bosco,
though away and absorbed in affairs of great importance, always
kept an eye also on things distant and of minor importance. He
wanted his substitute at the Oratory to send him each time the
names of the boys who by their conduct and serious study merited
the coveted prize of having Sunday dinner at their Father's table.
Father Berto, his secretary, joined Don Bosco at Sampierdarena
two days later, and on February 17, toward midnight, they left
together for Rome.
They arrived on February 18 at 3 P.M. A servant from Tor de'
Specchi met them at the station and took them by coach to 104
Via Sistina, the home of the Vatican expediter, Alexander Sigis-
mondi. Here they had stayed the previous year and here they could
say Mass in the family's private chapel. Signor Sigismondi trea-
sured the vestments and chalice used by Don Bosco and after this
pious gentlemen's death, his relatives donated them to the Salesians
in Rome.
Rain kept the travelers from going out that evening. Don Bosco
took the occasion to draw up plans for the hundred and one things
he had to do. We need not repeat here what our readers most
likely already know from the preceding volumes concerning the
persons and the Roman families who for a long time now had been
on good terms with Don Bosco, and the reasons for such cordial
relations.
On the morning of February 19 he sent his secretary to convey
his respects to Archbishop Vitelleschi: there were many things
Don Bosco wanted to discuss with him. The Archbishop said that
his sister-in-law, a woman of great piety, was anxious to meet Don
Bosco. He also inquired of Father Berto about the Congregation
and told him that a letter had arrived that same day from the
Ordinary of Turin. In that letter Archbishop Gastaldi1 leaving

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aside the question of the clerics, complained that Don Bosco,
without asking permission, accepted priests of the diocese into
his House. Father Berto was able to assure the Prelate that there
were neither priests nor clerics of the diocese in Don Bosco's House.
It was agreed that Don Bosco would call at the Vitelleschi home
between three and four o'clock that afternoon.
Don Bosco arrived punctually. The whole household welcomed
him graciously and invited him to have dinner with them on
Sunday the 21st. No serious discussion was possible because the
Archbishop had to leave shortly for an audience with the Holy
Father. However an appointment was made for the following even-
ing. On leaving th~ house Don Bosco went in the direction of
Trajan's Forum to express his sympathy to Attorney Bertorelli
whose only son had recently died.
After this act of charity and a stop at a barber shop, as duly
recorded by the secretary, they called on Cardinal Berardi, with
whom Don Bosco was closeted for about two hours. The Cardinal
with exquisite courtesy insisted on accompanying Don Bosco as far
as the stairs. Back on the street Don Bosco said to Father Berto,
"Cardinal Berardi told me that one day the Holy Father addressed
these exact words to him, 'Do you know who made us a present of
the Archbishop of Turin?' 'No, Your Holiness.' 'Don Bosco him-
self! And he is paying for it now.'" This was not the only occasion
that Don Bosco, to his own embarrassment, recalled the elevation of
Archbishop Gastaldi from the episcopal see of Saluzzo to the metro-
politan see of Turin. He had indeed recommended the promotion
hoping for effective support of his work because of their long
friendship. But then he very humbly confessed that such reliance
on man had not been pleasing to God.
He was also informed by the Cardinal that the Archbishop of
Turin had written two more letters about the Salesians. One was
addressed to the Cardinal and the other, a long one in sixteen over-
size pages, to the Pope. The Holy Father, after reading his letter,
had handed it to Cardinal Berardi and ordered him to inform Don
Bosco. Later, during the April conferences, Don Bosco had these
two documents read to the higher Superiors. In referring to them
in the minutes the secretary wrote, "The letter truly revealed that

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the writer was emotionally upset, and worse yet, that false accusa-
tions were leveled at us."
Don Bosco spent February 20 and 21 visiting; on the evening
of February 21 he kept his dinner engagement with the Vitelleschi
family.
His first thought on arrival in Rome had been to request a private
audience with the Holy Father. On the morning of February 19
he filed his request with the Chamberlain, Msgr. Ricci, who sched-
uled him for an audience at eleven o'clock on the morning of
February 22.
As usual Don Bosco entered the audience chamber with a list
of things he wished to discuss. Each item was expressed in a few
key words. There were twelve of them. Of the twelve items, the
most intelligible to us now are the first, "Homage from all the
Salesians and their pupils," and the last, "Blessing, indulgences for
the Salesians and their pupils and respective families." In convey-
ing to the Pope the homage of his entire spiritual family his aim
was to obtain something for all of them and thus inflame them
ever more with filial love for the Vicar of Jesus Christ.
The audience lasted an hour and a quarter. Going down the
stairs Don Bosco remarked to Father Berto, "The Pope has granted
us two big favors. One, all the privileges of a Congregation still to
be chosen; the other, dimissorial letters ad quemcumque Episcopum
[to any Bishop whatsoever]. The first concerns the communication
of privileges and the second, the granting of dimissorial letters by
the Rector Major for Salesian ordinands to any Bishop whatsoever."
Don Bosco's satisfaction at the time could only derive from the
ready acceptance by the Pope of the eleventh item on his list, "Di-
missorials and faculties." He knew very well how much red tape
he would have to go through before obtaining a Decree; but he
certainly did not imagine how distant that day would be.
During the same audience he asked the Pope if the Salesians
should request a Cardinal Protector as was customary with religious
Congregations. The Pope replied, "As long as I live, I myself shall
be Protector both to you and to your Congregation."
After his return from the Vatican to his lodgings in Via Sistina
he received a welcome visitor. The previous day he had met a
second lieutenant of the Engineer corps, stationed in Rome serving

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with the King's bodyguards. The officer had come upon him in the
street and had kissed his hand with great joy and respect.
"Dear Benvenuto, are you still Don Bosco's friend?" he had
asked the officer.
"Of course! I have never forgotten my benefactor nor will I
ever do so."
"You know that it is hard for friends to live far away from each
other and so they stay always close, and you are so far away from
me! Come and see me!"
This brilliant officer's name was Benvenuto Graziano; he came
from Biella and was an alumnus of the Oratory. Impressed by Don
Bosco's words, he had spent a sleepless night. Now he had come to
tell him that if Don Bosco would accept him he was prepared to
remain with him and later go wherever he would send him. Don
Bosco listened to him with benevolence and then told him to come
to the Oratory whenever he could or wanted to and there they
would talk it over. He was to come, however, dressed in his elegant
uniform for everyone would be delighted to see a brave soldier of
the Lord among them. Graziano faithfully kept his word. There is
more to be found about him in another book.3
Don Bosco was kept busy not only by the business that had
brought him to Rome but also by other unforeseen matters. The
Pope entrusted him with a secret mission to Vigliani, the Minister
of Justice. On the morning of the 28th, Don Bosco called at the
Ministry of Mercy and Justice but could not be received immedi-
ately and so was obliged to return the next day. We are unable
even to conjecture what passed between him and the Minister.
Later he called on the Secretariat of State and then sent Father
Berto with some letters to the Minister. All he said on the evening
of the 28th was, "Tomorrow, at a certain hour, I have an appoint-
ment with Minister Vigliani. I have a message for him from the
Pope." It is probable that, as he had done before, he was negotiat-
ing for the vacant dioceses of Italy, because immediately after his
departure from Rome some Bishops were named and at brief inter-
vals that year and the following, more appointments were made.4
8 Vespignani, G., Un anno alla scuola def Beato Don Bosco, p. 105, S. Benigno
Canavese, 1930.
4 See Civilta Cattolica, Cronaca delle Case Romane.

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Now we must say something about the second audience. It took
place on March 12 at 11 :30 A.M. He was ushered into the Pope's
presence with the usual memorandum in his hand. We read among
other things, "Continue being a father to us, as thus far you have
been, concerning the communication [of privileges] and the granting
of dimissorials." Then in parenthesis there is the word "Yes"
which again confirmed the favorable intentions of the Pope in
regard to these two subjects that were uppermost in Don Bosco's
mind. The audience had already lasted almost three quarters of an
hour when Don Bosco, as he was about to leave, experienced a
moment of intimate joy.
"Holy Father," he said, "I am about to leave Rome to rejoin my
sons, so I would like you to tell me something that I can bring back
to them, something suitable and particularly needful to all. I, too,
have something to tell Your Holiness on their behalf, but first I
would like to hear what you, in the goodness of your heart, wish
to tell us."
Very graciously the Holy Father answered, "Yes, there is some-
thing I would like to say that may be good for all of them and I
want you to impress it deeply upon the hearts of your Salesians
and boys. Exhort them to pledge allegiance and devotedness to
Christ and to His Vicar here on earth."
Don Bosco then showed the Holy Father his memorandum: the
last item read, "We pledge allegiance and obedience to His Holiness
as the Vicar of Jesus Christ."
Pleasantly surprised by such similarity of sentiment and words,
the Pope exclaimed, "We must recognize here a true inspiration
from our Lord, either in what you wrote or in what I said. This is
a sign that these words are to be truly treasured."
"Certainly, Your Holiness, our Lord inspired you to give us such
a holy memento because I wrote this in a great hurry, hardly realiz-
ing its importance. You may be sure, Holy Father, that when I
return to Turin I shall not only inform my sons of this but shall
strive earnestly to instill these ideas into them, expounding and
explaining them in suitable sermons and exhortations."
He did exactly as he had promised. At the April conferences he
instructed all Superiors to tell this incident to the boys in their

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respective schools and to repeat it again and again on every occa-
sion; furthermore they were to use it as a theme for sermons. For
example: sermons on the joy of those devoted to Jesus Christ, joy
in life and joy in death; then, on the unhappiness of those who do
not love Jesus Christ, that is, those who do not profess the Catholic
faith or who are in the state of mortal sin; finally, on the impossibil-
ity of being devoted to Jesus Christ without being devoted
at the same time to His Vicar. As regards this last point they were
also to explain carefully that the Pope is the Vicar of Jesus Christ.
At the end of the audience his secretary also had the honor of
being ushered into the hall. Emboldened by the amiability of the
angelic Pius IX, he asked for several personal favors and these were
granted.
Don Bosco stayed in Rome twenty-five full days. Between visits
to prelates of every rank and among various other matters, he still
found time to visit a number of religious houses of both men and
women, such as the Redemptorists, the nuns at Bocca della Verita
and especially the Noble Ladies of Tor de' Specchi whom he visited
eight times in all. He was invited to dinner by important families
and individuals and met distinguished guests. Of course, there was
an invitation from his enthusiastic friend, Msgr. Fratejacci who, it
seems, had done much on his behalf.
This typical Roman, outspoken and jovial, who in his letters
spared no one opposing his Don Bosco, was equally blunt in his
conversation. About four o'clock one Sunday afternoon, on his way
home from the church of St. Eustace, where he was a canon, he
met Don Bosco in the Piazza della Minerva. "Come with me," he
said and took him to the nearby Minerva Cafe for coffee. When
they were seated he spoke out his mind and told him about all the
intrigues in Rome against him in order to acquaint him with what
was being said and done to his prejudice. He talked and talked and
Don Bosco kept listening. Finally, he interrupted and said, "You
see, Monsignor, Don Bosco is in the same plight as that famous
leader of mercenaries, John of the Black Bands. First I must look
carefully to the right and then to the left to figure out what to do
and how to do it. Then I must give my followers the same command
that that leader gave his soldiers, "Do not advance, just follow me!"

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
His habitual calm never abandoned him. During his stay in Rome
his secretary seeing how perseverant and patient he was in going
here and there, repeatedly and in vain at times, for favors in behalf
of some people or for the good of the Church, or noticing him
climb four flights of stairs for some alms, could not help exclaiming,
"Poor Don Bosco! If at the Oratory they could only see or know
how much you work and toil to obtain some assistance or get some-
thing done for your sons!" Don Bosco answered, "I do all this to
save my own poor soul. For this we must be prepared to do any-
thing. Look, there are only a few years of life left me and I have
no other desire but to set in order the affairs of our Congregation.
Aside from this nothing else interests me."
On the eve of his departure, March 15, Don Bosco felt that his
journey to Rome had not been in vain. Truthfully, the more im-
portant matters that had prompted his trip were well under way;
of some we already know; of others, we shall hear shortly. Now it
was merely a question of time and of prudent maneuvering before
steering them safely into port.
Even so, he was not leaving Rome empty-handed. Besides spirit-
ual favors for several deserving people, he was taking home two
Briefs and three Decrees, and two more were being drafted. In the
first Brief, a plenary indulgence under the usual conditions was
granted to all the faithful who would visit the church of Mary Help
of Christians on any day of their choosing. This was a very welcome
indulgence to the faithful who in increasing numbers and even from
distant places made pilgrimages to this shrine. The second Brief
besides two plenary indulgences, granted seven more favors:
1. A privileged altar in every church belonging to the Congre-
gation.
2. A plenary indulgence for deceased confreres whenever Mass
was offered for them at any altar in a Salesian church.
3. A plenary indulgence three times a week at any altar where
a Salesian priest offered Mass for the soul of a deceased person.
4. The faculty to grant a plenary indulgence through the bless-
ing with the crucifix at missions and retreats.
5. 200 days indulgence every time one of the faithful attended
a sermon.

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6. The faculty to preachers and confessors to bless medals,
rosaries, and crucifixes.
7. The faculty to set up the Stations of the Cross in any locality
where there was no Franciscan House.
Don Bosco also obtained permission for all the priests of his
Congregation to say Mass one hour before dawn during retreats
or missions; authorization to sing two requiem Masses a week in
Salesian churches, except on doubles of the first or second class,
vigils, or privileged feasts; and the faculty for every Director to bless
vestments for use in his own House. Moreover, he was soon to
receive two more faculties for the Directors. One was permission
to commute the recitation of the Breviary to other prayers or good
works whenever any religious in their Houses had a valid motive;
the other permitted them to send their priests to say Mass in private
homes provided the Bishop had approved the altar and its appur-
tenances. This was equivalent to granting the privilege of a private
oratory to any altar at which a Salesian would say Mass. Today
these concessions may not seem so important in themselves, but at
the time they had a decided value insofar as they contributed to
strengthen the feeling of a distinct moral entity and an all-embracing
esprit de corps in the Congregation.
In his deep faith and piety Don Bosco was also happy to bring
to his spiritual children three precious gifts from the Pope in the
form of three important indulgences, namely, 300 days every time
they made the sign of the Cross before or after any task, such as
listening to a sermon, studying or attending class, whether during
the day or in the evening, be the subjects literature or music; 300
days every time they taught or supervised the boys; and three years
every time they took part, corde saltem contrito [at least with a
contrite heart] in the regular morning devotions even if they did
not receive Holy Communion.
Most important of all Don Bosco left Rome with the consolation
that he could truly say that his Congregation was really appreciated
there. During the April conference he said, "Not only is the Holy
Father well-disposed toward us and willing to help us, but in general
we are accepted by all. We are liked by both the good and the bad,
by civil and ecclesiastical authorities, and with very few exceptions

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everyone is willing to help us. I stressed the fact that even the bad
approve of us because we can see that the very same people who
rail against religious Orders and would have every last one of them
suppressed speak well of us."
Before following Don Bosco as he resumes his journey back to
Turin it may be well to insert here the rest of Don Bosco's corre-
spondence from Rome as much as we have been able to trace.
1. To Father Reviglio
This note is addressed to Father Felix Reviglio, the first pupil
of Don Bosco to be ordained to the priesthood. At this time he was
about to take charge of the parish of St. Augustine in Turin. His
name occurs frequently in the first five volumes written by Father
Lemoyne.
Rome, February 28, 1875
For Father Reviglio:
I am unable to be in Turin for the Fourth Sunday in Lent. However,
go ahead with your installation ceremony. I shall accompany you with
my prayers. Announce to your new parishoners that the Holy Father,
Vivae vocis oraculo et expressis verbis [orally and explicitly] imparts
to you, the clergy, and all the faithful entrusted by Divine Providence to
your care a special apostolic blessing.
Pray for your poor but affectionate friend in Jesus Christ.
Fr. John Bosco
2. To Countess Callari
Countess Callori di Vignale was always very generous in her
charity to Don Bosco. She was in fact a mother to him, so much so
that he used to ask her advice in many things and wrote to her with
filial confidence. "Signor Emmanuel" was her second son. Now and
then Don Bosco had tried to foster in him, as he grew up, love of

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study and the practice of virtue by occasionally writing him short
warm letters. He was now twenty-two years old.
Rome, March 2, 1875, Via Sistina
Dear Mam.ma:
I have just come from the Holy Father and on this occasion had a
little more time to speak of you and your family. The Holy Father
graciously spoke about you, your husband the Count, and the Medolago
family, and he asked me to extend to all of you his apostolic blessing.
I also thought it opportune to request a special blessing for Signor
Emanuel and recommend him to the Pope's prayers. Some good will
come from it.
This morning the Tiber strayed somewhat from its regular course and
has now flooded several parts of the city. We shall see how high it
will rise.
I hope to be in Turin for Holy Week and have a chance to talk with
you personally.
.
The Holy Father is in excellent health and looked cheerful and active
as though nothing were troubling him. The exemple he gives us is with-
out parallel. My own health is fairly good. May God grant you great
holiness and good health. Pray for me. I shall always be in Jesus Christ,
Your humble servant,
Fr. John Bosco
P. S. Father Berto sends his regards. I have something for you from
the Holy Father, and will give it to you in Turin.
3. To Mrs. Eurosia Monti
This lady was a distinguished benefactress of the Oratory and had
recently been widowed. The "Colonel" referred to was her late
husband. She had also recently lost "her last surviving brother,"
Father [Felix] Golzio. [This priest had been] a former assistant
of Father [Louis] Guala and Father [later, Saint] Joseph Cafasso at
the Convitto and after the latter's death had been Don Bosco's
confessor. When Canon [Eugene] Galletti became Bishop of Alba,
Father Golzio succeeded him as Director of the Convitto.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Rome, March 2, 1875
Dear Mrs. Eurosia:
Here in Rome I often think of you and how lonely you must be. I
not only pray every day during holy Mass that God grant you a long
happy life but I also though it best to ask for a special blessing for you
from the Holy Father. He was interested in what I told him about you
and was sorry to hear of the Colonel's sudden death and of the death of
your last surviving brother. When I had finished he said, "Write her in
my name that a happier home awaits us where we shall have the con-
solation of seeing our dear ones again. Give her my apostolic blessing
and a plenary indulgence, which she may gain whenever she wishes.
Tell her also to pray often for the present needs of the Church." I wanted
to write and tell you this, because I am sure you will be pleased.
I talked a good deal about you with Msgr. Fratejacci who has been
very sick. He was very sorry over the untimely death of the late lamented
Colonel.
I hope to be back in Turin before Holy Week and be able to pay my
respects to you in person. I pray that God shower His blessings upon
you. Please remember me in your charitable prayers, while I remain in
filial gratitude,
Your devoted servant,
Fr. John Bosco
4. To Father Michael Rua
In his management of the Oratory Father Rua never moved a
finger without first consulting Don Bosco, who even when in the
Eternal City never felt that the Oratory or the smallest detail con-
cerning it was insignificant. Some of these details were: "A wall
behind the house" that was to replace the hedge around the orchard
and stretch as far as the new buildings that now surround the largest
playground of the artisans. All this was beyond the Pinardi chapel,
which, in those days, made up the main part of the Oratory as it
stands now. "A water turbine" which was planned but in all proba-
bility never installed. "The building alongside the square" refers to
the endless negotiations then underway to build an extension oppo-
site the former Moretta property, between Via Cottolengo and the
present Societa Editrice Internazionale; for some unknown reason

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the extension was never built.5 "An estimate of Catellino's property"
has reference to a parcel of land adjacent to the Moretta property,
later a playground of the first Oratory of the Daughters of Mary
Help of Christians. Finally Don Bosco with fatherly concern in-
quired nominatim [by name] about his coadjutors and priests.
Rome, March 8, 1875
Dear Father Rua:
It must be very cold in Turin with all the snow you have had. We
are postponing our departure from Rome until Monday for that reason
and also because we still have a few things to follow up. If there is any
mail or anything requiring attention send it here to the usual address.
I think it is best that we talk over the matter of the wall behind the
house. However, Chevalier Spezia, always so good to us, should be
asked to start work on the water turbine, and the building at the side of
the square. How about the ·estimate of the Catellino property? Was
money sent to us ad hoc [for this purpose]?
Greetings in the Lord to everyone, especially Audisio and Cottini.
Thank the former for the letter he wrote.
Love me in Jesus Christ. Have all continue praying for me who will
always be,
Your affectionate friend,
Fr. John Bosco
P. S. How is Father Chiala? Has Father Bologna put on any weight
at all? Tell Father Guanella that I shall bring him something too.
5. To Father Dalmazzo
During the first half of October of the previous year, Father
Francis Dalmazzo, Superior of the College at Valsalice, at Don
Bosco's request had accompanied a group of boarders, sons of the
nobility, to Rome. During their stay in the Eternal City Archbishop
Vitelleschi had written to Don Bosco about them, "I was very
pleased to see and make the acquaintance of the Superior of Val-
salice and also to meet some of the boys he had with him. It was an
5 Cf. Giraudi, F. L'Oratorio di Don Bosco, Tav. 8, 1935, S.E.I., Torino.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
excellent idea of yours to send them to Rome as a reward and to
bring them to the feet of the Holy Father." The first part of this
letter shows Don Bosco continuing to draw from this "excellent
idea" all he could for the good of the boys.
Dear Father Dalmazzo:
Rome, March 8, 1875
Time does not stand still but even as it flies I shall dedicate a moment
of it to you.
I personally delivered your letter with its enclosed donation to the
Holy Father. He read the letter through and seemed pleased indeed. He
also recalled your visit last fall and dwelt on it in detail. Among other
things he said, "Those boys behaved very well both here at the Vatican
and in the city. Several people mentioned it to me, and all agreed that
their excellent deportment was the result of sound Christian education."
He read the names at the end of the letter and when he came to
De Vecchi's signature remarked jovially, "We belong together." Then he
put the letter aside saying, "I shall answer it; but meanwhile please thank
them on my behalf and give all of them my apostolic blessing and a special
plenary indulgence to be gained on whatever day they choose to go to
Holy Communion."
I then asked him to extend this favor also to the families of the boys.
"Certainly," he said, "I extend it to their families and relatives unto the
third degree included." Now this is up to Valsalice.6
I was very pleased with your own good wishes and those of our very
dear students at Valsalice and am grateful to all of you for the prayers
you offer for me. I assure you that I remember you all every day during
Holy Mass and as usual, I ask for the three S's, Sanita, Sapienza, Santita
which, as your clever boys already know, mean Health, Wisdom, and
Sanctity.
I shall soon leave Rome but have things to attend to on the way back,
so I shall not be with you until Holy Week.
I shall give serious thought to what you wrote about Chevalier
Bacchialone. As to Father Roda, since he cannot produce the academic
titles for teaching mathematics, accept his proposal, or rather his threat,
and let him go if you can do without him.7
6 Meaning: It is your job to tell them. The remark, "We belong together" in
reference to De Vecchi, was a humorous allusion to the Pope's advanced age.
7 Mr. [Charles] Bacchialone and Father Roda, two university professors, taught
Greek and mathematics respectively at the College of Valsalice.

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As regards those matters concerning the Congregation we shall discuss
them in Turin. In the meantime everything is progressing quite satis-
factorily.
Messis multa, messis multa, [the harvest is great, the harvest is great]
dear Father Dalmazzo! Tell all your boys to become good holy mission-
aries, but of such caliber that each of them be worth a hundred. Then
we shall begin to fill some of the countless needs round about us.
May the grace of our Lord Jesus Christ be with you always, with your
mother, all our boys at Valsalice, and especially with me. I recommend
myself to the prayers of each one of you.
Your affectionate friend in Jesus Christ,
Fr. John Bosco
6. To Father Rua
Don Bosco attached so much importance to the weekly conduct
marks that even when absent from Turin he wished to be informed
of them; the pupils, aware of this, were inclined to take these marks
very seriously. The classifications optime, fere optime, bene, and
medie [excellent, very good, good and fair] were equivalent to 10, 9,
8, and 7.8
Rome, March 12, 1875
Dear Father Rua:
We shall leave Rome Monday morning, God willing., After a day at
Orvieto we shall go to Florence where you may send my mail until
further notice. I hope to fulfill with you the Paschal precept and perform
the ceremony of the Washing of the Feet.
Tell the students and the others how much I appreciated their gift of
general excellence in conduct. I have an audience with the Holy Father
this morning at eleven o'clock and mean to tell him this among other
things. I shall also ask him for a special blessing for all of them, from
our good Bro. Cinzano, their leader, down to the least of them. My joy
will be doubled if they give me such a gift again for the current week.
My regards to Father Chiala. Tell him I received his letters and shall
do as he suggests.
8 Memorie Biografiche, Vol. VI, pp. 393-6.

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I regret that I do not have time to write to Father Barberis and to his
and my dear boys. If I cannot do it before my return to Turin, I shall
do it at least then.
Tell Mazzetti I received his letter and also that of his pupils. Let him
convey my thanks to them as well as the Holy Father's blessing and
indulgence.
Sunday is St. Matilda's feast day and you should send a telegram more
or less as follows:
"Matilda Sigismondi, Sistina 104, Rome. Happy Name day. Praying
God grant you lasting good health, happy life. Rua."
Do the same for Cardinal Berardi on the feast of St. Joseph naturally
mutatis mutandis [with due changes].
Let all of you continue praying for me. God bless all of us. Believe me,
in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
7. To Father J.B. Francesia
Father Francesia was the Director of the Varazze school. Among
other things he is remembered because of the book Due Mesi con
Don Bosco a Roma, [Two Months in Rome with Don Bosco]
(Torino, Tip. Sal., 1905), which relates a number of interesting
details about the visit of Don Bosco and Father Francesia to the
Eternal City in 1867. The person for whom Don Bosco expresses
deep gratitude in the letter that follows was Mrs. Susanna Saettone,
a most distinguished benefactress.
Rome, March 12, 1875
Dear Father Francesia:
Before leaving Rome I want to tell you what I have done also for you
and for your and my dear boys.
You will be notified of what concerns you in person and through
authentic certificates with seals. Tell our pupils that the Holy Father was
happy to hear about them and that he sends them a special apostolic
blessing with a plenary indulgence to be gained on whatever day they go
to Holy Communion. The Holy Father extends this indulgence and the
apostolic blessing to all the pupils and persons connected with the school

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(hence, also the Rev. Francesia), the day students, the parish priest, and
his relatives, and the families of everyone concerned. These were his
actual words.
Notify your pupils without delay so that they may tell their families.
Msgr. Fratejacci sends his regards; so do other people whose names
I cannot recall at the moment. If you can contact Mrs. Susanna please
tell her that I spoke of her at length with the Holy Father and that he
sends her a special blessing. I shall have the details when I see her either
at Varazze or at Albissola. Give her my regards and tell her that I am
praying for her and recommend myself to her prayers.
I think you should send a telegram worded more or less as follows
on St. Joseph's feast, in the morning:
"His Eminence Cardinal Joseph Berardi-Rome. Superiors, pupils
Varazze school praying God grant you health, happy life."
Tu vero in omnibus, Francesia, labora, opus fac Evangelistae. Sanc-
tifica et salvifica te et tuos et die ut omnes ad Deum preces fundant pro
me. Amen. [And you, Francesia, be watchful in all things, work as a
preacher of the Gospel (2 Tim. 4, 5). Sanctify and save yourself and
your own and ask all to pray to God for me. Amen.]
Affectionately in Jesus Christ,
Fr. John Bosco
P. S. Tell Father Tomatis that it looks as though the Carlists are going
ahead.
P. P. S. We shall leave here Monday, God willing, and hope to fulfill
our Easter Duty at the Oratory.
The first postscript requires some explanation. From 1872 to
1876 Spain was in the throes of a civil war between the followers
of Don Carlos and those of Don Alfonso. Don Carlos, who had
taken the role of defender of genuine Catholicism against the liberal
ideas of Don Alfonso, had ardent supporters everywhere among
the faithful and they followed the war with passionate interest.
There were enthusiastic adherents of Don Carlos also at the Oratory
and lively arguments about him. Any defeat of his would plunge
them into grief. When Father [Peter] Guidazio heard of a cata-
strophic defeat, he did not despair of the situation and, good-hearted
as he was, spent the entire night in church. It was known that not

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long before, Don Carlos had visited Don Bosco several times in
Rome and that he had come to talk with him at the Oratory when
he passed through Turin on his way to start the war.
While Don Bosco was in Rome, Bishop Simeoni, the papal
nuncio, was about to leave for Madrid despite the fact that fighting
was still going on in northern Spain. Don Carlos' followers inter-
preted the sending of the nuncio as a mortal blow to the Carlist
cause. Don Bosco, in several talks with Cardinal Simeoni had asked
him what he planned to do in Madrid. The Prelate replied that he
would go there with two sets of credentials from the Holy Father,
one addressed to Don Alfonso, the other, blank in case Don Alfonso
no longer occupied the throne and the Carlists or republicans were
in power. On June 2, 1875, Don Bosco in an after-supper conver-
sation with Father Dalmazzo and a few others remarked, "I always
spoke openly in favor of Don Carlos but in Rome I realized that
other people did not think the same way, so I had to be more
cautious."
8. To Father John Bonetti
Father Bonetti was the Director of the school at Borgo San
Martino. [James] Para, a young Salesian, was doubling as door-
keeper while studying Latin in preparation for the priesthood.
Rome, March 15, 1875
Dear Father Bonetti:
I think you will be pleased at my writing to you at least once before
leaving Rome. I received your letters especially the one telling me of
the grave loss we have suffered through the death of our confrere Para.
He was a fine young man. I was counting on him to win many souls,
but God had different designs. All we can do now is to pray for him,
and try to turn your pupils, my beloved children, into so many Paras in
humility, piety, and especially in obedience.
Tell everyone that I was able to talk with the Holy Father last
Friday and told him of our school at Borgo San Martino. He graciously
asked many questions, this among others, namely, whether any of our
boys could be compared to Dominic Savio.
I told him there were some who seemed to be his equals while many
others were about to become so and even surpass him.

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At that he laughed and said, "God bless the Directors, the other
Superiors, and all the boys; announce to them a special indulgence
to be earned on a day they go to Holy Communion."
At the close of the audience he said, "Goodbye, dear Bosco, but see
that you do not become bosco fit for burning.9
"I shall try not to," I answered.
Remember me to everyone and tell them that, God willing, I shall
visit them after Easter. I have something special for you but I shall tell
you in Turin.
I shall leave for Turin tomorrow and will make several stops along
the way. Pray for me particularly, and believe me always, in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
N.B. All the spiritual favors are to be extended with my greetings to
the Daughters of Mary Help of Christians, about whom I shall write
more later.
It is the wish of Pius IX that each Salesian, each pupil, and each
Daughter of Mary Help of Christians extend these spiritual favors to
their individual families.
9. To Father John Baptist Lemoyne
On the eve of his departure from Rome Don Bosco wished to
send a token of his affection also to the Director, the Salesians, and
the pupils of the school at Lanzo.
Rome, March 15, 1875
Dear Father Lemoyne:
I can only write to you briefly but I want to do this much at least
before I leave Rome. Please tell the priests, teachers, and clerics that
there are some special [spiritual] favors I shall tell them about in person.
Aside from that, the Holy Father gives everybody at Lanzo, pupils
and all, a special blessing with a plenary indulgence that may be ex-
tended to their individual families on any day they receive the sacra-
ments of Penance and Holy Eucharist. I shall see to the rest myself
O A play on the Italian word bosco meaning wood.

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after Easter. Tomorrow I set out for Turin and will travel in short stages.
My most cordial greetings to all my dear Salesians and the pupils at
the school. Pray for me who am, in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
10. To the Attorney Nicholas Galvagno
The letter was addressed to Marene in the district of Saluzzo, the
birthplace of the addressee. The attorney Galvagno, who died on
November 13, 1889, was a warm friend of Don Bosco for many
years, visiting him whenever he came to Turin and giving him
generous financial assistance.
Rome, March 15, 1875
My dear Attorney:
During a private audience I had with His Holiness, I had a chance
to do some murmuring about you. [I whispered to him that] I often
appeal to you when my finances are ready to crumble. The Holy Father
listened with interest and asked, "What can we do for this kind
gentleman?"
"I believe that he and his family would be happy if you would give
him, his wife, and the whole family, especially the younger children,
a special blessing that they may grow up strong and in the holy fear
of God," I replied.
"That I will gladly grant."
"I wish to ask another exceptional favor, too."
"What is that?"
"That the Galvagno family and all their relatives to the third degree
included may gain a plenary indulgence every time they approach the
sacraments of Penance and Holy Eucharist with the proper dispositions
and pray for your Holiness."
"Rem difficilem postulasti. [What you asked for is not easily granted.]
Nevertheless without exceeding the bounds of my authority I grant
this favor on condition that they avail themselves of it frequently. Inform
them of both favors on my behalf."
I thanked him and now carry out this pleasant duty with the request

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that you inform of this spiritual favor those relatives who in your opinion
will hold it in high regard.
In the hope of paying my respects to you in Turin where I shall be
for Easter, I beg you to remember me in your charitable prayers. I am,
Your grateful and devoted servant,
Fr. John Bosco
Don Bosco left Rome on the morning of March 16 and spent
the night at Orvieto as the guest of Bishop Briganti. At one time en
route he seemed unable to restrain his joy and it was obvious that
he had something very pleasant on his mind. Father Berto asked
him what had caused such joy.
"Last night I had a dream. I was in a vast field," Don Bosco said,
"quite golden with ripe wheat of top quality. The grains were ex-
ceptionally large. There were many little lambs grazing in that field."
"Is that all you will tell me?"
"Now as I visualize that field I think I see the wheat becoming
fully ripe."
He stopped over in Florence from the night of March 17 until
the morning of the 20th and left a memento of his stay there. He
visited a family named Parlatore and found the head of the house
seriously ill. Don Bosco's words brought peace and hope to their
hearts and before leaving he promised to pray for them. The lady
of the house wrote to him on December 10 and after apologizing
for her delay in writing she told him that his prayers had obtained
her husband's complete recovery. He was now in much better health
than he had been before his illness.
From Florence Don Bosco traveled to Bologna where he was
given a cordial welcome by the Lanzarini family. Mr. Lanzarini, a
sausage manufacturer, had visited the Oratory with Father Guanella
and while there had taken ill. "I shall send my doctor to you," Don
Bosco had told him. He did in fact send his own personal physician
who was also the House doctor to visit him. Mr. Lanzarini, who
used to take great delight in recalling this gesture of Don Bosco,
later became a very generous cooperator of the Oratory. Father

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
[Louis] Guanella mentioned this incident in a report and remarked,
"Thus the saintly man knew how to conquer people's hearts and turn
events to his own advantage."
In Bologna Don Bosco called on Marchioness Zambeccari, then
traveled to Modena on March 21 to visit Count Tarabini. The next
day he went from Modena to Milan as the guest of Mr. Comaschi,
an attorney and an old friend and admirer of his.10 A constant flow
of visitors came to see him, and he himself called on a number of
people, such as the family of Duke Scotti who sent a coach for him.
On Holy Wednesday, March 24, he arrived at the Oratory amid
general rejoicing.
More than anything else the question of privileges had kept Don
Bosco busy in the Eternal City. We shall have to report on this at
greater length. More successful negotiations would have necessitated
a longer stay. It is true that someone did suggest this to him, but he
brushed it aside with an irrefutable argument: his boys "needed
food." Then he was told that if absolutely he really could not do
otherwise, he should at least leave someone in Rome to keep things
moving. In the meantime Cardinal Berardi and Msgr. Fratejacci
promised to look after his interests and Don Bosco assured them
that at a word from them he would return to Rome as quickly as
possible if not to bring things to a conclusion, at least to offer
explanations.
A trip made by Father Lemoyne and Father Bonetti at the begin-
ning of May filled this need. For several reasons Don Bosco wished
that from time to time some of his sons should visit Rome. It was a
reward for the more deserving because of their great sacrifices; it
widened the horizons and enlightened ever more the faith and piety
of the more outstanding members; it instilled and spread throughout
his Congregation the Spirit of Romanism that found its outward
expression in a deep attachment to the Pope and the Church.
Furthermore, if the presence of his more distinguished sons in Rome
could help to give the lie to vicious rumors that tended to depict
the Oratory as a fools' paradise, this, too, was an advantage that
Don Bosco would not disregard. In this instance both Father Le-
moyne and Father Bonetti were gifted men, and with their intelli-
10 Memorie Biografiche, Vol. VIII, p. 304.

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gence and tact they would be a credit to Don Bosco, who had sent
them, and the Congregation to which they belonged.
The primary purpose of their trip was to convey the respects of
Don Bosco and the Salesians to the Pope on the occasion of his
eighty-third birthday on May 13. The relentless attacks on the Pope
in Italy and elsewhere had shocked Italian Catholics deeply and
aroused them into offering a gesture of filial allegiance to the Vicar
of Christ on this memorable date.11 Enthusiasm among the faithful
was at its highest. Don Bosco was eager to be present in the person
of two of his most distinguished sons. This is apparent from the
following letter.
Turin, May 1, 1875
Dear Father Bonetti:
Would you like to go to Rome with Father Lemoyne to represent
our Congregation on the 13th of this month?
Let me know as soon as you can. If there is nothing in the way,
I shall make arrangements for your trip and lodgings.
God bless us all. Believe me in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
The two delegates carried many letters from him to Cardinals,
Monsignors, and even to the Pope himself; these letters were in his
own hand and were either about business matters or merely courtesy
notes. He also had thoughtfully seen to it that a substantial number
11 To give our younger readers an idea of the anti-pope phobia which then raged "
among public opinion-makers, we reproduce here a letter written in April 1875 by
Giuseppe Garibaldi to Karl Blind, a German author and political agitator.
"Dear Friend:
I do not believe that there is any nation in the world so feebly Catholic as Italy.
Both the government and the upper classes affect a totally fictitious devotion to
Catholicism. As for the people, they, as a group, do not believe in Catholicism at
all, and only fanatic old women are seen in the papist churches. At the present time
it would be very difficult to persuade the government and the parliamentary majority
to pass a decree that would liberate us from the Papacy. Nevertheless you can be
sure that the vast majority of Italians sympathize with Germany in her vigourous,
unrelenting struggle against Jesuitism in all of its forms." (Cf. Unita Cattolica,
April 13, 1875.)

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of handsomely bound copies of books authored by them were avail-
able as gifts for the Holy Father, the Cardinals, and a few friends.
He also gave them a very helpful list of instructions as a vade-
mecum.
The two pilgrims were about to venture into an entirely new
world very different from the one in which they lived. Like it or
not, Papal Rome overawed even clergy men with a wide experience
of life. The impact would be all the greater on two good priests
used to a simple life, like Father Bonetti, or withdrawn from a grand
social life after being brought up in an aristocratic family as was
Father Lemoyne.
Don Bosco carefully wrote very detailed instructions on how to
act when visiting or dealing with people from the Pope down to the
Sigismondi family with whom they were to lodge.
Now that half a century has passed, it is no longer indiscreet to
publish this handful of documents that reveal Don Bosco's pro-
found knowledge of men, his tact and his way in dealing with them,
and his spirit of faith even in acts of simple courtesy. In presenting
them here we shall limit ourselves to add clarifying footnotes only
where needed.
The Holy Father
1. Presentation of books.
2. Humble respects, unfaltering devotion of Salesians, their Coop-
erators, benefactors both laymen and ecclesiastics, and approximately
7,600 boys.12
3. Thank him for favors granted to our Congregation, implore him
to continue being a father to us. All of us are prepared to work for
him, pray for him, and die for that Faith of which he is the Supreme
Head.
4. Blessing for all of us but particularly for our schools, with
plenary indulgence for pupils and their relatives on any day they per-
form their devotions.
Cardinal Antonelli
1. Regards to his secretary, Father Augustine.
2. Gift of books.
12 Included in this figure, besides the boarders at the Oratory and other schools,
were the boys who in very large numbers frequented the Sunday Oratories.

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3. Thanks, gratitude, respects, ask him to continue to extend his
protection in all that concerns ....13
4. Assure him of our prayers both in common and individually.
Cardinal Berardi
He lives in Via del Gesu
He is a good friend of ours. Talk to him at length about our work,
Houses, boys, Don Bosco,14 and our prayerful remembrance of him.
1. Gift of books.
2. Ask news of his mother, and of his mother-in-law, for whom we
have very often prayed.
3. Give him news of the Salesian Cooperators and of the Sons of
Mary.
4. Ask if you may call on him again to pay your respects before
you leave. Tip his servants 3 lire.
Archbishop Vitelleschi
Archbishop of Seleucia, Secretary to the Congregation of Bishops and
Regulars. He is in charge of all that concerns us. Lives in his own house,
Via San Nicolo de' Cesarini, in a small square of same name.
1. Present books.
2. Thanks, etc., etc.
3. In my name ask news of his brothers, Marquis Angelo and
Marquis Julius; also of Marchioness Clotilda, his brother-in-law and
family.
4. Matters concerning our Congregation, whether there are difficul-
ties, or things to be attended to. Ask if any action has been taken on
special faculties referred to him,15 and if anything else is to be done.
5. You may talk of ...16 if the subject comes up.
6. Same in regard to the Salesian Cooperators and the Sons of
Mary.
13 The dots stand for the problems in Turin. In all probability the Cardinal would
mention them since they were matters that pertained to his office.
14 Here Don Bosco meant that with Cardinal Berardi they could talk quite freely
and fully on any topic.
15 Namely the steps to be taken by him ex officio for the granting of privileges
and the faculty to issue unqualified dimissorials.
10 As above, this means the problems in Turin.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Cardinal Patrizi, Vicar, etc.
( next door to St. Louis of France building)
A member of the Commission for our affairs, last year and again this
year;17 very pious and kind but always very busy.
1. Gift.18
2. Thanks.
3. Assure him of special prayers in all our Houses.
4. Tell him Don Bosco would like news of his nephews and of
Marchioness Genevieve.
5. Recommend our affairs to his fatherly protection which we have
so often experienced.
Cardinal Bizzarri
(In the little square with a new church)
He is Prefect of the Congregation of Bishops and Regulars, member
of the Commission entrusted with our affairs. Very pious, extremely
scrupulous,19 does not accept gifts ....
1. Do not present books but ask about his health; tell him we are
grateful to him, recommend our Congregation.
2. Listen attentively if he talks; if he seems impatient, pay your
respects and leave.
Cardinal Anthony De Luca
Barberini Square, palace of the prince, first floor. Member of the
Commission. Kind, pious, generous, scholarly, very shrewd, you may
talk freely.
1. Gift, thanks, recommend us.
2. Gratitude, prayers.
Cardinal Martinelli
Member of the Commission. Augustinian, very pious, kind, etc.
Gift, assurance of prayers, thanks, recommend us, etc.
17 The committee of cardinals appointed by Pius IX to examine the Rules and
later, the application for privileges. We shall refer to this again.
18 Meaning, books.
19 Cf. page 79.

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Msgr. Ricci
Master of the Chamber to His Holiness. He is in charge of audiences;
pious, was guest at the Oratory for several days. Pay respects, make gift,
invite him to pay a return visit to our part of the country.
Pay respects to his secretary, Rosati Baldini.
Cardinal Consolini
Humble, not overawing, generous toward our House. Present gift,
pay respects, recommend us to his prayers.
Msgr. Fratejacci
Auditor for the Cardinal Vicar, Canon Vicar Forane, etc. Lives
opposite big fountain at Ponte Sisto.
He represents Don Bosco in our current negotiations, a very good
friend, talks a lot. Present gift, pay respects, invite him to spend a month
with us, etc.
Prof. Menghini, Attorney
He is a summist20 for the Bishops and Regulars; everything is in his
hands; he was here last year; has been very good to our Congregation.
Invite him, etc. But when you leave give him a donation of one scudo.21
Should he invite you to dine, accept the invitation but be sure to have
a pastry shop deliver to him a gateau.22
Alexander and Matilda Sigismondi
You will be staying at their own house at 104 Via Sistina. Both are
very religious and have always been most kind to us without ever
accepting remuneration. They are convinced that all Salesians are saints,
so now it is up to you.
20 This is the name given to the clerks attached to Commissions of Cardinals.
They are secretaries who prepare initial drafts of letter, briefs, and chancery deeds.
21 A gold coin used in Italy up to the 19th century and approximately equivalent
to a dollar. [Editor].
22 French for cake. Attempts were made to italianize the word into gato meaning
indifferently sweets, pies, cakes, pastry, etc. Attorney Menghini wrote to Don Bosco
on May 18, "I now resume writing this letter after a dinner honored by the presence
of your two excellent priests, Father John Baptist Lemoyne and Father Joho
Bonetti. Before the fruit was served, an exquisite rum cake suddenly appeared; this
was quite unexpected and a most gracious thought on your part. We all shouted,
'Long live Don Bosco! In the midst of most important matters he does not overlook
the smallest details.' "

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The wife, Matilda, is very talkative, knows some theology, and asks
a lot of questions; she goes to Communion every day. They have their
own private chapel and you will say Mass at their convenience.
You may talk all you want about the Oratory; they will always be
happy to listen. Ask about their little nephew, Louis, and their sister,
Adelaide Pantoni.
In General
Always be prompt to answer questions put to you by any important
people you visit. Always speak well of the Romans and R.oman affairs,
especially top-ranking clergy; but not with Msgr. Fratejacci.23
In regard to custom and etiquette, do whatever Commendatore Fon-
tanella tells you.
Praebete vos ipsos exemplum bonorum operum. [Show yourselves in
all things an example of good works. [Cf. Titus 2, 7.]
Avoid perspiring. Take a coach whenever you are in a hurry. When
you meet people we know, always give them my greetings and tell them
that we are praying for them.
Call also on Mother Galeffi, Superioress at Tor de' Specchi. Give her
news of us, etc. Mr. Alexander is head steward or majordomo there.
On the envelop containing these instructions he wrote:
"Both Msgr. Fratejacci and Attorney Manghini would be very wel-
come if they were to come and stay here with us for a while. Call as well
on Mr. Stephen Colonna, Via S. Chiara 49-3, to pay your respects.24
The time was woefully short for their vast program. The twelve
days ahead of them before [their return to Turin for] the feast of
Mary Help of Christians were utterly insufficient if they were to
attend to their devotions, take in the sights and, above all, call on
so many important people. However, they found goodwill every-
where and, consequently, easy access [to important people], far
easier than was usual in Rome. Besides, they were never idle.
They were utterly amazed at the great personal interest shown even
by the highest Prelates in asking about Don Bosco and the Congre-
gation.
The two pilgrims have left us little information about all the
23 Probably because he was somewhat inclined to buttonhole people.
24 He was a Vatican expediter like Mr. Sigismondi. These officials forward briefs,
rescripts, and bulls issued by the Apostolic Chancery, the Datary, the Sacred Peni-
tentiary or the Secretariat of Briefs.

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things they must have reported to Don Bosco. They have however
supplied some interesting details of their visit to the Cardinal Vicar
and of their papal audiences.
Cardinal Patrizi showed them the greatest confidence. He spoke
also of the difficulties in Turin and as a final remark quoted Pius IX
as having said, "'It is Don Bosco who wanted him; now let him
keep him.' In a way I am glad that things are this way. The
tribulations that are afflicting your Congregation prove that it is
the work of God. I would feel sorry [for you] if things were to go
differently! Yet it will all pass." This he said with great show of
affection.
On May 14, the eighty-third birthday of Pius IX, they had passes
for a public audience, which for them was somewhat different from
a private one. They went to it with hearts aflutter as people feel
when they are about to experience one of the solemn moments of
their lives. They were thrilled at the appearance of Pius IX. "All
dressed in white," Father Lemoyne wrote, "gracious and majestic,
Pius IX was the living image of the goodness of our Lord."
At an opportune moment, Msgr. Ricci, Master of the Chamber,
introduced them with the words, "Two of Don Bosco's priests, Holy
Father." "The Pope looked at us in a way I can never describe,"
Father Lemoyne continued, "and came straight to us. He raised his
eyes to Heaven and lifted his head as if inspired, stretched out his
arms, and in a ringing voice, which, in the silence was heard by
everyone in the room, he exclaimed, 'The miraculous family! Is it
growing, is it really growing? How many are you now?' "
"Holy Father," I answered in a choked voice, "there are four
hundred of us already and eight thousand boys.
"Then the Vicar of Jesus Christ pressed his hands on our heads
for a moment before extending them to us to kiss. Everyone in the
hall saw how he kept his eyes raised toward Heaven all the time.
After this he walked past everyone else in the room without stopping
or saying another word."
Msgr. Ricci also obtained a private audience for them even
though they told him they had nothing in particular to tell the
Pope. As they were ushered into his presence the Pope exclaimed,
"Oh, my sons!" He was standing beside his desk and he asked,
"How is Don Bosco? Is he well?"

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They both knelt down and Father Lemoyne handed him a letter
from Don Bosco and two sealed envelopes.
"Is this Peter's Pence from your boys? Aren't you Father Bonetti,
Director at Borgo San Martino, and you Father Lemoyne, Direc-
tor at Lanzo?"
"Yes, Holy Father; and on behalf of Don Bosco, the Salesian
Congregation, and all the pupils in our schools, we offer you our
humble homage and the sincerest assurance of our veneration and
obedience. At the same time we implore your apostolic blessing."
"That I will gladly impart; I bless the Superiors and all their
charges."
"Including our boys," Father Bonetti blurted out.
"Aren't the boys your charges?" the Pope asked with a kindly
smile.
"That is true; but I would like to tell them that they were men-
tioned specifically."
"I understand. I am happy to give them my particular blessing."
"We would like to request a special favor from Your Holiness,
one which Don Bosco himself suggested," Father Lemoyne said.
"What is it?"
"A plenary indulgence for everyone in our Houses."
"Isn't this the jubilee year?"
"Yes, Holy Father; but we ask this as a special token of your
goodness and as a souvenir of our own visit to the Vicar of Jesus
Christ."
"Then I will grant it; but only for once, you know, only for once!"
He held up the thumb of his right hand.
At this audience they offered the Pope the first fruits of their
literary efforts which he graciously accepted with words of en-
couragement.
Thus ended the audience. They had been given priority over
hundreds of people; otherwise, they would have had to wait two
weeks. This made them realize the great esteem in which Don
Bosco was held in Rome.
On May 24, the feast of Mary Help of Christians, Father Le-
moyne [was back in Turin and] sang the Solemn High Mass in the
Valdocco shrine.

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CHAPTER 7
Final Acceptance of the Missions
in South America
)}) IUS IX had visited Argentina in the early years of his
sacred ministry and knew of the abundant spiritual harvest that
could be reaped there.1 He therefore listened with great interest to
Don Bosco's plans for the missions in that part of the world and dwelt
at length on them. Don Bosco, as was his custom, had gone to Rome
also to seek enlightenment, counsel, and approval from the Vicar of
Jesus Christ. As soon as the Pope's blessing and commendation gave
him the necessary encouragement, he set out with firm determination
and energy to carry out his plans whose initial steps he had already
taken.
The preliminary contacts described in Volume X had given way
to more concrete negotiations. And thus, on the day before the
vigil of St. Francis de Sales, replies arrived from [South] America
accepting all of Don Bosco's conditions and urging an early de-
parture of the Salesians. The letters were addressed to the Argentine
Consul Gazzola and were to be officially communicated by him.
Don Bosco wished to make this official announcement with the
greatest possible solemnity. He gave orders that on the feast of
St. Francis [de Sales] in the evening all the Salesians and boys at the
Oratory were to assemble in the large study hall facing a large dais.
The members of the Superior Chapter and the Directors of the other
Houses, who had come in those days for their annual conference,
took their seats around Don Bosco on the dais. Hardly anyone knew
the real reason for this gathering, and so expectations ran high. At a
1 In 1823 he had gone to Chile as auditor to the papal legate, Archbishop Muzzi.
They landed at Buenos Aires and crossed the Pampas and the Andes to reach
Santiago, enduring all sorts of privations.
129

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
sign from Don Bosco, Consul Gazzolo in full-dress uniform stood
up and amid a deep silence read in a loud voice the letters from
Argentina. Then Don Bosco rose and began to speak: as far as he
was concerned the proposals were accepted under one condition,
namely, the full consent of the Holy Father. He added that he would
go to Rome to inquire from the Pope himself whether or not the
project was to his liking. He would reject the proposal only if the
Supreme Pontiff were against it.
The reaction to this impressive scene is indescribable. Both the
boys and the Salesians were overwhelmed with emotion. A few of
the Superiors, at the sight of such elaborate display, had been reluc-
tant to take seats on the dais. They feared that when the time came
to carry out the plan it would fail for lack of personnel or means.
But enthusiasm ran so high in all those present that even the hesitant
were swept off their feet. The electrifying news spread in a flash in
and out of the Oratory. Shortly after, Don Bosco sent instructions to
all the Houses. This convinced everyone that the solemn set-up had
not merely been an empty show. He sent out the following circular.
Turin, February 5, 1875
To the Salesians:
Among the many proposals received to establish missions in foreign
countries, the one from Argentina seems to be the best. Apart from
some civilized areas, immense territories in that country are inhabited
by savage tribes, among whom, by the grace of God, the Salesians can
exercise their zeal.
We shall begin by opening a hospice in Buenos Aires, the capital of
that vast Republic, and a school with a public church at San Nicolas
de los Arroyos, not very far from the capital.
Personnel for this new venture must be assembled, but it is my wish
that this be done on a volunteer basis and not through obedience.
Therefore, those who wish to volunteer for the foreign missions should:
1. Send in a written application expressing their desire to go to these
countries as members of our Congregation.
2. The Superior Chapter shall then meet, and after invoking the
Holy Spirit, will proceed to examine the health, intellectual background,
physical endurance and moral strength of all applicants. We shall select

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131
only those who we have good reason to believe will go to the missions
with advantage to their own soul and for the greater glory of God.
3. Those who have been chosen will then gather together for what-
ever time they need to study the language and customs of the people
to whom they intend to bring words of everlasting life.
4. The departure is scheduled for next October unless some serious
unforeseen reason will force us to modify our plans.
Let us thank God with our whole heart for His goodness in bestowing
new favors every day upon our humble Congregation, and let us
endeavor to become worthy of them by the exact observance of our
Constitutions, especially those dealing with the vows by which we have
consecrated ourselves to God.
Let us not cease offering prayers to God so that we may exercise the
virtues of patience and meekness. Amen.
Believe me always in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
P. S. I ask the Directors kindly to read and explain the contents of this
letter to the confreres.
Father Ceccarelli, the pastor of San Nicolas de los Arroyos, had
lavishly praised a venerable old gentleman in his parish, Joseph
Francis Benitez, who was anxious to see the Salesians come to his
country.2 Don Bosco wrote the following charming letter to him
three days before he sent his circular letter to the Salesian Houses:
Turin, February 2, 1875
Your Excellency:
May the grace of our Lord Jesus Christ be with us always.
A number of people from Argentina and especially Commendatore
John Baptist Gazzola have told me about your great charity, your sincere
love for the Holy See, and your zeal in all matters concerning religion.
Blessed be God in all things; may He keep you for many long and
happy years for the good of our Holy Mother the Church.
My old friend, Father Ceccarelli, also tells me of your intention to
2 Chiala, C. Da Torino alla Republica Argentina, Tip. Sal., Torino, 1876, pp.
20-28.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
assist in a special manner the Salesians who may be assigned to the new
school at San Nicolas. What a gracious gesture on the part of Divine
Providence! Your name is Francis and you intend to take the Congrega-
tion of St. Francis de Sales under your fatherly protection. I am grateful
to you from the bottom of my heart. It shall henceforth be my special
intention that you participate in every Mass, and in every prayer offered
by the Salesians, either individually or together. Every day when I cele-
brate Mass I shall make a special memento for a long life for you.
Our Congregation is in its beginnings and is opening many new Houses
and schools, therefore we humbly entrust ourselves to your charity for
the love of our Lord Jesus Christ.
May God bless us all and grant us the grace to persevere on the path
of virtue. May we all meet one day with our heavenly Father in the land
of the blessed. So be it.
Please remember me in your charitable prayers.
Your devoted servant,
Fr. John Bosco
Don Bosco knew that the Pope would be quite favorable to the
proposed apostolate, yet he thought it prudent to go to Rome with
something more tangible than good intentions to substantiate his
hopes of ultimate success. Therefore, he did not ask the Pope's
blessing until he had first paved the way in distant America and
created a more favorable atmosphere for the project in his own
Congregation. In this way papal consent gave greater momentum
to the execution of the plan.
Immediately after his arrival in Rome, he did two things. First
he conferred with Cardinal Franchi and Archbishop Simeoni, re-
spectively Prefect and Secretary of [the Sacred Congregation for]
the Propagation of the Faith and in the twinkling of an eye won
them to his cause. In fact, as he was leaving the Eternal City, the
two customary decrees were already being drafted. One was for
the Ordinary of the mission territory officially informing him that
with the approval of the Holy See the Salesians were coming into
his diocese endowed with all the usual privileges and faculties. The
other decree was addressed to the Superior General granting him
all the concessions necessary under the circumstances. "Many privi-
leges have been granted," Don Bosco told the Salesians at the April

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133
conferences, "there is no hair-splitting when it is a question of the
missions."
While in Rome he also wrote to [South] America for further
information in order to guarantee the Salesians full freedom in
their work as well as to forestall any difficulties in admitting, in due
time, clerics to Holy Orders. All the replies were favorable. Then,
after announcing the Pope's approval, he gave his final formal
consent and the matter was settled, except for serious anticlerical
riots erupting in the Argentine capital in those very days.
In March 1875, after a mass rally at the Variedades theater, a
handful of extremists, amid shouts of "Down with the Jesuits," set
fire to the Jesuit school of Salvador, one of the finest in the city.
It was feared that the fury of the extremists might go even further.
Don Bosco therefore wrote again to ascertain whether these events
were likely to prevent or at least defer the departure of his mission-
aries. But nothing happened.
This was the situation on the evening of May 12 when Don Bosco
stepped onto the little podium under the portico whence the Good
Night was given. He began: "Let us set aside all other topics tonight
my dear boys, and let us talk about something that all of you have
been eagerly waiting for a long time. I intend to talk to you about
Buenos Aires and San Nicolas."
"Ah! At last! At last!" the boys shouted from all sides. Then
there was deep silence filled with expectancy. Don Bosco continued:
Many people have asked me whether or not our plans for going to
[South] America have been cancelled. I can now tell them that the final
reply arrived today. Those who want to go must get ready. The letter
I have just received informs me that when the A lcade of San Nicolas-
an office that corresponds to that of mayor in our own country-received
my letter of acceptance, he knelt down, raised his eyes to Heaven, and
thanked the Lord as if for one of the biggest favors ever bestowed on the
town; then he went personally to inform all the other local authorities.
He answered my letter immediately, saying that he was completely
satisfied with the stated terms and that as of that moment he was placing
at our disposal a school and sufficient pasture land for as many as eight
thousand sheep with an orchard, playgrounds, etc. As you see, in that
country there will be enough work for all sorts of people. Priests will be
needed to preach and conduct services in the public churches; teachers

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for the schools; singers and musicians for the very many fond of music;
shepherds to take the sheep to pasture, shear them, milk them, and make
cheese; and then, people for various domestic chores. More important
still, my dear sons, not far from San Nicolas is a territory inhabited by
savage tribes. Now these natives are friendly and a great many of them
have already expressed their willingness to embrace our Faith, if someone
will volunteer to instruct them. At present no one has come forward, and
so they live in idolatry. Now let us take courage and endeavor in every
way to prepare ourselves to go to these lands and do some good there.
Soon we shall select the personnel, and those chosen will start learning
Spanish, the language spoken in Argentina. No one should be dismayed
by the distance of those lands. Today even the longest distances have
shrunk, thanks to steam power and telegraphy.
As these words also reveal, Don Bosco aimed at the conversion
of the savages, but planned to accomplish this in a way never before
attempted. In the past, missionaries seeking immediately to pene-
trate those savage tribes had almost invariably met death at their
hands. Don Bosco thought it much wiser first to found schools and
hospices in the area bordering on these Indian tribes, then to accept
into these schools some of the forest children so as to learn their
language, habits, and customs, and thus slowly establish social and
religious contact with them. Buenos Aires was to be the head-
quarters and San Nicolas an outpost.
He was also very much concerned with the welfare of the great
and ever increasing number of Italians who lived in widely scattered
areas throughout that vast republic. They had come pouring into the
country from Europe in quest of fortune and now, deprived of
schools for their children and all religious assistance, partly through
their own fault and partly because of the scarcity of priests, they
were in danger of becoming a large mass of people without faith
or law.
In the meantime, what Don Bosco said and did for the missions
created a great deal of wholesome enthusiasm among pupils and
Salesians. Visible effects were a noticeable increase in vocations to
the priesthood and in requests to join the Congregation. A good
number of members were inflamed with a new zeal for the apostolate.
Two letters addressed to Father Ceccarelli very eloquently dem-
onstrate Don Bosco's fatherly solicitude so to arrange things that

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when his sons finally would set foot on those distant shores they
would not feel as foreigners among foreigners but rather as friends
among friends. His first letter, as it were, was one of introduction
in which with charming tact, he broached the subject of steamship
fares. It was not in vain; the municipality of San Nicolas paid the
fare for five missionaries.
Turin, July 28, 1875
Reverend and dear Father in the Lord:
May the grace of our Lord Jesus Christ be with us always. After
taking into account your letters and the important documents that the
excellent Foundation Committee generously sent me, I have decided to
speed up preparations and have my sons leave for the Argentine Republic
just as soon as things are ready. Now would you kindly inform the
gentlemen of the aforesaid Committee that:
1. I thank them with all my heart for the kind sentiments expressed
in their letters and want them to know that the Salesians sincerely hope
to meet their expectations in conducting the school at San Nicolas and
the evening classes that are such a success here.
2. In keeping with the Constitutions of our Congregation I must to
some extent make some changes in the personnel that had been requested.
Five will be priests, all qualified teachers holding diplomas of this
country. In addition, for the necessary church services and school activi-
ties there will also be a music teacher to take care of the accompaniment
and to give lessons in singing, piano, organ and other instruments. This
will apply also to the evening classes.
I shall send also two Salesian coadjutors, one to handle church mainte-
nance, the other to look after the residential quarters at the school. For
better dependability I wish the whole domestic staff to be made up of
members of the Salesian Congregation, but once a start will have been
made please write to me and we shall make arrangements for further
requirements.
3. Father John Cagliero, Doctor of Theology, Provincial and Assist-
ant Superior of our Congregation, will lead the Salesians and shall have
full authority to negotiate and conclude any business with either civil or
ecclesiastical authorities. Then, once the Salesians have assumed their
respective duties, Father John Bonetti will take over. He has been for
many years Director of a school with an enrollment of over one hundred
pupils and is well-known as the author of several books. Father Cagliero
will then return to Europe to make his report and provide whatever

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
may still be necessary for the welfare of the school and any other
Houses that Divine Providence may entrust to us.
4. Since this is the first long sea voyage ever undertaken by my
Salesians, I am most anxious that the Argentine Consul at Savona,
Commendatore John Gazzolo, accompany them. We have complete
confidence in him; he is an experienced seafarer and well-acquainted
with the country and several of the people among whom our Salesians
will settle. There will be ten people traveling and I appeal to the dis-
tinguished township to pay the fares of which only three need be second
class. Should this prove difficult I shall pay the fares which they feel
they are unable to meet. I am prepared to shoulder this and other
sacrifices because I am very anxious that all go well, especially as
regards proper moral environment, and that nothing be wanting that
may contribute to a successful beginning of our work at San Nicolas.
5. The Salesians should leave here about the middle of November.
I shall let you know the exact date as soon as it is definitely settled.
6. As to the tickets, instead of having them issued to each individual
Salesian, it might be better to have one single group ticket made out
in the name of Father John Cagliero or Commendatore John Gazzolo
for the number of passengers for which the township intends to pay.
This would forestall complications that might arise if someone should
not be able to travel as scheduled.
7. Please tell His Excellency, the Archbishop, in whatever way you
think best, about things not mentioned here. As for you, dear and worthy
priest of God, I send you my humble and sincerest thanks for your
goodness to us in this pious undertaking. The greater part of the merit
will, undoubtedly, be yours if all this results, as I hope, in some glory
to God and some benefits to the boys of San Nicolas. I am sure you
will find the Salesians to be good brothers to you. By following your
wise counsels they will meet the expectations of both civil and ecclesiasti-
cal authorities just as we ourselves have always done so far in the
difficult situation prevailing in our own country.
Please write to me freely and promptly whenever you have anything
to say. I shall write to you again very soon to give you a detailed account
of our preparations for the scheduled departure.
Lastly, may I recommend myself, my Salesians, and all our pupils,
to your fervent prayers, while I am honored to remain, in esteem and
gratitude,
Your humble servant and friend,
Fr. John Bosco

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In his second letter he comes down to minute details about things
his sons might need when alone in a far-off country. He wanted to
know the exact state of affairs, even going so far as to ask if music
paper were available. In a word, he was anxious to give them all
they needed to bring credit to their young Congregation. Even
while taken up with things of everyday life, he unconsciously
dropped a jewel of pedagogical wisdom. After saying that he would
send copies of the Regulations of several Salesian schools, he added,
"Still, the essence of all Regulations lies in the fitness of the
educator."
Turin, August 12, 1875
Dear Dr. Ceccarelli:
As soon as I received your letter I agreed with Commendatore
Gazzola on an answer to you and the authorities of San Nicolas. Our
departure will take place not later than November 15, or sooner, we
hope. Since we are assembling our equipment and supplies, I have a
number of details to clear [up] with you.
1. Will sacred vestments, vessels, and other church appointments
be provided or must we bring them with us?
2. Ditto for household and bedroom furnishings, kitchen utensils,
shirts, sheets, handkerchiefs, tablecloths, towels, etc.
3. Ditto for books: e.g., missals, antiphonaries, altar cards for Bene-
diction and Requiem Masses, breviaries, catechisms; textbooks such as
grammars, dictionaries, etc.
4. Upon arrival in San Nicolas will our Salesians go immediately
to the school or stay at the rectory? Must we make arrangements for a
domestic staff or have arrangements already been made?
5. Will the municipal school be part of ours or is it distinct and
run by others?
6. Must we provide a piano or is there already one at the school?
The same goes for music paper; manuals for teaching organ, piano, and
Gregorian chant.
7. I am sending the Regulations, or rather, the timetable of some of
our evening classes at Varazze and Turin. However, the essence of all
Regulations lies in the fitness of the educator.
8. Will our priests be engaged in preaching, teaching catechism and
hearing confessions as they now do in our own churches?
9. Should I first write to the Archbishop of Buenos Aires, and if so,
on what basis?

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10. I am now printing a prayer book in Spanish for young people
as I believe I have already written to you, and I am anxious to follow
the customs prevailing in your archdiocese as closely as I can. Would
you please send me as soon as possible a little catechism for children?
From it I can take the daily prayers such as: I adore Thee, the Pater,
Ave, Credo, Salve, Angele Dei, the Decalogue, Acts of Faith, and so on.
This will help our Salesians to adapt themselves more readily to the
customs of the diocese.
At this time please arm yourself with patience, teach me and help
me. I want you to cut a good figure so that no one may say, "What a
mess!" Since the honor of a budding Congregation is at stake, I intend
to spare neither personnel nor expense if this will contribute to the
success of the undertaking.
Lastly, please give me whatever advice is necessary and please con-
vey my humble respectful regards to the gentlemen of the Foundation
Committee who have very kindly written to me.
May God shower His blessings upon you. Pray for me who in sincere
gratitude am honored to be,
Your humble servant,
Fr. John Bosco
Once Don Bosco put his hand to something that he believed to
be God's will, he acted in accordance with the proverb, "God helps
those who help themselves." Or better yet, he followed the maxim
of St. Ignatius, "Whatever you do, work as if it all depended on
you, then, when the task is completed, give praise to God as if you
had had nothing to do with it." Therefore, he went in quest of
means and knocked at every door. In his preparation for the de-
parture [of the missionaries] he did not overlook the Cardinal
Prefect of [the Sacred Congregation for] the Propagation of the
Faith, to whom he made an earnest appeal for generous spiritual
favors as well as for material assistance.
[No date]
Your Eminence:
I humbly appeal to Your Eminence to be both a father and a protector
to me in the matter that I now respctfully call to your attention. With the
blessing of the Holy Father, the Salesian Congregation has concluded
negotiations with the Archbishop of Buenos Aires and the municipal

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Final Acceptance of the Missions in South America
139
authorities of San Nicolas de los Arroyos, and is about to open a hospice
in that capital and a school in San Nicolas. The latter will be particu-
larly helpful to the missions. Our Congregation will also take care of
the public schools and a church for the benefit of the population.
The first group of Salesians is scheduled to leave some time during
the last ten days of the coming month of October. They are ten in
number and another ten will follow them not very long after.
Since this is the first time that we are establishing Houses in the
foreign mission field, I call upon Your Eminence:
1. To grant to the Salesian Congregation (which was definitively
approved on April 3, 1874), all those favors, indulgences, and privi-
leges that the Holy See usually extends to religious departing for foreign
missions, whether they be regarded as individuals or as members of
a religious community, as is the case with us.
2. Although this Congregation is fairly well-staffed with necessary
personnel, nevertheless being still in its infancy, it has no funds whatso-
ever. We are, therefore, in dire need and call on Your Eminence to
assist us with money, books, especially in Spanish, for use either in
church or in the classroom, with sacred vessels and vestments, and
similar items in the measure that, in your well-known charity, you may
consider opportune.
The municipality of San Nicolas is providing the school building
and the church and is also paying the fares of five missionaries. The
Salesians are shouldering all other expenses connected with our prepara-
tions such as language classes, personal clothing, fares and travel needs,
furnishings, and other new foundation expenses.
Your kindness and outstanding charity, which I have experienced
on other occasions, lead me to hope that you will now once again
condescend graciously to be a father and a protector to us.
On their part, the Salesians will endeavor, in their fervent zeal, to
justify the benefits received and will forever gratefully remember him
who gave them the means to exercise their evangelical ministry in the
Argentine Republic, from where with God's help they hope to spread
to other parts of [South] America.
They all pray God fervently to shower His heavenly blessings on
you and to grant you for the benefit of the Church and of society,
a long happy life. On their behalf, I kiss your sacred robes, and remain
in deep veneration,
Your grateful and humble servant,
Fr. John Bosco

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
This letter was written on August 31 as we gather from the
answer dated September 14, which instructed him to appeal to
the Cardinal Secretary of State because the Argentine Republic
was under the jurisdiction of the Congregation for Extraordinary
Ecclesiastical Affairs. We are unable to say whether or not Don
Bosco made any appeal to that Congregation. Probably he did not
because at precisely the same time the whole matter- of the privi-
leges and dimissorial letters was passing through an acutely critical
phase, as we shall see, and he no doubt felt that it would be ill-
advised for him to submit such an application at that time.
His anxiety over affairs in Rome was linked to his difficulties in
Turin; both were simultaneously a source of trouble to him. Yet
he pursued his objective of starting his missions in [South] America
with superhuman serenity of mind. Nor did he lose his habitual
sense of humor as we can see in this letter written to his good friend
and benefactor Father Michelangelo Chiatellino.
Turin, September 25, 1875
Dear Father Chiatellino:
During your vacation you will not have much to do and it would
possibly be good for you to move about a little. Therefore, in the name
of Mary Help of Christians, I entrust you with our missionary enter-
prise. Our missionaries, led by Father Cagliero, will set out at the end
of October for the other world, or rather the New World.
Here is a list of the things they absolutely need. It is necessary that
good Catholics open their wallets while the missionaries offer their
lives for the savage tribes in Patagonia.
This is what you can do: make the rounds to find charitable people
to pay for the items listed here. If you do this I shall suggest to the
Pope to make you a Monsignor or perhaps even something more.
We shall see. Caritas omnia vincit. [Love conquers all things.]
Bear well in mind that the need is very urgent and that as of now I
have neither one stitch nor a single penny.
Among others, I believe you might profitably call on: Father
Chiatellino at Villa Stellone; Msgr. Appendino; Father Fascia, the
pastor; his brother who is assistant pastor; Mr. Assom, the former
agent of Mr. Villa; Mr. Garabello, the druggist; Mr. Alloatti; Mr.
Marcellino; and others.

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At Carignano: Mrs. Calosso; Mr. Langero; Mrs. Aghemo, a widow;
the pastor, Father Febbraro; his curate at Borgo, Father Michelangelo
Chiatellino; Father Robatto, the pastor at Santena; and other charitable
and well-disposed people whom God will inspire you to contact.
Should the Duchess arrive, I hope that she, too, will do something.
God bless us. Endure [all inconveniences], and do it all for the love
of our Lord. I am, in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
The necessary clothing for ten people and all the appurtenances
needed for the sacred ministry, for their studies and for the running
of a school necessitated huge expenses that the Oratory definitely
could not meet. There was need of stockings, socks, shoes, shirts,
cloaks, mantlets, overcoats, cassocks, bedroom articles, church fur-
nishings and vestments, chalices, missals, antiphonaries, ciboria,
Spanish and French books, theology textbooks, sermon books, hand-
books of ascetics. Thorough as always, Don Bosco drew up a de-
tailed list of all these items, specifying how many of each were
required and their cost;3 then he had copies of this list made for
wide circulation.
A moving competition then took place in Turin. The Institute
of the Daughters of Soldiers; the Refugio Institute; the Institutes
of the Magdalens, of Orphan Girls; the Convents of St. Anne, St.
Joseph, St. Peter, and that of the Faithful Companions of Jesus;
the Sisters of the Good Shepherd; the Cascina Institute; and many
private families toiled day and night to prepare what was needed.
At the same time cartons of socks, shirts, stoles, dalmatics, copes,
altar cloths, and napkins arrived at the Oratory. In the House all
the workshops were mobilized to make shoes, clothing, crates, and
iron fittings.
We would not be telling the whole story were we to omit this
particular detail. Despite all these feverish preparations, there were
still a number of people who did not believe that the departure
would really take place. They viewed things from a purely natural
point of view. They knew that Father Cagliero, the leader of the
3 Memorie Biografiche, Vol. XI, App., Doc. 13.

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
group, was still professor of Moral Theology and music teacher at
the Oratory; he was also the Spiritual Director of the Daughters of
Mary Help of Christians. Of the other missionaries, one was Prefect
in a school, another a teacher, and a third had important duties.
It would have been extremely difficult to replace any of them. For
example, the coadjutor Belmonte, whose duty it was to take care
of the guests who came daily to the Oratory, was still on the job
half an hour before departure time, and had he not been reminded
to hand over his keys he would have put them in his pocket and
taken them with him to [South] America. Nothing would have been
accomplished if Don Bosco had been as shortsighted as these people!
He had made his plans according to God's will and he was under
no illusion of carrying them out without difficulties. He did not panic
in the face of obstacles. Instead, he immediately studied ways of
overcoming them; he had made his own the maxim of St. Theresa:
Let nothing trouble you.

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CHAPTER 8
Conferences, April, 1875
L molding his Congregation Don Bosco was like the
mystic vintner of Isaiah described in the Bible, "He spaded [the
vineyard], cleared it of stones, and ... within it built a watch-
tower" (Isaiah 5, 2). Little by little Don Bosco transformed the
Valdocco meadow into a select vineyard, well-cared for and pro-
tected by wise regulations. From his boys he carefully chose those
whom he felt most likely to help him realize his projects. In his
own way he fashioned them according to the ideal he had in his
mind. He united them to one another with strong ties of common
spiritual interests and drew them closely about himself with the
powerful magnet of true affection until, quite unaware of it, they
were welded into a sound, compact, well-organized body, able to
stand their ground, grow, and develop to gigantic proportions. In
the history of the Church there are no comparable cases. No [re-
ligious] founder ever gathered little urchins per vicos et plateas
[from streets and lanes-Cf. Luke 14, 21] and with assiduous
care formed them into the cornerstones of a mighty religious edifice
as Don Bosco did. The men who rallied around other holy founders
were already mature and immediately joined in building the founda-
tions of providential institutions.
We must also remember that in Don Bosco's time life was very
difficult indeed for religious Orders and Congregations-so difficult
in fact that one could not even speak 'well of them with impunity.
One can imagine what it was like to try to establish new ones! Don
Bosco had to go about it very cautiously. Not that anyone could
harbor suspicions about the rabble of boys who ate Don Bosco's
bread. Yet, we must add that Don Bosco had to be on his guard
even with the boys whom he planned to make the leaders of his
143

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
great Congregation, so many and so ingrained were the prejudices
in everyone's mind. Had he made any premature allusion to them of
religious life or vows, he would have soon found himself alone. Even
Cardinal Cagliero told us several times, in the lively manner he
retained until the end of his days, that had anyone spoken to him
prematurely of religious profession or of a Congregation, he would
have said, "Stay with Don Bosco and help him, by all means! But
become a monk! No, never!" So, with patient understanding and
gradual preparation Don Bosco led them where he wanted. He
steered them to the open sea before they were even aware that they
had embarked. This was the main reason why distinguished clergy-
men were shocked and opposed him. They invoked or took measures
that we fully realize today were inopportune and rash. They could
see the Oratory only from the outside and judged it by outdated
standards.
The excellent Directors of schools, whom we shall now see
gathered around Don Bosco, were those same thoughtless little
rascals who only a few years before had sorely tried his patience
with their liveliness. Kindness, training, protection from bad en-
vironment, spontaneous and cheerful piety gradually fostered in
them a tender, powerful, and enduring love for their good father
and they felt themselves linked to him in life and in death. His
kindly guidance and teaching continued day after day. One of the
means Don Bosco used to infuse into them his own ideas and to
consolidate the recently approved Congregation, was to summon
them all together frequently for conferences with him. He partici-
pated in these conferences very informally as a father rather than as
a Superior. He was one with them in an intimate union of ideas
and plans, making them more and more attached to his work, and
through them he strengthened evermore the structure of the whole
Congregation. Over and above the items on the agenda, the ma-
terial, that is, that constituted the principal purpose of the confer-
ence, he had the opportunity of speaking privately with each one
individually and thereby getting firsthand knowledge of their in-
clinations; he also had a chance to encourage and advise them. As if
renewed, they returned to their daily tasks with greater zeal.
Don Bosco took the occasion of his return from Rome to invite
again the more important members of the Congregation to the

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145
Oratory. He was aware of the effect he would make on them by
acquainting them with the vital interests of the Congregation and
personally narrating what the Pope had said to him.
In the course of three days-April 14, 15, and 16-there were
six conferences, five private and one public. They were attended by
Fathers Rua, Cagliero, Durando, Lazzero, Ghivarello, Bonetti,
Lemoyne, Francesia, Cerruti, Albera, Dalmazzo, and Barberis who,
as acting-secretary, was the last one to sign his name to the minutes.
Only Fathers Savio and Costamagna were absent because of pre·
vious commitments connected with their sacred ministry.
At the first conference Don Bosco in very reverent terms extended
the Pope's special blessing to the Superiors of the Society. After
giving the reasons for his trip to Rome, he informed them in detail
about the situation, sketching it like a painting with highlights and
shadows. He said he had met with genuine goodwill in Rome at a
high level, in fact, at the highest level, despite the unfavorable
reports that were pouring in from Turin. He had several pertinent
and confidential documents picked from the archives and read so
that they might all know how difficult the situation was and how
careful they had to be in the government of their own Houses. The
minutes of this meeting have already been used for information on
previous occasions and we shall draw on them again for Chapter 9.
We shall now continue with our narrative.
Father Rua presided at the second meeting. As a result of the
reading of a report made during the January meetings a question
was raised that today makes us smile in the kindly way one smiles
at children. This should be said also of several matters that we shall
relate later on. We must look at these things in proper perspective.
It was not Don Bosco's habit to submit accurate detailed plans ready
to be put into execution. Instead he planted small seeds in fertile
soil, watched over them carefully while they germinated, sprouted,
and finally grew and put forth branches. His greatest achievement,
the Congregation, was born from a tiny seed like the mustard seed
in the Gospel. It did not grow miraculously in great leaps and
bounds, but very slowly, from humble beginnings, step by step. At
the period under discussion the still tender trunk was strengthening
itself and cautiously putting forth its first branches under the care

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of the watchful gardener. Who could fail to watch with delight and
rejoice at the sight of a plant in the very moment of its growth?
It became evident then that the Superior Chapter needed a
secretary to take detailed notes, not only to keep the deliberations
from being forgotten but also to record for posterity important
matters that would otherwise be lost without a trace. It is true that
"some time previously" Father Ghivarello had been appointed as a
secretary of sorts. But, with so many things to do, he gave little
attention to his task and, since no one minded, it was as if there
were no secretary at all. The question now was whether or not
Father Ghivarello should give up his other occupations and devote
himself solely to the task of secretary, or whether someone with
more available time should be elected. Since Father Ghivarello
objected to the first suggestion because it was impossible to lighten
the burden of his work and also because his memory was none too
good, someone suggested the appointment of another confrere to
the office. Yet, no one dared to express his opinion publicly be-
cause Don Bosco himself had chosen Father Ghivarello and there-
fore he should remain in office. It was agreed to submit the matter
to Don Bosco for a decision.
After this preamble the list of spiritual favors with which we
are already acquainted was read. The assembly then turned its
attention to the agenda prepared by Don Bosco himself. It was
divided into three sections: (1) No changes of personnel; (2) No
interference with the House routine by dramatics; (3) No unneces-
sary expenses.
There was such a great difference of opinion on the first two
items of the agenda that no agreement seemed possible. A doubt
was expressed whether the assembly had correctly understood the
significance of these items. After lengthy discussion it was decided
to confer again with Don Bosco.
Only the third item remained. But what was to be understood by
"unnecessary expenses"? New building projects? No, because it
already was a rule that no Director could initiate such work with-
out the consent of the Superior Chapter. It must have meant, there-
fore, minor building alterations. In that case, the Directors agreed
not to make any such alterations, as was already the actual general
practice.

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Finally, they discussed the advisability of authorizing expendi-
tures for summer clothing. During the warm weather the priests in
Piedmont usually wore a very inexpensive light cloak. Should the
Salesians follow this new trend and wear a light overcoat? Other
religious, secular priests, and bishops were doing so already. The
overcoats had the added advantage of prolonging the life of their
rather worn and faded cassocks ("which nearly all of us have," say
the minutes). However, no one ventured to come to a decision and
for the third time it was deferred to Don Bosco.
Don Bosco took part in the third meeting. The first item was the
mediation of the Archbishop of Vercelli, as described above, and
the various Decrees of faculties and indulgences that we already
know about. The remainder of the time was devoted to clarifying
the two items that had been left dangling at the previous meeting.
First of all, Don Bosco was questioned about the "no changes of
personnel." If he meant that no one was to be transferred arbitrarily
from one House to another, there was no precedent when this had
ever happened. If, however, he meant that no one should be re-
assigned to a new occupation within the same House without the
permission of the Superior Chapter, then this measure might create
some hardship since it was frequently necessary there and then to
reassign people to other duties of assistance or teaching.
"This is a preventive rather than a repressive measure," Don
Bosco answered. "As a general rule things should remain the way
they are. You see, I have already asked the advice of Father
Franco1 on this subject and he told me that among the Jesuits no
such changes are made without the previous consent of the major
Superiors. Truly, this has two important advantages: it eliminates
any ill-feeling that might arise against the local Superior; and the
subject obeys more willingly and feels happier. Believe me, I would
like to see this custom prevail in all our Houses. Of course, I realize
that there are certain difficulties. Yet, if each Director were to write
to the Superiors before giving any important order-and so the
order can come from Turin-it would be extremely helpful for the
smooth running of the individual Houses. The same applies to re-
fusals. If, instead of refusing a permission, the Director were to say
every time, 'Very well, I shall write to the Superior Chapter to
1 Father Secondo Franco, S. J. [Editor]

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
ask them what should be done and will let you know,' it would
spare the confrere the chagrin that is so easily engendered by a
refusal that he might think was prompted by a whim of his Direc-
tor. This is even more obvious in the case of transfer of personnel.
Perhaps you want to send one of your subjects to another House.
If you yourself order his transfer you arouse the unpleasant sus-
picion in his mind that you want to get rid of him because his
stay is no longer advisable. If, instead, you write to the Superior
Chapter and the Chapter informs the confrere of his transfer, a lot
of unpleasantness is avoided. This makes for greater submission
and less dissatisfaction."
Passing from one thing to another they came to discuss a certain
infraction of rules regarding letter writing. Don Bosco made a
recommendation and gave two directives. He insisted on the utmost
freedom of anyone to write to the Superior General. On this point
he reminded his listeners that in some religious Orders should the
local Superior prevent his subordinates from writing such letters
or arrogate to himself the right to read either these letters or their
replies, he would incur excommunication. He moreover expressed
the wish that all be encouraged to write to him frequently. The
directives concerned all other correspondence. Every confrere was
to give his outgoing mail unsealed to the Director, who was to
distribute the incoming mail also opened. However, care should be
taken that the distribution be made by the Director himself and
not through anybody else. "But this rule should not be interpreted
so strictly and absolutely," Don Bosco added, "as to constitute an
obligation for the Director in every instance. It should only be
well-established and recognized that the Director has the right to
do so, and that as a general rule he should. Once this point is made
clear, there will be no more hard feelings should the Director
choose to exercise his right."
Father Dalmazzo who had raised this point also remarked on
another disorder connected with leaving the premises. "Some con-
freres come to me," he said, "and tell me, 'I need to go out.' More
often than not they give no reason and they go wherever they wish
and do whatever they like." The decision was that, because of
ever-present dangers, both going-out and permission to do so should
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should go out only with a companion; nor should it always be the
same one. But then objections were raised: "Since there is such a
shortage of personnel how can a confrere, in most instances, find
someone else to go out with?"
"So much the better!" Don Bosco replied. "If it is so difficult
to find a partner, going out will be permitted only when abso-
lutely necessary. The impossibility of assigning a companion will
justify saying, 'For the moment you may not go out.' "
Someone then remarked that Father Perrone and Father Curci2
had been seen in the streets of Rome in the company of some rather
clumsy lay-brothers. It would not be too hard to find such a com-
panion. However, both in the matter of letter writing and of going
out with a companion, it seemed more prudent to defer action,
thereby sparing the Directors the charge of acting on impulse. "I
shall write a circular to all the Houses soon," Don Bosco said, "and
will call the Directors' attention to these two items in our Rule. In
this way everyone will know about it at the same time, and the
Directors will not be criticized for acting arbitrarily.
There are also other things to be corrected and achieved; but
these will be attended to as our number increases. For instance, let
us take accounting. Luckily (and he smiled as he spoke), you are
all very honest and, rather than take from the Congregation you
bring to it all you have. But, since there is no kind of control, who
knows how many thousands of lire you could embezzle before be-
ing discovered! To forestall future trouble we must have strict book-
keeping."
There was still the question of dramatics. What had Don Bosco
meant when he said that performances were not to disturb the
routine of the House? That the boys were not to have a later rising
the following morning? Besides, how could plays be staged without
affecting the House routine? Unavoidably supper had to be ad-
vanced and bedtime delayed. "It is my opinion instead," Don Bosco
said, "that suppertime should not be advanced. Rather, let supper
be taken after the play. This would do away with the very great
inconvenience of having to prepare a second supper for the actors
after the play."
Someone remarked that this had indeed already been tried but
2 The former was a Jesuit writer; the latter, a Jesuit orator. [Editor]

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
had been discontinued because of other problems it posed. More-
over, all the Directors were unanimous in saying that supper after
the play would create even greater disorders. As things stood now,
prayers were said right in the auditorium and the boys went
straight to bed afterward, and so everything was over. But if supper
were to follow the performance then there would have to be some
recreation, and this would cause much greater problems. Further-
more, it would hardly be right to keep the kitchen and dining
room staff working during entertainments. "And yet," Don Bosco
said, "this extra supper for the actors alone must be eliminated
at any cost. Untoward things always do happen. If you were to
know of just one such instance after the last entertainment, you
would all be in favor of abolishing this extra meal. If there is no
other way out, schedule your entertainments on Thursdays3 and
during the day."
But not even this solution did away with the difficulties. Were
the artisans to stop work to see the performance? Furthermore
wouldn't this schedule inconvenience the local authorities wherever
it was customary to invite them? "Then I see only one solution,"
Don Bosco said. "On days that we have plays we will eat in French
fashion. A lunch at eleven and dinner at five for everybody includ-
ing the actors. After dinner one hour of recreation and the play at
six-thirty. Two and a half hours of entertainment are sufficient and
by nine everything will be over without any need of an extra meal
for the actors. Prayers will be said immediately after the perform-
ance and then to bed. And, since as a rule, entertainments are on
the greater holy days, church services may be held before five."
However, he wanted the final decision deferred. It was his habit
to be guided by experience before formulating any rule; therefore,
he suggested that this plan be tried out first in some school. This
would show if and what problems would arise. If all went well,
that plan would be adopted everywhere.
Father Rua presided at the fourth conference. Permission to take
off-schedule examinations to qualify as teachers in technical and
academic high schools was still effective for another year. No time
should be lost in encouraging confreres in all the schools to do so if
they felt they could pass. However, Father Durando remarked, such
3 A regular school holiday. [Editor]

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candidates should study intensely so as not to fail and harm the
good name of the House. The Directors were therefore to devise
some way of freeing the candidates from other duties for a couple
of months before the examinations so that they could all attend
special classes at the Oratory. Applicants for either a junior or
senior high-school [teacher's] diploma were not to take the exam-
inations in Turin because the examining commission was far too
prejudiced. No ecclesiastic would ever have a chance with them.
They should rather go to Venice, Bologna, or elsewhere. The place
could be chosen once the number of candidates was known. Appli-
cations were to be addressed to Father Durando who would for-
ward them to the proper authority. The deadline for applications
was the end of May.
As regards the examination to qualify as elementary school-
teacher, there was some kind of a snarl not uncommon in the past
under one guise or another. A circular issued by the Ministry of
Education required all candidates to be enrolled at a normal
school;4 yet, it also permitted students who had not gone to such
schools to apply for the examination if they could prove that they
had taught for one year. Contrariwise, another circular from the
same Ministry did not recognize any credit for teaching prior to
having passed the examination. In short, teaching experience did
not count. Father Rua truly felt that no one should apply, but
Father Cerruti thought otherwise. He favored obtaining diplomas
as in former years, but only a few at a time should do so and un-
obtrusively. Whoever felt qualified was to prepare himself for it.
This was the agreement. In the past these examinations had been
held in Novara; but this was no longer possible because that school
was only accredited, and the last directive from the Ministry of
Education required private students to present themselves exclu-
sively at State schools. The State normal school at Pinerolo was
designated for the examination.
After this matter had been settled, several of the Directors re-
quested that something be done to put an end to an irregularity.
Confreres in transit and staying at a House would sometimes go
out, and even dine out, without saying a word to the local Director.
This, however, did not require any new regulation. It was enough
4 Usually a two-year school for training chiefly elementary teachers. [Editor]

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
to enforce the already existing rule that requires all Salesians, when
guests at a House, to depend on the Director of that House; and
neither to go out or do anything contrary to the Rules without his
permission.
To further religious observance it was considered necessary to
take some measures on unauthorized traveling. The increase of
members was matched by an increase in traveling, and consequently
stopovers in the Houses. Were these stopovers always authorized?
Wasn't there the chance of someone deceitfully prolonging his stay?
And how could the local Superior object when he did not know the
true purpose for the journey, its length, or its destination? There-
fore, whenever any confrere had to stop at another House his Direc-
tor was to give him a letter of introduction stating the reason for
his journey, its length, and his destination, in other words, all that
the Director of the House he was to visit ought to know. Such
letters were to be unopened, but the envelope should bear the seal
of the school from which it came. This would enable the door-
keeper to keep out anyone posing as a Salesian. Upon receiving
such a letter the Director was to tear up the envelope at once to
prevent anyone else from making unauthorized use of it later.
This same love of religious observance also led them to consider
the case in which a confrere, when traveling or visiting his relatives,
might allow himself pleasurable diversions or excursions that had
not been agreed to beforehand. Had not someone traveled as far as
the Great St. Bernard Pass during the previous summer? No final
decision was taken, but it was deemed advisable that in all schools
the confreres were to be told not to do such things. Whenever any-
one had to travel to a certain destination, he was to go there and
not elsewhere; those staying with their families were to write to their
Superiors before going on trips or undertaking anything of im-
portance.
The fifth conference was public. All the Salesians at the Ora-
tory-about 150 including novices and aspirants-assembled in
the church of St. Francis [de Sales] to hear Don Bosco. Everything
he said was recorded and included in the minutes. Naturally he
began with the blessing of the Pope. He then told them about the
coincidence of Pius IX's suggestion and the note that he, Don
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Christ; he also informed them of the general indulgences he had
brought back from Rome-all things that have already been men-
tioned in Chapter 6. Then he continued:
I particularly stress that not only does the Holy Father like us and
favor us, but in general everyone wishes our Congregation well. It is
looked upon favorably by good and bad alike, by both civil and
ecclesiastical authorities, and except for a very few, everybody is well-
disposed toward us. I intentionally said that even the bad look upon us
with favor because we see that the very people who protest against
religious Orders and who would suppress every last one of them have
only praise for us.
I will tell you something that happened only today. I was greeted
by a tall stout man, who was holding two very scurrilous newspapers.
I did not recognize him until he told me that he had been one of our
first pupils here and that he had very fond memories both of me and
of the Oratory. I asked him about those two nasty papers and then
it dawned on me that he was writing articles in them and that he held
opinions in flagrant opposition to what he had been taught here. I
began to talk to him and gradually I asked him if he had fulfilled his
Easter duty. I realized that he had not been to church for years. I kept
talking and asked him how he could keep pleasant memories of us while
living as he now did and writing such articles. He answered that if
he wrote so much against priests, monks and prelates, it was because
be had truly seen many unbecoming things, things that made him sick.
However he knew us well, and even his friends and colleagues ( all of
his own kind) liked us because we do good, do not meddle in politics,
and are not lazy.
"How can I believe that you speak well of us? It seems to me that
only a few days ago your paper printed a shameful article about a
priest!"
"By its fruits you shall know the tree, Don Bosco. If I wrote as I
did, it is because those things actually did happen; but we see what
you and your Congregation accomplish and we cannot help speaking
well of you."
He continued to sing our praises, but I returned to the subject of
his Easter duty and urged him to give some thought to his own faults
rather than pass I judgment on others over whom he had not been
appointed judge. We parted then, but not without a note of hope. I
have told you this only to show you that even bad people appreciate

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those who work hard for genuinely unselfish motives. This is what
people think of us, so let us try not to be any different than they see
us. Let us encourage one another.
Now before speaking to you more pointedly about the state of our
Congregation I must first make a few observations.
There are three stages in the founding of a religious Congregation.
To begin with, the Holy Father appoints a Superior. This means that the
Congregation has been temporarily approved, and that the Superior
is allowed to gather followers who may begin to take vows. This is
the first approval, the first phase, and for us it started in 1841 when
Don Bosco first opened Oratories and looked for people to help him.
In this he was encouraged by the Archbishop of Turin, although at
that time Don Bosco did not have any definite plan. This first phase
did not bear its first fruits until 1858 when Don Bosco went to Rome
for the first time and spoke to the Holy Father about founding a Con-
gregation. Finally, this first and most difficult phase reached its full
development in 1864, when the Holy Father praised the Institute and
gave us permission to take both temporary and perpetual vows.
The second phase begins when the Holy Father and the [Sacred]
Roman Congregations finally approve the new Congregation as being
good in itself and aiming at doing good to others. However, not all the
rules are approved as yet and the Superiors may still modify them
to suit them better to the spirit that the Society begins to develop. We
obtained such approval in a Papal Decree on February 19, 1869, on
which occasion we were also granted ad decennium [for a ten-year
period] the privilege of issuing dimissorial letters ad quemcumque
episcopum [to any bishops whatsoever] for our ordinands. Then, finally,
when this phase is over the individual [articles of the] rules are examined
by the Committees of Cardinals and the Rules or Constitutions are
approved as being conducive, if practiced, to the prosperity and happi-
ness of the Institute. Once this is done, nothing may be altered in the
Rules thus approved without the consent of the General Chapter and
the Holy See. This is the last and definitive approval given to a Con-
gregation, and for us this solemn act took place last year on April 3,
1874.
However, even though our Congregation and its Constitutions have
thus been definitively approved, we still lack those privileges that a
religious Congregation needs to prosper and perform good works of
charity. I went to Rome this year especially for this. As I previously
said, we have already obtained many privileges; many others have been
referred to the Holy Father, and although we do not yet have the

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rescripts, we shall certainly obtain them before long. Others are still
under study. Steps have also been taken, and have already progressed
considerably, toward obtaining an entire set of privileges, such as other
Congregations enjoy.
I now turn to the internal state of the Congregation. I must inform
you with great satisfaction that things are progressing very well, both
because the number of our members increases daily and new applica-
tions reach us every day, and also because the spirit of the Congregation
is taking shape very well among our members.
Let us urge each other on, then, especially in two ways. First, let
us work hard to do much good. Let people say what they will. Believe
me, it is absolutely impossible to please everybody. I can tell you that
I have always tried not to displease anyone, but I have become increas-
ingly aware of the fact that it is impossible to satisfy all. So let us work
with goodwill, doing whatever we can as thoroughly as possible. As
to the rest, let people talk. Let us ignore what others say about us.
On our own part, however, let us always speak well of everybody.
Secondly, we should strive after eliminating grumbling from our
midst. Does someone have a grievance? Then let him speak to his
Superiors. Every effort will be made to do away with whatever causes
discontent; but let no one grumble about anything. Let us always back
each other both among ourselves and with others, whether members
of the House or outsiders. This will contribute greatly to the growth and
well-being of our Congregation.
I also seriously recommend that everyone take good care of his
health. It is my wish that when someone is not well he should be given
all possible care and every remedy that will help him. In particular I
urge the Directors to make sure that their sick confreres have everything
they need; let them also see to it that the confreres are not overworked.
I would rather leave some work undone than have someone overworked.
Let us encourage one another; those who can do more should do it and
cheerfully. Those who cannot, should be as respected as the others,
and due consideration should be given to their weak constitution or
poor health.
What else shall I tell you? (Here his voice became very faint. It had
already sounded very weak, and it seemed as though in his weariness
he could say nothing more. Now it sounded as if he were about to cry,·
he betrayed ever-increasing emotion.) I can only ask you to be always
good enough to bear with me as you have done so far, and to pray
to God for me. Let us bear with one another; let this be an important
thing to remember for the rest of our lives.

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Just one more thing and I am through. Let us all observe the prac-
tices of piety prescribed for our Congregation, especially what concerns
the Exercise for a Happy Death on the last day of each month. On
that day let us as far as possible put aside every extraneous occupation
and let each one concern himself with things that pertain to the eternal
welfare of his own soul. I have great faith in this Exercise [for a Happy
Death] when it is performed well. None of us should be afraid of a
sudden death no matter when or how it may come, if every month
we set aside one day to put our conscience in order. On that day we
should not only make our confession more carefully and receive Com-
munion with greater devotion, but also put in order whatever concerns
our studies, especially our material affairs, so that, should death take
us by surprise we will be able to say, "I have nothing else to worry
about than to die in the embrace of the Lord."
God bless you, my dear sons.
The last meeting also was held in Don Bosco's little room where
all had gathered around him. After the usual invocation of the
Holy Spirit, Father Rua, interpreting the wishes of the group, in-
quired about the negotiations for [the missions in South] America.
Don Bosco willingly told them about the agreements he had reached
in Rome, and with [the authorities] in Argentina. All of this has
already been narrated in Chapter 7.
After having spoken of [South] America, Don Bosco turned to
Italy. Requests for Salesian foundations had come from various
parts of the country. There was one from Bassano, but it would
cost too much to remodel and furnish the building that had been
offered. There was one from Cremona; the Bishop himself was
calling for us and possibly there would be no need for major ex-
penses. There was also an invitation from Crema, but it seemed
preferable to accept Como as more suitable. In Milan everything
would be provided, but Archbishop Calabiana foresaw trouble: If
the Salesians came to the city the resulting publicity might harm
the schools already there. The same argument applied to Rho:
everything, it seemed, had been already settled, and then the same
fear was expressed. On this point Don Bosco had ideas of his own.
Everywhere in Lombardy the school authorities hindered and
opposed the clergy, and Don Bosco, not to compromise future pos-
sibilities, was anxious to keep on good terms with them. If, there-

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fore, the school superintendents were averse to his plans for [open-
ing schools in] Lombardy, then he would temporarily abandon
them. "Right now," he added, "we have no great need to expand;
rather, we need to consolidate. So we will turn our attention else-
where unless some special advantage should counsel otherwise."
Unfortunately, in those years, as Father Durando related, some
rabid anticlericals had been sent from Piedmont to Lombardy as
school superintendents. At best they might not cause too much
trouble to the Salesians, but certainly, they would not give them
support. "I shall not go there," Don Bosco said, "unless they are will-
ing to extend to us all the latitude permissible under the law."
Father Rua then raised the objection that since there were
enough schools in the former Sardinian states, it might be proper
to found some elsewhere. Don Bosco quickly replied that Cardinal
Berardi was very eager to have a Salesian school at Ceccano, but
so far no agreements had been reached. He was therefore inclined
to abandon the idea, especially since he was anxious to put the
Sons of Mary Project on a sound basis and, above all, he had
to put aside personnel for [South] America.
They then turned from external to internal matters. Several
Salesians were ready for Holy Orders but they had only temporary
vows. Since it was possible for them to secure the [required] ecclesi-
astical patrimony, would it be wiser to have them ordained under
that title, or should they rather wait for perpetual vows and then
be ordained titulo mensae communis? [by title of common board?]
If not, would it be licit to admit them to perpetual profession be-
fore the termination of their first triennial vows?
After discussion it was concluded: Ad primum: [As to the first
point:] Since they were in a position to get the [required] ecclesias-
tical patrimony they should do so, not only because this would
mean an income for the House, which was in straitened circum-
stances, but also because the ordinand would prefer to rely on a
regular income for all contingencies, all the more so since parents
with means gladly showed such generosity to their children. This,
however, was to apply only to members who had taken perpetual
vows. Those with only triennial vows should not be too readily
promoted to Holy Orders under the title of patrimony. It would be
too serious a temptation for any young priest to be able to leave

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the Congregation whenever he chose since he was now a priest
and sure of an income. Any clash with his Superiors could cause
such a step. Finally no hint should be given of the chance of being
ordained after taking triennial vows simply because one had a
patrimony. This would be very injurious to the Congregation, be-
cause some would enter solely to be ordained and then leave. Such
persons would be a real scourge in our midst, for they would have
no vocation and as a general rule would have already been rejected
by their own bishops.
Ad secundum: [As to the second point:] In regard to perpetual
profession before taking, or before the expiration of, triennial
vows, Don Bosco said, "There are reasons why some should be
allowed to take perpetual vows immediately after the novitiate.
Permission to take triennial vows before the perpetuals is a double
privilege. It benefits the religious, who has more time to become
acquainted with the Congregation and to examine his vocation;
and it is also good for the Congregation because it allows more
time to study the individual before he is permanently admitted into
the Society. Now since this privilege is beneficial to both parties, it
may be dispensed with if both sides agree to do so. It is therefore
]awful to allow people to make perpetual vows and such vows
may be taken even without first having made or completed the
triennial vows."
Indeed, Don Bosco could have availed himself of the faculties
granted him vivae vocis oraculo [by word of mouth] by Pius IX. In
his foresight the Pope had granted him very ample powers in this
respect so that he would be able to act quickly in every case. Later
Leo XIII was equally generous to him until finally the long-awaited
privileges were granted and the faculties, no longer necessary, were
expressly revoked in the same Brief. However, prudence dictated
that the least said about such concessions the better.
We will skip trifles. The last thing Don Bosco did was to ask
the Directors to give his warm regards to the confreres and tell
them of the cordial reception the Pope had given him, the many
interesting things done in Rome, and the papal blessing given to
each of them individually. In particular the Directors were to pub-
licize every item of good news about the Congregation within and
outside their Houses, especially the more distant ones, where he

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remarked, they were particularly anxious to know how the Con-
gregation was doing in Turin. He closed the meeting with these
words, "Give my special greetings to our priests and to all the
confreres. Tell them how highly I esteem them. Believe me, this
means a lot; priests, too, want to know whether or not they are
appreciated and remembered by their Superiors. You, too, must
show that you have a high regard for them and think of them
often. This will help strengthen the bond of brotherly love among
us so that more and more we will all be one in heart and soul."

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CHAPTER 9
Privileges and Dimissorials:
The First Phase of the Proceedings 1
DURING the January conferences Don Bosco men-
tioned privileges for the first time publicly when he revealed his
intention of applying for them in Rome. He had no illusion about
the difficulties ahead.2 During the April conference he explained
the subject concisely and reported on the steps that had already been
taken. We shall briefly describe the origin and nature of these
privileges and the first steps taken in trying to obtain them, our
source being the minutes of the first meeting.3
Since early centuries, that is, from the time monastic life, in the
wake of St. Benedict, spread throughout the Western world, the
Popes granted privileges and favors to monastic Orders to facili-
tate their growth and enable them to perform works of charity. As
time went on and new religious Orders were established, it became
customary to extend to them, for the same reasons, the privileges
of the first monastic Orders. This was done through a legal proce-
dure later called assimilation. Other privileges were added when
considered necessary for the needs of time and changing circum-
stances. Thus, the number of privileges increased gradually beyond
measure and often the Decrees of the Popes or of the Roman Curia
would remain a dead letter because Religious would bring their
privileges into play in all controversies.
By the end of the 15th century monastic Orders ceased to be
1 Besides the documents quoted in this chapter, we shall make use of fifteen
letters of the summist Menghini and six of Msgr. Fratejacci, all written between
April and December 1875 and never previously published.
2 Cf. Chapter 2, pp. 12-13.
3 Cf. Chapter 7, p. 145.
160

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Privileges and Dimissorials: First Phase of the Proceedings 161
founded. In their stead a need arose for religious whose main pur-
pose would not only be the praise of God and self-sanctification in
the seclusion of the cloister, chanting the Divine Office in choir,
but also for religious who would work in the priestly ministry out-
side the monastery, bound neither by cloister rules nor obliged to
spend the greater part of the day in choir. This marked the begin-
ning of the Religious Congregations. The Theatines were the first,
then came the Jesuits, the Somaschi, the Piarists and many other
religious families. They differed from the regular Orders not only
in what was said above, but also because their members took only
simple vows.
The difference between solemn and simple vows is this: solemn
vows are made to the Church and may not be rescinded except
by the Church, and then quite rarely; simple vows, instead, are
made to the Superior of a Congregation and may be revoked by
him without special formalities.
Realizing that the privileges granted to the regular Orders had
increased beyond measure, Rome decided not to extend them to the
newly founded Congregations. However, little by little, the Church
realized that the efforts of the new Congregations to do good and
promote the greater glory of God were constantly hindered by
obstacles encountered at every step. The Church therefore resumed
granting a few privileges; then a few more; and again some more.
It soon became evident that the new religious Congregations were
accomplishing as much good for the Church as the older regular
Orders and that they needed even greater privileges because their
activities were carried out for the most part outside their own
Houses. Finally the same privileges enjoyed by the regular Orders
were extended to the new religious Congregations. More than this,
once the trend was started, privilege upon privilege was granted
without limit.
Things went on at this rate until the beginning of the pontificate
of Pius IX. The new Congregations would receive the customary
privileges as soon as they appeared, the last being that of the Ros-
minian Fathers. Pius IX then put again into force the earlier ruling
which prohibited the granting of privileges en masse. It was de-
creed instead that at the start of a new Congregation, the founder
should apply for those privileges which he considered necessary

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
for it. This was the reason why Don Bosco went to Rome in
February 1875. He wanted to initiate proceedings to obtain the
communication of privileges, as had formerly been the custom,
and also to obtain the faculty to grant dimissorial letters ad quem-
cumque Episcopum [to any Bishop whatsoever].
As soon as he arrived in Rome he discussed this in detail with
Archbishop Vitelleschi, the Secretary of the Sacred Congregation of
Bishops and Regulars. No one was better qualified than the Prel-
ate to give instructions on procedure. The Archbishop of Seleucia
asked Don Bosco what privileges he needed. "I need many," the
latter answered, "both for the smooth internal running of the
Congregation and for friendly relations with local ecclesiastical
authorities." Thereupon he submitted a list of some 80 privileges.
He then cautiously inquired if there were any chance of obtain-
ing per assimilationem [through assimilation] the privileges enjoyed
by the other Congregations. The Prelate replied:
"The Holy Father has absolute authority; he can easily derogate
from a law he made himself. Speak to him about it."
"Your Excellency," Don Bosco said showing him a large book,
"I shall present this volume to the Holy Father. It contains the
privileges granted to the Redemptorists and I shall ask him to ex-
tend them to me per assimilationem [through ~ssimilation]."
"For heaven's sake, do not let His Holiness see this!" Arch-
bishop Vitelleschi ex:elaimed. "If you do, he will be so shocked at
the sight of all those concessions that not only will he refuse to
grant them to you, but he will even revoke them from others."
Don Bosco realized then the need for great tact. Therefore, when
he did speak with the Holy Father he prudently steered the con-
versation toward this topic and showed how badly he needed the
privileges enjoyed by other Orders. The Pope replied, "Very well,
apply for them."
"There is only one obstacle, Holy Father. Some thirty years
have passed since it was decided not to grant them any longer in a
block through assimilation."
"Do what was done by the other Congregations approved by
us."
"That is the difficulty, Holy Father. Poor Don Bosco is the
first to find himself in this predicament. Privileges were granted

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Privileges and Dimissorials: First Phase of the Proceedings 163
in this manner for the last time by your predecessor, Gregory XVI,
to the Institute of Charity on December 30, 1838."
"What then?"
"Your Holiness has all powers. Perhaps you may see fit to make
just one exception."
"Certainly I shall. Present your request to the competent Sacred
Congregations. They will examine the matter, discuss it and report
to me. We shall see what can be done. I myself am willing to make
just this one exception."
Don Bosco thanked the Pope for this outstanding show of benev-
olence. It was, however, no simple matter; he would have to start
all over again. He had only a few days to complete a task that nor-
mally would require many months. He did not even have a Latin
dictionary with which to check certain words. Nevertheless, he went
about it with enthusiasm. He studied the history of privileges, col-
lected quotations from Bulls, names of Popes, opinions of canonists.
He compiled a list of privileges and had to find out when, by
whom, and to whom they had been granted. In short, "working
desperately" as he said later, he had to make an extensive survey
of canon law.
That feverish investigation produced two petitions in Latin ad-
dressed to the Pope and a memorandum that he later reshaped into
a petition to the Cardinals whom we shall name later. The two
petitions concerned dimissorial letters ad quemcumque Episcopum
[to any Bishop whatsoever] and the communication of privileges
already granted to other religious Congregations. A similar request
from Archbishop Vitelleschi to the same effect accompanied the first
petition. Quite properly the request for dimissorial letters was sub-
mitted separately. Such a concession could never have been included
in the communication of privileges particularly to a Congregation
with simple vows since it is granted only by specific or direct con-
cession rather than in virtue of the communication of privileges.
These three documents are in the appendix to this volume.4
The two petitions to the Pope had as their immediate result the
appointment of an extraordinary Commission of Cardinals to vote
on the matter. An official notification signed by the Secretary of
the Sacred Congregation of Bishops and Regulars was sent to Don
'Memorie Biografiche, Vol. XI, App., Doc. 14, 15, 16.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Bosco. It was worded as follows: Ex audientia SS. die 26 Februarii
1875 SS.mus porrectas preces examini demittere dignatus est Em.mi
Patrizi, De Luca, Bizzarri, Martinelli pro voto emittendo. Segr.
Archiepiscopus Seleuciensis, Vitelleschi. [In the audience of Febru-
ary 26, 1875 the Holy Father graciously referred your request to
their Eminences the Cardinals Patrizi, De Luca, Bizzard, and
Martinelli in order that they may study and vote upon it. [Salvatore]
Vitelleschi, Archbishop of Seleucia, Secretary.] These then were
the same Cardinals who had been appointed the previous year to
examine the Constitutions and to them Don Bosco addressed his
aforementioned memorandum. We shall dwell briefly on it here,
since the arguments listed therein are presented in greater detail
than in his petitions to the Pope where of necessity he had to limit
himself to a brief mention.
The memorandum is divided into two parts: The first concerns
the privileges; the second deals with the [issuing of] unqualified
dimissorials. We shall omit the canonical disquisitions and limit
ourselves to glean what concerns Don Bosco personally, regarding
his ideas and his works.
The general preamble nobly praises the Popes for granting such
outstanding favors to the [religious] Congregations. "The privileges
and spiritual favors bestowed on religious Orders and Congrega-
tions may be regarded as so many cords that bind these Institutes
to the Holy See. Since it alone may grant, restrict, and revoke
them at will, according to need and convenience, those who benefit
from them acquire a fervent and lasting sense of gratitude toward
their eminent benefactor." Don Bosco then comes to the point
and presents his request to enjoy equal status, as regards privileges,
with other Congregations. He selects one and gives his reasons for it.
We ask for the privileges enjoyed by the Redemptorists or those of
the Priests of the Mission, because their Constitutions and aims may be
said to be identical to those of the Salesians. The reasons that induced
the Popes to grant those privileges to the Redemptorists are to be found
in the Briefs of concessions listed herein. The special reasons for com-
municating these same privileges to the Salesian Congregation are as
follows:
1. The [Salesian] Congregation is utterly devoid of financial means

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Privileges and Dimissorials: First Phase of the Proceedings 165
and therefore it stands in need of great indulgence and much spiritual
assistance to accomplish its ends.
2. This Congregation had its beginnings and development in the
stormy period that is still ours and that aims at the suppression and
annihilation of all religious Institutes. Nevertheless this Congregation
has been able to grow, to open Houses in several dioceses, and even
to found missions abroad. Because of the calamitous times, the diversity
of nations, and the great distances separating many of the members,
the Salesians need a proven form of government with privileges already
known and well tried by other pious Congregations.
3. In the difficult times in which we live, civil authorities look
unfavorably on frequent appeals to the Holy See. On hearing that the
Holy See had granted us certain favors, the Government threatened us
and demanded, in violation of our rights, that all Decrees and Rescripts
be submitted for the so-called Royal Exequatur. We were forced to obey
but never managed to get the Exequatur, or even recover the original
documents.5
4. Finally, the petitioner humbly hopes to receive this favor so that
he may dedicate what little life it may still please God to grant him
to set up regular procedures in his various Houses and to acquaint
the Superiors with a uniform policy in the use of such privileges. This
policy would be based on the utmost discretion and prudence and would
be used only for the obvious greater glory of God and the welfare of
souls.
At that time a few canonists were raising three objections to the
communication of privileges. They argued that this procedure would
( 1) cause friction, (2) disturb peace and harmony with the Ordi-
naries, ( 3) grant certain Institutes privileges that were inappro-
priate.
Don Bosco refuted each of them in order.
1. If such concessions were something new they might cause friction,
but privileges have passed from one Order to another for more than
300 years. They have been the objection of constant study and inter-
6 This makes clear the meaning of a phrase in his second petition to the Pope
[Memorie Biografiche, Vol. XI, App., Doc. 16] in which he says that nowadays it
was prudent multa facere, sed non patefacere [to do much, but without fanfare].

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
pretation; they have been used in a regulated manner and in accordance
with policies established by the Holy See. They should be called a
unifying link, a bond of uniformity, rather than a cause of friction.
2. They do not seem to disturb good relations with the Ordinaries,
inasmuch as bishops and parish priests are already acquainted with
the privileges enjoyed by Institutes approved by the Church. In our
country it would only cause surprise if any Institute were to enjoy
greater or lesser privileges than others. Moreover, since these privileges
are favors that redound to the honor of the supreme authority of the
Pope and manifest his full approval of an Institute, no one will believe
that a Congregation has been definitively approved until the Holy See has
given it the same privileges that others enjoy.
A learned and esteemed Ordinary is still unwilling to believe that our
Congregation has been definitively approved, because he has no proof
that it enjoys the privileges belonging to the Servants of the Sick, the
Priests of the Mission, or the Oblates of Mary.
3. Neither can it possibly be said that through such communication
of privileges some may be granted that are inappropriate. The clauses
Dummodo lnstitutis eorum conveniant ac regulari observantiae non sint
contraria [As long as they are appropriate to those Institutes and not
contrary to the regular observance] are always implied in such con-
cessions. We might also add that the Holy See, the sole authority that
grants these privileges, always retains the power to modify or even
revoke them whenever it judges this to be more beneficial to the
recipients.
The reason given for requesting the privilege of issuing un-
qualified dimissorials was much simpler. It amounted to pointing out
"the variety of the dioceses in which the Salesian Congregation had
Houses, as for example, the hospices and boarding schools for the
missions in the Argentine Republic, and others to be opened, follow-
ing negotiations, in Australia and in Hong Kong, China. Hence the
necessity of frequently having to present some cleric for ordina-
tions on short notice and extra tempus [outside the appointed time].
To this must be added the urgent need "to remove the serious ob-
stacles created by an Ordinary in whose diocese the Congregation
has many schools and Houses and who, for three years, has refused
Holy Orders to the Salesian clerics."
Don Bosco ended with a plea and a statement:

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Privileges and Dimissorials: First Phase of the Proceedings 167
Everything I have said here in connection with the communication
of privileges and the issuance of dismissorial letters has been in justifica-
tion of the humble petition submitted to their Eminences. However, I
shall lay aside all my arguments and request their Eminences to consider
only what they, in their great wisdom and enlightened experience, judge
to be for the greater glory of God and the welfare of a Congregation
that is still in its infancy, so to speak, and greatly needs both material
and moral assistance, advice, and guidance.
I therefore declare in advance that I shall be content with whatever
they may decide and all the Salesians will strive to express their gratitude
by daily invoking the blessings of Heaven upon their Eminences, asking
God to grant them a long life for the glory of the Church and the welfare
of the Salesian Society, which will always look upon them as benevolent
Fathers and distinguished Benefactors.
Before leaving Rome Don Bosco called on the Cardinals of the
Commission, all of whom he felt were sympathetic toward the
Salesian Congregation. Each one had reassured him that since
the Holy Father was in favor [of the concessions] there would be
no obstacles. Merely by accepting the petitions the Pope had shown
his intention to grant the requested favors.
In Rome Don Bosco left Charles Menghini, the attorney,
as his representative. We already know him as the summist attached
to the Congregation of Bishops and Regulars. He would be assisted
by Msgr. Fratejacci, an excellent ecclesiastic, who was highly
esteemed and whose influence on some Cardinals of the Commission
could be helpful.
Only a few days after his return to Turin, Don Bosco received
a letter from the Commission of Cardinals asking him to clarify
the following questions: ( 1) Whether the Pious Society had made
any progress after the final approval of its Constitutions on April 3,
1874. (2) What were the difficulties encountered in applying for
specific privileges, that is, as needed singly and not in a block.
On April 12, Don Bosco replied to these queries in two concise
statements; the first listed the progress made between April 3,
1874 and April 3, 1875; the second described the difficulties he
had encountered when applying for each privilege as needed.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Turin, April 12, 1875
First Clarification
We can say that the past year has been used to strengthen our observ-
ance of the Constitutions and particularly in carrying out the changes
introduced in their definitive approval. The novitiate has been made
to conform with the prescriptions and suggestions of the Cardinals on
the official Commission. There has been a marked increase in the number
of religious; the novices alone are now more than one hundred and all
give good promise of success. The original spiritual harvest in the
various Houses already in existence has grown very much and it has
therefore been necessary to augment the staff of each. Over and above
the activities already described in last year's report, new ones have
been undertaken by the Salesians as follows:
1. Administration of the public schools at Momese in the diocese
of Acqui.
2. Administration of the public schools at Bargo San Martino near
Casale Monferrato.
3. A new convent of the Daughters of Mary Help of Christians
who, in agreement with the diocesan Ordinary, take charge of the linen
and clothing in the Minor Seminary at Borgo San Martino mentioned
above.
4. A hospice with annexed public church in Buenos Aires, Argentina,
[South] America.
5. A school, with annexed public church, for the Missions at San
Nicolas, a densely populated town located not far from the savage tribes
still living in the southern section of that vast region. Twenty Salesians
are now studying the language and customs of that territory, preparing
themselves to go there next October.
6. The construction of a church dedicated to St. John the Evangelist
and of a hospice for poor boys besides classroom facilities for day
students, and a recreation center-all in Turin, near the Protestant
church located in a section where there are more than 30,000 people
without a single Catholic church.
The number of pupils and homeless boys has increased in all the
Houses of the Congregation. Work is going on in all: everywhere, new
buildings or additions to existing ones are under construction in order
to admit a larger number of boys who continually apply.
We are on excellent terms with pastors and bishops. We can truly
look upon them as our protectors since they are generous to us in
every way compatible with their authority. This is true with the exception

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Privileges and Dimissorials: First Phase of the Proceedings 169
of only one Ordinary, yet we hope to reestablish our former friendly
relations as soon as he will decide to reveal his reasons for opposing
us. We have also been asked whether Salesians often leave the Congrega-
tion and thereby cause trouble to their home dioceses. I am in a position
to answer that. As of now, only very few have left the Congregation
during their trial period and not a single professed Salesian has ever left.
None, therefore, can be cited as having caused trouble in any diocese.
However, it has happened sometimes that young men not belonging
to the Congregation but accepted in our Houses and attending our
schools have not given satisfaction in the dioceses that received them.
We cannot be held responsible for the vocation or success of those
pupils who leave our hospices or schools to return to their families
or attend other schools or a diocesan seminary.
For the rest, I refer to the report submitted last year for the definitive
approval of the Constitutions.
Second Clarification
When His Holiness deigned to approve our Constitutions last year,
I was advised to apply not for the communication of privileges but
for the specific privileges, faculties, and necessary spiritual favors a
religious Congregation needs in order to retain its autonomy and accom-
plish its purpose, which is to promote the glory of God. In doing so I
encountered many difficulties.
1. [In this matter] it is not possible to foresee what may be needed.
Consequently one must wait until the necessity arises with its con-
comitant troubles before notifying the Superior in order that he may
submit a petition for the needed privilege. This may be easy to do for
just one House, but it becomes extremely difficult for a Congregation
with already eighteen Houses or churches established in various dioceses.
2. Since one does not know to which of the Sacred Congregations
such petitions should be addressed, in most cases considerable time
elapses before the desired answer is received.
Last year I submitted petitions for a number of things that I felt
were necessary; but after corresponding for a year I was obliged to
go to Rome to seek the assistance of someone with experience who
could direct me to the proper offices.
3. It is difficult to obtain what is asked for. I applied to the Sacred
Penitentiary for faculties that are usually enjoyed by all religious Con-
gregations, and it was deemed wise to refuse them. Other [Sacred] Con-
gregations granted me a few desirable faculties, while refusing others
that I consider truly necessary, such as the faculty to keep and read

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forbidden books, impart the papal blessing in danger of death to members
of one's own Congregation. Other [Sacred] Congregations amended the
petitions in such a manner that what they granted no longer served
the purpose. To cite an example: we petitioned for the faculty to
celebrate Mass an hour before dawn and an hour after noon. This was
granted but only for the time when missions were held, whereas such
a necessity may arise any day.
4. To the difficulties set forth above we must add also the expenses
of postage, taxes, and fees charged in offices and agencies. One single
Brief, for example, cost over one thousand lire; it is true, however,
that through the great charity of His Eminence the Cardinal Prefect
of that particular Sacred Congregation who has helped us many times,
this sum was reduced to only 120 lire. This is indeed a modest sum,
but it is still considerable for a Congregation that is utterly devoid of
financial means and depends on Divine Providence from day to day
to provide for more than 7,000 boys, 400 religious, and to keep 18
churches open to Divine worship.
It now remains for me to renew my humble petition for the com-
munication of the favors and privileges enjoyed by other religious Con-
gregations and in this manner provide whatever is required for the
various Houses and churches we have already established and for
those we are to open in the near future.
Rev. John Bosco
It looked as though the matter would drag on for a long time;
in fact, it did, far longer than Don Bosco could have foreseen. First
one of the four Cardinals was absent, then another. Cardinal Bizzarri
was away from Rome throughout May and a part of June; Cardinal
De Luca was away for about three weeks in July. Then, at times
they had to attend to the business of various other [Sacred] Congre-
gations of which they were members. Finally came the summer,
during which, as Attorney Menghini wrote, "to submit certain mat-
ters not in their calendar would have strange effects on the eminent
judges." Meanwhile, week after week, time would go by until late
in September.
Yet it was imperative for Don Bosco to present eleven perpetually
professed members for ordinations, and it was sheer folly to expect
them to be ordained in Turin. Therefore on July 16, he appealed
"to the inexhaustible charity and clemency" of the Holy Father

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imploring him to allow these Salesians to "receive Minor and Major
Orders a quocumque catholico Episcopo extra tempus [from any
Catholic Bishop whatsoever, outside the regular time]. He also im-
plored a dispensation from the canonical age for four of them.6
In support of his humble petition he respectfully set down three
reasons for the Pope's consideration. "Your Holiness will benefit the
Salesian Congregation immensely by this great concession. In the
coming fall we are to establish a school and a mission in the
Argentine Republic and this calls for a substantial number of pro-
fessed members, the majority of whom should be priests. Further-
more, [by this concession] more priests would be available to
exercise the priestly ministry in public and private churches accord-
ing to the need. It would also lend powerful assistance to the
Salesian Congregation whose ever growing harvest increases the
need for evangelical laborers."
The Pope referred the matter to the Sacred Congregation of
Bishops and Regulars. In a letter dated August 2, the Secretary of
that Congregation informed Don Bosco that the Holy Father had
granted the favor requested "in part"; he should therefore ask
Sigismondi, the Vatican messenger, to pick up the Rescript, from
whose tenor he would understand "the import and the terms of the
favors." Very grateful, Don Bosco hastened to thank His Excel-
lency.7 "I received your letter and thank you with all my heart for
your kindness to me. We shall always be deeply grateful. I shall
endeavor to abide by the terms prescribed in the favor granted. All
I ask is that I be not [in this matter] subjected to the authority of
our Archbishop."
When, however, he read the Rescript he was very bitterly dis-
appointed, for only a minimal part of his request had been granted.
6 They were the following, all well-known in the Congregation: 1. Stephen Albano
of Verolengo (Ivrea); 2. Herminius Borio of Canelli (Acqui); 3. Augustine Mazza-
rello of Mornese (Acqui); 4. Valentine Cassinis of Varengo (Casale); 5. Charles
Farina of Valle Lomellina (Vigevano); 6. Anthony Riccardi of Port Maurice
(Ventimiglia); 7. Joseph Campi of Mornese (Acqui); 8. Joseph Beauvoir of Turin;
9. Joseph Leveratto of Genoa; 10. Louis Pesce of Fontanile (Acqui); 11. Joseph
Villanis of Turin.
Those seeking dispensations from the canonical age were: Stephen Albano, six-
teen months; Herminius Boria, eighteen months; Anthony Riccardi, sixteen months;
Charles Farina, twelve months.
7 Letter, dated August 10, 1875.

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It stated that, by availing himself of the faculty already granted to
him for a period of ten years to issue dimissorial letters for his
religious, he would be permitted this time to refer only five of the
eleven applicants to their respective bishops in their dioceses of
origin. Nor was this all; the Indult made no mention of the extra
tempora [ordinations outside the appointed time]. Worse yet, a
follow-up letter from Archbishop Vitelleschi informed him that the
dispensation from the required age was not to be inferred from the
lndult.8
Don Bosco now found himself in quite a quandary. He believed
he might remedy the matter by returning the Rescript to Archbishop
Vitelleschi in the confident hope that it would be reexamined and
modified. But in vain. The Secretary of the Congregation replied
that the Indult represented what he had been able to obtain, not
without great difficulty, and that he was therefore returning it just
as it stood; and that perhaps Don Bosco had not understood its
full import. Then he continued,9 "Rather than grant you that
faculty, the Holy Father wanted me to ask the Archbishop of Turin
to accept your dimissorial letters. I ventured to point out that this
would get us nowhere. Whereupon His Holiness consented that no
more than five candidates of your choice be ordained by the bishops
of their home dioceses, since it appears from your report that all
but two of them, belong to dioceses other than Turin. If I failed to
obtain the extra tempus, it is because you did not mention it in your
petition;10 if you did not obtain the dispensation from the canonical
age it is because the Holy Father's Indult was granted in favor of
only five of the candidates, not eleven, and presumably you would
choose the five who do not need such dispensation. I am returning
the Rescript: keep it, otherwise you may not use it. If the five that
you will choose for ordination need a dispensation from the required
age, let me know that I may request it along with the extra
tempora. ... For the others, present your dimissorials to the Arch-
bishop of Turin." It was at just about this time that the Holy Father
received the complaints of the Ordinaries of Turin and Ivrea against
8 Letter dated August 10, 1875.
O Letter dated August 15, 1875.
10 He should have applied for this separately. (Letter from Archbishop Vitelleschi,
August 10, 1875).

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Privileges and Dimissorials: First Phase of the Proceedings 173
the Sons of Mary Project. From the remainder of this chapter it
will be obvious that Rome was afraid that the dissension might
become more acute and that episcopal authority might be com-
promised.
What could Don Bosco do? He would have to be resigned
and satisfied with that little. And so he was. He quickly sent off
two petitions applying for the Holy See's dispensation from the
defect of canonical age for three candidates11 and for an Indult of
the extra tempora for the five candidates he had selected.12 Sanctitas
Sua benigne annuit [His Holiness graciously granted] both requests
on August 27.
That same month the Commission of Cardinals met in a prepara-
tory session at which was read the report Don Bosco had submitted
in the form of a petition. It sketched the history of the concession
of privileges per communicationem [through communication] so
clearly that it aroused their admiration. It was read by Msgr.
Bianchi who was not at all sympathetic to Salesian causes, but
honest and free of all bias. The Cardinals, thinking that Menghini,
the attorney, had written the petition, now and then broke in with
approving gestures and words. Msgr. Bianchi continued reading
unperturbed. At the end when he heard a chorus of praise, he asked,
"Do your Eminences find this report rather good?"
"Magnificent!" they answered.
"Who do you think wrote it?"
"Attorney Menghini. His touch is obvious."
"Well, Don Bosco wrote it."
The Cardinals were surprised at such thorough knowledge of
Canon Law. They thought the report had been drafted by Menghini
and written by Msgr. Bianchi. When assured by the latter of the
truth, they became silent, somewhat embarrassed by their whole-
hearted praise, which they now regretted as if it might prejudice
the cause.
Archbishop Vitelleschi was scheduled to present the case at the
meeting which always seemed far remote. From the very beginning
he had asked Menghini, the attorney, to draft the consultation for
him. This is an analysis of matters on which the Roman Congrega-
11 Riccardi, Borio, and Farina.
12 Cassinis and Leveratto, in addition to the above.

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
tions must express their consultative opinion. The consultations are
drafted by special officials according to the instructions of Prefects
and Secretaries [of the Sacred Congregations]; they are then printed
and distributed to those concerned. The good lawyer did not per-
form his task as mere routine. He had embraced Don Bosco's cause
with real enthusiasm because he felt a loving veneration for him.
Therefore he studied the issue thoroughly, assembled a great deal
of pertinent material, and drafted his consultation with the utmost
care. Don Bosco was pleased with it.13 Let us take a quick glance
at it so that, from what has already been said and what is still to
be said, the reader may get an exact and clear idea of this difficult
issue.
The consultation opened with the timely observation that "it is
indeed a wonder that while on the one hand the Holy See, buffetted
by a raging tempest, suffers from the suppression of venerable
religious Orders, on the other hand, it still undauntedly strives to
establish religious Societies and Congregations which, like an auxil-
iary army, carry on the beneficial mission of the ancient Orders
wherever the latter are unable to do so." This was followed by a
short history of the Pious Salesian Society and a masterful exposi-
tion of the difficulties raised by the Turin Ordinary, especially those
concerned with the recognition of canonical exemption and admis-
sion to Holy Orders. Having prepared the ground, the Relator now
reached the crux of the matter outlined in the consultation. He
summarized it as follows: "At the beginning of this year, the
Founder filed two petitions. It was his desire to forestall clashes
[with the diocesan authority] and also obtain for his Congregation
those privileges that have been granted to other Congregations. His
Congregation is by no means inferior to others, as can be seen from
its remarkable success over the past 34 years in its work on behalf
of religion and society." These are the petitions that Don Bosco had
addressed to the Pope requesting unqualified dimissorials and the
communication of privileges. The consultation stated the contents
of the petitions and then went to the heart of the question.
The analysis was both scholarly and clear. The first part dealt
with dimissorial letters. After referring to the historical origin of
13 Letter from Menghini to Don Bosco dated September 8, 1875.

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Privileges and Dimissorials: First Phase of the Proceedings 175
this privilege, it raised the question whether "it would be advisable
to grant the specific request submitted by the Reverend John Bosco,
founder of a well-deserving Institute." It seemed that this could not
be so easily granted. There were three reasons against it: ( 1) Such
a favor was rarely granted, (2) Orders of Regulars with ancient
and esteemed traditions did not enjoy this privilege, as the Relator
pointed out. Would it not perhaps be premature to grant it to a
recently founded Congregation that could already avail itself of a
Rescript empowering it to issue dimissorial letters ad Episcopum
Dioecesanum, [to the diocesan Bishop] even though only for a
ten-year period? (3) It was the policy of the Sacred Congregation
to be quite strict about extending such privileges.
Then followed the reasons in favor. "Despite the fact that this
privilege is rarely granted, a reason for doing so can be found in
the extraordinary growth and remarkable expansion of the Salesian
Society which, though founded in these stormy years, has neverthe-
less grown and continues to grow day by day to the benefit of
religion and mankind . . . It befits the Supreme Pontiff by virtue
of his sovereign and royal rights to reward meritorious and out-
standing accomplishments with extraordinary privileges and singular
favors." The consultation then went on to show this had already
been done time and again in the past. Indeed, here we must pay
tribute to the skill of Menghini; he [aptly] quoted Tomassin14 who
"attributed the grant of some extraordinary exemptions to such mo-
tivating causes as rigid demands, whims, and worse things yet ..."
After this he continued, "It would seem therefore that the reasons
presented by the Reverend John Bosco concerning the excessive
rigor of the Archbishop of Turin about ordaining Salesians should
not be overlooked."
The second part dealt with the communication of privileges.
After referring to the two different forms of concession, one abso-
luta, plena et perfecta [unqualified, total and perfect] and the other,
imperfecta et relativa, [imperfect and relative] it noted that "in order
to avoid any interpretation which, in case of doubt, might reestab-
lish the ordinary jurisdiction of the diocesan bishop, Don Bosco
fervently asked to share the same privileges already granted to other
14 A French theologian of the 17th century. Cf. Dictionnaire de Theologie Catho-
lique. [Editor]

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Congregations and specifically those of the Congregation of the
Holy Redeemer." Then citing less remote examples of similar com-
munication of privileges, it continued: "Encouraged by these recent
examples, Don Bosco makes several observations in his memo-
randa." Referring to the four reasons already known to us, Menghini
eloquently stated: "Though a small boat needs only a few oars, the
same cannot be said of a large ship. The latter needs a large crew,
strong propulsion power, and other suitable equipment to travel
more swiftly! Privileges are to a definitively approved society what
the crew, power, and equipment are to a large ship."
The arguments in favor of the concession were followed by those
against it. There seemed to be three obstacles to [the granting of]
the concessions:
1. The communication of privileges had not been granted for
a long time. Therefore, if a consultative opinion were to be given
to the Holy Father, it should conform to practice, since this was a
matter of [Church] discipline.
2. Among the directives of the Apostolic Chancery there were
two, approved by Pius VI, indicating that similar privileges should be
granted specifice et nominatim, [specifically and by name] especially
to Congregations with simple vows and therefore not having the
status of Orders of Regulars. They enjoy only such privileges as are
granted to them and no more. Only Regulars have a greater latitude
of exemption from episcopal jurisdiction although they too, accord·
ing to seven articles of the Constitution lnscrutabili of Gregory XV,
are subject to the jurisdiction, ordinary or delegated, of bishops.
3. Very many were the privileges that had been granted to
Orders and later to Congregations and all would be included in
the communication. Now, common sense seemed to suggest that
doubts could always arise as to whether this or that Indult, this
or that favor, would be suitable to Don Bosco's Institute which,
although solemnly commended and approved, still appeared to be
a Society sui generis. If doubts arose, the ordinary jurisdiction of
the bishop would prevail. It seemed, therefore, wiser to take pro-
tective measures against future conflicts by forestalling such diffi-
culties.
The writer, then, in his reply [to his own objections], laid aside
the general principles and thought it best to investigate adequate

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Privileges and Dimissorials: First Phase of the Proceedings 177
reasons in this case for urging the Supreme Pontiff to grant the
petition that had been referred to the judgment of this Commission
of Cardinals. The Pope [he said] is the supreme and independent
dispenser of such favors and privileges; their Eminences must there-
fore decide, in view of the places, times, and persons concerned, if it
would be advisable to make such a concession, especially since it
concerned a recently founded Congregation, which however, in its
brief canonical existence has possibly accomplished more than other
Orders in a much longer time.
Here the writer touched on the two clarifications submitted in
April, and he exploited them in the interests of the petitioner. We
do not want to be repetitious, but since the Reporter had new data
about the gradual development and progress of the Pious Society
and introduced them in the consultation, our readers should be
fully informed.
1. Many Salesians have distinguished themselves with writings of
literary and historical value as well as with textbooks that have been
printed and are used in public schools. Among other historical works
the more recent publications, The Evangelist of Wittenberg and The
Protestant Reformation of Germany by the Rev. J. B. Lemoyne,
Director of the Salesian School at Lanzo, as well as his Life of
Christopher Columbus,15 have been highly commended. Some 20 re-
ligious of this Congregation have died leaving behind them a reputation
of outstanding virtue; biographies have been written about each of them.
2. In the service of liturgy many musical works have been com-
posed and printed to promote the study of organ and plain chant.
3. The Society has a bookstore and a printing plant with four steam-
operated machines and 130 people working full time. This explains
the remarkable success of the Letture Cattoliche, [Catholic Readings]
now in their twenty-third year. This publication was blessed by the
Holy Father who graciously recommended it in a special circular written
by his Eminence the Cardinal Vicar. It is not surprising that the book
Il Giovane Provveduto [The Companion of Youth] sold at least a
million copies within a few years.
4. Various buildings are now under construction: (a) A sizable
addition to the House at Alassio that will make it possible to increase
15 The Reporter attributed this last book erroneously to Father John Bonetti.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
the present enrollment from 200 to 400. (b) At Sampierdarena the
facilities of the House are likewise being expanded so that enrollment
may be tripled. (c) In October three new convents for the Daughters
of Mary Help of Christians will be opened at Alassio, Lanzo, and in
[the section of Turin called] Valdocco where for 30 years a house of
ill-fame was formerly located. This building was recently purchased at
great expense, and the Daughters of Mary Help of Christians will very
soon devote their attention to the poor girls of the neighborhood who
up to now had no facilities for either moral or religious education. (d)
Lastly, the Sons of Mary Project, whose purpose is to gather young
adults of good moral character between the ages of 16 and 30 for a
course of studies in preparation for the priesthood. Their number will
exceed 100 next school year.
This scholarly and cautious dissertation ended as follows: "These
observations, together with what has already been set forth in the
previous consultation on the approval of the Constitutions are the
factors upon which their Eminences so well-endowed with mature
discernment and prudence, may base themselves in giving a reply
to the following
DOUBTS
I. Whether and in what fonn dimissorial letters ad quemcumque
Catholicum Episcopum [to any Catholic Bishop whatsoever] and
the extra tempora [ordinations outside the appointed time] should
be granted in favor of the Salesian Society?
II. Whether, in what form, and what privileges should be granted
by communication to the aforesaid Society?"
Don Bosco was very anxious that all negotiations about privileges
be completed before the fall holidays since the date of the departure
of the missionaries for [South] America was drawing near.16 The
delay, however, was not entirely fruitless because both Attorney
Menghini and Msgr. Fratejacci, who was also "very busy" on this
matter, were able to pool their efforts and draft their consultation
more carefully. It also gave Don Bosco more time to learn the
16 Letter to Archbishop Vitelleschi from Don Bosco, August 10, 1875.

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Privileges and Dimissorials: First Phase of the Proceedings 179
mind of the judges through the correspondence of those two ex-
perienced and industrious friends.
Cardinal Patrizi, the Vicar, always ready to help Don Bosco, was
happy to preside over this Commission; he appeared to be well-
disposed, but also stated he would abide by the vote of his colleagues.
Cardinal De Luca, a very determined man, did not feel the scruples
affecting some other member of the eminent group; his presence
was considered very advantageous to Don Bosco's cause. Cardinal
Martinelli, in a very cordial letter dated July 9, thanked Don Bosco
for the visit of Father Lemoyne and Father Bonetti and for the
"gift of some booklets of theirs." Then for Don Bosco in particular
he added, "Incidentally, this reminds me of a long-standing obliga-
tion toward you, namely, to thank you for your delightful little work
entitled Mary Help of Christians that you so kindly sent me. The
miraculous manner in which this church was built truly leads one
to believe that Maria aedificavit sibi domum [Mary Herself built her
own temple]."
These three Cardinals, however, were not the most influential.
Cardinal Bizzarri wielded the greatest influence, although he in
turn was swayed by Archbishop Vitelleschi. In discussing the com-
munication of privileges in his works on Canon Law, the Prefect
of the Congregation of Bishops and Regulars strongly insisted on
in praesens difficillime conceditur [at the present time it is very
rarely granted]; he could not say nullimode [nowise] because the
favor depended on the sovereign will of the Pope; but his leanings
were obvious. When the compiler, Menghini, necessarily had to
consult him, he would suggest difficulties. The clever and good
lawyer, however, tempered them, as can be seen in the consultation,
with remarks full of consideration and gentleness. Menghini even
said that he had drafted the consultation "haunted by the Cardinal
Prefect who had even wanted what he could not do in conscience
and in justice." It is easy to imagine the goodwill of Menghini pitted
against the well-known scruples of the Cardinal.
We must also add that in August both the Prefect and the Secre-
tary made it quite plain that they thought the communication of
privileges in a block impossible. Later, the Cardinal himself was
inclined to grant a certain number of privileges, but not all, and
was totally opposed to unqualified dimissorials.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
During that same month, still swayed by a conversation with
Archbishop Vitelleschi, Menghini suggested to Don Bosco, "as a
son might suggest to his father," that he apply indirectly for "at
least some of the main privileges, such as dimissorial letters etiam
ad Episcopum originis [also to the Bishop of the home diocese],
exemption from visitation, and other special privileges and spiritual
favors" of his choice; however, he left the entire matter to Don
Bosco's wisdom and prudence. It would be interesting to know what
Don Bosco replied to this; but in the absence of other documents
Menghini's reply allows us to reconstruct substantially Don Bosco's
answer. [Menghini wrote]: "I, too, am of the opinion that we must
attain a firm status, secure and not precarious [as it would be] if we
begged like poor mendicants for little favors that benefit more the
donor than the receiver ... Great things must not be done by halves;
and unfortunately the saying, Benefacta male collata maleficia ex-
istima, [Favors unkindly granted are no favors at all] is true. As a
wise and experienced general, write and take all necessary measures.
Be convinced that unfortunately there is opposition."
Don Bosco was under the impression that Archbishop Vitelleschi
was not opposed [to his requests]! He did not yet know that the
Secretary of [the Congregation of] Bishops had instructed Menghini
to draft the consultation with these words, "Don Bosco's petition is
very odd; just write a simple note to air it"; that is to say, merely
write a very brief report to show that the request has been studied.
The date for the discussion was drawing near. Worried by the
way affairs seemed to be going, Don Bosco acted on the advice of
Menghini and addressed himself directly to the Commission to
recommend his own case. To each Cardinal and to Archbishop
Vitelleschi he sent a copy of the following letter:
Turin, September 11, 1875
Your Eminence:
If I were fortunate enough to be in Rome these days I would not
fail to fulfill my grave obligation of calling on Your Eminence in person
to pay my respects and recommend the Salesian Congregation to your
kindness. [By reason of your office] you are asked to pronounce a most

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Privileges and Dimissorials: First Phase of the Proceedings 181
important judgment on this Congregation, concerning the communica-
tion of privileges usually enjoyed by other religious Institutes approved
by the Church. Permit me, therefore, to express myself in this humble
letter.
At the time our Congregation was approved Your Eminence acted
toward me as a kindly father and an outstanding benefactor. Now I
beg you graciously to continue your good offices toward me that our
humble Congregation may receive the great favor of the communication
of privileges. Such a concession would give us two very important
advantages:
1. The Salesian Congregation would enjoy the status of other Con-
gregations before the ecclesiastical authorities.
2. In October the Salesians are to travel to the Argentine Republic
to open a Mission school. At the request of the Ordinary, we have
agreed to take over the administration of the public schools and a public
church at San Nicolas de los Arroyos. It would then be very helpful if
our members were to enjoy the privileges and spiritual favors of the
religious Orders and Congregations already existing in that immense
country.
This would also do away with the cause of the opposition shown us
by the Ordinary of the Archdiocese of Turin, who is not convinced
that the Salesian Society has been definitively approved since he has
no proof that it enjoys the privileges of other Congregations.
However, I leave everything to the deep, enlightened wisdom of Your
Eminence and assure you that for all you have done as well as for any
future act of kindness we hope for, the Salesians will be forever grateful,
and will offer special prayers every day that you may have a long life
filled with heavenly blessings.
While prayers and fasting are offered in all our Salesian Houses that
God may inspire you to do what shall be for His Greater glory, I am
deeply honored to bow before you and kiss the sacred purple in deepest
veneration.
Your most devoted servant,
Rev. Joho Bosco
The discussion scheduled for September 9 was for some un-
foreseen difficulty postponed to September 16. Historical truthful-
ness as to what is said and done at such sessions can hardly be

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
claimed because they are surrounded by a justifiable secrecy. In-
discreet rumors may and do circulate, of course, but their actual
value is always more or less questionable. At any rate it is below the
historian to gather information from such unreliable sources.
Thursday, September 16, was the last day of Archbishop Vitel-
leschi's work as Secretary to [the Congregation of] Bishops and
Regulars. He had been elevated to the sacred purple and his last
official duty was the report on Don Bosco's requests. In fact, two
days before he had already turned over to his substitute all his
official files, except one-Don Bosco's. He wanted to handle that
himself and for this reason took part in the meeting of the Com-
mission of Cardinals.
The meeting began at 9 A.M. and adjourned at noon. What had
been decided? No official communique could be obtained. The con-
sultative opinion of the Commission was to be presented to the Pope
at a forthcoming audience and the decision was up to him. No
audience was possible, however, on the following day when new
Cardinals were to be officially installed. This meant that the final
verdict would not be obtained until the following week, and then
the report would be made not by Cardinal Vitelleschi but by either
the newly elected Secretary or the acting Secretary. "If only Cardinal
Berardi were here!" Msgr. Fratejacci lamented in a letter, for logi-
cally enough he could have expected the Cardinal to take some
effective action with the Pope. But the Cardinal was not in Rome.
"Yet God and our good Mother, Mary Help of Christians, are with
us!" the good Monsignor added, "and as in other crises, she will now
enlighten the Holy Father on what should be done for the greater
glory of God and the progress of your new Institute so well-beloved
by all." Offering his services he continued, "If there is anything I
can do, you know that I am always prompt and ready to act. Just
tell me and it shall be done with a willing heart and with utmost
pleasure."
But something unforeseen and unforeseeable happened. The newly
appointed Cardinal, who after the Consistory would have been
forced to disassociate himself from this matter took it upon himself
to inform the Holy Father of the results of the Commission that
same evening of the 16th, "contrary to ordinary procedure" accord-
ing to Msgr. Fratejacci.; that is, as he explained, "without waiting

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Privileges and Dimissorials: First Phase of the Proceedings 183
for the usual schedule of audiences."17 The following morning when
Menghini asked him of the Congregation's decision, he replied,
"Don Bosco will certainly not be very happy when he hears about
it!"
Let us at last see the results. The answer to the first doubt con-
cerning the dimissorials was: Negative et ad mentem. [In the nega-
tive and as directed.] The directive was that the Archbishop of Turin
should be informed of the petition for the faculty of presenting
dimissorials letters ad quemcumque Episcopum [to any Bishop
whatsoever] and extra tempora [for ordinations outside the ap-
pointed time] which the Rector Major of the Salesian Society had
submitted and the Sacred Congregation had refused to grant be-
cause Don Bosco already enjoyed a ten-year Indult since August 3,
1874. The Archbishop, however, was asked to comply with this
concession lest it become necessary that the Sacred Congregation
make other arrangements for Don Bosco to avail himself of this
Indult. As regards the second doubt concerning the communication
of privileges the answer was: Communicationem, prout petitur, non
expedire. [It is inadvisable to grant the communication of privileges
as requested.] But it was decided to ask the Holy Father to declare
the Houses of the Salesian Society, with at least six members in
permanent residence, exempt from the jurisdiction and visitation of
Ordinaries in all matters of internal discipline and administration,
without prejudice to the jurisdiction of the Ordinary over churches,
administration of the Sacraments, and matters of the sacred ministry.
Menghini could not believe his eyes when he read that the Re-
script was also to be sent to the Ordinary of Turin. However, when
writing to Don Bosco he remarked, "I do not want to stir up any
trouble. In your prudence you will know quid agendum [what to
do]." He also realized that in all this the continued benevolence of
the Pope would be a great comfort to Don Bosco. So when he ob-
tained an audience with the Holy Father to thank him for appoint-
ing him Canon in the renowned collegiate church of St. Eustace, he
purposely introduced the name of Don Bosco and noticed that the
Pope listened with obvious pleasure to what he was saying. He
hastened to inform Don Bosco of this.
As usual Don Bosco accepted this bitter disappointment with
17 Memorie Biografiche, Vol. XI, App., Doc. 17.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
admirable resignation and calm.18 Yet, to be resigned does not
mean to give up.
In this matter a historian who is anxious to discover the reason
for this turn of events has only one way to get to the facts. It would
be a rash insult to assume that in matters so important men of such
prominence would act through passion or motives best left un-
mentioned. Allowing then for a legalistic outlook, professional
adherence to traditional procedure, and a consequent dislike for
change in important matters, we have to admit the possibility that
the grim specter of a split between the Turin Ordinary and the
Holy See frightened the judges and in turn aroused the apprehension
of the Holy Father.19 Determined and unbroken opposition in
Turin gave them reasonable cause to fear that a direct confrontation
with Don Bosco might degenerate into a serious breach with Rome
at a time when closer union between the entire episcopate and the
Head of the Church was more essential than ever. In this lies the
crux of the entire issue.
Barely a month elapsed after this epilogue and his elevation to
the purple when Cardinal Vitelleschi died. A violent attack of
typhoid fever ended his life in only a few days. "What a shock!
What a meditation!" Msgr. Fratejacci exclaimed, almost beside him-
self. His vivid imagination immediately saw in it no less than the
finger of God.20
In April, 1876, Don Bosco found the noble family of the Cardinal
still filled with consternation at the sudden and, as they thought,
mysterious death. On April 11 of the same year, Cardinal Martinelli
disclosed that Cardinal Vitelleschi had raised all the difficulties.
We may believe that if he did so, it was not because of any hostility
to Don Bosco. The real reason for this setback was to be found far
from Rome.
18 Letter from Menghini to Don Bosco, dated September 26, 1875.
10 Memorie Biografiche, Vol. XI, App., Doc. 17. Cf. also Doc. 18 and letter from
Menghini to Don Bosco dated September 26, 1875.
20 Memorie Biografiche, Vol. XI, App., Doc. 19.

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CHAPTER 10
Life at the Oratory in 1875
ill:E have enough data on life at the Oratory during the
year 1875 to interest our readers with two long chapters. We will try
not to be repetitious. Without stressing the obvious, we will limit
ourselves to the most important events that occurred daily during
this period and to Don Bosco's hitherto unpublished statements
and activities that relate to our theme. The Oratory was a large
family; therefore, in order to have some sequence in our narrative,
we will speak first of the father, then of the House and the children,
and finally of various other things worth mentioning. Our principal
sources of information are diaries, minutes, reports, and letters
preserved in our archives.
1. THE "PATERFAMILIAS"
The Oratory was Don Bosco's usual residence and also the
Motherhouse of the young Congregation. It was not only a credit
to Don Bosco in the eyes of the world, but it was also a model
of Salesian life for the other Houses. Therefore, Don Bosco wished
to keep the routine of the House under his personal control and
guidance. This did not mean that he restricted the activities of the
subordinate Superiors who bore pondus diei et aestus [the burden
of the day's heat. Matt. 20, 12]; indeed, he allowed them great free-
dom of action within the framework of the rules he had established
and in the spirit of his directives. His direct participation in the
complex life of the Oratory was needed because all of the priests
in the House were young. The life of Don Bosco's family, therefore,
depended entirely upon him personally.
In the year we are now discussing there is ample proof that this
was actual fact and not conjecture.
185

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Primarily we can see it in the makeup and procedure of the
House Chapter. Don Bosco was its Director, although now he was
assisted by a vice-Director, Father Rua. It must not be thought that
Don Bosco was merely honorary Director and that his assistant,
though vice-Director in name, was the actual Director. The minutes
of the meetings, so clear in their brevity, depict Father Rua presid-
ing at the meetings, introducing proposals, or attaining agreement
with the other members. Yet, it is very evident that his major con-
cern was to interpret Don Bosco's mind properly. Whenever a new
idea was introduced, the deliberation invariably depended on what
Don Bosco would say about it.
It is quite obvious that this Chapter never deviated one bit from
the line of conduct that Don Bosco laid down as a law for himself:
in one word, "prevention." For example, everything was care-
fully studied in detail well beforehand. Major feasts were planned
a month ahead so that every possible emergency could be foreseen
and adequate measures taken. With this in mind, it was customary
to review the deliberations of previous years along with the after-
comments that had been added. Don Bosco had taught them to
record the results of their experiences for safekeeping and later
reference in like cases.
Here is a rather instructive incident relative to this period.1
About 1875 it became customary on the feast of Mary Help of
Christians to allow the people to linger in and about the church
until quite late in the evening. This caused trouble; some boys
dodged the vigilance of their Superiors and hid in the crypt of the
church, where they held a party of their own.
Because of this some members of the Chapter insisted that the
custom be abolished even though it promoted the piety of the
faithful, especially those from out of town. When Don Bosco heard
of the opposition he let them speak and then remarked, "Very well,
this has happened. But whose fault was it? Your own, because you
did not watch properly. We cannot abolish something good merely
to prevent something bad. In the future let us rather set up proper
precautions in time so that a regrettable incident as this will not
happen again."
1 Father Joseph Vespignani, who heard this from a reliable source, gave us this
account.

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Li/e at the Oratory in 1875
187
Don Bosco personally handled the daily matters and business
of the Oratory in the evening, after a frugal supper with the com-
munity. In the half hour between the end of the meal and night
prayers, he would listen, summon persons and give orders.
One account quite vividly shows him at this task. On the evening
of July 8, after almost everyone had left the dining room, he
motioned to Father Chiala, the Catechist of the artisans, to stay
and with him arranged for the printing of several numbers of the
Letture Cattoliche [Catholic Readings]. Immediately after, Father
Lazzero, the Prefect, came to discuss certain measures to safeguard
discipline among the artisans. They had hardly finished when Father
Barberis, the Novice Master, came to tell him that the House
Chapter had unanimously agreed that the clerics should be given a
pleasant vacation to forestall their desire to go home; and then went
on to detail his plans for a suitable place, time, duration, until Don
Bosco cut him short, saying, "That is all very well, but that par-
ticular House barely accommodates fifteen people. Otherwise it is
suitable. Make the necessary arrangements."
Father Durando, Prefect General of Studies, then came up to
him and said, "Professor Rocchia wants us to print that book of
his and is giving us the copyright. I believe he wrote you about it."
"Is it a textbook?"
"It's a glossary of Latin phrases. I think it's quite good."
"But it won't sell many copies."
"The Piarists will use it in their schools and help its sale."
"Talk it over with Barale (the bookstore manager, a coadjutor)
and work out something with him. I'd prefer to have it printed at
the author's expense."
Then Father Guanella came to present his plan for a book on
spreading the Faith through the Letture Cattoliche [Catholic Read-
ings], and outlined it to Don Bosco. Finally, Father Milanesio, Di-
rector of the Festive Oratory and day school, joined Don Bosco as
he was leaving the dining room and accompanied him upstairs.
Meanwhile he requested approval of a new evening course for day
students, explaining how, in his opinion, it could be handled. Thanks
to this constant, sound, and sure guidance, the multiple activities of
the Oratory developed smoothly, while, at the same time, future
leaders were being trained.

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When Don Bosco was absent he continued his guidance through
his letters just as if he were there in person. Three letters written in
November from Sampierdarena, Alassio, and Nice show his cease-
less vigilance over the affairs of the Oratory. They are best described
as sets of directives, instruction, and briefings, for his "very dear
Father Rua," the vice-Director. They touch upon some thirty,
widely diversified topics: boys who had transferred from the
Oratory to other Salesian schools; the removal of a boy from
academic classes to the shoemaking course; a certificate for some-
one who was leaving; the investiture of clerics; business about real
estate holdings; routine banking transactions; contracts for pur-
chases or sales; admission of aspirants into the novitiate. Father Rua
wanted to assign certain quarters to the day students, but Don
Bosco felt that they would be too far away, "nevertheless, proceed
if it seems best to your Reverence," he added humorously.
He wrote about personal affairs or matters concerning members
of the Congregation in such a way that only those concerned would
understand; about things they ought to do in their individual
spheres of activity; about the accelerated course; about Holy Orders
and dispensations connected with them; about loans on hand and
new ones to be obtained. He did not favor putting up a partition
in one of the large dormitories. He also wrote, "If you have 500
lire for Comaschi, the attorney, give them to him. Otherwise write
and ask whether he would be inconvenienced by a few weeks'
delay. In either case write to me, and we shall see what can be
done."
He was perturbed by the silence of Father Rua from whom he
anxiously waited to learn whether or not "the Archbishop had con-
sented, as requested, to ordain Alban and Perrot." Finally, he told
Father Rua to arrange "to go to Mornese on the Sunday after the
Immaculate Conception to do whatever is needed." In a small
diary Father Lazzero remarked that on Sunday, December 11,
Father Rua had gone to Mornese to preach.
We shall leave all comment to the reader. We only want to show
that Don Bosco was the focal point of all activity at the Oratory,
both extraordinary and routine matters. We shall limit ourselves to
answer only one possible doubt. Don Bosco was absent from the
Oratory several times during the year. Was there any truth to the

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proverb, "When the cat's away, the mice will play"? We find an
answer to this in Father Barberis' diary in an entry dated June 7,
during one of Don Bosco's absences. It reads, "The Oratory is so
organized that hardly anyone is aware of his absence from Turin."
It has been written that, instead of doctrine, Don Bosco
bequeathed a spirit that pervades the Salesians and gives them
life.2 This spirit was precisely what he attempted to inject into the
Oratory. With the avowed intention of barring all outside infil-
tration, he centralized everything under his own control, not by
doing everything himself, but rather by not allowing anything to
be done without his knowledge. It was a fixed rule, a necessary rule,
but always paternal. Bishop de Gaudenzi of Vigevano has described
its effect for us: "Anyone who visits the Oratory of St. Francis de
Sales in Turin and the other schools founded and conducted by
Don Bosco in collaboration with his priests, is immediately aware
of an indefinable atmosphere of piety not usually found in other
institutions. In Don Bosco's schools one would actually seem to
perceive the fragrance of Jesus Christ."3
2. THE HOUSE AND THE DOMESTIC ECONOMY
Extensive construction was under way at the schools. Don ~Bosco
outlined the plans and examined their details. No one attempted
to execute them until he had given his final approval. This rule
was particularly enforced at the Oratory. We have already seen
that while he was in Rome he even concerned himself with the
construction of a plain encircling wall. Here we should anticipate
a certain episode. During his absence in 1876 Father Rua author-
ized the opening of a window near the bell tower of the church
of St. Francis [de Sales] that had once been walled up. When Don
Bosco returned and saw what had been done he remarked rather
coldly, "Yes, yes, do whatever you want now while Don Bosco is
in charge; but, one day when you are in charge, others too will do
the same." Poor Father Rua, who had borne responsibility for the
direction of the House, seemed crushed. Deeply embarrassed he
2 Vie Spirituelle (July-August 1929, p. 218). An article appeared [also] in
Gerarchia (July 1929, p. 574) entitled, "The Pedagogy of an Italian Saint." It ends
as follows: "There is a vast field of action awaiting the Salesian Congregation,
and it has but few written laws; in place of them, it has a spirit and an example."
3 Letter to Pius IX, dated April 9, 1885.

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stammered a few humble words in apology and in protest of his
deep devotion. But Don Bosco did not soften a single word.4 This
is another example of the importance that the saints always attach
to the renunciation of one's own will.
No important construction was undertaken that year at the
Oratory. Its property boundaries were extended somewhat by the
purchase of a parcel of land with a house on it that had belonged
to Mr. Anthony Catellino; he had bought one part from Father
[John A.] Moretta and another from the seminary. Anyone wanting
to know more about it should recall the Moretta house so frequently
mentioned in the volumes written by Father Lemoyne.
During the year, nearly all of the new construction or remodeling
was limited to the immediate vicinity of the main entrance. The
only new construction undertaken was the building that extends
from the main entrance along the Via Cottolengo. It sealed off the
first inner playground of the Oratory that was used by the artisans.
For many years the building housed the bindery on its upper floor
and the bookshop and stock room on the main floor.
The various alterations were not very important: an opening into
the crypt of the church of Mary Help of Christians from the side of
the carriageway; new heavy doors in the main entrance to replace
the temporary ones; just past them, the weighing platform; to the
left of the visitors' entrance a recessed alms box above which a
marble plaque in Latin and Italian reminded all those who crossed
the threshold of the evangelical precept to give of one's surplus to
the poor. Finally, there was a little niche for a bell whose silvery
chimes marked the hours of the day through half a century for all
who had lived at the Oratory.5
Apart from the main entrance the only other noteworthy piece
of work was the portico. It parallels the apse of the church of Mary
Help of Christians, then makes a right angle and extends as far as
the House, thus providing a covered walk between the House and
the church. The cylindrical pillars that support the portico are of
solid granite, quite boy-proof in their sturdiness.
' Father Joseph Vespignani was present at the time. He gave this account to
the author.
5 F. Giraudi, L'Oratorio di Don Bosco, pp. 222-223, 1935, S.E.1., Torino.

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Don Bosco had to provide for the maintenance of this great
House. There were no regular sources of income. The total fees for
board and tuition of the boys did not amount to possibly as much
as twenty centesimi per day for each. The House also had to provide
for the personal expenses of a fourth of all the boys living in it.
Nor did only boys make up the entire population of the Oratory;
besides the Salesians and domestic personnel there were also the
Sons of Mary, most of whom were poor, and the clerics, who paid
little or nothing. Among the workshops, only the print and carpen-
try shops were solvent, but their earnings could not make up for
the cost of the others. The bookstore brought in some money but
not very much because, in his eagerness to do good, Don Bosco
kept prices at a minimum. It is true that the schools sent their
surplus to Don Bosco, but this did not amount to much because
their fees were very low. In fact in one of the three letters already
mentioned, Don Bosco wrote from Alassio at the end of the first
quarter to Father Rua, who was eagerly awaiting a gift from the
above: "Money at Alassio, Varazze, and Sampierdarena adds up
to zero."
There were regularly three financial crises: every Saturday,
twice a month on payday, and the end of every school term. Every
Saturday the shop employees had to be paid. However, because
there was usually not enough money or no money at all, Don
Bosco, who was always a welcome guest, would lunch at the home
of a benefactor so as to return with the money he needed. The
problem became more acute whenever masons worked in the House
as they so often did. Then the foreman came biweekly to get the
payroll. On those occasions Don Bosco went begging, actually
knocking on every door until he had scraped up the money he
needed. His worries were even greater at the end of the school
term when he had to meet the bills of his provisioners. Yet he never
lost heart. Through long years of experience he had acquired the
habit of patience, and he was confident that when the time came,
divine assistance would not fail him. To him lack of means meant
greater confidence in God.
When the good father was absent, his vicar who ran the House
realized how many and how great were the financial difficulties
confronting the Oratory. Whenever Don Bosco was at home his

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benefactors came to him or he went in search of them. But when
he was away Father Rua found himself in trouble.
We have already referred to the meals Don Bosco had with his
benefactors. Before we continue let us take this opportunity to add
that although he called on them for alms, he also had a special
purpose that he never forgot: his desire to do good to these people
and their families. Without ever giving the impression that he was
fulfilling a special mission, he succeeded in elevating their minds
by his exemplary mien, his moderation, his unpretentiousness, his
kind words, and by his edifying conversation, which he handled so
expertly and pleasantly that no one felt slighted. Well aware that
avarice is like a festering sore that corrodes the wealthy and that
no sermon can cure, he persuaded people to give alms in order, as
he so often said, to gain merit without even realizing it. But when
circumstances permitted, he bluntly stressed the obligation to give
of one's surplus to the poor.
He also asked for money in his letters. Here are two delightful
notes addressed to the generous Countess Callori; one begs, the
other thanks.
October 3, 1875
My good Mother:
I expect to be in Vignale next Tuesday and to stay there in holy
peace and quiet all day Wednesday until Thursday. What can you
expect? This son of yours is penniless and in need of money. I do not
even speak of soldi6 in order to tell you that I will be content with very
little. I know your good heart and would not ask if you were unable
to give. May God make you happy in this world and in eternity. Amen.
Pray for your poor but affectionate servant in Jesus Christ,
Fr. John Bosco
Nice, November 10, 1875
My good Mother:
I am now fulfilling a duty-thanking you most gratefully for the
hospitality, courtesy, and charity extended to this beggar. Countess
8 An Italian 5-centesimi piece. [Editor]

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Bricherasio, who emulates your own charity, gave me a sizeable dona-
tion, so now all the granite work is finished. 7 But my gratitude is not,
nor are the blessings of Heaven that we will invoke every day for you
and your family.
Countess Corsi and Count and Countess Balbo were pleased to
receive your greetings and have asked me to return theirs to you, to
Count Casimir, Countess Vittoria, and Count Federico. Does Miss
Mary still have a toothache? She should be better by now if God has
answered my prayers. I prayed for you, too.
I am going to Cunico tomorrow. On Monday (the 17th) I expect
to be in Turin to devote my attention exclusively to the missionaries
for Argentina.
God bless you, Countess, and may He grant you resignation to
His holy will on earth and assure you of a place in Heaven.
Pray for this poor creature who will always be, in Jesus Christ,
Your humble servant
Fr. John Bosco
In 1875 he increased his usual petitions to municipal agencies
requesting subsidies or special facilities of various kinds. At times
these letters are veritable gems of courtesy, simplicity of form, and
expression of thought. This letter to the Mayor of Turin, for
example, is filled with graciousness and charm.
Turin, 1875
Dear Sir:
For many years the undersigned has conducted a number of elemen-
tary classes for the instruction of the poorest children in the city of
Turin. These classes are held during the day, in the evening, and in the
course of the summer. The total number of students now amounts to
some one thousand and is constantly increasing.
Because of this situation there is need for desks to replace those
that have become quite useless through long wear and tear, and also
to accommodate the increasing number of pupils. Since the undersigned
is very short of money, he respectfully appeals to your proven kindness
7 This is an allusion to the granite pillars behind the apse of the church of
Mary Help of Christians. See above.

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requesting that you be so good as to let us have some of the old desks
that were formerly used in the municipal schools and that now might be
at the disposal of the honorable authorities of this city.
Confident that you will do so, the undersigned thanks you most
sincerely in advance and prays Heaven to grant you its bounty, while
he is honored to be,
Your obedient servant,
Rev. John Bosco
He also wrote the following interesting petition to the President
of the Provincial Council:
Turin, September 8, 1875
Dear Sir:
In the face of the dire need of the young residents of this House
known as the Salesian Oratory, I make bold to appeal to you for a
charitable subsidy.
There are more than 850 residents in this school, approximately 400
of them from the province of Turin. Had these boys not found shelter
here they would be exposed to great danger, and, besides being a source
of trouble to the authorities and the people of the city, they most likely
would come to a bad end. I want to mention also that quite a large
number of these boys were recommended to this Institute by municipal
or government authorities.
I confidently rely on your known generosity and beg you to appeal
on our behalf to the Provincial Council. In deep gratitude, I am honored
to be,
Your obedient servant,
Rev. John Bosco
Even the imperfections of style and form create an agreeable
impression of trustful sincerity. We will omit similar letters addressed
to the Department of Railroads, the Grand Master of the Order of
Malta, and to Government bureaus. However, we cannot overlook
three incidents; each one caused him some financial distress as
well as a great deal of serious worry.

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Louis Succi, an attorney and proprietor of a steam-powered
macaroni plant in Turin, was noted for Christian virtue and charity.
He asked Don Bosco to guarantee a bank loan of 40,000 lire.
Knowing him to be a wealthy man from whom he had received
several donations, Don Bosco agreed. Three days later Succi died.
The term of the promissory note expired, and Don Bosco informed
the heirs. During the process of Beatification Cardinal Cagliero
testified as follows: "We were at supper when Father Rua entered
and told Don Bosco that Succi's heirs knew nothing of any promis-
sory note, nor did they care to. I was sitting beside Don Bosco who
was eating his soup. (Note that it was January and the dining room
was not heated in any way.) Although he did not seem to be
disturbed and did not interrupt his frugal repast, between spoonfuls
I saw drops of perspiration fall into his dish." There was no way of
making the heirs listen to reason, and Don Bosco had to pay the
money himself. Only some ten years later did he recover most of
the sum he had guaranteed by his signature.
Another charitable act cost him a great deal, if not in actual cash
certainly in anxiety. A certain Mr. Joseph Rua of Turin invented a
device for a safer and easier exposition of the Blessed Sacrament. It
automatically raised and lowered the monstrance and the crucifix
from the altar to the little niche above it, eliminating the risk involved
in using the customary small stepladder. Parish priests and bishops
were interested in it and Don Bosco used it in his own churches.
The inventor would have substantially increased his profit if he had
the approval of Rome. Don Bosco, wanting to help, sent the design
along with a letter of recommendation to the Sacred Congregation
of Rites. But the [Sacred] Congregation did not endorse the mech-
anism, and according to its usual policy did not return the design.
Later, however, to spare Don Bosco any serious trouble, an excep-
tion was made and the plans were returned. Without this rejection
from Rome, the inventor felt the device would have been quite
profitable, but now, all his work had been in vain. He blamed
Don Bosco and sued him for substantial damages. Luckily the
judge did not agree.
The third distressing incident had its origin also in charity. Our
readers will recall that during the winter of 1872-1873 Don Bosco
devised his own system of soliciting alms. That winter was mem-

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orable because of a prevalent financial depression. In an attempt to
raise money and to keep himself solvent, Don Bosco sent circulars
and raffle tickets priced at ten lire each to a very large number of
benefactors asking them for a donation. Circulars and tickets were
mailed in sealed envelopes and the prize was a handsome reproduc-
tion of Raphael's Madonna of Foligno. The civil authorities chose
to interpret this as a violation of the law against public lotteries
and took the matter to court. Don Bosco's explanation did not help.
During the court proceedings he declared that "there had been no
intention of speculating for gain; it was merely an appeal to
Christian charity with the promise of a modest prize as a token of
gratitude." The proceedings dragged on and on until 1875. The
verdict of the Court of Appeals sentenced the "Rev. John Bosco,
priest and chevalier," to a heavy fine for violating the law on public
lotteries.8 Yet, the text of this harsh sentence contains such remarks
as "there could be no doubt that the intention of the Rev. John
Bosco, priest and chevalier, had been absolutely commendable ...
and that the purpose for which the lottery had been organized was
most praiseworthy . . . however, good faith did not exempt him
from the penalty since the overt act in itself constituted a violation
of the law." The next sentence in the verdict, however, remains
quite inexplicable. "But since he might have possibly gone beyond
the purpose he intended...." Was sentence passed, then, on a mere
possibility? Let the jurists decide.
The judge seemed to imply quite plainly that although the law
obliged him to pass sentence, he was in conscience averse to doing
so because of the intrinsic goodness of Don Bosco's purpose. This
implication encouraged Don Bosco to take a further step. He
appealed to King Victor Emmanuel II. He implored him to revoke
the penalty by royal prerogative, not for his own sake but for the
8 In its verdict of October 4, 1873, the Court of Turin condemned him to pay a
fine of 3,500 lire "or to imprisonment in the event of nonpayment of costs." In its
verdict of February 16, 1875, the Court of Appeals reduced the fine to only 1,500
lire plus the payment of half the value of the painting used as a prize. The painting
was to be taken into custody but not confiscated. He also had to pay costs. At the
hearing Don Bosco was represented by his attorney, Mr. Hyacinth Pipino. Attorney
Dedominici acted as the prosecutor. Throughout the proceedings Don Bosco was
referred to as "Chevalier" because the Cross of the Order of Saints Maurice and
Lazarus had been conferred on him in 1852 (Cf. Memorie Biografiche, Vol. V,
p. 489).

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sake of the boys for whom he had to provide, since they alone
would have to bear the painful consequences of the verdict. The
appeal was delivered to the King through the good offices of
Attorney Vincent Demaria.
The King graciously consented. The decree setting aside the
sentence arrived at a most propitious moment, namely, on the very
day that Don Bosco's missionaries were setting out for [South]
America.
Considering this on a higher level, we can say that in matters of
charity we find a wonderful proof of the proverb that good shall be
done to those who do good. All the credit in the world is extended
to men of charity who possess nothing but devote themselves
entirely to the welfare of others, because people respect their
promise, and regard their word as worth more than the most
reliable guarantees. It was so with Don Bosco.
Charles Buzzetti, a contractor, was working at that time on
building the church of the Immaculate Conception in Turin. The
committee of dignitaries raising the necessary funds owed him
30,000 lire but could not pay him until the money came in. The
contractor refused to proceed with the work until they either paid
him or gave him a guarantee. To make him continue they pointed
out that, were he working for Don Bosco he would advance any
amount of money. "Of course, I would," he answered. "Don
Bosco's name is my best guarantee. I am always positive that
Providence will send him the means to pay me. After working for
him all these years I haven't the slightest doubt about it. I don't feel
that sure about other people. It is a fact that when I was working
on the church of Mary Help of Christians I was paid to the very
last cent!"
3. THE SONS
In the Piedmontese dialect the word son means boy. Don Bosco
had between seven and eight hundred such "sons" at the Oratory.
Their quarters were cramped, but they managed to get along. They
were grouped into students and artisans. The Sons of Mary consti-
tuted a separate body divided into three classes. We will not say
more about them just now.
It may seem strange that as late as 1875 there was no printed

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prospectus specifying conditions for admission. But that is how it
was; everything was done in family style. We have a galley proof
which is enriched by two lines scribbled in Don Bosco's own hand-
writing.9 By some oversight in the list of documents required of
students, no mention was made of a statement of good conduct
from the boy's pastor. Therefore, under Article 5 in the galley
proof Don Bosco added, "School record and conduct report from
the pastor. The latter absolutely necessary."
During 1875 the shops made considerable progress. They were
becoming more and more like shops of a real trade school. Classes
for the artisans that used to end with the academic school year were
now extended. No longer restricted to the later hours of the day,
classes were now also being held in the early morning after Mass,
which the artisans attended as they still do, immediately after rising.
Steps were taken to improve both scholastic standards and dis-
cipline. Boarders were to have no contact whatever with outsiders
and boys who had been recently dismissed were to be completely
barred from the House. Since some of them had been in the band
and were sometimes invited back to play, the band conductor was
now instructed not to call on them again. Prior to this time, also,
the artisans had been allowed to keep their trunks in their own
dormitory, a practice easily leading to disorders. The trunks were
now replaced by open lockers. About the playground any hiding
places on or under the staircases were eliminated both near the
church and along the new building on Via Cottolengo. Finally, a
Catechist was appointed exclusively for the artisans, to be known
officially as Director of the Artisans.
It is interesting to note that Don Bosco never liked to see the
artisans change trades once they had made a choice. In his opinion
this was harmful. On May 30, he told the Superiors that no more
transfers of this kind were to be allowed. "Anyone who comes here
for a given purpose should devote himself to that and nothing
else." he said. "Too many changes have been made already; and
nearly all of them have proved useless."
To avoid repetition, we will limit our report on the students to
a few incidents of the year 1875. We will concentrate solely on
9 Cf. Memorie Biografiche, Vol. XI, App., Doc. 20.

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matters concerning the classes and the various studies pursued at
the Oratory. Occasionally we will quote some of Don Bosco's peda-
gogical maxims.
The most remarkable incident was a temporary, daring addition
to the boarding school. It was inspired by Don Bosco's untiring
zeal for the welfare of boys. One day a free elementary school
opened its doors to the boys of the neighborhood. It was under
Protestant auspices and was located only a few yards from the
church of Mary Help of Christians. Unfortunately money, and lots
of it, was the bait to attract the poor people. It was a challenge, and
Don Bosco picked up the gauntlet. He had nothing of great value
to give away-only a few small gifts for the boys attending the
Festive Oratory on Sundays. That was all. But the boarders prayed
and offered frequent Communion that he would succeed in wrest-
ing the souls of those little children from those insidious hands.
Don Bosco opened a similar day school at the Oratory and Father
Milanesio was put in charge. He devoted himself to it whole-
heartedly, revealing a missionary spirit later to play a brilliant role
in Patagonia. Gradually the Protestant school lost its enrollment,
so that by April and May 1875, all its pupils were crowding into
Don Bosco's school. The bitterly disappointed emissaries of heresy
had to pack up and return to their headquarters whence they had
come so confidently.
Once the danger was passed Don Bosco did not abandon his
new children. Instead, he did more for them. During the school
year of 1875-1876, he moved their classes to more comfortable
premises in the newly acquired house that had formerly belonged
to a Mr. [Anthony] Catellino. The house that could not be used
for the Sons of Mary, as originally intended, now served this other
purpose that was no less important.
Don Bosco admitted day pupils also to the boarders' high school
classes. Secondary schools were urgently needed for the increasing
population of the rapidly developing Valdocco district. For several
years Don Bosco provided such schooling and tolerated the inter-
mingling of students. But he was not satisfied merely to provide
classes for the day students. In January 1875, he ruled that they
should also attend religious services in the church of Mary Help

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of Christians with the boarders and that "no exception be allowed
for any reason at all."
Don Bosco carefully supervised his schools, always alert to any
rumor about the teachers that might be circulating among the boys.
Because of some such remarks, later confirmed to be true, he spoke
to some of his Salesians one day in a fatherly manner. (We have
summarized his words from the notes of Father Barberis.) "As a
general rule teachers tend to prefer pupils who distinguish them-
selves by careful work and intelligence. They are apt to direct their
teaching exclusively to them. They are fully satisfied to have the
best pupils in their class understand, and they keep up this manner
of teaching until the end of the year. On the other hand, boys who
are slow or behind in their studies irritate these teachers, who end
up neglecting them and leaving them to their own devices.
"Now I see things differently. I feel that it is every teacher's duty
to give his attention to the more backward pupils of his class; he
should question them more frequently than the others; for their
benefit he should explain things at greater length; he should repeat
things over and over again until they have understood; and he
should adapt the lessons and the homework to their ability. If he
follows any other method he will not be teaching the class but only
the few choice pupils.
"One can easily keep the brighter pupils busy by assigning extra
homework and lessons, rewarding them with marks for diligence.
Rather than neglect slower students, less important matter may be
omitted, and more important topics be adapted especially for them.
"I would also like to see the textbook carefully explained word
for word. I think it quite useless to discuss too loftily.
"I also believe that pupils are to be questioned repeatedly so
that, if possible, never a day passes without having the whole class
interrogated. This has untold advantages. But I am told, instead,
that some teachers enter the classroom, question one or two pupils,
and then launch into their lesson without further ado. I would not
endorse such a method even at university level. Question, question,
question over and over again. The more the pupil is made to talk
the more will he profit from his schooling.
"Never criticize the textbooks. It doesn't take much to discredit

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them in the eyes of the boys. Once they have lost respect for them
they will not study them. A teacher can remedy any deficiency in
the book while teaching, but he should never belittle it."
Did the boys at the Oratory study? According to its long-standing
reputation they did. However, in August 1875, commenting on the
examinations held at the seminary before clerical investiture, the
Ordinary of Turin reported to Rome: "Nine of the young boys
were from Don Bosco's schools; four were rejected because of
poor conduct; although the other five were accepted they are very
weak in their studies and none have received a perfect score."10
By this he meant passing marks in all subjects.
Apparently the Archbishop was not well-informed. First it should
be mentioned that the "young boys" were between the ages of
sixteen and twenty-one as can be seen in the register. Furthermore
the seminary register informs us that in August only seven candi-
dates came from Don Bosco's Oratory, not nine, and that of the
seven, three passed, two were conditionally accepted, and only two
rejected. Two of the three who had passed had completed the fifth
year of high school, and one of them even had a diploma; the other
five had only completed four years. For the sake of truth we should
add that the records of the Oratory refer to yet another student,
also from the fourth year, who took the seminary examinations
although the seminary records list him as a fifth-year student at the
private school of a Professor Ferrero. Apparently he preferred to
complete high school privately during his vacation. He passed the
examinations.
Something more should be added about this young man. His
family came from Chieri, but he had been born in Turin. He was
deeply religious, very intelligent, and aspired to the priesthood. His
mother, wanting to protect him at any cost from the temptations to
which he would have been exposed in the public schools, had him
enrolled as a day student at the Oratory. He was very dear to Don
Bosco. He received the cassock in the fall of 1875 after his fourth
year of high school but he spent only one year in the seminary,
feeling himself called to a more perfect life. He is Father Joseph
10 Menghini, the attorney, transcribed this remark in a letter to Don Bosco dated
August 26, 1875.

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
Chiaudano, who preceded Father Rosa as editor of the Civilta
Cattolica.
Obviously if we have to go on the basis of conduct, only two
candidates had been rejected. But this, too, is unlikely because the
same records indicate that their conduct was good. On the other
hand, just a glance at the record of the final examinations and at
the other scholastic records of the Oratory immediately shows us
their low academic standing. This, and not their conduct, was the
reason for their rejection. As for the others, it is easily understand-
able that fourth-year students ·could not have been expected to
score a high average in a fifth-year examination.
Documentary evidence in the records of the public high school
Monviso, now known as Massimo d'Azeglio, proves that at the
Oratory studies were taken seriously. These records show that in
1875 fifteen candidates from the Oratory took their examinations
there for the high school diploma, and fourteen obtained it.
We did not detail our investigation enough to arrive at any
comparative general conclusions, but we can at least compare them
to the other candidates who attended private schools. Fifty-nine out
of a total of eighty-seven graduated. The pupils of the Oratory
ranked as follows in the class rating: Two achieved second and
third place; three, fourth and fifth place; two, seventh place; two,
ninth place; and one each, eleventh, fourteenth, and seventeenth
place. A candidate who had attended private school came out in
first place; he had higher marks than any of the public school
candidates. His name was Anthony Ronco, and he came from the
Salesian school at Alassio.11
We also checked the two following years. In 1876 seventeen can-
didates came from the Oratory; sixteen of them graduated. In 1877
thirty boys from a total of thirty-two graduated and two of them
received honorable mention.
11 The following results were obtained by the candidates from Don Bosco's other
schools who also took the examination at the public high school Monviso:
School
Candidates Graduates
Lanzo ................... . 11
9
Varazze ................. .
7
6
Alassio .................. .
6
5
Borgo San Martino ......... .
5
5
Valsalice .................•
4
4

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4. DISCIPLINE AND PIETY
Discipline and piety went hand in hand at Don Bosco's House.
In 1875 the devout old coadjutor Enria overheard some visitors
express astonishment at the sight of so many boys in the study hall
absolutely silent and intent upon their work. They said to Don
Bosco who was accompanying them on a tour of the House.
"You must have a large staff to enforce such discipline!"
"Look for yourselves," Don Bosco said. "There is only one
proctor.''
"You must be very strict."
"Not at all."
"Then how do you explain this?"
"You see, it is not fear of punishment that makes these boys
behave well and study hard, but fear of God and the fact that they
frequently go to the Sacraments. That works wonders with young
people."
Such astonishment was quite natural. To many people it was
really inexplicable that there should never be any trouble at the
Oratory such as sometimes occurred in other schools where it was
often impossible to control the boys. But these visitors did not
know the secrets of the Oratory. One day early in June 1875, Don
Bosco listed seven of those secrets. Here they are in brief:
1. The boys were poor, paying little or no tuition. Since they
knew they would be expelled for bad conduct and that then they
could not afford any other school, they were very careful not to
commit any serious offense.
2. The boys received the Sacraments very frequently, thus their
conduct was guided by their conscience rather than by fear of
punishment.
3. The entire staff (Superiors, teachers, assistants, cooks) were
all members of the Congregation, therefore the boys had no con-
tact with "outsiders."
4. There were often special little talks that the best boys
attended of their own free choice and that benefited them.
5. The Superiors won their pupils' trust and gladly mingled with
them, but always in such a way as to discourage excessive familiarity.
6. Another powerful means of persuasion, exercising a good

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
influence over the boys, was the short fatherly talks addressed to
them every evening after prayers. These short talks forestalled any
trouble.
7. There was a lot of fun, singing, music, and great freedom
during recreation.
Nevertheless, Don Bosco was not blinded by optimism nor did
he view life through a rosy cloud. Instead he lived in a realistic
world and nothing escaped his vigilant eye. On the whole he knew
how very difficult it was to direct wisely so complex a House which,
at short notice, could break out into bedlam. He also distinctly saw
its occasional shortcomings and made no attempt to disguise them.
But although he would not hesitate to resort to extreme measures
in emergencies, he possessed the almost unfailing ability to fore-
stall trouble.
Here, for example, is a simple and effective preventive measure
obvious to anyone thumbing through the ledger of school accounts.
The words "entirely gratis" rarely appear beside the name of a new
boy. Instead there is nearly always "For the first term; later ..."
written next to the entry of the fees that range from five lire per
month to a maximum of twenty-four. In the second term the
"later" fee was determined by the financial abilities of the boy's
parents or benefactors. Then the entry might read "entirely gratis"
or "incidentals only," or there might be a reduced fee for board
and tuition. This system had a very salutary effect.
New boys fulfilled their duties scrupulously in the hope of
obtaining a reduction in their fee. Their parents or guardians, who
very often deprived themselves of essentials to scrape together the
small monthly sum, continually urged the boys to earn such a
reduction by their good conduct. Meanwhile, in these first three
months of effort at good behavior and study, the newcomers be-
came accustomed to discipline; application to study and piety. All
this turned to their advantage in the following months.
However, the strongest influence restraining the boys was Don
Bosco's kindness. Prompted by fatherly affection he always had a
kind word for everyone he met about the House. This created a
cheerful atmosphere, and the boys were anxious to please him.
We will now review a few of these casual meetings mentioned in
the Chronicle of 1875.

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205
One day on his way out Don Bosco turned to the doorkeeper
and said, "I read your note and will think about it. Don't worry,
Don Bosco thinks of you often and is always glad to do whatever
he considers best for you."
Coming home on another occasion he paused to put his hand
on the head of young Deppert who was on duty at the main
entrance. "I'd like you to take off these clothes," Don Bosco said,
"and replace them with a cassock. Trust Don Bosco, and Don
Bosco will never let you down. He thinks of you often and wants
to find a way to make you happy in this world and in the next."
Deppert became a very good Salesian priest.
He cheerfully remarked to a cleric named Trivero, who had
applied for the missions. "Here is our champion! I mean to make
you into a little St. Francis Xavier. I think highly of you and
expect much from you. We'll always be friends, won't we? Leave
it to me. Only help me, that's all, and then . . . and then . . .
you'll see. . . ." The cleric died a holy death in 1879 at San
Benigno.
As Don Bosco was crossing the playground a group of boys ran
up to him to kiss his hand and stopped eating the bread they were
holding. "Go on eating your breakfast; never forget to do that,"
he said. "Play, run about, have fun. Just try not to get hurt, and
be good."
When he visited boys who were ill, he stayed a while at their
bedside and even sat down to talk with them about their classes,
their home, their parents, or their pastor. Father Vacchina, who
later became a missionary in [South] America, was a pupil at the
Oratory at that time. He writes that when he was sick in 1875,
Don Bosco passed some time with him as if he had nothing else
to do. He spoke about an altar that he wanted to set up in the
infirmary to have Mass said there every day, and together they
discussed the best spot in the room for it. Don Bosco met Vacchina
in the playground after he had left the infirmary, still weak and
pale. He asked how he felt and said, "Exercise, take walks, not
here but outside the House in the open." Just then the cleric
Giordano, who was later to become the future Director of the
School at Loreto, happened to pass by. Don Bosco said to him,

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"Tell the Prefect that this boy is to go for a walk on the outskirts
of Turin for an hour or so every day for the next two weeks."
This air of kindliness that was so apparent in Don Bosco irresist-
ibly attracted the boys. Whenever he appeared in the playground
they ran to kiss his hand while he talked, laughed, and joked with
them, looking about him with an air of kindness, bending an ear
toward any boy who seemed to want to whisper a secret. In a word,
the boys loved him and liked to show their affection. "Don Bosco
was everything to us," Father [Louis] Nai says; and Bishop Alberti
of Argentina confirmed this in a talk given to honor Don Bosco's
beatification, when he said that Don Bosco had the essential quali-
ties of an educator, nothing of the policeman and everything of
the father.
Lastly, piety was the supernatural preventive measure. No moral
pressure was exerted over the boys to receive the Sacraments; in
fact one might say that the Superiors were disinterested. The
Chronicle of 1875 informs us: "Every day 50 boys or so go to
Communion; about 200 go every Sunday and on some other day
during the week; more than 300 boys receive once a week; a very
few go once a month, and these do not stay long at the Oratory
because with this attitude they either leave of their own accord or
are sent away." In those days frequent reception of the Sacraments
was something new and quite unknown in educational institutions.
An outstanding mark of 1875 was the growth of the sodalities;
they encouraged piety and helped discipline. There were six alto-
gether. The most important, to which almost half of the boys
belonged, was that of St. Aloysius; it held meetings once a month.
The Blessed Sacrament Sodality had an enrollment of 100 boys
chosen from among the best in the House and mostly from the
senior year of high school. The Altar Boys Society enrolled some 60
of the best members from the Blessed Sacrament Sodality who were
also the best boys in their respective classes; they held special meet-
ings on the most important feast days. Only a few mature boys, the
very best, belonged to the Sodality of the Immaculate Conception.
They never spoke of what took place at their meetings. Over and
above exemplary conduct and devotion to the Blessed Virgin Mary,
their main purpose was to help the more difficult boys at the

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207
Oratory. Each member was assigned to such a boy as his special
charge; he became the boy's "pal", guided him in activities, and
encouraged him to behave well. The members gave progress reports
at their regular Thursday meetings at which the moderator of the
Sodality gave general instructions for the smooth functioning of
the House. The fifth sodality was the Conferenee of St. Vincent
[de Paul]. It was open only to the adult members of the domestic
staff, and its purpose was to teach catechism to the boys attending
the Festive Oratory. Its 30 members met on Sunday evenings. The
artisans belonged to the St. Joseph's Sodality, founded exclusively
for them.
Now a word about the altar boys and about some special achieve-
ments of these sodalities.
The altar boys in the church of Mary Help of Christians were
thoroughly familiar with the sacred ceremonies. Their seriousness
and exactitude at the altar were edifying. This conformed to Don
Bosco's ideal, which was to honor God, to instill great veneration
for divine worship in the minds of all the boys, and to foster
religious vocations. In the minutes already quoted and written by
Father Rua, he aptly interprets the thought of Don Bosco in these
meaningful words added at the end of the report for the meeting
held on March 21 : "Charity, a smooth performance of religious
functions, dignity, composure, and sincere devotion during the
services will rise as fragrant incense in the sight of God and will
inspire the faithful."
Quite unwittingly the members derived two important advantages
from these various sodalities. One was intimate relationship with
their Superiors. A second advantage was growth in virtue since it
was customary for a boy, as he grew older, to be promoted to a
higher sodality without losing his membership in the lower one.
This was the way Don Bosco led the most promising boys to the
threshold of the Congregation without their realizing it. On enter-
ing the novitiate they did not suddenly find themselves in a new
world but in an environment familiar to them from their appren-
ticeship in the sodalities, whose structure reflected the rules and the
spirit of the Pious Society. Consequently, it was no surprise to them
to be invited to the pursuit of greater perfection.

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5. THE FATHER'S FEAST DAY
At the Oratory Don Bosco's name day was an event of prime
importance. Preparations were made far in advance. It was eagerly
and joyfully anticipated and its effects were beneficial. It was a
triumphant demonstration of filial love.
Since June 7, Don Bosco was on a visit to the schools at Sampier-
darena, Varazzo, and Alassio. On the evening of June 21, Father
Rua announced that Don Bosco would return on the following day,
and he mentioned the symbolic bouquet of flowers that was custom-
arily presented to him on the eve of his feast day. This was only
a pretext to remind the boys that a devout corporate Communion
on the morning of the feast would be the finest bouquet they could
possibly give him.
Don Bosco arrived home just as the boys were filing into the
dining room. They saw him at the main entrance and immediately
dashed to meet him, shouting, "Viva Don Bosco!" After night
prayers he mounted the usual platform to give the Good Night.
Here I am with you again. I went away without even asking your
leave or saying goodbye. Next time I will not go without letting you
know. During the past few days I visited our schools at Alassio,
Varazze, Sampierdarena, and Borgo San Martino. I found everything
in excellent shape: a very great number of boys, all more or less your
own age, who act as you do, and who are just as good as you are.
They were anxious to have news about you, and I gave them some,
and it was always good. I not only told them how things really are,
but, as I always do, I told them how I wish things really were. They
seemed to be very satisfied and are now making every effort to be like
you.
At this point a thought comes to mind that rather disturbs me. I
really must tell you that although I am satisfied with most of you, I am
not with all of you. A few really have been behaving badly. I had
already started to write a letter to Father Rua telling him to take stern
measures with these boys. But it was never mailed because I did not
have time to finish it. Now I intend to wait a while to see if these boys
will decide to behave; because if they don't, I shall have to take meas-
ures which, unfortunately, had to be taken with some other boys, that
is, dismiss them.

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Now that subject is closed. Let us all unite in properly celebrating
the coming feasts of St. John, St. Aloysius, and St. Peter, and then
we shall all be happy . . . . .
On the day before his name day joy was the keynote of the
Oratory. Rain made it necessary to move from the playground
where everything had been prepared for the entertainment to the
big study hall that was now fittingly decorated. The teacher's desk
was replaced by an armchair for Don Bosco, flanked by chairs for
guests and Superiors. The choir had places on a temporary plat-
form to the right; the students stood at the left, the artisans in front.
After hearing confessions for several hours, Don Bosco appeared
at about ten o'clock and was greeted by thunderous applause. He
was hailed with a hymn written by Father Lemoyne and set to
music by Father Cagliero. The previous year Father Lemoyne had
also read an original poem, but some remarks had been made by a
certain reader. This is mentioned by Father Rua in a note to the
handwritten minutes of the Oratory Chapter meeting of June 21,
1874: "The poem was very nice but the Archbishop considered it
somewhat overlaudatory." If that was all the critic had to say,
then the author had every good reason to be transported with joy.
The hymn was followed by recitations in prose and poetry, either
memorized or read, and finally by the presentation of gifts. With
their small savings the boys had purchased objects for the church;
the poor children showed their good heart by scraping a total of
200 lire; the artisans contributed 113 lire; the students, 87. The
ceremony lasted barely an hour; Don Bosco gave the closing ad-
dress. After expressing his joy and thanks to all, he continued:
Most of you have read poems, and a certain margin of exaggeration
is permitted to the poet. I do not deserve what you said about me;
nevertheless your words revealed your kind hearts, and for this reason
I appreciate your praise. Most of you who read something concluded
by saying: "Since I have nothing else to offer, I give you my heart
and promise from now on to make Don Bosco happy with my good
behavior." Yes, this is exactly what I want. I ask nothing more of
you than to let me take possession of your hearts, so that together we

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can adorn them with many virtues and offer them as a gift to St. John
so that he may present them to God. I have dedicated my whole life to
you; and what I say about myself is to be understood as applying to
all your Superiors because they help me to save your souls. All that
you say about me (my activities, my dedication, and my self-sacrifice)
must be understood to apply not to me alone but to everyone else who
works with me for your benefit. Now I assure you that I have always
done whatever I could for you; I cannot promise that I shall do more
than I have done, but I do promise to go on working for boys as
long as our Lord shall permit me to remain in this world.
The twenty-fourth dawned bright. There was general attendance
at Communion. The boys were jubilant as they streamed from the
church. Don Bosco, having heard confessions all morning, said
Mass at 10 A.M. As he was on his way to the dining room for
breakfast and the boys were returning to church for high Mass, the
Festive Oratory band arrived, escorting a large group of men in-
cluding alumni. They, too, were bringing him gifts.
The musicians were also alumni. Don Bosco himself had en-
couraged them to organize their own band so that Turin might
have a band made up of good Catholics. He had even drawn up
some rules for them: they were to accept only alumni who had
not been dismissed from the Oratory; they were to receive the
Sacraments frequently; they were never to perform in public
theaters; on the other hand, they were encouraged to offer their
services freely at religious functions; and they were mutually to
assist one another. Within a few months, Don Bosco's suggestion
had become a reality when thirty of his best alumni joined together
in a musical society.
Naturally, it was [Charles] Gastini who had suggested this filial
demonstration. Pooling their small contributions, they had bought
a handsome monstrance about three feet high which, also in the
name of those absent, they presented to Don Bosco. There was
also a repertoire of poetry, prose, and jokes by Gastini. After
thanking them cordially, Don Bosco invited them to dinner. Other
gifts arrived as well, but what delighted him most were the letters
he received filled with expressions of affection, gratitude, and
generosity.

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The services in church were solemn and devout. Toward evening
Don Bosco officiated at Benediction of the Blessed Sacrament.
Everyone was delighted since he did this only two or three times a
year. He sang High Mass only on Christmas Eve, and he had not
officiated at solemn vespers since 1850.
At sunset there was a cloudburst, so the second entertainment
also had to be staged in the big study hall. The first one had been
for the intimate family circle, but it was customary to invite a
number of guests on the second evening. After the opening hymn,
students from noble families at the college of Valsalice gave Don
Bosco a magnificent chandelier; some 200 boys of the Festive
Oratory were there with an address and a bouquet of flowers.
With a full heart Don Bosco thanked everyone present and told them
why his heart was flooded with joy:
Between yesterday and this evening you have said many beautiful
things to me. If I could only extend the same benefits that are yours to
many more thousands of poor boys! I believe that the thoughts of so
many boys, without father, or friend, or persons to advise them, who
lack the necessities of their physical and moral welfare because there
is no one to take care of them, should also awaken in you a feeling of
gratitude to Divine Providence and should strengthen your resolve to
make good use of the benefits you have received. Please do this. If you
only knew the dangers to which people living in the world are exposed
and how many allow themselves to be deceived by its attractions! And
now remember: the only thing necessary is to save our souls.
This thought is most important! Many of you have wished me a
long life. No, my dear children. It is an error to wish for a long life.
We are in the hands of Divine Providence. What really matters is not
whether we have a long or a short life, but that we live well the life
God gives us; that we dedicate it entirely to His honor and glory.
As for the rest, leave it to God whether this life is to be long or short,
and let Him do with us whatever He thinks best.
Then, enunciating his words very clearly, he concluded: "St.
John the Baptist became the greatest saint in Heaven through his
life of solitude, mortification, and zeal for the glory of God."
There was a brief extension of the festivities on the next day.
On the afternoon of the 25th, he was visited by 150 boys from the

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St. Aloysius Oratory together with their teacher, the coadjutor
Brother Macagno, Father [Matthew] Abrate, the director of a private
high school near that Oratory, and several of his students who were
going to take examinations preparatory to clerical investiture. They
had come to express their greetings. Don Bosco received them in
the library, where Father [Louis] Guanella, Director of St. Aloysius
Oratory introduced them. Don Bosco, the good Father, listened
affectionately and then said:
Thank you for the lovely flower bouquets you have given me and
for what you say in your letters and poems. I am delighted with all
you have done. But it is all due to the goodness of those in charge of
you; so your words of gratitude should be addressed to them, not to
me. They take care of you! I do not do a thing for you. So thank Father
Guanella, Father Abrate, and your teacher, Brother Macagno.
What I do recommend is this: Go gladly to [church services at] your
Oratory every Sunday, both morning and afternoon. Take your friends
with you. It is true that at present you have a cubby hole rather than a
chapel, but I hope you will have more comfortable premises-larger
and more convenient-very soon, and that you will also have more and
better fun. I am happy when you enjoy yourselves, when you play
and are lighthearted. In this way you can become saints like St. Alo-
ysius as long as you try to avoid sin. Just ask Father Louis if you need
anything in particular. He will let me know. Of course, I would much
rather accept into this school boys who have already attended our
Oratories and who behave themselves. Now tell me something? When
should you start to be good?
"We should begin when we are little boys," someone said. Then
another added, "From our earliest years."
That is correct, Don Bosco said, from your earliest years. What would
have become of St. Aloysius had he waited until he was a man before
trying to be good? He would never have succeeded. Had he said,
"I shall begin to follow the path of virtue when I am twenty-five," he
would have died without being able to carry out his intention. So start
at once to be good. We may say that by the time St. Aloysius was four
years old he had already given himself entirely to God. Now all of
you are older than four. So take heart; be cheerful and obedient and
our Lord will bless you.
Among other things I want you to foster the Sodality of St. Aloysius
at your Oratory. Urge many boys to join it and to keep its rules.

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I hope to see you again. Either you yourselves will come to visit me,
and I'll always be glad when you do, or maybe I shall come to see you
now and then. We shall also have to choose some feast on which all
of you, that is all who have already made your First Communion may
come home for confession and Holy Communion. On that day I will
see to it that all of you will have a nice big roll with a thick slice of
salami for breakfast.
Be cheerful then. Remember me in your prayers and always be
grateful to your benefactors.
They asked for his blessing. Then, accompanied by their teachers,
they returned home happy and contented.
During those days 600 letters from his boys were delivered to
his room. They not only expressed best wishes and congratulations,
but contained requests for rules to live by and for advice on voca-
tion, along with wishes they hoped to see fulfilled and problems
to be solved. He read them and in time showed that he had read
them by replying to one or another as circumstances required.
Goon NIGHTS
Don Bosco's Good Nights give us an insight into the life of the
Oratory, just as they inspired it when they were given. In the very
few preserved for us we can discover certain aspects of daily life
that could not have been captured even in a chronicle. They also
give us detailed accounts of some intimate celebrations, and we
shall insert them here more appropriately than in any other part of
this narrative. We shall record them in chronological order, adding
brief comments where necessary.
APRIL 18: Patronage of St. Joseph. How To Honor the Saints.
Today, dear boys, we celebrate the patronage of St. Joseph, and I
can tell you with genuine satisfaction that I am happy! I am satisfied
with all of you, very satisfied, indeed, because I see that many of you
are really not only painstaking but persevering in all your duties in
church and out, in the dining room, the dormitory, the study hall, and
the classroom. I want to express my satisfaction to all of these boys
because they truly make me happy.

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Though I have words of praise for the good boys, on the other hand,
it is true that I also have words of reproach for others who, though
not actually bad, are, so to speak, neither hot nor cold (though we
may hope their fervor will grow warmer now that summer is approach-
ing) . I refer to those boys who know it is right to go to church, and
to pray, to persevere in doing their duty; they know it, and admit it.
But for them to know is one thing and to do is another. They seem
to find some very serious obstacle preventing them from acting; but
this obstacle is really their own indifference.
A few days ago something rather ridiculous happened in this regard.
One of these youngsters came into the sacristy with others for con-
fession. The funny thing is that he had come for confession, yet he
kept yielding his place to his companions who had come with the sin-
cere intention of laying bare their conscience and ridding themselves
of sin. Finally, only a few boys were left; it was now his tum. If you
think he went to confession, you are mistaken, because even then he
told the boy next to him to go ahead. He replied, "You go."
"No, you go!" the other whispered.
"No, you go!" he repeated.
"Take my place," that scatterbrain insisted. So saying he stepped
back again. A moment later there was a thump outside. The large bas-
ket, full of breakfast rolls, had hit the ground. There and then, the boy
took off like a deer at top speed.
What eagerness for confession! What I have said is just an aside,
and I think it merely a youthful prank. Nevertheless, to return to the
subject, I mean that such boys know it is a fine thing to be good, but
they really do not make the effort. Do you know why? Listen. Some
believe that knowledge alone suffices to be good. They think that they
have devotion to St. Joseph if they know his life or a few episodes
from it. How wrong they are! That is not the way it is at all, dear
boys; it takes more than that. If you really mean to be good, you
have to know what is right and do it. For example, it is fine to know
that going to church and praying are good; but you also have to pray,
and pray devoutly. It is fine to know that it is good to go to confession,
but then you must go with a sincere determination and for the good of
your soul. Mere feelings and idle prayers are not enough; there must
be a firm resolve and then amendment. This is the way to honor the
saints. Unfortunately mistaken beliefs to the contrary are quite com-
mon, and that is very wrong. In conclusion, do you want to be sincerely
devoted to St. Joseph? Then imitate his virtues, and when you die, you
will be glad that you did. Good night.

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The next two talks concerned the students' retreat. Father [Jam.es]
Costamagna gave the instruction and Father [Francis] Dalmazzo
preached the meditations. Don Bosco referred to both of them as
"belonging to the House," although one of them was the spiritual
Director of the Sisters at Momese and the other was Director of the
college at Valsalice. No matter where they resided, the Salesians
always considered themselves, and were considered, as intimately
united with the family that surrounded Don Bosco at the Oratory
from which Don Bosco had picked them for other assignments.
APRIL 23: How To Make a Retreat Properly. Study Your Vocation.
This evening we must have a talk together, my dear boys. Do you
want to be Don Bosco's friends?
(Everyone) Yes! Yes!
Good! Then as Don Bosco's friends are you prepared to do what-
ever he tells you?
Yes! Yes!
Good! Then if he tells you to make the retreat properly, you will
do that?
Yes! Yes!
Then everything is fine! With so much goodwill on your part I hope
that we can do great things. Retreats, my boys, are of the greatest
importance and are very, very helpful. It's true that all of you are
already virtuous and holy. Nevertheless, you ought to know that re-
treats can be very helpful even to those who are good; they always
add new zest, renew energy and strengthen the spirit that has flagged.
Everyone needs to examine his conscience, to refresh his weariness.
The Apostle tells you so explicitly: Qui sanctus est, sanctificetur adhuc,
qui iustus est, iustificetur adhuc [He who is just, let him be just still;
and he who is holy, let him be hallowed still. Apoc. 22, 11]; he who is
good and virtuous should continue to progress in goodness and in vir-
tue; he who is holy should aspire to greater saintliness and should be-
come more holy.
Over and above this, every year on occasions like this, I usually
urge boys very earnestly to think seriously about their vocations, espe-
cially those boys who are about to graduate from high school. This is
something that concerns you very intimately, dear boys, because in
many cases your happiness here on earth (whatever form it may take)
and your eternal salvation in the next world may hinge on whether

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or not you give thought to the way of life to which God has called you.
For this a general confession of your past life, if you have never made
one before, or one covering the time since your last general confes-
sion, is of the greatest importance. Anyone who wishes to confess to
the preachers shall have the opportunity to do so; but I advise you,
and so do the saints, to discuss such an important matter as the voca-
tion to which God has called you with your regular confessor. Since he
knows your past behavior and is furthermore enlightened by the special
understanding that God usually bestows on him at such a time, he will
be able to ascertain with greater ease and certainty which path, among
all others, God has marked out for you. In saying this I do not mean
that you should confess to your regular confessor and then through
fear or shame conceal some sin you may have committed. No! If that
is the case, I change my advice and say that it is better to pick a dif-
ferent confessor every time rather than even once to conceal a grave
sin through fear.
Therefore, my children, now that you have this fine opportunity to
make a retreat, give serious thought to your vocation, especially you
who are in the upper grades. This is a most propitious moment when
the Lord usually enlightens us and extends His grace. I must say this
because despite my advice that everyone think about his future, there
are always some careless boys who make their retreat thoughtlessly
and let the opportunity pass. Then when it is time to decide, they are
confused and do not know what to do. Then they go to their confessor
and ask him about their vocation. "My dear boy," the confessor will
say to them, "didn't you decide all this during the retreat?" And they
answer, "I forgot." Now what advice can the confessor give to such
empty heads? That will be a time of uncertainty and confusion. Natur-
ally, the boy will have to decide on some course but he will always
have doubts about the way of life he has chosen. Therefore, if you
really wish to be Don Bosco's friends, think about this during your
retreat. Do everything I have told you, and you can be sure that it will
be very good for your soul. Good night.
APRIL 25: Praise for boys who make the retreat in the proper
Spirit. A warning to those who are not good that a well-made retreat
may prevent their expulsion from the House.
I am very happy to see how careful all of you are at the very out-
set to observe silence. This is most certainly one of the principal and
most helpful requirements for a retreat; at the same time, it shows

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that you intend to become virtuous. You are virtuous already, and,
now that I stop to think of it, this retreat might even be unnecessary
for many, if not all, of you. I am pleased to admit that a great many
of you are indeed a comfort to me and make me very happy. You are
also industrious in every way, whether at study, prayer or your other
duties.
I say a great many of you, because if I am encouraged and gratified
by your good conduct, in general I am grieved by a few who want no
part of study, prayer, or obedience to the rules. Nor are they a mere
handful; there is about one in every thirty. The Superiors discussed
their conduct and almost decided to send them home; but the oppor-
tunity offered by this retreat led them to postpone such regrettable
decision. Some of the Superiors hope that the boys will mend their ways
and seriously try to behave as they should. I want the boys in this cate-
gory to understand quite plainly what the alternatives are: they must
either change their ways or pack up and go. I therefore advise them
to take advantage of the present retreat and resolve to behave.
As for those who are already good, I can only encourage them to
persevere and advance rapidly along the road to perfection. There
are no obstacles to this goal for either group of boys. Both preachers
belong to the House. They grew up here with us, and they know the
Oratory and the needs of the boys they live with and preach to. They
are very much interested in you and only seek your well-being. So, in
this respect, you lack nothing. It is entirely up to you to profit from
the generous efforts that they and your other Superiors make for you.
Redouble your goodwill and the Lord will not fail to reward it with
all His blessings. Good night.
Just as Father Cafasso had been the ordinary confessor at the
Convitto Ecclesiastico, so was Don Bosco at the Oratory and the
Directors in their own school. The system was in general use until
1900. One evening during the retreat Father Costamagna in a con-
versation gave occasion to Don Bosco to express himself on whether
or not a Director should hear the confessions of his own boys also
during the retreat. Don Bosco said: "Allow Don Bosco to be an
exception and to continue confessing his boys even during the
retreat, but as a rule it is unwise for a Director to do so. I say, as
a rule, because there may be some boy who is sincere with his
Director and chooses to confess to him. Being well-known to his

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Director he can be brief, whereas he would have to explain a number
of things to another confessor. This is how I look at it. The boys
should be told that confessions will be heard by the preachers, that
they are quite free to go to them, and that it is permissible, even
advisable, to change confessors during the retreat. Then if any boy
still wishes to confess to his Director he should be told to go either
to the Director's room or to some other uncomfortable or unattrac-
tive place. In this way only those boys who really want to confess
to him and have no ulterior motive will do so."
The boys liked so much to go to Don Bosco for confession that
on the last evening of the retreat he left the confessional very late
and was weary to the point of exhaustion; in fact, he was so tired
that contrary to his usual custom he asked the boys who were still
waiting to return the next morning.
At supper he entertained those at table with him by telling them
about the cake of robiola cheese which was served to them.
A few days before, one of the third-year high school boys who
had been home because of illness returned to the Oratory. After
greeting Don Bosco he hold him that his parents were no longer
able to pay either the overdue, or the current fees. "The only thing
we can do to repay you in some way is to give you these six cakes
of cheese," he said with much grace and ease. Don Bosco knew
that he was an excellent boy, the best in his class. "Can't your
parents do anything more than this?" he asked. "No, nothing more!
But there is one thing I could do: make a general confession to
you." Don Bosco laughed, thinking the boy was joking. But the
next day he presented himself very seriously to make a general
confession. Don Bosco remarked in concluding his story that each
cake of that cheese from Brianza was worth fifty centesimi.
He then mentioned the great patience of the boys who were
waiting for their turn at confession. For two or three hours many
of them had knelt motionlessly without leaning against the pews.
Sometimes they had even let other boys go ahead of them although
they themselves had been waiting for such a long time. "That is a
real test of great virtue," Don Bosco said.
We now come to two Good Nights given on two consecutive
evenings during the early part of the month of Mary. They comple-
ment each other. In the second talk Don Bosco resorts to the

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dialogue form which he often used when he proverbially "wished
to pluck a goose without making it squawk." Every day the number
of boys who wanted to become priests increased, and all of them
came from very poor families. Without discernment on the part of
Superiors many of them might become priests for material reasons
rather than for any genuine zeal for souls. Naturally, Don Bosco felt
that it was preferable to have one priest less than one scandal more
in the Church. Furthermore, it was necessary to interest them in
the Salesian Society. In short, it was a very delicate topic and so
for the second talk he chose the dialogue form. It was carefully
planned and not improvised.
MAY 10: The selfiessness demanded by a vocation to the priest-
hood. The safety that the weak [in virtue] find in religious Cangre-
gations.
We are now in the lovely month of Mary and also in the middle
of the novena to the Holy Spirit. I wish all of you would try and even
resolve to make the May devotions and this novena with great dili-
gence. Pray to the Holy Spirit during these days to enlighten you and
make known to you what our Lord wants from you. Think about your
vocation, all of you, especially you who are in the upper grades. Re-
member, this is one of the most important periods of your life. I
would hope that, either during this novena or the one in honor of Mary
Help of Christians that will follow, those of you who must reach a
final decision, will do so. However, no one should enter the ecclesi-
astical state unless he is called to it by God. Likewise no one who is
called by our Lord to serve Him in His Church should choose any other
path of life.
Now I want to talk to you about a very serious error that unfor-
tunately is deep-seated in both parents and children and you may have
heard it also from persons in authority. "Become a priest," they say,
"and then you will have a respected place in society and at the same
time you will be able to help your parents." Boys, never let any of you
enter the priesthood in order to help your parents! If you want to help
them, choose some other career in which you can earn all the money
you need. The man who wants to be a priest must work solely to win
souls for God.
Here I must answer some of the questions that pastors and other
prominent persons have asked me. They say, "Why does Don Bosco

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suggest to some of his boys to become priests as long as they are
willing to enter a religious Congregation, but advises against such a
step if their intention is to join the diocesan clergy?" Dear boys, this is
the reason: Many boys are virtuous and assiduously fulfill their reli-
gious duties as long as they live a secluded life; but they fail if they live
in the world for even a short time because of its many temptations.
Therefore, when I see that a boy leads an exemplary life as long as he
stays at the Oratory or one of the schools, but falls into sin and reverts
to his former habits whenever he goes home on vacation; and then
when he returns he again resolves to do what is right and diligently
carries out his religious duties, only once more to fall seriously as soon
as he goes home, if he asks my advice about his vocation I unhesitat-
ingly answer, "Do not enter the priesthood if you intend to become a
secular priest-pastor or curate. It would be your ruin and the ruin of
who knows how many other souls. Yet, if you feel a genuine call to
the priesthood and are determined to lead a life of withdrawal from the
world in some religious Congregation or Order, then I readily advise
you and permit you to study for the priesthood."
Believe me, this has caused me much trouble because some people
say, "Don Bosco advised so-and-so to become a cleric but later they had
to expel him from the seminary; he advised someone else to become a
priest, and now he is living a life far from exemplary." These critics of
mine do not know that I told these same boys that they would be good
clerics and good priests only if they lived a cloistered life. They asked me
what I meant by this and I explained it to them.
I believe that if you boys will remember this advice you will not be
swayed by any material considerations in choosing your vocation, and
that those who are called to the priesthood will embrace it, and those who
are not called will not do so. Then you will be sure of the path you are
to follow, and you will be certain of your salvation. Pray to the Holy
Spirit and to the Blessed Virgin to enlighten and help you.
May 11: Again on the selflessness demanded by a vocation to the
priesthood. Three objections answered.
Father Barberis: (after a few remarks of Don Bosco) May I say
something?
Don Bosco: Let us hear what you have to say.
Father Barberis: All work deserves a wage; therefore it is only right
that priests earn money for their work.
Don Bosco: That's true. I do not expect priests who work in the

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sacred ministry to fast all day. People who work must also eat and have
whatever is necessary for life. St. Paul says so explicitly: Qui altari servit,
dealtari vivat. [He who serves the altar should have a share with the
altar. Cf. 1 Cor. 9, 13.] But over and above food, a priest's wages should
be souls and nothing else. It is a known fact that whoever is after material
possessions rarely succeed in converting many souls or take care of the
eternal salvation of the souls entrusted to him. Instead, how many people
are converted by the priest who is not concerned with making money or
with providing for his family. That is why, and keep this in mind, St. Paul
does not want priests to entangle themselves in worldly affairs, non
implicat se negotiis saecularibus [does not entangle himself in worldly
affairs. 2 Tim., 2, 4]. Neither should a priest busy himself with buying,
selling, or investing-nothing of that kind.
Father Barberis: May I say something else, Don Bosco? We know that
the major interest of a priest should be the welfare of souls. Nevertheless,
one of the commandments of God is: Honor thy father and thy mother.
The word honor also means assist. Therefore, if all should vie with one
another in assisting their parents, much more so the priest.
Don Bosco: I do not object that a father and mother be assisted when
in need. But if this is your main reason for becoming a priest, then you
should take up some other trade or profession, go into business, or some
other more profitable enterprise, but should not become a priest. The
moment you become a priest everyone who has a soul becomes your
relative, and you must think of that and nothing else. Our Divine Lord
wanted to exemplify this in a truly magnificent manner. While He was
preaching to the multitude, someone came up to Him and said, "Thy
Mother is outside looking for thee." And He replied, "Who is my
Mother? In truth I say to you that all those who hear the word of God,
and live by it, are my father, my mother, and my brothers." Jesus went
even further and to the limit. He said: "He who does not hate his father,
mother, brothers, and sisters, cannot be my disciple." So remember that
the sacred character of the priesthood entails total detachment from the
things of the world. All theologians agree on this and assert: Bona
clericorum sunt patrimonia pauperum: the possessions of clerics-and by
cleric here they mean priest-are the heritage of the poor.
Father Barberis: I think there is nothing else to be said. I felt exactly
as you do but my only reason for asking was that I wanted a precise,
categorical answer: people ask me about such things. However, may I
repeat a remark that was made to me today? There are many in authority,
men of learning and even priests who are not quite so strict about this
same point. In fact they say, "By all means become a priest because then

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you can do this and that, make money, buy things, and build up a good
bank account."
Don Bosco: Of course I know there are such people, and unfortunately,
not just a few. I know of others who not only say so, but do so. I'm not
going to investigate what they do. They may act in good faith, or perhaps
they know of some other Gospel different from the one I follow. The
truth is that our Lord spoke as I just told you. So did St. Paul, and so did
the Fathers of the Church who commented on the Scriptures. (He then
went on to some other reflections, and at last wished the boys good night.
Chronicler's note.)
Here are two Good Nights given during the novena of Mary
Help of Christians. There is an allusion in the first one to a dream
that we shall relate further on. The humorous reference to "money"
introduces an order given two evenings later with even greater
humor. On feast days the Prefect allowed the boys to spend some
of their pocket money for things on sale at the Oratory and within
a certain amount: tokens or coupons were used instead of money.
There were booths for refreshments and other things, especially
books, at greatly reduced prices.
May 18: Ask the Madonna for Good Health and Purity.
The novena of Mary Help of Christians has not only begun but is
already well under way. This means that for her feast you must not only
have some money ready, but also your hearts so that you can receive
many graces from the Virgin Mary. During this novena ask our Lady,
among other favors, for two in particular. The first is that Mary Help of
Christians grant you the health you need to continue your studies and
prepare for the examinations which, like it or not, are coming very soon.
In fact the boys who are to take them elsewhere have just about two
months left. So it is high time to start thinking about them.
But the principal favor that I want all of you to ask of her, and the
source of all other favors, is this: all, and I mean all of you, must ask
her to help you preserve the lovely virtue of purity. This is the virtue
that the Virgin Mary loves most. Where there is purity there is every-
thing else. Without purity there is nothing at all. We may truly say that
this virtue is the source of all others: venerunt omnia bona pariter cum
illa [all good things together came to me in her company. Wisd. 7, 11].

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Suffice it to say that he who possesses this virtue flies straight to the
shelter of the Blessed Virgin's mantle; he who was wounded and there-
fore lost it but later regained it and tries to hold on to it in every way he
can, runs; he who does not treasure it as he should, will barely walk;
and he who does not possess it at all, just crawls along.
Therefore ask her for this grace, and make every possible effort to
acquire it. Those who have never lost the beautiful virtue of purity
follow the Lamb wherever He goes, singing a canticle that no one else
can learn. But since this virtue is so fragile, we must earnestly pray to
the Blessed Virgin again and again and avoid every occasion that might
lead to its loss. Such are dubious companions or indelicate expressions
spoken or looked up in dictionaries. I beg you to avoid all such occa-
sions! Do everything that can help you keep this inestimable treasure,
such as fervent and frequent Communion, genuine devotion to the
Blessed Virgin, visits to the Blessed Sacrament, and so on. I hope you
will do this. Then you will be really happy, so happy that whatever we
say now about our future happiness is nothing by comparison.
MAY 20: Explanation of the words of the Gospel: He who does
not hate his father and his mother cannot be my disciple.
Dear boys, as in past years we have decided that the currency to be
used for the feast of Mary Help of Christians shall be minted at the
National Bank of the Oratory of St. Francis de Sales. No other cur-
rency will be accepted. As you may have realized on previous occasions,
this measure is taken to avoid certain irregularities that could take
place.
[What follows is in dialogue form. Father Barberis asked and obtained
permission to speak.-Editor]
Father Barberis: With your permission, Don Bosco, I would like to
ask some questions on what you said about vocations.
Don Bosco: Speak up.
Father Barberis: The other day you quoted these words from the
Holy Gospel, If anyone does not hate his father and mother he cannot
be my disciple; but you did not explain them. Many have asked me
about this, and I replied that the words should not be taken in a literal
sense. Rather they must be understood to mean that when the wishes of
parents are in direct conflict with the clearly manifested will of God, as,
for example, in the case of parents opposing their son, a pagan, wishing
to become a Christian; or a Protestant wishing to become a Catholic or,
also when parents object to someone's following a certain vocation to the

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priesthood, in such instances, rather than acting contrary to the will of
God one should obey the Lord's call and, in a sense, hate one's own
parents-that is, not obey them.
Don Bosco: That is true enough, but I would add something else.
We must overcome the love of our own flesh and blood, not only in
such instances, but also at any other time and in any other circumstances
when it becomes necessary for the greater glory of God. Please note
that it is not Don Bosco who says this, as some of you have foolishly
asserted. Some parents also made this remark, "That's what Don Bosco
says! Why does he say such things to the boys?" Now listen to me.
It is not I who say this, but our Divine Savior. The only reason why
I mention it is because I believe it is necessary and very important.
It is also because I am anxious to explain the words of Jesus Christ
to you. Let us consider the circumstances under which He spoke these
words. He was preaching to the crowds. His mother Mary came with
some of His cousins and relatives who according to custom were
called brothers. They wanted to speak to Him. Those standing near
the Divine Savior told Him, "Your Mother and Your brothers are
outside looking for You." And Jesus replied, "Who is My mother?
Who are My brothers? My mother and My brothers are those who
hear the Word of God." In another passage He said, "If anyone comes
to Me and does not hate his father and mother, he cannot be My
disciple" (Luke 14, 26). "I have come to set a man at variance with
his father and a daughter with her mother. . . . A man's enemies will
be those of his own household" (Matt. 10, 35-36).
Does not all this show that whatever redounds to the greater glory
of God demands such detachment? Therefore, it is not Don Bosco who
says this but God Himself
Besides, never forget that God generously rewards sacrifices made in
obedience to His Holy Will.
To conclude, notice that in our own case he who enters religious
life may seem not to care about his parents; yet, he will always be able
to give them advice worth more than so much gold; he will pray for
them more fervently, and prayer obtains every happiness, even tem-
poral. How often parents have good fortune without any idea of how it
came about. It was their son's prayers that obtained it. How often busi-
ness prospers, lawsuits are won, disputes settled, and all because of
prayer. Isn't this helping one's parents, helping in a much more effec-
tive way than giving a little money? And then, do you really think that
God who rewards even a glass of water given in His name would not

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reward this sacrifice that costs the heart so much? (In the manuscript
the talk ends here.)
There are no other Good Nights until after the feast of Mary
Help of Christians. On that day huge crowds went to Communion,
and many more came to receive the blessing of Mary Help of
Christians from Don Bosco. Since the steady flow was endless, he
dismissed the pilgrims with a general blessing when it was time for
High Mass.
Later, when he went to his rooms he found in the waiting room
a group of distinguished ladies who had come from Milan for the
solemnities. With utmost simplicity he took from his pockets fifty
or more offerings in bills and jewelry given to him that morning
in gratitude for graces received. He then told them of a rather ex-
traordinary thing. Four days before Count Vialardi was dying. Don
Bosco had called on him and realized that it was time to give hin1
Holy Viaticum. He urged the Count to have faith in Mary Help of
Christians and assured him that he would live and would come to
the church of Mary Help of Christians on her feast to receive
Communion. Nobody in the Count's family believed it possible, yet
that very morning the Count had come and received Communion.
Now Don Bosco showed the offering that the Count had made in
honor of Mary Help of Christians.
There was a large rug in the sanctuary of the church of Mary
Help of Christians. It was greatly admired as the work and gift of
some noble Florentine ladies who had embroidered these words
along the front border: Mariae A uxiliatrici in suam suorumque
tutelam Matronae Florentinae, anno MDCCCLXXV. [From some
Florentine ladies to Mary Help of Christians to obtain her protec-
tion for themselves and their dear ones-1875.] They were highly
honored by the letter that Don Bosco sent them to express his
gratitude. We know neither why the letter was written in this par-
ticular form nor why there was delay in sending it.11
11 The superb rug, worn by time and usage, was still displayed twice a year on
the feast of the Immaculate Conception and at Christmas until recently. In 1930,
the expert care with which the Daughters of Mary Help of Christians cleaned and
mended it, again restored the exceptional beauty of the work.

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Turin, October 1, 1875
To the greater glory of God and the honor of the Immaculate Vir-
gin Mary, the powerful Help of Christians, in perpetual remembrance
of the fervent piety of the Noble Ladies of Florence, I make the follow-
ing declaration:
Inspired by a spirit of charity and devotion to the mighty Queen
of Heaven, a number of noble Florentine ladies not only generously
helped build the church consecrated to Mary Help of Christians in Turin,
but also added a public and permanent token of their sincere devotion
to their heavenly Benefactress by weaving the beautiful rug as described
above.
The work was completed on May 15, 1875, and sent to its des-
tination in Turin. With utmost gratitude I accept this precious gift
and formally promise that it shall forever remain the property of the
donors. I am happy to use it for the adornment of God's house and
in honor of her whom the Church proclaims the mighty Help of
Christians.
In addition to my own lasting gratitude I immediately inscribed on
the list of distinguished benefactors the names of those ladies who con-
tributed to this zealous act of charity by their handicraft and their
donations. Every morning and evening special private and public
prayers are, and will be, offered to God in this sacred building at the
altar dedicated to the Virgin Help of Christians, to invoke Heaven's
blessings on them and their families.
Finally, I declare that these obligations shall apply to myself and
to my successors forever. I gratefully remain,
Your devoted servant,
Fr. John Bosco
During the course of the novena Don Bosco received many
letters attesting to extraordinary occurrences. People came on pil-
grimage from Genoa, Savona, Ovada, Chioggia, Bologna, Florence,
and Rome. During the sermon the congregation crowded about the
altars, the stairways, and the confessionals; while outside, the play-
grounds, the church square, and the adjoining streets were jammed
with people. Yet there was not the least disorder.
Don Bosco was exhausted from his endless audiences. Some

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people would not leave Turin until he had granted them an inter-
view. Yet, his sons always found him just as calm and amiable as
if everything were normal.
MAY 27: Don Bosco's Words on the Feast of Corpus Christi
This is one of the most important feasts of the Church. Corpus
Christi! In thanksgiving for His great gift in giving Himself to us as
nourishment for our souls, I wish everyone of you would promise our
Lord something: two things in particular:
1. Receive Communion frequently and devoutly.
2. Try to enrich your hearts with virtue and avoid sin so that Jesus
may come to you and willingly dwell with you. He then went on
warmly explaining these two concepts.
MAY 28: Devout celebration of the six Sundays in honor of St.
Aloysius. Intercession of this Saint for the virtue of purity. Special
exhortation to unruly boys.
The six Sundays in honor of St. Aloysius begin the day after to-
morrow. You may gain a plenary indulgence every time you say a few
prayers for the intention of the Pope besides going to confession and
Communion. For the sake of consistency in carrying out these devo-
tions, we shall follow the routine of former years. In church the appro-
priate portion of the Companion of Youth will be read aloud. I want
to point out, however, that you need not follow these devotions or
say the prayers exactly as they are in the prayer book. If someone
finds other devotions, such as the Joys of Mary, the Little Office, or
the penitential psalms more agreeable or suitable, that will be just as
good and the plenary indulgence may still be gained. The prayers in
the book are mainly for the sake of uniformity when they are recited
in public. Unless otherwise prevented, we shall celebrate the feast on
Sunday, June 27.
Let us observe these six Sundays devoutly. Since St. Aloysius is the
special patron of purity, let us consecrate this virtue to him in particu-
lar and do all we can to preserve it untarnished. Recently, we cele-
brated the feast of Mary Help of Christians, and many good resolutions
were made. So let us strive more and more to be able to offer our lily
unblemished to our Lord.
Most of you are determined to be good. Will there be a small group,

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small but nevertheless harmful, that will remain cold and go on in-
dulging in improper conversation? I hope not. For some of these boys
the scales are about to be turned. We are patient, very much so, just
to let them finish the school year rather than send them home in dis-
grace or put them out in the street. But I want you to know that in
such cases my conscience does not allow me to forbear without limit.
If we find that these boys indulge in improper conversation or are
guilty of acts contrary to the virtue of purity, then there will be no
delay. I shall be forced to expell them from the Oratory to prevent
their infecting the others. Let these boys follow the example of the
rest and decide, once and for all, to lead a good life. Please give poor
Don Bosco this consolation so that he will not have to send any of you
away. Give this consolation to St. Aloysius as well, and you, too, will
feel happier both in this world and in the next because then you will
be called to share the happiness that St. Aloysius enjoys in reward for
his virtue.
The artisans began their retreat on the evening of May 30. After
night prayers Don Bosco went to speak to them separately.
MAY 30: Exhortation to the artisans to make a fervent retreat.
Going out without permission. A few thoughts for the retreat. Accounts
to be settled.
I am very glad to be able to visit you now and then, for various rea-
sons. First, I always like to visit my children; secondly, I can visit you
artisans by yourselves; and then, I am visiting you on this occasion at
the beginning of your retreat.
I know that you are happy and that most of you really intend to make
the retreat fervently; this also pleases me very much. This is a wonder-
ful opportunity to become saints; do not miss it. Although I can say
this of most of you, there are nevertheless some among you who do
not want to hear about this retreat and would not make it at all if
they could help it. Poor boys! They do not understand how much good
the retreat can do them! Yet, someone had better listen carefully be-
cause we may be forced to dismiss him before the end of this retreat.
As regards others, we shall wait and see if there will be a radical
change. If not, they too will soon have to be expelled.
Some boys are really determined to sow cockle. There is no way to
make them put an end to their bad talk and diabolic work. I am sorry

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to tell you that up to this very evening there were misdemeanors and
that some even left the premises without permission. Elsewhere they
would not be permitted to stay another night: that indeed is the punish-
ment they deserve. But I do not want to take such extreme measures
just now: I want these boys to realize that they have done something
very wrong.
Now let me give you three thoughts to meditate upon during this
retreat: the past, the present, and the future. The past: some boys
may have to reexamine their conscience and set it in order. Take
advantage of this opportunity and do it now. The present: some firm
resolutions should be made and steps taken to put oneself in the grace
of God. The future: one should think about the kind of life to be led
and use the necessary means to reach his destination.
I have said there are a number of you who ought to think about their
past life and review their past confessions. There are several reasons
for it, believe me: ( 1) In most cases some things were forgotten, then
[when they came back to mind] were let go, and finally not another
thought was given to them. (2) Other things were overlooked in the
belief that they were not as bad, whereas they actually are. They
should be called back to mind, repented of, and confessed. For ex-
ample, some of you may have thought nothing of a number of things
you did against purity when you were younger. Others may have
stolen just a little at a time and said to themselves, "It's not a mortal
sin." You may have stolen some coffee coupons, for example, or
broken a window, or damaged something and said to yourself, "No
one saw me"-and so you did not confess it. But God did see you!
And you did cause damage. Another boy may have ruined a piece of
work or secretly done something for his own profit. And so on. If you
have a chance to sneak something from the kitchen or the orchard
you do it, thinking, "It's only a little thing." A single drop of water
falling into a glass can hardly be seen, yet, drop by drop the glass is
filled. If we damage the property of the same person again and again,
our sin can become a serious one and we absolutely must be sorry for
it and confess it. Another thing that hardly anyone feels he should con-
fess is the scandal he gives. It is obvious that when someone has given
bad example or scandal to others by his wrongdoing, he does not
make a satisfactory confession if he only says, "I committed such and
such a fault." Instead, he must confess that in committing this fault
he also gave scandal. Furthermore, unfortunately in past confessions
some of you deliberately concealed some sins. There is no way of get-

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ting around this, you must make a clean breast of everything and so
straighten things out.
You will have enough time during the retreat to take care of this
important matter. Set things right with your conscience, and one day
you will be happy that you did, because for a few of you this will cer-
tainly be the last retreat. One need not be a prophet to say this; it
happens every year. There is always someone who dies in the course
of the year and therefore cannot make another retreat. So resolve to
make this retreat well. You have no idea how happy you will be at
the hour of death for having done so. It is equally true that those of
you who will live a long life will never regret having made this retreat
well. A tranquil conscience is one of the greatest consolations in life.
If our conscience is at peace, we have everything. If not, what happi-
ness can we hope to find here on earth?
Avail yourselves of this wonderful opportunity for the good of your
souls. Whoever is already good, let him try to become better; whoever
is virtuous, let him make every effort to enrich his heart with new vir-
tues, and whoever should reform his life, let him take heart and put
his hand to this task with firmness and perseverance. He will be truly
happy when death will come.
When Don Bosco mentioned the secret offenses, Father Barberis,
who was standing among the boys, overheard two of the older ones
say, "Who'd have thought Don Bosco knew we'd gone out! How
did he find out? Now we're in for it!" Such unpleasant surprises
were often the lot of the culprits; they thought they had gone un-
detected, yet Don Bosco knew.
On the last evening of the retreat Don Bosco again took his
supper very late because of the many confessions. Father Dalmazzo,
one of the preachers who had also sat in the confessional for a long
time, exclaimed, "It has been a busy day!"
Don Bosco answered, "I'm glad that the boys have such great
confidence in the preachers and willingly go to them to confession
especially during the retreat. Yes, it is good when so many of them
go. I heard as many confessions as I could. A great many boys
came to me yesterday morning, last night, this morning, and again
this evening. A lot of them left because they would have had to
wait too long for their turn. We couldn't ask for anything better.
This retreat seems to have done them a lot of good."

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June 4 was the first Friday after the octave of Corpus Christi.
On the previous evening [at the Good Night] Don Bosco had an-
nounced the feast of the Sacred Heart.
JUNE 3: Nature of the Devotion to the Sacred Heart
Tomorrow, dear boys, the Church celebrates the feast of the Sacred
Heart. We, too, must try to honor it as best we can. It is true that the
public solemnity has been postponed until Sunday; but in our hearts
we can begin to celebrate the feast tomorrow by saying special prayers
and receiving Communion devoutly. On Sunday we shall have the ex-
ternal celebration with music and whatever else may contribute to make
Christian festivities so beautiful and majestic.
Now some of you want to know just what this feast stands for and
why we honor the Sacred Heart in particular. It is the purpose of this
feast to honor by a special remembrance the love that Jesus had for us
in His incarnation and birth, in His life and preaching, and especially
in His passion and death! Because the heart is the symbol of love, we
adore the Sacred Heart as the source of this infinite love. This devo-
tion to the Sacred Heart, that is, to the love that Jesus has for us,
has always existed and always will, although formerly no special feast
had been set aside for this specific purpose. In the sermon on Sunday
you will hear how Jesus appeared to Blessed Margaret Alacoque and
revealed to her the great favors that mankind will receive by honor-
ing His adorable Heart with special devotion. You will also learn how
this feast came about.
Now let each ·of us do all we can to correspond to the great love
that Jesus has given us.
Two very important events were to be celebrated on June 16,
the centenary of the revelation of the Sacred Heart to St. Mar-
garet [Mary] Alacoque and the 25th anniversary of the reign of
Pius IX. This date was therefore chosen for the Exercise for a
Happy Death although it was only a short time since the close of
the retreat. The boys went to Communion, and then their joy was
doubled by a longer recreation. In the evening the whole Oratory
joined in with the universal Church in an act of consecration to
the Sacred Heart. First Father Rua explained the significance and
value of this tribute from the pulpit, then the formula was read and

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repeated aloud by the boys. At Benediction a solemn Te Deum
was sung in thanksgiving to God for having given such a great Pope
to the Church. Two small groups of choirboys were not present
because they had gone to sing for the same celebration at San
Benigno Canavese and at the church of St. Francis of Assisi in Turin.
In the latter church the Oratory choirboys had taken part also in
the triduum sponsored by the Turin Catholic Youth Club, a group
always in the forefront of public demonstrations in honor of the
Pope.
JUNE 6: Exhortation to Brotherly Love
Today we have kept the second Sunday in honor of St. Aloysius.
From my heart I deeply wish that everyone would try to honor this
saint and consecrate the month of June to him in a special way. Try
especially to imitate his fervor at prayer, during visits to the Blessed
Sacrament and when receiving Communion. I would like you to
imitate another of his virtues, let each one of you, for his sake, practice
brotherly charity. In his honor refrain from all slander and bitter-
ness against your companions. Sometimes a boy may step on your toe
or inadvertently stumble and bump into you, and immediately you blurt
out a harsh word and sometimes are about to return a kick or blow.
No! Remember what our Divine Redeemer so often said: Mandatum
novum do vobis, ut diligatis invicem sicut dilexi vos ... In hoc cogno-
scent, quod discipuli mei estis, si diligatis invicem. [A new command-
ment I give you, that you love one another. . . By this will all men
know that you are My disciples, if you have love for one another.
John 13, 34-35.] This is the great, the new commandment, given to us
by our Lord. It is not that Holy Scripture had previously taught some-
thing else, it is only that the practice was different. Consequently, it
became a doctrine among the Jews that good should be done only to
those who had done good to them, and that one was free to harm
anybody who had harmed them, provided only that he did not exceed
the harm originally inflicted.
We instead should try not to act so foolishly. Let us accept this new
commandment and always love one another. Whenever you can do a
favor for someone, do it; and if you are unable to, the other person
should be understanding about it. Do you realize how great the advan-
tage will be if we act this way in honor of St. Aloysius? We will right-
fully call ourselves true devotees and followers of his here on earth;

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we shall be assured of his protection in death and after a holy death
our Lord will allow us to share his great happiness in Heaven.
JULY 7: As we sow, so shall we reap.
When you go out tomorrow for your weekly walk, my boys, you
will see the farmers harvesting wheat. They tie it into bundles and the
bundles are bound together into what are called sheaves. This reminds
me of something we have read many times in Holy Scripture: Quae
seminaverit homo, haec et metet, which means that as a man sows,
so shall he reap. Now tell me, if the farmers who are now so pleased
and delighted with their crop, had not taken the trouble to sow, weed
and water their fields carefully at the proper time, would they now be
able to rejoice at the harvest? They could not, of course, because one
must sow if he wants to reap. That's how it will be with you. If you
sow now, you will have the satisfaction of a good harvest when the time
comes. But whoever shirks this work now will starve at harvest time.
And notice these words of Holy Scripture: Quae seminaverit
homo, haec et metet. [What a man sows, that he will also reap. Gal.
6, 8.] You reap what you sow. If you sow wheat, you gather wheat;
if you sow barley, you reap barley; if you sow com, you gather com,
or oats, if you have sown oats. If you sow weeds, you shall reap weeds.
If you want a good harvest, one that will be profitable, you must first
sow good, profitable things. And remember that even though sowing
takes hard work, your efforts are nothing compared to your joy at the
harvest. The farmer is a wonderful example of this.
One other thing: If our crops are to grow and be fruitful, we must
sow at the proper time; the wheat in the fall, the com in the spring,
and so on. Your crops will wither if not sown at the proper time. Now
at what season must man sow? So-and-so - (and he named the most
troublesome boy in the House) will tell us.
"In our youth, the springtime of life."
"What about the man who does not sow when he is young."
"He won't reap anything in his old age."
"And what must one sow."
"Good works."
"And what about the man who sows weeds?
"He'll gather thorns in his old age."
"Good, good. Be sure to remember what you said. Everyone should
remember it. You need it and all need it.
On the same subject Holy Scripture also says: When they sow the
wind they shall reap the whirlwind [Osee 8, 7]. Wind is a symbol of the

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passions; if you allow budding passions to dominate you now, they, like
weeds, if not uprooted, will grow and, I can assure you, will arouse
storms and tempests in your heart. For heavens sake, never let any
passion take root. Woe unto you if you do! Your old age will be an
unending storm. Remember that the strong passions which dominate
men and make them commit so many evil and wicked deeds were not
always strong and violent. Once they were insignificant, but they grew
little by little. When passions begin to show up in a boy and he makes no
effort to control them, but instead says, "Oh! they don't amount to any-
thing," I fear. It is true that they are not violent yet, they are like weeds
that have barely sprouted, but if they are left there, they will grow. The
harmless cub grows into a fierce lion; the cute little bear cub into a
frightful bear; the cuddly-looking tiger kitten into the most ferocious
animal of all.
What I have said applies to every passion. But above all, I beg of
you to tear from your hearts everything that is contrary to the beautiful
virtue of purity. It may be a mere trifle, but one can never be too careful
in protecting this beautiful virtue. On the other hand, the contrary vice
is so bad a seed that if it is allowed to grow it is fatal. Always look to
St. Aloysius as your model to imitate. Never let bad thoughts get hold of
you. Be reserved in your looks, your deportment, your conversation, and
in everything.
I especially urge the boys who are now about to decide on their
vocations, to take a close look at themselves. This is the most important
step in their entire life. No one should reach a decision without careful
thought. All should consult someone in a position to give them good
advice. Every year some boys take this important step thoughtlessly and
then they tearfully regret it, but then often it is too late for regrets. Con-
sider it carefully and be guided by the experience of others. Good night.
JULY 9: Exhortation to observe silence in conformity with the rules.
During the recent visits I made to our schools I noticed that one rule
is obeyed scrupulously everywhere except here. A thousand times your
attention was called to this rule, but it is still not obeyed. I shall give one
last warning; this will make it one thousand and one times, and we'll
see if this will produce results. It is my express wish that silence be kept
when you go from the church to the study hall or the other way around;
and also after night prayers. And this silence should not be broken
until after Mass the next morning.
When I saw how this rule was obeyed in all our other schools but

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not here at the Oratory, I wondered whether the other boys are better
than those here. But I told myself that although there may be lots of
good boys at the other schools, many of our boys here at the Oratory
are way ahead of even the best boys there as far as conduct is concerned.
Yet, the last time I issued this warning the desired response lasted only
for a few days, and then I noticed that you again broke ranks when you
came out of church, one racing here, another there. Sometimes, even
after night prayers there was so much noise it would have shamed a
chorus of howlers. Now I'll wait and see. I don't want to enforce silence
by threats or punishments. It will be up to your own conscience to carry
out diligently this reminder. If you will do so, you will please Don Bosco
very much; but do not obey merely for this reason. Do it to please our
Lord and our Blessed Mother.
How many little opportunities there are to acquire merit! If we have
enough good sense to act as we should, a lot of merits will be ours. Be
convinced that if we insist on the observance of seemingly minor rules,
it is only for your own good. By obeying these directives which, after
all, cost only a small sacrifice, unknowingly you will progress in virtue
and grow richer in merits.
JULY 28: Blessed is he who from his youth obeys God.
While visiting one of the schools, I promised to give a prize to any
pupil who could tell me in writing what it is that gives the greatest
happiness here on earth. Wealth, intelligence, virtue, faith, hope, charity
were mentioned by various boys, but no one gave the right answer.
So I made up this simile for them. What will make a pony happy? The
training it received while very young for the work it is to do in the
course of its life. Now apply this simile to man. Then one of the boys
recalled having read this maxim in a book of devotions: Beatus homo
cum portaverit iugum ab adolescentia sua [Lament, 3, 27], which
means: Blessed is the man who already in his youth has observed the
commandments of God. The boy wrote the verse on a piece of paper
and handed it to me. I read it aloud before the whole class and then
said, "Now while you are young try to keep God's commandments and
you will be happy both in this world and in the next." I say the same
thing to you now. Do this and you will learn what joy it is to serve our
Lord. Good night.
A talk which he gave on August 1, was directed in particular to
the high school seniors. Fourteen of them had finished or were

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just about to finish taking the examination for their high school
diploma at the public high school Monviso. Some of these Good
Nights were only summarized by those who took them down.
AUGUST 1: Vocation. Avoid worldliness and receive the Sacraments
often during vacation
The high school boys, who are through with their examinations or
are still taking them, are free to choose the path of life that suits them.
Many of them will choose the priesthood; of these, some will prefer to
enter the seminary, others to stay here. But before leaving for vacation
it is advisable, even necessary, that each of them tell his Superiors what
he intends to do next year. If their choice is to remain here they can be
admitted without any difficulty as soon as they return, after first making
their retreat at Lanzo. As regards those who wish to enter the seminary,
if they will let me know, I shall write to their respective Bishops. A
good recommendation will precede them to the seminary making it pos-
sible for them to be enrolled at once without a lengthy examination on
their vocation. Now, what should a boy do during the summer holidays
so as not to jeopardize his vocation or good deportment? Now listen:
When I myself was a cleric in the seminary at Chieri, Father Borel
came there once to give a retreat. He was gracious and friendly so I
took heart and asked him the very same question. Without a moment's
hesitation he replied, "Avoid worldliness and receive the Sacraments
often, especially Holy Communion." The same advice I now give you.
If you wish to remain virtuous and not choke your vocation, avoid
worldliness and receive the Sacraments often. Good night.
AUGUST 3: Announcement of the feast of St. Dominic.
Tomorrow is the feast of St. Dominic. The Blessed Virgin Mary
taught this saint how to say the holy rosary, and he was the first one
ever to say it that way. He also added these words to the Salve Regina:
Dignare me laudare te, Virgo sacrata; da mihi virtutem contra hostes
tuos. [Grant that I may praise Thee, 0 sacred Virgin; give me strength
against thy enemies.] I shall not give you now a complete life story of
this saint or tell you of the favors our Lady showered upon him. I shall
only urge you to say the rosary devoutly. Never let a day pass without
saying it, especially when we say it together either to honor the Virgin
Mary and St. Dominic, or to gain the indulgences attached to it, or also
to obtain from the Blessed Virgin Mary the graces all of us need.

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The three Good Nights that follow were inspired by the thought
of death. The boys who were to graduate went home immediately
after examinations and returned to the Oratory for the commence-
ment exercises on the feast of the Nativity of the Blessed Virgin
Mary. Naturally, their going home and the season of the year could
not help affecting the fervor of some and the conduct of others.
This, perhaps, explains the opportuneness of these reminders about
the Last Things.
AUGUST 8: How to make devoutly the novena in honor of the
Assumption.
The novena for the feast of the Assumption has already started. We
are not holding any particular devotions at this time in the House, but
we exhort all of you individually to perform some private act of piety,
such as receiving Holy Communion frequently. You might also practice
mortification of the eyes, of the tongue, or of the taste. We celebrate
the feast of the Assumption to pray to Mary to obtain for us a happy
departure similar to hers that could be better described as a tranquil
sleep rather than death. I wish all of you a death like hers.
AUGUST 9: Perseverance in virtue to ensure peace of mind at the
hour of death.
A lady has requested that we pray for her. We shall hold a triduum
according to her intentions, and I hope that on Sunday, you good boys
will offer your prayers and Communions for her.
Today I called on a very wealthy lady who is very ill. Servants, rela-
tives, and friends were all busying themselves about her. The poor lady
was about to appear before the judgment seat of God, but all they were
concerned about was doctors, medicines, and consultations. She made
her confession but afterwards still seemed uneasy and unable to resign
herself to the thought of dying and leaving behind all her riches. The
vanity of worldly things! I thought to myself: My boys are much happier
than the rich and mighty of this world. They look upon death cheerfully
and even desire to be rid of their bodies so that they may enjoy being
with the Lord. We have seen this with the boys who have died here in
the House; whereas rich people, even when they are not really bad,
cannot help but fear the approach of death. People who go to church
one day but get drunk on the next, who fast on Saturdays but eat meat

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on Fridays, and so on, people who alternately serve God and the devil,
cannot be blessed by God. They tremble when their last hour approaches.
But we who always live in the holy fear of God, at the end of our
life shall endure death's agony without fear.
AUGUST 10: The remorse of sinners at the hour of death. Worth-
less resolutions.
Someone from one of our Houses was summoned home unexpectedly
because his father was very ill. When he arrived, his father was already
dead. We always pray for those who recommend themselves to our
prayers, and it is right that we do so pray even more fervently for him.
He was the father of one of our priests, a priest who works very hard
for the welfare of souls.
I shall now return to the topic I discussed last night because it is very
important-the subject of death. If we miss on this, we lose everything
because we die only once.
A life of pleasure will become a great torment for people about to
die. They remember that God gave them good health, and they used it
for evil; that God gave them hands, and they used them for stealing and
other sins. God gave them a tongue, and what did they do with it? They
grumbled or perhaps even blasphemed God or took part in sinful con-
versation. God gave them eyes, and they used them to read evil books
or look at indecent things. Perhaps God gave them money, and what did
they do with it? They pampered their pride and gratified the whims of a
dissolute life, they oppressed the weak and harmed the poor. What
torment such thoughts must bring!
I do not want to dwell on these things. I hope they do not apply to
us. You see, though, that a life of pleasure will breed torments not only
at the hour of death, but also during any critical illness. Then those
people will lament: "If only I had done this. If only I had done that!"
Yet, when they recover they continue to live as they did before, oblivious
of their resolutions. Wretched people! At the hour of death, what matters
is what you have done, not what you plan to do.
So let us not wait until those final moments to give ourselves to God.
Let us do it right now so that on Sunday, the feast of the Assumption,
each one of us may say in his heart: "Were I to die this very moment,
I would die happy in the firm hope of going to Heaven."

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6. A DREAM
In 1876 Father Joseph Vespignani who was then new at the
Oratory, ventured to ask Don Bosco about his dreams. With the
confidence of a son, he inquired what should be made of them.
Don Bosco's answer was not specific but satisfactory. He told him
that in his circumstances, without money or personnel, it would
have been impossible to work for youth if Mary Help of Christians
had not come to his assistance with special enlightenment and with
abundant help, not only material but also spiritual.12 Therefore, his
dreams are to be interpreted as a special enlightenment and special
aids from our Lady. The influence of Don Bosco's dreams in the
life of the Oratory cannot be ignored by the historian. By this time,
they were of themselves a domestic institution. The impact and
remembrance of earlier dreams were now history, and the expecta-
tion of new ones was ever present. News of another dream aroused
anticipation among young and old alike: its narration was eagerly
listened to: its salutary effects were not long in coming.
In his Good Night on April 30, Don Bosco exhorted the boys
to make devoutly the May devotions. After urging them, therefore,
to greater diligence in the fulfillment of their duties and the choice
of some special act of devotion in honor of Mary, he added that he
had a dream to tell them, but since it was already late, he would
tell it on the following Sunday, May 4.
The boys were beside themselves with impatience. Their curiosity
was further aroused by another two days postponement because
Don Bosco was too busy. Finally, on the evening of May 4, their
curiosity was satisfied. After prayers Don Bosco addressed them
as usual from the little pulpit.
Here I am to keep my promise. You know that dreams come during
sleep. As the time for the retreat drew near I was wondering how my
boys would make it and what I should suggest to make it fruitful. On
Sunday night, April 25, the eve of the retreat, I went to bed with this
thought in mind. I fell asleep immediately and I seemed to be standing
12 Vespignani, G., Un anno alla scuola def Beato Don Bosco, p. 34, S. Benigno
Canavese, 1930.

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all alone in a very vast valley enclosed on both sides by high hills. At
the far end of the valley along one side where the ground rose steeply,
there was a pure, bright light; the other side was in semi-darkness. As
I stood gazing at the plain, Buzzetti and Gastini came up to me and said,
"Don Bosco you will have to mount a horse. Hurry! Hurry!"
"Are you joking?" I said. "You know how long it has been since I
last rode a horse." They insisted, but in an attempt to excuse myself I
kept repeating, "I don't want to ride a horse; I did it once and fell off."
Gastini and Buzzetti kept pressing me ever more and said, "Get on
a horse, and quickly. There's no time to lose."
"But suppose I do mount a horse, where are you taking me?"
"You'll see. Now, hurry and mount!"
"But where's the horse? I don't see any."
"There it is," shouted Gastini pointing to one side of the valley. I
looked and saw a beautiful spirited steed. It had long, strong legs, a
thick mane, and a very glossy coat.
"Well, since you want me to mount it, I will. But woe to you if I
fall ..." I said.
"Don't worry," they replied, "We'll be here with you for any emer-
gency."
"And if I break my neck, you'll have to fix it," I told Buzzetti.
Buzzetti broke into a laugh. "This is no time to laugh," Gastini mut-
tered. We walked over to the horse. Even with their help I had great
difficulty mounting, but finally I was in the saddle. How tall that horse
seemed to be then! It was as if I were perched on top of a high mound
from where I could survey the entire valley from end to end.
Then the horse started to move. Strangely, while this was happening
I seemed to be in my own room. I asked myself, "Where are we?"
Coming toward me I saw priests, clerics, and others; all looked fright-
ened and breathless.
After a long ride the horse stopped. Then I saw all the priests of the
Oratory together with many of the clerics approaching. They gathered
around the horse. I recognized Father Rua, Father Cagliero, and
Father Bologna among them. When they reached me, they stopped and
silently stared at my horse. I noticed that all seemed worried. Their
disquiet was such as I have never seen before. I beckoned to Father
Bologna. "Father Bologna," I said, "you are in charge at the main
entrance; can you tell me what happened? Why do you all look so
upset?"
"I don't know where I am or what I'm doing," he said. "I'm all
confused . . . Some people came in, talked and left . . . There is such a

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hubbub of people coming and going at the main entrance that I don't
know what's going on."
"Is it possible," I wondered, "that something very unusual might
happen today?"
Just then someone handed me a trumpet, saying I should hold on to
it because I would need it. "Where are we now?" I asked. "Blow the
trumpet."
I did and heard these words: We are in the land of trial.
Then I saw a multitude of boys-I think over 100 thousand coming
down the hills. There was absolute silence. Carrying pitchforks, they
were hastening toward the valley. I recognized among them all the
Oratory boys, and those of our other schools; but there were many more
unknown to me. Just then on one side of the valley the sky darkened,
and hordes of animals resembling lions and tigers appeared. These
ferocious beasts had big bodies, strong legs, and long necks, but their
heads were quite small. They were terrifying. With blood-shot eyes
bulging from their sockets, they hurled themselves at the boys who
immediately stood ready to defend themselves. As the animals attacked,
the boys stood firm and beat them off with their pronged pitchforks,
which they lowered or raised as needed.
Unable to overpower them by this first attack, the beasts snapped
at the fork prongs only to break their teeth and vanish. Some of the boys,
however, had forks with only one prong and these were wounded. Others
had pitchforks with broken or worm-eaten handles, and still others
threw themselves at the beasts barehanded and fell victims; quite a few
of these were killed. Many had pitchforks with two prongs and new
handles.
While this was going on, from the very start swarms of serpents
slithered about my horse. Kicking and stamping, the horse crushed and
drove them off: at the same time it kept growing ever taller and taller.
I asked someone what the two-pronged forks symbolized. I was
handed a fork and on the prongs I read these two words: Confession,
on one; Communion, on the other.
"But what do the prongs mean?"
"Blow the trumpet!"
I did and heard these words: Good conjession and good Communion.
I blew the trumpet again and heard these words: Broken handle:
sacrilegious confessions and communions. Worm-eaten handle: Faulty
confessions.
Now that the first attack was over, I rode over the battlefield and saw
many dead and wounded. I saw that some of the dead had been

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strangled and their necks were swollen and deformed. The faces of the
others were horribly disfigured; still others had starved to death, while
enticing food was within their reach. The boys who were strangled are
those who unfortunately committed some sins in their early years and
never confessed them: those with disfigured faces are gluttons: and the
boys who died of hunger, those who go to confession but never follow
the advice or admonitions of their confessor.
Next to each boy whose pitchfork had a worm-eaten handle a word
stood out. For some it was Pride; for others, Sloth; for others still,
Immodesty, etc. I must also add that in their march the boys had to
walk over a bed of roses. They liked it, but after a few steps they would
utter a cry and fall to the ground either dead or wounded because of the
thorns hidden underneath. Others instead bravely trampled on those
roses and encouraging one another marched on to victory.
Then the sky darkened again. Instantly even greater hordes of the
same animals or monsters appeared. All this happened in less than
three or four seconds. My horse was surrounded. The monsters in-
creased beyond count and I, too, began to be frightened. I could feel
them clawing at me! Then someone handed me a pitchfork, and I also
began to fight them, and the monsters were forced to retreat. Beaten in
their first attack, they all vanished.
Then I blew the trumpet again, and these words echoed through the
valley: Victory I Victory!
"Victory?!" I wondered, "how is it possible with so many dead and
wounded?"
I blew the trumpet once more and we heard the words: Truce for the
vanquished. The sky brightened and a rainbow became visible. It was
so lovely and so colorful that I cannot describe it. It was immense, as
though one end rested on top of Superga and its arch stretched and
stretched until it reached the top of Moncenisio. I should also add that
all the boys who had been victorious wore crowns so brilliant and so
bright and varied in color that it was an awe-inspiring sight. Their faces,
too, were resplendently handsome. At the far end of the valley, on one
side under the center of the rainbow, there was a sort of balcony holding
people full of joy and of such varied beauty as to surpass my imagina-
tion. A very noble lady royally arrayed came to the railing of this
balcony and called out: "Come my children and take shelter under my
mantle." As she spoke, an immense mantle spread out and all the boys
ran to take cover under it. Some actually flew; these had the word
Innocence on their forehead. Others just walked; and some crawled.

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I also started to run, and in that split second, it couldn't have been more
than that, I said to myself, "This had better end or we'll die." I had
just said this and was still running when I woke up.
For reasons later explained, he returned to this subject on
May 6, the feast of the Ascension. He had the students and the
artisans assembled together for night prayers, and then spoke as
follows:
The other night I was not able to say everything because we had
visitors in our midst. These things must be kept among us, and no one
should write to friends or relatives about them. I confide everything in
you, even my sins. That valley, that land of trial, is this world. The
semi-darkness is the place of perdition; the two hills are the command-
ments of God and the Church; the serpents are the devils; the monsters,
evil temptations; the horse, I think, is the same as the one that struck
Heliodorus and represents our trust in God. The boys who walked over
the roses and fell dead are those who give in to this world's pleasures
that deal death to the soul; those who trampled the roses underfoot are
those who spurn worldly pleasures and are therefore victorious. The
boys who :flew under the mantle are those who have preserved their
baptismal innocence.
For the sake of those who might wish to know, little by little I shall
tell those concerned the kind of weapon they carried and whether they
were victorious or not, dead or wounded. I did not know all the boys,
but I recognized those of the Oratory. And if the others were ever to
come here I would recognize them immediately the moment I saw them.
Father Berto, his secretary who took down this dream, wrote
that he could not remember many things that Don Bosco narrated
and explainted at length. The next morning, May 7, when he was
with Don Bosco, he asked him, "How can you possibly remember
all the boys you saw in your dream, and tell each one the state
he was in and pinpoint his faults?"
"Oh," Don Bosco answered, "by means of Otis Botis Pia Tutis."
This was a meaningless phrase that he often used to evade embar-
rassing questions.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
When Father Barberis also broached the same subject, Don
Bosco answered gravely, "It was a great deal more than a dream";
and cutting the talk short he passed on to other things.
Father Berto ends his report with these words: "I, too, the
writer of this report, asked him about my part in this dream. His
answer was so much to the point that I burst into tears and said,
'An angel from Heaven could not have hit the truth better.'"
Once again this dream was the theme of another Good Night
on June 4. The community was present at this dialogue between
Father Barberis and Don Bosco.
Father Barberis: With your permission, Don Bosco, this evening I
would like to ask a few questions. I didn't dare to, these last few evenings
because we had visitors. I'd like some clarification on your last dream.
Don Bosco: Go ahead. It is some time since I last mentioned it, but
it doesn't matter.
Father Barberis: You said at the end of your dream that some flew
to Mary's mantle, some ran, others walked slowly and a few sloshed
through mud, were bespattered with it, and were hardly able to take
cover under the mantle. You already told us that those who flew were
the pure. We can easily understand those who ran, but what is meant
by those who got stuck in the mud?
Don Bosco: Those who got stuck in the mud and who, for the most
part, could not reach our Lady's mantle symbolize those attached to the
things of this world. Being selfish they think only of themselves; and
because of this, they bespatter themselves with mud and are no longer
able to get off the ground and aspire to the things of Heaven. They see
the Blessed Virgin calling to them and would like to go to her. They
take a few steps but the mud holds them down. It always happens like
that. The Lord says: "Where thy treasure is, there also will your heart
be" [Matt. 6, 21]. Those who do not raise themselves up to the treasures
of grace set their hearts on the things of this world. Pleasures, riches,
success in business, vainglory are all they think of. Heaven is just
ignored.
Father Barberis: There is something else you did not tell us about,
Don Bosco. You mentioned it to some privately, and I wish you would
let us know, too. It is this: Someone asked you wether he was among
those who ran or those who walked slowly, and if he had taken cover
under the mantle of Mary and if the handle of his pitchfork was worm-

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eaten or broken. You replied that you had been unable to see clearly
because there was a cloud between you and him.
Don Bosco: You are a theologian and you should know. Well, there
were indeed some boys, though not very many, whom I could not see
clearly. I saw each of them well enough to recognize them, but that was
about all. Those are the boys who are tight-lipped with their Superiors;
they do not open their hearts to them; they are not sincere. Whenever
they see a Superior coming their way, rather than meet him, they go off
in the opposite direction. Some of them came to ask me in what state
I had seen them in the dream. But what could I tell them? I could have
said: You have no confidence in your Superiors, you never open your
heart to them. Now all of you remember this: There is nothing that can
be of greater help to you than opening your hearts to your Superiors,
having great trust in them, and being utterly sincere.
Father Barberis: There's something else I'd like to ask but I'm afraid
you might say I'm too curious.
Don Bosco: Isn't that fairly well-known? (General laughter) Yet,
you know, there is a certain kind of curiosity which is healthy, as for
example, when a boy anxious to learn, keeps asking questions about
serious things from persons who might know. There are others instead
who just stand around like fools. They never have any questions to ask.
This is not a good reflection on them.
Father Barberis: Well, I won't be like that. For a long time I have
wanted to ask you this question about the dream. Did you see only each
boy's past, or did you also see his future, that is, his vocation and his
possible success?
Don Bosco: I saw more than the past; I also saw the future that was
to be theirs. Each boy had several paths stretching out ahead of him.
Some were narrow and thorny; others were strewn with sharp nails, but
God's blessings had also been strewn on these paths. All these paths led
to a garden of rare beauty filled with every delight.
Father Barberis: Then this means that you can tell which path each
one should take, that is, you know the vocation of each one of us, how
we shall end up, and which path we shall follow.
Don Bosco: No. It would not be wise to tell each one which path he
will follow or how he will end up. No good will result from telling a boy:
"You will take the path of wickedness." This would only frighten him.
What I can say is this: "If one follows a certain path he may be sure
that he is on the road to Heaven, on the road, namely, to which he has
been called; and, if one does not follow that road, he will not be on the
right path." Some roads are narrow, uneven and strewn with thorns; yet,

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take heart, my dear children, with the thorns there is also the grace of
God, and so much happiness is in store for us at the end of our journey,
that we shall soon forget all our pain. Honestly, I would like all of you
to remember this: This was a dream and no one is obliged to believe it.
I have noticed, however, that those who have asked me for explanations
have accepted my suggestions in good part. Nevertheless, do as St. Paul
says: Probate spiritus et quod bonum est tenete. [Test all things; hold
fast that which is good. 1 Thess. 5, 21]. Another thing that I would not
want you to forget is to pray for your poor Don Bosco lest the words
of St. Paul: Cum aliis praedicaverim, ego reprobus efficiar, [After
preaching to others, I myself should be rejected. 1 Cor. 9, 27] may apply
to me. That is, after preaching to you I may end up with the damned. I
am doing my best to warn you, I worry about you and give you advice,
but I fear I may be acting like a brooding hen that hunts for crickets,
worms, seeds, and other food for her chicks while she herself may die of
hunger unless she gets some good nourishment. Therefore, pray to God
for me that this may not happen, but that instead, I may adorn my
heart with many virtues and be pleasing to God, so that one day all of
us may go to Heaven to enjoy Him and glorify Him. Good night.

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CHAPTER 11
Life at the Oratory (Continued)
aRTISANS and students did not make up the entire
family of the Oratory. Under Don Bosco's fatherly rule, a con-
siderable number of novices and professed Salesians also lived there.
In this second chapter dealing with Oratory life, we shall see how
Don Bosco blended so many disparate elements. Yet, this chapter
would be incomplete were we to omit an initial reference to the
aspirants who, for the most part, were boys from the Oratory.
1. THE ASPIRANTS
According to the Archbishop of Turin, Don Bosco had boasted
of supplying the diocese with boys who wished to enter the priest-
hood, whereas he actually attracted to himself large numbers of
young boys from all dioceses; and after choosing the best for himself
as with "a skimmer," he would send the rest back to their home
dioceses.1 No one knows how this fits in with the idle chatter that
went on about the ineptitude of those who had become Salesians.
The truth of the matter is that at the Oratory Don Bosco had provi-
dential opportunities to select good prospects, and he would not miss
any of them.
After supper on the eve of the Immaculate Conception, during the
customary half hour of intimate conversation he used to enjoy with
a few of his confreres, Don Bosco expressed a personal conviction.
To those who can look back and recall the early Salesians, it ex-
plains how the Oratory was able to give so many members to the
Salesian Society. He said: "Of the 500 students at the Oratory, more
1 From the extract of a letter from the Ordinary in question, as quoted by
Attorney Menghini in a letter to Don Bosco, September 8, 1875.
247

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
than 400, perhaps 450, are now ready to receive the clerical habit;
and judging from their behavior they may indeed be advised to
do so. Certainly, in the course of their studies and especially during
their vacation, some will drop out. Yet, a sizable number will always
remain, and others will come to join their ranks. When they begin
to realize the great opportunities of doing good available here at the
Oratory and they find our way of life agreeable, many of the boys
will be inclined to remain."
The Directors trained by Don Bosco had carried the spirit of the
Oratory to new schools and therefore he was able to add: "Recently,
while visiting our schools, I noticed a marked tendency toward the
priesthood and the religious life. Quite a number of the boys ex-
plicitly discussed this with me, although their minds were still filled
with thoughts of home and fun, and I had not brought the matter
up at all, since it was not a suitable time to do so.
The right moment would come during the spiritual retreat some
time from April to May. From then until the end of the school year,
he considered it necessary to counsel, guide, urge, and assist. This
was the period when the boys made up their minds and voluntarily
consulted their Superiors without being coaxed to do so.
In this respect, how much the Oratory had changed! When the
Congregation comprised only a small number of members, its spirit
was in the formative stage and everything was done to some extent
in secret. Accordingly, Don Bosco spoke of vocations in a whisper,
so to speak, fearing to cause alarm. Whenever he invited anyone to
join him [in his work], he took pains not to give the impression that
he was thinking of a religious Order. Had he spoken plainly, "we all
would have run away," said one of his most devoted sons, Father
Julius Barberis.
He roused aspirants by such remarks as these: "Do you really care
for Don Bosco? ... Would you like to prepare for the priesthood at
the Oratory? . . . In time, would you like to help Don Bosco by
working with him? ... There is so much to do! Even if many were
to remain here as priests and clerics, there would still be work for
everyone!"
Generally, the first Salesians were enticed in this manner, that is,
freely and out of love. God had given Don Bosco the gift of amiably
encouraging this sentiment in them, free of all trace of what today

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249
would be described as moral violence. When the day came for
Father Barberis to make his decision, he presented himself before
Don Bosco and said candidly:
"My parents are trying to find an opening for me at the seminary.
What should I write to them?"
"Write that to show gratitude to Don Bosco you wish to remain
with him and see whether, as a cleric, you can help him in so many
things here at the school-assisting the boys, teaching, or in any
other way.
"Truly," wrote Father Barberis in this year, [1930] "I did not
then fully understand these things, I did not realize their importance,
nor was I anxious to know more."
But in 1875 the boys understood, and well enough. There was
still, perhaps, the chance that some might be frightened, but such
cases were very rare. From July to September, Don Bosco absented
himself as little as possible because the boys in the fifth year of
high school were about to go home for their last vacation. As a rule,
the boys waited until the very last month before deciding upon their
vocation. For some, the choice of their state of life might easily
hinge on whether or not Don Bosco happened to be in Turin.
As the reader will now be eager to view Don Bosco in action,
one case history will serve for a hundred. In 1875, Father [Bernard]
Vacchina, whom we have met before, was in his fifth year of high
school. During one of the last Exercises for a Happy Death, he was
mulling over the decision he had to make, and could not make up
his mind. At other times Don Bosco had told him: "Study, pray,
and then we shall decide." But the days went by and "then" never
came. As it happened, that morning Vacchina was first in line
among the many boys crowding Don Bosco's confessional; and he
was well-prepared. But Don Bosco made him wait until the end.
When all the others had gone, Don Bosco blessed him, asked him
to move from his left, where he was waiting, to his right side, and
heard his confession. When the boy had finished, he broached the
topic and asked Don Bosco for the long-awaited decision. He was
advised to become a priest, but not a secular priest.
"Then if there are no objections," the boy said, "I shall be happy
to stay here at the Oratory with you."
"I am very glad to hear that," answered Don Bosco. "You see, I

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have always cared for you, and I have always been your friend,
although I did not show it. Study, pray, and give good ex-
ample. . ."
"He told me other things, too; he was so kind that I wept," writes
Father Vacchina, "and at nine o'clock I went to Communion all
alone, even forgetting the bread and salami I had been longing
for." It is well-known that Don Bosco did not neglect the body
while providing for the soul on the occasion of the Exercise for a
Happy Death. In these days of grace he wished to gladden both
body and soul.
Although Don Bosco was anxious to enlarge the ranks of the
Salesians, he did not keep an open-door policy toward aspirants
for fear that anybody and everybody might enter. At a meeting
of the Superior Chapter held on November 7, the applications of
nine aspirants were examined, but only eight were accepted. The
ninth aspirant was already a non-clerical student of philosophy at
the Oratory, yet he was subjected to some rather trying tests to
ascertain his motivation. It was decided to make him temporarily
drop, so to speak, the philosophy course and take up domestic work,
but without telling him that this was only a temporary arrangement.
Don Bosco joined kindness with prudence; he never accepted
anyone into the Congregation unless he knew him personally. In
1875 it became noticeable that he proceeded ever more slowly in
admitting aspirants to the novitiate, especially when they seemed
particularly eager to receive the habit. During the fall retreat at a
conference of Chapter members from the various Houses, Don
Bosco said: "We must not admit these aspirants unless they have
given proof of well-tried morality, or unless they have made them-
selves sufficiently well-known and have confided fully in their
Superiors. We may be a little more lenient on this point with co-
adjutors, but not with clerics. As for the first requisite, remember
that neither goodwill nor good resolutions made on the spot are
enough. They may be sufficient for absolution, but they are no
guarantee against future falls. Therefore, unless they have given
exceptional evidence of perseverance over a long period of time,
we cannot rely on them, for as a rule, they relapse."
In 1875 the higher Superiors, who earnestly were supporting
Don Bosco's efforts in steering the Congregation toward a more

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perfect compliance [with the prescriptions of the Holy See] were
faced with a doubt. According to the decree of 1848, was it man-
datory to apply to Ordinaries for testimonial letters before admitting
aspirants to the novitiate as clerics? Until then, no attention had
been given to it for two reasons. In the first place the young aspi-
rants had lived in Salesian Houses since boyhood and their own
Bishops knew nothing of their background and social condition.
They would have been unable to give any information about the
aspirants, unless they themselves made inquiries of the Salesians,
who had had these same aspirants under their eyes for as many as
six, eight or even ten years. On the other hand, when Don Bosco
had presented the matter to Pius IX, he had been given a favorable
response by word of mouth. There was no reason to hurry in
abandoning the course followed till then; for not only [the Arch-
bishop of] Turin, but also [the Bishop of] Ivrea were difficult to
deal with and a considerable number of aspirants came precisely
from these two dioceses. The Superiors favored complying with the
law because if such a case were referred to the Sacred Congregation
of Bishops and Regulars it would ignore any claim to faculties
granted orally by the Pope. Therefore, would it not be advisable at
least to petition the Holy See for a rescript, and in the meantime
request testimonial letters from the bishops whenever admission to
our Congregation was sought by applicants who had not attended
our schools? Don Bosco remained firm for leaving well enough
alone: he was going to Rome soon, and he would settle everything
there; meanwhile, advantage should be taken of the privilege just
as before.
But a measure that could not be postponed was the appointment
of General and Provincial Examiners for the admission of candi-
dates to the novitiate, as required by the aforesaid decree. Here
again one could only do his best. After all had not Pius IX, who
was acquainted with the difficulties surrounding the newly founded
Congregation in those early days, given Don Bosco complete free-
dom in certain things? Therefore, it was decided that the members
of the Superior Chapter should act as General Examiners and the
individual local Chapters, as Provincial Examiners. At the Ora-
tory, however, only members of the local Chapter, who were not
also members of the Superior Chapter (seven out of ten), would

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
act as the Provincial Examiners. They exercised this office for the
first time during the retreat at Lanzo (September 9-16), when all
the Salesians who made up the local Chapters of the individual
Houses were summoned by Don Bosco to examine the applications
of candidates either for the novitiate or religious profession. Eigh-
teen applicants were admitted to perpetual vows; "[it was] the first
time in [the history of] the Congregation," so the Chronicle informs
us, "that so many applicants were admitted in one single session."
In November forty-eight novices received the clerical habit-a
figure never attained before. Don Bosco hoped that in the following
year there would be even more, for a great many boys in the fourth
and fifth year of high school had already made their applications or
had shown a strong desire to do so. More than anything else, he was
comforted by noting how the clerics were becoming strong in spirit.
In the past, a number of clerics had been asked to lay aside the
habit; others, who had found it convenient to stay at the Oratory,
had left after a while to enter the seminary. But it seemed to him
that among the clerics recently vested, there was no one, or hardly
any one, of this kind.
We need not say how delighted the Novice Master was. We
could not better convey his feelings at that time than by quoting
the enthusiastic words uttered by that candid soul. When speak-
ing of the clerics with Don Bosco on December 7, he exclaimed
in the presence of others: "Four years ago all of us were astounded
and exclaimed: 'Eighteen new clerics this year! What a wonder-
ful number! We never had that many before here at the Oratory!'
This number was surpassed the following year and the year after,
and last year we considered it truly extraordinary that we had as
many as thirty new clerics, and again we cried: 'We never had
that many before at the Oratory!' Now there are forty-eight, and
we hope that next year the number will be much greater."
One of those present, who apparently had a leaning toward
mathematics and related sciences, added: "Things are developing
in geometrical progression, or better, by the square of the distance."
Everybody agreed when someone burst out with the scriptural
praise: A Domino factum est istud et est mirabile in oculis nostris.
[By the Lord this has been done, and it is wonderful in our eyes.
Matt. 21, 42.]

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2. NOVICES
That year the novitiate progressed rapidly toward a regular
routine. The reader who is not acquainted with the circumstances
will quite probably raise an eyebrow at this opening phrase. And
yet, the Congregation has become what it is because in those days
it did not attempt to do more than it could. How patient Don
Bosco had to be in creating the proper atmosphere! There was a
time when the word novice would have irked the strong and terri-
fied the weak. Don Bosco did not dare to use it until 1874. In
1875 the novices themselves were using it and by this time they
were calling themselves by that name without any fear.
The accurate presentation of this period in our history is more
important than one might think. Since we are able to sum it up in
the words of Don Bosco himself, our task is much easier. The follow-
ing is his description and comment on the stormy events of those
early years.
"What lack of regularity and discipline in those days! Conflicts
among the clerics arguing over literature and theology without any
regard to time or place; continuous and serious disturbances in the
study hall when the boys were not there; mornings, many clerics
remained in bed; others skippe~ classes without a word to their
Superiors; no spiritual reading, no meditation, and no other prac-
tices of piety except those performed with the boys. Now it is
different. Things improved little by little, took root and became
permanent.
"Nevertheless, though aware of all these disorders, I had to make
the best of a bad situation. Had I tried to remedy matters all at once,
I would have been forced to close down the Oratory and send all
the boys home. The clerics would never have adapted themselves to
strict regulations, and all would have left. I realized that, thoughtless
though they were, many of them worked willingly, were good-
hearted and morally sound. I knew that once their youthful ex-
huberance had waned, they would be of great help to me. I must
say that some of the priests in our Congregation who were of their
number are now among those who work hardest and who have the
better priestly spirit. At that time they would most certainly have
left the House rather than submit to certain restrictive rules.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"We must remember, however, that those times were different;
our Congregation could not have been established in the usual
manner. I was alone; I taught day and night; I wrote books,
preached, supervised the boys, directed [everything], and went out
begging for money. Had I contented myself with a select few for the
sake of perfection, I would never have accomplished a thing. Today,
the Oratory would be some kind of a boarding school with an enroll-
ment of fifty or one hundred young boys at most."
Piety was the cornerstone upon which the religious life of the
Oratory was to be based if regularity was to be established. Among
the practices of piety two are of the utmost importance: the annual
spiritual retreat and the daily meditation. Since 1875, during the fall
vacations, novices had separate retreats from those attended by pro-
fessed members; everything, including the sermons, was tailored to
their specific needs. Likewise, after rising, they made their daily
half-hour meditation apart from the others, using books carefully
selected for them. They also had their own spiritual reading in the
afternoon. The more effectively novices are separated from others
living in the same House, the easier it will be to foster the spirit of
piety in them. Consequently, the novices were kept apart even in the
dormitory and in the playground, which was adjacent to the west
side of the church of Mary Help of Christians. They attended
Mass and other church functions in the chancel choir, where they
had no contact with strangers.
There was no interruption in their studies. According to the term
used in those days, they "entered" philosophy, i.e., they began to
follow the college curriculum with philosophy as their major. In
1875, non-clerical students no longer attended class [with the
novices]. As their numbers increased, the inequality of talents
among the novices became more apparent. Therefore, the proposal
was made, and adopted shortly after, that their course of studies be
divided into two parts: the first, a genuine college course geared to
the training of future teachers; the second, to be centered on philos-
ophy, with only the essentials of the remaining subjects-as was
customary in the seminary. Nevertheless, the Novice Master realized
that he had to lessen the burden of academic and scientific subjects
of the novitiate, so as to give the mind better opportunity to dedicate
itself to spiritual things. Here again, Don Bosco acted in accordance

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with the extraordinary faculties granted him by Pius IX. Moreover,
he felt that they even authorized him to employ novices as assistants
and teachers. Imbued with the spirit of the Founder, Father Barberis
kept vigilant watch over the novices. He conferred frequently with
Don Bosco, who always listened kindly, giving him wise and
generous counsel.
What criterion guided Don Bosco when admitting a novice to
profession? Of course, there were the rules; but it would be well to
see how he applied them in each case. There are a few, meager
details that we have uncovered in connection with this year.
On the evening of December 10, Don Bosco summoned the
members of the Superior Chapter and also the Novice Master, to
his room to discuss the admission of candidates to temporary and
perpetual vows. The Chronicle states very specifically that anyone
who had showed a tendency to drink, was not admitted, and adds
that Don Bosco declared that great strictness should be used regard-
ing this point. He added: "Nor let it be said that they were admon-
ished and admitting their fault, promised resolutely not to let their
craving for drink overcome them again. Such repentance is enough
for sacramental absolution, but it does not offer the slightest assur-
ance of future behavior. When they promise never again, this should
be interpreted as until I have another opportunity."
He confirmed this statement with an example. One of his class-
mates had the unfortunate habit of drinking. When admonished, he
became all promises. He once said to Don Bosco: "You may be
sure Don Bosco, never again shall I drink. I am firmly and abso-
lutely determined, even though I were to die. At this very moment,
I have made a pledge never to taste wine as long as I live." But it
takes a great deal more than that! Next morning, Don Bosco was
present at this priest's Mass. While kneeling in the chancel choir, he
heard him say to the altar boy during the ablution: "Pour it in, pour
it in! It isn't your wine, you rascal! Since Don Bosco felt that the
poor man meant well, he pointed out to him the impropriety of this
behavior. He renewed his promise; but a few days later Don Bosco
saw him being wheeled home in a little cart, dead drunk.
Then Don Bosco posed a rhetorical question: "When a man is
like that, what will become of his morals? I would like to make an
experiment. If we were to give all the boys of the Oratory one glass

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
of good wine today, and then have them examine their consciences
thoroughly the next day, what would be the result? The boys would
never suspect the reason, knowing nothing of the whys and where-
fores. Yet, the result would be many evil thoughts, many tempta-
tions, and, I believe I may say it with certainty, many lapses into
sin."
Here Father Rua remarked that during the past scholastic year a
few professors, some of them very good indeed, had kept wine in
their rooms. Don Bosco answered: "This should not happen. Well, it
may be condoned for the moment because they do not realize the
danger, unless we think it is better to rule it out right now. But
serious thought must be given to this in the future."
We shall now go back a bit. In the first week of July, while out
with Don Bosco, Father Barberis took the opportunity to consult him
about some of the novices who did not seem fit to become Salesians.
One of them was spreading the rumor among his companions that
he had made up his mind to go home. "Then make sure he goes, and
quickly," said Don Bosco. "Tell him I shall let him go whenever he
wishes. However, as long as he remains with us, he is to keep his
lips sealed and not say a single word about this to his companions;
if he does, I shall be obliged to take severe measures. Whenever the
Jesuits discover that someone no longer wishes to remain in the
Order, they do not allow him to remain even for a single day, nor
for any reason whatsoever do they allow him to talk with any
member of the Society. They are right. When someone starts talking
about wanting to leave, it is only natural that the others ask why. He
will never tell them the true reason, which may be his own lack of
fervor, his dislike of mortification, or lack of virtue; instead, he will
make excuses: 'I do not like this, I would like that, so-and-so is
picking on me,' and so on. Much harm results when these complaints
make the rounds; many others become discouraged, dissatisfaction
and grumbling spread."
But we must not overlook one thing. The novice in question had
a scandalous situation in his own home, making it impossible for
him, in conscience, to live with his parents. "I know this," Don
Bosco said, "and it grieves me deeply. But what can we do? It is
unwise to let him stay and sow seeds of discontent among the others.
Furthermore, he wrote me the other day that he would remain with

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our Congregation, but on condition that certain things be allowed
him. In short, he wanted to dictate the terms under which he would
remain with us. Now as soon as anyone begins to dictate terms, I
think it best to have done with him immediately. These boys con-
vince themselves that they are indispensable, and as soon as you give
in to them on one point, they immediately demand something else.
Whenever one wishes to bargain, we must tell him quite bluntly:
'Look, you may remain with us, provided that it is under the same
conditions as all the others; if, instead, you prefer to try elsewhere,
or go to your parents, you may do so; we shall leave you entirely
free.' He will realize then that we are not particularly anxious to
keep him here and that we do everything solely for God. Therefore,
much more quickly will he set his heart at rest and abandon all
pretenses."
There is yet one more thing to add in connection with this case.
Although the novice in question did not intend to persevere as a
Salesian, he did want to stay to complete his studies, reciprocating
with his services in teaching and assisting the boys. "No, that will
not do," Don Bosco insisted, "In my opinion, it is not good at all
for him to be together with the others as a member of the family,
when he is not. Besides there is something even worse than that. In
the letter I mentioned, he made insolent remarks about Father Rua.
This proves that he is not in the least obedient but is acting solely
for selfish reasons. I do not think that he has the spirit of true sub-
mission. See to it that he finds a place for himself quickly, because
I fear his presence here is no longer beneficial to anyone."
This cleric was willing to enter the seminary. Father Barberis
thought that he should encourage him to do so, and wrote a letter
of recommendation for him, especially since Don Bosco himself
had advised him to receive the habit. "I encouraged him," said Don
Bosco, "because last year he had made it clear that he wished to
enter the Congregation. He might do good to himself and others
were he to live with us, far from worldly dangers, following a way
of life suited to him, surrounded by good example. Yet I would
never, never, counsel him to become a secular priest. He has already
spoken to me of this, and I have told him that under no condition
should he become a secular priest. He is not virtuous enough. Here,
with us, even though his virtue is mediocre, it would easily grow

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
stronger, and he might become an e:x:cellent priest. In the world,
surrounded by bad example, instead of becoming stronger in virtue
he would day by day become weaker."
After this subject had been exhausted, they spoke of another
novice who wished to remain in the Congregation, although they
felt he should not be kept much longer. Outwardly he appeared
good, and perhaps he was. Nevertheless, he was very reticent,
avoided his Superiors, and hardly ever confided in them. For these
reasons alone Don Bosco thought him unfit for the Congregation.
About that same time, a third novice came directly to Don
Bosco, saying: "I joined the Congregation without knowing its
spirit. I did not know that it was a religious Congregation. Now that
I have heard its objectives in the conferences, I do not intend to
remain, especially since one of my relatives has died and there
is no one to care for my brother. I want to return home and then
enter the seminary."
"My son, you are quite free to do whatever you feel is best,"
said Don Bosco. "From this moment you may do whatever you
want. Only, remember, you are wrong when you say you joined
the Congregation without knowing what you were doing. This is
the same as calling yourself a fool. While on retreat at Lanzo, you
heard the rules read; you heard the conferences in which they were
explained. Do you mean that you still did not understand? This
is the same as calling Don Bosco a fool, too, as though he admitted
boys to the novitiate blindly, against all Church canons, without
first explaining things as they are."
The cleric did not know what to reply. Nevertheless, he was de-
termined to leave the Congregation and did so a few days later.
On another occasion, Don Bosco gave the Novice Master two
practical norms for the proper training of his novices. One novice
was not doing well, but he seemed devout and went frequently to
Communion, even more frequently than the Rule required. Don
Bosco remarked to Father Barberis: "Frequent reception of the
Sacraments is not of itself an indication of virtue. There are some
who are very lukewarm when they receive Communion; I do not
mean to say that those Communions are sacrilegious; but, without
doubt, their lukewarmness prevents them from appreciating the
full meaning of the Sacrament they are receiving. If one goes to

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Communion without first ridding his heart of worldly attachments,
without casting himself generously into the arms of Jesus, he cannot
produce the fruits, which, theologically, are known to be the effect
of Holy Communion."
Another novice, partly out of aversion and partly out of pique,
wished to be excused from certain academic subjects. Father Bar-
beris had denied his request absolutely, but this novice stubbornly
refused to take no for an answer. In his report to Don Bosco, the
Novice Master said that this lad was exceptionally intelligent, stead-
fas,t in character and capable of great virtue, once his fiery tem-
perament was under control and he made up his mind to behave.
He wanted to know whether, without seeming to yield, he might
close an eye and let things ride, cover up for him and try to make
the best of the situation.
"No," said Don Bosco, "be nice to him; never speak as if you
were irritated; show him that you are not impressed by his stubbor-
ness and that you attribute it merely to youthful immaturity, but
take a firm stand on whatever you have told him to do. Do not
yield; otherwise, once they are professed, they will have to be
treated with 'kid gloves,' and either left free to indulge their whims
or be dismissed."
At this point we come to a conversation of Don Bosco on how
to evaluate novices and deal with them. Readers will be happy
to read it in full. He had this conversation on February 17, 1876
with Father Barberis, who was not content to treasure its memory
for himself but also wished to record it for us in his simple diary.
Don Bosco spoke as follows: "Some novices are well thought of,
but one can see that they are not steadfast. They may go on for
few several months, and then they change. During the first months
they are all ardor and fire. Those who do not know them well ex-
pect great things of them. But later they begin to falter, their ardor
evaporates, and it becomes clear that it was all a passing fancy.
In fact they change their mind and even leave the Congregation.
On the contrary, other novices, who are slow to make up their
mind about joining the Congregation, advance in virtue almost
imperceptibly; yet, one may see that they have gone ahead steadily
over the years, with never a backward step. Those who do not know
them well, rate them as lukewarm or at best, mediocre. But those

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
who have known them well for a long time evince the greatest
hopes for them. They are slow in taking a step, but once they have
taken it, they never go back. They are slow to make a resolve, but
once they do, no one can dissuade them from it, and it is cer-
tain that they will continually grow in virtue. Therefore, set great
store on any boy who is steadfast in virtue, even though he does
not seem to be so zealous or fervent about it."
Father Barberis pointed out that several novices were now do-
ing quite well, while just as simple high school students in previ-
ous years, they had given no evidence of fervor, and many
objections had been raised before they were admitted to the novi-
tiate. Don Bosco replied: "There is something to say about these.
For the most part, they are extremely needy and would lack even
the barest necessities outside the Congregation. Here they lack noth-
ing; still more, in their opinion, our fare is excellent. Then again,
since they have nowhere to turn, the fact that they are treated
well and live in harmony here, helps to make them very happy in
the Congregation. Little by little they grow strong in virtue and
learn to embrace our way of life out of genuine religious princi-
ple. It is good to avail ourselves of such persons, too. How many
are there in the House who now do very well, even though they
joined us only because they knew of no other place where they
could live so comfortably. It is very important indeed that such
young boys be treated kindly and do not lack the necessities of
life. Inconstant as they are, because of their age, a mere trifle
could be sufficient to make them decide to leave. Later they them-
selves might regret such a step, but having taken it, they would
not be able to return. Were they older, I would say: 'If they are so
easily upset and wish to leave, let them go by all means; in the
long run, they would be of no use to the Congregation. But since
they are only youngsters, we must think differently. One finds even
the best boys apt to make hasty decisions when some personal
whim, or a relative, friends, hopes of material advantage, or a soar-
ing imagination fires their fancy. If they remain in the Congrega-
tion, these whims will fade with time, and such boys will do a vast
amount of good to themselves and others.'"
Father Barberis reported that the Prefect had written to the

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parents of some of the novices, asking them to pay the overdue
incidental expenses of the novices. Board and tuition fees were not
mentioned because novices were kept free of charge. He threatened
to dismiss the clerics in question, should the parents fail to meet this
obligation. A priest, who was the uncle of one of the novices, had
called at the Oratory, protesting that he did not intend to pay if the
cleric remained in the Congregation, and furthermore, that he
would remove him and enroll him in the seminary. Don Bosco told
Father Barberis that he was to instruct the Prefect never to write
in such final terms to the parents of novices in the future, because
quite a number of them purposely refrained from paying so as to
have their sons back home again. Then when he was told that this
same cleric had said he was absolutely determined to live and die
in the Congregation, he sent word to him not to worry since no one
had ever been dismissed merely because of no money.
He was very much concerned about the health of the novices.
A month had passed since the above mentioned conversation, when
Father Barberis spoke to him about the poor health of some novices.
Don Bosco replied: "After Easter, arrange that all of them be taken
every Thursday for an early morning walk to Villa Monti on the
Superga hill. The Villa is located at about a third of the climb. It is
surrounded by woods, and its owner has placed it at our disposal.
They can spend the day there, and return to the Oratory toward
evening. Apart from health reasons, I believe that this outing will
benefit them in other ways as well: it will cheer them and distract
them from other thoughts and make them fonder of the Congrega..
tion."
A few days later, Father Barberis asked him whether he should
allow one of the novices to go home because his grandfather was
very sick. Don Bosco answered: "I believe you may. As a rule, per-
mission should usually be given when a parent or relative is very
sick and the boy is sent for. We would appear cruel were a parent or
relative to die, without our having allowed their son, or nephew,
or brother to return home. For the rest of their lives, these boys
would regret not having been there to see their dear ones once
again."
Then Father Barberis asked him another question. There was a

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
novice who was lukewarm in piety, lazy, and disobedient. What
should he do about it? "Talk to him alone," Don Bosco suggested.
"Put it to him bluntly; tell him to shake off his indolence and obey
the rules in every way, if he really wishes to be a member of the
Congregation. Say that otherwise he must make up his mind to
return to his parents of his own free will; because, if he persists in
such behavior, he will run the risk of being shamefully dismissed
from the Oratory."
Don Bosco never liked to dismiss a boy who had shown a desire
to remain in the Congregation; but he harbored no illusions. He was
unrelenting with those who showed but little promise or whose
morals seemed doubtful. He estimated that, out of 80 novices, 10
left during their year of probation and 10 more during the period
of their temporary vows. Thus sixty remained who were genuinely
sound. There had been a greater percentage of defections prior to
1876; but as things became better regulated, the number dwindled.
Only two months prior to the termination of that year's novitiate,
a saintly novice named Defendente Barberis died on September 8.
The pastor of Cassinelle in the diocese of Acqui had recommended
him to Don Bosco in a letter: "Perhaps no one of his age or position
here in the village surpasses him in virtue." At the Oratory he was
devoted to his studies and to the practices of piety. He longed to
become a priest so that he might soon work for the welfare of souls.
While an aspirant, he had acted as doorkeeper of the Day
Oratory. He showed zeal and prudence in everything he did. As a
clerical novice, he taught catechism with wonderful results to the
boys of the Festive Oratory. He received Communion almost daily
with such ardor that all his companions were edified. He was scrupu-
lously obedient, exact in his duties, frugal and mortified when eating
and drinking. He would listen eagerly to stories of the early days of
the Oratory and of all Don Bosco's labors in founding it. He was
absorbed by the prospect of a future in the Salesian Congregation
dedicated to working with boys. But unfortunately his days were
numbered. Every care was lavished on him. In his admirable
patience, he suffered to think of the inconvenience he was causing
the Oratory. When the doctor suggested that his home environment
might benefit his health, he returned to his family, who were most
eager to have him. At twenty years of age he passed away edifying

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everyone by his resignation to God's will. His companions in the
novitiate were inspired to persevere by his example.
3. PROFESSED MEMBERS
The professed members included: coadjutors, clerics who were
studying philosophy and theology, and priests.
At the beginning of the year there were twenty-three coadjutors
at the Oratory; they increased to twenty-seven after vacation. It
would be interesting to know more about their life with Don Bosco,
but there is scant reference to them in the year 1875. Therefore, we
must be satisfied with what we have, and squeeze a few essentials
from whatever meager information there is.
Fifty-five years ago [1875] Maestro Dogliani had just made his
temporary profession. Don Bosco never discriminated between his
sons who wore the clerical habit and those who wore civilian dress.
One day he chose Dogliani as his companion on a trip to Caselle.
Since he had but little time before the train left, he said:
"Dogliani, run on to the station ahead of me and buy the tickets."
"First or second class?"
"Third, always third."
When Don Bosco joined him they climbed into a third-class com-
partment. But the conductor who knew Don Bosco, insisted that
they move to a first-class compartment. As they did so, Don Bosco
remarked to Dogliani with a smile: "See? If we had had second-
class tickets, they would have left us where we were. But since we
had third-class tickets, they moved us into first-class."
Once again Dogliani traveled with Don Bosco and can still recall
the awful moment when he realized he had lost Don Bosco's suit-
case! Don Bosco understood the reason for his embarrassment, and
said: "Don't let it upset you! I only regret the loss of a few
papers . . ." He could not finish what he was saying because just
then a man ran up breathlessly and exclaimed: "Here is your suit-
case!" Dogliani heaved a sigh of relief.
Poor Maestro Dogliani! He experienced Don Bosco's paternal
goodness to coadjutors under somewhat different circumstances.
One night the good Father finished hearing confessions long after
the community's supper. Dogliani, who alternated music lessons

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
with serving at table in the dining room, ordered supper for Don
Bosco as soon as he sat down. The cook sent out a dish of cold,
overcooked rice. The young coadjutor became indignant and pro-
tested: "But this is for Don Bosco!"
The answer from the kitchen came: "Don Bosco is like everybody
else!"
A day spent in the kitchen, in that kitchen especially, may ex-
plain, though it does not justify, such a remark. Besides, the much-
talked-about Gaia was a good fellow despite his impetuous nature.
Embarrassed, Dogliani set the plate before Don Bosco and with-
drew. But Cassinis, a cleric and future missionary, could not keep
silent and repeated the foolish remark to Don Bosco, who neither
frowned, nor was upset, nor maintained an indignant silence. In-
stead, he said quite calmly and serenely: "Gaia is right; it is true."2
There was another incident in which Dogliani, perhaps a little
distracted by his music, was entirely at fault. One day Don Bosco
invited a few guests for dinner and noticed a soiled tablecloth. He
was annoyed and rebuked Dogliani, because this showed disrespect
for the guests. Dogliani was deeply hurt. That evening he wrote Don
Bosco a letter in which, among other things, he said this was the
first time he had ever seen Don Bosco somewhat angry. Don Bosco
chose to humiliate himself by reading the letter aloud at a Chapter
meeting. Later, when he happened to meet the good coadjutor, he
comforted him by grasping his hand and repeating the ill-advised
expression: "Don't you know that Don Bosco is like everybody
else?"
This was Don Bosco's usual way with his coadjutors. In his
attitude toward them lay his great secret in training men for a sound
religious life, men whose outward appearances and occupations did
not differ in any way from laymen of their own age and condition.
While visiting Alassio in 1875, Father Joseph Vespignani, who had
never met a coadjutor, was deeply impressed by their sincere devo-
tion in church where they prayed in common and chanted the
Divine Office with the students. The Director, Father Cerruti, told
him: "Do you know that at times the coadjutors humble us by their
2 Poor Gaia went out of his mind and toward the end of March, 1876, had to bt.
sent to an insane asylum.

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virtuous life; we priests almost have to blush in the presence of their
edifying example?"3
Don Bosco aroused such confidence in them that little by little
they were ready to do anything for him. But one must first know how
to win such confidence. In 1877 the coadjutor Bernard Musso, who
was head of the shoe shop for fifty years, volunteered and was
approved to go to [South] America. He treasured as a relic of in-
estimable value a little note that Don Bosco had written him from
Rome in 1874, when he was still a simple artisan at the Oratory.
The boy obviously had the makings of an excellent coadjutor.
Dear Bernard Musso:
I am in great need just now of your prayers and of those of your
companions. Among your friends, find those eager to help me; take them
to visit Jesus in the Blessed Sacrament every day; ask Him to help me
now in my needs. When I return to Turin you must show me the boys
who accompanied you on such visits and I shall have a souvenir for each
one of them.
Your affectionate friend,
Fr. John Bosco
In 1875 two confreres, Anthony Lanteri and James Para, died.
The former was a full-fledged coadjutor, the latter a de facto
coadjutor though not professed. They both deserve to be re-
membered because in our opinion they exemplify the religious
training received at the Oratory at that time.
Lanteri, born in 1841, died in August [1875] at Realdo, Briga
Marittima. He was a shepherd, devoted to the Church, the Sacra-
ments, our Lady, and spiritual reading. While running after a stray-
ing lamb, he felt the earth give way suddenly beneath his feet, and
fell headlong down a ravine. He barely had time to exclaim: "Jesus
and Mary, help me!" A light seemed to :flash before his eyes; he fell
to the bottom of the ravine but did not suffer the slightest bruise.
Leaping to his feet and noticing the frightening height of his fall,
3 Vespignani, G., Un anno alla scuola del Beato Don Bosco, pp. 225-226, 1930,
S. Benigno Canavese.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
he raised his hands to heaven, exclaiming: "O Jesus, 0 Mary, from
this moment I dedicate to your service the life you have saved!"
In winter he had to leave the solitude he loved for places where
the irreligious and immoral conversation disgusted him. He there-
fore made up his mind to enter a religious Congregation. He came
to the Oratory in September, 1871. He would have liked to study,
but his health was not too good. He obediently did the domestic
work assigned to him. Two months later, after a satisfactory test, he
was sent to the House at Marassi, and then on to Sampierdarena,
where he was appointed sexton. His piety, the peace of mind that
shone in his eyes, his industry in cleaning and decorating God's
house, his charity and courtesy, were generally admired by all.
He completed his novitiate and took his temporary vows. The
time he had available for prayer never seemed long enough for him.
A year later, his health worsened and all feared for his life. Upon
the suggestion that the Piedmont climate might be better for him, he
was sent back to the Oratory, where he became sexton in the church
of Mary Help of Christians. Although the disease lay dormant, it
flared up again with the coming of winter. The doctors recommended
his native air, but he was concerned only with thoughts of a holy
death. Back home, he continued to observe the rules of the Congre-
gation, performed the practices of piety with utmost fidelity and
remained calm and undisturbed to his last breath.
Para, born at Sampeire in 1850, was younger. He attended the
local school and campaigned against the bad habit of singing lewd
ditties in the streets and in the fields. With his teacher's permission,
he began to teach sacred hymns to some of his fellow students as a
protest. He tilled the soil, loved prayer, and went often to Com-
munion. The meager resources of his family did not permit him to
study for the priesthood. His mother (already a widow) died when
he was twenty years old. Having heard of the Oratory, he applied
through his pastor for admission. Don Bosco judged him excellent
and put him with the students.
In 1873 he entered the novitiate. Although he had not yet com-
pleted his Latin studies, he received the exceptional distinction of
being admitted to religious profession. At the re-opening of school,
Para was sent to Borgo San Martino where they needed a good
doorkeeper. Although very unhappy at having to leave Don Bosco,

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he obeyed. There, he attended the fourth year of high school under
a tutor. In poor health and accustomed to privation, he did not com-
plain about having to rise at five o'clock in the morning and con-
tinued to do so even in depth of winter. On February 22 when, as
usual, he went to pick up the mail, he told the clerk:
"Two days from now someone else will take care of this."
"Why?"
"Because I shall no longer be around."
That evening he took to his bed. His illness became worse. On
the morning of the 25th he confided a wonderful dream to the con-
frere assisting him and assured him that soon he would depart from
this world. After making his confession and receiving Communion,
he begged the Director to thank Don Bosco, when advising him of
his death, for the favor he had granted him a few months before
in allowing him, in preference to so many others, to make his
religious profession. He then added: "I think Don Bosco knew I
was to die soon, otherwise he would never have granted me such a
great favor."
He died two hours later, fondly kissing the crucifix.
Concerning the clerics, we shall now relate how Don Bosco
supervised their religious, intellectual, and ecclesiastical formation.
The observance of religious life among the clerical students pro-
gressed at the same pace as that of the novices. At the April con-
ferences, Father Albera, voicing the common desire, expressed the
hope that soon a copy of the rules in Italian would be given to
every member. Don Bosco would not have long hesitated to do
something so obviously needed. However, he had to avail himself
of every bit of free time he could save from all the things he had
to do, in order to write the precious introductory pages, whose pur-
pose was to explain fully the spirit behind the rules. Those pages
were handed to the printer on August 15, 1875. At the same time, he
sought to instill this spirit in the hearts of the young clerics in every
way his fatherly concern could devise.
The Superiors whose work brought them in closer contact with
him were not blind to his efforts in putting on the right track again
clerics who were somewhat independent and impatient of restraint.
He went about his task with such prudence, wrote Father Barberis,
that even while the individual cleric felt himself completely won

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
over, he never realized why Don Bosco displayed such goodwill to
him.
Necessity often forced him to send his beloved sons to help out in
other Houses, but even then his vigilant charity followed them. We
have proof of this in an affectionate note he sent to the cleric [Louis]
Nai who had recently been sent to Borgo San Martino.
We must first supply some factual background. While Nai was
still in the fourth year of high school, Don Bosco asked him point
blank:
"Would you like to make a deal with Don Bosco?"
"What kind of deal?"
"I shall tell you about it next week."
During his weekly confession the boy asked Don Bosco:
"What is this deal you offer?"
"Would you like to remain with Don Bosco always?"
"Very much so!"
"Then this is what you must do: go to Father Rua and tell him
that Don Bosco sent you."
The only answer that Father Rua gave him was to tell him good-
naturedly to come to the church of St. Francis [de Sales] at such-
and-such a time on the following Thursday. Nai arrived promptly
and found a small group of his best friends there; with them he
listened to what Father Rua told them about staying with Don
Bosco. The next time he went to confession, Don Bosco said: "At
this moment I can see your entire future." He then revealed it to
him in detail. Now at the age of seventy-five, Father Nai declares
that the prediction was fulfilled down to the smallest detail, and that
he is ready to confirm this under oath.
A short time after receiving the habit, when the day came to take
his vows, he was overcome by great uncertainty, such as he had
never experienced before. He confided this to his spiritual father
who answered:
Turin, Feast of Mary Help of Christians, 1875
My dear Nai:
Crickets jump on the ground and in the air, but the vows you intend
to make fly to the throne of God; therefore, the former can in no way

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disturb the latter. This means you have nothing to fear, so go ahead. If
you need any counsel, we shall be able to talk together soon.
God bless you, age viriliter, ut coroneris feliciter. [Act manfully that
you may have the happiness of receiving the crown.] Pray for me always
in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
It is interesting to watch the Servant of God in his daily life
among the clerics at the Oratory. One report that was compiled
immediately after the fact, portrays him for us as vividly as a snap-
shot from some cleric's candid camera.
A small group of clerics had gathered after supper to talk among
themselves, when Don Bosco appeared with several others. The
group at once broke up. They clustered about him and kissed his
hand. He lingered, said a few kind, amusing words to each, and then
added:
"You clerics are my crown!"
"Let us hope we are never your thorns!" one of them answered.
Don Bosco laughed and pointed to Father Barberis who was
beside him saying, "Should that be so, here at my side I have
gloria patris filius sapiens!" [A wise son makes his father glad. Cf.
Prov. 10, 1]
He then resumed his good-natured remarks until finally he said:
"I had a dream last night. It seemed to me, in fact I was certain that
Holy Viaticum was being brought to some sick person. I was anxious
to know who it was, so I asked someone near me, but got no reply.
I asked him again, but he remained silent and made a wry face. 'Yet
I intend to find out!' I said to myself. No sooner said than done, I
started to follow the priest carrying the Holy Viaticum. We reached
a house; the priests went in and I followed; but at the door of the
sick room, I tried to enter and could not. I tried again and again
to reach the dying person, but found it impossible. 'Now this is only
a dream,' I said to myself. Then I woke up and repeated: 'It is
only a dream!'"
Changing the subject, Don Bosco said he was glad that no one
at the Oratory was sick. Then one of the clerics asked him if it

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
were true that a long life depended on good dental hygiene. He
answered that generally speaking, it might be true; but it was more
important that one's death be not set for a certain date in the book
of eternity, because if it were, nothing could postpone it. However,
good moral principles contribute immensely to a long life because
they teach us to live as we should and to love virtue, temperance,
and many other things that are essential to the good health of the
body. "In regard to this, I have just heard how a boy who was very
strong and showed great promise died only a few days ago," he said.
"Yet his brother, who has always been sickly, consumptive perhaps,
is still alive. So you see that health and strength count for nothing,
if it has already been determined in the book of eternity that this
one or that one has to die."
Here the conversation was interrupted by the bell and by the
arrival of another priest, Father Louis Rocca. "We took leave of
him, kissing his hand again and again," writes the chronicler, a
cleric who had first started these reflections on death. His name was
Caesar Peloso, and it is remarkable that among all the clerics
present at the time, he should be the one to take notes of this
interesting conversation, for he was to die shortly afterward.
In the interests of a thorough intellectual training Don Bosco gave
the greatest importance to the study of philosophy. He kept himself
informed of all that was done in this course by both students and
teachers. To the teachers he would say: "Teachers must be patient,
they must try to descend from their heights down to the level of
their students; they must not try to deliver lofty dissertations all the
time; do not lecture, but rather explain the treatise in detail."
Most likely the head of the philosophy department was dissatisfied
with his students. He was a serious, rather severe man, of great talent
and strong character who perhaps did not find his audience entirely
satisfying. He probably wrote to Don Bosco one day, listing his
complaints. The following precious words were written in reply by
the saintly teacher:
Turin, April 9, 1875
Dear Bertello:
I shall do all I can to enkindle love of study among your pupils; but
you must also do everything you can to cooperate.

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1. Think of them as your brothers; kindness, understanding and
patience are the keys to their hearts.
2. Make them study only as much as they are able and no more.
Make them read and understand what the book says without digressing.
3. Quiz them very often, ask them to explain and read, read and
explain.
4. Encourage them at all times, never humiliate them; praise them
as often as you can and do not belittle them; only show your displeasure
when you wish to punish them.
Try to follow this advice, and let me know the result. I shall pray
for you and yours. Believe me always in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
Don Bosco had to make arrangements well in advance for the
training of qualified teachers; he was, therefore, in the habit of
sending clerics to take examinations for high school and college
diplomas. Once when he was discussing this delicate matter, he
explained how the problem must be approached: 4 "In choosing the
clerics that have to take these examinations, we have to give primary
consideration to the interests of the Congregation. We must not con-
sider whether the individual himself is interested or not; in fact, we
should not even consider whether the examinations would be bene-
ficial or not to the cleric; but we must think only of whether this
would be advantageous or detrimental to the Congregation. I do not
wish to carry this principle as far as it is carried elsewhere; but, as a
general rule, when making any such decision, we must consider the
welfare of the Congregation and not of the individual. One more
thing we must not overlook is to select only those who have the
necessary requisites, give hope of ultimate success and are young.
Less-gifted or older clerics may attend accelerated courses of study
free from minor subjects so that they may soon be employed in the
priestly ministry. We also need many to work as assistants, to help
in administrative matters and in other tasks in our Houses."
In order that the ecclesiastical spirit of his clerics might be well-
formed, he entrusted the theology course to good priests of Turin,
"Chronicle of Father Barberis, March 25, 1876.

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such as the learned Canon Marengo. They were very happy to be
entrusted with this important service. Don Bosco's own exemplary
life as a priest and his practical teachings on the practice of the
priestly ministry did all the rest.
Father Joseph Vespignani witnessed the following scene. As he
was enjoying a friendly talk after lunch with Don Bosco outside the
door of the dining room, where the famous Pinardi chapel has now
been restored, Father Barberis joined them and handed Don Bosco
a list of clerics who were ready for ordination. In looking it over,
Don Bosco was surprised that the names of several clerics, who were
already in their last year of theology and whose conduct was excel-
lent, were missing. Father Barberis respectfully pointed out: "True,
they are ready; but they are teaching, and if they now receive the
subdiaconate, they will lose too much time in reciting the breviary,
whereas they must ..."
Don Bosco did not let him finish, but interrupted peremptorily:
"What are you saying? Is the breviary a loss of time? On the con-
trary, it helps us gain time. When clerics recite the breviary, they
fulfill a divine duty in praying together with the whole Church.
They are instructed through the inspired words of Holy Scripture,
the teachings of the Fathers of the Church and the lives and ex-
amples of the Saints. They pray the psalms, the canticles of God's
chosen people, and liturgical hymns. Clerics will learn more from
the breviary than from any book or teacher. It will inspire them in
imparting knowledge of God and of the soul to their pupils.
"We must, therefore, make our clerics realize the importance of
the subdiaconate and the usefulness of the breviary for their religious
instruction and sanctification. You will see how they will benefit
from it in every way." Then turning to Father Vespignani who was
edified and full of admiration for this spontaneous and whole-
hearted praise of the breviary, Don Bosco concluded: "Is it not true
that this is the most precious treasure of the cleric, once he is in
sacred orders?"
Compulsory military service cast a dread shadow over the lives
of the clerics threatening the most cherished hopes centered on them.
The bishops of Italy felt oppressed by it. Every year perhaps as
many as ten of Don Bosco's clerics were exposed to this danger.
He left no stone unturned in his efforts to rescue them from the

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dangers of the barracks: he thought up ways and means of exemp-
tion, called on influential people and solicited alms with which to
redeem them. The following note addressed to Mrs. Teresa Vallauri,
a benefactress of the Oratory who lived in Turin, apparently refers
to some such case.
Oratory, July 3, 1875
Dear Mrs. Teresa:
I return your umbrella with heartfelt thanks. The person who is
handling the case of my cleric is Captain Chiaves, a good Catholic who
lives on Via San Domenico 3.
I very much appreciate your charity to me and to our young Congre·
gation, which in its beginnings is in need of everthing and of everyone.
God bless you. Pray for me. I remain in Jesus Christ,
Your humble servant,
Fr. John Bosco
The situation grew worse, for on April 18 a bill was passed in
the Chamber of Deputies, abolishing all exemptions granted to
clerics. The second article in the bill read as follows: "As of July,
1876, the option to transfer from first to second class on payment
of a sum of money is forthwith abrogated." The Senate likewise
passed the bill that was ratified by the King on June 7. Yet, thanks
to Don Bosco, up to the year 1875 not one cleric of the Oratory
was drafted into the army.
July ushered in a welcome innovation for the clerics-a vacation
away from the Oratory. A charitable lady, Eurosia Monti, who
owned a beautiful villa on the hills of Superga loaned it to Don
Bosco for this purpose. Since the house could not accommodate
more than fifteen people at a time, Don Bosco arranged for suc-
cessive groups of fourteen clerics to vacation there every two weeks.
He also prepared the following list of detailed instructions that
Father Barberis, who was in charge, faithfully committed to paper:
1. Try to keep the caretakers happy; ask them about the things we
may or may not use; tell them about the places we may or may not visit;
ask them, from the very beginning, to make note of anything we may
damage or consume beyond the agreed limits and inform us of it, be-
cause we wish to pay whatever is required. For Don Bosco was thinking:

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"If they are upset by our presence, they might paint a black picture of
us to the owner of the estate. Such a report would put us in a bad light
before the lady, even though she is not a stickler for trifles."
2. Call on the pastor and extend greetings from Don Bosco. Establish
friendly contact with Mr. Arnaldi and Father Tomatis whose villas ad-
join Mrs. Monti's estate; extend Don Bosco's greetings, and tell them
that he always remembers them in his prayers.
3. Write a letter of thanks to Mrs. Monti who is now at Biella: tell
her how you are enjoying her hospitality; say that since we are unable to
repay her in any other way, the clerics are offering up prayers and
Communions to our Lord for her; tell her that her presence alone is
lacking to make the happiness of her guests complete; assure her that
you are saying special prayers for the eternal rest of the colonel, her
late husband, who died a few months ago.
4. Do not forget to do some work: "I would like you to conduct
some sort of classes," said Don Bosco, "so that those who are weak in
Latin may catch up a little: simple and easy things, without lengthy ex-
planations, and correcting only grammatical errors. Make them practice
reading. It hardly seems possible that one should find it difficult to read
aloud correctly and intelligently in front of others. Many find the pro-
nunciation of double consonants difficult; others have difficulty with
z. Then they pronounce o as though it were a u. Teaching them how to
write letters properly might seem insignificant, but it is very important.
Some learned people, who have received a good education and are
perhaps priests, doctors, or lawyers, find it a problem to write even a
short note. They overlook mistakes in spelling and grammar, in forms of
address, and even insert date and signature in the wrong places. I think
that the vacation period is as good a time as any to teach such things.
Such training is not fatiguing, but it has great practical advantage. You
might also teach a little French to those clerics who have made good
progress during the year in their ordinary subjects.
"You must have patience with those who are behind in Latin. For the
most part, they are the ones who would prefer fewer classes. They be-
lieve they know as much as the others and so do not bother to memorize
the rules they consider unimportant. They would rather do more im-
portant things and end up by learning nothing.
"Last year a special teacher was assigned to them. He was able to
hold classes only intermittently, because they failed to attend for some
excuse or other. The main reason for their absence was that they did not
care. Nevertheless, I think it wise that we do this and try on our own
part to provide more extensive instruction for those who need it."

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5. Draw up a timetable. Practices of Piety: Mass and meditation at
6 A.M. At 10 A.M., an hour of class, and then a short spiritual reading.
Free study from 3: 30 P.M. to 5 P.M. At 5 P .M. visit to the Blessed
Sacrament, which is reserved in the chapel of Villa Amaldi, after first
asking permission. Recreation for the rest of the day, and every evening
a short walk until 7: 30 P.M.; then supper as soon as you return home,
followed by night prayers at 9 P.M., and then to bed.
Not satisfied with imparting these instructions, Don Bosco chose
to talk about vacation time to all the assembled clerics. After the
final examinations he summoned them all for a conference on the
evening of July 6. The topic of vacation also gave him a good
opportunity to mention things that would help to stir up the clerics'
attachment to the Congregation and strengthen them against the
risks involved in their inactivity during the summer.
Theology and philosophy examinations are over, and we are generally
satisfied. Now your vacation is about to begin. I am aware that many of
you are very tired and in need of vacations, so I have done my best to
make arrangements for all of you to enjoy yourselves. A few of you
still have things to do and so are unable to begin your vacation imme-
diately. You will start later on. But some of you will begin tomorrow.
I want this vacation to be a rest. At the same time I want you to be
occupied in some way so that while you are building up your bodies,
you may not jeopardize your spirit. A timetable for those who are spend-
ing their vacation here as well as for those who are going to Villa Monti
has already been drawn up. This will provide for plenty of recreation
and for things to keep you busy.
We also have to make arrangements for those who are going to [South]
America. We have accepted this mission and now we must start Spanish
classes and select the personnel, because the departure date is set for
October or early November at the latest. We have received letters from
[South] America, telling us how impatiently they are awaiting our arrival
and how much they need us. A school has already been built and is to
be made available to us immediately. We shall also have charge of a
public church and take over the city schools. We must provide special
refresher courses in Italian, French, and English as well. South Ameri-
cans are good-hearted and very attached to their Faith; they only lack
instruction, and there are no priests to teach them. The city of San

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Nicolas, where we are going, has a population of some 50,000, all
Catholics, with only three priests. What are three priests in a city the
size of our own Alessandria, with Sacraments to administer, the dead
to bury, Viaticum to bring to the dying, Masses to celebrate, confessions
to hear, sermons to preach, and the catechism to teach? You must also
realize that not very far from San Nicolas is a territory inhabited by
many uncivilized natives. They are interested in the Christian faith and
are asking for instruction; but there is nobody to attend to them, and so
they live and die outside the Catholic Church, never knowing who God
is. We agree to take over the school for the time being in view of these
urgent needs. I hope that later on we shall also be able to instruct,
educate, and make good Christians of the natives.
As you already know, we recently had a visit from Cardinal Berardi.
This, my dear sons, was a very gracious act on the part of His Eminence.
He came all the way from Genoa to Turin just to visit the Oratory. It
was a moving sight to witness how kind he was to us, how pleased to see
our boys, and the admiration with which he talked about them. I am
also deeply moved by the affection the Holy Father has shown us;
among other things the Cardinal also told us this: "The Holy Father
instructed me most particularly to bring you his greeting and give you
and your boys his blessing. Then he also told me to tell you several
other things." Anyone would think we are very important people to
receive so much attention from so great a Pope!
Now, to return once more to the subject of vacations. I must warn you
of a great danger you may encounter. I have seen so many lose their
vocation during the summer holidays! This is the greatest loss, the great-
est disaster that could happen to you! It does happen, unfortunately,
especially when you actually go home to stay with your parents. There
the talk turns to material needs or business; then relatives come visiting
and all they talk about is buying and selling. Caught in the midst of such
talk, what possible benefit can a poor cleric derive? Not to mention other
conversations that are very often immoral, and nothing can be done
about them; quarrels between brothers, in which the cleric finds himself
practically forced to take sides. There is the aged father who speaks of
nothing but family problems and of how much he needs someone to help
him; how his son, the future priest, will be in a position to help him,
and so on.
St. Bernard had to give up visiting the home of his parents ever again.
He himself says so: "I went home but once; when I returned to the
monastery I did nothing but cry. For many months the tears and woes
of my father lingered in my mind and I wondered what I could do to

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help him, until in His goodness our Lord took this temptation from
me." If this could happen to St. Bernard, how many may have destroyed
their vocation by worrying about how they might help their parents?
In regard to vocation there is something I think it well to clarify
here and now, namely, doubts about one's vocation. I shall not talk
about the signs indicating whether one has a vocation or not; I only
want to answer those who say: "I would very much like to enter the
religious life, but who knows if I am really called to it? I am here;
but who knows whether our Lord really wants me to be here or
whether, instead, He has not called me elsewhere?"
1. From the moment that you had such a desire, your wish to enter
the Congregation has been a sign that our Lord, who gave you this
desire, this wish, wants you to follow it.
2. Since this desire was given to you by our Lord, you may not
reject it unless God manifests His will to the contrary, and your
spiritual director recognizes that this is so.
Some of you may say: "Who knows whether our Lord has not
called me to live a harder, more austere life than this?" In the majority
of cases, indeed, in almost every case, this is a deception. If our Lord
inspired you to enter a Congregation where you believed you could
do some good, any desire for something else means that you are prepared
to abandon the post to which our Lord assigned you. The devil is
trying to persuade you to live a more austere life elsewhere; once you
are elsewhere, he will then tempt you to wonder: "Who knows if I
can endure it?" or: "My health is suffering; does our Lord really ask
this of me?"
The devil is the prince of discord and rebellion; he will always
persecute us, putting temptation in our way wherever we go. And then,
and then . . . Let us say that you go away from here to live a more
austere life; you leave, but who can say whether or not you actually
will embrace a more austere life? Someone did leave our Congregation,
saying that our life was too easygoing, that he wished to live more
austerely, more perfectly. After leaving us, a few days later he decided
not to re-enter religious life at all, but live an austere life in the world.
In a short time he grew lax; later he gave up his prayers. I met him
only a few days ago. After asking what he was doing, I immediately
began to speak of spiritual matters. But he replied: "Oh! Don Bosco,
do not talk to me of such things!"
"Why not?"
"Because I no longer pay any attention to them; my eyes are open
now ..."

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"How did this happen?"
"Oh! I was taken in long enough by such nonsense."
"Aren't you going to confession any more, my friend?"
"Who cares about confession!"
"But what about the salvation of your soul! You once were so con-
cerned about it that our Congregation did not seem severe enough for you
and you sought something more austere? If you do this, heaven is lost
to you, and hell awaits you."
"That is enough; do not talk about these things any more. I no longer
believe such nonsense."
My friends, I talked in vain; there was no way I could move him. He
will be a lost soul, unless our Lord works a change in him by a miracle
of grace.
There are others who say: "We would be happy to remain, but . . ."
"But what?"
"My Superior doesn't like me ... he seems dissatisfied with me ... I
am no good to the Congregation. I am not virtuous enough. My Superiors
dislike me."
What are you saying? How can they dislike you when they sacrificed
their own lives for your welfare; when our Lord has put them in authority
over you; when they would be ready to shed their blood to save you,
should this be necessary? Believe me, as of now no such thing could
ever happen here. And then, did you enter the Congregation expecting
to find things exactly to your taste, or to be petted? If necessary, you
must endure even contempt for love of our Lord. Might it not be that a
Superior refrains from showing you any special esteem because he wants
to cure you of excessive sensitivity or to test your strength? Believe me,
this is an old snare of the devil, who always makes things seem the
opposite of what they really are.
Is your Superior dissatisfied with you? Try to find out whether this is
due to some fault of your own, whether you are doing the things you
should, or whether you are really doing all you can. If this is true, then
it is you who must improve, because you are at fault. Do you expect
your Superior to be satisfied with you when you do not deserve it?
Secondly, remember that you are not working to please people, but to
please God. Yet, believe me, here again imagination plays a great part.
You immediately think that your Superior is dissatisfied with you because
he does not show you that he is pleased or does not pamper you. Only
little children are treated indulgently, not grown-ups; and if you are
reasonable, you will be satisfied with moderate signs of approval.
Someone may say, "I am incapable of doing anything worthwhile for

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the Congregation; I do not earn my keep; I am no good as an assistant,
still less as a teacher; I am not strong enough to work. I am only a
burden to the Congregation." Would you like to know the ones who
really are burdens to the Congregation? They are those who are gifted,
but disobedient, whose Superior is obliged to pick his words carefully
when he gives them an order, knowing that if he does not, they will
either disobey or obey him begrudgingly; those who have no love of
poverty, who complain about the food and drink that is served, or about
their room; those who do not treasure the virtue of chastity scrupulously,
because without it, one single person may bring ruin upon the whole
Congregation. If you are good and do the best you can, you will never
be a burden to the Congregation. Your Superiors would never have
accepted you in the first place, if they had felt you were unfit; since they
did accept you, it means they considered you fit; so let this judgment be
theirs, not yours.
Others may say, "My Superior believed I was better than I am, but I
realize that I do not have the virtues necessary for the religious life."
If you are not good enough for the religious life where you are safe from
harm, receive so much assistance, and have so much time to pray and
therefore enjoy the grace of God, how will you be able to save your soul
in the midst of dangerous occasions and companions with hardly any
time for prayer, all taken up with earning your living? Then too, leave
the question of moral fitness entirely in the hands of your spiritual
Director. Just make every effort to do your best and do not be afraid;
if you are not fit, you will be told, you will not be allowed to continue
and will be asked to leave. If your Superiors do not say anything, you
may continue without fear.
"But," some of you may say, "the way you put it, it would seem that
to leave the Congregation and to be damned are one and the same thing.
I believe that one may live in the world and still remain a good Christian.
In fact, some who left the Congregation lead a better and more exem-
plary life than when they were religious."
To which I say: Certainly, theoretically speaking one may still be a
good Christian outside the Congregation, and anyone who leaves the
Congregation may still be saved. But believe me, I can tell you quite
frankly that this is true in theory more than in actual fact. I am really
convinced that very few people who leave a religious Congregation may
be saved. To start with, by the mere fact that they entered a Congrega-
tion, one may be reasonably sure that they had a vocation; if they lost it
by their own fault, it will be very hard for them to return to the right
path. Then, if someone leaves a way of life he knows is good, with the

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knowledge that the right thing to do would be to remain in it, then he is
not prompted by love of God but by his own selfish reasons.
Now, to come to a practical conclusion, were I asked to give advice
to someone who is doubtful of his vocation, this is what I would say:
Do not make up your mind without first seeking wise counsel. Without
it, any decision would be unwise. To whom should you turn for advice?
I do not think anyone is better qualified than your spiritual Director.
But keep this in mind; do not act as many do, who ask advice. If it is to
their liking and agrees with what they themselves have already decided,
all well and good, but if it is not, they disregard it. When the Lord
appoints Superiors and Directors, He inspires them and gives them
authority. He tells their subjects: Subiacete eis, quasi rationem reddituris
pro animabus vestris. [Be subject to them for they keep watch as having
to render an account of your souls. Heb. 13, 17] You must listen to what
your Director tells you, as if God Himself were speaking, and if anyone
offers resistance to what he says, he should fear that he is offering
resistance to God.
Bear this other admonition of St. Paul in mind, all of you: Manete in
vocatione, qua vocati estis; [remain in the calling in which you were
called. Cf. I Cor. 7, 20] for he who, like a weather vane, first wants this
and then that, who now feels he is better off here but then feels he could
do much better there, will never settle anywhere and will never do any
good, no matter where he may be. Regard as addressed to yourselves
these other words that apply to your Superiors: Qui vos audit, me audit.
[He who hears you, hears Me. Luke 10, 16] Never do anything without
the counsel or against the advice of your Superiors.
If you do this, you will always be happy, sure that you are on the
right path. Nor must you later render account before the judgment seat
of God for not having followed your vocation.
Don Bosco had pinned his hopes on these clerics; yet they
disturbed the sleep of someone outside the Oratory. The last day of
the year, a thunderbolt hit the Oratory in the form of a long list of
complaints whose harshness, unusual in letters of this kind, was only
matched by its crude style.
This Congregation is entitled to admit candidates upon application,
but may not do so unless the applicants submit testimonial letters from
their Ordinary (Constit. X). Should the Ordinary refuse to issue such
testimonial letters and the Congregation consider such refusal unjustified,

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appeal may be made to the [proper] Sacred Roman Congregation, but
the [Salesian] Congregation may not act as judge in its own cause.
It is not entitled to operate schools where boys wear the cassock,
unless permission has been granted by the Bishop in whose diocese the
school is located.
Nor is it entitled to vest with the clerical habit any boy in such schools
if it permits him to wear such clerical garb outside the precincts of the
school without due permission of the Bishop of the diocese to which the
boy belongs. Hence the recent clerical investiture of a boy from Vinovo
without the permission of the Archbishop of Turin was in itself an
irregular procedure, and represented under the circumstances a serious
transgression against the obedience due to the diocesan Bishop.
The dissension now existing between the ecclesiastical authorities of
Turin and this Congregation had its origin and growth in the fact that
the latter started and continued to admit to its Houses clerics previously
dismissed from the diocesan seminary, doing so not only without the
permission, but even despite the distinct dissent of the ecclesiastical
authorities. This subverts hierarchical order and seminary discipline and,
as a logical consequence, strikes a most severe blow to the heart of the
Archbishop in a matter most sensitive.
This discord originated and is kept alive by failing to show both in
letters and conversations, the reverence due to the person and authority
of the Archbishop, as occurred the other night (December 29, 1875).
Even when apologizing for such lack of reverence, the Congregation
contents itself by an apology that starts with an "if", such as anyone
entirely free of all fault may use in asking forgiveness for some omission.
Let the Congregation stay within the limits set by Canon Law, let it
observe its Constitutions scrupulously, never forgetting the reverence due
the Archbishop, never doing or attempting to do, anything in opposition
to his jurisdiction, such as unfortunately has happened on more than one
occasion. Let it not neglect its duties in justice toward him and the
diocese. In dealing with him and all others and on every occasion, let the
[Salesian] Congregation give an example of that humility which consti-
tutes the foremost virtue of the Religious. If this is done, things will
return to a normal state as required by Christian justice.
Don Bosco did not hesitate in dictating an answer, written as
though it came from Father Rua. In this answer both the sentiments
expressed and the words used were pervaded by the sweetness of
charity, which patiens est, benigna est, non aemulatur, non agit

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perperam. [is patient, is kind ... does not envy, is not pretentious.
1 Cor. 13, 4]
Your Excellency:
I must offer my heartfelt thanks for your observations of December 31,
which only confirm what we ourselves believed, namely, that it was
merely misinformation that caused your displeasure with the Salesian
Congregation. Once the true situation is known to you and our goodwill
disclosed, I firmly believe that obstacles which either do not really exist
or are unintentional will disappear. As the Prefect of this Congregation
I have at all times been thoroughly informed of everything and wish,
therefore, to express my own viewpoint, if you will allow me, and submit
the whole case to your own enlightened judgment.
"The Salesian Congregation," you write, "may not admit anyone who
does not first present a testimonial letter from his Ordinary."
This does not present any problem to us, because it is so established
in our Rule (Chapter XI) . On the first day of every year we read aloud
to all Salesians the decree Romani Pontifices, issued by the Sacred
Congregation of Bishops and Regulars (January 25, 1848), in which is
prescribed what should be done in such cases. In fact, we always consult
the many answers given in the past to clarify doubts and problems that
have arisen.
"The Salesian Congregation is not entitled to operate schools where
boys wear the cassock, unless permission has been granted by the
Ordinary."
I do not believe we have ever disputed this. We do not operate any
school, either in this diocese or any other, where boys wear cassocks.
"The recent clerical investiture of a boy from Vinovo, without permis-
sion from the Ordinary, was a sedous transgression against the obedience
due to the diocesan Bishop."
If we were at fault in this, then the fault is all my own; yet I trust that
our Lord will not hold this against me, since it was quite unintentional.
The boy in question was first admitted by me as a regular student on the
recommendation of a holy and zealous priest. If he received the habit, it
was because he applied for admission to our Congregation, and I availed
myself of faculties extended to me to admit him, along with several
others, to clerical investiture.
On several occasions you yourself were so gracious as to tell us that
there would be no objection at all to our taking in boys as regular stu-
dents, or to their entering our Congregation later on. Yet in all fairness
I must point out that with the decree of definitive approval of the

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Salesian Congregation (March 1, 1869), we were given the faculty to
issue dimissorial letters for boys under fourteen years of age who were
accepted into our Houses and who in due course applied for admission
to our Congregation. Then, when our Constitutions were approved
(April 3, 1874), this faculty was extended to include also older boys.
Since the faculty for dimissorial letters had already been granted in
regard to boys boarding in our houses, no further permission is necessary
for admittance to the Congregation. This is what Archbishop Vitelleschi,
of happy memory, told us several times, after consulting people well-
versed in such things.
"The Salesian Congregation accepts, without the permission of the
Ordinary, clerics dismissed from the diocesan seminary."
Your Excellency is aware, even more than I am, that no diocesan
Ordinary may prevent his priests or clerics from entering religious
Congregations. In fact, quite recently (January 13, 1875), the Congrega-
tion of Bishops and Regulars declared as much, as I presume your
Excellency also must have been informed.
Yet, in the tragic times in which we are living, we have not stood for
our rights, but solely for what is best for souls. As soon as you expressed
your displeasure in regard to the above, we refrained from admitting
any more such candidates. During the course of a conversation, you
mentioned two clerics, Mundina and Macono, who had been admitted
temporarily to one of our distant Houses. They were both dismissed after
only a few weeks of residence with us.
"Both in correspondence and in conversation, we fail to show due
reverence to the Archbishop, etc."
Your Excellency, not only I but all the Salesians do want to know
what letters or what words were interpreted as irreverent toward the
Archbishop, in order to deplore them, make amends and the most formal
reparation for them.
We are in frequent contact with more than forty Bishops, all of whom
are real fathers and friends to us. Permit us to say that with no others
do we weigh our words and written statements so carefully, in order to
avoid giving even the slightest cause for displeasure. I am genuinely
anxious to learn the details of your charges, only in order to avoid them
in the future.
"The Congregation must stay within the strict limits set by Canon
Law, etc."
Once again, Your Excellency, permit me to make a request. Our
Congregation is very young; it was born in stormy times; it therefore
needs that in all things everyone extend to it the utmost indulgence

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compatible with the authority of the Bishops. We do not invoke the
severity of Canon Law, but rather the utmost charity and clemency in
its application. In this spirit some 200 Salesians have worked and are
still working in the diocese of Turin, not out of any fear of laws that
bind them nor for material gain, but only in view of the need the Church
has for laborers in the evangelical field. Nevertheless, all my Salesian
confreres authorize me to assure you that whatever Your Excellency
might mention to us as being in harmony with, or contrary to, Canon
Law, we shall endeavor with utmost diligence either to follow or to
avoid, as the case may be.
May I be permitted to list a few things that have greatly disturbed
and humiliated the poor Salesians.
The first was the decree of November 17, 1874, in which Your
Excellency saw fit to abrogate the faculties and privileges that your
predecessors and you yourself had extended to our Congregation for
more than 35 years: similar instances are very few in history. Then our
Superior was granted only limited faculties, [for hearing confessions]
while the faculty to absolve from reserved sins, which had graciously
been granted to him although he had never applied for it, was revoked.
Your response was negative to both our requests that you honor with
some function the seventh anniversary of the consecration of the church
of Mary Help of Christians and give Confirmation to our young boys;
and, besides, you would not even allows us to invite another Bishop.
At the beginning of this year the faculty to preach was refused to two
of our priests, one of whom is the Director of the day school and the
Festive Oratory of St. Francis de Sales.
All these severe measures indicate very grave reasons, which we have
never been able to find out.
Despite these things, our Superior, who is the principal victim of such
measures, has never been heard to say or known to write or commit
any act which might, in any way, be interpreted as disrespectful toward
his ecclesiastical Superior. On the contrary, I can assure Your Excellency
that when he was asked to sign reports against you which were then
forwarded to Rome, he indignantly refused to do so.
He came to know that a writer associated with an anticlerical news-
paper, had prepared a series of articles attacking Your Excellency. Our
Superior decided to take in, free of charge, a son of this wretched man
and even give him money, on condition that he hand over to him these
scandalous articles and never publish them. He was successful.
As recently as last October (1875) someone who believed the rumor
that Don Bosco was against you brought a shameful biography of Your

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285
Excellency to him, together with an attractive sum of money, asking
him to print it. Don Bosco told this person to leave the manuscript with
him so that he could look it over; it ran into over a thousand pages, but
when he scanned it and realized what it was, he tore it page by page into
tiny pieces and cast it into the fire.
This act had serious consequences, and Don Bosco still carries this
burden; yet he always rejoices when at the cost of any sacrifice he
succeeds in safeguarding the good name of his Archbishop, for whom
he has always felt love and respect.
I realize that I have been rather lengthy, but you will surely forgive
me for giving vent to my feelings in order to assure you that the Salesians
have never lessened their esteem or veneration for Your Excellency
from the time when you were a simple Canon in this city, or Bishop of
Saluzzo, or when Divine Providence willed you to be our Archbishop.
I shall always consider it a great honor whenever I am able to be in
deepest gratitude to Your Excellency,
Your grateful servant,
Fr. Michael Rua
The original copy of these observations is still among the papers
of Pius IX in Rome; it bears five marginal comments written by
Don Bosco. ( 1) At the end of the first paragraph: "Several times
he said that it was his right to examine the vocation of anyone who
wished to enter the Congregation." (2) At the end of the second
paragraph: "There are none in any of our schools." ( 3) At the
end of the first sentence of the third paragraph: "We only give the
habit to those who wish to join our Congregation." (4) At the
end of the fourth paragraph: "The Sacred Congregation of Bishops
and Regulars has already answered him, assuring him that he may
not prevent, etc. Nevertheless we have not had, nor do we have, at
this present time, anyone in our Congregation who was ever ex-
pelled from the diocesan seminary." (5) After the word "conver-
sations" in the first sentence of the fifth paragraph: "It is sur-
prising that he has never quoted letters or remarks of this nature."
Then at the end. "N.B. These five marginal notes were added on
January 16, 1876, by Fr. John Bosco." The conversation on De-
cember 29 is one to which we shall refer later in Chapter 22, and
the apology is contained in the letter from Father Rua to which
reference is made.

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We still have to treat of the professed priests. The Oratory roster
showed that priests were not plentiful. But if one takes notice of
all there was to do, he will be dumbfounded at how very few they
were. Thus, we can understand Father Cagliero's complaints about
this acute scarcity. The following is an exchange between the lively
future Cardinal and Don Bosco, the unalterably calm man of God.
As usual this exchange took place after supper, on July 4. Father
Cagliero started it by lamenting how few were the priests for all
the work to be done, to which Don Bosco replied:
"Cheer up! If everything goes well, we shall have eleven new
priests ordained in less than three months."
"Good, good! that is even too many all at once. But I am not a
newcomer in the Congregation. Priests are ordained every year,
and every year the shortage is greater. We ordain one priest, but
then there is work enough for two. If two are ordained at the
Oratory, you send three out to other schools. Now eleven are to
be ordained; but in the meantime a House is to be opened in [South
America], and we need to open another in which the Sons of
Mary Project is to begin. Then too, of these eleven, for some rea-
son or other, four, six, or even eight may have their ordinations
postponed, and that's the end of it: we shall be in a worse situation
than before.
"Not at all, unless Rome will not grant us the extra tempus
[ordinations outside the appointed time] for which I have applied.
But that is improbable, because so far, they have always granted
the favors we ask. As soon as the extra tempus is granted, the
clerics shall receive minor orders on ,the following Sunday, the
subdiaconate on the second Sunday, the diaconate on the third, and
the priesthood on the fourth."
"They will fill the gaps left by the others; but then we shall need
more to take their places."
"I am afraid things will always be like ,this as long as the Oratory
is what it is. There is always something pressing: one thing after
another; if we haven't two things to do at the same time, we have
three; in this way there is never a dull moment."
"That's enough! This is your trouble! You worry about it; as
for me, I am fleeing to [South] America; and we'll see if the
situation there will be a bit different."

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Only three other priests were present, but they were not in the
least shocked by Father Cagliero's frankness, for he was on very
familiar terms with Don Bosco. He would go to America, but
not as a runaway. We already know who the eleven candidates
for ordination were. Despite all the difficulties, eight were or-
dained priests, two, deacons, and one subdeacon. This we gather
from the [Salesian] Directory of 1876.
As long as God grants us life to continue writing these Bio-
graphical Memoirs, we shall do our best not to omit any of the
wise instructions on the sacred ministry that Don Bosco imparted
so generously to his priests. If only more could have reached us
through the years, what a great treasure we would have! Let us
nevertheless gather up the crumbs.
Father [Louis] Guanella was outstanding among the very few
professed members who had entered the Congregation as priests.
When he was Director of the St. Aloysius Oratory, Don Bosco
once gave him this practical advice on preaching: "If you wish
to be pleasant as well as helpful to youngsters, intersperse your
preaching with anecdotes, parables, and similes. The important
thing is to amplify them down to the smallest detail in an interesting
way. This catches the boys' attention, and they listen eagerly to
find out how the story ends."
In 1875, he gave further instructions about preaching to young
boys to Father [James] Costamagna. We give it here exactly as
he related it to us when he was already a Bishop: 5 "I was to preach
the retreats in our schools in Turin, Varazze, and elsewhere. He
sent for me, and said: 'Insist especially that they avoid bad conver-
sation, and stress the harm it does. You may also tell them that
Don Bosco has read a great many books and has heard many,
many sermons, and he remembers very little of them all. But he
never forgot one evil word that a bad boy taught him when he was
seven; for the devil takes it upon himself to recall it frequently to
his mind. Yet Don Bosco is already sixty years old . . .' "
That same year he talked to Father Albera about the spiritual
guidance of boys when he went to Sampierdarena for the depar-
ture of his missionaries. They were returning to the Hospice in a
carriage after dining at Staglieno, in the home of Mr. Angelo
6 Letter from Santiago to Father Lemoyne, December 20, 1898.

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Borgo. The Director was sitting quietly beside him when Don
Bosco suddenly exclaimed: "How difficult it is to do good to souls!
I, who am sixty years old, still become aware of difficulties that
may be met in hearing confessions of children! And this, despite
the fact that Don Bosco has been given some enlightenment."
Don Bosco thrust into action men equipped more with good
will than with sound training, for he felt that work would stir
and enhance their natural gifts; but in matters related to the
priestly ministry he moved very cautiously, and was far more
exacting than people would have believed. One young priest,
ordained in August, 1875, was assigned to the college of Valsalice.
He was a gifted orator and preached often. One day Don Bosco said
to Father Dalmazzo, the young priest's Director:
"I understand that so-and-so does a lot of preaching."
"Yes, Don Bosco, he does," said Father Dalmazzo.
"Is he a good preacher?"
"Outstanding."
"But do his sermons benefit the souls of his listeners?"
"I could not say, but he has a large audience, and everyone
is enthusiastic."
"I want to know if people are converted by his preaching!"
"I could not say. He has great eloquence and imagination; he
also has a fine voice; perhaps he is a little too affected . . ."
"Very well, you will bar him from preaching for a few years."
On the other hand, at certain times and places he had a way of
dealing with his priests that would conquer their hearts. One day
in this same year he opened the safe, remarking to Father Lemoyne,
the Director of the school at Lanzo:
"Here, take some money."
"I do not need any."
"Take it for such time as you may need it so that you do not
have to depend on the Prefect. On certain occasions you might
want to feel free and not depend on somebody else."
Father Lemoyne kissed his hand, feeling deeply moved.
One evening, as Father Barberis was accompanying him to
his room, he said in his fatherly way:
"You will always be Don Bosco's close friend."
"Oh! Indeed, I hope so."

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"The baculus senectutis meae. [The staff of my old age. Cf.
Tob., 10-4]."
"If I can help you in any way, I shall be delighted."
"You will complete the work that I begin; I shall sketch it,
you will color it."
"Just as long as we shall not ruin what Don Bosco has done!"
"Oh, no! You see, I am now sketching a rough copy of the
Congregation. I shall leave it to those who will come after me to
perfect it. Now we have the seed: you have seen for yourself
that since you first came to the Oratory our material set-up as
well as order and discipline have improved. . . ."
"What does our Oratory here at Valdocco mean in relation to
the world?" he said on another occasion. With these his words we
shall end the second of two long chapters. "What is the Oratory?
An atom. Yet how busy it keeps us, and from this little spot we
plan to send people to various parts of the world. Oh! the power
of the human mind! How good God is!"
"How great was the holiness of this man of God!" we our-
selves in turn exclaim. Father Charles Ghivarello who, at the
time, was a Councillor of the Superior Chapter, a man of few
words, an expert in the field of mechanics and an impartial
analyst not only of lifeless machines but also of living men-yet
another of the singular characters molded by Don Bosco-con-
ceived the idea of watching Don Bosco closely, to find out if he
could succeed in detecting in his habitual, everyday conduct, his
speech or actions, anything in any way unbecoming. He followed
his movements for a whole month. But he later confided to Father
Nai, after Don Bosco's death, that he had detected nothing,
absolutely nothing in him that could be described as a fault. From
such great virtue the little Oratory drew that inner vigorous
strength that gives impetus to generous undertakings, fosters
steadfastness in arduous good deeds, and fills the heart with
aspirations for great and noble things.

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CHAPTER 12
Audiences, Guests, Visitors
{QHILE not explicitly stated in its title, this chapter
also deals with life at the Oratory. People seeking interviews, guests,
and visitors introduced temporary variations in the daily routine.
Don Bosco was indeed what attracted them to the Oratory, but
their coming and going was felt in greater or lesser degree through-
out the Oratory. Under this aspect, let us see what happened in
1875.
Interested persons can always re-read Chapter 3, Volume VII
of the Biographical Memoirs. It describes Don Bosco's heroic
virtue under the overwhelming strain of audiences, particularly
during the last thir,ty years of his life. The Chronicle of May 26,
1875 gives us a distant echo of a conversation in which this
subject also came up. Don Bos·co was seated at table with a
group of guests; he was not at all well. His weariness after the
celebrations of the feast of Mary Help of Christians had left him
drained of all his strength. He was probably not his usual cheerful
self and felt that he owed an explanation to his guests. He ap-
parently said: "What tires me most of all are these continuous
interviews. Everyone wishes to talk to me and to talk at length,
and poor Don Bosco is exhausted. Now someone requests my
attention for at least half an hour. Then someone else tells me:
'I will remain in Turin as long as necessary until I am able to talk
to you freely.' I try to tell them: 'I really cannot! Look how many
people there are!' But a third one continues: 'That does not matter;
I will stay here and wait; my time will come.' In short, say what
you want, but one man can only do so much."
People pursued him wherever there was hope of getting near
290

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him. On the evening of June 1 such an indiscretion, not unusual
in similar circumstances, created an incident.
After hearing the artisans' confessions, Don Bosco came late to
supper. Two pious ladies, administrators of a hospital in Bologna,
were walking about the playground. They had come to Turin to
celebrate the feast of Mary Help of Christians and to confer with
Don Bosco. When they heard that he was in the dining room,
they went there at once to see him.
"At this late hour?" Don Bosco exclaimed as soon as he saw
them.
"We summoned up courage to come here and try to have a
minute to talk to you."
"Don't you know that at this hour enclosure is in force?"
"No, we did not know that; but if you wish we shall leave,"
said one of the ladies.
"Besides, it was Father Rua who let us in," objected the other.
"Well, I shall not turn you away, but please think of the penalty
you might incur by violating this law."
There were about ten people present and the two ladies
were even more embarrassed. We do not think that Don Bosco
had any serious intention of threatening them with canonical
censure despite the chronicler's remark that "although the words
were not harshly spoken, they were not accompanied by his
usual smile." Never before that evening had a woman ever set
foot in the dining room during or after supper time. Anyone
acquainted with Don Bosco's scrupulous reserve will understand
that this episode could not have ended in any substantially dif-
ferent manner.
Something else happened during the month of June. Those
who lived at the Oratory during this month realized how hospitable
Don Bosco was at all times. His door was open to anyone. The
two ladies had traveled from Bologna with Mr. Lanzarini, at
whose home Don Bosco, upon his return from Rome, had been a
guest in March. Now Mr. Lanzarini in turn was Don Bosco's guest
for more than a month. At the same time there were several
people of various nationalities and creeds staying at the Oratory:
a Jew, recently converted to Christianity; a twenty-five-year-old
English Catholic who wished to learn Latin and study for the

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
priesthood; a Maltese cleric; a Swedish Protestant boy who was
receiving instruction for baptism; a Frenchman who had neglected
his religious duties for many years but who, after meeting Don
Bosco, had made his confession to him and now wished to re-
main at the Oratory forever. Three visiting priests stayed for
several days: one, a Sicilian; the other, a canon from Alassio
who had come to see a boy, a relative of his, who was sick; the
third, a parish priest. Ten priests on a pilgrimage to Paray-le-
Monial remained overnight at the Oratory. A priest from Modena,
who was taking his degree in theology, spent twenty days. No
one was surprised at this transient population; by this time the
Oratory was becoming something like a seaport.
A table conversation with the priest from Modena acquired
a certain degree of notoriety among writers and journalists. Talk-
ing about freemasonry, Don Bosco said: "Cavour, a masonic
leader here in Piedmont, counted Don Bosco among his friends;
he told me quite emphatically, and proved it several times by
deeds, that he would not grant me an interview unless I also had
dinner with him. He added that if I ever should be in need of a
favor, I would always find a place at his table where we could
talk with greater ease. Once when I called at his office for some-
thing urgent, he did not receive me immediately but had me wait
so that I might dine with him. Then he would grant whatever I
asked." Don Bosco then added that in the previous year Vigliani,
the Cabinet Minister, had treated him with great confidence,
just like a dose friend; and that Rattazzi, too, had acted in the
same manner.
At times his kindness and readiness ,to welcome guests in-
volved him in some slight difficulty. A certain Father Boverio of
the diocese of Casale stayed at the Oratory for a while. He had not
failed in his duty to request permission from the chancery office to
say Mass while in Turin. When his Celebret expired he returned
it to the chancery for renewal in compliance with synodal regu-
lations. Almost immediately he had to leave Turin and did not
bother to call for it. Hence, a stem notification from the Ordinary
with a warning about the past and a threat for the future unless
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within three days. Don Bosco did all he could to contact the
priest and then he wrote this respectful note:
Turin, August 13, 1875
Your Excellency:
Now that I have obtained the required information concerning the
Rev. Theodore Boverio, may I inform you of the following:
The Rev. Theodore Boverio stayed at our House for a short period
and celebrated Mass in the church of Mary Help of Christians. For
reasons of health, he went to Genoa to undergo medical treatment; at
present he is in a hospital at Sampierdarena.
This is for your information, while with deepest respect, I am highly
honored to be
Your humble servant,
Fr. John Bosco
High ranking people called at the Oratory to see Don Bosco
and to get firsthand information about his work. During that
year we find references to visits from missionaries and bishops.
The Chronicle notes that in May a missionary from Asia came,
although his name is not recorded. It does, however, report that
he inspired many to go to the missions by telling them about a
district of 8 million inhabitants cared for by only one Bishop and
eight priests-one priest for every million inhabitants.
The Archbishop of Calcutta visited the Oratory in October.
After talking at some length with Don Bosco, he officiated at
solemn Benediction of the Blessed Sacrament. November brought
the Bishop of Acerenza, who wanted to visit the classrooms and
workshops. Upon leaving he manifested his amazement at what
he had seen. The Bishop of Susa, who had always been well-
disposed toward Don Bosco, paid a visit in July as did also Bishop
Parocchi of Pavia, who accepted Don Bosco's hospitality. We shall
have to dwell a little longer on this latter visit which was to have
repercussions later on during the apostolic process.
Canon Colomiatti, the former Promoter of Justice of the arch-

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
diocesan chancery of Turin, who hindered Don Bosco's cause by
piling up difficulties, testified that in 1900 the then Cardinal Vicar
Parocchi had told him: "While I was still Bishop of Pavia I
called on Don Bosco and he asked me if I had come for advice.
This annoyed me. Even though I was younger than he, I was a
bishop, that is, I had attained the fullness of the priesthood. I also
felt that I, and not Don Bosco, should have been the first to say
as much."
Anyone acquainted with Don Bosco's great tact (not to mention
his humility), which was always evident in Don Bosco's contacts
with people, must surely smile to hear of his being suspected of
so colossal an indiscretion. Either the Canon distorted the
Cardinal's words or the Bishop had grossly misunderstood Don
Bosco. Father Cossu1 and others have proven conclusively that
this champion of the old chancery interpreted whatever concerned
Don Bosco according to his own bias even to the point of passing
off white for black. We do not condemn his intentions but, as the
saying goes, what has been done cannot be undone. After all,
such things happen in the defense of any issue to the bitter end.
A long time ago the Roman poet sounded this warning to lawyers:
Causa patrocinio non bona peior erit.2
If this is not the case, then we beg to disagree with the Bishop
for he must have misinterpreted Don Bosco's words. True though
it is that Don Bosco was deferential to high ranking people who
confided in him, his manner, nevertheless, was simple and friendly,
a reflection of his forthright character that shrunk from any
deception. When the Prelate, whom he considered his friend,
came to see him, Don Bosco far from being condescendingly
solemn, most likely as was his custom, talked with him in a
humorous and familiar manner. He would never have done this
had his habitual insight warned him that the person with whom he
was conversing held such a hypersensitive opinion of his own
dignity, that he would not tolerate jesting and joking. To suppose
that Don Bosco would want to pose as a counsellor to bishops is
to be totally ignorant of his psychological insight.
1 Positio super dubio: An adducta contra Ven. Servum Dei obstent, quominus in
Causa procedi possit ad ulteriora. Rome, Poliglotta Vaticana, 1921. [Ed.: Fr. Peter
Cossu was legal advisor to the Superior Chapter for many years since 1919.]
2 Ovid, Trist., I, 1. 261: A bad cause becomes worse when defended.

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In the annals of visits at the Oratory, July 5 was a red-letter day.
The day was made more memorable also because of the dramatic
manner in which Don Bosco steered the development of the
event.
While the boys were eating lunch one of the Superiors came
in and motioned to the reader to stop. He told the boys with an
air of mystery that at a given signal, they were all to go to the
dormitories, put on their best clothes, wash carefully, comb their
hair, polish their shoes-all because some very important person
was coming to visit them. They were all to be on their best be-
havior, with heads uncovered, and observing silence at the proper
times and places. At 2 P. M. the band was to assemble to rehearse
a musical selection for the occasion.
One may well imagine the unrestrained curiosity! As soon as
they left the dining room the boys crowded around priests and
clerics, overwhelming them with questions; but the priests and
clerics were no better informed than the boys. So everyone
started to guess: "It's Prince Amedeo ... No, it'll be Prince Hum-
bert ... No, it must be Don Carlos, who will stop here on his
way to see the Pope ... Rather, it could be General Lizzaraga,
sent to Rome by Don Carlos and now on his way back to Spain."
One cleric had overheard "cardinal" whispered by some of the
Superiors of the Chapter. "Ah," he laughed, "some prelate is
bringing a cardinal's hat for Don Bosco." Meanwhile, the
musicians rehearsing in the band room saw the words "long live
Joseph" substituted for "long live Don Bosco" on the music sheets
of a well-known Oratory song. This gave them a further clue to
the mystery. A little later a third clue was added: the visitor came
from Rome. This started them recalling all the names of the
Cardinals to find out which of them had the name Joseph.
The mysterious visitor was expected at 4 P. M. and it would
soon be time. The arrangements for his reception were as follows:
all the boys were to be in the classrooms or in the workshops;
the band was to wait near the main entrance and Don Bosco
[would welcome the Cardinal] on the portico outside the dining
room. The visitor was to inspect first the workshops; meanwhile
the students were to come downstairs and form a circle on the
portico, where they would sing the welcoming song and the band

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would play some choice selections. This was the plan, but as it
unfolded, Don Bosco had to make some changes.
The secret remained impenetrable. The only new rumor was
that the visitor was an outstanding benefactor.
Then at 3: 45 P.M. four gentlemen appeared at the entrance.
One of them, who seemed to be the eagerly awaited guest, was
tall and elderly but of vigorous aspect. He was dressed in black
and wore a top hat. The band was not yet ready, but Father Sala,
waiting at the entrance, was personally acquainted with the visitor.
Don Bosco was immediately informed, and the gentleman and
his party, [after being greeted by] Don Bosco, were taken directly
to his room.
Some minutes later Don Bosco accompanied his guests on a
tour through the library, the study hall, and some of the dormi-
tories. After taking a look at the garden behind the building, they
went downstairs to the portico where the band began to play. They
listened to one selection and then visited the workshops.
Before the visitor arrived, Don Bosco had requested all those
who had been to Rome and who knew the guest, not to say a word
nor show any sign of special respect. Even so the unidentified visitor
ran the risk of being recognized. In the bookstore, Father Berto
presented him with the score of a Mass composed by Father
Cagliero and dedicated to Cardinal Berardi. At this point, one in
the party exclaimed: "Oh! It is dedicated to you!" Some who were
standing nearby overheard the remark and quickly spread the word.
Later in the print shop two young boys from Rome exclaimed in
wonder as soon as they saw him: "Oh! Cardinal Berardi!"
When he reappeared on the portico, the students, standing in two
rows, gave him a round of applause and sang the song in his honor.
The visitor and his party sat down for the songs and music that
lasted half an hour. During intervals Don Bosco talked with his
guest, explaining a few things about the boys and planning a quick
sight-seeing tour of Turin.
At the end of the entertainment the visitor arose, removed his
hat and greeted the boys amiably before taking his leave. Everyone
was astonished and gratified at the extreme and deep respect that
he showed for Don Bosco. He insisted on having Don Bosco on
his right; when Don Bosco attempted to yield his place, he said:

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"I am in command now: stay where you are, at my right." Out-
side he was the first to get into his carriage. When he noticed Don
Bosco walking all around the coach to get in on the other side so
as to sit at his left, he bade him come back and get in on the
same side as he had and sit at his right. Don Bosco wanted to sit
bareheaded but was told to put on his hat.
Crowding around the carriage and clapping their hands, the
boys saw Father Cagliero and then Father Berto kiss the visitor's
hand as he blessed them. At this the conjecture that many already
formed as to his identity became a near certainty. We may even
disregard the word "near."
The carriage drove slowly away in a long roundabout tour of
the city as previously arranged by Don Bosco, who pointed out to
His Eminence the most important monuments and their history.
Their destination was Valsalice. The Cardinal was immensely
pleased with the site, the building, and the welcome from the boys.
"This is truly a school high in social prestige in accordance with
the economic level of the boarders," he said to Don Bosco. "At
Valdocco I found cleanliness and propriety but neither affluence
nor elegance; again everything was in accordance with the social
condition of the pupils. If this school were less elegant in appear-
ance, parents would hesitate to entrust their sons to you; whereas
Valdocco would no longer be a school for poor boys if it were
more elegant. Everything, yes, everything is very appropriate."
Returning to Turin they drove across the iron bridge spanning
the Po River. Don Bosco pointed out the site on which the church
of St. John the Evangelist was to be constructed and told him of
all the difficulties involved in the purchase of that parcel of land.
About 8 P.M. the Cardinal stopped at the Hotel d'Europe, and
Don Bosco returned to the Oratory where a number of priests were
waiting for him, eager to hear how he had spent the evening. Don
Bosco satisfied their curiosity during supper.
Unknown to anyone, the Cardinal had arrived in Turin the day
before. Don Bosco had called on him and accompanied him on a
visit to the cemetery. In describing this to his priests, Don Bosco
said:
"After he had seen many of the tombs, admiring the various
kinds of marble, craftsmanship, tidiness, and cypress groves, by

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way of diversion, I told him the story of Mrs. Griffa which you
already know.
"No, we don't know!" said the priests.
"Not so many years ago Mrs. Griffa was very sick. Her husband,
a renowned physician at Court, was trying to comfort her and to
instill in her sentiments of resignation for her final departure. Still
she didn't seem quite resigned to die. When her husband asked
what it was about death that upset her most, she replied: 'God
knows that it is not the idea of dying that upsets me; no, it is not
that. What distresses me is the thought of being out there in the
cemetery at the mercy of the elements with nothing to protect me
from sun, rain, or snow. If only I could at least have an umbrella
over my grave! But I shall not be permitted even that!' Since that
was all she wanted, her husband promised to erect a large iron
umbrella over her grave to protect her against the elements. 'If you
promise me that, I am satisfied!' said his wife. She died and her
husband kept his promise, so I escorted His Eminence to see the
famous umbrella that is still standing."
While Don Bosco was talking with the priests, Father Rua
spoke to the boys after night prayers: "My dear boys, all of you
are anxious to know who visited us today. Someone asked me
whether he is the Pope, others asked if he is Cardinal Berardi or
Don Carlos. I shall tell you briefly who he is. He is a person who
is very fond of both Don Bosco and the Oratory but wishes to
keep his identity a secret, that is, he does not want people to know
who he is. Perhaps the time will come when you will know." These
words only caused more speculation although the majority were
convinced that the visitor had been Cardinal Berardi.
The Cardinal remained in Turin another day. Since he had
come for the sole purpose of speaking with Don Bosco, he re-
mained incognito, made no visits, received no visitors; he did not
even call on the Archbishop. But he did exchange a few words
with Father Margotti, the staunchly Catholic journalist and editor
of Unita Cattolica. During his three days in Turin he said Mass
every morning in the cathedral. When he inquired about saying
Mass, his imposing bearing and reserved manner silenced those
who would have insisted on the usual formalities. Accordingly, he
was immediately given a cassock.

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Two of the gentlemen who accompanied the Cardinal were his
nephews; the younger and more lively one was the boy who had
been miraculously cured in 1869 after receiving Don Bosco's
blessing.
Don Bosco spent the whole morning with the Cardinal, escorting
him to the royal armory, the botanical gardens and the royal zoo.
He also took him on a tour of the royal palace, the chapel of the
Holy Shroud, and the library of the university. Here the renowned
oriental scholar, Professor Gorresio, with whom Don Bosco was on
excellent terms, showed his distinguished visitor the finest minia-
tures and codices in the collection.
Don Bosco returned to the Oratory for dinner but later called
again on the Cardinal to pay his respects and to say goodbye. The
Cardinal was very pleased and gratified to have visited Turin and
then said, directing his words particularly to Don Bosco: "I shall
write to His Holiness now, and when I am back in Rome I surely
know what to say about you."
At the Good Night Don Bosco addressed his boys as follows:
Now that the guest who was kind enough to visit us yesterday has
gone, there is no longer any need to keep the secret. Some of you
already know him-His Eminence Cardinal [Joseph] Berardi, a man
who has done very much for the Oratory and who has helped us greatly
in Rome. He asked me to bring you his greetings and to thank all of you
on his behalf for the welcome you gave him. He also wants me to tell
you that he was very pleased with all of you. He would have liked to talk
with you before leaving but had he done so he would have had to reveal
his identity; because he did not wish to do so, he asked me to say goodbye
to you. He told me that when in Rome he will tell the Holy Father all
about you. Since he is not returning straight to Rome, he will write to
Pius IX to tell him of the warm welcome you gave him. When he does
return he will employ his good offices with the Holy See on our behalf.
Continuing, he encouraged us to approach him with the utmost confi-
dence whenever we should feel the need of his assistance, whether it be
in matters pertaining to individual students or to the general interest of
this Congregation. He will make a special effort to oblige us. How
gracious of him, especially for a person in his high position! He came to
Turin for the sole purpose of seeing Don Bosco and the Oratory, about
which he had already heard much. He did not want anyone else to

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know that he was here, nor did he desire the company of anyone else
but Don Bosco.
Upon leaving he told me to thank you for the prayers you have offered
for him, and he asked me to encourage you to continue to pray not
only for him but for all the needs of the Church, especially at this
present time. On his part, he will never forget us, but will pray to the
Lord that we may all meet together again to rejoice in Heaven. Good
night.
Two nights later he referred once again to the Cardinal's visit
in his Good Night to the artisans. He did this with an air of
having something to tell of particular concern to them, but in
reality it was an opener to imprint a wholesome thought on their
minds.
There is no longer any need to tell you who came to see us the day
before yesterday, because you already know him to be His Eminence
Cardinal Berardi. He was delighted with the music and singing and
with his tour of the workshops; and he asked me to thank you. See
how kind he is! He came from Genoa to Turin just to see Don Bosco
and the Oratory. I took him to see the principal sights in Turin and
he was very pleased. Among other places, we visited the cemetery; its
tidiness, craftsmanship, and marble tombs impressed him greatly.
How many thoughts does a cemetery bring to the mind of a
Christian! For there you see gathered together rich and poor, old and
young, learned and ignorant. It is everyone's home. Death is inexo-
rable! All of us must submit to that dread stroke of the scythe. Do you
ever think of that, dear boys? We should grow accustomed to this
thought. Let us think often and seriously of the fearsome hour of death.
Keep this well in mind that if we want our last moments here on earth
to be free from worry, we must live a good life. There is a Latin proverb
that you will easily understand; it goes like this: Qualis vita, finis ita:
as your life has been so shall your death be.
If only death would warn us in advance of its coming! But, no;
rather, it generally comes suddenly and unexpectedly. What will become
of us if we are not prepared for it? There are many people in the
cemetery who wanted to mend their ways, who planned to lead a good
life later on; but then death came and there was no longer any time!
Do you know what spurs death to rush madly at us? Sacred Scripture

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tells us. Think of a horse trotting along a road. What happens if the
horse is slow, but its rider is in a hurry? He spurs his horse on and
the horse starts to gallop as fast as the wind. Sin is the spur that causes
death to spring upon us furiously. Stimulus autem mortis peccatum est.
Do you really want death to come quickly? . . .
In between the first and second Good Night, Don Bosco also
had stressed, as we have seen, the importance of the Cardinal's
visit in a talk to the clerics about vacation time. In short, every-
thing leads us to believe that the meeting had been arranged for
important reasons, but as of now, documents are not available for
assessing its meaning.
Don Bosco received another visit that can be considered of
historic importance on the feast of the Assumption. During the
novena Canon Joseph Sarto and Msgr. Andrew Scotton had
preached a retreat for the priests of Casal Monferrato. The local
Ordinary, Bishop Ferre, prevailed on them to go to Turin and call
on Don Bosco. They arrived at the Oratory on the morning of the
feast, and Don Bosco invited them to stay for dinner. On that day
and for the first time there was a little extra cheer to keep Don
Bosco's birthday. (He always believed that he had been born on
August 15 and this general error was not corrected until after his
death by checking his birth certificate.) Leaving the dining room
after a modest repast, the Canon politely took leave of Don Bosco
and then, to put it plainly, took his companion straight to the
nearest resturant in town. Even as Pope [Pius X] he still recalled
with admiration how frugal Don Bosco's table had seemed to
him on that occasion.
Pius X also recalled another incident that revealed how re-
sponsive the boys at the Oratory were to Don Bosco. At his word
they would spring into action. It was a case of "no sooner said
than done." Don Bosco said to him, "Would you like to see how
obedient my boys are?" He called a boy and handed him a bottle.
"Now open your hand," he said. The boy obeyed instantly and the
bottle fell to the ground. The Canon laughed and so did the others,
but the boy looked quietly at Don Bosco waiting for further
instructions.

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CHAPTER 13
Visiting the Schools
U[E shall now visit the schools at random. We may or
may not encounter Don Bosco, but we shall look for data, which
may enhance this biography at least in a small way.
Don Bosco corresponded regularly with all his schools; he kept
informed on every minute matter, and by his direction preserved a
oneness of spirit in all things. At least twice a year he visited the
schools, where he was anxiously awaited. There he heard the con-
fessions of the boys, who enthusiastically hastened to reveal to him
the state of their soul. One by one, he interviewed all the Salesians
individually. He gave the Good Night to the community every eve-
ning, and held special conferences for the assembled confreres. An
atmosphere of great peace and serenity would linger after his
departure.
The year 1875 loomed as a stormy one for the Salesian schools
in Liguria. The Hon. Boselli had warned the Director, Father John
Baptist Francesia, in writing: "Storm clouds are now gathering over
Varazze; Alassio, too, will feel its fury." It seemed that in the end
not even Sampierdarena would be spared. But man proposes and
God disposes.
The opening attack came from Colucci, Genoa's State Prefect.
He refused to approve the technical schools as they had been set
up at Varazze. He also refused to recognize the qualifications of the
teaching staff that had been acceptable to the school authorities for
the last five years. The Director immediately contacted the Hon.
Boselli, who promised his support.
Besides the action of this faraway deputy, the assistance of an-
other good man in the vicinity proved beneficial. Colucci was de-
302

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303
termined not to retreat from his position. He numbered among his
friends Mr. Maurizio, an outstanding Genovese lawyer, who was
also a friend of Garibaldi and a very dear friend of Don Bosco. The
Prefect needed Maurizio's help especially at this time when his
term in office had just started and there was no more expert advisor
than Mr. Maurizio in all Genoa. Furthermore, the friendship of a
liberal, popular with the Government and at the same time a man
of truly remarkable worth, enhanced the Prefect's own status. As
soon as Maurizio heard of Colucci's intentions he told him quite
bluntly: "If you want to succeed in your career, gain Don Bosco's
friendship; if you oppose him, you will be crushed." In no time this
remark reached Father Francesia through the Marquis Invrea.
But the Prefect did not heed this warning. Disregarding the
precedent set by his predecessors, he personally toured and in-
spected the municipalities under his jurisdiction, pocketing the al-
lotted thirty-lire traveling expenses. The official notice of his arrival
for a tour of inspection of the municipality and the Salesian school
was received in Varazze just on the feast of the Nativity of St. John
the Baptist. Thus, because he had to receive him, Father Francesia
could not go to Turin for Don Bosco's Name day.
At 4 P.M. Colucci called on the mayor and looked over the civil
administration records. When he saw that funds had been allocated
for Masses, religious festivities and public illuminations in honor
of the local patron saints, he remarked with a tinge of sarcasm
proper of the time, "Are you sure you haven't forgotten some saints
in Heaven on whom to spend money?" The mayor, a wealthy man,
answered him coldly, "We pay for our festivities with our own
money."
Colucci went back to Genoa that evening so determined to re-
turn to Varazze after two days for an inspection of the Salesian
school and the town schools that he put off the mayor's signing of
his traveling expenses voucher until his return. But he never saw
Varazze again. As soon as he arrived at his office, the roof figu-
ratively came down on his head: orders had arrived from the Gov-
ernment transferring him immediately to Catania. He suffered an
even greater setback later on when he relinquished his office to
accept nomination to the Senate. The Senate did not approve his
appointment, and barred him from membership; this perhaps was

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the first time that such a rejection had been made. In the interests
of truth we must add that in Catania, Colucci watered down his
anticlerical hostility to such an extent that he did everything possi-
ble to facilitate the opening of Don Bosco's first school in Sicily,
at Randazzo.
Even after Colucci's departure the stubborn opposition to Don
Bosco's schools still persisted in the Prefecture of Genoa and it
ceased only with the intervention of Garibaldi. When the general
arrived in Genoa and sensed this hostility, he wanted to know the
reason and then exclaimed: "Leave Don Bosco in peace! He is a
priest who does a lot of good." That Don Bosco should have such
a champion caused great astonishment in government circles. This
incident was related by a person who was at the general's side on
this particular occasion.
Since this narrative deals with events in Liguria, we shall add
something more.
While Garibaldi was spending the summer at the Villa Gatica on
the Alassio beach, he had a cordial conversation with a pupil of the
local Salesian school, presented to him by Donna Francesca.1 She
had once been a sort of nurse or maid to the boy. Recognizing him
as he was passing by with a group of other boys, she invited him
into the house. Garibaldi welcomed him, saying:
"So you're a student at Don Bosco's school?"
"Yes, sir."
"Do you want to be a priest?"
"I don't know yet what I want to be."
"Do they speak ill of me at your school?"
"I never heard anyone speak against you."
"Good! Now go back to your friends, work hard in school, and
obey your Superiors."
Garibaldi's regard for Don Bosco was not just a passing fancy.
In 1880 when he went to Milan and was triumphantly received,
someone suggested that he also go to Turin.
"I will not go to Turin."
"Why not?"
"Because Don Bosco is there."
1 This was the name by which Mrs. Frances Armonico was known; she was the
last woman to live with Garibaldi.

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On another occasion he said, "Don Bosco is my idea of a good
priest, a true priest of God, a friend of the people. He helps boys
and he is the only priest in Italy to do so." This was an overstate-
ment. These words were undeserved by many excellent priests in
Italy who sacrificed themselves for the welfare of their fellow men.
Nevertheless, it is proper to note that, on this occasion at least, the
implacable enemy of priests could speak well of a priest who was
indeed a priest in the full sense of the word.
On one of his visits to Varazze, at the beginning of June, Don
Bosco was able to gain a vocation. We have a very minute descrip-
tion of it in written form. We hope our readers will welcome a short
summary of it.
Young Francis Ghigliotto was a day student in his fifth year of
high school. In 1869, after reading some lives of the saints, he
prayed that he, too, might meet a saint and be able to follow him.
Six years later God granted his wish.
When Don Bosco arrived in Varazze, Father Tomatis, the fifth
year high-school teacher, told his students that they were free to
speak with Don Bosco and seek his counsel. Ghigliotto and several
other boys left the classroom [to see Don Bosco.] However, he did
not dare present himself to him because he had never met him
before. A classmate, seeing his hesitation, pushed him into the
room and shut the door. Bewildered, Ghigliotto found himself face
to face with Don Bosco, unable to utter a word.
"Well, what did you come for?" asked Don Bosco.
"I ... I am in my last year of high school. I came to ask your
advice."
"Good ... you give yourself to me and I shall give you to our
Lord."
These words disturbed Ghigliotto. Then Don Bosco bade him
sit beside him on the sofa. He took out a notebook and asked him,
"What is your name?" Ghigliotto became even more startled and
turned pale. What could be behind all this?
Don Bosco continued with a smile, "Do not be afraid; just tell
me your name." The boy told him and Don Bosco wrote it in his
notebook.
Then he said, "Look, in two months write to me at Turin and then
come to spend a week with me at the Oratory. If you like it there,

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you may stay; if not, you may return home. However, suit yourself.
If you don't want to write, you don't have to, and it will all be
over."
During the two months before receiving his diploma, Ghigliotto
always kept reminding himself of the letter he was to write to
Don Bosco. Finally, he did write it. Then he asked his parents to
let him go to Turin for a week. He went and did not return. Two
months later, tired of arguing with him by letter, his father threat-
ened to appeal to the Prefect of the province and have him escorted
home by the police.
By now the boy was already wearing the clerical habit. His
father knew nothing of this, although the boy had confided all to his
mother before leaving. This pious woman after shedding some
tears, had said to the boy, "You know how your father feels about
these things. Don't upset him. Don't say a word to anybody. Just
resolve to do God's will."
When Ghigliotto received his father's threatening letter, he showed
it to Don Bosco in the dining room, told him of his fears, and
sought his counsel as to what to do and how to answer. "Look,''
said Don Bosco, "this is what you should write to him. 'Dearest
parents, one does not usually leave a place where he is happy, and
I am happy here. My Superiors take good care of me, and I am
able to pursue my studies. So please let me stay.' Then, add what-
ever you wish." Ghigliotto wrote the letter and heard nothing for
six months, and he was at peace.
At the end of the school year his grandfather died and he was
called home. His fears revived. "Do not worry," said Don Bosco.
"Tell them that rather than cause harm to any family, Don Bosco
wishes to be of help, and that if they should need you he is ready
to send you home."
The cleric went home. After listening to his family's difficulties,
he made them understand that for the present they really did not
need him and that the future should be left in the hands of God.
When they heard what Don Bosco thought of the whole matter,
his parents became resigned. The parish priest at Varazze tried to
persuade him to enter the seminary, but he answered, "I would
sooner become a storekeeper than a secular priest. I have no in-
clination for that life."

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Later on his pious mother on her deathbed exclaimed, "Do
whatever you wish in regard to the funeral and Masses for my soul;
I am happy that my son is a priest and will pray for me."
Father Ghigliotto was always firmly convinced that in handling
the matter of his vocation Don Bosco had been inspired by God.
Don Bosco made another brief trip to Varazze immediately after
his missionaries had departed. We have three letters written from
there on the same day. They reflect three different aspects of his
many-sided personality: they reveal the man of business, the man
of refinement, and the man of deep gratitude.
The first letter can well be said to touch on a different matter
in every line and to show evidence of ceaseless activity. The "Mar-
ians" referred to are the Sons of Mary who were at the Oratory.
"Our co-helpers" are the Sisters; we shall see later what matters
relative to them had to be expedited.
Varazze, November 18, 1875
Dear Father Rua:
Since my departure, I have had no letters from the Oratory. Please
forward them especially if they come from Rome.
For your information I am leaving for Albenga tomorrow, Novem-
ber 19, but shall spend the night at Alassio. Next morning, November
20, I shall leave for Nice where you may send the mail for the next 6
days. After November 26, or better, from that date on, forward my
mail to Ventimiglia.
I shall be back at Alassio again from the 27th to the 30th, and then
go to Sampierdarena, or wherever else I shall advise you.
I enclose a list [of clerics] whose fitness for ordination should be
considered.
Some attention must be given to the Marians, even at a sacrifice. We
must think of some way to free them from work, in order that they may
give themselves completely to study. Keep things moving for our co-
helpers.
Have there been any difficulties with the Archbishop of Turin about
ordinations? Did the Chieri loan go through?
Find out from Father Cibrario if he would be willing to go alone to
open a House at Bordighera where a priest is needed.

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Registration for the Sons of Mary is set for December 9 at Sampier-
darena. Do you think it will be a good idea to send there all those who
have no particular job to do in Turin?
God bless us all et valedic. [Goodbye.]
Affectionately in Jesus Christ,
Fr. John Bosco
The second letter is addressed to Count Eugene de Maistre at
Borgo Canalense. We shall tell about the missionaries, Nice, and
Bordighera, later on.
Varazze, November 18, 1875
My dear Count Eugene:
This year I could not come to see you on St. Eugene's day, but I
remembered to offer up my humble prayers for you and your family,
a thing we do every day during community prayers in our Houses.
Matters concerning our Missioneries have kept me busy here in every
conceivable way. In addition to what you must have learned from the
newspapers, I also accompanied them aboard the Savoia and saw that
their accommodations for sleeping and meals were good. An altar and a
good piano were made available to them and Father Cagliero played
the piano while his companions sang the hymn Lodate Maria.
This caused some surprise and everyone joined in repeating and re-
sponding with other stanzas. The crew numbered about seven hundred;
all came running up, wondering, but they remained silent and respectful.
Then Father Cagliero addressed the crowd telling them that he had
blessed their voyage and their reason for going to [South] America. Since
he knew that among the many [South] Americans there were also a num-
ber of Frenchmen, after preaching in Spanish he then went on to tell a
story in French. When he was through speaking, many people asked
him if he would hear their confessions and all the necessary arrange-
ments were made.
My dear Eugene, I saw for myself how even non-believers respect
and welcome our holy Faith when someone proclaims it clearly and
sincerely.
Our missionaries sailed on Sunday at 2 P.M. On Monday they wrote

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from Marseilles telling us that their voyage was pleasant and that none
of them had been seasick. They left Barcelona yesterday and, God will-
ing, will be in Buenos Aires by the feast of the Immaculate Conception.
I shall now continue on the Riviera to Nice with three of our priests.
We shall open one House there and another one in Bordighera among
the Protestants who are doing very much harm there.
Another group of eleven missionaries will be leaving next spring to
help out the first ones. By October, 1876, some thirty Salesian Sisters
will also be going by request of the Argentine Government. I would have
liked to write to the duchess but not to tire her out with my awful
handwriting, I ask you kindly to give our news to her and to Father
Chiatellino.
My humble regards to all and may God keep you all in His holy
grace. Believe me, in Jesus Christ,
Your humble servant,
Fr. John Bosco
The third letter addressed to Father Chiatellino, a teacher at
Borgo Canalense, can be understood only in relation to a previous
letter that Don Bosco had written in June humorously urging him
to try to raise some money for the missionaries. This seems the best
place for it.
Turin, June 6, 1875
Dear Father Chiatellino:
I have been visiting our Houses in Liguria and have had no further
news from Borgo. Please let me know if the duchess is still there or
whether she has already left for the seashore as in previous years. I
would like to take a trip to Borgo. Why have you abandoned us in this
way, dear Father Chiatellino? I can guess your answer: "Because I am
preparing a small pocketful of gold coins for Don Bosco." Good. Let's
have this timely offer.
God bless us all; pray for this poor mortal who will always be, in
Jesus Chnst,
Your affectionate friend,
Fr. John Bosco

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The good priest did not turn a deaf ear to this request. Don
Bosco sent him this letter of thanks from Varazze.
Varazze, November 18, 1875
Dear Father Chiatellino:
In due time I received the offerings you sent for our missionaries and
I asked Count Eugene to inform you and the Countess of it. All is well
and the news we have had so far is excellent.
Please thank everyone who has helped us and rest assured that, our
missionaries, together with everyone in all our Houses, will not fail
to invoke daily the blessings from Heaven upon them and their families.
Amen.
Yours affectionately in Jesus Christ,
Fr. John Bosco
In Liguria the hospice of Sampierdarena was expanding despite
financial difficulties that could be overcome only by charity. Don
Bosco was extremely fond of this work of charity and was anxious
to extend its range of activity as much as possible. He launched
earnest appeals on its behalf wherever he hoped to find support.
Thus he addressed the following petition to the Head of the De-
partment of Railroads discarding the formality usual in letters of
this kind and stating his case simply and, so to speak, with his heart
on his sleeve.
Turin, April 22, 1875
Dear Sir:
The hospice of St. Vincent [de Paul] in Sampierdarena was opened
three years ago under the direction of Father Paul Albera. In order to
provide shelter for a greater number of poor boys who daily seek ad-
mission, work is already under way to enlarge it and accommodate
about 250 boys. The work is progressing, but now it is necessary to
transport about 70 tons of cut stone from Gozzano to Sampierdarena.
I therefore humbly beg that, inasmuch as this undertaking is wholly
supported by private donations, you be kind enough to grant us free
transportation or the lowest possible rates.

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We do not want to boast of having rendered any special service to
your department, but I would like to mention that the church adjacent
to our Institute is very convenient for the personnel and families of the
employees of the railroad station located nearby. It is even more con-
venient for their children who attend school there and a number of
them who have been accepted in the same hospice. Perhaps the fact
that the freight trains often return empty from Gozzano to Genoa might
make this request easier to grant.
Together with the undersigned these young boys will daily invoke
Heaven's blessing on you and on everyone associated with the Depart-
ment of Railroads in Northern Italy.
With gratitude, I remain,
Your grateful servant,
Rev. John Bosco
We have not found any documents referring to the outcome of
this petition. But we do have proof that the Pope, at least, did not
turn a deaf ear [to Don Bosco's appeals]. Among his papers there
is first of all the following short draft:
Most Holy Father:
Three years ago, in agreement with the Archbishop, we bought a
church with an adjacent building at Sampierdarena in the diocese of
Genoa, to forestall their conversion to profane use. The building was
turned into a hospice for poor and abandoned boys, and a sufficient
number of Salesian priests took care of the church for the benefit of
the public.
Within a short time 80 young boys found a home at the Hospice.
A far greater number however, could not be accepted because of lack
of space. To meet this pressing need I purchased an adjoining lot where
a new building, large enough to accommodate more than 200 boys, is
now under construction.
This whole project depends solely on Divine Providence, and with
this thought in mind I have mustered enough courage to turn also to
Your Holiness and implore you:
1. To impart your apostolic blessing to all the faithful who by their
offerings help us to complete this undertaking which is devoted entirely

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to the moral and material welfare of that segment of civil society that
is most in danger.
2. At the same time, to make an offering in whatever measure your
charitable and paternal heart may deem adequate.
I know that your Holiness is also in straitened circumstances, but I
beseech you to consider for a moment that these poor young boys ....
Through Cardinal Antonelli, the Holy Father praised this "great
and holy undertaking highly" and "with a prayer that God would
bless it," wished to take part in it by sending a personal contribu-
tion of 2,000 lire. The example of the Pope, reported in Unita Cat-
tolica, inspired others such as Duke Thomas Scotti of Milan to do
the same. Charity gave origin to this Hospice dedicated to the Saint
of Charity, and, in the exercise of charity toward youth the Hospice
continues its glorious traditions.
The laying of the cornerstone of the new building took place on
February 14, 1875. It was solemnly blessed in the presence of a
large gathering by Archbishop Magnasco of Genoa, a great friend
and benefactor of both Don Bosco and his sons. In the address read
to the gathering and then encased in the cornerstone, Don Bosco
had included these significant words: "Christ's Vicar on earth has
blessed this undertaking, therefore there is every reason to hope
that it will be blessed [also] by God and successfully completed."
In fact, within two years the building was ready, providing shelter
for 200 boys. To the shops already in existence, (cabinet-making,
tailoring and shoemaking) the bookbinding, print and machine
shops were added. Expansion continued and in the years that fol-
lowed additions were made and facilities improved. No appeal to
the charity of benefactors was ever made in vain.
Let us now turn from the Houses in Liguria to the Motherhouse.
In the Houses in Piedmont only a few events claim our attention;
all can be summed up in a minor occurrence at Lanzo and an in-
cident at Valsalice.
Valsalice celebrated the feast of the Patron Saint of youth with
the customary solemnity. Several boarders were to be confirmed.
What better occasion than the feast of St. Aloysius for so important
a ceremony! The Superiors had invited the Ordinary to honor them
with his presence at least by administering the Sacrament of Con-

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firmation. When they realized he could not oblige, also because he
was away from Turin, they repeatedly petitioned him to grant the
necessary faculties to another bishop, preferably the Bishop of Susa.
Eventually this was done. The Bishop of Susa came, pontificated,
confirmed the boys, and made everybody happy, and went away
very satisfied. But at Valsalice no one knew then that the devil, with
his meddling tactics, was preparing another bitter pill for Don
Bosco.
Obviously it was to be expected that the Superiors of the school,
before suggesting to the Archbishop that he appoint the Bishop of
Susa to administer Confirmation, would first contact the latter about
it, and, if he accepted, then they would approach the Archbishop.
But the Archbishop apparently did not view it in this light. Though
a few lines would have sufficed, he took the trouble to write a long
letter to the Bishop of Susa. After stating his reason for this official
communication in two long and involved paragraphs, he had this
to say about Don Bosco: "However, I cannot pass over in silence
the lack of prudence and respect of which these Superiors are
guilty in having asked Your Excellency to officiate at functions in
their school without first making sure of my consent, as the Canons
of the Church prescribe and as my Synod of 1873 expressly de-
mands. Unfortunately, Your Excellency, I must deplore the scant
respect shown to me by this new Congregation and first and fore-
most by its founder and Rector Major. Your Excellency will render
a great service to this archdiocese, if, while there, through prayers
to God, Mary and the Saints, and also by a few words to them
you will be able to instill in Don Bosco's Congregation due respect
for the authority and dignity of the Archbishop of Turin." 2 How
true it always is that when someone is prejudiced, even the simplest
things automatically become complicated and generate suspicions
that may lead one very far from reality.
Don Bosco loved all his schools but he seemed to have a special
predilection for Lanzo. Soon we shall hear him say as much him-
self. First, we shall observe the care he took in those early years
to consolidate the regularity and uniformity of daily life at the
Oratory and other schools. We cannot refrain from introducing the
following document that was prompted by an official visit to Lanzo
2 Letter from Pianezza, June 20, 1875.

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by Father Rua as Prefect General. While there he had also ex-
amined the clerics in theology. The evening class, which is referred
to in Paragraph 6, was an evening refresher course at the Oratory.
We shall refer to it again in the next volume.
March 10, 1875
Dear Father Director:
I am listing here the impressions I brought back with me after visiting
your school. I assure you that when I left I was highly satisfied with
the outcome of the examinations, the demeanor of the clerics as well
as the behavior of the boys. May the Lord ever bless you and help you
to do better and better. However, I did notice some things that could
be improved:
1. The altar cloths on some of the altars were not too clean.
2. I learned that the day students have no Mass on weekdays,
whereas it would certainly be very desirable to have it, as is the prac-
tice here, at Varazze, Alassio, and other places.
3. You have hardly any classes in sacred ceremonies whether for
the clerics, the altar boys, or the boys in general. You should insist with
the one in charge that this be done on a regular basis: if he needs help,
assign an assistant to him.
4. Also, the teaching of religion in the high school, is very limited,
yet it is the most important branch of knowledge.
5. You have no classes in Gregorian chant, so much desired and
insisted upon by our good Father Don Bosco.
6. Your evening class is no longer in keeping with what Don Bosco
recommends, namely that everyone take part in it. If you want to hold
it before supper, as we agreed at the fall conferences, delay your supper
a half hour or three-quarters of an hour, and have it at 8 P.M. or
8: 15 P.M. This evening class, open to all, would offer the opportunity
of teaching the prayers to those who do not know them; of training the
boys to serve Mass, something not all your boys are able to do; of pre-
paring boys for first Communion, etc.
7. I find that it is necessary to organize the various sodalities of
St. Aloysius, the Blessed Sacrament, the Altar Boys, etc., and grade
them in importance.
8. The coadjutors should often have someone address a few words
specifically to them after night prayers.
8a. It would also be advisable, if possible, that clerics attend classes
more often, especially in philosophy.

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9. As we said during the conference, it might be very beneficial to
the clerics to get together at least once a day under the guidance of a
priest, some for meditation and others for spiritual reading.
10. It is necessary that all the cells of the clerics be limited to no
more than two feet beyond the bed by putting up curtain rods like those
you already have there.
11. Reading during meals is too frequently omitted; we should teach
the manner of putting time to good use, taking advantage even of
mealtime.
12. I observed that in the various grades, the monthly tests are
not given and in some classes no registers were kept. The marks of
each class must be entered in the general register every month and the
register must be kept in the custody of either the Director or the Prefect.
13. I would like to see the boys more concerned about their scholas-
tic progress.
14. Several registers are missing and I shall see that you are pro-
vided with them. Many of the things I have mentioned should be done
by your subordinates, dear Father Director; nevertheless, it is you who
must keep abreast of all things and spark the activity of all. You are
the head, the Prefect is the arm; and the two of you are the eyes and
ears that must see and hear everything that goes on.
God bless both of you, together with
Yours affectionately
Father Michael J. Rua
Prefect of the Congregation
of St. Francis de Sales
Don Bosco now speaks about the students of Lanzo in his Good
Night to the Oratory boys on December 22.
My dear boys, I have just come back from a visit to my beloved
school at Lanzo. There are many boys there too and together with their
Director, Father Lemoyne, and the other Superiors they asked me to
wish you a merry Christmas and a thousand other joys and blessings.
I answered them on your behalf, publicly reciprocating the greetings
and good wishes of the boys and Salesians at Lanzo with those from
all of us in Turin.

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We agreed that as soon as the railroad between Cirie and Lanzo has
been completed, which we hope will be soon, they will come to visit you
by special train and stay with you the whole day. Then we shall return
their visit. We shall leave early in the morning, and after spending the
whole day with them, we shall return in the evening to our dear home
at the Oratory. Lanzo is not as cold as some people think, though it is
true that sometimes it is really cold. But there is the advantage that in
fair weather one can enjoy sunshine all day long, whereas here the sun
does not even show its face, but keeps above the fog.
I spent two days in Lanzo and I talked with the boys and they are
good; but now I am here with you and I am entirely at your disposal
for your spiritual needs during the last two days of this novena, in order
to prepare you for a devout general Communion on the solemn eve of
Christmas.
I believe that you already know that we have heard from our mission-
aries. The letters came from Cape Verde; they are too long to be read
in public and we cannot hand them around to all of you; besides they
are not easy to make out and so we have decided to print them. Every-
one will then be able to read them at ease, even send them home if so
desired.
I shall now close by asking you to prepare yourselves well for the com-
ing of our Lord. Search into the remotest corners of your soul to purify it
with a good Confession in the sacrament of Penance. Let this be your
main concern now and prepare yourselves for a fervent and holy Com-
munion. Good night.
If in every school a House chronicle had been kept, as is the
practice in other Congregations, how many beautiful and edifying
episodes would have been rescued from oblivion and read about
in this chapter. Unavoidably it falls too short of satisfying our legit-
imate curiosity and is somewhat desultory because of gaps in our
sources.

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CHAPTER 14
The Fall Conjerences
(QE are greatly interested in the first steps our Congrega-
tion took after its canonical erection, the approval of its rules and
the establishment of its hierarchy. They are important guidelines of
Salesian tradition. What was done then under Don Bosco's eye and
with his explicit or tacit approval is now for us a valuable yardstick
for accurately gauging the spirit in which the letter of the Constitu-
tions is to be applied in practical circumstances. This is our main
reason for not omitting anything we know concerning those distant
times.
We have already seen how, during the general meetings of Su-
periors, Don Bosco occasionally preferred to remain behind the
scenes, and delegated Father Rua to preside in his place. He allowed
them free reign in discussing the business of the Pious Society, but
according to circumstances, he reserved to himself the right to
approve or disapprove their deliberations. This was an excellent
method to prepare them for administrative responsibility, and this
method he followed also at the fall conferences, which are the sub-
ject matter of this chapter. We trust that our readers will not mind
taking part once more in these meetings even though it is the third
time in the course of the same year. Minutes of a sort, taken down
by the Chronicler, will be our main source of information.
The meetings took place at Lanzo, September 18 to 26, during
the second spiritual retreat.1 Directors and members of the Superior
Chapter were instructed to come to Lanzo three days beforehand
1 Don Bosco gave several talks during the previous retreat. We have found three
of them, more or less summarized, in notebooks belonging to Father Julius
Barberis. They can be found in Memorie Biografiche, Vol. XI, App., Doc. 21.
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so as to be able to settle before the retreat matters less proper to
that time. We need not list the names of those who attended those
meetings as they are already too well-known to us. They met twice
a day-morning and afternoon. During the retreat, which began
on the afternoon of September 20, the meetings were not cancelled
but merely shortened; the morning session lasting from 11 until
noon, the afternoon session from 4: 30 to 5 :30. The Chronicler
chose to make this disclosure: "After four sermons, church services
and meetings, by nightfall everyone was very tired though happy to
have labored in nomine Dei" [in the name of the Lord].
For a considerable time Father Rua presided over the sessions.
The first opened with a number of appointments to important
offices.
The Director for [South]America had to be selected, and it was
felt that Father Bonetti was the man best qualified for the office.
But Don Bosco's regard for family feelings was taken into account:
Father Bonetti's parents were old and would have suffered too much
from such a separation. Father Fagnano and Father Ronchail were
mentioned, and it was decided that the latter be proposed to Don
Bosco.
The Economist General, Father Angelo Savio, whose presence
was indispensable at Alassio, where he was supervising long-term
construction projects, could no longer carry out the duties of his
office; therefore, it seemed advisable to replace him. Three Salesians
were better qualified than others: Fathers Chiala, Bodrato and Fa-
gnano. It was agreed to suggest Father Bodrato to Don Bosco.
Father Rua was not only Prefect General but also Vice-Director
of the Oratory-two conflicting offices. It was becoming daily more
apparent that he should be left free to devote himself to the gen-
eral welfare of the whole Congregation. Therefore, of the potential
nominees, Father Chiala and Father Lazzero, the latter seemed the
more qualified to take over the reins of the Oratory, provided Don
Bosco agreed.
As we shall see, Father Cagliero was to accompany the mission-
aries to [South] America, but he was also the Catechist of the Con-
gregation. Who, then, would replace him in that office? The con-
ferees believed that no one was better suited than Father Bonetti,
but agreed that it would be best to leave the decision to Don Bosco.

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Finally, a somewhat novel proposal was introduced for discus-
sion. We can conjecture that those zealous sons of Don Bosco,
seeing that their schools were multiplying, realized the need that
all of them should absolutely mirror the same image. Deviations
have a way of introducing themselves mainly through a course of
studies. Studies [of course] must conform to the curriculum pre-
scribed by the educational authorities; nevertheless, they should
never be detrimental to the development of religious vocations.
Perhaps this consideration gave birth to the idea of appointing
a "Superintendent of Schools" who would oversee the curriculum
in all Salesian schools and visit them from time to time during the
course of the year. At this time Don Bosco still directed everything,
but the suggestion that Superiors of the Chapter should visit the
schools did not have the impact of an exploding bomb. Have we
not already met the Prefect General on a tour of inspection at
Lanzo? In this proposal we detect the wholesome maturity of Don
Bosco's sons who spontaneously offered to help share their father's
burden of government. At any rate, the idea appealed to the as-
sembly, the more so since at the Oratory Father Guidazio was per-
fectly capable of replacing Father Durando as Director of the
Oratory whenever the latter might be called upon to shoulder this
new responsibility. This discussion prepared the way for the specific
duties later given to that Councilor of the Chapter who would be
put in charge of the entire program of studies of the Society and
would be known in current terminology as the Prefect General of
Studies. This led to a digression in the proceedings in order to allow
for a revision of certain titles in general use at that time. Only the
principal Superior of each House was to be known as Director; the
title of Spiritual Director was to be dropped in favor of Catechist;
there was to be no more a Director of Studies but a Prefect of
Studies. In all these things, however, Don Bosco was to have the
final word.
When that part of the agenda that concerned the more important
offices had been completed, attention was given to the appointment
of the Prefects of the schools and the teaching personnel. First came
the Oratory with its theology, philosophy and high school courses.
The theology course during the school year 1875-76 2 was taken
2 Minutes of the deliberations of the Oratory House Chapter, October 31, 1875.

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care of by Fathers Barberis, Bertella and Moglia and by two sec-
ular priests, namely, Father [Bartholomew] Molinari and Father
Ascanio Savio. Fathers Monateri, Cipriano, Barberis, Paglia, and
Guanella taught in the Philosophy department. There does not seem
to have been any lack of teachers. When the staff of the Oratory had
been selected, they passed on to providing for Borgo San Martino,
Lanzo, Alassio and Varazze.
Don Bosco did not appear until close to the end of the afternoon
session of September 20, which lasted from 2:30 until 6:00 P.M.
After examining their deliberations he warmly congratulated them.
As to the appointments, he approved the election of Father Lazzero
as Vice-Director of the Oratory and of Father Bodrato as Econ-
omist General. Since the latter appointment was only a replace-
ment, it should be noted that this was strictly a matter for the Rector
Major to handle until the time of the ordinary elections.
Father Rua, always the faithful interpreter and frequently a
humble spokesman for Don Bosco, presided over the morning ses-
sion on September 23. It dealt with proposals, recommendations,
and observations that substantially retain their timely flavor. What
he said can be divided into two parts. First he spoke of two items,
in regard to which Don Bosco had already expressed his opinion on
several occasions. Secondly, he clarified five things that are essen-
tial for the perfect observance of religious life.
First of all, both at the conferences held during the year and at
the close of the previous retreat, Don Bosco had insistently recom-
mended that, in keeping with the Rules, the Exercise for a Happy
Death be held each month, and as indicated in the Rules. The
observance of this duty left something to be desired. This was to be
rectified.
Would it not be advisable, therefore, to establish a fixed rule
for everybody? Two questions were raised: one regarding the day
chosen, the other concerning the laying aside of all temporal occu-
pations. It was impossible to set the last day of the month for every-
body; it was equally impossible for most of the confreres to lay
aside entirely their appointed tasks. It was agreed to carry out an
experiment suggested by Father Rua: in every House each confrere
should choose one day of the month and inform his Superior about
it; the Superior in turn would appoint a monitor to whom he would

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entrust the list of the days chosen, with instructions to remind his
confreres the day before. On the chosen day the confrere was to set
aside as much as possible all temporal affairs. For example, if
someone had to teach, he should ()nly teach: no studying or cor-
recting papers; his free time was to be given to the practices of
piety prescribed by the Rules. However, the novices were expected
to do more than that: every first day of the month was to be given
almost entirely to pious practices.
Secondly, several times during the year Don Bosco had been
dissatisfied with the extraordinary expenses that some schools had
incurred without his consent. Here one of the confreres proffered a
possible case, one in which Don Bosco's consent might be based
on a misunderstanding; in other words, Don Bosco might have in-
terpreted the proposal in one way, whereas whoever had presented
it had meant something else; the latter would then go ahead with
the work, convinced that he was acting in accordance with Don
Bosco's wishes. As a matter of fact, not very much was needed to
forestall such undesirable situations: before any extraordinary out-
lay of money was undertaken, the Superior Chapter's written per-
mission should be requested. What if objections were raised after
completion of the work? There would be written proof that neither
more nor less was done than what had been authorized. Now what
expenses were to be considered extraordinary? All that were not
strictly necessary for food, clothing, and studies and especially those
for alterations in buildings, such as cutting a doorway into a wall
or walling it up, erecting or demolishing interior walls without Don
Bosco's consent. In the future, they were to advise Father Rua of
any such plan in writing, and he would hasten to answer. After
the permission had been granted, the Director, in consultation with
his own local Chapter, could then settle any particular problem,
that might arise. For example, Don Bosco might give his consent
for the opening of new schools: in this case the purchase of benches,
desks, blackboards, and so forth, would be decided by the local
Chapter.
Having thus concluded the first part, Father Rua turned to other
matters, formulating and clarifying five recommendations that may
be summed up as follows:
1. A greater obedience to the Rules and to the orders of Su-

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periors was desirable. In such things the confreres should strive to
be of good example to others. Father Bruno, a spiritual son of St.
Philip Neri, who was preaching the retreat, had remarked that in
any religious Congregation, it was never the novices, but rather the
older religious who introduced transgressions of the Rule.
2. The confreres ought to be of good example to others by
being prompt in interrupting whatever they were doing at the sound
of the bell so that their charges might imitate them.
3. In the morning all should rise promptly at the appointed
time. It should be said of no one that through disregard [of the
schedule] he got up late.
4. At night, after prayers, there should be no noise to disturb
the quiet, no more standing about chatting. All should retire at
once to their own quarters. Each and everyone should do so, and
endeavor to make others do likewise, be they priests or clerics.
5. Lastly, it should be kept in mind always that the most im-
portant thing of all was to carry out Don Bosco's orders, whatever
they be, without complaints or ill will. It would happen occasionally
that, despite Don Bosco's tact and restraint in dealing with the
confreres, someone would not give in to his wishes. "He has already
suffered much on this account," Father Rua said. "Now," he went
on, "I do not mean that one may not present his point of view or
make known his difficulties. This is in order, but one should not be
obstinate if his objections are not considered valid. He should sub-
mit promptly and humbly, and show that he is prepared to do not
only what Don Bosco asks of him, but to do it laeto vultu [with a
smile] as our Rules prescribe: in other words, it should be obvious
that he is happy to obey him."
The afternoon meeting presided over by Don Bosco, was taken
up with the subject of admission to vows. Don Bosco showed him-
self very lenient in admitting to final vows. This was in accordance
with a policy he had already made known on several occasions.
"As far as I am concerned," he used to say, "I can hardly find
any difference between perpetual and triennial vows since I may
dispense also from perpetual vows if someone is no longer suitable
for the Congregation."
Here someone remarked that even though this was true it would
be best not to publicize this power of the Superior so freely, since

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otherwise there could arise abuses in making the perpetual vows.
"Oh! I do not think that for the moment any trouble would
arise on this account," answered Don Bosco. "Instead, I believe it
would be almost advisable to let this be known. It would prevent
anyone from feeling alarmed at the prospect of vows for life in
case unsurmountable difficulties should arise and consequently de-
stroy his peace of mind. On the other hand, there must be a serious
reason to release someone from his vows. This would never happen
if one had only whims. But if a grave reason exists, I do not believe
there will be any harm in knowing that a dispensation can be
obtained."
These words provide us with the solution to an apparent diffi-
culty that arises from some other utterance by Don Bosco. As the
day of his profession drew near, the coadjutor Graziano, whom we
have already met as an alumnus and an army officer in Rome, was
tormented by doubts and fears that left him perplexed and unde-
cided. Don Bosco who knew his past and present history put an end
to his hesitation regarding the future by saying the vows were not
[unbreakable] iron chains. This was stated by Father Vespignani.
Sixteen were admitted to final vows and nineteen to triennial
vows.
This matter disposed of, Don Bosco spoke of the Manifestation
to which every Director was bound to summon his confreres. He
stressed this in particular, saying: "This is the key to the smooth
running of a House. As a rule the confreres bare their hearts to
their Superior in these Manifestations; they speak of all the things
that bother them, and if there should be something to be corrected,
they make it known.
Likewise it affords an excellent opportunity to give corrections,
even severe ones, without giving any offense. In most instances, it
is a mistake to reprimand someone immediately after he commits
a fault, for at that moment he is still excited and will not easily
accept any reprimand. We might even give the appearance of being
a little excited ourselves. Instead, if the correction is administered
calmly, out of love, as it is done in the Manifestations, the guilty
ones will immediately understand the wrong they have done, and
they will realize that it is the Superior's duty to point out their faults
to them in order that they may correct them and benefit thereby.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
After reporting on this meeting, the minutes refer to a minor
incident. A cleric, Augustine Anzini, had been admitted to profes-
sion but had refused to take his vows. Later on he begged Don
Bosco insistently to grant him this favor once again. Don Bosco
referred him to Father Rua. Since the Superior Chapter could not
hold another meeting, Father Rua had him renew his petition to
each member of the Chapter and the Novice Master. Because of
his manifest good will he was admitted to triennial vows, but then
the unfortunate cleric was stricken with tuberculosis and had to
return to his native Ticino Canton in 1879. Despite his chronic ill
health, he became a very good priest and zealous pastor. At the cost
of no little sacrifice he insisted on repaying Don Bosco for the ex-
penses borne on his behalf during a period of approximately seven
years. He also secured 450 subscriptions to the Letture Cattoliche
[Catholic Readings]. He died in 1921.
Don Bosco presided also over the two meetings of September
24. The subjects discussed during the morning session are listed
here under thirteen headings:
1. Books belonging to the Oratory library had been borrowed
by other [Salesian] schools and had never been returned. Those who
still had them should return them; books that would be borrowed
should be put back where they belonged as soon as one was
through with them; no books were to be taken from the library
without Don Bosco's consent, or without notifying the librarian.
It should be noted that Don Bosco, from the early years of the
Oratory, had begun to build a library next to his own room, and
kept expanding it steadily with new books that were donated, left
as a legacy, or otherwise acquired. Despite the lack of floor space
he was able to accommodate the library in a fairly large room. A
priest-librarian was responsible for the good order, cleanliness, and
proper care, but Don Bosco himself kept a watchful eye over it, so
anxious was he that no profane hands should bring in disorder or
steal books.
2. Two copies of all books printed at the Oratory were to be
sent and charged to every House, one for the library, the other for
the general use of the confreres.
3. Whenever a confrere stayed for several days or weeks at a
~chool other than his own for reasons of health or otherwise, the

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Director of that school was to send to Father Rua or to the con-
frere's Director, after his departure, a report on his behavior and
particularly if anything worthy of note had occurred in connection
with him.
4. Local Directors were not authorized to allow their subjects
to go away on vacation: this permission was to be requested from
the Superior Chapter. This ruling spared the Directors embarrass-
ment, since it would have been difficult for them to refuse any such
request without causing resentment and jealousy. If refusal came
from the Superior Chapter, no one would know to whom in par-
ticular such refusal should be attributed, and all would resign them-
selves more readily.
5. It was not advisable for newly ordained priests to celebrate
some of their first Masses in their native towns. On these occasions
there would be too many distractions that would interfere with the
fervor that a newly ordained priest should have in celebrating these
Masses. If circumstances should demand it, permission would be
granted at a later date.
6. Requests for religious services or celebration of Masses out-
side the school should not be accepted unless the available priests
or clerics were such as to cast a good reflection on the House and
also the Congregation.
7. All Directors were to observe, or have the Catechist observe
for them, the manner in which their priests celebrated Mass; exact-
ness in performing the ceremonies was to be sought; haste or slow-
ness was to be avoided.
8. To ensure such exactness it would be most helpful if, follow-
ing the custom of nearly all the religious Orders, our priests from
time to time would serve each other's Mass, especially during the
spiritual retreat, at which time also, all the priests were to be ad..
vised to go over the rubrics.
9. A weekly lesson in sacred ceremonies was to be held regu-
larly in every school.
10. The Directors were to take to heart the theology classes
and should never dispense with them. They were to see to it that
all the confreres who had been assigned to their school should
be there as soon as the retreat ended. They were also to tell them

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that while they had the time, they should prepare for the examina-
tions to be held on or about All Saints' Day.
11. There was to be uniformity in the study of theology. In
every House the same treatises were to be studied year after year.
No changes were to be made in the curriculum established by the
[Superior] Chapter. In this way a cleric would not encounter any
difficulties should he be transferred to another school.
12. At that time it often happened that clerics were ordained
before the completion of their theological studies. Every Director
was to keep in mind that such priests were not dispensed from tak-
ing their remaining examinations. Consequently the Directors were
to arrange for them to have sufficient time for their studies, and
report for examinations once they were sufficiently prepared on the
same treatise. In most cases, it was best for these priests to attend
the regular theology classes and take their examinations together
with the others.
13. Because it had been found desirable that during the retreat
all the priests should say Mass in the House, two new wooden altars
were ordered built for that time.
At the evening session presided over by Don Bosco, Father Rua
publicly read the decisions reached concerning the personnel. The
chronicler made the following observation: "We had to admire Don
Bosco's acumen in immediately sensing what could cause trouble
and his humility in accepting those modifications that others felt
were necessary." Against the opinion of the Chapter, he chose
Father Fagnano as Director of the new House in [South] America,
instead of Father Ronchail for whom he had other plans.
Then three measures of a didactic nature were taken, one re-
garding the Oratory, and the other regarding Valsalice. It was
decided that in the philosophy classes attended by those who had
followed the accelerated course because of their age, the treatise
[they were taking] should be first translated by them into Italian,
incorporating into it explanations by the teacher to help make the
terms intelligible. In regard to the college at Valsalice it was re-
solved: ( 1) That no outside professors were to be hired because of
the heavy expense involved and some lack of concern on their part
in the progress of their pupils, besides the moral dangers stemming
from conflicting ideas, policies, and interests. ( 2) The college cur-

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riculum was to be simplified by integrating two courses into one,
and thus reduce the number of teachers. During the first year, for
example, all the students would study medieval history and logic;
the following year, modern history and ethics.
Finally, Don Bosco expressed the wish that not only at the
Oratory, but in all the other schools as well, someone should be
personally in charge of the clerics. This was a crying need. The
Catechist should take over this responsibility in each House, and
the Directors were to inform their clerics of this decision.
The morning of September 25 was taken up wholly with the
ceremony of religious profession, which was conducted with solem-
nity. In the evening, at the conference presided over by Don Bosco,
the agenda was about the admission of novices. For the admission
of a novice into the Congregation as a cleric it was required that
the Superior should be well-acquainted with the applicant, and that
the applicant should have given evidence of great confidence in the
Superior. As regards his moral character, it was essential that the
novice be irreprehensible. Those who were undecided and whose
decision hinged on their parents' wishes were advised by Don Bosco
not to enter the Congregation, even though they were of good
character and showed promise of success. In the case of others,
whom he considered superficial and feared were ill-suited to the
Congregation, he made it a condition that they pay the expenses
usually expected from anyone entering a novitiate, especially if the
novice in question happened to be poor. He hardly ever asked this
of the majority of novices under similar circumstances. He added:
"Afterwards, accept whatever they are able to pay. If they cannot
contribute anything, as is usually the case, that will be it, and no
further demands will be made. Their motives will be revealed by
the effort they make in trying to get that sum of money from their
parents."
Now we come to the last day. During the morning session, Father
Rua, at Don Bosco's request, read a letter from [Ernest] Michel,
an attorney. It was an invitation to the Salesians to come to Nice
to do what they were doing in Turin. [The result was] that, after the
departure of the missionaries, Don Bosco would go to Nice to come
to some conclusion. After that, Don Bosco spoke about the Festive
Oratories. He remarked that it was of the utmost importance that

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Festive Oratories be established in all Salesian schools; so far this
had been done only in Turin and at Sampierdarena. "We do not
have the personnel," someone objected. "Nor do we have the facil-
ities," said someone else. Don Bosco persisted. "This is the only
way that lasting good can be done among the people in any locality.
If we cannot provide recreational facilities for the boys, let us at
least make our day students come to Mass at the school on Sun-
days and holy days of obligation. Care also should be taken that
they receive the sacraments of Penance and Holy Eucharist once
a month."
[Mention was made that] Count Gazelli of Rossana was offering
his own chapel, dedicated to St. Francis de Sales and near Valsalice,
for a Festive Oratory. Don Bosco gave instructions for a reply in
these terms: [1] He should inquire whether the Archbishop would
give his approval; [2] The Salesians would bind themselves to
maintain the Oratory even if they were to leave the college of Val-
salice. But nothing came of it. Don Bosco adjourned the meeting
expressing his hope that soon all the members of the Superior Chap-
ter could be freed from the management of the Motherhouse, and
that also all Directors of individual Houses would find a way to
delegate less important matters to their subordinates, concerning
themselves only with the high supervision of the House and the
spiritual care of its members.
"Work is increasing constantly," said Don Bosco, "and if we are
not careful, we shall be submerged by the burden of so many re-
sponsibilities." Everyone agreed with his proposal.
In the afternoon Don Bosco manifested a number of ideas in
detail. Let us imagine ourselves there listening to him. This is more
or less what he said:
1. The letters that in religious Orders are usually called "let-
ters of obedience," should be printed. The confreres must present
them to the Director of the House to which their Superior has sent
them. Prior to this, no confrere should disclose its contents to other
members of that House. Upon arrival, he should place himself
under the jurisdiction of that Director and be completely subject
to him.
2. After the close of the general fall conferences, the names
and main offices of the confreres assigned to the various Houses

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shall be printed. This may not be possible this year, but it is to be
done next year. Likewise, a form letter shall be printed and given
to each confrere informing him of his assignment.
3. All schools should save scrap paper. Sheets with writing on
only one side should be set aside for use as galley proofs in our
print shops; blank half sheets should be sewn into pads for jotting
down notes or for use as receipt books; packing paper should be
stored for shipping; paper with writing on both sides should be
sold to paper mills. The savings will not be insignificant; they will
run into thousands of lire.
4. In all our Houses perpetually professed members, whether
clerics or coadjutors, should be held in very special regard. Great
confidence should be shown them. They are to be treated with
special confidence. The more delicate and intimate business of the
Society should be entrusted to them even if less qualified than
others who do not belong to our Congregation. They should be
given to understand that such matters are entrusted to them rather
than to others precisely because they are perpetually professed
members, that is, true and inseparable brothers.
5. Each House should devote painstaking care to the forma-
tion of the personnel it needs. As things are now, it is certain that
for the next few years it will not be possible to send to the Houses
confreres fully qualified for the tasks entrusted to them. The Di-
rectors should make it their greatest concern to try to form their
personnel by paying attention to the nature of their mistakes, giving
them suitable directives and timely advice, even when this neces-
sary duty will take up much of their time. This will provide us with
the help we need.
6. The same should be said of the coadjutors and domestic
help we send from Turin. Everyone should be convinced that from
the Motherhouse we always send the best we have. But quite often
we do not have qualified personnel; _therefore, an effort should be
made to train them for their jobs. This should be the primary con-
cern of the Prefects. From time to time they should call them to-
gether to instruct them; care should be taken that they do not
neglect the Sacraments, and thus, little by little, we shall bring them
to the point where they will render us valuable service.
7. Moreover, people should not be dismissed for slight faults.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
If they really are unfit for the job for which they were needed,
they should be sent back to Turin with an explanatory letter. If
they are seriously at fault, they should be sent directly home. Send-
ing them back to Turin only creates more trouble for us without
freeing from trouble the school that dismissed them. But even in
such instances, inform the Oratory of the reason for their dismissal,
so that if one should again apply for admission the Superior may be
fully informed of what happened.
8. Let us help one another in every way we can. Let it be ob-
vious to all in our Houses that the Superiors are united. It would be
very unfortunate if the confreres could say with truth, "Our Su-
periors do not get along very well together; what one wants, an-
other does not; one favors this, another is against it." Let us always
stand united in the eyes of our subjects; let us even devise some
ways to show them that we all agree, even though some of them
may have already noticed that there is difference of opinion. Let
us also stand united by praising one another and thus showing our
great mutual respect. Let every school always give its moral sup-
port at all times to the other Houses. Let us speak on every occa-
sion about our schools and praise them as among the best and most
efficiently organized. Finally, let each school always defend vigor-
ously the reputation of the Motherhouse, both with outsiders and
with those living with us, respecting and making others respect the
deliberations and directives coming from the Motherhouse.
9. A thing of utmost importance for our Houses is to endeavor
by all means to secure, foster, spread and safeguard morality. As
long as our Houses without exception will enjoy a good reputation
in this regard, applications will be plentiful, we shall be esteemed
as outstanding educators, and our schools will flourish in every way.
If we should fail in this, from that moment, nothing else would
matter. Not that we should promote morality solely because we
want people to trust us: our purpose is far more sublime than
that. Nevertheless, we do need also their trust and their goodwill,
and that is why we do all we can to secure it. In order to obtain
and propagate this morality, especially among the members of our
Congregation, the following rules should be observed:
(a) The two customary conferences should be held every
month: one in which our Rules should be read and explained; an-

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other, for the presentation of some moral issue. Such conferences
should never be omitted. If at times the Director is unable to hold
them, a spiritual reading is to be substituted, but this much at least
must always be done.
(b) All should obey faithfully the Rules of the Congregation.
This will lead us without fail to the attainment of our goal.
(c) I believe that the key to order and morality and the most
efficacious means for directing the House is punctuality in receiving
the monthly Manifestation. Never neglect this for any reason what-
soever, but do it without rushing and with care. Every Director
should remember to ask the following two questions: First, is there
anything in your office so contrary to your inclinations that it might
prejudice your perseverance in your vocation? Secondly, do you
know of anything that should be done, or that should be prevented,
in order to eliminate some irregularity or scandal in the House? As
a general rule, the members talk, revealing things we would never
think of and which they often believe we already know and make
little of. Only this morning, very few words from a confrere in
answer to my questions opened my eyes to something very impor-
tant which, when taken care of, will put an end to a source of
disorders and scandals that sometimes take place in the House,
without anyone being able to understand their origin.
If you learn from the Manifestations that some confrere is doing
some wrong or is the cause of some disorder, make a note of it,
and when it is his turn for the Manifestation, sound him out with
tactful questions, or even ask him direct questions, according to
circumstances. In this way serious harm can be averted without
offense to anybody, and some confreres may be warned about faults
that unwittingly cause disorders, harm or scandal.
During the Manifestations, however, be very careful not to
enter into matters of conscience. Those things must be kept totally
apart. The Manifestation must deal only with exterior things be-
cause we have to avail ourselves of the things that are confided to
us in any need. Should we, instead, enter into matters of conscience
mixing Manifestation with confession, we would create trouble for
ourselves.
(d) Beside these Manifestations and various other means, mo-
rality will be helped immensely by a categorical prohibition of those

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little parties held by boys and clerics, and at times by boys, clerics,
and teachers all together. They must be prohibited and stopped at
any cost. As far as the boys are concerned, it awakens in them the
desire to pilfer, and exposes them to real temptations: it makes
them write home for dainties, it prompts them to seek out secluded
spots in which to hide. Then, it gives both clerics and teachers a
good occasion to take boys into their rooms: all these things are
greatly dangerous.
(e) No priest or teacher should ask the boys to get water for
them, or shine their shoes, or render them any such service. Let
them attend to these things themselves. I notice a certain trend to-
ward comfort here in the House, and once we weaken our reserve,
be it ever so slightly, in no time regrettable things will begin to
happen, and as a consequence the spirit of the Congregation will be
lost.
(f) It will also be advantageous to morality to have the dormi-
tory kept locked at all times. It should be opened only at night to go
to bed, and very very briefly, if necessary, after breakfast.
(g) It will be very helpful to avoid particular friendships. Re-
member the words of St. Jerome: A ut nullos aut omnes pariter
dilige. [Either love none or love all equally.] The Directors must
be alert to this.
(h) Avoid handling one another or walking arm-in-arm. Al-
though often there might not be any semblance of evil, yet, in most
cases it becomes dangerous to morality. It can at least instill bad
thoughts and fire the imagination either in a cleric, or in a boy,
or in both, or even in someone who sees them.
10. Now coming to other things, I think it is wise that no one,
except the Director of a House, subscribe to any newspaper. Di-
rectors should subscribe only to good ones and even in this case
they should never be addressed to the school, the Director, or the
administration offices, since this would indicate that the school is
officially subscribing. Instead, the paper should be addressed merely
to somebody at the school; the doorkeeper, cook, or someone else.
As far as possible, never discuss politics, nor read newspapers in
the presence of the boys.
11. It must be observed that until now obedience has been
more on a personal than on a religious basis. Let us avoid this

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serious error. Never obey just because this person or that one is
giving the command, but for reasons of a higher order, because it
is God who commands us, no matter through whom His order is
given.
Let us begin to practice this religious virtue ourselves, and then
let us try to instill it in others ever so slowly. We shall have accom-
plished little until we have attained it. Let us not do things because
we like doing them, or because we like the person who orders us
to do them, or because of the manner in which the order is given.
Let us do them, and cheerfully, only because they are commanded.
Stress this principle in your conferences and sermons, when hearing
confessions, and on every other possible occasion.
12. One goal that we should strive to attain this year and
henceforth is to unify the government of the Congregation by free-
ing the Superior Chapter from the management of the Oratory. I
am here now, and as long as I shall be here, things could continue
the way they are. I know you thoroughly and have full confidence
in you, and I know that you have full confidence in me. But it is
time we put things on a normal basis as though I were not here,
and establish directives for those who shall come after you. Let all,
therefore, endeavor to keep the Superior Chapter informed of every-
thing, and never make even the slightest modification either in
accounting or in anything else, without specifically informing Turin.
Let us now conclude this conference by wholeheartedly blessing
the goodness of God and of Mary Help of Christians for all that
we see taking place within the Congregation. Humanly it cannot
be explained. Other Congregations wane while our own develops
beyond expectations; in other schools the enrollment is going down;
we, instead, are swamped with applications. A confrere is hardly
able to do task A and immediately he is obliged to tackle task B;
a place is found for him at once, a place that fits him perfectly.
The newcomers to the Congregation are all full of energy and
goodwill: they seem to me to be forging ahead pushing those who
are in front of them; these, in their turn, push still others. I see new
horizons and new responsibilities shaping up for those who hold
higher offices: they are impatient for someone to fill the place they
now occupy, so that they may push forward toward more impor-
tant undertakings.

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Yes, let us give thanks to God, for we see that the Congregation
is growing; and, more important still, its members are growing, be-
coming ever better, acquiring daily a more perfect religious spirit
and greater experience, whether they be clerics or coadjutors. This
is a sign that we are guided by the hand of God.
It is true that great sacrifices were made; but, now we begin
to see the result of our planting, and we know that our sacrifices
have been well rewarded. I have extraordinary hopes for the Sons
of Mary Project. As soon as these young and very serious adults
become priests, they will do much good. They do so now, even
before ordination, helping us in delicate tasks in the House, super-
vising, watching, teaching in elementary grades. A number of sol-
diers have filed applications for admission, and we have even en-
rolled a brigadier. Daily I receive letters of commendation from
bishops and application for admission from young men either di-
rectly or through their pastor.
Let us bless the Lord always. We hold responsible positions in
the Congregation: let us see to it that it may never suffer any harm
through our fault.

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CHAPTER 15
The Daughters of Mary Help of Christians
THE modest House at Mornese, cradle of the young In-
stitute of the Daughters of Mary Help of Christians, sheltered
within its walls a little company of elect souls, whose life was one
of piety, poverty, and work. By her example Mother Mazzarello
inspired postulants, novices, and professed nuns in the exercise of
all the religious virtues. She revered as law even the slightest word
Don Bosco might say to her. The spiritual direction of this House
was in good hands. In a documentary chronicle, which belongs to
the central archives of the Institute and which we have here before
us, its Director is described as follows: "Father Costamagna neg-
lects nothing. He is active, full of energy, and needs a wide field
in which to work. Transferred from a boys' school to direct nuns,
full of goodwill though inexperienced in a number of things, he
flings himself into everything: exercises of piety, supervision of the
school, hygiene, etiquette."
The most austere poverty reigned supreme in the convent. It is
touching and edifying to read of the sacrifices to which these good
Sisters not only resigned themselves but gladly endured in their
love for the virtue of poverty. However, Don Bosco felt that he
really should restrain their fervor a little, so he wrote the Mother
Superior, suggesting that it might be wiser, for health reasons, if
they ate a little more, beginning with their frugal breakfast which,
if continued, would weaken their stomachs. The Mother Superior
was always anxious to do whatever Don Bosco wished; at the same
time she was afraid that this might pave the way toward other de-
mands that would only weaken their spirit, so she resorted to a
little ruse. She replied, assuring Don Bosco of her obedience, but
335

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
at the same time confiding her fear to him. She then questioned the
Sisters individually, asking them: "Are you satisfied with your
breakfast? Does it affect your health? Do you feel the need for
something better-a little milk, for example?" With the sincerity
which was habitual in their family spirit, from first to last the Sisters
chose to keep things as they were, insofar as their breakfast was
concerned, confirming their wishes by signing a sheet of paper that
the Mother Superior put before them after hearing how they felt.
She then sent the letter with the list of signatures to Don Bosco. He
replied that he was very gratified with the goodwill shown by the
Sisters, but that he was inclined to let them have coffee and milk
with their breakfast. In her simplicity of heart, the Mother Superior
exclaimed: "To please Don Bosco, we would be ready to eat even
a chicken."
She never modified any part of their practices of piety without
Don Bosco's consent. A word from him sufficed to make them adopt
or discard any devout practice. For example the Sisters attached
great importance to the commemoration of the joys and sorrows
of the Most Blessed Virgin during certain hours of the day, because
when Don Bosco had prescribed that such devotions be said at
those given times, he had intended them to coincide with the can-
onical hours. In this way the Daughters of Mary Help of Christians
could unite their prayers to the prayers of the Church.
In veneration for their Founder they regarded his sons as their
own brothers. In 1875, a sister of Father [John] Tamietti was ac-
cepted. The chronicle has this comment: "How wonderful it is to
have relatives of Don Bosco's sons come to Mornese! Is this not an
even more obvious sign that our Lady considers the two Institutes
as one, and that both branches are equally dear to Heaven?"
In that year the definitive style of the habit was decided upon.
The good Mother Superior had subjected her nuns to various ex-
periments. First they had worn a large black hood on their heads.
When their Director General, Father Cagliero, saw them wearing
it, he smiled to himself as if to say: "Let us see how they take to
it!" Later they wore a white headdress but covered it with a black
veil. "A little better!" Father Cagliero then said. Their habit was
brown but the sun's rays and the wear and tear of manual labor
wrought havoc with it, until it became a colorless rag so unsightly

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that Father Cagliero, with his irrepressible humor, once remarked
to Don Bosco: "Don Bosco, if those Sisters are as ugly within as
they are without, woe unto us! Most of the nuns in Turin wear
black."
"We might try that," Don Bosco said. They did try it out at the
next investiture: the twelve postulants who filed out of the chapel
in white reappeared dressed in black. This sudden change evoked
a general murmur of surprise and approval.
Yet, the Mother Superior would never have ventured to in-
troduce such an innovation without first discussing it with the
Founder. When she mentioned it to him, he replied: "I hope to
be with you for the retreat; then we shall decide. In the meantime
Father Rua, who is the Prefect General but who hardly knows the
Sisters yet, will be visiting you; he, too, will see it."
Father Rua went to visit them, and was welcomed with the
greatest courtesy. As Prefect General he was interested in their
material welfare, checking the ledgers page by page with scrupulous
attention, and fully acquainting himself with their financial admin-
istration. After investigating everything with the eye of a lynx, he
gave them some helpful instructions. On being asked, he gladly
consented to hear their confessions and to preach.
During Father Rua's stay at Mornese, Father Albera, the Direc-
tor at Sampierdarena, arrived in the company of Father Guanella,
who had sent a good number of postulants to Mornese from Son-
drio. It was June, and the chronicle tells us that "the two pious
priests" took turns in preaching the meditations on the Sacred
Heart of Jesus, in giving benediction, and the Good Night after
night prayers. The Spiritual Retreat began on August 21 and was
preached by Father Cagliero and a Carmelite priest. That retreat
marked an important step in the Institute's progress toward perfect
observance of the religious life, as we shall now explain.
Don Bosco came to Mornese during the last few days of the
retreat. He heard confessions, held conferences, and then announced
important news. "Though the temporary Rule does not refer to
it," he said, "it is the intention of the Church that after a satisfactory
trial period of three or six years the Sisters bind themselves to God
by perpetual vows. Now three years have passed since the first
professions. Those who wish to take perpetual vows and who are

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BIOGRAPHICAL .MEMOIRS OF ST. JOHN BOSCO
found eligible by their Superiors, may do so at the investiture and
profession ceremonies at the end of this retreat. The others may
renew their vows; should anybody...." His reticence was eloquent
enough. He knew the situation in the House; in any convent there is
always someone who is lightminded, and this happens everywhere.
The Sisters who had already been professed for three years,
asked Don Bosco to be admitted to perpetual vows. But after ex-
pressing his own opinion, he invariably would conclude, "You will
have to ask your Mother Superior." While exercising his supreme
authority, Don Bosco never usurped the authority of the local Su-
periors in the internal matters of the Institute.
On August 28 there took place the solemn investiture of fifteen
postulants who were blessed by Don Bosco, assisted by the Carmelite
priest, Father Cagliero, and Father Costamagna. This time, too, the
habit was black.
One of the postulants, Magdalene Martini, who was already
known to Don Bosco, had been given precious words of encourage-
ment by him in this beautiful letter, which she always treasured as
a relic:
[no date]
Beloved daughter in Jesus Christ:
When you went to Mornese, you dealt such a blow to the world that
it sent the enemy of our souls to torment you. [Never mind that], but
listen instead to the voice of God who calls you to follow a smooth,
easy path to salvation, and to spurn any suggestion to do otherwise. You
should even be happy for any disturbance and uneasiness that you might
feel, for the way of the Cross will lead you to God. On the contrary, had
you felt happy and content immediately, there would be reason to fear
trickery on the part of our insidious enemy. Therefore bear this in mind:
1. [Heavenly] glory is attained only by great effort.
2. We are not alone, but Jesus is with us; and St. Paul says that
with the help of God we become all powerful.
3. Those who abandon country, family, and friends to follow their
Divine Master are assured of a treasure in Heaven that no one may
wrest from them.
4. The great reward that awaits us in Heaven should encourage us
to endure any suffering here on earth.

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Have courage then, for Jesus is with you. If you are troubled by the
thorns of suffering, add them to the thorns in the crown of Jesus.
I shall recommend you to God during Holy Mass; pray for me, who
remains always in Jesus Christ,
Your humble servant,
Fr. John Bosco
Fourteen Sisters made their temporary profession and eight took
their final vows after the investiture ceremony. The Sisters' Chron-
ological Memoirs tell us: "Mother Mazzarella is happy. She gave
herself to God in perpetuity many years ago. Yet, by proclaiming
this in the presence of the community, she feels as though the knot
has been strengthened; the bond has been made more sacred; her
consecration, more complete."
At the end of the moving ceremony Don Bosco ended both the
service and the retreat with one of his talks. He spoke of the great
gift of peace, saying that one must first be at peace with one-
self before one can live in peace with God and neighbor. To attain
this he exhorted them not to wait for a given day, a moment of great
anxiety or need before seeking counsel, giving a warning, or reveal-
ing some hurt. From time to time they should confide in each
other with respect, calmness, and serenity-Superiors to subordi-
nates, subordinates, in turn, to their Superiors, the Sisters among
themselves.
The Sisters from Bargo San Martino had also attended the re-
treat. One of them had something very nice to relate about Don
Bosco. He had visited that school on the feast of St. Aloysius. After
saying Mass for the Sisters, he had come to say goodbye to them
before leaving. This poor Sister had been most anxious to speak
with him, but had never been able to. When Don Bosco saw her in
front of him, he understood her inner anguish and without uttering
a word he calmed her with just one paternal glance. "With one
look Don Bosco cleared away every cloud," the Sister declared,
"and peace filled my heart."
Before leaving Mornese, Don Bosco assembled the whole Com-
munity and announced that he felt the time had now come to rec-
ommend strict observance of their enclosure. "Until now we have

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
been easygoing, insofar as enclosure is concerned," he said, "but
this was because you were more of a family than a full-fledged
Community, and there was the problem of masons and others. But
now it is time that this, too, be done according to the rules. With
all the young people you have in the House now and the others
who will soon join you, the main door should always be locked
and the keys should be entrusted to a Sister who will receive all
visitors.
"In monasteries where enclosure is observed, only those enter
who have an extraordinary reason and permission. When the con-
fessor is called for a sick Sister, he is preceded by another Sister,
who rings a bell. While the sick Sister is confessing, the other Sister
rings the bell now and then to show that she is present. You do not
have to do this because you are not bound by monastic enclosure;
you are always in contact with young people and very often also
with outsiders. Nevertheless, it is a good thing that no visitors be
allowed in those rooms that are reserved for the Sisters, as pre-
scribed in your Constitutions, unless it is absolutely necessary and
provided a Sister accompanies them.
"For no reason whatsoever are any of you to go out alone, nor
may any of you remain out of doors after dark; and once the Ave
Maria rings in the evening, allow no visitors in the House."
"Those among you who have been at Borgo San Martino know
that whenever something has to be sent from the kitchen to the
Superiors' or the boys' dining room and also from the linen room
to those in charge of distribution, the so-called wheel is used. This
enables the Sisters to satisfy everybody without seeing or being seen.
"So far, we do not have any such setup here at Mornese for your
services to the priests, though in due time we may have to install
one here, too. Meanwhile, in this, too, we must be sure to observe
enclosure, which means precisely a closing, a separation.
"Your Rules also state that the Sisters should not frequent the
homes of pastors or of other priests, nor should they render any
service there. So far there has been no need for this Rule, but should
this come about ... let us do whatever is prescribed in the Rules;
the Rule is the voice of God."
He did not disapprove of the new black habit. For reasons of

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341
economy, it was not possible to issue new habits to all the Sisters
at once, so he told them: "Change to black little by little, as you
can afford it, without straining your finances. Those Sisters who
are not continually in contact with outsiders should wear out their
brown habit. Naturally, we desire uniformity in this, but we have
to take 'Sister Poverty' into consideration. Then little by little all
of you will have habits of the same color. All right?"
Don Bosco, Father Cagliero and Father Costamagna set out for
Ovada, where nine Bishops were gathering to celebrate the centen-
ary of St. Paul of the Cross. Don Bosco exchanged visits with them.
He must have made that journey solely to avail himself of the op-
portunity to speak of the needs of his undertakings with so many
Bishops. Actually, in one of the letters that he always sent to Father
Rua when he was away, with orders, briefings, and directives, he
wrote: "I am going to Ovada to talk over some business matters
with the Bishops." There is no date on the letter, though it must
certainly have been written while at Mornese. He took the Director
of Mornese with him, to help revise the Rules of the Sisters' Insti-
tute, before submitting them to the Bishop of Acqui for approval.
They were guests of Father Titus Borgatta from August 29 to
the 31st.
After his devotions in church Don Bosco retired to the rectory
where Father Costamagna read the Rules to him, article by article,
and Don Bosco made corrections, enlarged on them, added to
them, and then had them read again. Then he corrected them once
more until he was satisfied with the manner in which his ideas were
expressed. As a result there was an almost entirely new set of Rules.
Thanks to this work, the Constitutions received episcopal ap-
proval in January, 1876. When commenting on the decree, Father
Costamagna reminded the Sisters of certain words uttered by Don
Bosco: "I can assure you that your Institute will have a great fu-
ture as long as you all remain simple and poor, and practice
mortification."
The good Sisters were dismayed by the unexpected departure
of Father Cagliero for [South] America. The news had not reached
them until after the Director General had sailed from Genoa; he
had had so little time that he had been unable to take his leave of

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
them. The chronicle reads: "The Mother Superior is more grieved
than anyone else; on her this moment weighs most heavily, since
she, above all, experienced the beneficial effect of his moral sup-
port." But Don Bosco had already provided for them. Father Rua
visited the Sisters on November 10, listened to what they told him,
and inquired into everything; they understood immediately that he
was replacing the faraway Director General.
Father Rua arrived at Mornese at a very propitious moment.
According to our documentation, Don Bosco had sent "a venerable
young lady of 63." He did not refuse her a chance to try, also be-
cause he wanted to please her brother, a professor at the Royal
University and a friend of his. But at her age she was no longer
pliable. Worse still, she had a following among some simple heads.
The Superiors were incredibly patient with her. At last, greatly con-
cerned, the Mother Superior went to consult Don Bosco, and re-
turned home with the following reply: "Whomever I send to Mor-
nese, I send to obey and not to give orders." It appears that the
elderly lady was not prepared to obey, so Father Rua took her back
to Turin.
Before we leave the beloved haven of Mornese, we would like to
quote from a letter written by Bishop Costamagna which we found
among some other papers. This is what the Salesian Bishop wrote:
"Don Bosco came to visit the Sisters while I was Director of the
Motherhouse at Mornese, and when they gathered about him to
kiss his hand, he began muttering and shaking his head in sign of
disapproval. Then he turned to me, for I happened to be present,
and said quite loudly so that all could hear: 'Now they are kissing
Don Bosco's hand; later they will want to do the same with the
others, and undesirable things could result ...'"
We shall see how the limited goals of Mornese will stretch ever
more year by year as far as the eye can reach. But no matter on
what shore or under what sky they might advance, the Daughters of
Mary Help of Christians will always be carried there by that spirit
which, under the inspiration of Don Bosco and thanks to the heroic
virtue of Mother Mazzarella, pervaded that place where the Insti-
tute was born.
Don Bosco was busy preparing a home for the Daughters of
Mary Help of Christians near the Oratory. He struggled from

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January until July to acquire the premises, for it was truly a matter
of dislodging the devil. There is a cry of alarm in the following
circular which he sent out to his Cooperators.
Turin, January 20, 1875
For more than 25 years we have had to tolerate a house of ill-repute
opposite the Oratory of St. Francis de Sales. One can imagine all the
embarrassment and dangers for the young boarders and day students.
This has prevented us so far from starting construction as planned in
front of the church of Mary Help of Christians.
At last with the help of Divine Providence financial difficulties forced
the proprietor of the building to put it up for sale.
To prevent others from buying it and conducting the same evil busi-
ness, a third person was enlisted to arrange a deal by which the under-
signed can acquire the building for 55,000 lire.
Since the house is poorly located and badly constructed, it must neces-
sarily be razed, but the site is ideally suited for our plans concerning the
Mary Help of Christians square.
The materials [resulting from the demolition] would be used for other
buildings on which work is to begin as soon as possible around this
square.
It is now a question of collecting the required funds! We are therefore
appealing to all those, who are in a position to make a contribution, to
prevent sin and save souls.
Rev. John Bosco
We have a sample of letters bearing the same date, to be used
when sending his declaration of war to wealthy, influential people.
The following letter is one addressed to Angelina Dupraz, a noble
lady of Turin:
Oratory, January 20, 1875
Dear Madam:
I always appeal to you in grave emergencies, for your charity has
never failed me. I am now engaged in a bold enterprise-the destruc-
tion, down to its very foundations, of a stronghold of Satan, as you can

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
see from the enclosed leaflet. So far I do not have a single penny. I
trust that you will be the first to make an offering. If you can, the Lord
will reward you. When you will appear before Him he will say, By sav-
ing souls, you have saved your own.
Whatever you are able to give, I shall continue to pray every day for
you and the Commendatore, your good husband, asking God to grant
you both a long and happy life. At the same time I beg you to remem-
ber me in your own holy prayers. I remain in profound gratitude,
Your grateful servant,
Fr. John Bosco
He was unable to welcome victory until July 21, when he imme-
diately announced the joyous news to Countess Callori, with a
triumphant blare of words.
Turin, [Feast of] St. Mary Magdalene, July 21, 1875
My Good Mamma:
Father Milanesio gave me good news of you, good indeed, since I
hear that your health is somewhat better. We have been praying for a
long time at the altar of Mary Help of Christians for this intention, and
shall continue until you tell me: "I am now happily feeling as well as
before." May that be soon!
We finally signed the contract for that infamous house today. The
devil did all he could against us.
I shall let you know all the hideous, yet strange episodes, of this pur-
chase. For the present I shall only say that finally everything is over,
thanks to patience, effort, and sacrifice, and that the devil has been
defeated.
My dear Mammal God bless you, and may He allow you to see the
fruits of your charity. While expressing my sincerest gratitude for all
you have done for me, I pray with all my heart that Mary reward you
as you deserve in this world and in blessed eternity. Amen.
I am in Jesus Christ,
Your naughty son and grateful servant,
Fr. John Bosco

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The closing of that house of infamy was only the initial part of
the undertaking. In its place he had to open another House, a house
of benediction. So without delay he sought the required permission
from the diocesan authorities.
[no date]
Your Excellency:
The Rev. John Bosco respectfully brings to Your Excellency's atten-
tion that poor girls living in the area of Valdocco lack adequate facilities
for school and church services, and consequently are exposed to serious
moral peril. In his desire to do whatever he can to meet this urgent
need, the undersigned has secured a site where an Oratory for girls could
be built. Then they could attend school during the week and church
services and catechetical instructions on Sundays.
The place destined for the chapel is only about one hundred yards
away from the church of Mary Help of Christians. It is on the ground
floor with an entrance for the public and adjoining the building set aside
for some nuns who would willingly take care of those underprivileged
girls.
The undersigned therefore begs Your Excellency to delegate whom-
soever you may wish to visit the aforesaid Oratory and, should every-
thing in it be found in keeping with the prescriptions of the Church, to
bless it, thus permitting the celebration of Mass and other services.
Your humble petitioner,
Rev. John Bosco
He had to wait for an answer until October 31. There is no date
for the copy of the letter we have transcribed above; but when re·
ferring to it on November 7 to the Superior Chapter, a week after
receiving the answer, Don Bosco said that he had written "already
some time ago." However that may have been, while waiting for it,
he had returned to the task and enclosed with the letter a copy
of the Rules for [the Sisters in] Momese. Here again we must con-
tent ourselves with an undated copy.
In his eagerness to meet the grave and urgent needs of underprivileged
girls in the district of Valdocco, the Rev. John Bosco plans to open a

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
free school, entrusting it to the care of Sisters known as Daughters of
Mary Help of Christians. Their motherhouse is at Mornese, in the dio-
cese of Acqui.
To this end, he implores your Excellency to give your consent, and
is sending a copy of their rules and other related documents. I pray
that Father Michael Rua be appointed their ordinary confessor and
Father John Bodrato to substitute whenever the former is absent or
otherwise prevented to carry out that office.
Your humble petitioner,
Rev. John Bosco
In the above-mentioned reply, the Ordinary enclosed a list of six
conditions to be signed by Don Bosco, with the following note: "If
you agree, sign your name and date, and return to the archdiocesan
chancery."
One of these conditions was embarrassing. Since the Sisters were
to live so near to the church of Mary Help of Christians, they were
not allowed to have their own chapel; this meant they would have
to go to confession and attend services in the church. But how could
the nuns perform their religious practices in a church open to the
public, and attended by the boys as well? Don Bosco wrote again
presenting these difficulties. The Ordinary then replied that he
would not object to a chapel provided the Sisters would open a
Sunday Oratory for girls. This was exactly what Don Bosco wanted,
so they were in perfect agreement.1
Now that he had obtained the coveted consent, Don Bosco gave
orders immediately that the premises be altered and made ready
for the Sisters. As has been said already, the day students and the
Sons of Mary had their classrooms next to the convent, but they
could be kept apart. "The premises are an eyesore," Don Bosco ad-
mitted to the Superiors of the Chapter, "but will accommodate a
1 Letter from Don Bosco to Father Chiuso, November 7, 1875. In the second
letter to the Ordinary, the words "is sending a copy etc." must be understood as
"shall send," and not as meaning that the copy was enclosed in the letter, for in
the letter of November 7, he writes: "As to the Sisters, I shall set to work, since we
are able to open a Sunday Oratory for the poor girls, and shall forward a copy
of their Rules for the Archbishop as soon as I myself receive one."

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lot of people." Nevertheless, he consoled himself, saying: "Mean-
while the Lord will provide something better." Whether, and in
what way the Lord provided, even a blind man can see for himself
today.
If it took Don Bosco a long time to gain possession of the site,
it took Father Rua just as long to put the house in order. God
willing, we shall speak again of this House when we shall talk of
those that were planned in 1875, but actually opened in 1876.

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CHAPTER 16
The Departure of the Missionaries
ONE day in March, after several moments of silence and
deep thought, Don Bosco turned to Father Cagliero beside him,
and said: "I would like one of our older priests to accompany the
missionaries to [South] America and to stay with them for about
three months until they are thoroughly settled. It seems rather hard
to leave them suddenly all to themselves without someone to turn
to or a counselor in whom to confide. I haven't the heart even to
think of it. "If Don Bosco cannot find anyone for this task," Father
Cagliero answered, "I am ready to go, if he thinks I am qualified."
"Good," Don Bosco said.
Months passed and Don Bosco made no further reference to this
intention of his, but as the day scheduled for the departure drew
near, he suddenly said to Father Cagliero:
"Are you still of the same mind about going to [South] America?
Were you joking, perhaps, when you said you were willing to go?"
"You know very well that I never joke when talking with Don
Bosco!" Father Cagliero answered.
"Good. It is time to get ready."
Immediately Father Cagliero ran off to give instructions regard-
ing preparations, accomplishing all that needed to be done in a few
days of feverish work. Then it became quite clear in Don Bosco's
mind that his conviction of Father Cagliero's elevation to the Epis-
copate was soon to be fulfilled.
Father Cagliero had earned his degree in theology at the Royal
University [of Turin] and now taught Moral Theology at the Ora-
tory, besides being the Director of several religious Institutes in
the city; he was also the music teacher of the boys, and had a hand
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in some of the most vital affairs of the House. No one would ever
have believed that he could leave all this, even for a short time.
Had Father Bonetti left with the missionaries, no one else would
have been required to accompany them; but among those selected
there was no one who could get things moving and relieve Don
Bosco of all doubt and anxiety.
Second to Father Cagliero came Father Joseph Fagnano, the
future Director of the school at San Nicolas de los Arroyos. Born
in 1844 at Rocchetta Tanaro, he was old enough and was a brave,
warmhearted man, a teacher of literature in the senior high school
and formerly Prefect, first at Lanzo and later at Varazze. A simple
wish expressed by Don Bosco had sufficed to induce him to re-
nounce everything and overcome serious obstacles.
The deacon, Valentine Cassinis, from Varengo Monferrato, was
an elementary schoolteacher. Though it was not easy, he finally suc-
ceeded in persuading his mother to resign herself to his departure.
He was greatly missed by the artisans, of whom he had been in
charge. He could not hold back his tears at the mere thought of
leaving the Oratory where he had lived for thirteen years; yet he
told Don Bosco that he was happy to go because he felt sure he
was doing God's will, manifest in the will of his Superior.
There were two other priests [and a cleric]; Father Dominic
Tomatis, a native of Trinita [Mondovi] and teacher of literature in
high school; Father John Baptist Baccino from Giusvalla, an ele-
mentary schoolteacher; and the cleric James Allavena, of Venti-
miglia, also an elementary schoolteacher.
Four coadjutors, listed as catechists in missionary parlance, com-
pleted the group: Bartholomew Scavini, a cabinetmaker; Vin-
cent Gioia, cook and shoemaker; Bartholomew Molinari, a music
teacher; and Stephen Belmonte, also a musician, and in charge of
the domestic economy.
During the summer vacation Don Bosco gathered all these
beloved sons at the Varazze school to study Spanish under the
coaching of Commendatore Gazzolo. Pledged to converse among
themselves in that tongue, very soon they were able to speak cor-
rectly and fluently.
It was September, however, and one of their number, Cassinis,
had not as yet been ordained a priest. It would have been quite

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
useless to attempt to have him ordained in Turin. Therefore, Don
Bosco turned to an old friend, Bishop de Gaudenzi of Vigevano,
and asked him to ordain soon Cassinis and four other deacons:
Herman Borio, Joseph Leveratto, Charles Farina, and Anthony
Riccardi. The Bishop consented, but on one condition: that Don
Bosco be present at the sacred ceremony, wherever it might take
place. Don Bosco agreed.
The ordinands were invited to make a Spiritual Retreat at the
villa of the Vigevano seminary, near Cava Manara. The ordinations
were to take place in the parish church at Sannazzaro of the Bur-
gundi on the feast of the Holy Rosary, the day chosen for the
Bishop's pastoral visitation. Among the people there was some ill-
feeling against the pastor; that was why Don Bosco's presence was
desired by the Bishop.
Bishop de Gaudenzi arrived from Vigevano with three Canons
on the eve of the feast. The ordinands arrived on the evening of the
same day. Don Bosco came from Turin on the eight o'clock train
and was met at the station by his Salesians and a few members of
the local clergy. Father Borio recalls how the people, who did not
know Don Bosco, stood staring in frank astonishment at the affec-
tion and veneration with which his sons greeted him.
They escorted him on the fairly long walk to the rectory, where
the pastor's father was the first to meet him at the door. He wel-
comed him and placed himself at his service. Smiling, Don Bosco
told him:
"That is very nice, but you are not giving me what I need."
"But, Don Bosco, you have only to say the word, and whatever
you want will be done!"
"Oh no, you are not giving me what I need. I need ... money!"
The good man, rather embarrassed, remained speechless.
When the Bishop heard of Don Bosco's arrival, he left the church
where he was hearing confessions. They met in the courtyard of
the rectory and embraced affectionately; then the Bishop said in a
humorous tone: "Now come and help me with confessions if you
want to earn your supper."
"Gladly," Don Bosco answered. He was led to the only con-
fessional that was still empty, located in the most uncomfortable

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part of the church. He heard confessions for a long time until some-
one came to take him by the hand and led him to the rectory for
supper.
Next morning he was back in the confessional and remained
there even during the ordination ceremony; the only exception be-
ing the solemn moment when he, too, laid his hands on the ordi-
nands. Later, while the Bishop was confirming, he blessed the sick at
the rectory, and even in their homes, when they requested it. After
the afternoon procession, he preached to a very crowded church.
The Bishop and the Canons had their chairs moved from the sanc-
tuary to a place immediately opposite the pulpit to hear him better.
The sermon lasted an hour and three quarters. Incredible as it may
seem, a number of townspeople said that when he had finished, his
listeners complained that the sermon was too short. At the start,
though, he had a hard time trying to make his silvery voice heard
over the buzz of the crowd filling that large church.
On Monday morning he called on the devout family of Mr.
Villa, manager of the Confalonieri estate, at the neighboring village
of Mezzana Bigli. When Father Abbondio Anzini, a Salesian,
preached the Lenten sermons at Sannazzaro in 1906, he found that
the memory of Don Bosco was still strong.
He accompanied the newly ordained priests back to Turin, and
then busied himself in completing preparations for the missionaries'
departure. Time was pressing, but nevertheless, he wanted them to
have the joy of receiving the blessing of the Vicar of Jesus Christ.
They left for Rome on October 29, accompanied also by Com-
mendatore Gazzolo.
They arrived on October 31, and were granted an audience by
Cardinal Antonelli, who was most gracious and spoke with them
very kindly. On All Saints' Day they were honored by a special
audience with the Holy Father. His Holiness first received Com-
mendatore Gazzolo and Father Cagliero, who conveyed to him the
deep gratitude of the Salesians for the many favors he had extended
to their young Congregation; he also told the Pope how all Don
Bosco's sons were affectionately attached to his august person. The
Pope listened with paternal kindness; then, after granting the spirit-
ual favors Father Cagliero had requested, he hastened toward the

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
hall where the little group of Salesians were waiting, showing acer-
tain eagerness to meet them.
As soon as he entered, he exclaimed with the greatest kindness:
"Here is a poor old man; now where are my little missionaries? ...
So you are Don Bosco's sons and you are going to preach the Gos-
pel in distant lands? Good! Where are you going?"
"To the Argentine Republic."
"You will find there an immense field in which you can accom-
plish much good. I hope you will be well-received, for the authori-
ties there are very kind. You will be like vessels filled with fertile
seed; indeed you already are, since your Superiors have chosen
you for this mission. Scatter the seeds of virtue among the people
there, and you will accomplish much good. I want you to multiply,
for great is the need and most abundant the harvest to be reaped
among the savage tribes."
He then spoke a few gracious words to each of them. When he
came to the coadjutors, who were distinguished from the others by
their civilian clothes, he asked each one about his particular trade.
He then extended his hand for all to kiss and finally blessed all
affectionately. These good confreres emerged from the audience
electrified, prepared to go to the ends of the earth and even to lay
down their lives for their Faith.
Before they left, Cardinal Antonelli handed Father Cagliero
a letter in his own hand in which he recommended the new mission
to His Excellency Frederic Aneyros, the Archbishop of Buenos
Aires. A number of favors and privileges were also granted to the
individual priests, among others the faculty to hear confessions and
to say Mass wherever they might be, even aboard ship. Cardinal
Franchi, the kindly Prefect of Propaganda, by a special papal de-
cree declared all the priests of the group apostolic missionaries.1
His Holiness, too, sent Don Bosco the following Brief [English
translation] as a token of his deep appreciation.2 Although Don
Bosco received these official documents toward the latter part of
November, we insert them here because they were drawn up at
this time.
1 Memorie Biografiche, Vol. XI, App., Doc. 23.
2 For the original text in Latin, see Memorie Biografiche, Vol. XI, App., Doc. 24.

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To our Beloved Son, Father John Bosco, Turin
Beloved Son, Greetings and Apostolic Blessing!
We were happy to receive your letters during the last few days of
October, and embraced with paternal affection the missionaries you rec-
ommended to Us. They were presented to Us together with our beloved
son, John Baptist Gazzola, and their presence and conversation has en-
hanced the confidence We already had, that their labors in the distant
land to which they are destined, will prove fruitful and beneficial to the
faithful. We praised their zeal, therefore, and blessed them wishing them
God's divine assistance. We were also comforted by your news about the
progress and growth of the Sons of Mary Project, from which We hope
that, with the help of God, abundant harvest may be reaped in due time.
Meanwhile We assure you once again of our paternal benevolence, and
as a token of heavenly favors, We are happy to extend Our apostolic
blessing to you and your whole Congregation.
Given at Rome, St. Peter's, November 17, 1875, in the thirtieth year
of Our pontificate.
Pope Pius IX
The missionaries returned to the Motherhouse late on the night
of November 4. Prior to their departure for Rome, Don Bosco,
while thinking of the Pope, had not forgotten his Archbishop. To
him then he turned, asking him to give them the solemn blessing at
the departure ceremony. The Archbishop had his secretary reply to
him on the eve of All Saints: 3 "His Excellency will be very happy
to bless solemnly and publicly your religious whom you are sending
to the Argentine Republic, if they will present themselves tomor-
row, the feast of All Saints, in the metropolitan Basilica immedi-
ately after the papal blessing at the end of the pontifical Mass. This
is the procedure followed whenever any of the missionaries from
Canon Ortalda's Apostolic Schools leave for abroad."
Don Bosco answered that the missionaries would not be able
to go to the Cathedral next day, since they had gone to Rome to
see the Holy Father.
Whereupon the Ordinary had another letter written to him: 4
3 Letter from Fr. Chiuso to Don Bosco, October 31, 1875.
4 Letter from Fr. Chiuso to Don Bosco, November 5, 1875.

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"His Excellency instructs me to tell you that if your young men,
who are about to leave for the Argentine Republic, wish to receive,
besides the blessing of the Supreme Pontiff, that of the Archbishop
as well, they are to come to the archiepiscopal residence at 9 A.M.
either on the morning of the 7th or the 8th of this month. His
Excellency will be away from Turin after that date."
Don Bosco was obliged to send the following reply: 5
"Please thank His Excellency for his kindness on my behalf and
on behalf of our missionaries. I am sorry to say that some are still
away getting some documents together, and will not be back until
Wednesday.6 But the seven who are here at the Oratory will gladly
go with Father Cagliero to kiss the Archbishop's hand tomorrow
morning and receive his holy blessing prior to their departure." At
the end of the letter, Don Bosco expressed [to Father Chiuso] his
wish that God "grant all His bounty" to him, and asked him to pray
for his "poor" Don Bosco.
He intended to make the departure ceremony as solemn as pos-
sible. An exceptionally large crowd was expected to attend since
this was something entirely new in Turin and printed invitations
had been sent out. "I would like to have invited a bishop," he said
at the [Superior] Chapter's meeting on November 7, "but this might
perhaps enrage our Archbishop too much. Instead we shall invite
the pastor. As a church official he is entitled to attend; and besides,
we invite him also as a personal friend of ours and especially of
Father Cagliero who is leaving."
At this point, various doubts might arise in the mind of the
attentive reader.
1. The remark "might enrage too much" in reference to the
Archbishop is serious enough, but it is doubly so on Don Bosco's
lips. Could it be that his words have not been faithfully recorded?
Father Barberis took them down. His own gentle character and his
great reverence for Don Bosco sooner inclined him to tone things
down rather than heighten them. What was the underlying psycho-
logical motivation prompting so forceful a phrase?
2. The letter in which the Archbishop's secretary wrote that
the Archbishop would be "very happy" to bless the missionaries at
5 Letter from Don Bosco to Fr. Chiuso, November 7, 1875.
6 Which was November 10.

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the cathedral, does not refer at all to a previous letter from Don
Bosco in reference to the same topic; instead the message is in-
serted, almost stealthily in the letter concerning the Sisters, to which
we have already referred. This means that there had already been a
previous verbal contact. Then why was the answer not given ver-
bally as well?
3. Whenever Don Bosco wished to invite the Ordinary to some
function, he never did it in writing, but always sent a member of
the Superior Chapter to call on him and invite him in person. Now,
is it possible that, in connection with so solemn a ceremony as the
departure of the missionaries, Don Bosco failed to inform the Arch-
bishop of everything in a manner befitting the importance of the
occasion? What really took place?
Mulling over this chapter long after we had completed it, we,
too, were puzzled, until we found an important document, [a letter
by Don Bosco] in his own hand. In our opinion, it clears all doubts.
Your Excellency:
Turin, October 28, 1875
Yesterday Your Excellency saw fit to tell me whatever you felt was
necessary, without even allowing me to utter a single word in my de-
fense or to rectify the accusations you made against me. I regret this
more for your sake than for my own. I had intended to tell you things
that would have been very helpful in lessening and perhaps even freeing
you of grave disappointments.
With all the respect due to Your Excellency's archiepiscopal dignity,
I think I am in a position to say that, if you have been consecrated
Bishop of Saluzzo and later have become Archbishop of Turin, and if
the great obstacles that stood in the way of these appointments were
overcome, this was due, as Your Excellency knows, to the good offices
and efforts of poor Don Bosco, who now is not even allowed to speak,
but is dismissed in the manner you well know.
I believed I had the right, or rather the duty to speak; now I feel that
I have no longer any obligation whatever in this regard.
Please forgive me for any unpleasantness that resulted and believe
that with the deepest respect I am always what I have always been and
shall never cease to be
Your obedient servant,
Fr. John Bosco

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Let us note well the date, October 28, the eve of the mission-
aries' departure for Rome. This means that two days before they
left, Don Bosco had called on the Archbishop. It would be absurd
to suppose that his visit was not motivated in part, if not entirely,
by the desire to inform the Archbishop of the great event which was
to take place and was already unfolding with the departure of the
missionaries for Rome; but he had been treated rudely. When Don
Bosco spoke of his "rage" he must have envisioned again the dis-
tressing interview he had had, of which he maintained silence with
everybody, even discreetly glossing over it in his letter to the Arch-
bishop. He kept silent on this topic even in the report that he was
forced to present to the Sacred Congregation of the Council in
1881. In it, he states explicitly that he intends to omit "many facts
and remarks that concern only his own person." It is obvious that,
once the Archbishop had regained his calm, he was sorry and at-
tempted conscientiously to put matters right. Thus he gladly seized
on the fact that an answer to Don Bosco regarding the Sisters was
overdue. Therefore, he had his secretary write a letter about them
and, although in guarded words, also made reference to the blessing
for the missionaries.
Don Bosco had important things to tell the Ordinary. What
were they? The answer may lie in the next to the last paragraph
of the letter of December 31, reported on page 284. It reads as fol-
lows: "As recently as last October"-this, it seems, is the answer
to our query.
In view of the forthcoming departure of the missionaries could
Don Bosco refrain from thinking of his boys, or from availing him-
seH of an opportunity to procure some spiritual advantage for
them? The ceremony was to be held on Thursday, November 11.
On the evening of November 9, after mentioning this event and
the timetable for the day, he announced that the Exercise for a
Happy Death would also be held on that day. Then he continued
with one of those typical exhortations that came to him so readily
whenever the salvation of souls was mentioned.
Finally, November 11, the feast day of the popular St. Martin
of Tours, dawned. Nowadays at the Oratory we are accustomed to
see people coming and going, and we hardly pay any attention to
them; but in 1875 our great history was only awakening in its first

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dawn. Fifty-five years ago the departure of a group of missionaries
for [South] America was an extraordinary event in the eyes of peo-
ple living in the remote little corner of Turin known as Valdocco.
They looked upon the departing missionaries as brave men, boldly
venturing forth into the unknown. Seeing them walking about the
House in their foreign clothes, everyone tried to approach them and
exchange a few words with them. Father Cagliero, especially, whom
the boys loved more than their own fathers, was the object of tender
demonstrations of affection.
The Exercise for a Happy Death was the occasion for a truly
general Communion that could not have been more fervent.
The festive sound of bells at 10 A.M. summoned missionaries,
boys and guests to a moving ceremony: the baptism of a young
Waldensian, an eighteen-year-old youth named Giovanelli. He had
come to the Oratory a short time before and that day, after abjuring
the false doctrines of Peter Waldo, was received into the Catholic
Church. Father Cagliero received his abjuration and baptized him
conditionally. Thus, at the feet of Mary Help of Christians a mis-
sion began that was to continue beyond the Atlantic.
At about 4 P.M. a steady stream of people into the church gave
indications of an unprecedented crowd. Vespers were sung in plain
chant. Hundreds of young voices, soaring high, devoutly and har-
moniously under the majestic dome of the temple, blended with
the strains of the organ. Shortly before, however, another kind of
music had been heard at the Oratory. As 4 o'clock was striking
and the first notes of the carillon were echoing, a sudden furious
noise was heard inside the House, with slamming of doors and win-
dows. A wind had arisen so violent that it threatened to sweep away
the Oratory. It may have been pure coincidence, but it is a fact
that a similar violent wind broke loose in the very hour when the
cornerstone of the church of Mary Help of Christians was laid. It
happened once again during the consecration of the same church
and again the day Don Bosco returned home from Varazze after his
sickness. A sudden furious wind lashed the Oratory in precisely the
same manner ten days before the departure of the missionaries
while Father Cagliero was preaching a farewell sermon and again
about ten years later at the very moment that the decree granting
the privileges reached Don Bosco.

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It is said that this same howling wind blew on other occasions,
all of them important. We were unable to investigate the matter, but
we do feel that this is sufficient for us to doubt that it was due
entirely to natural causes.
As soon as the Magnificat was intoned, the missionaries made
their appearance two by two, and took their places in the middle
of the sanctuary where space had been reserved for them. The
priests were dressed in Spanish style and held their boatshaped hats
in their hands; the coadjutors wore black suits and carried top hats.
All the priests of the Oratory and all the Directors were present
wearing surplices.
Not to omit any detail, we must add that the decision to summon
all the Directors to Turin had not been reached without some dis-
cussion on the expense involved; but the opinion prevailed that the
first departure of missionaries in a body not only from Turin but
from the whole of Piedmont was an event that called for the utmost
possible solemnity. Besides, this would offer the Directors an oppor-
tunity to give the boys of their respective schools a detailed descrip-
tion of the ceremony and perhaps attract some good vocations.
Don Bosco mounted the pulpit as Vespers ended. At sight of
him, a profound silence fell over that vast sea of people, all trem-
bling with emotion as they eagerly drank in his every word. Every
time he referred directly to the missionaries his voice became
choked, the words almost dying away on his lips. He manfully
restrained his tears, but his audience wept. A very intelligent boy
jotted down the basic points of the sermon in which Don Bosco
elaborated the concepts here summarized.
Our Divine Savior, before leaving this earth to return to His heavenly
Father gathered His Apostles about Him and said: lte in mundum uni-
versum ... docete omnes gentes ... praedicate evangelium meum omni
creaturae. Go into the whole world ... make disciples of all nations ...
preach the Gospel to every creature. [Mark 16, 15; Matt. 28, 19]
With these words our Savior was giving His Apostles not a suggestion,
but an order to go and bring the light of the Gospel to all parts of the earth.
This order or mission gave the name of missionary to all those who ven-
ture forth from either our own country, or from other countries, to pro-
claim or preach the truth of our Faith. lte, go.

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After the Divine Savior had ascended into Heaven, the Apostles
faithfully carried out the order of their Master. Sts. Peter and Paul
travelled to many countries, cities, and kingdoms of the earth. St. An-
drew went to Persia, St. Bartholomew to India, St. James to Spain, and
all of them preached the Gospel of Jesus Christ wherever they went,
so that St. Paul already could write to the Romans: Fides vestra an-
nunciatur in universo mundo. [Your Faith is proclaimed all over the
world-Rom. 1, 8]
Yet, would it not have been better if the Apostles had remained
where they were, and converted first the people of Jerusalem and the
whole of Palestine? They would also have had the opportunity to meet
together and discuss the more fundamental tenets of the Catholic Faith
and the most effective way to propagate it, so that there would remain
no one in those regions that did not believe in Jesus Christ. No, that was
not what they did; the Divine Savior had said to them: lte in mundum
universum. Go out into the whole world. Therefore, the Apostles, real-
izing that they could not go personally to all parts of the world, suc-
cessively recruited more and more evangelical workers, sending them
forth here and there to teach the Word of God. St. Peter sent St. Apol-
linaris to Ravenna, St. Barnabas to Milan, St. Linus and others to
France, while other Apostles did the same in the government of the
Church.
The Popes who succeeded St. Peter and all the men who left for the
missions, either from Rome or with the consent of the Holy Father, did
likewise.
All this was in accordance with the will of our Divine Savior who
established, as was only necessary, the solid, infallible focal point to
which they might all tum, from which they all depended, and with which,
all those who had to preach His holy word, should conform.
While we, in our small way, sought to carry out the command of Jesus
Christ to the best of our ability, several Missions were proposed to us
in China, India, Australia, and elsewhere in America. But for a number
of reasons, and especially since our Congregation is just starting, we
selected a mission in South America, in the Argentine Republic. As is
customary, and as commanded by our Lord, as soon as this subject was
broached, we immediately inquired about the Pope's wishes, and did
everything else in complete agreement with His Holiness. Before leaving,
our missionaries went to pay their respects to the Vicar of Jesus Christ
and thus, with his apostolic blessing, they will set out for their mission
as envoys of the Divine Savior Himself.
In doing this we are entering upon a mighty undertaking, not because

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we have any pretensions, or because we believe we can convert the
whole world in a few days; yet who knows? This departure [for the mis-
sions], this humble beginning may be the seed that will grow into a
mighty tree. It may be like a tiny grain of millet or of mustard seed that
will grow, little by little, and accomplish great things. It may awaken
in many hearts a desire to consecrate themselves to God in the Missions,
to join forces with us and reinforce our ranks. The extraordinary num-
ber of those who asked to be chosen makes me hope that it will.
Just to give you an adequate idea of the great need for priests in the
Argentine Republic, I shall quote only a few excerpts of a recent letter
from a friend in that part of the world. "If the people here were to en-
joy the religious services available-I dare not say in the church of Mary
Help of Christians, but in the most forsaken Italian or French village-
how fortunate they would consider themselves, how obedient and grate-
ful they would be to anyone laboring on their behalf!" he writes. "In-
stead, it often happens that even when dying they are deprived of the
comforts of our holy religion. In many villages holy Mass is never cele-
brated." He then tells of a relative of his who wanted to go to Mass
on Sunday. He set out on Thursday, and in order to arrive on time he
had to travel in great haste on horseback, by coach or any other avail-
able means; even so he barely arrived at his destination on Sunday
morning in time for Mass.
What few priests there are, are not enough to administer the Sacra-
ments to the dying, because of the vast numbers of people entrusted to
their care and the great distance between the towns.
I recommend particularly (he said, turning to the missionaries) the
sad situation of many Italian families who live scattered throughout
the towns, villages, and countryside. Both parents and children know
little of language and local customs and live far away from schools and
churches. They either do not attend any religious services or, if they do,
understand nothing. I have been told that you will find a very large
number of children and even adults who know absolutely nothing
about reading, writing, and religion. Search out these brothers who were
driven to a strange land by poverty or misfortune; teach them how great
is the mercy of God who, for the good of their souls, is sending you to
help them find and follow the road that surely will lead them to eternal
salvation.
Large tribes of savages live in the areas bordering on the civilized re-
gions. Religion, civilization, and commerce have not yet penetrated
among them and no European has as yet gained a foothold.

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The Pampas, Patagonia, and a number of surrounding islands form
these regions; they are a continent vaster perhaps than all Europe.
Christianity is unknown in all these immense areas. Civilization, com-
merce, and religion are utterly unknown. Let us pray to the Master of
the vineyard to send laborers into his harvest, to send many of them,
but all fashioned after His own heart, that the kingdom of Jesus Christ
may extend over this land.
At this point I ought to ask all of you now listening to me to pray for
our missionaries; I hope you will. Here, not a day shall pass without
our praying for them to Mary Help of Christians, and I believe that
Mary, who now blesses their departure, will not fail to bless the progress
of their Mission.
I ought to express my thanks, as well, to the many benefactors who
in so many ways have worked for the success of this Mission. But what
can I say? We shall tum to Jesus in the Blessed Sacrament now to be
exposed for Benediction, and ask Him to reward them for all they have
done for our House, the Salesian Congregation, and this Mission.
I should speak of a distinguished person who initiated, pursued, and
guided this pious undertaking to its conclusion; yet I must be silent, for
he is present; I shall tell you about him some other time.
Now I shall address a few words to you, my beloved sons, who are
about to leave.
Before anything else, I recommend that you never forget to pray,
individually or together, for our benefactors in Europe. Offer the first
souls you gain for Jesus Christ to our heavenly Father as a homage and
well-deserved token of gratitude to those who contributed to this Mis-
sion. I have already said to each of you, individually, what my heart
prompted or what I felt would help you most. I leave all of you some
written mementos that are, so to speak, my testament for you who are
leaving for those distant lands and whom perhaps I shall never again
have the happiness to meet.
But my voice fails me, tears stifle my words. I only say that even
though in this moment my soul is saddened at the thought of your
departure, my heart is greatly consoled in seeing our Congregation
strengthened; in realizing how we, in our insignificance, are yet able at
this moment to contribute our little pebble to the mighty edifice of the
Church. Yes, go forth bravely, but remember that there is but one
Church that is spread over Europe, America, and the whole world and
welcomes men of all nations who seek refuge at her maternal bosom.
Christ is the Savior of souls both here and there, and there is but one

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Gospel, whether it be preached in one place or another. Therefore, al-
though physically apart, we are united in spirit everywhere, because we
all work for the greater glory of one and the same God and Savior,
our Lord Jesus Christ.
Wherever you will be, beloved sons, always remember that you are
Catholic priests, that you are Salesians. As Catholics you have gone to
Rome to receive a blessing, or better yet, a mission from the Supreme
Pontiff. By such an act you have made a formal profession of faith and
made public the fact that the Vicar of Jesus Christ Himself sends you
to fulfill the same mission as the Apostles, as though Jesus Christ Him-
self were sending you.
The Sacraments and the Gospel preached by our Savior, by His
Apostles and by St. Peter's successors down to the present day, those
Sacraments and that same religion jealously love, profess and exclusively
preach wherever you will be, whether among savages or civilized peo-
ple. May it never happen that you utter one single word, or do the least
thing that could be interpreted as contrary to the infallible teachings of
the Church, which represents Jesus Christ, to whom all things must be
referred and from whom everything depends.
As Salesians, no matter in what remote part of the world you may be,
never forget that here in Italy you have a father who loves you in the
Lord and a Congregation that thinks of you in every circumstance, pro-
vides for your needs and will always welcome you as brothers. Go,
then. You will have to face all kinds of trials, hardships, and dangers.
Do not be afraid; God is with you; He will give you such grace that you
will be able to say with St. Paul: By myself I can do nothing, but with
Divine help, I am all powerful. Omnia possum in eo qui me confortat
[Philip. 4, 13]. You will go, but you will not go alone because every-
one will accompany you. Many of your companions will follow your
example, and join you in the field of glory and tribulation. Those who
are unable to accompany you to the evangelical field to which Divine
Providence has destined you, will follow you in thought and prayer,
sharing your joys and your sorrows, the roses and the thorns, so that
with Divine help, you may succeed in all your undertakings for the
salvation of souls redeemed by Jesus. Go, then; the Vicar of Jesus Christ
and our revered Archbishop have blessed you; I, too, with all the love
I feel for you in my heart, invoke abundant Divine blessings on you
for your journey, for all your undertakings and labors.
Farewell! Perhaps some of us shall not meet again on this earth. For
a while we shall be physically separated, but one day we shall be re-
united forever. We, who work for the Lord [will look forward to] hear-

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ing these words: Euge, serve bone et fidelis ... intra in gaudium Domini
tui. [Well done, good and faithful servant ... enter into the joy of thy
Master-Matt. 25, 23.]
Then Don Bosco descended from the pulpit and the pastor of
Borgodora imparted solemn Benediction with the Blessed Sacra-
ment. An eyewitness writes: "The magnificently decorated altar,
the hundreds of blazing candles, and the image of Mary Help of
Christians in the center of the big painting over the altar-all gave
a tender, majestic atmosphere to the ceremony." After the antiphon
"Sit nomen Domini benedictum" had been sung, silvery voices sang
an inspiring Tantum ergo.
After Benediction the choir intoned the V eni Creator and Don
Bosco approached the altar to recite the beautiful prayers the
Church prescribes for her ministers whenever they are setting out
on a journey, especially when the journey is an apostolic one. He
ended the prayers by bestowing his paternal blessing to the new
missionaries amid a general silence.
Then came the most pathetic moment of the whole ceremony,
one which drew tears and sobs in every part of the church and
sorely taxed the emotions of the youthful apostles. While the boys
choir repeated the antiphon Sit nomen Domini benedictum ex hoc
hunc et usque in saeculum, their beloved father and all the priests
present gave the farewell embrace to the missionaries in the sanc-
tuary. The climax came when the ten missionaries left the sanctuary
and walked through the church, among boys and friends. Everyone
tried to press near to them and kiss their hands or their garments.
Don Bosco was the last to reach the main entrance; there he stood
staring for a few moments at a magnificent scene: throngs of peo-
ple filled the square and a long line of coaches was awaiting the
missionaries. The darkness of the night was dispelled by the flare
of lanterns and a flood of light streaming through the open door of
the church. The sky was clear, bright with stars and a feeling of
peace hovered over the bystanders.
Father Lemoyne could not stifle the swelling tide of feeling in
his heart. "Don Bosco," he exclaimed, "is the inde exibit gloria mea
[hence shall my glory come] beginning to come true?"

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
"Yes, it is," answered Don Bosco, deeply moved.
At last, accompanied by Don Bosco and the Argentine Consul,
the missionaries took their places in the coaches, which moved
slowly at first and then at a trot to the railroad station. Faster yet
were the Valsalice students, who ran ahead of them and met them
in the waiting room of the station. Within a few minutes they left
for Genoa.
In his sermon Don Bosco had promised he would give the mis-
sionaries some written mementos that should be a father's testament
to the sons he would perhaps never see again. He had jotted them
down in a notebook while on a recent trip by train. He had had
copies made, and he gave one to each missionary as he left the
altar of Mary Help of Christians. These twenty recommendations
will fittingly close this chapter.
1. Seek souls and not money, honors, or dignities.
2. Be kind and most courteous toward all, but shun conversations
and familiarity with persons of the other sex or with persons of ques-
tionable conduct.
3. Do not go visiting except for motives of charity or necessity.
4. Never accept invitations to dinner except for very serious reasons.
In these cases arrange to go with another confrere.
5. Take special care of the sick, the children, the aged, and the
poor, and you will gain the blessing of God and the goodwill of men.
6. Show respect toward all in authority, whether civic, religious,
municipal, or state.
7. On meeting a person in authority, take care to greet him with
respect.
8. Do the same toward priests and religious.
9. Shun idleness and disputes. Practice great moderation in eating
and drinking and sleeping.
10. Love, reverence and respect other religious Orders, and always
speak well of them. This is the way of making yourselves esteemed by
all and of promoting the good of the Congregation.
11. Take care of your health. Work, but only as much as your
strength allows.
12. Let the world know that you are poor in clothing, food, and
dwelling, and you will be rich in the sight of God and will become
masters of the hearts of men.

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13. Love one another, advise one another, correct one another, and
never be carried away by envy or rancor. Rather, let the good of one
be the good of all, and let the pains and sufferings of one be regarded
as the pains and sufferings of all, and let each one strive to remove or
at least to mitigate them.
14. Observe your Rules and never neglect the monthly Exercise for
a Happy Death.
15. Every morning commend to God the occupations of the day,
especially confessions, classes, catechism, and sermons.
16. Constantly recommend devotion to Mary Help of Christians and
to Jesus in the Blessed Sacrament.
17. Recommend to the boys frequent confession and Communion.
18. In order to foster vocations to the priesthood, you should rec-
ommend: (1) Love of chastity; (2) Horror of the opposite vice; (3)
Avoidance of bad companions; (4) Frequent Communion; (5) Show
a special charity, affability, and kindness toward the boys.
19. Hear both sides before judging on reports and matters in
dispute.
20. In your labors and sufferings do not forget that a great reward
is prepared for us in Heaven.
Amen.

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CHAPTER 17
Before and After the Sailing
ONCE seated in the faint light of their train compartment
after a busy and exciting day, the missionaries must have let their
weariness soon overcome the fond sentiments with which they had
enjoyed long, close contact with their beloved father for the last
time. They arrived at Sampierdarena at midnight, to find Father
Albera, Director of St. Vincent's Hospice, awaiting them. It took
two days to load their belongings on board ship and to complete
the interminable formalities connected with their passports. During
those last two days it became obvious to all how dearly the young
apostles loved their Superior and father. He could not take a step
without their following him; some mysterious force would not per-
mit them to separate themselves from him. They bombarded him
with questions, again and again asked for advice and repeated their
spiritual needs to him. Apparent also was the fatherly tenderness
he felt for each of them-all raised, trained, and formed by him at
the Oratory. With unfaltering serenity he did his best to make them
happy, giving generously of the treasury of his experience and su-
pernatural enlightenment.
On Sunday, November 14, after Mass and usual devotions, they
set out for the harbor. Just as Don Bosco was about to step from
the boat on to the ladder leading to the deck, Captain Guidard
came down and held out his hand to him; then he escorted him on
a tour of the quarters assigned to the missionaries and of the whole
ship, the Savoie, belonging to a French shipping line in Marseilles.
When they entered the first-class salon, the coadjutor Molinari
sat down at the piano and intoned the hymn Lodate Maria, and
the others joined in the singing. A number of passengers were al-
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Before and After the Sailing
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ready in the salon and the singing attracted more. Father Cagliero
seized this opportunity to inaugurate his apostolic preaching mis-
sion with a short sermon, in which he reminded his listeners that
the feast of the Patronage of the Blessed Virgin Mary was being
celebrated in Genoa that day. He added that he thought it only
proper at the start of such a long voyage to invoke the protection
of her who is known as Star of the Sea and their safeguard. He
also said that everyone would have the opportunity for Mass, con-
fession, and Communion during the trans-Atlantic crossing ...
They not only listened reverently to his words, but immediately
showed their appreciation. Many passengers at once asked him
where confessions would be heard, and it became necessary to im-
provise a confessional with veil and curtain.
Until then the missionaries had lost none of their cheerfulness;
their beloved father's presence gave them strength. But now the
critical moment of parting was almost at hand. At 11 A.M. the
signal was given for all visitors and guests to go ashore. Don Bosco
had had a long talk with the captain, and recommended his be..
loved sons to him. The captain was most courteous; he promised
he would give the missionaries every consideration and that the
crew would always treat them with respect. Then Don Bosco
gathered them about him, gave them his last paternal instructions,
and blessed them.
The coadjutor Enria, who had been at Sampierdarena for some
months and witnessed the scene, has described the parting as fol-
lows: "The missionaries were unable to tear themselves away from
Don Bosco. He himself was deeply moved, but he encouraged them,
reminding them of the purpose of their voyage: the glory of God,
the salvation of so many souls, the conversion of so many pagans
. . . 'You are fortunate to be the first to sow the seed of the Gospel
in those barren lands! What a harvest this will reap for the Church
and for our own Salesian Society! Work untiringly and your labors
shall contribute to the triumph of our holy Faith and of the Roman,
Catholic, Apostolic Church, and earn a generous reward by God.
Through me, He assures you of an immeasurable harvest; of this
you may be certain. Do not mind weariness, privations, or the
contempt of the world.' The missionaries and everyone else present

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knelt down, and in a firm voice Don Bosco blessed and then em-
braced them beginning with Father Cagliero. Then he left the ship
together with Father Albera, Father Lemoyne, Father Cagliero's
brother, and others. In the small boat Don Bosco and we kept star-
ing back at the ship to gaze once more at our missionaries on the
deck, waving their last farewell to us. Don Bosco's face was flushed
from the effort he was making to contain his emotion."
The passengers had taken their places at table for lunch when,
to their great surprise, the missionaries were told that they had
visitors: the boys from the Sampierdarena Hospice had come to
say goodbye. Don Bosco had sent them. It was but one of his typical,
thoughtful, considerate attentions. They barely had time to say a
few words and then they had to go ashore, leaving the missionaries
alone once more. The ship sailed at 2 P.M.
On November 15 they went ashore at Marseilles for a six-hour
visit. They anchored off Barcelona on November 17 and the next
day docked at Gibraltar. Here Father Fagnano and Commendatore
Gazzolo, who was to be the missionaries' mentor in America, went
ashore for a supply of hosts and candles. They also called on the
Bishop, who told them how anxious he was to have Don Bosco's
sons help him educate the youth of his diocese. At this point in
our story let us leave them as they enter the open sea, accompanied
by the earnest prayers of all the boys at the Oratory.
We have heard from contemporaries how the departure of the
missionaries fanned the spirit of prayer at the Oratory. The pupils
of each class, on their own, arranged rosaries of daily communions,
until news would be received that the missionaries had reached
their destination safe and sound. One boy even took to fasting three
days a week until he, too, might receive the divine grace of becom-
ing a missionary to those far-off lands after finishing school. As
soon as his Superior heard about this austere penance they forbade
it.
We also wish to add that Father Cagliero was carrying with him
a special memento of Don Bosco's paternal solicitude in the form
of a list of recommendations and errands that he had written down
and given to Father Cagliero on the eve of his departure. Here is
the document.

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Sampierdarena, November 13, 1875
To Father Cagliero:
1. Take good care of the health and moral conduct of all, and
make sure they get sufficient rest.
2. Tell Dr. Ceccarelli that I received the two hundred francs, and
remind him about a copy of the Argentinian catechism. I need one for
the Spanish edition of The Companion of Youth.
3. Have Tomatis translate my arithmetic book into Spanish, and
then send it to me for printing here in Turin. See if there is a good
Bible history textbook; otherwise we shall prepare one.
4. Do not forget a copy of Cattolica or of some other book for
Dr. Espinosa.
5. As soon as Allavena and his companions board the ship at
Marseilles, send me a telegram as follows: All arrived safely and in
good health; if otherwise, leave out the word all.
6. During the voyage, whenever possible, have all send whatever
news there is, but, you should always add a separate confidential note
on anything you feel I ought to know.
7. Show Mr. Francis Benitez every consideration; tell him that he,
too, is one of us, that is, he has the name of our patron.
8. Let no one boast of what he can do or of what he knows; when
the time comes let everyone do his best, but without any ostentation.
9. Should you ever be in a position to send money, address it to
Father Rua in the manner that Commendatore Gazzolo will indicate.
10. When any of you write, always say something about prayers
and gratitude for the people who helped you and who continue to help
the Oratory. There is never any danger of saying too much on this
subject.
11. During your voyage or after your arrival, write short letters to
our principal benefactors, such as the Marquis and Marchioness Fassati,
Mamma Corsi and family, Countess Teresa Bricherasio, Via La Grange
20, etc., etc. This will help both you and us very much.
12. If you are in need of personnel, either Sisters or other Salesians,
write at once; but also let me know who in your opinion would be most
suitable.
Do the best you can; God will do what we cannot do. Leave every-
thing to Jesus in the Blessed Sacrament and to Mary Help of Christians
and you will realize what miracles are.
I am with you in my prayers and shall remember all of you every

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day during Mass. God bless you wherever you go; pray for me and
for your Mother, the Congregation. Amen.
Fr. John Bosco
Don Bosco had also given Father Cagliero a Latin letter of intro-
duction and recommendation for the Archbishop of Buenos Aires.
He enclosed a list of the names, qualifications, and duties of each
missionary along with a statement of expenses to be presented to
the Committee at San Nicolas de los Arroyos 1 with the following
declaration: "The aforementioned committee is not asked to pay
for these expenses, but merely to cooperate in some measure. This
will assist the Superior of the Salesian Congregation considerably
in coping with the publicity attendant on this occasion and in train-
ing other Salesians to come to the assistance of their companions."
But Don Bosco's mind was never so exclusively taken up with
one project as to neglect other matters at hand. In fact, the very
next day, after the departure of the missionaries, he was already
giving his attention to a new foundation. We shall have to talk
about it shortly. He wrote to Father Rua:
November 15, 1875
Dear Father Rua:
Please write to the cleric Perret at Lanzo; tell him to pack his things
and accompany me to Nice, where they are expecting us on November
25. Everything is now ready. He may go straight to Alassio where I
shall join him.
So far, Father Bonetti has not said anything to me about [the feast of]
St. Charles,2 so I shall continue my trip along the Riviera. Before
November 20 write or forward my mail to Alassio, thereafter to Nice.
Yesterday we escorted our Argentinians on board ship. Berths, meals,
everything was princely. They were all in good spirits and sailed for
1 Memorie Biografiche, Vol. XI, App., Doc. 25-26.
2 The feast of the patron saint of the school at Borgo San Martino had been
postponed. On November 13 (Saturday) Don Bosco had written to Father Bonetti:
"If you celebrate the feast of St. Charles next Thursday the 18th, I shall do my
best to be there. Let me know by telegram if you do, lest I accept other engage-
ments."

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Marseilles at 2 P.M.; they will write us from there. Let us pray. What-
ever we cannot accomplish, God will. Amen.
Affectionately in Jesus Christ,
Fr. John Bosco
Shortly after this he received the first news of the missionaries
from Marseilles; he immediately forwarded it to Turin.
[no date]
Dear Father Rua:
Good news from our m1ss10naries. Father Cagliero sends the fol-
lowing telegram from Marseilles: "All here and in good health; trip
delightful."
With the words "all here" he means Gioia and Allavena 3 who joined
the others in Marseilles. Please pass this on to the other confreres. Let
us all give thanks to the Lord and continue in our prayers.
I leave for Varazze tomorrow. I am not going to Bargo San Martino
because they celebrated St. Charles's feast on Monday instead of next
Thursday and I knew nothing about it.
Goodbye in our Lord.
Affectionately in Jesus Christ,
Fr. John Bosco
He left on November 17 for Varazze; from there he sent this
interesting letter to Countess Callari:
November 17, 1875
My good and dearest Mamma:
I accompanied our missionaries as far as Genoa, even going with them
on board the ship that will take them to [South] America. They were in
good spirits, stirred to emotion but resigned to giving themselves to the
Lord wherever Divine Providence may call them.
Just as I was leaving them, Father Cagliero speaking on behalf of all
his companions, said: "Please thank Countess Callori for her charity to
3 The cleric Allavena and the coadjutor Gioia traveled overland to Marseilles,
because they could not obtain passports due to their age.... The letter is undated,
but was written on the 16th, because Tuesday fell on that date.

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us. We shall always pray for her and her family wherever we may go;
the souls we hope to save will surely one day open the gates of Heaven
for her. We hope she will continue her generosity to us and that Don
Bosco will go on sending fresh evangelical laborers to assist us."
After this they sailed from Genoa at 2 P.M. for another continent, not
without shedding a few tears.
When they arrived at Marseilles, Father Cagliero sent me the follow-
ing telegram: "All here, and in good health. Trip delightful."
As soon as I hear further news, I shall forward it to you wherever
you are. Please accept our gratitude, and pray for this poor mortal who
will always be in Jesus Christ,
Your humble servant,
Fr. John Bosco
An unpleasant surprise awaited him at Varazze-an attack of
miliary fever, such as had stricken him at the same time three years
earlier when visiting that same school. He never did completely re-
cover from the first attack. Every two months and even more fre-
quently, under the pressure of overwork or because of sudden bad
weather, his skin would break out again, accompanied by fever,
violent headaches, insomnia, and very troublesome yawning. At
every attack, the skin of almost his entire body was affected and
changed. Yet few people were aware of it, because he continued
working during the troublesome ailment and never lay in bed later
than usual, even when at times the rash became violent.
The Director, Father Francesia, instantly sent word of Don Bos-
co's condition to the Oratory. When his letter was read to the boys,
they were very grieved at their father's suffering and began to offer
fervent prayers, fearing that the sickness might be more dangerous
than it actually was and that it might postpone his homecoming
for a long time.
But on November 20 he arrived in Nice, as we shall see, and
from there went on to Ventimiglia. At the beginning of December
he reappeared at Varazze. From there he wrote three letters, all of
which have been preserved. The first was addressed to Father Reffo
of the Artigianelli Institute, an important writer in the editorial
department of Unita Cattolica. Don Bosco was sending him the
Holy Father's Brief for publication in the newspaper.

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Varazze, December 12, 1875
Dear Father Reffo:
I enclose a letter from the Holy Father. You may decide whether or
not to publish it in Unita Cattolica. Father Francesia translated it and
I wrote the introduction, but you may edit it as you see fit.
Once again, my grateful thanks for the magnificent article on the fare-
well ceremony of our missionaries.4
I have received letters from important people in Rome, Florence,
Venice, and elsewhere: they praised it and [said they had] shed many
tears in reading it. An eminent and respected person wrote, "I think that
this is really the finest article that has ever appeared in Unita Cattolica."
May you be glad to hear this. May the Lord be forever blessed.
I am addressing this to you because I do not know if Father Margotti
is already back in Turin. If so, give him my kindest regards. May God
shower His blessings upon you. Please pray for this poor mortal who
will always be in Jesus Christ,
Yours affectionately,
Fr. John Bosco
The Latin text of the Brief and its translation [see Ch. 16] ap-
peared in Number 285 (December 7), with the following intro-
duction written by Don Bosco:
As we have already reported, the Salesian missionaries, before sailing
for the Argentine Republic, went to Rome to pay their respects to the
Supreme Ruler of the Church, to receive his blessing and to be reassured
that their mission is built solidly on that cornerstone which is Christ our
Savior, the center of all truth and goodness. The Reverend John Bosco,
their Superior, gave them letters of recommendation, in which he also
outlined the successful beginnings of the Sons of Mary Project for the
training of young adults to the priesthood, a project previously blessed
and praised by the Holy Father. Now, while these brave sons of Holy
Mother Church are crossing the Atlantic, the Holy Father has graciously
acknowledged the Rev. John Bosco's letter with a Brief that will cer-
4 He alludes to an article describing the departure ceremony in No. 266 (Novem-
ber 14). See Memorie Biografiche, Vol. XI, App., Doc. 27.

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tainly become a precious document for the new Mission and the budding
Sons of Mary Project.
The second letter from Varazze was addressed to the Director
of the school at Bargo San Martino; in it he humorously feigns
solemnity:
Sampierdarena, December 5, 1875
Dear Father Bonetti:
I thought I would be able to take a little trip to Bargo San Martino
before returning to Turin, but now some important business requires my
attention tomorrow. I shall come probably during Christmas week, but
will let you know.
God grant you, your sons, and confreres all his bounty. Regards to
all from me in the Lord, and pray for me who am in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
The third letter, which we present last because of its greater
importance, was written the day before the letter quoted above.
Obviously, Don Bosco never rested a moment!
December 4, 1875
Dear Father Cagliero:
I am writing to you and you in tum pass the news on to the other
Salesians. We have been receiving your news up to your arrival at Gi-
braltar and thank God that you have had a good voyage. Prayers are
being said in all our Houses that it may continue to be pleasant until you
reach your field of battle.
The papers [we were expecting] arrived from Rome on November 29,
that is, right after your departure: a letter to the Archbishop of Buenos
Aires, your decree, a letter from the Pope, another from Cardinal An-
tonelli. The other letters will be sent to you with these.
Our undertakings have truly made progress in a short time. A recre-

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ation center with a hospice for poor boys was opened in Nice on No-
vember 21. Father Ronchail is the Director, Perret the schoolmaster,
Rabagliati the pianist, and Cappellano the cook. The young Algerians
were transferred there.
On my return I started our work to counteract the Protestants at
Bordighera. The House, which is to shelter the boys and to provide a
place for worship is under the care of Father Cibrario and a few lay-
men. The Sisters of Mary Help of Christians will look after the kitchen
and the girls. For the time being we occupy rented quarters but have
[already] purchased a parcel of land right beside the church, school,
kindergarten, and hospice operated by the Protestants, and God willing,
we shall open a church and the necessary adjacent buildings next spring.
Additional facilities at our House in Sampierdarena will be inaugu-
rated on December 9, when the Sons of Mary, who, until now have been
scattered among our various Houses, will take up residence in it.
Father Rua and Mr. Mina are going to Mornese on December 12
for a few investitures and professions. The number of Sisters continues
to grow. At the beginning of next January a group of Sisters will take
over their new House at Alassio.
Whenever you or any of the others write, be sure to mention even the
slightest details concerning yourselves, because everyone is eager to
hear news of you, no matter how slight.
All our Houses are full; everyone wishes to send regards to the mis-
sionaries and even go to visit them. Cherish these sentiments now; in due
time we shall see to their fulfillment.
Tell everyone to take care of his health. Let me know whether any of
you suffered discomfort during the voyage and whether you are all in
good health now.
When you give news of us to my other beloved sons, see if you can
read to all assembled together the mementos I gave you before your
departure.
God bless you all. Pray for me who will always be in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
P. S. It is understood that whenever we write that we send our kindest
regards to Dr. Ceccarelli, Mr. Benitez, Mr. Espinosa, etc., etc.
See that the Archbishop is informed about your missionary privileges
before you start using them.

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He was just about to leave Liguria when he received disappoint-
ing news from Lyons. He had sought help from the Society for the
Propagation of the Faith, but the Society was unable to oblige be-
cause its statutes permitted assistance only to Missions in non-
Catholic countries, and even then, exclusively through the imme-
diate Superiors of the Missions concerned. In Don Bosco's case,
before any subsidy could be granted to the Missions in the Pampas
or in Patagonia, they would first have to be canonically erected as
two missionary territories. Only through the appointment of an
ecclesiastical Superior, either a Vicar or a Prefect Apostolic, would
they cease to be under the jurisdiction of the Archdiocese as was
then the case, and become eligible.5
However, when he left Varazze for Turin he had at least the sat-
isfaction of having accomplished one thing: he had straightened
out the financial problems of two schools, heavily burdened by con-
struction expenses, and now he hoped to do as much for the Ora-
tory. In fact, he told Father Rua,6 "I managed to straighten out the
financial problems of our schools at Alassio and Sampierdarena in
the best possible manner. When I'll be in Turin, we shall settle our
own." Obviously Providence had assisted him.
With brief stopovers at Sampierdarena and Genoa, he arrived at
the Oratory at 4 P.M. on December 6, after an absence of twenty-
five days. Boys, clerics and Superiors were impatiently awaiting
him. The Chronicle states: "It is always a joy to have Don Bosco
with us; but when he has been away more than two weeks, it is
even more delightful to have him back home." School was almost
over for the day when word went around that he had returned and
was already up in his room. The Chonicle continues: "When the
boys heard that his sickness had only been slight, they were over-
come by such joy that a few of them seemed to be beside themselves.
When the bell rang for supper Don Bosco entered the dining
room after the reading had already begun. Father Rua immediately
dispensed from silence and a cordial outburst of clapping came
from all sides. The Chronicle describes his entrance as follows:
"He walked very slowly into the dining room, smiling, nodding to
one, patting another or saying a word to a third. In those few sec-
s Memorie Biografiche, Vol. XI, App., Doc. 28.
6 Letter written to Father Rua from Sestri Ponente, December 4, 1875.

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onds he was replying to many letters asking his advice. It seemed
as though he had been thinking all the time, not only of what they
had written, but also of those who had written, and this delighted
them all." For example, upon passing by Father Barberis he stopped
for a moment, and looking at him in an indescribable way said, "I
am very much interested in your plan and am now considering
ways of carrying it out." This was enough to fill Father Barberis'
heart with so much joy that he forgot many gloomy thoughts that
had weighed him down for several days.
After supper he listened as usual, and expressed his opinion on
matters that had been left unsettled. At the same time he had some-
one announce to the community that he would relate interesting
things about his trips that same evening. At 9 P.M. students, arti-
sans, novices and coadjutors assembled and waited for him. The
shouts of Long Live Don Bosco that broke out as soon as he ap-
peared must have been audible miles away, nor was silence restored
until he had ascended the platform and motioned that he wished
to speak. Then he began:
My dear boys, it is a long time since we last saw each other. On No-
vember 11, I left Turin to accompany our missionaries to Genoa. After
they left I went as far as Nice to settle various things of which I now
wish to speak to you. This evening I shall begin by giving you details
of the departure of the missionaries.
We left by train at 7:30 P.M. on Thursday, November 11, and reached
Sampierdarena after midnight. We had a pleasant journey; we talked of
a number of things; then silence, and a few of us slept. Now and then
we could hear barely stifled sobs from someone who was weeping.
Father Albera was waiting for us at Sampierdarena and he was our host
in St. Vincent's Hospice. The next two days were spent in completing
the preparations for the voyage. Some of the missionaries still had to
comply with formalities pertaining to their passports, and others had
still to purchase a few necessary things, write letters, make arrangements,
and say goodbye to the people of this world before setting out for the
new one. (Appreciative smiles from his audience.)
At Sampierdarena their attachment to Don Bosco became very ob-
vious. They couldn't part from me one single minute. If I entered the
church, they all came in after me to pray; if I went for breakfast, they
all came into the dining room; if I went to my room, they followed me

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there. I could not walk a single step alone. I, too, must admit that I
did not want to part from them. If they had not followed me around, I
would have gone in search of them. I had many things to tell them; but
a lot more they wished to hear and tell me about. It really seemed as
if it would be impossible for us to part. I had already written down a
number of things for them, such as rules and mementos from their
father when they would be far away, but there always seemed to be
something new that I ought to tell them. Had I been obliged to write
them down it would have taken me days. But I gave them all the advice
I could, the fruit of my long experience. We spent the 12th and 13th in
this manner while we waited.
Then at last came Sunday (the 14th), the day on which they were
to sail. We all drove to the harbor in several coaches. The ship was
already at anchor outside the port. It belonged to a French shipping
line in Marseilles.
It took half an hour for our boat to cross the harbor and reach the
side of the ship, where we climbed the ladder to the deck. Of course you
know that a ship towers high above sea level, and that there are many
rungs in the ladder before one reaches the deck. Captain Guidard hur-
ried to meet us. He came down the ladder, to hold out his hand to me
and he kept close as I went up to make sure I did not slip.
Just try to imagine one of the largest ships afloat. I have already
seen a number of ships, but none as large as that one. I believe that it is
at least four times the length of this hall, more but not less. I would say
some 345 feet in length by 40 in width and rather wide in proportion;
in the various decks, leaving out the area of the engine room, 1,000 peo-
ple can comfortably be quartered with room for strolling besides other
conveniences. The captain took us all over the ship, topside and below
decks.
I must explain that people traveling by ship are of different social
levels and passengers are therefore divided into three classes according
to fare. But I explained to the captain that there were really five classes.
Now listen. Rich people travel first class; they enjoy every comfort both
at the table and in their quarters that are like a first-class hotel. People
who are not so rich travel second class, which is still rather expensive
and is quite comfortable. The majority of passengers travel third class,
because they cannot afford to pay much. They do not have too many
courses at table; their deck chairs are the wooden deck; their cabin is a
large room with hundreds of berths all around like stacks in a library.
"So there are three passenger classes, and no others," the Captain
said.

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"You should add two more," I answered.
"Please explain," the captain said.
"Look, Captain; can't you see the many chickens, cocks, hens, rab-
bits, doves, cows, and oxen in the lower decks and even two pigs? Don't
you count them as passengers, too, since they also have mouths and
eat the same as we do? I would say that they constitute a fourth class."
"Well, now I have learned something new!" the captain laughed. "It
is true indeed, but I had never thought of it. Really, though, I don't see
where the fifth class comes in."
"I can easily show you. All one needs is a little grammar, the kind
that is taught in the 2nd and 3rd grades; that is, you need only change
the verb from active to passive. Don't you see, Captain, what a variety
of food we have here: roast meats, boiled meats, fried meats, vegetables,
sauces, and gravy? Don't these travel as well? Could the other passen-
gers travel without them. No! therefore, you have to count them as well.
They constitute the fifth class, and if it weren't for the fact that I want
to be discreet, I would name a sixth class, consisting of suitcases, trunks
and all the heavier freight aboard ship."
Everyone who was listening burst out laughing, and then the Captain
led us to the sleeping quarters of our missionaries. We went down by a
wide, red-carpeted staircase. Fearing that I might leave footprints on
the carpet, I examined my shoes to see if they were clean, but the Cap-
tain shrugged, as if to say, "What does it matter, even if you do soil it?
The cabin boys will clean it." We then entered a large reception room;
without exaggeration, it was larger than half this hall.
There were velvet-covered chairs, sofas, carpets on the floors, show-
cases, mirrors, and every conceivable comfort. All around this large
salon were the sleeping quarters, that is, many small rooms called cab-
ins. In each there are several small beds suspended one above the other:
some sleep in the lower berth, others climb to the next one, and others
yet still higher. Some cabins have as many as four berths; others have
three or only two. A few, like Father Cagliero's, had only one for greater
comfort.
The large reception room was crowded with passengers and crewmen
carrying their baggage. As soon as Molinari saw a piano, he sat down
and started to play a rousing march after which he intoned Lodate Maria
and his companions joined in singing it through to the end. This attracted
a number of other people. Then Father Cagliero made his way through
the throng and there and then began his mission with a brief sermon.
He opened by saying: "Since Genoa today celebrates the Patronage of
the Blessed Virgin, it is only proper that we who are about to undertake

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such a long voyage should invoke the protection of the Star of the Sea,
who guides us safely into harbor, as St. Bernard says." He ended with a
moving exhortation, to the effect that there would be facilities for every-
one aboard for Mass, confession and Communion during the trip. It was
remarkable! There were about 700 people present and yet, neither dur-
ing this sermon nor during others, as Father Cagliero later wrote, did
anyone show aversion or utter an objection. Instead, several people
asked immediately where confessions would be heard, and since there
were no confessionals available one had to be improvised with chair,
veil and screen.
While we were touring the ship, sailing time was approaching and I
knew I would have to tear myself away from my sons. They had never
left me alone for a moment, but had clustered about me. Now they
broke down with sobs and tears. I have to confess that although I
wanted to act like Rodomonte 7 and be brave, I could not hold back
my tears. Notwithstanding, the courage of all was admirable. True, they
wept, but their tears told me quite plainly: "Though we are unable to
restrain our tears, we are glad to go because we go in the name of the
Lord to save souls in places where there are no laborers to preach the
Gospel."
Meanwhile the signal for visitors to go ashore had sounded. That
was a sight: Everyone knelt down by me to ask my blessing. Even the
Captain and several other gentlemen who were present knelt down with
them. I gave them my blessing and went down to the boat that was wait-
ing to take me back to land. The hearts of my sons were with me and
their looks and goodbyes followed me until they disappeared from sight.
They left Genoa on Sunday afternoon, November 14, at about 2 P.M.
I have already received a few letters from them, mailed from Marseilles,
Barcelona, and Cadiz, where the ship anchored a few hours and took on
new passengers and provisions. Our confreres in Varazze and Alassio,
who knew at what time the ship would be within sight, stood ready with
field glasses, hoping to catch a glimpse of some of our missionaries.
When I stopped at those schools a few days later, I found them all still
in high spirts, for they felt sure they had glimpsed the ship on which
our brave missionaries were sailing from their country and relatives and
from everything to make the faith of Jesus Christ known and loved by
peoples in most remote lands.
Now I'll tell you how they fared on their journey from Genoa to
Gibraltar, the last European port of call before the vast Atlantic. From
7 A famous warrior in Italian literature. [Editor]

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there we received their latest news. None of them was sick, save for the
usual discomforts of the first few days at sea; everything else was fine.
Their meals are French style, as we say: coffee or tea in the morning,
then at 11 A.M., lunch. Appetizers consist of salami, butter, bologna,
salads, then soup and four main courses; after that cheese, fruit and
pastry at will. As you see, after a lunch of this kind there is no danger
that they will be starved by the time dinner is served at 5: 30 P.M. with
appetizers, eight courses, and all sorts of fruit and sweets. Yet, Father
Fagnano complains that, although they are well taken care of and the
food is excellent, he, nevertheless, seems to be unable to satisfy his hun-
ger. This goes to show that seasickness is not what bothers him.
They have already begun their mission on board ship. Mass is said
every day, and many passengers attend. On Sundays they preach in
Italian for the majority, and in Spanish for the others; catechetical in-
struction for children is given three times a week.
In Marseilles they visited the famous shrine of Our Lady of the
Guard, and those who had not said Mass aboard, had an opportunity to
say it there.
On the morning of November 19, they saw Gibraltar, the last port of
call in Europe. The latest news from our friends came from there.
They will stop at St Vincent, one of the Cape Verde Islands, to take
on coal. By now they have already crossed the equator, and entered the
southern hemisphere; they may have already landed, or are just about
to land at Rio de Janeiro, the capital of Brazil, an important South
American city. After that they have only one more stop at Montevideo
before arriving at the longed-for Buenos Aires. It will take them another
week to get there from Rio de Janeiro and so I think that they will arrive
in Montevideo the afternoon of December 7 and remain until the next
day, the feast of the Immaculate Conception. Tomorrow or the next
day I expect some mail from the Cape Verde Islands and shortly after
maybe a telegram, informing us that they have completed their voyage
at last.
My dear boys, this is what I wished to tell you tonight concerning our
missionaries and their voyage. Some other night I shall tell you some
of the things I did while I was away from Turin. In the meantime, let
us do our best to celebrate devoutly the feast of the Immaculate Con-
ception, let us continue the special prayers we have been saying for our
missionaries, and let us also implore God to send many more laborers to
preach the Gospel, to work in His vineyard and to do good. Naturally,
many of you at this moment are very anxious to be off somewhere as
missionaries; well, I can safely say that even if all of you were ready

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right now, there would be a place for all, and I would know quite well
where to send you. Many are the needs and many the requests sent to
me from everywhere. People beg and beseech, lamenting the fact that a
number of missions already established, have to be abandoned for lack
of missionaries. For the time being, prepare yourselves by prayer, by
good conduct, by acting as missionaries among yourselves in giving one
another a good example. Study hard, carry out your scholastic duties and
with our Lord's help you will attain your goal and be loved by both
God and men. Good night.
The Chronicle tells us that these words kindled a flame in the
hearts of the boys such that most of them yearned to leave there and
then to consecrate themselves to the far-off missions. But the youth-
ful hearts of the Oratory were not the only ones to be fired by such
enthusiasm. "Even though I was not a member of the Congrega-
tion," declared Father Ascanio Savio, "I longed to join the first
group of missionaries. If I did not, it was because of Archbishop
Gastaldi's opposition."
Don Bosco understood perfectly the special difficulties of priests
who wanted to join the Congregation and become missionaries.
"The poor Bishops are at a loss because they have such dire need
of priests," he said. "Some of them do not know where to turn to
find an adequate number of curates. When one of their priests asks
to join the foreign missions, they find it impossible to reply with a
cheerful "Yes" as they used to. [In days gone by] they used to praise
the priest for his noble intention. They strengthened him in his
resolve; they encouraged him; even urged him on. Nowadays, in-
stead, the usual reply is that missionaries are needed in their own
dioceses."
But one of the effects of the missionaries' departure was the in-
creased number of applicants, priests included, for the Congrega-
tion. Formerly, the unknown Congregation had developed slowly
and in obscurity; little or nothing was known about it outside Pied-
mont. But now, instead, before, during and after the departure, Don
Bosco and the Salesians were given wide coverage by both the
Italian and foreign press. Many became interested and an ever
greater number applied for admission into the Society.
Thus it came about that, even in far-off lands, people began to

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look on the Oratory as a supply center of missionaries. Don Bosco
received requests from California, the Sudan, Hong Kong, and In-
dia; but the most insistent of all came from Bishop Quinn of Syd-
ney, Australia. He had come twice to the Oratory to confer with
Don Bosco. But Don Bosco, who used to proceed with the greatest
prudence besides relying on Divine Providence, after deliberating
over the matter, felt that the time had not yet come for this under-
taking. For one thing he did not have the personnel; and then far
greater preparations would be necessary for Sydney than for Buenos
Aires, because the problems were greater. There was the language
problem: it would take the priests much longer to learn English
well enough to preach and teach than it had taken to learn Spanish.
There were religious problems; in Australia they would have to
struggle with the Protestants, whose ministers were arch-enemies of
Catholicism, and who would therefore wage a relentless war against
the newcomers; to combat them they would have to be well versed
in theology. There were problems, too, concerning the natives, who
were far from being as tame as the Indians of South America. They
were very fierce. There were also difficulties of climate: it was not
as agreeable as that of La Plata. He likewise foresaw that, though
the recent departure had made a tremendous impression, in time
sending a Salesian to South America would be as normal as send-
ing him to any House in Europe, whereas going to Sydney would be
quite a different matter. He therefore decided to postpone plans for
missions in Australia for about three years. As things turned out,
Australia did not have the Salesians till 1923.
Certainly, had Don Bosco allowed his zeal to guide him, he
would have embraced the whole world in his charity; but he also
had to consolidate his Congregation. Yet, to Don Bosco consolida-
tion did not mean abandoning activities. It would not be possible
to understand his mind on this, if we did not quote something he
said to the Superior Chapter on the evening of December 10. He
expressed his thoughts as follows:
"As for the Congregation, I see that although we keep repeat-
ing that we must consolidate what we have, things go better when
we work hardest; our process of consolidation may slow down,
yet perhaps it will be all the more lasting. We can see as much, even
with our eyes shut: as long as we are intensely active, and do plenty

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of work, everything goes on wonderfully. There really is a very
great desire to work among the members of our Congregation."
That was why at times, when he listened to important proposals
that would be difficult to realize, he would exclaim:
"Ah! ... we lack only one thing!"
"And what is that?"
"Time! Life is too short. What little we can do must needs be
done in haste, before death overtakes us."
This also explains why he was always looking forward to new
apostolic undertakings on a vast scale, despite the scarcity of per-
sonnel. Father Berto often saw him intently studying maps in search
of territories to conquer for the Gospel. He was likewise heard to
exclaim: "What a wonderful day that will be when Salesian mis-
sionaries, moving up the Congo River, from one mission post to
another, will meet their confreres coming up the Nile and join
hands, praising God!"
Father Francesco Dalmazzo testified that he had several times
heard him say: "What a wonderful day that will be when our mis-
sionaries will go to evangelize the various regions of America, Aus-
tralia, India, Egypt, and many other lands! I see them already
penetrating Africa and Asia and entering China; we shall have a
House right in Peking!"
Ever eager to spread the Faith, he would have liked to suggest
to the Pope that the following prayer be added to the litany of the
Saints: Ut bonos et dignos operarios in messem tuam mittere dig-
neris, Te rogamus audi nos [That You would vouchsafe to send
good and worthy workers to gather Your harvest, we beseech You,
hear us], but never ventured to make such a proposal. Today this
has been done, albeit in another form.

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CHAPTER 18
Foundations on the French-Italian Border
ONE new foundation after another was proposed in
1875. Besides those we have already mentioned, Don Bosco re-
ceived requests from Cogoleto near Savona, Druent in the province
of Turin, Trinita di Mondovi, the Usuelli school in Milan, and from
Susa, Lucca, Milan and Marseilles. The first request from the Holy
Land came through Canon [Anthony] Belloni who offered to hand
over to the Salesians the work he had started. Don Bosco considered
these proposals but resolved to limit himself to fulfilling first of all
the wishes of the Bishop of Ventimiglia in regard to Vallecrosia and
those of Michel, the attorney, for Nice, France. In his Good Night
on the evening of the Immaculate Conception, he talked at some
length about these two projects and kept his promise to tell the sec-
ond part of his recent trip.
The other night I told you about the first part of the journey from
which I had returned that very day; this evening I shall tell you about
the second part. After the missionaries had sailed from Genoa I had
to go to Nice; I do not mean the town of Nice here in Piedmont,
which is known as Nice Monferrato, or Nice della Paglia, in the prov-
ince of Alessandria, but Nice on-the-sea, a town that once belonged
to Italy but is now part of France. I was eagerly awaited in that town to
discuss opening a House, a sort of oratory or school, but for the mo-
ment only a small one. I had already visited the town last year, and
when I realized how very eager they were to have us-both the Bishop
and a number of good ]ay people-I made up my mind at that time
to open a House. Now I went back to complete negotiations and execute
the plan.
385

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I took with me Father Joseph Ronchail who was Prefect at Alassio
last year and now is Director. I also took a cook, a few clerics, and the
eight Africans or Algerians we had here. This is what we plan for Nice:
we shall begin by opening an oratory for the boys of the town; the Bishop
is permitting us to use part of his garden as a playground. Then we shall
have a few classes at the elementary level by day or more likely at night.
In the meantime we shall find out what Providence has planned for us.
What we have now begun is not very much, but I hope that eventually
it will grow and accomplish much good. The solemn opening of the
House took place on Sunday the 28th. When I say solemn, I mean that
we did the best we could; suffice it to say that the Bishop and many
ladies and gentlemen of the Nice nobility were present. Everyone is
well-disposed toward our work. While there, I called on the Mayor
who, although a Protestant-mark these words carefully, although a
Protestant-was very happy about our House, and very much impressed.
He became very enthused when he heard of its purpose, and all that
has already been accomplished in various parts of Italy. He kept ex-
claiming: "This is something we do not have in France." In fact, he
wrote immediately, for I saw the letter, to the President of the French
Republic in Paris to give him a most favorable report of our House. He
also pointed out the need of establishing similar Institutes even in that
great capital. I can add that this should not cause surprise because we
already have a proposal of this kind.
Immediately some French newspapers published reports about our
little House in Nice, and while I was still there I received a very tempt-
ing offer from Marseilles to establish a new House in that city. I an-
swered stating that such a project was not alien to my own plans, that
I would seriously consider it and that probably before the winter was
over I would be visiting France once again to see the town and finalize
arrangements.
From Nice I went to Ventimiglia where I was impatiently expected;
both the Bishop and the civil authorities gave me a very warm welcome.
Now what was Don Bosco doing in Ventimiglia? I shall tell you in a
few words: he was there to arrange for the opening of another House.
We had already discussed this last year, but it had not been possible to
complete arrangements till now. Between Ventimiglia and the neighbor-
ing town of Bordighera there is a plain over three miles long. As little
as 30 years ago there was not one single house; then, little by little, peo-
ple began to build, more people moved there, and the area is now
densely populated, but it has no churches or schools. As soon as the
great number of Protestants who live there realized they were masters

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of the situation, they built a church and opened some sort of tuition-free
boarding school. They even paid parents to send their children to that
school. Since there were no other school facilities, nearly all the parents
sent their children, boys and girls, to the Protestant school rather than
have them grow up without any education at all.
When the Bishop saw this deplorable state of affairs, he appealed to
Don Bosco, for he had neither priests nor money with which to build a
church and establish a parish. Last year I had already discussed this
thoroughly with him but had not inspected the area nor had we come
to any conclusion. But this time the Bishop went with me to look into
everything. We have rented a house that will do for the moment and
are now trying to purchase a suitable piece of land on which to build a
church and an adjacent House. The wonderful thing about it is that we
have an opportunity to buy one close to the Protestant school and
church. We shall also open a House for the Sisters and they will teach
the girls. This is what we shall do: on one side of the church we shall
house the Director, the teachers, and the clerics who will be sent from
here to look after the boys; on the other side there will be room for the
convent and the girls' school.
I hope we can open this House during the Christmas novena, or else
in the octave, so that this, too, may be started early in 1876. For the
present, boarders will not be accepted in the House; we shall limit our-
selves to day students and at most will provide lunch for those who live
some distance away, and who would otherwise have to go back and forth
twice a day. We shall accept boarders after the House and the Church I
told you about have been built.
Now would you like to know why I tell you all these details? For two
reasons: First, during the course of the year, especially last year, I asked
you at different times to pray and to pray much because we were in need
of many favors. When I make such requests I am usually unable to tell
you why, because these things involve thousands of unpredictable fac-
tors; but at that time I was alluding to things which, as we now see, are
a reality, and to many other things which I am still unable to disclose. So
pray with all your heart because important matters are always at stake.
Secondly, I am happy that you know what we are doing and what
still needs to be done. I do not intend to keep you ignorant of the great
needs of the Church or of the vast field of action that awaits anyone who
is eager to do good and work for the greater glory of God. I can tell
you truthfully that the field before us needs many, many laborers, for
the harvest is extraordinarily abundant, and our members must greatly
increase if we are to finish the task. In this moment, in the face of the

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immense needs of the Church, I cannot help urging and encouraging
each of you to grow in virtue and sanctity. If all of you were priests this
very moment, I would already have places for each of you, and there
would be so much work that you would be unable to stand the strain.
Yes, I have real need of as many Directors as there are boys here; then
you would see how much good we could accomplish! True enough, you
are already so many little Directors, doing your duty and performing
your tasks properly. Well then, keep it up. Whoever is at fault in this
regard should really make a good resolution. With the help of the Lord
I hope you will be able to do much good. ·
We shall invert Don Bosco's order of things and speak first of
Bordighera and then of Nice.
Bordighera 1 is improperly named; henceforth we shall call it
Vallecrosia, because it is here that the work of the Salesians is lo-
cated. Vallecrosia is the name of a large plain between Bordighera
and Ventimiglia. Its natural beauty, mild climate, and convenient
transportation facilities provided by the completion of the railroad,
attracted both Italians and foreigners alike. They built so many
small villas and cottages in rapid succession that the area soon
boomed into a good-sized town.
A town, however, in which no one had thought of building a
church or a school! The Protestants were quick to notice this. A
renegade priest invited the Waldensians there, and they unhesitat-
ingly established themselves in the heart of the area. Backed by the
funds of the London Bible Society, they built a magnificent build-
ing and church without regard to expense. After the opening of the
church there came the kindergarten, schools for boys and girls, and
later even a hospice for destitute children; thus unobtrusively they
became masters of the place.
Good Bishop Lawrence Biale did not sit idly by. A vigilant shep-
herd, he could find no peace of mind in the face of this Protestant
invasion, all the more because the heretics were extending their in-
fluence even into the surrounding countryside. He tried to find
Catholic teachers, begged for help, and appealed to Rome. In a
Brief, the Supreme Pontiff congratulated him for having opened
Catholic schools in the Vallecrosia plain, despite the poverty of his
1 Memorie Biografiche, Vol, XI, App., Doc. 29,

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diocese, so as to counteract the influence of the Protestants who
were trying to lead the children astray. More than that, the Pope
set the example by being the first to assist the eminent Prelate.2
But how could a poor Italian Bishop compete with foreign gold?
He invited to Ventimiglia Father Cerruti, the Director at Alassio,
and tearfully said to him, "Dear Father Cerruti, ask Don Bosco not
to abandon me. I am more than ninety years old, I have but very
few priests and scarcely ten clerics at the seminary, while here, at
my very door, the Waldensians are destroying the Faith under my
very eyes. I have deprived myself even of necessities in order to try
to stop this; but it is not enough. I must have help from Don Bosco,
and soon."
Actually moved to tears, Father Cerruti left immediately for
Turin to see Don Bosco but was told that he was at Cuneo. He
hastened to Cuneo, but Don Bosco was at Beinette as the guest of
the pious, charitable Father Vallauri. Father Cerruti rushed to
Beinette and found him in church saying the rosary with the [Val-
lauri] family. Alarmed at Father Cerruti's unexpected appearance,
Don Bosco feared that something very serious had occurred. He
was reassured, however, and given the message. He reflected a mo-
ment and then said, "Go back to Ventimiglia and tell the Bishop
that we are at his disposal from this moment on."
Father Cerruti left the next morning to bring the comforting
news to the Bishop. The venerable pastor lifted his hands to Heaven
and cried out in tears, "Lord, I thank You, now I can die in peace."
He lived long enough to see his project well on its way and died
shortly after.
Don Bosco found no difficulty whatever in coming to an agree-
ment with the venerable Bishop, once he arrived at Ventimiglia.
He had a long-standing acquaintance with the Waldensians, and
the Bishop had what we might call a blind faith in Don Bosco, rec-
ognizing in him a man of Providence, in fact, the only man on
whom he could depend to withstand the menace of that heretical
invasion. The Bishop knew that Don Bosco had no money, but he
was also aware that Providence was never loath to make its treas-
ures available to him.
2 Acta Pii IX. Vol. V, p. 67.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The basic features of the agreement were as follows: The Sales-
ians were to take care of the boys and girls; the Bishop would pay
700 lire per year for men and women teachers, pledging his word to
bequeath that amount to them in perpetuity; he would likewise pay
the rent for their temporary dwelling and provide everything ex-
cept their personal wardrobe.
The Bishop asked Don Bosco if he wanted all new furniture,
to which Don Bosco replied, "As long as the chairs do not collapse,
the tables are sturdy, and the school desks are smooth enough to
write on, that will do." The Bishop was very appreciative.
He then donated land for the Salesians to build a church and a
House at their own expense, but he promised to send a pastoral let-
ter to his whole diocese urging the faithful to contribute. He also
assured them that even after his death he would provide for them
generously through one of his trusted friends. Canon Emil Viale,
his Vicar General and the executor of the Bishop's estate, was very
well-disposed toward the Salesians and was present at these discus-
sions. He reassured Don Bosco with a smile: "I am very well-
acquainted with the Bishop's intentions."
Published on December 8,3 the pastoral letter was read in every
church of the diocese. Later it was formally printed as a circular
and signed by the Bishop, to be sent to individual persons and
published in newspapers 4 ; Its wording was not altered in any way.
The Bishop was also anxious to send copies to Rome, to acquaint
the higher ecclesiastical circles with Don Bosco's newest founda-
tion.5 Don Bosco had provided a draft which the Vicar General
amplified, finding the original too brief. "I retained your ideas and
also, I might say, your own words," he wrote to Don Bosco, "but I
lengthened it a little. Everyone here likes it. Forgive any fault you
may find in it, accept my good intention, and remember that I am
very, very far from possessing Don Bosco's spirit.6
Don Bosco was advised to charge a modest fee to the boys who
would come to the school, if their parents could afford something;
but he replied that he intended the school to be tuition-free. He
3 Memorie Biografiche, Vol. XI, App., Doc. 30, pp. 594-6.
4 Unita Cattolica, No. 25, February 1, 1876.
5 Letter to Don Bosco from the Bishop, January 24, 1876.
O Letter to Don Bosco from Ventimiglia, January 11, 1876.

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was also asked to set up facilities for serving lunch to those boys
who lived at some considerable distance from the school so that
they would not have to go back and forth twice every day. He said
this posed no problem and a practical solution could be found.
Meanwhile a building was rented where, in lieu of something
better, the project could be started. A ground floor storeroom was
cleaned and fitted up as a chapel. Classrooms were set up on the
second floor: two on the right for the boys, and two on the left
for the girls. Alterations were being made according to Father
Savio's instructions from Alassio. Later he also inspected the prem-
ises personally for final arrangements. Everything was more or less
ready a week after Christmas.
Now the personnel had to be chosen. Don Bosco intended to
start with a few Sisters from Mornese, having already made ar-
rangements with their Mother Superior, and a priest with a couple
of clerics as well. At first the Sisters and the Salesians were to take
care of the elementary classes, the night school, and the Festive
Oratory. The priest, however, was to be free from teaching in order
to supervise and direct the entire work, preach to the Sisters and
to the Oratory boys, and hear confessions of both young and old.
But the presence of those particular neighbors required that the
priest be well-versed in theology and endowed with self-control and
prudence. Don Bosco's eye was on Father Nicholas Cibrario, Di-
rector of the church of Mary Help of Christians, as the office was
then called, a confessor very highly respected for his learning.
The year had ended. January, 1876, was almost gone too and
Don Bosco had neither selected the personnel nor set the date for
the opening of the new House. The Bishop kept after him and sug-
gested that the chapel be opened on the feast of the Purification.
Don Bosco immediately made up his mind: he set the date of
departure for February 10, gave Father Cibrario the necessary in-
structions, and assigned a cleric, Caesar Cerruti, as his companion.
Cerruti, a mere novice, was to teach. Under different circumstances,
the scenes from the St. Francis' Fioretti were re-enacted in those
happy days. Let us relate the events just as simply as they occurred.
After dinner on Wednesday, January 26, Don Bosco turned to
Fathers Rua, Cibrario, and Barberis, and said, "We shall have
to hurry. The Bishop of Ventimiglia writes that it is time we got

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
there. The Sisters and Father Cibrario must get ready and leave
by February 10. The cleric Cerruti will be going with you, Father
Cibrario."
This cleric, a tall, heavily built man, already advanced in years,
was very anxious to have more time for study and become a priest
as soon as possible. On the other hand, he was also very obedient.
Don Bosco then said to Father Barberis, the Novice Master,
"Take Cerruti aside and say, 'You asked Don Bosco if your course
of study could be curtailed because of your age, to be able sooner
to help the Congregation in which you wish to work very hard.
Don Bosco has now figured out a way by which this can be arranged.
Besides, he knows that you are strong and experienced in practical
matters and he wants to put you to work.' After that, send him to
Father Cibrario, who will explain the situation to him. I may go
there myself for the opening of the House. What do you say, Father
Cibrario, are we ready to leave?"
"I do not even know what I am supposed to do."
"Neither do I, but do not fear, there will be no shortage of work.
At first you will not have very much to do on weekdays: the Sisters
will teach the girls, and Cerruti will teach the boys, but you will
have to direct things. Most of your work will be on Saturdays and
Sundays. On Saturdays you will hear the confessions of the Sisters,
boys, and girls; on Sundays you will be available for anyone else
who wishes to go to confession, and after Mass give a short expla-
nation of the Gospel. In the afternoon you will teach catechism to
the adults, preach a short sermon if you feel up to it, and give
benediction of the Blessed Sacrament. For the present you may
omit Vespers because they do not have this custom in Liguria; but
gradually you should introduce it for it is a good thing. The Bishop
wanted to establish a new parish, but I felt that this would only
complicate matters, so for the time being we have decided to post-
pone the plan; otherwise you would have had to start immediately
with the registration of births, deaths, and other problems. Once
the regular church will be built ( and construction will have to start
soon), it can be converted into a parish church. Thus our network
of schools on the western Riviera will be completed."
Father Barberis pointed out that unfortunately immorality and
Protestantism were making progress at San Remo, a much larger

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town than Ventimiglia. He said that San Remo would be a strategic
place where much good could be accomplished, because Protestant
tourists came there in great numbers for the winter.
Don Bosco replied, "In this instance we have to do as Hannibal
did when he carried the war to Italy to save Carthage, and as Scipio
did when he carried the war to Carthage to save Rome. We shall
creep up on San Remo gradually, pretending that we have set our
sights on Bordighera while in reality we have them on San Remo.
Bordighera will be a line of defense against Protestantism and pre-
vent it from spreading any farther. Later, God willing, we shall
establish ourselves in San Remo and do all we can to accomplish
some good there. As to books that may be of help to you," he went
on, turning to Father Cibrario, "I think you will find Protestantism
and the Rule of Faith and The Waldensians, both by Perrone, most
helpful in dealing with the Protestants."
They set out on February 9 at 1:30 P.M., but instead of two
there were three of them, for a non-clerical student had joined
them. As Don Bosco bade goodbye to Father Cibrario, he said: "I
promise that I shall not leave you at Bordighera forever. Go there
now to establish the House. Then the church will be built, and you
shall become the pastor of the new parish. After that, maiora te
exspectant [greater things await you]."
The records say that the cleric Cerruti was "virtuous beyond
all doubt, endowed with admirable patience and sound common
sense." He had recently written to Don Bosco, "I am getting old
and regret that I am only good to keep a bench warm in some
classroom. I am not yet able to help you in any way; I am nothing
but a burden to you. I hope some day I can show you how grateful
I am by working with you for the greater glory of God and the
salvation of souls."
The third person in the party, whose surname was Martino, was
a good fellow in his early twenties. When asked whether he was
happy to go to Bordighera, he replied, "Happy or unhappy do not
mean anything to me. If I am sent, then I am happy to go; if I
am not sent, then I am happy to remain here."
The newcomers did not lose any time in finding their bearings
in their mission field. On the Sunday following their arrival the
chapel was blessed and catechism classes began. That evening they

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had a group of 29 boys and 45 girls. That Festive Oratory proved
to be the ruin of the Protestants, since it attracted both young and
old. The schools were likewise well attended. In a pamphlet the
Waldensians described them as follows: "The reader must try to
imagine a hovel below street level, humid, and lacking both ade-
quate light and ventilation; this will give an idea of the school
facilities, which Don Bosco has opened in the Vallecrosia plain.7
With this they hoped to hurt the Salesians, but instead they only
stimulated public charity to go to their aid and generously assist
them in building better facilities. When the parishioners were in-
vited to receive the Sacraments at Easter time, a goodly number
responded, and very soon the Protestant schools and church were
deserted. That area, already taken for granted as the future strong-
hold of heresy in Liguria, had been saved.
Pius VIl's blessing to this site must have borne good fruit. For
he had passed through it on February 11, 1814 on his way from
Fontainebleau to Savona. A certain J. B. Apronio, an acquaintance
of Father Cerruti, swore, as an eyewitness, that the august Pontiff,
after being joyfully welcomed by the people of Vallecrosia, in-
quired about the name of the place. He was told, and then [as a
sign of appreciation] he blessed the very spot where the Salesian
House, consecrated to Mary Help of Christians, now stands.
As said in the presence of Father Rua twenty-five years later,
the year 1875 was the year in which God gave Don Bosco to
France. A venerable old man, Bishop Peter Sola of Nice was a shep-
herd of souls on the French Riviera. He had been seen roaming
the piazzas and streets of his city that year in search for a place
where he could find shelter for homeless boys and girls. Nice had
many charitable institutions, but very few were devoted to the
welfare of orphans or underprivileged children. In some dire emer-
gencies no one knew where to turn for shelter for some destitute
or homeless boy.
The members of the Conference of St. Vincent, all zealous and
active men, now conceived a way of meeting this need. Two of
them, Michel, the president, an attorney, and Baron Heraud, sub-
mitted a proposal to their colleagues. As soon as it was favorably
7 L'asilo evangelico di Vallecrosia e le scuole di Don Bosco. (Risposta agli
articoli del Bollettino Salesiano.)

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voted upon they applied to Don Bosco, visited the Oratory and
found no difficulty in reaching an agreement in principle. Bishop
Sola had already been there ahead of them; he blessed their initia-
tive and gave them valuable assistance in every way possible. Also
a wealthy Jew named Lates contributed a generous sum of money
after meeting Don Bosco, whose manner and conversation fasci-
nated him.
At this point we must say a little more about Attorney Michel,
whom we shall meet again along Don Bosco's route through
France. He was a man of great intelligence, a Christian of the old
school, a true friend of Don Bosco and one of his earliest and most
distinguished French cooperators. He had had a chance of becom-
ing acquainted with Don Bosco's work and appreciating it during
his law studies at the University of Turin. Two letters addressed to
Don Bosco dated October 9 and November 12, 1875, respectively,
show that he spared no effort in trying to secure the benefits of a
Salesian House for Nice. Thanks especially to his charity and zeal
Don Bosco had the joy of establishing his first House in France on
November 21.
First of all a place had to be found to locate this House. The
idea of buying a place at once had to be abandoned. A com-
mittee of gentlemen rented a textile mill and provided the basic
furniture. The Bishop offered over 300 square yards of his own
garden as a recreation area for the boys. Sine baculo et sine pera
[Without purse or staff-Luke 22, 35], two priests, a cleric, and a
coadjutor arrived in Nice on November 9. Never was any House
opened so modestly. Father Rua took pleasure in extolling the
squalor of those beginnings and stressed two particulars in regard
to them. Once when the Salesians there had visitors, they had to
sit on their beds, first removing the mattresses, in order to have
seats for everybody. Then when one of them had to go into another
room to look for something, the others had to sit in the dark
because there was only one lamp. Father Rua ended his description
by saying, "These Houses are usually those most blessed by God."
Don Bosco exercised great tact in avoiding anything that might
slight nationalistic feelings, especially since there was a local politi-
cal party known as the Separatist Movement clamoring for the
separation of Nice from France and for reunion of that area with

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Italy. He therefore appointed as Director Father Joseph Ronchail
with his fine French surname: he had been born at Usseaux near
Pinerolo close to the French border and spoke French fluently since
childhood. When he entered the Congregation as a cleric, he had
absorbed the spirit of Don Bosco, who had drawn him to himself
by some kind of superior intuition when passing through Usseaux.
Two vacationing seminarians had visited him and had practically
dragged along their friend Ronchail. As soon as Don Bosco saw
the three young clerics, he looked at Ronchail with deep affection,
and taking him by the hand remarked to the others, "Here is a
blackbird that should be caged!" The cleric was impressed by these
unusual words which became the seed of his vocation.
Of the Salesians who accompanied this Director, two were
qualified to teach in elementary schools because both spoke fluent
French. Don Bosco also sent from the· Oratory, where they were
studying, a few boys from Nice, as well as a small group of Al-
gerian boys who only a little while before had been sent to the
Oratory by Archbishop [Charles] Lavigerie. Thus Don Bosco fore-
stalled any suspicion of separatism. We have already heard from
his own lips how the civil and political authorities of Nice welcomed
the Salesians.
Don Bosco went to Nice on November 20 after the departure
of the missionaries. While there he wrote to Father Rua, asking
him to send still another cleric, Evasius Rabagliati, the future
Apostle of Colombia, to teach music, and to send the Algerian
boys with him.
[No Date]
Dear Father Rua:
Here things have started and we are now really beginning. Therefore,
tell Rabagliati to come whenever he likes, and to take with him the
Algerians who have just started high school. They are to bring their
African clothing, which they can wear here. Tell the other Algerians
to be good and they, too, will come here as soon as I arrive in Turin.
All Rabagliati need bring is some music and his own personal ward-
robe. Both a piano and a harmonium await him. If possible, he ought
to get here by Sunday (the 28th), because on that day the first Mass
will be celebrated in the Patronage de St. Pierre1 Rue Victor 21, If he

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cannot, they can stop over at Alassio, where I shall stay from next
Friday through Monday (26th-29th). See that they do not bring a
trunk with them, but only hand luggage; should they bring a trunk, it
should travel with them so that they can be present for Customs in-
spection at Ventimiglia. There is much goodwill and great enthusiasm
for us and the new Hospice, which is modelled exactly after the one
in Turin. We pray that God will bless us in this new undertaking. I
shall pass through Nice (sic, Ventimiglia) the day after tomorrow to see
what has to be done about Bordighera.
God bless us all. Believe me to be in Jesus Christ,
[No Signature]
Twenty days later, he was able to inform the Superior Chapter,
"There was genuine enthusiasm in Nice." The unselfishness he had
shown had contributed greatly to stimulate such benevolence and
trust. The proposal had been to pay the teachers 800 francs, but
Don Bosco had demurred, saying it was too much and that half
that sum would be adequate. The sum of 450 francs was then
agreed upon. When it became known in town that he had refused
half the salary offered, there was a general outburst of praise for
him. The Bishop told Don Bosco, "Now I understand why people
want Don Bosco everywhere; in this way he will surely win over
the entire world." Don Bosco said that he was really very much
in need of money, and that he would therefore be quite unable to
shoulder any expense for the new House, but the sum agreed on
would be enough for the upkeep of the Salesians who were accus-
tomed to frugal living.
The Bishop did not conceal the fact that he had contacted sev-
eral other religious Orders, with a view of entrusting them with
such a House or Oratory, but all had immediately demanded regu-
lar incomes and far bigger salaries than those offered to the Sale-
sians. Then the committe members who were present told him,
"We are afraid that your teachers may die of hunger."
"You can be sure that will not happen," he replied, "because I
know in what hands I leave them. Besides, I would rather have
them knocking at your doors for charity, should they really find
themselves in need. I am convinced that you gentlemen would not

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be indifferent to such a plea, and that you would never let them
die of hunger."
The members of the committee were touched by such consid-
eration in declining what he considered superfluous, but being fully
aware of the real needs they gave him the extra money already
agreed upon as a donation and not as money due to him.
Don Bosco opened the House officially on Sunday, November
21, while the Festive Oratory dedicated to St. Peter in honor of
the Bishop of the same name was opened the following Sunday.
The Bishop said Mass in the humble chapel in the presence of many
distinguished citizens. Announcing the ceremony that was to take
place next day, the local Catholic newspaper, La Semaine de Nice,
began as follows in its issue of November 27: "At the beginning
of the week we had the good fortune to welcome to our town the
Rev. John Bosco of Turin; he is the apostle of homeless youth,
a man of God, humble and admirable in his works. He came here
to Nice to install three of his collaborators and to lay the founda-
tions for one of those Institutes such as he alone is able to create
with the sole help of Providence and without any other support
save that of God." As our story unfolds we shall see how much
Providence assisted him and how God supported him. The Patron-
age Saint Pierre prospered with God's blessing extended to it in
its early days by God's Vicar on earth in poetic and prophetic
words. Don Bosco had asked Father Cagliero to inform the Holy
Father of the imminent foundation and to ask his blessing. In
commending the work, Pius IX said, "May God bless it and may
this tiny grain of mustard seed grow into a mighty tree: may many
doves nest in its branches, and may the hawk keep at a safe
distance." 8
After pushing deep roots in Nice, it did indeed grow into a
mighty tree, extending its branches all over France, unshaken even
by the onslaught of recent storms. At the celebration of the twenty-
fifth anniversary of its foundation, in the presence of the first saintly
successor of Don Bosco, the main speaker said, "Let us compare
the lowly Bethlehem of twenty-five years ago with today's vast
Institute, with its many pupils and teachers, particularly with the
8 Unita Cattolica, No. 284, December 5, 1875.

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priests who tomorrow will bring affectionate greetings from all the
other Salesian Houses in France: then we shall have to admire the
omnipotence of God with lively sentiments of gratitude.
Then he added, "For this, our Lord had a faithful servant, Don
Bosco, who watched lovingly over the growth of this work, guiding
its Superiors by his counsel, generously giving them his fatherly
encouragement and frequently comforting them by his presence."
We shall see for ourselves how he comforted his sons at Nice by
his presence; but before going any further, we must give our readers
a sample of his advice and encouragement, while we deplore that
so much of it has either been lost or is otherwise untraceable. Un-
fortunately, we have so far been able to reproduce only two of his
letters written in that first year. He wrote one of them four days
after returning home to Turin. He always tried to make his presence
felt to the sons who had recently left his side, and therefore never
begrudged them his correspondence.
Turin, December 10, 1875
Dear Father Ronchail:
The newspapers have given much publicity to our House at Nice, so
we must do everything we can to make it a success.
In the meantime give me detailed accounts of how things are running
from time to time, and tell me about the aspirations of everyone. Give
my personal regards to Prince Sanguwski and his mother the princess,
and assure them of our special prayers for both of them.
Kindest regards to Attorney Michel, from whom I now await a long
letter; and also to Baron Heraud, Count and Countess de la Ferte, and
others with whom you have occasion to discuss our affairs.
If you have more Mass intentions than you need, send them to us,
and we shall see that they are celebrated on behalf of St. Peter's Hos-
pice. Do not keep any money unless you have urgent need of it; any-
thing beyond that, send to Father Rua at the Oratory; it will help pay for
other [missionary] departures. Likewise should you be unexpectedly in
need and unable to meet the emergency, let us know, and we shall send
whatever is required.
Always take note of the name and address of anyone who gives you
alms. Thank them all and keep in touch with them, especially when they
are ill.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Most likely Bishop Sola has already seen Il Cittadino of Genoa;
if not, let me know and I shall send him the issues that mention him;
call on him sometimes.
Pass on the enclosed notes with my regards to everybody,9 especially
to Cappellano.
You will be receiving your letter of recommendation 10 for the Bishop
of Nice. Write if anything else is required.
Regards from everyone here; they all are very happy about the
Houses at Nice, at Ventimiglia, and in the Argentine Republic. Love
me, pray for me, who will always be in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
The other letter has neither signature nor date; but it was cer-
tainly written by Don Bosco, for we have the original. As it ap-
pears from the context, he must undoubtedly have written it about
the same time as the previous letter.
Dear Father Ronchail:
1. You had better keep a watchful eye on all you think suitable for
the Congregation; be kind to them and see if you can win them over.
2. Converse often with our clerics and confreres; when you can,
have them accompany you on some errands. Encourage them to con-
fide in you on any temporal or spiritual problem and in tum be open-
hearted with them.
3. Give that poor Algerian boy who does not wish to receive the
Sacraments a chance to go to confession elsewhere, or, better still, have
some outside priest come in from time to time to hear confessions.
These may be trifling things, but we must bear with them. Remember
that if any of the Algerians become a problem for the House, we are
quite free to send them back where they came from.
4. Call on some priest such as Father Giordano, Father Giovan or
others, to help you with the preaching and with Mass, too, if possible.
Soon you will have another priest or at least some help from a cleric.
II By "everybody" he meant those of the House. Cappellano was a coadjutor.
10 Memorie Biografiche, Vol. XI, App., Doc. 31.

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Foundations on the French-Italian Border
401
5. Take good care of your health and that of the others.
6. The Bishop suggested to Rome that we or the Piarists take
charge at the Laghetto 11 but neither we nor they will accept; but say
nothing about it.
7. Neither Father Benigno nor anybody else on his behalf said
anything to me.
8. The two Canons who were sent to Rome may not accomplish
much, if anything at all. I did what I could with the Holy See to put
the Bishop in the proper light. The Bishop knows it and is satisfied.
9. Did Count La Ferte do anything about the French railroads? It
would really be a help to me.12
There was the same "openness of heart" in Don Bosco's corre-
spondence to his sons as prevailed in his contacts and conversations
with them. A family atmosphere had always been Don Bosco's
ideal. Children talk frankly to their fathers within the family circle,
and the father does not take offense when they do, but rather is
pleased and encourages such confidence. That was why his sons
trusted him and very frankly and unhesitatingly asked his advice
on any subject.
u The shrine of our Lady of the Lake in the diocese of Nice. Serious controversy
raged about it among the clergy and also in other circles. We shall refer to this
again in Vol. XII. Also what is said under Nos. 7 and 8 concerns this thorny
problem.
1Jl He wished to obtain reductions in fares when traveling on French railroads.

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CHAPTER 19
Apostolate of the Press
ONE of Don Bosco's most relentless activities was to
promote good publications and oppose bad ones. Since the Congre-
gation's rapid growth constantly offered him more means of com-
bating bad literature with good, we will now attempt a comprehen-
sive survey of his efforts in this field.
First we shall consider textbooks. Not only did he promote an
anthology of Italian authors and Selections of pre-Christian Latin
classics-both expurgated of anything offensive to modesty-but
he also did the same for a Collection of Latin Christian Classics,
starting with St. Jerome. At his request, Father Tamietti edited
with commentary, St. Jerome's De viris illustribus, the lives of St.
Paul the First Hermit, St. Hilarion the Hermit, and Malchus the
Monk, along with selected letters.1 Just what inspired this new pub-
lishing venture we will learn from Don Bosco's own words told in
Father Tamietti's florid Latin style some years later, when the Se-
lections will have proved a success.2
It had been a most propitious moment. By the encyclical Inter
multos of March 25, 1853, in which the French Bishops were
urged to link the study of the Greek and Latin Fathers of the
Church with that of the ancient pagan classics, the Pope had set-
tled the serious controversy which, through the efforts of Bishop
[Pierre Louis] Parisis, had been raging in France over the teaching
of the classics ever since 1846. When the debate broke out again
1 Sancti Hieronymi, De Viris illustribus liber singularis, Vitae S. Pauli primi
eremitae, S. Hilarionis eremitae, Malchi monachi et epistolae selectae, cum ad-
notationibus Joannis Tamietti, sacerdotis, politior, litt. doct. Augustae Taur. 1875.
II Memorie Biografiche, Vol. XI, App., Doc. 32.
402

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Apostolate of the Press
403
over Msgr. [Jean] Gaume's Ver rongeur [The Never-dying Worm],
the Pope stressed anew the same recommendation in a Brief of
April 22, 1874, addressed to that fiery polemicist. Later still, in
another Brief of April 1, 1875, addressed to Bishop Bartholomew
D'Avanzo, of Calvi and Teano, later a Cardinal, Pius IX broached
the subject once again. This learned Italian Prelate had written
an open letter at the beginning of the school year to the professors
of his seminary in Calvi, in which he briefly summed up the situ-
ation and urged them to follow the Pope's instruction. In con-
firming the Bishop's declaration, the Holy Father maintained that
Christian Latin was not a corruption, but rather a necessary and
actually an excellent transformation of the pagan tongue. He
added that the mixed system used in teaching Latin had always
been adopted by the Church since ancient times; and that the
Bishop's arguments had so thoroughly cleared the matter that all
teachers were now convinced that this method should be adopted;
such was the desire of the Pope.3
Don Bosco was anxious to hasten the complete realization of the
plan. There is evidence of this in a letter dated April 26, addressed
to the editor of this new series to encourage him to hurry the pub-
lication of St. Jerome.
Turin, April 26, 1875
Dear Father Tamietti:
I really ought to scold you, berate you, and beg you to finish this
blessed job, which is a headache for the printer and has been keeping
everyone waiting far too long.
If you can, arrange with your Director to come some Wednesday
morning; you may return Friday on the train leaving Turin at 7: 20 P.M.,
shoulµ your venerated presence prove so indispensable.
I think that here, with books, helpers, and money at your :fingertips,
you will be able to get this weighty business moving, and bring such a
mighty enterprise to an end.
Love me in Jesus Christ, and believe me to be,
3 Memorie Biografiche, Vol. XI, App., Doc. 33.
Your affectionate friend,
Fr. John Bosco

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
The book was published at the beginning of the school year
1875-76 and did not pass unnoticed. Don Bosco, who never left
things half-done but kept a vigilant eye on everything he launched
to see if and how it fared, wrote the following letter to Msgr.
Almeric Guerra of Lucca, who had ordered two copies of St.
Jerome:
Turin, December 10, 1875
Dear Canon:
The two little books of Jerome, which you so kindly ordered are now
in the mail.
You truly favored me with your observations, and due account will
be taken of them in the next edition. Please note any other detail you
think had best be altered or deleted; our aim is to put out a good job,
and your experience and knowledge will often detect things that a young
author either may not understand or cannot properly evaluate. Any ad-
vice you give, any observation you make, better still, any share you take
in this publication will prove of great help, if you let us know about it.
God bless you; pray for this poor mortal who remains always in
Jesus Christ,
Your humble servant,
Fr. John Bosco
Here, too, Don Bosco followed his usual pattern. Was there a
debate over some idea or other? Without flinging words to the
wind, he studied the matter, unearthed its good, practical aspects,
and, while other people argued, went into action.
Besides textbooks on literature there were books on history. Un-
fortunately, his plans in this direction never went beyond the stage
of pious aspirations, for he did not find people capable or willing to
carry out his plans. He had long been aware of the harm done the
Church by the distortion of history. On this score, he had long
mulled over the preparation of a good Church History for semi-
narians, a history imbued with a spirit of loyalty to Rome. During
the years 1849-1870 he succeeded in compiling one in four vol-
umes. Realizing the importance of the work, he was in no hurry

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A postolate of the Press
405
to publish it, hoping to bring it to a certain degree of perfection.
But then, one after another he lost, without hope of recovery, parts
of the manuscript that he used to take with him on his trips, to give
it every moment of his spare time. In 1875 he asked Father Bonetti
to start it all over again, but nothing ever came of it.
Then he turned to the history of Italy, which instructors in sec-
ondary schools used as a weapon in their attacks on the Church
and the Papacy. Don Bosco persuaded Professor Anthony Terreno
to write a textbook for college use. In 1876 the professor began to
publish a Compendium of Italian History in two volumes, one deal-
ing with the history of Rome, the other with medieval and modern
history, but they were intended for secondary schools, academic,
technical and normal. At a later date he revised the work and de-
veloped more extensively Don Bosco's concept, publishing a more
comprehensive History of Italy in 1879, also in two handsome vol-
umes: Middle Ages and Modern History, with reference to the his-
tory of other European countries. Civilta Cattolica described it "as
a most valuable compendium ... well-planned ... and excellently
written." Treating of the spirit that inspired the previous publica-
tion, the same review had said: "As far as faith and morals and the
rights of the Church are concerned we found nothing in it conflict-
ing with sound principles." 4 Nor could it have been otherwise, for
the book had been printed by the Salesian press under Don Bosco's
vigilant eye.
Something also had to be done to meet the requirements of
popular enducation that was ever more increasing. Here again a
steady fl.ow of pamphlets and periodicals distorted history in hatred
of the Church. Don Bosco planned a universal history to appear
in as many volumes as there were countries, all to be written in the
same simple style, following the method he had set in his History
of Italy. The series would be as follows: Oriental Ancient History,
Greek History, Roman History, History of Italy, History of France,
History of England, History of Spain, History of Germany, and so
forth. He assigned the first two volumes to Father Barberis, who
willingly went to work. Pen in hand, Don Bosco read the manu-
script as the author handed it to him, patiently correcting, deleting,
"No. 707, p. 607 ( 1879); No. 633, p. 340 ( 1876).

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
and substituting. These were the only two volumes ever to be
published.
As popular education advanced, a thirst for reading developed
everywhere. History books as such were not to everyone's taste even
when written in a simple style; more entertaining fare was neces-
sary for the young and for the masses. Don Bosco provided for
them as well, though he excluded all romantic novels and favored
historical fiction. As a result we have the brilliant works of Father
Lemoyne. It was Don Bosco who made him write the adventures
of Christopher Columbus, Hernando Cortez, Fernando Pizarro,
Bartholomew Las Casas, and those of other conquerors and pio-
neers. He also suggested biographies of Luther, Calvin, and other
leaders of disbelief and heresy. In their day these books were best-
sellers and a strong force for good. Perhaps in the course of time
they may emerge from unmerited oblivion. Habent sua fata Zibelli.
[Books have a destiny of their own.]
Now let us return to school books. [Don Bosco] found it neces-
sary to expurgate a certain category of books, namely, dictionaries,
to render them inoffensive to youngsters. Experience had taught
Don Bosco how certain words, phrases, and examples of the use
of a word may hurt the souls of boys and incite to sin, even when
they come upon them accidentally. Now that he had a press at his
disposal, he felt that it was high time to rid the schools of such
a blight.
Father [Celestine] Durando was given the task of compiling a
small one-volume and a larger two-volume Latin dictionary. Father
[Mark] Pechenino was to compile a Greek dictionary and Father
[Francis] Cerruti an Italian one. Don Bosco also was planning a
geographical dictionary by Father [Julius] Barberis and a dictionary
of history by some other Salesian; but neither of these was ever
completed. The first three, however, appeared in several editions.
They have not as yet outlived their usefulness. Father Cerruti
worked on his until 1879. Father Durando and Father Pechenino,
who had been gathering material for a long time, provided the
schools with their finished products much sooner, for the farmer's
two-volume dictionary and the latter's Greek dictionary were al-
ready in use in high schools and colleges in 1876. These three
publications earned the sincere approval of everyone who was gen-

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A postolate of the Press
407
uinely concerned with the Christian education of youth. Father
Cerruti anticipated other Italian lexicographers by introducing nu-
merous technical terms, giving short shrift to the scruples of purists.
From the moral standpoint, with which Don Bosco was concerned
more than with anything else, Civilta Cattolica referred to that
dictionary as veritable "manna."
Here we must point out one of Father Durando's special merits.
When Don Bosco first suggested a similar undertaking to him
about 1870, it was not merely a question of eliminating obscene
words and unbecoming illustrations of their use; he also had to
make up for the lack of scientific terms in Latin dictionaries. The
most popular dictionary used at that time, printed by Officina
Regia [The Royal Press], contained so many errors that the Subal-
pine government had offered 13,000 lire to [Thomas] Vallauri
to correct them; but Vallauri had declined, perhaps because he
thought the sum too modest. The work was then entrusted to Pro-
fessor [Charles] Bacchialoni, but after correcting some hundred
pages, he wearied of the task. It was Professor Mirone who stead-
fastly pursued the work to the very end, though even then it was
still incomplete. Some time later, Vallauri took over Mirone's work,
wrote a ringing preface of his own, had his own name printed on
the title page, added little or nothing of his own, and thus issued
forth the famous Latin Dictionaries of Thomas Vallauri which,
printed in varied type faces on glossy paper and leather-bound, en-
joyed a success out of all proportion to their actual merit, not to
mention the foulness that sullied their pages.
In his own compilation Father Durando, too, sought max-
imum scientific precision; neither did he neglect to incorporate
a few original features and enrich his dictionary with Christian
terminology.
The Chronicle tells us how the finished product was presented
to Don Bosco: "While we were discussing these things, and praising
God, Father Durando came into the dining room holding a copy of
the second volume of his Latin dictionary which had just been
completed. Everybody was delighted.... Don Bosco deeply appre-
ciated the volume presented to him by Father Durando, and said,
'Now take a little rest. Later, in due time, you shall go and present
a copy to the Holy Father.'" He then encouraged him to round off

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
his task, by going to work on what was to become the New Man-
dosio for junior high schools.
Now let us pause a moment to ask, "Did authors spring up like
mushrooms about Don Bosco?" The answer is quite simple. Just
as Don Bosco trained Directors, Prefects, preachers, confessors,
assistants, and all those who held specific offices in his Houses, he
also trained authors. He knew his sons thoroughly. He perceived
their individual talents and tastes and would suggest various tasks
to them, always trying little by little to impress upon them his own
concepts and his own spirit. Hence, he suggested books to be writ-
ten, corrected their manuscripts, labored over the smallest details
of style and form, and gave advice, orally or in writing. Frequently
he would call on his sons to collaborate with him on books he in-
tended to publish. Here is an example of how he entrusted the edit-
ing of one of his manuscripts to Father Bonetti:
Turin, January 15, 1875
Dear Father Bonetti:
I need your lynx-like eye and your keen intelligence to revise these
pages before they are printed.5
They will be your responsibility. Let the grindstone not only smooth
the wood, but also refine and polish it. Is that clear?
God bless us all. Be cheerful.
Pray for your poor, but always in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
By such methods he made his priests aware of the use they could
put their pens to, and awakened a desire to have their works pub-
lished. But he did not like them to use the word Salesian on books
they published. In June 1876 he happened to see the funeral eulogy
of Msgr. Vallega, pastor of Alassio; the title page read: "Father
Cerruti, Priest of the Salesian Congregation." He noticed that Fa-
5 Again in 1875 Don Bosco published only one volume of Letture Cattoliche,
and this letter must refer to the first portion of that volume. We shall say more
about it before the end of this chapter.

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409
ther Bonetti, Father Francesia, and Father Lemoyne did the same
thing and feared that this avowal of membership in "the Salesian
Congregation" might sound boastful and distasteful to many peo-
ple. He remarked to Father Rua, "It would be better not to repeat
the practice. Let them use the word 'priest,' of course, and even
Director of such-and-such a School, but people might dislike the
use of the word Salesian, and say, 'You see, now while every Con-
gregation and all Religious Orders are in such sorry straits, they
preen themselves and want to attract attention ...' Let us leave
it to others to call us by that name. There are so many things to
underscore and publicize. Let us emphasize them, for they may
stimulate vocations, create goodwill toward the Congregation and
do good. Let them appear in print, too, and let them be publicized,
but let us omit whatever does not directly aim at doing good."
From textbooks we now tum to biographies of the saints. Here
Don Bosco found a condition that caused him much grief. He
wanted the lives of Saints to be read in his schools. Seeking there-
fore to arouse his boys' interest in this kind of literature, he wanted
to compile a book containing a very short life of a saint for each
day of the year. When he began to pore over legends or collections
of lives of the saints in order to choose the best, he found that,
although they had been written with the best of intentions, they
contained anecdotes and said things that might all too easily arouse
evil thoughts or fire boys' unwholesome curiosity. He also realized
that such books for the most part stressed penances and extraor-
dinary acts of saints, rather than dwell on their devotion to the
Blessed Sacrament and the Blessed Virgin Mary and explain by what
means they had overcome their faults, and what efforts they had
made to enrich their souls with virtue. He therefore conceived a new
collection of such lives according to his own spirit, assigning the
work to several people. Among others he chose Count [Francis]
di Viancino, and gave him many detailed instructions; but after the
Count had written the lives of the Saints for the first few days in
January, he wearied of the task and abandoned the project. He then
appealed to the Oratory physician, Dr. [John] Gribaudi. The doctor
made substantial progress almost as far as the end of February,
but then he, too, felt disinclined to continue. Don Bosco then en-
trusted the task to others; they also, after he lost a good deal of his

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
time instructing them how the work was to be done, only left him
again in the lurch. Yet, he never abandoned the idea.
There was also need to make known the life and works of St.
Francis de Sales. There were biographies already in existence but
they did not seem suited to the young and to the times. Don Bosco,
therefore, in January 1876 publicly invited the more outstanding
Salesians to compile two lives of the saint: a short one, in one vol-
ume, suitable for the general public and the young, to be stocked
in schools and parishes; the other, in two medium-sized volumes,
whose contents were to be gleaned from the most reliable authors
and carefully written for educated people. He felt that whatever
would help strengthen Catholic teachings in face of Protestant
principles ought to be extracted from the teachings of that saint
and put into action. Once the Life of St. Francis de Sales was in
print, he planned to publish a handy edition of his works as well.
In the meantime he was eager for an early printing of the saint's
Philothea in an attractive format, edited "for young people and
educational Institutions." Of course he wished that the complete
works be published without abridgment.
Publishing the complete works of St. Francis de Sales in Italian
was a daring project, and it reveals ever more how grand our
Founder's concepts were, a boldness and magnificence that is even
more apparent in another of his aspirations. We are astounded to
learn how anxious he was to reprint the [Acta Sanctorum] of the
Bollandists. As we are treating of hagiography, this is not out of
place here. He spoke of this aspiration on more than one occasion;
but on January 7, 1876, he discussed it at length and set forth his
plans in detail. Many of our readers will surely appreciate our re-
porting the conversation in the words of the chronicler.
The conversation centered on Migne's patrology and the Bol-
landists. Don Bosco repeated several times, "I would really like to
publish these books." Then he went on, "I am very, very anxious
to reprint the Bollandists, as I have said on several occasions. Yet
I notice that people practically laugh at me behind my back, as if
it involved such sums that only a publishing firm subsidized by a
munificent king might consider it. Well now, I maintain that I could
start the project with an initial capital of only 12,000 lire and be
certain of a sizeable profit. Not that some may not smile a bit at

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Apostolate of the Press
411
the idea of my undertaking such a project. In fact, I am so hard
pressed by other work that were I now to try this additional project,
I would only prejudice other affairs. I still maintain, however, that,
in itself, the idea is very feasible.
"I would [first] go to Rome to obtain the Pope's blessing as well
as a Brief that would authorize and encourage me in the project; we
would send out announcements to every Bishop in Christendom;
we would establish contact with all the bookstores in Italy and the
principal bookstores of Europe; we would send out salesmen to
contact distributors personally. We would also make a pre-publica-
tion offer, advising people that anyone subscribing before publi-
cation would be able to purchase it at half the regular price; then
we could meet the publishing costs of the second volume with the
income of the first. The terms of the pre-publication subscription
would not demand payment in full for the whole series, but only for
one volume per year, prorated according to the number of signa-
tures in the book. I believe that by planning it this way, we would
be able to publish the greatest of existing works, with immense
advantage to Italy and to Europe. The volume now sells for about
2,000 lire or at least 1,500; and yet, I believe I could sell it for
600 lire and still clear a net profit of approximately half that
amount. I really feel in my own element when I make such calcu-
lations and dream up such plans. Of course one would first have
to reach some agreement with death so that it would not come and
upset things before the job was completed. There would be sixty
volumes, one a year!"
An eminently practical man, he was unable to find one single
book on philosophy and theology among the textbooks more fre-
quently used in seminaries suited both to the age of the students
or the needs of the times. He felt they needed books that were con-
cise, easy to understand and accurate-books that went straight
to the heart of fundamental issues, vital to their day and age, books
that barely touched upon or actually omitted all issues which,
though quite important in themselves, would at best arise very
rarely, if at all. He discussed his ideas with Father [Joseph] Ber-
tello, who was just the man for such a task; he promised his aid,
but nothing came of it.
Convinced that music is a powerful educational tool, he could

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
find only very few musical compositions that were both inspira-
tional and appealing. So he urged Father Cagliero to prepare a
number of compositions, both sacred and profane, that might unite
these two qualities. Father Cagliero did his task excellently well
and thanks to him, the Oratory Press vied with Italy's foremost
music publishers.
Two things were indispensable in the apostolate of the press as
he conceived it; low prices and mass distribution. He could not have
his own way about prices until he had his own printing plant. At
first he set up only a modest one, but it grew little by little until
it rivaled the best in Turin. In 1875 the Oratory print shop had
already ten presses, its own type foundry, stereotype and copper-
plate engraving. At the same time he opened a small bookstore
that later expanded so much that its sales surpassed those of all
other bookstores in Turin. When Don Bosco was able to send
everywhere books he himself had published at prices accessible
even to the leanest purse, it was as though he had touched Heaven
itself with his finger.
For a number of years he had been saying, "First, a printing
plant, then a large printing plant, later, many printing plants." He
lived long enough to witness not only the establishment of a large
printing plant, but the multiplication of others, flanked by busy
bookstores that sold out what the printing plants produced-the
scope of his apostolate of good publications extending so far that
nothing has ever been able to stop it.
We have not yet said anything about Letture Cattoliche [Cath-
olic Readings] because we had intended to treat it separately as
becomes a publication that was Don Bosco's favorite. He left no
stone unturned in order to spread it throughout the whole of Italy.
If we are to judge by its success, we must indeed conclude that it
filled a very vital need and met that need in its policy and manage-
ment. In 1875 it completed its twenty-third year of publication with
a total of more than ten thousand 6 subscribers. As the time ap-
~Father Lemoyne states that the total number of subscribers varied, from 1870
onward, between 12 and 14 thousand. This assertion was based on ledgers which
we, unfortunately, were unable to consult, because they had already been utilized
as scrap paper. It is, however, confirmed by reliable verbal testimony. In recent
years this number declined sharply, and efforts are now underway to improve the
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proached for the renewal of subscriptions, Don Bosco mailed this
circular:
To Our Worthy Distributors and Gracious Readers
We are happy to inform you, dear Subscribers and Readers, that regu-
lar publication of Letture Cattoliche and of the Biblioteca dei Classici
Italiani [Collection of Italian Classics] which we have several times rec-
ommended to your zeal, will continue in 1876. May we also assure you
that we shall direct our special attention to the quality of paper, ac-
curacy of printing, and mailing, particularly to the selection of contents
which, as far as possible, will be instructive, entertaining, interesting and
moral.
Yet we need your continued support in distributing and promoting
these publications in whatever manner and in those localities that you,
in your experience, may consider most advantageous.
Many Bishops, Archbishops, and the Holy Father himself, have
blessed these little books and have urged their distribution; this is suffi-
cient guarantee of their value. The Letture Cattoliche strives to further
the interests of religion. The expurgated Classici Italiani [Italian Clas-
sics] cannot but prove beneficial to young students.
While bearing in mind the tragic consequences of bad books and
remembering the sacrifices that many people make to distribute them,
everyone should say to himself, "If wicked men take so much pain to
spread evil, how much more should decent people do for good morals
and our holy religion?"
Not so long ago a distinguished person said, "What we spend in
distributing good books is likened to alms given to the hungry."
Confident in your cooperation, we pray that God may favor you with
His blessing and grant you a long, happy life, while on behalf of the
editorial staff and our distributors I am honored to be,
Your grateful servant,
Fr. John Bosco
The subscription price could not have been lower: on payment of
only 2 lire and 25 centesimi per year, the subscriber received 12
issues ( 108 pages each) and a gift almanac for the current year,
the well-known Galantuomo [The Gentleman], the first national

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Catholic almanac ever published in Europe. Don Bosco had under-
taken its publication to counteract a Waldensian almanac.
The 1875 almanac was a booklet of 96 pages, 20 of which were
devoted to the almanac proper, the remainder to food for thought.
It should not be imagined that it was only a random collection of
amusing anecdotes or miscellaneous data; it was obvious how one
important, unifying idea knitted together all other reasonably di-
verse topics. From start to finish Don Bosco's spirit is discernible
through his style and turn of phrase. That is why we shall now
examine it.
The idea was to assemble "a few facts that recalled the glories
of national or Catholic interest" whose centenary would be cele-
brated during the current year. This was announced in a short,
very friendly dialogue between The Gentleman and a subscriber, in
which a number of truths were pleasantly presented. The instructive
part of the booklet opened with an episode illustrating the power
of confession, corroborated by a famous quotation from Pellico;
then followed another anecdote, likewise on the efficacy of the
same sacrament, entitled "Even Thieves Respect a Good Priest."
This good priest was none other than St. Paul of the Cross who
headed the list of centenaries.
The first six were:
1. The centenary of the death of St. Paul of the Cross, with
three pages of biographic data redundant with tenderness.
2. The centenary of the election of Pius VI accompanied by a
stirring account of the end of the conclave, the opening of the Holy
Door for the jubilee and the virtues of the Pope.
3. The second centenary of the first consecration to the Sacred
Heart of Jesus, i.e., that of Blessed Claude de la Colombiere, with
a detailed description of the origins and characteristics of this de-
votion taken from the autobiography of St. Margaret Mary Ala-
coque-twelve pages of excellent reading.
4. The third centenary of the transfer of the relics of the Holy
Martyrs Solutor, Adventor, and Octavius, with an account of what
had happened to their sacred remains and a picturesque description
of the feast interwoven with affectionate references to the glories
of the House of Savoy, especially of "our Duke Emanuel Philibert,"

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415
as The Gentleman called him. The Gentleman then extolled the
zeal of the Duke "in promoting with all his power the glory of our
holy religion ... because this Christian hero was fully conscious of
the fact that the Catholic faith is the basis of national prosperity,
and that subjects cannot be faithful to their prince unless they are
faithful to God."
5. The fourth centenary of "a young Italian boy, martyred by
Jews." It was a dramatic account of the ritual murder of little
Simon of Trent, an "Italian city," The Gentleman said, instead of
"a city in the Italian Tyrol," as Rohrbaker, from whom the whole
narrative was taken, had called it.
6. Fourth centenary of the birth of Blessed Nicholas Albergati,
with a moving narrative of his religious vocation, the description
of his defense of the Pope's temporal power in Bologna and of the
rights of the Holy See elsewhere.
Next came a most singular centenary: the seventh centenary of
the birth and the sixth centenary of the death of St. Raymond of
Pennafort. In the brief chapter dedicated to this Spanish saint, The
Gentleman began with a reference to Don Carlos whose cause, as
we have seen, had been passionately espoused by many people,
though The Gentleman's reference was far above the sphere of
politics: "Now that a great part of European gentlemen are look-
ing to Spain, whence it seems a star will rise to disperse the North-
ern fog (and someone indeed must be in a fog if he presumes to
say: The ancient European society is now about to collapse and
new cradles of civilization are taking shape-Bismarck), may I,
too, likewise a gentleman, look toward Spain to point to a star
that arose at Pennafort in 1175, completing its orbit in one hun-
dred years." After a description of how the saint had come to teach
at the University of Bologna, The Gentleman depicted him as be-
longing to "those men who teach for the love of teaching." Finally,
he concluded that "these are the stars we are to look for and which
Spain needs."
There were two centenaries distinguished by humorous titles:
"How Much Did a Queen Cost in 1475?" an episode dating back
to the days of the Anjou Plantagenets in England, when those
sovereigns forsook "the Christian politics of the Middle Ages to

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
embrace the spirit of modern politics," so The Gentleman said, and
another episode also taken from English history, the "Prince Who
Was Drowned in a "Vat of Wine."
Now let us go back to the religious centenaries: the twelfth cen-
tenary of the death of St. Armand, Bishop of Maastrickt who, "just
as Bishops still do today," The Gentleman said, "courageously
pointed out to King Dagobert his vices, for which he was exiled";
the eleventh centenary of the death of St. Rumold, Bishop and
Patron Saint of Malines; the tenth centenary of St. Arlone, Arch-
bishop of Vienna in the Dauphin, the one mentioned in the Martyr-
ology; another tenth centenary under the heading, "How Emperors
Felt about Things a Thousand Years Ago": this was a reference
to four articles that Charles the Bald had submitted for the approval
of a Council assembled in Pavia to have the authority and the
rights of the Roman Church, of the Pope, of Bishops, and of the
clergy acknowledged.
In connection with the fourteenth centenary of the death of
St. Senator, Bishop of Milan, The Gentleman gave an even more
specific definition of the patriotism to which reference had been
made in the introduction, for he wrote: "To an Italian Catholic
who rejoices in the glory of his country, after Rome no name of a
city has a more pleasant ring to the ear than that of Milan." After
which he extolled the religious glories of the Lombard capital.
After reading through a tale of ambition and jealousy dating
back thirteen centuries and instigated by the wives of two French
kings who were brothers, we find this striking phrase: "How rarely
does one come across sisters-in-law that love one another!" Then
came "Farming by a Bishop in 475." Contemporary farmers would
be happy to read the opening phrase of The Gentleman: "Those
who (I know not why) despise the highly beneficial art of farming
are to be pitied; they deem themselves fortunate if they can but
rear their children to be local schoolteachers, or if they can at least
train them for any other trade." The Bishop to whom the article
referred was St. Eutropius of Orange who, although of noble birth,
took up farming to help the poor in his diocese; but, The Gentle-
man added, "he did not neglect their spiritual welfare either."
Lastly came the fifteenth centenary of the election of St. Savinus as
Bishop of Piacenza. Here again The Gentleman had something to

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say. After describing a miracle wrought by the faith of the saint, he
remarked: "If only we, too, had a little of the same faith today!"
After this not even the serious-minded Gentleman objected to a
little mixed salad of small anecdotes, curious items of information,
historic facts, and a few practical tips; but the oil with which he
seasoned it was pure olive oil with fine salt and without spices.
As one finishes reading, one feels a spontaneous impulse to close
it and put it away for rereading from time to time and also to
persuade others to read it. It is truly a gem.
There were eight volumes that year, but four were twice the
normal size: there was a total of 1536 pages, a monthly average
of 128, i.e., 20 pages more per month than what had been prom-
ised; a handsome bonus.
Two of these carry the name of Don Bosco on the cover. Let us
first quickly examine the other six which, even though they were
not written by him, may nevertheless be considered as though
signed by him, since he had selected the material and approved
it, and therefore published them under his responsibility. Conse-
quently, they, too, represent his thought on the choice of topics best
suited to the Letture Cattoliche and the manner in which they were
treated. For these reasons we could not ignore them.
The first of the series, entitled Godfrey, was subtitled Moral
Story for the People, a moving and very instructive narrative. A
young peasant boy converts his father and two brothers, who for
many years had lived unmindful of God and His Commandments.
Because it had been written by a Tuscan, there were footnotes ex-
plaining phrases which, especially in those days, were less intelligi-
ble to the majority of sub-Alpine readers.
The second volume was entitled Some examples of How to Keep
Holy Days, written by Canon Gaetano Costamagna, professor of
theology at the Saluzzo Seminary, narrating 173 anecdotes, mostly
punishments visited by God on those profaning holy days, especially
by performing servile work. Don Bosco added to it the Rules of the
Association for Holy Days, which, under the patronage of St. Jo-
seph, had its headquarters at St. Theresa's Church in Turin. Its
organization was described, and the duties of its members listed,
along with indulgences granted to it by Pope Pius IX in a Brief of

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
May 14, 1861. A subscription blank to the Letture Cattoliche was
also included.
A petition signed by a million priests and faithful, headed by
Cardinals and Bishops, had asked His Holiness to consecrate sol-
emnly the whole world to the Sacred Heart of Jesus. The request
was granted. On April 22, 1875 the Sacred Congregation of Rites
approved the act of consecration, and the Pope granted a plenary
indulgence, applicable also to the souls in Purgatory, to all those
who, being properly contrite, went to confession and Communion
and recited the act of consecration on June 16, or visited a church
and prayed there for the intention of the Holy Father. We have al-
ready described the ceremony that had taken place in the church
of Mary Help of Christians on this feast. On that occasion Don
Bosco had encouraged Father Bonetti to write a pamphlet on the
Sacred Heart. Father Bonetti agreed and wrote the fourth volume
for the June issue of that year's Letture Cattoliche, entitled The
Heart of Jesus on the Second Centenary of Its Revelation. In it he
set forth the reasons for loving and honoring the Sacred Heart of
Jesus, pointing out the origin, vicissitudes, growth, and purpose of
this devotion. Enclosed were subscription blanks to the Letture
Cattoliche and the Biblioteca della Gioventu [Youth Library].
The sixth volume, Holy Water, was written by Father Charles
Philip of Poirino. It was the sequel to another pamphlet, The Sign
of the Cross, published in April, 1872. After an introduction on
sacramentals, the author explained the rite for the blessing of water
and discussed its salutary and wonderful effects, refuting the cal-
umny of Protestants that the Church had copied this rite from
pagans.
The seventh issue consisted of two booklets: The truth of the
Christian Faith, by Baron Manuel di San Giovanni and A Lay-
man's Thoughts on Christianity, by Sebastian Vallebona. The latter
was a dialogue between a pastor and one of his parishioners. Both
pamphlets confuted Protestant errors.
The eighth was Father Lemoyne's Fernando Cortez, the history
of the discovery of Mexico. Mixed with many adventures of that
daring warrior were descriptions of customs, monuments, Mexican
religious rites, and endeavors of Catholic missionaries to restrain
the impetuous temperament of the conqueror and to mitigate the

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woes of the vanquished people. The narrative, based on reliable
Spanish authors, was both instructive and entertaining.
Don Bosco had written the third and fourth volumes. The third
was entitled The 1875 Jubilee. Its Proclamation and Devotions for
Visits to Churches. It was not entirely a new publication. For the
extraordinary Jubilee of three months instituted by Pius IX, Don
Bosco had published in Letture Cattoliche of November, 1854, a
pamphlet in three parts: the Pope's Encyclical, four dialogues, and
visits to the churches. He had published it once again in 1865 for
another extraordinary Jubilee of one month, but had naturally sub-
stituted the current Encyclical. The four dialogues had been in-
creased to six, since the first two had been re-edited into four. In
the previous edition he had offered three meditations for visits to
three churches: salvation, death, and judgment. In the revised edi-
tion he offered two sets of three meditations each; the second con-
tained the above-mentioned meditations and the first, three new
ones: confession, Communion, and almsgiving. Where the previous
pamphlet had ended with a short prayer in honor of Mary's Im-
maculate Conception and a hymn by [Silvio] Pellico, Cuor di Maria
che gli Angioli [Heart of Mary that the Angels], the revised version
ended with two accounts of favors granted by our Lady. One must
note that the 1854 Jubilee was also aimed at imploring heavenly
guidance for the Pope, that he might all the more quickly make a
pronouncement on the Immaculate Conception of the Mother of
God to the greater glory of God and of the Virgin herself. The 1865
Jubilee was proclaimed on the tenth anniversary of the dogmatic
definition.
We now come to the Holy Year Jubilee. Don Bosco made use of
the contents of his second pamphlet, substituting the 1875 Encycli-
cal for that of 1864, and including the pastoral letter of Archbishop
Lawrence Gastaldi, in which the conditions and the indulgences of
the Jubilee were explained. Since there were four churches to visit,
Don Bosco selected the following meditations: Confession, Com-
munion, Almsgiving, [Eternal] Salvation. But these were prefaced
by very brief explanations of the intention of the Church in pro-
claiming the Jubilee, the favors granted, and the conditions to gain
the plenary indulgence. At the same time he used part of the
material for a handy pocket manual containing only these explana-

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
tions and the four meditations. It was distributed to the boys for
use when visiting churches and as a souvenir. On behalf of the boys
at the Oratory and his other schools, Don Bosco had petitioned the
Sacred Penitentiary to commute the visits to churches, since pro-
cessions had been prohibited. The Sacred Tribunal did not see fit
to grant this indult, but to make it easier to gain the Jubilee indul-
gence it allowed the boys to go in procession as best they could even
without cross or banners, and also in small groups. So the boys in
Salesian schools went out in separate groups, as though for a walk,
to visit the churches chosen by the respective Ordinaries of dioceses.
There they assembled and prayed together as required by the Pope's
Encyclical. 7
The most original part of Don Bosco's pamphlet is that contain-
ing dialogues, entitled as follows: ( 1) The Jubilee in General. (2)
The Jubilee among Jews. ( 3) The Jubilee among Christians. (4)
First Solemn Proclamation of the Jubilee or The Holy Year. (5)
Indulgences. ( 6) How To Gain Indulgences. The dialogues were
between a pastor in whom Don Bosco's fervent faith and affectionate
kindliness are obvious, and a parishioner recently converted from
Protestantism, who anxiously seeks enlightenment on dogmatic
issues pertaining to the proclamation of the Jubilee. In the short
preface and in all three editions of this publication, with only very
slight variations, Don Bosco wrote, "I have consulted conscien-
tiously the most ancient and reputable authors in my determination
not to write anything that might be doubtful. This should dispose
of the accusation that some people, misinformed on the faith, cast
against the Catholic Church, as if the Jubilee and holy indul-
gences had only been instituted recently." In each dialogue, he had
carefully listed the authors consulted.
Don Bosco entitled his other work: Mary Help of Christians and
Accounts of Some Favors Obtained during the First Seven Years
after the Consecration of the Church Dedicated to Her in Turin.
It was divided into two parts. In the first he treats of the origin of
the devotion to Mary Help of Christians, the construction of the
church, description of the church itself and the festivities accom-
panying the consecration. In the second part he quotes reports of
7 Rescript of the Sacred Penitentiary, August 10, 1875.

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130 favors granted by our Blessed Lady while omitting many others
for want of space. He concluded with a short account (which he
himself had written) about the Archconfraternity of Devotees of
Mary Help of Christians, which had been established in the church
of that name.
A second edition of this book appeared two years later. In May
of the same year, 1877, the Letture Cattoliche contained yet another
series of accounts of favors entitled The Little Cloud of Carmel. It
had been printed at Sampierdarena with the approval of the Genoa
Chancery. As soon as this new edition came to the attention of the
Turin Ordinary, he hunted for a copy of the former edition of 1875
and wrote an indignant letter to Don Bosco. "Factual statements
are presented herein as supernatural and as having taken place in
my diocese. The Archbishop would be under obligation [to investi-
gate] them, according to the De invocatione sanctorum, Session 25,
of the Council of Trent. I therefore formally request that you,
Reverend Father, inform me whether these accounts are based
on such testimonies as might stand a thorough investigation by my
Chancery." 8 To which Don Bosco replied:
Turin, May 18, 1877
Your Excellency:
In the booklet entitled Mary Help of Christians published some time
ago by the Salesian press in Turin and in the other booklet entitled
The Little Cloud of Carmel, I did narrate a few incidents that had been
brought to my attention, believing them to be well-founded and possibly
beneficial if known. The booklet published at Sampierdarena was sub-
mitted to the ecclesiastical approval of that same Archdiocese. The pam-
phlet printed in Turin was likewise submitted for ecclesiastical exami-
nation, nor was it published until our archiepiscopal Chancery had
authorized it.
May I point out that in these booklets I have followed literally the
reports submitted and signed by those stating that they had received
these favors. I have very carefully abstained from qualifying the inci-
dents as supernatural. I have not attributed any authenticity to them, nor
have I induced anyone to credit them with any belief beyond that due
to a prudent author. I believe that in so doing I have followed faithfully
8 Letter, May 17, 1877.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
the injunctions of Pope Urban VIII in such matters by the declaration
inserted at the beginning of those booklets. I believe that I have fol-
lowed the practice of all those who write Lives of Saints or who narrate
incidents that might be of some benefit to readers, enhancing veneration
and faith in heavenly patrons; to my knowledge such a practice has never
yet been censured.
In my own defense I believe that I have not led anyone to believe that
the booklets in question had been approved by the archiepiscopal
Chancery of Turin; still less, that the incidents related had been investi-
gated and canonically approved by this or any other ecclesiastical
authority.
I believe I have adequately justified myself; in any case I am pre-
pared to retract anything I may have done against my duty or the rights
of your Excellency.
I am grateful for this opportunity to commend myself to your kind-
ness, indulgence, and zealous solicitude, and ask that these booklets be
returned without undue delay by the very reverend revisors as they
are successively submitted, in order that their printing be not interrupted
to the detriment of this publication.
I kiss your hand in deep respect, and am,
Your humble servant,
Rev. John Bosco
This explanation did not satisfy the Archbishop for he renewed
his charge. "As Archbishop I am obliged to investigate incidents
occurring in my archdiocese, ascribed to the supernatural interven-
tion of the omnipotent God, so as to ascertain whether or not these
things are real, and if they may truthfully be considered as favors or
miracles.... I therefore regard it as my gravest obligation to in-
vestigate the reports of supernatural events that allegedly have
taken place in my diocese, through the invocation of the Blessed
Virgin, honored in your church in Turin under the title of Mary
Help of Christians." Consequently, he invited Don Bosco to produce
testimony of those incidents he considered demonstrable.9
The weak point in this archiepiscopal thesis lay in its arbitrary
interpretation of the Tridentine decree, which did not refer to all
O Letter of May 19, 1877.

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forms of miracles, but only those attributed to Servants of God not
yet beatified or canonized. This is stated by Benedict XIV.10 It was
therefore not applicable to miracles or favors such as those reported
in the booklets under censure, attributed to the intercession of the
Blessed Virgin Mary, of whose canonization there can certainly
be no doubt at all.
We shall tell the full story of this controversy later; here, we shall
mention only what bears directly on this volume.
Don Bosco found himself now obliged to draw up a formal
defense which he sent to the Sacred Congregation of Rites in 1878
to clear both himself and his book, in the event that the Ordinary
should report the matter to Rome, as experience warned him to
expect at any moment. Nor was he mistaken. In fact, when Father
Lemoyne's booklet of the Letture Cattoliche containing fifty-three
accounts of favors received was published in May, 1879, by the
[Salesian] press in Sampierdarena, the Archbishop sent all three
books to Cardinal Bartolini, Prefect of the Sacred Congregation of
Rites, and enclosed a letter beginning as follows: "I submit to the
attention of Your Eminence the books containing reports of mir-
acles alleged to have taken place in the church of Mary Help of
Christians in Turin or elsewhere through the intercession of the
Blessed Virgin Mary, invoked under that same title. I already wrote
to the Holy Father about them and later to Your Eminence and
you graciously assured me in a letter that upon receiving them, you
would proceed with a thorough investigation of this delicate and
most important matter."
We are concerned now with the only booklet printed and re-
printed in Turin containing the notice of ecclesiastical approba-
tion on the last page. How can this be explained? The Archbishop
wrote to the Cardinal as follows: "On the last page of the first book
... are the words With Ecclesiastical Approval. This permission was
nothing more than a declaration by Father Saraceno, of the Con-
gregation of St. Philip, who examined the book, that he found no
reason against its publication. But neither the Archbishop, the Vicar
Oeneral, nor any official of the Chancery had authorized its pub-
10 De Servorum Dei beatif. et canon., 1, II, c.I: Textus Concilii loquitur de
miraculis sanctorum, qui tantum pie in Domino mortui sunt, necdum vero a Sancta
Sede beatificati aut canonizati.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Iication by their signature." 11 Yet, the Archbishop himself had ap-
pointed Father Saraceno as synodal censor! More than that, the
Chancery itself had referred the book to Father Saraceno for ex-
amination. Father Berto testified that he himself had read the origi-
nal letter written by Father [Francis] Maffei 12 to Father Saraceno
at the order of the Archbishop. It must not be imagined that any
substantial difference existed between the 1875 and the 1877 edi-
tions, which were as similar as two drops of water.
The Cardinal referred the whole matter to Msgr. [Lawrence]
Salvati, but wrote on the envelope in his own hand: "July 1, 1880.
Will the distinguished Promoter of the Faith kindly examine the
booklets herein enclosed; he will see that the Archbishop of Turin
is not in error. Cardinal Bartolini, Prefect."
We do not know in what manner Don Bosco was notified of this
denunciation, but he had Father [John B.] Rostagno, S.J. draw up
a memorandum, which he sent to that same Cardinal, together
with a copy of his letter of 1878. He enclosed the following letter:
From Our House at Nizza Monferrato
August 17, 1880
Your Eminence:
I very much regret that a matter without basis in fact should have
already caused so much trouble to the Holy See and recently disturbed
also your Eminence, who is already so busy with the welfare of the
Universal Church. I have set forth herein the necessary explanation of
all that led to, and has accompanied, this regrettable dispute, which
I believe is entirely without foundation.
At any rate, I always was, and trust that I shall continue to be, a
humble son of Holy Church, obedient, submissive to every command,
counsel or admonition of your Eminence or any other official of the
Holy See.
May God keep you in good health. Every day the Salesians and their
pupils pray for this intention.
In deep veneration I beg your holy blessing, and am honored to be,
u Letter of June 26, 1880.
u Assistant secretary to the Archbishop. [Editor]
Your grateful servant,
Fr. John Bosco

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He also wrote to Msgr. Salvati, Promoter of the Faith. We do
not have the actual letter, though we may guess at its contents from
the courteous reply.13 The Cardinal, influenced by the letter sent
to him from Turin, scribbled on the envelope: "August 23, 1880.
Monsignor Assessor, please investigate carefully whether Don Bosco
with his acts of humility is not trying, as it seems to me, to lecture
the Sacred Congregation of Rites through his Consultant. In this
case the Promoter of Justice should respond in kind. Cardinal
Bartolini, Prefect." The humility referred to was the tone of Don
Bosco's letter; the lecture, "through his Consultant" was the mem-
orandum of Father Rostagno. The lecture, if any, was directed to
a simple diocesan chancery and in the presence of a Roman Con-
gregation sitting in judgment. However this may be, the matter was
relegated to the archives and exhumed during the Apostolic Proc-
ess, only to be buried again. We discuss it half a century later to
show that God's friends on this earth have to face many tribula-
tions, and that God reveals to the world by means of such tribu-
lations that He has found them worthy of Himself.
Two years before this controversy began, Don Bosco had taken
comfort in how much good the book was doing. In the precious
little chronicle that Father Barberis kept, dated June 5, 1875, he
writes that in the dining room after supper Don Bosco began talk-
ing about the May issue of the Letture Cattoliche, in which many
favors granted by our Lady Help of Christians were described and
then continued, "After the publication of this booklet and especially
during the novena, so many other marvelous events occurred that
they could already fill another booklet to be entitled New Marvels of
Mary Help of Christians; or, with the addition of a few prayers and
practices of piety, it could be entitled Manual for the Devotees of
Mary Help of Christians. Many Bishops have written to commend
the issue and praise it highly.14 I had sent copies to every Bishop in
Italy. This will increase the number of subscribers to the Letture
Cattoliche ."
We have examined in a particular manner the entire 1875 issue
of the Letture Cattoliche, not excluding the modest almanac, and
we find that each booklet has four noteworthy characteristics: it is
13 Memorie Biografiche, Vol. XI, App., Doc. 34.
14 Cardinal Martinelli also wrote in praise of it (see p. 179).

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
popular, instructive, edifying, and timely. Herein lay the secret of
the immense vitality enjoyed for so long by the Letture Cattoliche,
that humble publication so dear to the apostolic heart of Don Bosco.
We hope this will prove to be the leaven of its eagerly awaited
rebirth.15
111 Father Ceria's wish has been fulfilled. The Letture Cattoliche have been re~
born, and since 1955, under the title of Meridiano 12, are successfully striving after
the goals set by Don Bosco 111 years ago. [Editor]

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CHAPTER 20
At the Beginning of the School Year
ONCE again we meet Don Bosco among his sons at the
Oratory just before the beginning of the school year. Anyone who
saw him in their midst and was unaware of the things we have re-
lated up to this point, would have imagined that he had no other
care in the world than the welfare of his boys. We have records of
only a few of his Good Nights during this period, yet they are
enough to reveal him guiding the boys to a good start.
The artisans came back to find the band discontinued. Lack of
discipline among its members had recently caused the Superiors
not a little trouble. After this drastic measure had been taken,
the House Chapter of the Oratory with Father Rua presiding met in
two sessions in mid-October to draw up a set of rules that was sub-
mitted to Don Bosco, who approved it. Among other things, it was
decided that also some confreres should join the band.
The students, too, found a little innovation. On arriving at the
Oratory, all the boys, both old-timers and newcomers, were given
passes with which they could report to the study hall, the dining
room, and the dormitory, nor was this new custom ever discon-
tinued.
The opening of the school term was set for mid-October, though
there had to be, naturally, a margin for tolerance, as we can gather
from Don Bosco's words below. He had been away from the House
for many days, and returned to the Oratory when nearly all the
boys had arrived and had settled down. He paternally welcomed
them on the evening of October 20. As one might expect, his talk
ended with an exhortation to all to make a good confession.
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Once again we meet here, my dear boys. You have come from far
away and so have I. I am happy to see so many of you returning these
last two days. Now the latecomers will soon be returning, who either
were afraid of the rain or for some reason or other were not able to
leave home. Then, the normal routine will be resumed without delay
and will continue throughout the year.
I can tell you sincerely that I am satisfied and delighted, just as a
father is delighted when he sees his family growing. But because you
have been out in the fields and the vineyards and have had to travel,
possibly you are all dusty and splashed with mud; perhaps some of you
have also fallen into the mire and have really gotten dirty. If so, you
must scrub yourselves immediately with a brush and make yourselves
presentable. You understand very well what kind of mud and brush I
mean. All of you, to some extent have committed some fault or sin
during your vacation. Some have been covered only by dust, and for
these it will be a matter of a moment-all they have to do is brush off
a little dust, that is, the little imperfections to which all of us, unfor-
tunately, are subject, and which appear during vacation time more than
at any other-and everything will be as right as before. But there might
be others who are more or less badly stained; they must not let these
stains take root in their heart, instead they should immediately make good
resolutions, for the more recent a wound, the quicker it can be healed.
Apply the brush of confession vigorously and everything will be all right.
Try not to create confusion while things are not yet fully organized.
If you lack anything, or if it cannot be provided as you would like, have
patience. Good night.
He talked to them again on the evening of October 22. He again
spoke of confession, albeit in a different manner. He was very
anxious that everybody in the House should be in the state of grace
so as to merit heavenly blessings during the coming year.
A Jove principium. [Begin with God.] Always remember this motto,
which even pagans respected, my dear boys. This means: always begin
whatever you do with a blessing from Heaven. This is the beginning of
the school year; try to begin well. There is an ancient proverb which
says: Dimidium facti, qui bene coepit, habet, which a poet aptly trans-
lated as: Well begun is half done. We may continue and say: You can-
not make a good beginning unless you begin with Heaven. Now if it

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is true, as it most certainly is, that if we start something well, our task
is already half accomplished, just think how important it is to make a
good beginning. Therefore, if you intend to make a good beginning and
are not in the state of grace, start by putting yourselves into the state of
grace; then beg God sincerely to give you grace to persevere, promising
Him to employ your time profitably and never, never to use your studies
in a way that would offend Him. Promise instead to offer all that you
do or will do for the greater glory of God, the salvation of your own
soul, and that of your neighbor.
In his Good Night of October 26 he went straight to the heart of
the matter, depicting in a persuasive and powerful manner the dread
consequences that await those who fail to make a good beginning.
Decisions were not reached hastily, but for the unruly there was
dismissal. A remark found in the little chronicle of Father Barberis
that year tallies with this timely, fatherly warning of Don Bosco.
"It is the rule of the House," he writes, "that under no circum-
stances will bad boys, who might corrupt their companions in any
way, be tolerated. One single indecent conversation or immoral act
suffices to dismiss the guilty one from the House. But this may not
be done without first talking the matter over with Don Bosco. The
boy himself rushes to Don Bosco as soon as he knows of the threat
hanging over his head to beg and implore forgiveness."
What Father Barberis wrote on January 23, 1876 is also very
timely: "Severe measures are taken whenever a boy is guilty of
indecent conduct. It is enough for us to know for certain that there
have been indecent conversations or that acts have been committed
-not in themselves completely immoral but rather in the nature
of boyish [sexual curiosity]-for the offenders to be expelled from
the House immediately. Modicum fermentum totam massam cor-
rumpit." [A little leaven ferments the whole mass-Gal. 5, 9]
This does not mean that boys were expelled immediately. As
Don Bosco says, and this is confirmed by the records, some boys
were dismissed quietly during the holidays, whenever the delay did
not present a source of moral danger.
Besides conduct marks, good behavior was encouraged by the
meetings held every Sunday evening from 6: 30 to 7: 00 by the
Oratory Superiors. This was the principal device that kept things

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
running smoothly. These meetings were attended by the House
Chapter members and presided over by Father Rua. The Chapter
members underwent a form of mutual examination regarding vigi-
lance within their own personal sphere of action. This helped to
prevent trouble and to remedy it whenever it did occur. In this way
the Superiors agreed on policies for conformity of action and of
spirit; it also kept them informed of all that happened. Finally, by
the advice given of the more experienced Superiors, the others
learned lessons in prudence especially in going slowly before tak-
ing decisions when matters were doubtful. However, in matters of
greater importance, the final word was always left to Don Bosco.
We see this in the records of minutes which, though limited to bare
essentials, are nevertheless valuable for the years of which we are
now writing.
Your number has grown again. Today we began our regular routine.
As the saying goes, to be forewarned is to be forearmed. So while we still
have time, I must warn you of a few things. First of all, remember well
that we shall immediately begin, and continue throughout the year, to
give conduct marks in the study hall, the classroom, the dormitory, the
dining room, and so on. Those who do not behave will be given a bad
mark, and to their shame their names will be called out in the presence
of everybody; when a boy does not hear his name announced, it means
that his conduct is satisfactory. As for those who get poor marks, they
must realize that their conduct will be tolerated only for a while, not
indefinitely. I regret that every year we are obliged to do this to some
boy, that is, lead him to the door and say, "You are not longer fit for
the Oratory." With others we are a little more tolerant and permit them to
remain in the hope that they will improve, but you all know the proverb:
"A bucket taken to the well too often loses its staves," that is, fault after
fault amounts to something big. We bear with someone until the end of
the year, but then we sum up all his faults, he is given a poor mark, and
during the holidays a letter is sent to his home bidding him to enjoy a
longer vacation because there is no more room for him at the Oratory.
We were obliged to do this again this year, unfortunately, and if you
notice that a few faces are missing, that is also a reason. Now that you
have been warned in good time, I hope this will not happen to any of
you.
Nor should you imagine that the marks given every week lose their

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value after a number of years. I must tell you something which occurred
just a day or so ago, and which happens quite frequently. A gentleman
with a handsome beard came to see me. I did not recognize him, but
he greeted me by name and asked, "Do you no longer remember me?
I am So-and-So, who was here at the Oratory a long time ago. I need
a character reference." Now what did I do? I checked the files-we have
files going back 10, 15, and 20 years-I write the character reference
on the basis of this record; it would be impossible to furnish a reference
any other way.
Therefore, remember your records will remain and even many years
from now will supply a favorable or unfavorable character reference.
Yet I do not want you to try for good marks merely to avoid disgrace
or punishment, or expulsion. A far superior motive than this should spur
you, and that is a clean conscience. Learn to do what is pleasing to God
who will reward you, and avoid evil because it displeases Him and He
would have to punish you. Do you know what will happen if you act
like this? You will be successful, happy, respected, and loved here in
this world, and more important still, there will be a great reward await-
ing you in Heaven. I hope and pray that this will be both your destiny
and mine. Good night.
The Novena in preparation for the feast of All Saints inspired
Don Bosco to make a warm appeal to the boys on the evening of
October 27. As he reminisced of Savio, Magone, and Besucco he
must surely have said far more than what is contained in the report
we have. He could never speak of Dominic Savio without showing
some emotion. Father [Stephen] Trione testified that he once met
Don Bosco pacing up and down, fully absorbed in correcting the
galley proofs of a reprint of Savio's biography, and heard him say:
"Do you know, I cannot keep back my tears whenever I do this."
We are now within the Novena for All Saints. I am very anxious that
all of you really try to make a good novena. Why? During the year we
shall each of us keep the feast of the saint whose name we bear, and we
will keep it on that day. Now the feast of All Saints represents every-
one's name day; you should, therefore, prepare yourselves to celebrate
it well. There are so many boys who are now saints in Heaven and once
they were flesh and bones as we are! I will even go further: how many

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boys are there now in Heaven who were not only mortal like us, but who
lived here in this very House, strolled through these same porticoes,
prayed in the same church, and obeyed the same rules and Superiors.
They became saints and are now in Heaven, as we have every reason
to hope is the case of Dominic Savio, [Michael] Magone, and [Francis]
Besucco, and many more. Now we must say: Si isti et illi, cur non ego?
[If they could, why not I?] If those boys became so good, living under
the same conditions as we do, why can't we do the same? Take courage,
my dear boys, make every effort to persevere along the road to salva-
tion. If we are called to endure discomforts such as cold or heat, physical
ailments, or such; and even if you must force yourselves to obey, study
or restrain your temperament, do so bravely, willingly, for you will
merit an eternal reward in Heaven in return for every little thing you
may have suffered here on earth.
Richer thoughts are recorded in the Good Night of October 28.
Here Don Bosco encourages the boys to make a very careful ex-
amination of conscience, and to get ready with steadfast resolutions
to celebrate the feast of All Saints devoutly.
We are well into the Novena for All Saints. This most solemn feast
approaches rapidly. If only all my dear boys would give more serious
thought to the way in which they can become saints! There is one thing
I would like all of you to do. Ask yourselves, "What do I need most to
become a saint?" Then single out the bad habit that holds sway over
you and thus hinders you from this goal; or else you may single out the
virtue that you need most and that would help you to attain your end.
Then resolve firmly, "On this beautiful feast day I want to offer this
gift to our Lord: I want to uproot this bad habit from my heart, replac-
ing it with this virtue." If you do this, I assure you that our Lord will
be very pleased with you.
Yet, before anything else, you must first make a careful examination
of conscience, and begin by ridding it, if need be, of any serious sin.
You would not put beautiful drapes around the walls of a sumptuously
furnished room, and leave garbage or other junk in the middle of it.
It would look ridiculous, and people would say, "First remove the
garbage and then decorate the room." The same applies to your souls:
it would not do to rid yourselves of minor faults if you kept a mortal sin

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on your soul. The right thing to do is first to remove the serious sin,
and then to think of beautifying the soul.
Our Lord told a young man who wanted to save his soul: Si vis ad
vitam ingredi, serva mandata. [If thou wilt enter into life, keep the
commandments-Matt. 19, 17] Note that He said first of all: Si vis; this
means that to save our soul we first must have the will to save it; yet
not the will of a lazy person: wanting, yet not wanting-vult et non vult
piger-but instead, wanting it earnestly and therefore working at it
with determination. Doing what? Serva mandata. [Keep the Command-
ments.] Those of you who are learning Latin know that serva is the
imperative form of the verb servo, servas, servavi, which means "keep."
So our Lord says, "Keep the Commandments" of God's holy law. If we
could only inquire of those who are in Heaven and find out what they
did to attain that blessed place, they would all say, "We kept the Com-
mandments." And if, on the other hand, we could open the gates of
hell, and ask those who have fallen headlong into it why they were
damned, they would answer, "We did not keep the Commandments/'
Now I ask you: Do you want to be saved? Of course you do. There is no
one so foolish as to say: I do not want to be saved. Well then, keep the
Commandments. And if I do not keep them? Then, my dear boys, there
is no alternative-such persons are damned.
"But it takes effort!"
Yet, all those now in Heaven made this effort. Now they are happy and
say, "How small the effort, how little we suffered, compared to all we
now enjoy and shall continue to enjoy for eternity! On the other hand,
the damned say, "We chose to shirk a little effort and now suffer hor-
ribly and shall continue to suffer for eternity."
Who are those who do not keep the Commandments? Examples are
those who do not behave themselves in church, but chatter with others
instead of praying; those who cannot bear with the faults of others and
are forever quarreling; those who receive the Sacraments carelessly
without devotion and, worse still, without feeling sincere contrition for
their sins; those who blaspheme, profane the sabbath, disobey, and so
on. Think of God's Commandments one by one, give careful attention
to all the times you have failed to observe them, make a good confes-
sion and resolve never again to break them. Thus you shall put into
practice what our divine Savior said, Si vis ad vitam ingredi, serva
mandata. [If thou wilt enter into life, keep the Commandments-Matt.
19, 17.] If at times you should find it difficult to observe them, just say,
Momentaneum quod cruciat, aeternum quod delectat, that is, I may earn

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an eternity of happiness in exchange for a little suffering. Courage, my
dear boys, put your heart into it and you will realize that our Lord
will help you to accomplish what you yourselves are unable to do.
Good night.
On November 5, he spoke of St. Charles, whose feast at the
Oratory had been postponed until the following Sunday. He spoke
of this saint from a standpoint best suited to his youthful audience,
stressing the subject of Communion. Yet, we must observe the dis-
cretion he used at the end of the talk when he urged them to go to
Communion.
Tomorrow is the feast of St. Charles, and many of you bear his name.
I want these boys especially and also all the others to try to honor this
saint as much as they can. There will be a High Mass tomorrow morn-
ing to make the occasion as solemn as possible. One thing in particular
helped St. Charles to become such a great saint. Do you know what it
was? From his early youth he began to consecrate himself wholly to God.
As a youngster, he only knew two streets in the town: one that led from
his home to the church and the other that led from his home to school.
His admirable aloofness from the world and love of study and piety en-
abled him to become very soon a very learned and saintly man. His
merits were recognized and at twenty-three years of age he became Arch-
bishop of Milan and a Cardinal of the Church. There is a wonderful
episode in his life. On a tour of his diocese, St. Charles met St. Aloysius
who was about twelve years old at the time. Noticing the boy's fervor
and piety even though he had not as yet received First Holy Communion,
St. Charles gave his permission and he himself wished to give St. Aloysius
his First Holy Communion. The people of Castiglione were now wonder-
ing, which of the two was holier: the boy receiving Communion or the
Prelate who gave it to him.
Naturally, since St. Aloysius is the special patron saint of youth, we
keep his feast more solemnly; but we must also honor St. Charles and
pray to him often, because in his youth he, too, was already endowed
with so many heroic virtues and, then, he did so much for the instruc-
tion of youth. He insisted that parish priests teach them catechism,
opened small schools and minor seminaries for them, and did everything
possible to enhance their spiritual and temporal welfare and happiness.
We must pray especially to St. Charles that he grant us a little of his

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own unselfishness which enabled him to disregard all the riches and
goods of this world, and to give in one day an alms of 40 thousand lire,
while on another occasion he donated an entire inheritance. May St.
Charles also grant us some of the love for neighbor that so distinguished
him; for you already know how, during a plague that devastated the
city of Milan, he was constantly among the sick, helping them in their
physical needs and especially ministering to their spiritual wants. He
even opened the doors of his episcopal residence to give shelter to the
sick, and almost fell victim himself to the plague, as a result of his zeal.
Those who can, should receive Communion in honor of this great Saint;
the others should make a spiritual Communion and offer prayers to
obtain his intercession.
One thing was still missing to guarantee a good beginning: a
fervent Exercise for a Happy Death. This first Exercise for the new
school year had been scheduled on a very important date: Novem-
ber 11, the day of the missionaries' departure. Two days before,
Don Bosco directed the boys' thoughts to the Exercise for a Happy
Death as he announced the program for the forthcoming celebra-
tion. He chose as his theme the purpose for which the missionaries
were about to set out on their journey.
Our missionaries are eagerly awaited in America; let us hope that
they can accomplish much. The sole reason for their journey is to try
to save many souls. To save souls, nothing else than that! Today I re-
ceived a letter from the mayor of San Nicolas, where they are to estab-
lish their first mission station; he promises to give them material assist-
ance, and says that the whole population is looking forward to our good
work. The main thing that you can do on this joyous occasion is to
make the Exercise for a Happy Death well, especially by going to con-
fession and Communion as though it were for the last time. Now re-
member this; when you are in the habit of doing something well, given
the opportunity, you will do it almost without being aware of it. Instead,
if it is difficult and you are not accustomed to it you will not succeed
in doing it well enough, even with effort. Thus, those who train them-
selves to die happily, who go to confession as though they were about
to die, who receive Communion as devoutly as though it were for the
last time, will not find it hard to die happily on their deathbed. They
are already used to it; their conscience will no longer trouble them; at

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best, they will only need to examine themselves for things they may
have done during that last month or the past few weeks, but nothing
more. They will die happily with every hope of going immediately to
Heaven.
On the other hand, what sorrow, what affliction death will be for one
who has never prepared himself to die well! I have been at the bedside
of many who were sick and about to die, and I can tell you, it is hor-
rible to see a sick person in such a condition and with a confused con-
science. Many times he would like to speak and to make his confession,
but he is no longer able; other times he does not even have the comfort
of a priest at his bedside. At times, his friends and relatives will not step
aside to make room for a priest who is available, but instead torment
the dying man with questions about his will, the inheritance, and the
distribution of his possessions. The unfortunate sick person, already tor-
mented by horrible remorse of conscience, dies sooner of anguish and
disgust than of actual sickness.
You have all the time you need; prepare yourselves well; keep your
consciences and your material affairs well-ordered; but particularly, for
heaven's sake, be sure not to keep anything on your conscience in those
last moments. If you have any doubts regarding past confessions or feel
remorse for something that may have happened years ago, speak of it
on this occasion. Act in such a way that next Thursday evening, should
you too depart for the next world, you may say with peace of mind,
"Here am I, Lord, I am prepared; summon me, for I have already
put my temporal and spiritual affairs in order. Ecce venio. [Behold,
I come.]"
Don Bosco had sent invitations for the ceremony to all the princi-
pal benefactors and friends. He had also enclosed a timetable for
the day and had wanted the first item to be: "7:30-Exercise for a
Happy Death." The boys made it with genuine enthusiasm. Now
at last, everything was going on well.

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CHAPTER 21
Further Steps toward the Privileges
THE question of privileges was of vital importance to
Don Bosco. It was an essential condition for the full recognition of
the juridical status that at last had been conferred on his Congrega-
tion. Success in obtaining the privileges would have done away with,
once and for all, the many obstacles that prevented his clerics from
being admitted to Holy Orders. Therefore, he was not discouraged
at the failure of his first attempt, but set to work, instead, to find
some other way to submit the matter for consideration again, being
well aware that in this world it is often the persistent petitioner who
overcomes resistance.
The possibility of reopening the case after the decision of the
Sacred Congregation of Bishops and Regulars lay apparently in an
accompanying clause in the Rescript: It said, "Communicationem,
prout petitur, non convenire. [It is inadvisable to grant the com-
munication of privileges as requested.] The "prout petitur" [as re-
quested] indicated that, should the petition be revised, there was
legitimate reason to hope that the matter could again be taken under
examination.
It would have been foolish to expect [a reopening of the case
and] a different decision, unless the case remained the same with
only a change in the form of the petition. This change, however,
would have to be prompted by new circumstances. It was necessary
in other words, that new facts should emerge as would alter the
situation and thereby open the way to nullifying or revising the first
decision. For example, either because of the foreign missions or for
some other reason new needs might arise that would pave the way
for reopening the case.
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Yet it required time before the entire issue could again be
broached; it was necessary to bide one's time for the opportune mo-
ment and not take any hasty action that might well compromise so
delicate a matter. Then, too, the Cardinal Prefect, besides being far
from inclined to grant the privileges, was suffering from serious
physical ailments, and one had to be particularly discreet in dealing
with him. It would have annoyed him, aggravated his illness, and
exposed the whole matter to serious risks, if one were to approach
him again so soon with new reasons for re-examining something on
which he had already pronounced judgment. Nor did the Secretary,
who had succeeded Vitelleschi in that Sacred Congregation have
things well in hand as yet; he was said to be somewhat confused. In
addition, there was a new element unknown to Don Bosco until
Cardinal Berardi informed him of it. His Eminence wrote that the
Cardinal Prefect, Cardinal Patrizi, and a few others were of the
opinion that Don Bosco was asking too much and that his requests
should therefore be subjected to a longer and more detailed ex-
amination than is usual,1 "though I could not say on what they base
their opinion."
Don Bosco was well advised to approach the subject from an-
other standpoint. Although he was thoroughly engrossed in the final
preparations for the impending departure of the missionaries, he
chose not to wait, but modified his petition at the beginning of
November. He requested only a limited number of privileges, thir-
teen in all, including those most indispensable for Ordinations. The
new factor that justified the presentation of this new petition after
so short a time was that the privileges requested would be particu-
larly helpful to the Salesians who were now about to sail for for-
eign missions. Since we had the good fortune to find the actual draft
of the petition, we quote here in its entirety.
Most Holy Father:
In deep gratitude to Your Holiness for Your great kindness in deign-
ing to approve definitively the Salesian Congregation, the Reverend John
Bosco, humbly prostrate at your feet, implores new favors, particularly
1 Letter, November 20, 1875.

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on behalf of those Salesians who are now about to sail for foreign
missions.
The most necessary favors are:
1. That Salesian priests who already have faculties for hearing con-
fessions in one diocese, may hear the confessions of members of their
Congregation also outside that diocese; and that when traveling espe-
cially by sea, they may hear without distinction the confessions of others,
especially their fellow travelers, always observing all the prescriptions
and rites of Holy Church.
2. That they may celebrate Mass, administer Holy Communion and
expose the Blessed Sacrament for the veneration of the faithful, teach
catechism to children, and preach the word of God in all churches be-
longing to our Congregation.
3. That they may open chapels in the Houses of our Congregation,
whether in the city or in the country, celebrate Mass and distribute Holy
Communion, especially in the infirmaries [of our Houses] for the con-
venience of the patients.
4. That when traveling by sea, or making long journeys to foreign
missions, they may have the privilege of a portable altar.
5. That the Superior General may grant the Extra tempus, [outside
the appointed time], and present members of his Congregation for Minor
and Major Orders and for ordination to the priesthood on days in which
Holy Church usually permits such ordinations.
6. That he may commute the canonical hours and permit other
prayers or good works instead, when members of the Congregation are
sick or, because of extreme weariness, are unable to recite the Breviary
without serious inconvenience.
7. That he may grant the faculty to members of the Congregation
to read and possess forbidden books and to impart the plenary indul-
gence at the hour of death.
8. That he may bless scapulars, rosaries, medals, and crucifixes with
the indulgences of St. Brigid and St. Dominic. These last faculties were
previousy granted to the aforesaid Superior ad tempus [temporarily].
Special Indulgences
9. That the Salesians may gain a plenary indulgence: on the day
they enter the Novitiate; when pronouncing and renewing religious vows;
at the end of Spiritual Retreats and at the hour of death; also on the
day they set out for the foreign missions; on the day of the month set

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aside for the Exercise for a Happy Death as prescribed by the Salesian
Constitutions.
10. An indulgence of 300 days whenever they say Maria Auxilium
Christianorum, ora pro nobis; this was already granted vivae vocis ora-
culo [by word of mouth] on February 12, 1869.
Ordinary Indulgences
11. That in all churches of the Congregation, all the faithful may
gain a plenary indulgence on feast days of the respective titular saint,
after receiving the Sacraments of Penance and Holy Eucharist. That a
plenary indulgence may be gained on the feast day of St. Francis de
Sales in all churches belonging to the Congregation.
12. That a plenary indulgence may be gained also on all solemn
feasts of our Lord Jesus Christ, the Blessed Virgin Mary, the Holy
Apostles, St. Joseph, the Patronage of St. Joseph, St. Anne, St. Joachim,
St. Francis Xavier, St. Aloysius Gonzaga, the Guardian Angel, All
Saints, All Souls' Day, and on the day following the feast of St. Francis
de Sales when religious services are held for all deceased Salesians and
for all the benefactors of the Salesian Society.
13. That the Salesians may gain said indulgences on the days and
under the conditions described above, even though they may be unable
to visit the aforesaid churches, provided they receive the Sacraments of
Penance and Holy Eucharist.
Many of these indulgences have already been granted to the principal
church of the Congregation; Your Holiness is now humbly implored as
a special act of clemency, to confirm, extend and grant them in the
manner humbly set forth above.
He proceeded through official and unofficial channels. Officially
he addressed himself to Archbishop Sbarretti, Secretary of the Sa-
cred Congregation of Bishops and Regulars; but previously and un-
officially he had contacted Cardinal Berardi, asking him to pave the
way and above all else act as an effective intermediary with the
Supreme Pontiff.
Archbishop Sbarretti found difficulty in deciphering Don Bosco's
irregular scrawl and turned to Attorney Menghini for help. Thus,
Menghini came to know what was happening, and passed on the
information to his inseparable colleague in the Chapter choir at

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the church of St. Eustace, Msgr. Fratejacci. "If you could only hear
our stirring duets," the latter wrote, alluding to their long talks
about Don Bosco's affairs. One thing on which they were in agree-
ment was that this step on the part of Don Bosco was ill-timed,
but they would nevertheless help his cause "as an appeal against
the decision already pronounced, or as a declaration of his non-
acquiescence in the decision." 2
Unfortunately, Cardinal Berardi's good offices were delayed by
an unforeseen obstacle. He was away from Rome, so that "Don
Bosco's welcome letter" only reached him a week or so later when,
to his deep regret, "there was no longer time to take the necessary
steps," since the missionaries on whose behalf the appeal was made
had already left. He did, however, submit Don Bosco's petition to
the Holy Father. The Pope recalled that he had granted certain
faculties through the Sacred Congregation of Bishops and Regulars
but did not wish to do anything contrary to the Rescript already
issued, which he no longer remembered. Therefore, he directed the
Cardinal to send the petition to the same Congregation. "We now
await the outcome, whatever it may be," His Eminence concluded.
"As soon as I know what it is, I shall inform you immediately." 3
This benevolent Cardinal did everything he could to obtain favor-
able consideration of Don Bosco's petition by the Secretariat of the
Sacred Congregation of Bishops and Regulars. As of December 17
he had not succeeded for several reasons that he listed and com-
mented upon as follows: " ( 1) His Eminence, the Prefect Cardinal
Bizzarri, is still in bad health. (2) There is a new Secretary of the
Congregation in question. ( 3) Your Archbishop recently wrote a
letter detrimental to your pious Institute. This made a deep im-
pression on the new Secretary of the Congregation who is totally
unacquainted with the background. As soon as I heard about it,
I wasted no time in contacting the Secretary and giving him all the
necessary explanations. I am sure that something will be done soon;
I shall let you know immediately as soon as I myself know what it
is. In the meantime, we must fortify ourselves with holy patience,
never forgetting how the devil always does his best to hinder any
good work. But God is mightier than the devil, so we have good
2 Letter of December 5, 1875.
8 Letter of November 20, 1875.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
reason to hope that with His divine help we may be victorious in
the end." 4
Quite bluntly Msgr. Fratejacci comes out with other facts con-
cerning the third obstacle that he obtained from a reliable source:
"Every day a certain Archbishop, well-known to you, writes letters
against the Salesians to the Sacred Congregation of Bishops and
Regulars. It is quite a mania with him. I fear he will go completely
insane. Quite recently, in reference to a complaint that the Salesians
are hearing confessions of people not belonging to their Houses,
Archbishop Sbarretti, who is already convinced that this is a real
and groundless persecution, wrote a letter to that certain Prelate
in the name of the Sacred Congregation. He did not commit himself
in any way-just an ibis redibis non [you shall go, you shall return,
not], a violin sonata, you know, nothing more. This, just so that
you may know: It will certainly be pleasant news to you. Instead
of inciting people against you, as that particular Archbishop is try-
ing to do, he only reveals how he persecutes you, so that in the
end, everyone will join hands to liberate you once and for all." 5
Don Bosco certainly did not encourage these tirades. In the same
letter the good Monsignor complained that Don Bosco had not
answered a registered letter written some 23 days previously, de-
spite the fact that in the meantime he had written him a second
time requesting an answer; in both letters people in important posi-
tions were taken to task. He did this out of affection for Don Bosco.
Nevertheless, Don Bosco only wrote to him twice in four months,
and then only in reference to entries for the Annuario della Gerar-
chia Ecclesiastica [The Official Directory of the Holy See], for mat-
ters concerning the Arcadia [the Arcadian Academy], and to send
him a photo of the missionaries. Thus, the two heated letters that
we have published as documents were never answered. Anyone ac-
quainted with Don Bosco would readily understand why such si-
lence would be golden.
When the second petition from Don Bosco was referred by the
Pope to the Sacred Congregation, it was again submitted to the
committee of four Cardinals who had already examined the first
one. Don Bosco was more concerned with the dimissorial letters
' Letter of December 17, 1875.
6 Letter of December 24, 1875.

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than with anything else, because this would free him of all the
anxiety and expense he incurred whenever he had Salesians to be
ordained. Because of its greater importance this item was separated
from the others for immediate examination and judgment. Unfor-
tunately no progress whatever was made. On December 28 Cardi-
nal Berardi wrote to Don Bosco, "I am grieved to have to tell you
that the Cardinals whose opinion was asked in the matter of your
recent petition, did not see fit to give their consent to the applica-
tion for dimissorial letters, because, they said, you already enjoy a
ten-year indult granted to you on April 3, 1874. Therefore, be
patient also in this. As soon as you can come again, we shall discuss
how best to go about it." The reason given was the same as that for
the negative answer in October. In such matters, fear of prejudicing
episcopal authority always weighs very heavily on the scale.
Other articles were likewise examined separately for swift de-
cisions by the Sacred Congregation of Rites, and so was the seventh
article, which the Sacred Congregation of the Index would examine.
This was the situation when the Turin Ordinary grew so per-
turbed at the news that Don Bosco was seeking privileges in Rome,
that he gave vent to his feelings and voiced his fears to Cardinal
Bizzarri, possibly at the instigation of someone who had reasons for
wanting to stir up trouble:
Turin, March 24, 1876
Your Eminence:
The Reverend John Bosco, founder and Rector of the Salesian Con-
gregation, has again appealed to the Sacred Congregation of Bishops
and Regulars for privileges that conflict with the rights of episcopal
authority; and this despite the fact that these same privileges were de-
nied him last year precisely in order not to prejudice episcopal jurisdic-
tion. I hope that before granting Don Bosco's demands to the detriment
of Bishops, the Sacred Congregation will be so good as to acquaint me
with his demands, so that should any one of them create difficulties for
me, I may submit my own pertinent observations. I ask this all the
more earnestly since I am afraid that, in order to substantiate the reason-
ableness of his request, he may have preferred charges against my ad-
ministration as Archbishop, as he has already done in letters addressed
to the Holy Father.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
I have always defended religious Orders and always shall; I recognize
their need for certain privileges and exemptions; but if they require ex-
emptions in the matter of jurisdiction, transfer, and assignment of mem-
bers, if certain privileges are necessary in some territories where condi-
tions are abnormal such as, for example, in the foreign missions, my
belief, corroborated by exhaustive studies and repeated practical obser-
vations in different countries, is that privileges granted to them in deroga-
tion of episcopal authority only undermine such authority. Furthermore,
this same authority, now deprived of the support of civil power, more
than ever has need of being supported and surrounded by the splendor
and strength of the Holy See.
Fortifying with new privileges detrimental to my jurisdiction the spirit
of independence, and I might almost add, of superiority 6 that Don Bosco
has shown during the past few years toward the Archbishop of Turin
(a spirit that is taking root among his followers), would certainly in-
crease the worries and troubles that daily assail me in this vast arch-
diocese. The Sacred Congregation of Bishops and Regulars has proof of
it in a letter that Don Bosco wrote to me on April 29, 1875, which I
duly forwarded to the Sacred Congregation on October 17 of the same
year, in consequence of which the Sacred Congregation most graciously
wrote to me on November 30, 1875 expressing sincere regret over the
facts related in that letter. 7
While Don Bosco has deserved well of the Church and still does, I
do not believe that I myself have been or am undeserving, so I do not
see why privileges, which would be only so many punitive measures
against me, should be granted to him.
The archiepiscopal authority of Turin-totally stripped of all civil
dignity and of four-fifths of its revenue, reviled, derided, mocked, and
insulted daily by almost all the Turin newspapers, and this because the
Archbishop is steadfast in his loyalty to the Holy See and in his demands
that the commandments of God and of the Church be obeyed-ought
not to suffer further restriction because of Don Bosco. In his letters,
conversation, and actions he has shown such hostility to me that one of
ihe worst newspapers in Turin voiced its delight that Don Bosco had
succeeded in being the only priest capable of resisting the Archbishop.
If more privileges are to be granted to the Salesian Congregation here
in Turin to the detriment of my jurisdiction, then one should at least
6 Here, as elsewhere, the words in italics were underlined by the Archbishop in
the originals we have in our possession.
., We have not yet been able to trace these letters.

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await my demise that cannot be but a few years hence. Else, I should
be given the opportunity to resign from this office, since I shall no longer
be able to remain, should new difficulties arise.
May I request that Your Eminence refer this letter to the Sacred
Congregation, in whose wisdom and justice I put my trust.
Kissing the sacred purple I am, in great deference,
Your humble and grateful servant,
~ Lawrence, Archbishop of Turin
[The Secretary of the Sacred Congregation of Bishops and Regulars
added this note:] Please inform the sum.mist of this letter and arrange
another audience for me with His Holiness.
E. Sbarretti, Secretary
In commenting on this letter we can find nothing better than a
few words said by Don Bosco to the Superiors of the Chapter on
January 27, 1876, and recorded by Father Barberis: "The Arch-
bishop of Turin is turning the whole of Rome topsy-turvy on our
account. He seizes every occasion, both opportune and importune
[in season and out of season-2 Tim. 4,2], to draft reports, well-
founded or not, detrimental to our cause. I have never tried to say
anything to clear myself, save when Rome requested explanations.
The only thing I ever did in my own defense was contained in sev-
eral confidential letters to the Archbishop, begging him to desist
from such injustice. Believing that these letters constituted the cor-
pus delicti, he sent them to Rome as fresh indictments; instead,
they helped to clear me. When in Rome, I used to talk of my situ-
ation and furnished explanations, but as for answering [the accusa-
tions of the Archbishop by writing or speaking] directly to Rome in
our defence-that I never did."
As to the Archbishop's suggestion to wait for either his demise
or his resignation before granting further privileges, Don Bosco ob-
served in 1881 : "This would constitute a dilemma: if it is a good
thing to grant more privileges to the Salesian Congregation, why

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
does he not wish it to be done now? If it is a bad thing, why does
he ask that it be done only after his retirement or his death?" 8
The summist, to whom the Secretary's footnote referred, thought
that it would be prudent to heed the Archbishop, especially since he,
in his letter, admitted that some privileges were necessary, though
complaining that excessive indulgence might lead to new disagree-
ments. He felt that the Ordinary should be considered because, even
though he was somewhat harsh toward the newly founded Salesian
Society, he had nonetheless set forth his reasons for doubting that
episcopal jurisdiction would be safeguarded.
But the Ordinary was not yet satisfied with the letter of March
20. The next day he sent the Sacred Congregation a Postulatum
[complaint] in which he repeated that he had not as yet been in-
formed officially that the Salesian Society was definitively approved,
and then deplored its habit of interfering in the discipline of the
diocesan clergy, alleging, in proof of this statement, that the Society
enrolled clerics who had been dismissed by the Archbishop as unfit
for the priesthood, and [consequently] such behavior only made
a mockery of his authority as Ordinary in the eyes of his semi-
narians. He appealed to the Sacred Congregation, asking that effec-
tive measures be taken to remedy the situation.9
The whole question of seminarians dismissed by the Archbishop
and taken in by Don Bosco was limited to one single instance,
which Father Rua presented clearly in a letter to the Ordinary:
"When I got home yesterday evening, I made inquiries to find the
student who was accepted by Don Bosco, as Your Excellency
claims, to spite you. I discovered that indeed a young man from
Vinovo had been accepted last fall, but I must point out that Don
Bosco himself had no part at all in this. It was I, the undersigned,
who admitted him. I saw he was not a cleric; I had no knowledge
of his past life, but he had been recommended to me by someone
who is thoroughly reliable. [Under the circumstances] I felt it was
quite in order to enroll him and help him pursue the career to
which he aspired. I was quite unaware that this might displease
8 Esposizione del sac. Giovanni Bosco agli Eminentissimi Cardinali della S.
Congregazione del Concilio. Sampierdarena Tipografia Salesiana, 1881. [Statement
by the Rev. John Bosco to the Cardinals of the Sacred Congregation of the
Council.]
9 Memorie Biografiche, Vol. XI, App., Doc. 35.

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447
your Excellency, to whom we wish only to render every service
and never cause the slightest offense." 10
In his impatience for an answer both to his letter and his com-
plaint, the Archbishop wrote to Menghini, the summist, on April 2,
asking him to inquire. "I must know, so that I can act accordingly,"
he wrote. "I intend to write to the Holy Father about this because
Don Bosco is leaving for Rome tomorrow on this account." As
we shall discover later, Don Bosco was really going to Rome on
other business. Be that as it may, on April 10 the Secretary of the
Sacred Congregation issued a written order asking that an extract
be made from Don Bosco's petition of all that concerned the Sacred
Congregation of Bishops and Regulars, and that the list of priv-
ileges and faculties he sought be sent to the Archbishop of Turin,
informing him that this constituted the request, and asking him to
make any observations he deemed fit. We have no further details
regarding this regrettable affair until May 5, when the Archbishop
wrote to the summist Menghini, complaining that he had not yet
received the information he had requested. It is helpful to read this
letter in order to understand much better his attitude and frame of
mind.11 As for Don Bosco, he took advantage of his being in Rome
possibly to settle his affairs.
Before ending this chapter we shall borrow the comforting words
written to Don Bosco by Msgr. Fratejacci. We shall ever be grateful
to him for having written them. "The sorrows you have endured up
to now cannot last much longer," he wrote. "Dabit Deus his quoque
finem. [God shall put an end to these also.] On the other hand, this
was necessary, as is evident in all the great accomplishments of
God's Servants, in order that Don Bosco's Institute could emerge
and grow to bear abundant fruits of glory and honor for Church
and Country. Under the burden and the onslaught of so much op-
position from men in the early years of its existence it should have
collapsed [in the past], and should still [in the present], but it did
not and does not. It will then be manifest that this was not the
work of man but of God; not a product of this world but of Heaven,
and therefore may glory be given to God, cui soli honor et gloria.
[He alone to whom honor and glory is due-Cf. 1 Tim. l, 17.] The
10 Letter, December 30, 1875.
11 Memorie Biografiche, Vol. XI, App., Doc. 36.

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
hostility and hatred that were indeed gratuitous, to which the Psalm-
ist refers, odio habuerunt me gratis [they have hated me without
cause-Ps. 68, 5], are nothing less than characteristics peculiar to
all works dear to God.... Your enemies should be afraid, and very
much so; you yourself, you can be sure, have nothing, absolutely
nothing to fear. What now looks like evil and ruin, will soon blos-
som into life and glory!" 12
19 Letter, December 5, 1875.

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CHAPTER 22
Don Bosco Suspended from
Hearing Confessions
DON BOSCO never stopped doing all he could on be-
half of Archbishop Gastaldi, and even in his defense. In October
he was visited by certain ill-intentioned men, who through hearsay
imagined that he opposed the Archbishop. They showed him a
slanderous biography of that Prelate and urged him to print it in
his print shop, offering to pay the expenses with a substantial sum
of money. Don Bosco feigned agreement and asked them to leave
the manuscript with him for examination; it was more than a thou-
sand pages long. Naturally, he flung it all into the fire. This inci-
dent drew their wrath upon him, and they tormented him for
many years by blackmail. Yet, he not only never regretted what
he had done, but always expressed his great satisfaction at having
prevented such a serious scandal and thereby protected the honor
of his Archbishop.
A little later he heard that a journalist had accepted payment to
write a series of disgraceful articles against the Archbishop, intend-
ing to publish them in a very disreputable local newspaper. Don
Bosco immediately did his best to obtain the articles and prevent
their scheduled publication. He was successful, but at great cost;
he had to agree to accept a son of that wretched journalist into the
Oratory free of charge, and even had to give financial assistance
to the father. But in view of what was at stake, he did both gladly.
These and similar incidents were very well-known to the Ordi-
nary, but only vaguely by the public. This only makes more painful
the task of the historian, who is now about to describe the de-
plorable incident of Don Bosco's suspension. Faithful to the truth,
449

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BIOGRAPIDCAL MEMOIRS OF ST. JOHN BOSCO
we shall not write a single word that has not been confirmed by
authentic documents and reliable testimony.
In March, 1875, Archbishop Gastaldi had signed the faculties
for confession of Don Bosco and the priests of the Oratory. Father
Cagliero called for them at the archiepiscopal Chancery some time
in June but was told that they would be sent to the Oratory. "Why?"
Father Cagliero wondered to himself. "I am here, the faculties have
been signed, they could give them to me directly, and they want to
take the trouble of sending them later. We have always called for
them. There must be something behind all this!"
Toward the end of October, while Don Bosco was surrounded
by his priests and clerics in the playground, a messenger from the
Chancery appeared with a package in hand and said to Don Bosco,
"I am glad to find you so soon; I have been instructed to give you
this folder." But alert Father Cagliero realized at once that it con-
tained the faculties for the confessors of the House, so he held out
his hand, saying, "No, this is for me." The messenger handed every-
thing to him. After Father Cagliero selected what concerned him,
he told the messenger to deliver the rest to Father Rua. Spurred by
curiosity, he went upstairs to his room, opened the envelope and
found Don Bosco's faculties for confession on top. He scanned them
and read that they were granted for six months; he then examined
all the others-they were all granted for one year. This meant that
faculties to hear confessions had expired in September only for Don
Bosco. Father Cagliero shook with anger, but he controlled his
feelings and did not say a word to anybody other than to Father
Rua, to whom he confided what he knew, urging him to do some-
thing about it without letting Don Bosco hear of it. Then he left for
[South] America.
Father Rua then sent Father Cibrario to the Chancery to talk
with the Vicar General, Canon [Joseph] Zappata, who, on realizing
what had happened, burst out, "No, no, they can't do this! This is
done only to drunkards! Please tell Don Bosco that he may con-
tinue to hear confessions; I give him faculties." He said this because
in those days the Archbishop was away from Turin, as we men-
tioned when speaking about a visit to him from the missionaries.
Father Rua was very distressed, but he said nothing of this odious
measure until Don Bosco's return from his trip to Liguria with the

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451
missionaries. Then he realized he could not prudently defer the
issue any longer. Nevertheless the Christmas holidays were close at
hand, and that meant that Don Bosco would be in very great de-
mand as a confessor; if he were suddenly to cease hearing con-
fessions without any plausible reason, a major scandal would result.
Therefore, Father Rua still kept silent.
Meanwhile word had come from the Vicar General that Don
Bosco was to report to the Archbishop. Father Rua went in his
stead but realized at once that the Archbishop would not listen to
reason.
"Why have you come instead of Don Bosco?" the Archbishop
asked.
"Because Don Bosco knows nothing about the matter," Father
Rua replied.
"I purposely sent a messenger," replied the Archbishop indig-
nantly. "I told him he was to deliver the faculties for confession
personally to Don Bosco and to no one else."
"Perhaps the messenger could not wait," Father Rua said, for he
did not know what had happened, "so he must have handed the
faculties to Don Bosco's secretary and then brought me other papers
that he did not consider confidential."
The Archbishop then refused to sign Don Bosco's faculties.
Yet, some solution had to be found, but it was impossible to do
so now without telling Don Bosco. On Christmas Eve Father Rua
entrusted the matter to God and informed Don Bosco that his facul-
ties to hear confessions had expired some time before.
Don Bosco waited for Christmas to pass. Then he wrote the
Archbishop a letter such as only a saint can write. Just in these
very days has the original come into our hands.
Your Excellency:
Turin, December 26, 1875
Not until Christmas Eve did Father Rua inform me that my faculties
to hear confessions had expired in September. Since the sacristy was
crowded with boarders and day-students waiting for confession, I felt
that I might avail myself on this one occasion of a faculty granted me by
the Holy Father, authorizing me to hear confessions anywhere, when
faced by special circumstances. Today, however, I have stopped hearing

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
confessions, and tomorrow will leave Turin to avoid answering questions
that are being raised about the truth of the matter.
I now beg you humbly to renew my faculties in order to avoid gossip
and scandal. The measure you have taken presupposes a serious reason.
Both as an ordinary priest and a Superior of a Congregation definitively
approved by the Holy See, whose Superior I have been specifically
named, I respectfully implore you to let me know the reason in order
to be guided by it and make amends for any fault I may be guilty of.
Should you prefer not to tell me, but to report the matter to Rome, may
I humbly ask you once again to let me know [your choice] in order to
free me from a predicament which, painful though it is for all, is far
more so for the Superior of a Congregation that comprises so many
Houses.
Whatever your answer will be, please address it to the Oratory; it
will be forwarded at once to me wherever I may be staying.
In esteem and veneration, I am honored to be,
Your obedient servant,
Fr. John Bosco
He left for Borgo San Martino on December 27. Most probably
he spent the following night there in prayer, for the cleric Nai, who
was sent to tidy up his room the next morning, found that the bed
had not been slept in. But neither Nai nor anyone else in the House
had any inkling of this painful secret; indeed, Nai, who did not hear
of it until some years later, still recalls very well how, during his
stay, Don Bosco gave no sign at all of being upset but interviewed
the confreres as usual, talking with them as though he did not have
a single care in the world. As far as he was concerned, the young
cleric found him calm and jovial, just as he had been on other occa-
sions when he had spoken to him. Any change in Don Bosco's man-
ner of acting would certainly have been noticed by his sons who
knew his every habit.
The Director [Fr. John Bonetti], nevertheless, was informed of
the situation. We who have been close to Father Bonetti also in
critical moments and know his ardent spirit and forthright charac-
ter, were not the least surprised when we discovered the documents
we report below. They are two letters: one addressed to Cardinal
Antonelli, Secretary of State; the other, to the Holy Father himself.

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Bargo San Martino, December 28, 1875
Your Eminence:
The kindness you have shown me on several occasions again prompts
me to come to you for a favor.
I respectfully beg you to be so kind as to give the enclosed letter to
the Holy Father, in whom I must confide, and whose sovereign assist-
ance I must implore.
Confident that you will do it, I thank you with all my heart. May
Heaven grant you a happy ending of the present year and a good be-
ginning of the new one. In great esteem and profound veneration, I am
honored to remain,
Your humble, obedient servant,
Rev. John Bonetti
Director of the Minor Seminary
at Borgo San Martino
Bargo San Martino, December 28, 1875
Holy Father:
Before anything else, forgive me, Your Holiness, if by this letter I
only add to a heart already burdened with so much sorrow. I hope that
you will forgive me, both because your heart is gracious and because
I am a son who, in great distress, turns for comfort to the best of
Fathers, that Supreme Moderator of the Salesian Congregation, to which
it is my good fortune to belong.
Perhaps Your Holiness knows only too well the persecution to which
my very good Superior, Father John Bosco, has been subjected for
several years by the Most Rev. Lawrence Gastaldi, Archbishop of Turin.
I know very well how you have already tried to end this distressful situ-
ation through the mediation of very distinguished people. For this I am
deeply grateful, but to our deep regret, the outcome has not corre-
sponded to our hopes. In fact, it now seems as though that Prelate's
wrath waxes greater every day: recently he even took the unjustifiable
measure of suspending this worthy priest from hearing confessions in
the archdiocese of Turin. Your Holiness, who knows so well my Su-
perior's virtue, may easily realize that he is incapable of committing any
offense so grave as to warrant a punishment usually given only to priests
of scandalous conduct.

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Poor Don Bosco suffers in patience and even with calmness; but nat-
urally his health is affected, and his loving sons grieve when they see
how badly his health is declining, his precious life fading.
Holy Father, you are the meekest and yet, when necessary, also the
strongest of Popes. Since meekness has availed nothing until now, I
pray that you prudently and equitably take more effective action to put
an end to such a great evil. I implore this favor on the feast of the Holy
Innocents and on the birthday of St. Francis de Sales, the glorious Pa-
tron of my Congregation.
Perhaps I am guilty of indiscretion in writing you this letter, Holy
Father; but, apart from the fact that the Salesian Constitutions authorize
the members of that Congregation to write to the Pope unbeknown even
to their Superiors, I pray and hope that you will attribute such boldness
to my grief of heart, to the tormenting fear of scandal and discourage-
ment among my confreres, and to my most fervent gratitude to the in-
comparable Don Bosco to whom, after God, I owe everything. If it is
my very happy lot to serve in the thinning ranks of your soldiers, I owe
it to him who, twenty years ago, raised me from the dust, gave me
shelter in his Institute, helped me to study, and trained me for the priest-
hood. To him I owe my position, for the past ten years, of Director of
200 young boys who attend this school every year, thanks to Divine
Providence, and receive that blend of learning and religion which will
enable them one day to become zealous priests or at least good Chris-
tians. All that I have learned and all that I am, I owe to him.
Holy Father, so great is my trust in you that even in my present
affliction I still rejoice at the thought that you will soon grant this prayer,
giving yet another proof of your sovereign benevolence towards the
Salesian Congregation, which is proud to have you as Father and
Protector.
May I take this timely opportunity to wish Your Holiness a happy
ending to the old as well as a happy beginning of the New Year, together
with all the graces your heart desires. May the day of triumph, the day
of peace and serenity dawn soon for the Church, of which you are Ruler
and Infallible Master.
Kneeling at the feet of Your Holiness, I am in deep reverence,
Your humble, devoted son,
Rev. John Bonetti
Director of the Minor Seminary
at Borgo San Martino

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The Cardinal, who had already demonstrated on several occa-
sions his sincere regard for Don Bosco, replied very promptly:
To the Rev. John Bonetti, Director of St. Charles Minor Seminary,
Borgo San Martino
Rome, January 3, 1876
Without delay I handed to the Holy Father the letter you enclosed in
your note to me of December 28.
In informing you of the above, may I thank you for your New Year's
wishes and extend the same wishes for your every good.
Your Servant,
James [Cardinal] Antonelli
In such dire necessity Don Bosco could not forget his eminent
Protector, Cardinal Berardi. In fact, as soon as he received the un-
fortunate announcement he informed the Cardinal of it and asked
him to send him from Rome unqualified faculties for confession.
The unqualified faculties granted to him orally by the Pope satisfied
his conscience, but were useless in the external forum. The Cardi-
nal responded immediately with lofty words of comfort. "Your kind
letter of December 25 arrived late yesterday evening; without a
doubt the contents were both unexpected and astounding. At the
same time I was filled with sadness to see that nothing can be done
to placate this Ordinary. It is most unlikely that we may continue
peacefully. In view of this, I would have come back this morning
to speak with the Holy Father even though I saw him only yester-
day, but I refrained, realizing that His Holiness would hardly come
to any decision without first hearing this Ordinary's reasons for tak-
ing such a grave step. In spite of this I shall mention it to him
in passing during my next audience with him on Saturday, and
shall let you know the outcome, if need be. Meanwhile, be of good
heart, do not be disheartened by these regrettable incidents, because
it is obvious that God wishes to test you, and certainly crescit in
adversis virtus [virtue grows under adversity]." 1
1 Letter of December 28, 1875.

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In all this, it is gratifying to know that the person responsible for
this measure was not insensitive to Don Bosco's humility. He un-
doubtedly realized his blunder because he had his secretary write
the following note to Don Bosco:
Turin, December 27, 1875
Dear Reverend Father:
His Excellency, the Archbishop, instructs me to acknowledge your
letter of December 26 and to advise you that your faculties for con-
fession are still valid. He also adds that these faculties would never have
expired, had you done at the proper time what is customary in such
instances.
I am, with reverence,
Your devoted servant,
Canon Chiuso, Secretary
Two days later the Archbishop had another note sent to Father
Rua advising him "to come to the Chancery as soon as you can,
bringing Don Bosco's faculties for confession with you," certainly
to validate them.
At this point we must ask: What did the Archbishop mean by
the phrase, "had you done at the proper time what is customary in
such instances"? To what "instances" did he allude-the presenta-
tion of faculties to the Chancery for revalidation or instances of
guilt? Therefore did he want to rebuke Don Bosco and hold him
responsible for the trouble because he had not called for the facul-
ties sooner, or because he had not sooner acknowledged some-we
know not what-fault and made amends for it? A mystery!
Father Rua reported to His Excellency on the evening of De-
cember 29, and the following day sent him a written report of
what he had not been able to explain during their interview. He
seized this opportunity to voice his own feelings. "I am very much
saddened at the split that apparently exists between Your Excel-
lency and our Congregation, especially its Founder. I am convinced
that the many reasons which prompt Your Excellency to think so
unfavorably of us, as though we disobey and offend you, would

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vanish completely if Your Excellency would but listen to an ac-
curate report on these things. Please forgive me if, in talking or in
writing, I have inadvertently said anything less respectful. Nat-
urally, it distresses me deeply whenever I hear people speak unfa-
vorably of our beloved Superior. As much as I can in my own
insignificance, I rise up in his defense when I see or think I see that
something has not been sufficiently understood. I have been at his
side for so many years; everyone can see how much good he does
and how our Lord blesses his works. I also see how even the things
most unlikely to succeed reach a successful conclusion when he
has a hand in them. I cannot but be convinced that our Lord did
indeed grant him the grace of state; by this I mean that, having
destined him to perform certain works decreed by Providence, God
is generous in the assistance He gives him so that he may succeed,
even though now and then, as was the lot of other holy Founders,
he comes into conflict with people who are in every way worthy
of esteem. I say this because yesterday I ventured to defend him
somewhat heatedly; but, as I already said, I humbly beg you to for-
give me if I spoke irreverently, and I hope that in your goodness
you will not hold it against me." This is language worthy of a saint
who, without severing justice from charity, rises up to defend
another saint in a very sensitive matter. Now compare this straight-
forward manner of talking with the opinions expressed by the Ordi-
nary and reported on page 281.
Now that the measure taken against him had been revoked,
Don Bosco felt duty-bound to inform Cardinal Berardi of it with-
out delay. The Cardinal replied immediately, sending him limited
faculties for hearing confessions because faculties for reserved cases
were not usually granted from Rome.
Rome, January 3, 1876
Dear Father:
Not until yesterday evening did I receive your other welcome letter of
December 29 which brought me the joyful news that the measure taken
against you has now been revoked. This announcement gave me great
pleasure and, consequently, I have ceased any further action in this
matter. Let me know immediately if you wish me to do otherwise and

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
I shall act without delay. In such a case, I would need a more detailed
and exact account.
In the meantime extreme caution and reserve are necessary. If I shall
have the pleasure of seeing you here again, I shall open my heart to you
in regard to this matter. In fact, I do not think it wise to entrust to the
mail, which at times is not very reliable, the things I have to tell you.
With this understanding, I beg you to remember me and mine in your
prayers. I remain, in great esteem,
Your devoted servant,
Joseph [Cardinal] Berardi
As far as Don Bosco was concerned the incident was closed, so
definitively closed that in his previously reported Statement to the
Sacred Congregation of the Council, it was not even mentioned,
since he plainly considered it purely a personal matter.
"Utterly ridiculous," Msgr. Fratejacci commented in his lively
way, when he heard all about it from Cardinal Berardi. The fol-
lowing note written by the good canon will raise the reader's spirits.
"You should laugh over this suspension," he wrote to Don Bosco.
"Even the Apostle of Rome, St. Philip Neri, was suspended pro
tempore [for a time] by the Cardinal Vicar! He received the notifi-
cation with biretta in hand and said: 'Good; now people will know
what a rascal I am. All respected me because they did not know
me; now everyone will realize what a villain Father Philip is!' These
lights and darks in a man's life marvelously bring out his virtue.
It is the shadows that bring into better relief the background for
the subjects in the paintings of famous masters." 2
Truly, Don Bosco was not accustomed to laugh at such things,
nor did St. Philip Neri's ways, so strikingly his, fit Don Bosco's per-
sonality. Grace perfects, but does not suppress nature; there are in
men accidental qualities which are responsible for the different
formae mentis [forms of mind] and formae sanctitatis [forms of
holiness]. Far from laughing it off, in a report to be sent Cardinal
Ferrieri, Pro-Prefect of the Sacred Congregation of Bishops and
Regulars, which we shall see in Volume XII, Don Bosco wrote of
this suspension and complained, above all, that even after almost
2 Letter of January 9, 1876.

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one year he still did not know the reason for it. Now, living and
reliable witnesses tell us that what troubled him most was the pos-
sibility of some calumnious denunciation in matters of morals.
Word of what had happened had already gone the rounds of
ecclesiastic circles in Piedmont. In fact, on January 30 the Bishop
of Susa called on Don Bosco to find out about it and console him-
self, as he said, that he was not the only one subject to persecution.
Little by little even the higher Superiors of the Congregation
heard of this latest act of hostility. Therefore at their annual confer-
ence in 1876 on the feast of St. Francis [de Sales] the Directors
asked Don Bosco about it outside the meeting. Among other things,
he replied, "What can be done? ... In Rome they fear that some
excess ... Rome does not want to push him to anything rash; nei-
ther do I, or anyone else. It is far better that we suffer a little, bow
our heads and keep our peace." To suffer, to bow one's head and to
keep peace: three shining words in the gloom of sad events.
In this, too, we have yet another proof that Providence had sent
Don Bosco to fulfill an extraordinary mission in this world. St. John
of the Cross writes: "God endows the heads of religious commu-
nities with treasures and splendors of grace proportionate to the
mission entrusted to their spiritual posterity, summoned to inherit
their doctrine and spirit." 3 Now, in the course of time, Don Bosco's
spiritual children were to win many souls for God. That is why
the Lord endowed him with the treasures of His grace and enabled
him to advance in perfection through grave tribulations that led
him to the highest degree of sanctity, and helped his Congregation
spread far and wide, always imbued with his spirit.
3 La fiamma viva dell'amore, c. 2, Milano, Lega Eucaristica.

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CHAPTER 23
A Hostile Press
OeRTAIN newspapers, now defunct, certainly do not
merit the renown of Erostratus.1 Nevertheless, since their infamous
calumnies, far from tarnishing Don Bosco's reputation actually
make it shine all the more, it will not be out of place here to call
them to account, nail them down, and brand them as calumniators.
Pulce, a scandal sheet that was inexplicably permitted to hurl
the most atrocious insults with impunity at the city's most honorable
citizens, was the first newspaper to attack Don Bosco. The Sunday
edition (January 17, 1873, No. 5) was the ne plus ultra of viru-
lence and impudence. Its abusive language was the kind usually
heard only from the coarse lips of an enraged shrew.
The article was entitled "The Vulture of Valdocco." The charac-
teristics of this king of all birds of prey had been picked from the
works of three zoologists and provided the main features for a phys-
ical and moral profile of Don Bosco that should relegate him to the
category of the so-called born criminal. The biography was a sac-
rilegious caricature. The reason for writing such an article became
apparent in the closing lines: "Instead of the miracles of Don Bosco,
the law courts will soon have to look into a theft committed by him:
he has purloined an inheritance of nearly half a million lire from
doddering old Count Belletrutti, who has left nothing at all to
his surviving son!" Apparently such vitriolic words had their malig-
1 Erostratus, Ephesian incendiary. To perpetuate his name as the destroyer of
one of the seven wonders of the world he set fire to the magnificent temple of
Artemis (Diana), at Ephesus, on the night Alexander the Great was born (356
B.c.). The indignant Ephesians decreed that whoever pronounced his name would
be put to death, a sure means of insuring his fame. [Encyclopedia Americana]
460

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nant effects. Judging by a document found in our archives, it ap-
pears that even as recently as 1918, some scrupulous conscience
felt obliged to make this same accusation before someone of high
authority, albeit in somewhat milder terms, though the basic senti-
ment was the same. This in itself is more than sufficient cause for
history to put matters right.
General Count Philip Belletrutti di San Biagio died on Septem-
ber 17, 1873, designating Don Bosco as his only heir and executor
of his will, "in order," read the will, written in his own hand, "to
help him in his many works of charity on behalf of poor and home-
less boys."
When the content of the Count's will was known, an illegitimate
son of the deceased, Joseph Philip Proton, and two of the Count's
nephews contested it as the next of kin. They tried to insinuate that
Don Bosco had duped the old man, and therefore Don Bosco
should be declared ineligible for the inheritance, on the grounds
that in the will "he was named as the head of an Institute that could
not inherit."
The Turin law courts pronounced an interlocutory sentence on
April 17, 1874, whereupon Don Bosco appealed. The two nephews
then turned against the dead Count's illegitimate son and proposed
a friendly settlement or arrangement to Don Bosco. There is no
doubt that these two men were no more entitled to the inheritance
than the illegitimate son, but besides several legacies of which they
and Proton were the beneficiaries, the testament also listed a great
many legacies to churches and religious Institutes, so Don Bosco
felt that a settlement would be the lesser of two evils.
As soon as Proton heard of this he began to insult Don Bosco
in public. We must note also that Proton had reached a court agree-
ment with Count Belletrutti on September 29, 1862, under which
he acknowledged that he was not entitled to use the Count's name
as he had been doing until then, and that nothing else was due him
than his bare maintenance. When this wretch met Don Bosco on
October 10, 1874 on the Corso San Maurizio, he assailed him with
so many insults and threats that some cavalrymen, who happened
to be passing by, ran up to restrain him. Don Bosco who had
remained unperturbed, went calmly on his way.
At this point we are happy to quote a forceful and authoritative

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BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
remark of Archbishop Gastaldi. At Strambino, where one of the
nephews lived, the controversy over the Belletrutti inheritance had
become so well known that Father Oglietti, the parish priest, wrote
to the Archbishop about it and received the following reply: "The
people you mention in your last letter as suing Count Belletrutti's
testamentary heir, are totally wrong. They sin against commutative
justice, and will have to render account to God of the money being
spent, which only diminishes the value of the inheritance. I know
all the pros and cons of this affair, and I assure you once more
that they are wrong. By this I do not mean that you are to deny
them sacramental absolution, because possibly they are following
the advice of some ecclesiastic who has a reputation for wisdom
and zeal, and therefore believe themselves to be in good faith. But
their spiritual director or their parish priest, both in the confessional
and elsewhere, may and should warn them of the injustice they are
committing." 2
Don Bosco thought it wiser to agree to a settlement because "a
law suit would involve serious risks," so stated the memorandum
submitted. The settlement was signed on January 10, 1875, and
left all costs for the litigation with Proton entirely to his charge.
But there was no litigation with Proton after all. He acknowl-
edged his wrongdoing and begged pardon of Don Bosco, who
helped him in every way he could. Later Father Rua found him a
job that would provide for his needs at the Montmartre Basilica of
the Sacred Heart in Paris. In our archives we have a letter he wrote
to Father Rua on May 26, 1890. It is a very warm letter, in which
he addresses Father Rua as his dear Father and Benefactor, stating
that he feels proud and happy to address him as such, adding, "It
is a genuine relief to my poor heart, which has suffered so much
in having missed the love of a father and mother, to have found a
true father and powerful protector in you. A thousand blessings on
you!"
La Nuova Torino was another paper that attacked Don Bosco
that year. Its masthead carried the title "Industry Newspaper," but
its columns were pervaded with anticlerical frenzy. The following
article printed in the Saturday issue of March 6, No. 65, protested
2 Letter. November 26. 1874.

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the construction of the church of St. John the Evangelist, in words
and style befitting the nature of the attack:
DON Bosco AND THE PROTESTANTS
The Rev. John Bosco who has the honor to converse with the Al-
mighty once a month, and who is forever annoying people with new
requests for contributions, has decided to build all the churches he
dreams about all over Turin. A new church goes up every moment un-
der his auspices; this would not be so bad if they were works of art,
built with his own funds, without hurting other people; but what hap-
pens is precisely the opposite. Indignant that Turin should have a Prot-
estant church, this humble servant of God, who already has a few
churches of his own under construction, is now thinking of building
another right near the Protestant church, and by dint of intrigue here
and there has succeeded-we are loath to say it-in obtaining a decree
of expropriation for public purposes against a Protestant landowner who
lives in that area.
Are there no other sites for churches to be built? Is it wise to build
two churches of different denominations side by side? Was there any
justice in what we have described? In the year of grace 1875 it is only
in Turin, where the black sect is still predominant, that one can obtain
decrees of expropriation against a Protestant in favor of a meddling
priest.
Vituperari ab iniquis laudari est. [To be censured by enemies is
to be praised.] Let us look briefly into the story of this controversy,
without dwelling on matters that belong in the tenth volume.
Just as construction was about to start, it was found that unless
another strip of land were added to that already bought, architec-
tural harmony would be impaired, because it would be impossible
for the fa9ade to face Viale del Re, now called Corso Vittorio
Emanuele II. The strip of land needed belonged to a Protestant.
The sale had already been arranged when some Waldensian clergy-
men heard of it, and promised to compensate the owner if he
withdrew from the deal. When this man appeared with Don Bosco
to sign the contract before the notary, he refused to accept the terms
already stipulated, and demanded a sum of 135 thousand lire for
only 350 square meters of land. This exorbitant demand was for

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the sole purpose of obtaining the annulment of the contract accord-
ing to the wishes of the Waldensian ministers.
Don Bosco was undismayed. He filed a petition with the govern-
ment requesting that the church be declared a public work. The
Ministry referred the matter to the Prefecture which in turn passed
it on to the municipal authorities. They returned a negative answer,
affirming that the Waldensian church was sufficient for religious
needs. The matter was then referred to the Council of State, but
neither was the atmosphere propitious there. The Minister for Pub-
lic Works, Silvio Spaventa, assured both the Prefecture and the
municipal authorities of Turin that he would never pronounce a
favorable verdict. Marquis della Venaria did everything he could to
persuade the Councillors to champion the good cause. When the
time came for a final decision, everyone expected the application to
be rejected, but oddly enough the verdict was given in favor of
Don Bosco. The church of St. John the Evangelist was thus de-
clared a public work; the expropriation of that much discussed
strip of land was consequently enforced. The contract was drawn
up; but it was two years before it was submitted to the King for his
signature, and Don Bosco had to intervene in person.
When he went to Rome in February, 1875, he set in motion
through the Minister of State, Vigliani, the search for the docu-
ment, which was finally signed by the King. But the vicissitudes of
this decree were not yet over. Three months elapsed after it had
been sent to Turin and still no one had contacted Don Bosco, who
had been assured by a friend that it had been forwarded. After a
long, useless wait, he called on the Prefect of the province, asking
that the decree be made public. The Prefect told him it had not yet
arrived.
"Yet I know from a reliable source that it has been sent," said
Don Bosco.
"Who told you?"
"I am sorry, but I cannot tell you, but please check and you will
find that the decree is already here."
The Prefect summoned his secretary, who denied that the decree
had ever arrived at the Prefecture. Don Bosco insisted, obviously
certain of his facts. Now that he was cornered, the secretary said he
would go and search among his papers. Whether he searched or

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not, he nevertheless returned with the decree, saying, "Here it is; it
really did arrive, but it was underneath the sandbox and I did not
notice it."
At last the decree was made public, enabling the parties con-
cerned to file any eventual claim they might have. But new setbacks
arose because of a large pile of building stone on the land be-
ing expropriated: its owners demanded another exorbitant sum of
money to remove it. Experts were called to make an on-the-spot
appraisal. They estimated the land value and removal of the stone
to be 22,500 lire.
We will end this story by relating now a later development. Some
time after this, Don Bosco wished to buy the remaining plot of land
on which the same owner had a small house in order to round off
the site. In this way he could have enlarged the Hospice and pro-
vide room for the Sons of Mary. He offered to pay double the value
of the land. The owner agreed and his family was also satisfied with
the proposal, but the Waldensians were not, and so they urged the
landowner to raise his price. Don Bosco would have been ready to
make any sacrifice, but could not overcome the ill-will of the others.
The first time the two parties were to meet in the notary's office,
the owner did not appear; summoned a second time, he made such
high demands that Vigna, the civil engineer, who was representing
Don Bosco, lost his temper and tore up the draft of the contract,
shouting: "You're only making fun of us!" Yet, in the meantime
the church was being built in spite of the Waldensians.
The ultra-liberal newspaper Opinione, official organ of the party
then in power, also became interested in Don Bosco. First published
in Florence in 1859, and later in Rome after the breakthrough at
Porta Pia, it became one of the most influential daily papers of the
time in political circles. It did attack Don Bosco maliciously and in
a manner that rather compromised him. Suffice it to say that it
stepped into the controversy between Don Bosco and the Arch-
bishop of Turin, but not exactly to side with the latter. The Tuesday
edition (October 5, No. 271) carried a news item from a Turin
correspondent entitled "Clerical Discord." It said some very true
and complimentary things about Don Bosco: "This pious, inde-
fatigable priest is founding and maintaining schools, hospices and
institutes in many dioceses of Piedmont and Liguria. His fame is so

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great that he is already known across the Atlantic in the remotest
parts of South America. In fact, in that part of the world ... Don
Bosco has been asked to found two Catholic educational institutes
with a regular curriculum and teaching staff. Don Bosco has ac-
cepted the commitment, which at the time of writing has already
been fulfilled to a large extent."
Then because of the eclectic or rather the confused spirit of
agnosticism, characteristic of Liberals, [the correspondent says that]
"the piety and hard work of the Turin priest and the marvelous
results already derived therefrom remind" him of a leader of the
German Pietists. He then sings his praises and infers "that the
Turinese Catholic priest of the 19th century did not intend to be
second to" the Protestant Franke of the 17th century, and admits
that "to a certain extent, he has succeeded." In fact, "without any
money of his own, without official backing, this priest of Turin has
built churches, opened schools, founded hospices, seminaries, and
schools, thanks only to private contributions. The church, hospice
and school at Valdocco, alone cost well over a million lire. I was
told that as many as 8,000 pupils attend Don Bosco's schools and
institutes. Perhaps this figure is somewhat exaggerated, but it is cer-
tain that the total number of pupils is indeed exceptional. Nor has
Don Bosco come to the end of his career."
The correspondent was under no illusion that Don Bosco was
one of those liberal priests-actually very few-who were extolled
by the Liberals, and made use of as valuable supporters in the
Liberal Party's secret and implacable war against the Pope. "It is
needless to stress," he continues, "that in this commendable battle
he wages against poverty and ignorance, this pious priest is dedi-
cated, above all, to the defense and propagation of the Catholic
Faith." In proof of this statement, he cited his latest undertaking,
"the foundation of a special seminary, which is to train suitable
ministers for the Catholic Church"-an allusion to the Sons of
Mary Project.
But his standpoint was a purely Liberal one, and he was de-
lighted to see that among the clergy there was someone who
adapted himself to the new laws that violated ecclesiastical freedom.
Don Bosco on the other hand operated from a very different stand-
point, for he attempted to extract what was good out of something

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that was bad, instead of spending his energy in futile battle, pitting
himself against overwhelming opposition that would have damaged
even more the conditions of religious life in Italy. "Endowed with
great common sense and free of vain aspirations, Don Bosco does
not view the conscription law as a passing cloud that will be dis-
sipated by the slightest clerical puff in the near future. That is why
the purpose of his seminary is to provide for the special conditions
this law has created for the Catholic clergy. The seminary is to be
open to those who wish to become priests or enter the religious life,
after having fulfilled their obligation to the fatherland in their mili-
tary service. The Roman Curia has commended Don Bosco's proj-
ect very highly with a special Brief."
In the end, the correspondent carries grist to his own mill by
calling on Liberals "not to lose sight of the progress these clericals
are making in that most important sphere of social life, the educa-
tion of youth, their manifest boldness and perseverance, and the
extraordinary means they have at their disposal." The words "not
to lose sight of" in a newspaper controlled by the Party then in
power, was a euphemism that needs no comment for its inner mean-
ing. The remark that follows seems not to warrant any sinister
interpretation, but reveals, instead, the correspondent's good sense
and not the spirit influencing his Party in the relations between
Church and State. "The Liberal Party should and does reject much
of the teachings now imparted in Don Bosco's schools and insti-
tutes. Yet his piety and diligence are worthy of admiration, and
Liberals would be wise to imitate him in the interests of civilization,
knowledge and reason."
If this were all, we might close an eye; but the worst of it was
that, while praising Don Bosco, the Turin correspondent heatedly
attacked the Archbishop of Turin, describing him as a despotic
tyrant, who "rules his diocese with hard and absolute power ...
All the priests ... must bow down before his every wish. One
priest alone has won emancipation from his control-the Rev.
John Bosco. This is a thorn ... in the side of Archbishop Gastaldi
and gives him no peace."
Then, plunging into the thick of the old and recent controversy,
he describes the Ordinary on the one hand as absolutely opposed
both to "exemption from episcopal authority and jurisdiction," and

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to the Sons of Mary Project. On the other hand, he refers to Don
Bosco as "a little bishop in his own domain," wielding an authority
which is "not confined within the walls of Turin," but which is very
great "even in Rome, with the Pope, many Cardinals, and other
Prelates," and who is ever in search of "places and Prelates more
favorable to the realization of his project."
Don Bosco deplored the fact that this unfortunate controversy
should now provide subject matter for articles in newspapers of
this kind. The enemies of the Ordinary who gleaned details at the
Curia were those who secretly passed them on to reporters, as we
shall see in later years. In writing to Cardinal Bizzarri about a news-
paper that took delight in the fact that "Don Bosco was the only
priest capable of withstanding the Archbishop," 3 the latter alluded
to an unfortunate remark in the aforementioned article. We prefer
to believe that he did not do Don Bosco the injustice of doubting
that he had been the first to deplore bitterly such a false statement
that wounded him in his most personal feelings.
Little more than a week had elapsed when a humorous journal
of Turin, called Fischietto, which not only mocked everything but
thumbed its nose at everybody, now chimed in with a column en-
titled "Current Items." This consisted of puns, insults and even
remarks bordering on outright libel, such as "testament snatching
at the bedside of the dying." Who could estimate the number of
people in Turin who read the shameful calumny contained in the
issue of Thursday, October 14? We are all too well aware how
large a circulation satirical newspapers have in big cities, and how
strong an influence they wield among the lower and upper classes
of people. It is therefore all the more disgusting to find Don Bosco's
spotless name dragged ignominiously in the mud.
But in the church
With saints and in the tavern with the gluttons.4
This journalistic rabble attacked him and his undertakings from
time to time, but it never upset Don Bosco. He deemed it wiser to
3 Trusting to memory, he mistook the name of the newspaper. It was not a
Turin newspaper that had written the article, but Opinione of Rome (pages 444
and 465).
4 Dante's Inferno, XXII 14-5. [Translation by Henry W. Longfellow.]

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allow such hounds to bay at the moon, though he also pitied them.
When someone wanted to retort he forbade him, saying only:
"Come, come, be patient, this too will pass! These good people are
angry with Don Bosco who only tries to do good. Are we to permit
souls to be lost? They are unwittingly opposing the work of God.
He will know how to thwart their plans!" 5
5 Positio super introd. causae, Summarium, page 533, § 70.

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CHAPTER 24
Extraordinary Events
DoN BOSCO's life was continuously interwoven with
events of a supernatural character. We have only a few references
to incidents of this nature for the year 1875; we shall relate these
now, although we have reason to believe that there were many more
of which record has been lost. Of course, we accept these stories
with the simple credence usually given to accounts based on the
evidence of reliable persons.
On March 27 a boy named Salvatore Pagani of San Giorgio
Lomellina died at the Oratory. He was a pupil of the cleric [Moses]
Veronesi, who taught first year high school. Don Bosco had an-
nounced that somebody would die by the next Exercise for a Happy
Death. It was the last day of the carnival season, and it was snow-
ing. Pagani came out of the church and took his roll and slice of
salami [the usual treat] on the occasion of the Exercise for a Happy
Death which had been scheduled for this day. Barely a few hours
later he felt sick. A telegram was sent to his father who arrived in
the evening, but the boy was already dead. Father Bernard Vac-
china [then a boy] witnessed both the prediction and its fulfillment.
As Don Bosco was leaving Turin to accompany the missionaries
to Genoa, a certain Signor Cerrato of Asti, who had come to Turin
just to be present at the farewell ceremony, joined him in his train
compartment. Cerrato was a very devout old man, a generous
benefactor of the Oratory. Inspired by love of God, he had founded
in his home town a Piccola Casa [Little Home] similar to Cot-
tolengo's in its early stages. But he needed some nuns to carry on
the work. He had talked the matter over two days before with the
Sisters of St. Anne in Piacenza, who had seemed willing, though
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nothing definite had been concluded. While he was in Turin, he
had gotten an introductory letter from Don Bosco, and had called
on the Superior of the Piccola Casa della Divina Provvidenza [the
Little Home of Divine Providence] Father [Louis] Anglesio, to ask
him whether he could have a few of his nuns. The Superior had said
a few kind words to him and he had left, but that was all. He was
already seated in the compartment of the train on his way home to
Asti, and the train had already whistled its departure, when Don
Bosco suddenly said to him: "Get off, get off the train. Go back,
and try to talk to Father Anglesio again. Settle this thing." Cerrato
got off the train obediently. His foot barely touched the ground
before the train began to move. He had not even left the station
when he bumped into a man who was looking for him, to deliver
a note from Father Anglesio, worded as follows, "Come and see
me, perhaps we can come to a quick agreement on the things we
discussed." He called at the Cottolengo that same evening, although
it was by then 9 o'clock; the whole thing was settled in the twinkling
of an eye. Anyone in Cerrato's place would certainly have attrib-
uted Don Bosco's exclamation to a supernatural inspiration. He was
more certain of it than anybody else.
Father Valentine Cassinis was one of the missionaries. He was
very unhappy on the day of departure and was sitting all alone in a
corner of the Oratory. Passing by, Don Bosco asked what the mat-
ter was. "I am unhappy because I have to leave Don Bosco and
shall never see him again," he replied.
Don Bosco comforted him, saying, "Don't worry, dear Cassinis,
we shall meet again. I assure you we shall."
"You are only saying that to cheer me up. You will not come
to [South] America, and I shall probably never return to Italy."
"Rest assured, we shall meet again before we die. Don Bosco
gives you his word for it!"
Father Rua was a witness to this conversation.
Father Cassinis confidently departed. He remained in [South]
America twelve years, until Bishop Cagliero decided to take him
along on a trip to Italy in 1887, although Father Cassinis had not
asked to go; in fact, he was quite amazed by this turn of events.
When he had gotten over his initial excitement at being back in
Turin, Don Bosco was the first to remind him, on the day after the

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Immaculate Conception, "Did I not tell you that we would meet
again before we die?" Father Cassinis no longer recalled their con-
versation. Then he remembered, kissed Don Bosco's hand, and
quietly wept.
Don Bosco's gift of prophecy was revealed again on another
unusual occasion. Constance Cardetti, a girl of fifteen, was under
constant threat ·to her virtue from someone living in the same
house: her own stepfather. By the grace of God she had always
repulsed his advances, but she could not escape from the danger of
her environment. She told her confessor her problem, and he or-
dered her to tell her mother. The mother listened in silence and
then came straight to Turin to ask Don Bosco's advice. This oc-
curred in 1875. Don Bosco gave her a medal of Mary Help of
Christians and said, "Give your daughter this medal to wear about
her neck. Our Lady will not grant her the grace of being rid of that
person for two more years. But she will grant her the far greater
grace of protection so that no harm will come to her."
The good mother, reassured by his words, returned home, gave
the medal to the girl, and told her what Don Bosco had said.
Although she continued to be harassed by danger, at times seri-
ously, the girl found almost miraculous strength to elude his ad-
vances for two years. Then, two years and a week later, on the
feast of the Assumption, she was sent to work at a permanent job
in a village twelve miles from her home, by the very same person
[her stepfather] who had used his authority over her and had never
before allowed her to stay away from home.
Without waiting to be told twice the young girl, thanking our
Lady, hastily left for her new place of work and never again re-
turned home. Sometime later she took her vows in the convent of
the Sisters of St. Joseph at Cuneo, and was still there in 1903. She
was always willing to confirm these facts under oath.
Don Bosco not only foretold future events, he could also read
the secret thoughts of others. The two incidents related below both
occurred in 1875.
One day Father Carpignano, a spiritual son of St. Philip Neri,
sent Father [Maurilius] Mandillo, the rector of Bertolla,1 a small
1 This locality was known until quite recently as "Berthoulla."

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village near Turin, to ask a confidential favor of Don Bosco. The
priest usually frequented the church of St. Philip Neri and had
never seen Don Bosco. As he was walking along the road toward
the Oratory, he came upon Don Bosco, who approached him, and
without giving him a chance to open his mouth, greeted him by
name, saying, "Father Carpignano sent you to me to ask me this
and that. You may tell him that things are so and so." He then said
goodbye and went off, leaving him dumbfounded, for no one in the
world could possibly have told Don Bosco what it was he had
come to ask him.
This same rector of Bertolla also gave us the following report.
The Superior of the Sisters of Charity in Turin was confined to bed
with a bad sore on her leg. Two of her nuns had visited the church
of Mary Help of Christians to pray to our Lady for her. They met
Don Bosco in the square outside the church. He came over to
them, told them why they were there, adding that their Superior
would recover and live for many years. She was still alive in 1902.2
Peter Cornelio, a robust old man of Borgo San Martino, remem-
bered the following incident to the day of his death and never tired
of repeating his story, which he always ended with the same phrase:
"This is true, as true as my baptism."
The incident in question occurred in 1875. Don Bosco was walk-
ing through the village with the parish priest one day, and a num-
ber of people came out of their houses to see him. He passed near
a poor woman who begged him in pitiful tones to bless her. For
the past two years her legs had been stiff with paralysis, and she
had asked someone to bring her there in the hope that Don Bosco
would cure her. Don Bosco took pity on her after hearing her story
and blessed her, saying: "You will go to Mass on Sunday." The
following Sunday she was able to walk alone and go to church. She
was perfectly cured.3
We should mention here an exceptional grace obtained some-
time before 1875, though it was not revealed until that year. A lit-
tle boy, Eugene Ricci, son of Baron des Ferres, trying to jump over
2 Father Mandillo is still alive [as of 1930] and resides at Cava dei Tirreni,
where he enjoys an excellent reputation because of his priestly zeal and life.
3 Al Beato Don Bosco. Omaggio del Collegio di Bargo S. Martino, Casale Mon-
ferrato, Unione Tipografica Popolare, 1930, p. 26.

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a small ditch while playing with his brother Charles and a cousin,
slipped, fell and broke his leg. Don Bosco liked the devout little
fellow who loved him in turn, so he went to see him, much to the
boy's delight. In the words of the Jesuit who tells the story, but
whose name we do not know, Don Bosco, with "that gentle, hum-
ble, yet venerable expression that delighted and won all hearts" told
the lad, "How I wish you had broken the other leg as well, my
dear boy!"
"What do you mean, Don Bosco?"
"Then you could better appreciate the power our Lady has to
cure you," the man of God replied calmly. "Come now, be brave,
put your hope in our Blessed Mother. By the end of the month you
will be able to set out for your trip."
This was literally true, for Eugene was supposed to go to Paris
to St. Genevieve's boarding school.4
The boy's brother, Baron Charles, completed the story of the
Jesuit by telling how, immediately after his brother's fall, the doc-
tors had been very much afraid that they would have to amputate
the leg. Don Bosco was immediately informed of this by letter, but
did not come to see the boy until four or five days later. Charles
also said that after receiving his blessing, his brother experienced a
wonderful relief, and almost at once or shortly afterward, was able
to leave his bed.
Our Lord blessed His servant with extraordinary powers to help
him further His own divine glory and ensure the salvation of souls.
These powers also revealed his great holiness to others. Yet, not-
withstanding this, the aura of sanctity that surrounded him came
primarily from the many virtues which so brilliantly shone in him
at all times and in all places.
4 Vita di Eugenio Ricci della Compagnia di Gesu, scritta da un padre della
medesima Compagnia, Speirani, Torino, 1875.

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CHAPTER 25
The End of the Year
THE last month of the year brings us back to the Oratory
once again, where, in the intimacy of domestic peace we conclude
our account of the many events that have often led us far afield.
The beginning of this month had been brightened by the safe arrival
of the missionaries 1 at their destination, as well as by the favorable
effect of this mission both in and out of the Oratory, but at its close
the incident of Don Bosco's suspension had caused a particular
sadness. We do not have very many things to tell, but to make up
for this our beloved Father will speak to us at length in words
which, even after half a century, still sound welcome and timely to
our ears.
The novices no longer participated in all the practices of piety of
the community as they were isolated now from the rest of the
House, and under the direct control of their own Superiors. They
could therefore no longer be present at Don Bosco's public talks.
On the other hand they could not do without the special instructions
that Don Bosco used to give expressly to them in order to mold
them carefully in the Salesian spirit. Don Bosco therefore went to
speak to the novices for the first time on December 13. He ex-
plained to them what to do when in doubt, and suggested various
ways to safeguard their vocation. Father Julius Barberis, then Nov-
ice Master, has preserved this talk for us in the following form:
This is the first time I have come to talk to you. I am glad to be
able to do so now and then, and am happy to see all the novices only
1 Four letters giving details about their arrival in the Argentinian capital are re-
ported in the Appendix of the Memorie Biografiche, Vol. XI, Doc. 37.
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of the Oratory gathered about me. This enables me to say a few words
especially suited to you.
What should I say to you this evening? I shall simply select a few
things that I feel are important for you to know, and I will say them
without going into any digressions or trying to deliver a carefully planned
sermon.
I shall take my inspiration from this morning's Gospel. As I read the
Gospel during Mass this morning, I reflected for a moment over these
words: Simile est regnum Dei homini negotiatori quaerenti bonas mar-
garitas et inventa una pretiosa, vadit, vendit omnia quae habet et emit
agrum ilium. The kingdom of heaven is like a merchant in search of
fine pearls. When he finds a single pearl of great price, he goes and sells
all that he has and buys it. [Matt. 13, 44]
Now what can this pearl of great price be? This precious pearl has
many meanings. Generally, it can be understood as virtue. What more
precious pearl could we possess? Many people see in this precious pearl
faith, for when somebody finds faith he is indeed fortunate because
with it he can attain the kingdom of God. For you this precious pearl
is the education that you have already received in abundance or can
still receive, be it literary or religious. Not everybody is so fortunate
to learn so many useful things that will last a lifetime.
Yet, when I talk with boys, I find that they could not look for a
more precious pearl than a thorough knowledge of what their vocation
is. Yes, a vocation to the priesthood or the religious life, I think, is so
precious a pearl that nothing else can compare with it. But remember
that when we speak of going in search of a precious pearl, it does not
mean that we are to discard all the others. It only means that this
pearl is of such great value that we must hunt for it with great diligence
because with it we shall find many others. It is never alone; other virtues
are drawn to it. We may really apply to this pearl what the Scriptures
say: Venerunt mihi omnia bona pariter cum ilia. [All good things to-
gether came to me in her company-Wisd. 7, 11.]
When a young boy is about to decide on his vocation, he finds him-
self faced with a thousand worldly allurements. How many things come
to the mind of a boy at this age. He would like to have a good time;
he thirsts for glory, wants to pursue a literary career, and is eager to
make money and become rich. The devil puts in his mind the thought
that religious life is monotonous, that he will be despised, will have to
mortify himself, and be ever subject to Superiors.
How can he decide [wisely] about his vocation with such thoughts
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He should do as St. Ignatius did with St. Francis Xavier when both
were students at the University of Paris. Once they became acquainted,
St. Ignatius saw how much his friend liked vanity, honors, glory, and
so forth, so he said to him, "What good will all this do you in eternity?"
"I intend to study, take my degree and become a professor. Who
knows, I may even be a professor at the Sorbonne some day."
"Fine! But will this be of any use to you once you are dead? What
will then be left of it? Life is a mere breath and lasts such a short
time. Eternity has no end. What good does it do to strive hard to make
an impression during the few days we have here on earth, while neglect-
ing to prepare a place for ourselves in which to dwell throughout
eternity?"
Much the same thing happened to St. Philip [Neri]. He met a young
man named Francis Zazzera ... first there was this ... then that ...
then something else ... this world is like a scene in a play. It is all
over in a flash.
To make a wise decision about our vocation, we have to look at
it from the vantage point of death; only then do we realize what is real
and what is insignificant.
We have to consider what our real advantages are: not the fleeting,
deceptive advantages, but the true, eternal ones. How fortunate a boy
is, yes, I really mean it, how fortunate a boy is who is trying to find
his true vocation, when he meets some holy person who can point out
to him what God wants him to do, someone who can help him look at
the problem of his vocation through the eyes of death; someone who can
show him that making a mistake means eternal disaster for him; some-
one who can induce him to ask himself: and what after death?
So far I've been supposing that boys really achieve their dreams of
fortune, happiness, and honor; and I said that even though they did
achieve them, they are nothing in reality. But in most cases, do things
really work out as we hope? Do we achieve fortune or honor? I have too
much experience in such things and tell you that it happens but rarely,
very rarely. A young man may think, "Once I have passed this ex-
amination, once I have my degree, I shall be a professor and earn loads
of moneyt" But will you really pass the examination? Will you have
enough money to continue your studies for your degree? And once you
have it, will there be a job waiting for you? Plans are limitless, but
achievements are few. Although things may look rosy, we are apt to
encounter one difficulty after another, and then everything comes tum-
bling down.
I think I should tell you a certain incident. It is not an old story; it

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happened this very day. A lad who was here at the Oratory some years
ago found our life somewhat boring. He made many plans and thinking
he would realize them almost instantly, left us. Today he came back,
asking for help because he is in dire need. Straitened circumstances
forced him into lawlessness and he had to run from the police. He
longed for the days gone by and told me, "When one lives a secluded
life, one thinks that the outside world must be a wonderful place, but
the truth is that it is nothing but deceit, allurement and misery. When
I left the Oratory, I hoped to improve my position. I thought it would be
easy to achieve all I had planned, that my dreams would be fulfilled
and I would be rich and influential. But it is one thing to make plans
and quite another to realize them. All I have found is shame and ruin,
both of body and of soul."
This is where the difficulty lies. "If I could only realize my ambi-
tion, I would be happy for ever and ever! How lucky I would be!"
Have you ever watched little children, rubbing soap in water and
making soap bubbles? They look at the bubbles being blown in the air
and feel so happy. They clap their hands, squeal with joy, and try to
catch the shining jewels, but all they get is a little soapy water. "Oh, it
looked so beautiful!" Yes, very beautiful when the sun is shining and
the bubble is between the sunshine and you. Our dreams and plans seem
just as lovely to us. But even if you could realize them, they would only
turn out to be just a little dirty water soiling your hands, nothing more.
You have often heard the saying of St. James the Apostle: Mundus
in maligno positus est totus. [The whole world is in the power of the
evil one-John 5, 19.] Don't think that the word totus [whole] is an
exaggeration. First of all, it is in the Gospel ... and then it is all too
true to life!
Now those who leave the world, who aband(?n it, find a pearl of
great price, namely, a religious vocation. Sell all that you have to buy
that pearl; whatever you have to pay for it will be cheap. Somebody
may say at this point, "I am following a good road, my mind is at
rest." To which I would add, "If you enter religious life you will not
only find peace and salvation for your soul and innumerable spiritual
blessings, but you will also find that material security which you would
not have found in the world."
Even from a material point of view, let me say one more thing: If
you want to avoid privation in any form, if you thirst for honor and
glory, enter a religious Order and be a good religious. I can cite a few
instances in our own Congregation: someone, for example, not in pres-
ent company, who is a living proof of my words, Father Cagliero. If

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he had not entered our Congregation, he might have become a good
priest, or a zealous ecclesiastic, or a piano teacher. Instead, he gave up
all worldly honors and joined our Society. Yet, look at him! The honors
he left behind followed him in far greater measure, so much so that
nearly all the newspapers not only in Italy, but in France, Spain, Ger-
many, and England are talking about him and hail him as an excellent
piano teacher, musician, renowned preacher, professor of theology....
He would not have achieved any of this, you may be sure, if he had
not entered the Congregation.
Let us look at Gioia and Belmonte; the former would have become
a humble shoemaker, the latter a simple servant. They consecrated their
lives to God, and how much they, too, have been honored in Rome by
the Pope, Cardinals and Prelates. And now the newspapers and all men
of goodwill are praising them because they have gone to America!
Then, too, we would have been poor if we had remained in the
world. Not so now. If I become sick, I have houses, summer homes,
mansions set in the most favorable climate and there I have good faith-
ful people to care for me. Not even kings have all this.
Am I suggesting that you should become a religious in order to
achieve fame, comforts, and wealth? Far from it! I have only told
you these things and want you to bear them in mind, so that we may
always appreciate the goodness and generosity of God, who repays a
hundredfold even in this world all that we do for Him. Another reason
is that we live in the world and must deal with the people in it, who
understand no other argument than this. We might convince them with
just this viewpoint which they can grasp and which appeals to their own
personal interest.
As for us, what reason should induce us to enter a religious Order?
St. Augustine tells Christians, "Pay attention to Him who calls us!"
Yes, listen to the voice that summons you. Holy Scripture says M anete
in vocatione, qua vocati estis. [Remain in the vocation to which you have
been called-Cf. 1 Cor. 7, 20.]
The remarkable thing about this is that God does not say to us, "Find
out for yourself where your vocation is." No! Indeed, it is not difficult
to know our vocation if we do not shut our ears to the voice that the
Lord makes us hear. If only we acquire the necessary virtues, good
works, and knowledge to further our vocation, we may be sure that
God will reveal it to us. In fact, from the moment of our birth, He
prearranges the things that must lead us to follow His vocation or
calling.
I consider it very wrong for people to say that it is hard to know

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one's vocation. God so arranges things for us that all we have to do
is to continue on the same path: all that is needed is our cooperation.
It is only difficult to know one's vocation when we do not want to fol-
low it, when we tum our back on our first inspirations. It is at this point
that things become complicated.
First, one does not follow his vocation, then he is no longer sure of
it- he should, he should not ... Follow the first impulse of grace and
everything will look different. I say quite frankly that when somebody
feels undecided as to whether or not he should enter a religious Order,
it is apparent that he had a religious vocation but did not follow it
immediately, and so became confused and uncertain. Praying and seek-
ing advice will be of no avail. Until he thrusts everything else aside and
places himself unreservedly in the hands of God alone, he will always
be restless. Try to persuade him to make up his mind to enter religion;
if he does, his restlessness will cease at once. Why? Because finally he
has followed that voice in his heart that bade him do it.
The advice of the Apostle, Manete in vocatione, qua vocati estis [Re-
main in the vocation to which you have been called-Cf. 1 Cor. 7, 20],
seems perfectly plain and obvious to me. For if the Lord gave you this
desire and led you this far, that is, if He enabled you to start carrying
out the desire He inspired in you, it is a manifest sign that it is He who
is calling you.
Now someone may say, "How can I be absolutely sure that I am
called to be a member of the Congregation?" Is it not precisely for
this reason that every Congregation has a novitiate, so that, during his
year of trial, the novice may find out whether God really has called
him to this way of life, and that Superiors may have the chance of
knowing him, advising him, and telling him, either: "Remain with us,
we know that you have a vocation," or, "Leave us, we know that you
do not have a vocation."
In answer to the first query: "Do I really have a vocation?" I would
say, "Of course you have. Who can doubt it?" I say this sincerely to
each of you individually and to all of you collectively. You have all been
certainly called to serve God in the Congregation of St. Francis de
Sales. Those who fail to respond to that call will jeopardize their
eternal salvation. Why? For two reasons.
1. You would not have been admitted to the Congregation if I or
any of your Superiors had had any doubts about the matter. Almost
daily someone applies for admission and the Superiors realize that one
or another does not have the necessary qualifications, that is, he has no
vocation, and so he is turned away. If you have been accepted, it means

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that your Superiors, who were appointed by God to guide you and who
reddere debent rationem pro animabus vestris [have to render an ac-
count for your souls-Cf. Heb. 13, 17] realized that this was the
will of God. Now someone may think, "Perhaps the Superior is acting
in his own interest." Do you really believe that a Superior would risk
his own soul and betray yours, just to gain another member for the
Congregation, someone who, not called by God, can only cause trouble
in the House? You can readily see for yourselves that this supposition is
foolish.
2. If the Lord had not called you to this way of life, He would
never have given you the enlightened desire to become a religious or the
will to embrace this life. He would not have so arranged things and
enabled you to fulfill your desire. He would not have allowed you to
feel the happiness, the peace of mind you experienced when you were
told that you had been accepted. Do not think these are insignificant
trifles; they are important considerations. God is Master of everything,
of every single thought that we have.
"Then it is absolutely certain that we are all called to this way of
life?" Yes, it is absolutely certain. To doubt it would be to doubt what
God has done or has approved. Therefore rest assured that your voca-
tion is certain and that if you observe the Rules of the Congregation,
your road leads you straight to Heaven.
In answer to the second query, "Was the notiviate not established
for novices to have time to know their vocation?" my reply is, No, the
novitiate was not established for such a purpose. I believe that when
one is moved by the right spirit, that is, one has been advised to take
this step by his spiritual director and has not deceived the Superiors of
the Congregation as regards himself, but instead has confided in them
wholeheartedly, then he is already sure of his vocation on entering the
novitiate.
Yet it is not enough for one to have a vocation to be sure of doing
well in a religious Congregation; he must also have enough strength to
follow it. There have been persons who had a vocation but did not fol-
low it immediately. They yielded to sin and let their bad inclinations get
the better of them; they became slaves to their passions which became so
tyrannical as to be beyond control. Now, the novitiate was established
so that the novice could measure his strength, discover whether the weak-
ness resulting especially from his delay in following his vocation has
made him unsuitable for such a holy way of life. The novitiate was also
established for Superiors to observe the novice and see whether he

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really does possess the strength, virtue, and determination to follow his
vocation.
The novitiate was established so that every novice might become fa-
miliar with the Rules, and later be able to fulfill his duties easily and
promptly. The novitiate was established so that every novice could steel
himself in virtue, lest after regaining his baptismal innocence by his
religious profession, he lose it again under the pressure of his passions,
still active and unmortified.
Now let us assume a case that frequently happens in every Congre-
gation. After a certain period of time passed peacefully and happily
in religion, a religious feels a distaste for this way of life and finds
reasons to complain. He may resent the heat, the cold, the food, or the
requirements of obedience. Everything gets on his nerves. Is this a sign
that he did not have a vocation after all?
Remember, first, that those who enter the service of God will not
find their path strewn only with roses, but also with weeds, thistles, and
thorns. The Lord did not say, "He who follows me will always find his
path strewn with roses." Rather when he summoned people to follow
Him, he told them, Si quis vult venire post me, abneget semetipsum,
tollat crucem suam. [If anyone wishes to come after me, let him deny
himself, and take up his cross-Matt. 16, 24.] This means that when
we follow our divine Master, we must be prepared to endure every-
thing for His sake. Whether this means cold or heat or discomfort,
tasteless food, or anything else, we should still be glad that we are
able to suffer a little for Jesus, who suffered so much for our sake. Jesus
Christ Himself, our divine Master, made it clear to us that tribulations
would not be wanting. He said, "He who would rejoice with Christ, must
also be crucified with Him."
We must suffer, therefore, and suffer very much; in fact, we must be
crucified with Jesus. The cross is His banner, His standard. He who
does not want to follow Him is unworthy to be His disciple. "But it is
so cold here," someone may say. "Especially at this time of year! We
have so little to eat and drink, and what little we have is so unpalatable!
Then, too, what a job they have given me! I work all day long without
any break! Others do less work than I do, but whenever there is some-
thing to be done, they load it on me! The whole thing is too heavy!"
Poor lad, I pity you. How do you expect to get along in this world,
if you get upset over a little heat or a little cold? How do you expect
to be a disciple of Jesus Christ, if you whimper and cry because
the food served you is not to your liking, or because the work assigned to
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Let us meditate often on the crucifixion of Jesus Christ. When
thoughts such as these come upon us, let us think of the intense suffer-
ings He endured for our sake. If we do that, if we remember how Jesus
was obedient usque ad mortem, [unto death-Phil. 2, 8], we will not
find obedience so burdensome. Being poor will not seem such a burden
when we recall how, because of His love of poverty, Jesus died on the
cross in extreme poverty, without even clothes to cover Himself.
Yet, despite all this, the devil often assails a religious and really
seems to be deliberately trying to aggravate him. First he says to him,
"You could do good also in the world." He then points out how rigor-
ous the religious life is, and how delightful, life in the world. Thus, little
by little, he insinuates thoughts of freedom and feelings of discourage-
ment, until the religious seriously begins to doubt his vocation. Finally
he says, "You were not really called to lead such a life. If you had
been, you would have found greater peace of mind. Had God truly
intended you to lead this life you would not find it so difficult, and you
would receive greater help from God." The devil goes at it so hard that
not only is the vocation endangered, but also God's grace, and perhaps
even the soul's eternal salvation.
Sometimes the devil disguises himself as an angel of light. "Perhaps it
would be more pleasing to God if I were to lead a contemplative life.
They practice no penances here. I am so inclined to evil, that woe is me
if I do not practice greater penances!" This, too, is a temptation,
Manete in vocatione, qua estis vocati. [Remain in the vocation to which
you have been called-Cf. 1 Cor. 7, 20.]
What should you do when assailed by such doubts? Remember that
if the devil were to lead you this far, he would already have gained a
great ascendency over you. If you are not very careful to do what I
now suggest, you will find yourselves in serious danger of being over-
come. I shall only repeat what St. Alphonsus, echoing other saints and
doctors of the Church, tells us:
The first important word of advice is: Keep your doubts secret, do
not discuss them with anybody, do not mention your temptations or
the victory the devil has almost won over you. For heaven's sake, don't
air your complaints among your companions. I have just said that a
vocation is a pearl of great price. If you talk about such things with
others, the devil will mingle with the grumblers and will create such a
havoc among you as I would not want to see. Do you know why I
insist on secrecy? Because Pope St. Gregory the Great warns us with
these words, Depraedari desiderat, qui thesaurum publice portat in via.
[Whoever carries a treasure openly when traveling invites robbery.] A

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vocation is a great treasure. It will be lost if it is displayed everywhere.
Therefore, keep your vocation secret and keep your doubts secret also.
The second word of advice is: Do not make any decision when you
are upset. Remember what we read in the Scriptures, Non in commo-
tione Dominus. [The Lord is not in the earthquake-3 Kings 19, 11.]
God has no part in decisions we make when we are upset.
Pray instead; pray fervently. Think of the vanity of things in this
world and of everything ending with death. Make your decision from
the standpoint of death. At that moment would you be glad to have
left the Congregation, to have shirked that work, that obedience, or that
mortification?
Receive the Sacraments. Decisions should be made while Jesus is
within us. Talk with Jesus; tell Him confidently what you want to do.
Better still, ask Him to give you the strength and perseverance you
need. But do not discuss any of this with your companions. In my opin-
ion, to talk about these things is committing murder. You would be
destroying your own soul and would also be killing the soul of your
companion.
"What is one to do? We are not to confide in anybody nor make any
decision while we are upset; we must not do this, or that. Meanwhile
we feel like choking unless we can pour out everything that is in our
hearts. Is it not a true saying that nothing brings more relief to the
heart than telling somebody else what is troubling us?"
If you feel this way, then listen to my third word of advice. When I
said you should not talk to anyone, I meant of course that you should
not talk to your companions, that you should not talk to people who
cannot or will not give you the proper advice. Do you feel you are
choking? Then this is what you should do. You have your Superiors,
qui pro animabus vestris rationem sunt reddituri [who must give an
account of your souls-Cf. Heb. 13, 17].
Have you any doubts? You have your Novice Master. You may con-
fide in him; you may bare your soul to him. I, too, am available; you
may come to me and may tell me everything exactly as it is, openly,
without fear, for you will always find in me a loving father, a loyal
counselor.
"What about going to someone outside the Oratory? What about ask-
ing my pastor for advice, or some relative who is a priest or canon,
or someone like that?"
If I should suggest this I would be making a very serious blunder.
No, you should never turn for advice to people who do not belong
to the Congregation. In the first place, God did not appoint them to

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give you advice. Your Superiors are the only ones who can do this.
I repeat it is they who have to give an account of your souls. In the
second place, even though these people may be well versed in theology
and saintly persons, nevertheless they are, for the most part, in no position
to give you advice because they do not know you inwardly, they do not
really understand what the Congregation is all about; they are often
swayed by worldly considerations, personal motives, money matters or
family reasons.
Therefore, follow this all-important advice: whenever you have any
doubts, come to me or go to your immediate Superior. God will in-
spire him with the advice he is to give you and you will not be led
astray.
However, there is one thing I would like you to do when you come
for advice of this kind: do not merely say that you have a doubt or
feel tempted, but manifest as candidly as possible also the cause of
your doubt or temptation. It is not enough for you to say, for example,
"I have a doubt about my vocation." You should say instead: "I have a
doubt, because I feel that I might do better elsewhere; or because I feel
that it would be easier for me to save my soul somewhere else; or be-
cause I think I could lead an even better life in the world."
These reasons may be true. But just a moment! You think you could
lead a better life in the world! Tell me, what kind of a life did you
lead in the world before you came to us? "Oh, but that was then; things
are different now!" Do you believe that you have now grown so strong
that you can withstand the allurements of the devil, you who in your
weakness are unable to put up with the religious life?
Why don't you manifest the real reason, the reason that is closer to
the truth: "I want to leave because I find life under a Rule tedious,
because obedience is a burden, and so is poverty; in short, I want to
leave because I feel like it and that's what I want." Just say so and
there will no longer be any doubt. It will be simply quite clear that
there is no question of doubt over your vocation. You have lost it; you
have betrayed the vocation you had.
Someone may say, "The sole reason why I began to have doubts,
and why I became almost convinced that God does not want me to
remain here, is because my parents need me. I am very attached to
them. I knew I could help them if I were with them, and I could
brighten what little life God may still grant them. They too suggest that
I come home again.
I can give you no other advice on this point than to quote the words
of St. Thomas, who states quite unequivocally, In negotio vocationis

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parentes amici non sunt, sed inimici. [When it is a question of vocation,
parents are not friends but enemies.]
You have already renounced your affection for your parents when
you applied for admission to the Congregation. You have chosen God
as your heritage, your beloved, your all. God is your parent before
your father and mother. It is God who created you, He is your father,
your mother, everything; He is therefore Lord of all. If He cans you,
then neither father nor mother should matter.
Am I advising you to run away from home, as we read many saints
did and were miraculously assisted by God in their flight? No, I am not.
But since you are already here, and they would like you to return to the
world, I ten you quite frankly that you do not have to obey them.
Rather, you are bound not to obey them: Obedire magis oportet Deo
quam hominibus. [We must obey God rather than men-Acts 5, 19.]
"But who will take care of them? They are in need of help," some-
one may say. Our Father who is in Heaven will care for them. He who
clothes and nourishes the birds of the air will think of them. He who
does not permit a lily of the field or a blade of grass to die, unless He
has so ordained, will think of them.
"But I could find someone to look after them and cheer them a bit.
I could work harder as a priest, too, to provide them with everything
they need." Did you by any chance come to the Congregation to earn
money, and do you expect the Congregation to keep someone who has
an eye on profit? If anyone were to advise me in this way, I would
reply, Vade retro, Satana! [Get behind me, Satan!-Mark 8, 33.] You
have sold yourself to God and must therefore try to win souls for
Him. The salvation of souls-this is the only profit we should seek.
How many vocations have already been lost through this misguided
love for one's parents! Unfortunately, a vocation is often lost during
vacation time, in homes where one would think there was no chance of
such danger. Invariably, the love that parents show for us makes us
want to remain and help them, or even to become secular priests. But
anybody who becomes a priest with such ideas in mind is more like a
merchant or businessman than a priest of our Lord Jesus Christ.
We now turn to something else, to something which, over and above
what has already been said, often causes us to lose our vocation. I shan
be brief.
I am almost always in continual contact with the world. I frequently
visit convents and monasteries and am often consulted by religious.
I know by experience that the other things which induce people most

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often to abandon the religious life are: gluttony, an unwillingness to
work, and a feeling of dissatisfaction caused by grumbling.
1. For heaven's sake, never give way to gluttony. Be content at all
times with the food served; do not ask for anything else. Whenever I
see somebody eagerly helping himself to some special dish or willing
to walk miles just to get it-when I see somebody never missing the
chance for a drink and making merry over it, I immediately become
uneasy about his perseverance, because, as the masters of spiritual life
tell us, gluttony and chastity, and especially wine and chastity, never
go hand in hand.
2. Willingness to work. You may say perhaps, "But some jobs are
so tedious, so hard!" It is precisely these that put us to the test; these
steady occupations are the ones that safeguard our vocation.
3. St. Francis de Sales says that if an action were to have a hundred
different sides to it, and ninety-nine of them were manifestly bad and
only one good, we should consider the action from that point of view
alone, and never grumble or criticize it because of the others.
Dear sons, try to practice these things that came to my mind this
morning as I read the Gospel. If you do, you will find true happiness
and true peace of mind. You will also be helping yourselves and others.
Since it seems that the Lord wishes to bless us in a special manner, let
us try not to be unworthy of His blessing. Let us endeavor to adorn
our hearts as much as we can with beautiful virtues, working diligently
at all times for the greater glory of God.
May it be said that wherever there is a son of St. Francis [de Sales]
there too is a light casting its rays on everyone around him; a warmth
kindling the love of God in all those with whom he comes into contact;
and the salt of that eternal wisdom that helps to season, safeguard, and
strengthen all in doing good.
Read about the things that I have just been saying. You will find
them in the introduction to our Rules. Nearly all of them are briefly
summarized there. Then, bit by bit, your Director will explain them
to you in greater detail.
Anyone who has doubts may come for advice. Should any com-
panion discuss any of the things we have been talking about, give him
at once the right advice and encourage him in the pursuit of good.
If you do this, you will be blessed both now and for all eternity. You
will be blessed and our whole Congregation will be blessed. The houses
we now have will be blessed, as well as those we shall establish in the
future, together with the Salesians who are here now or will join us
later.

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As Christmas drew nearer, Don Bosco received, along with Car-
dinal Berardi's good wishes, news that must surely have softened
the sorrow caused by the insurmountable obstacles he encountered
in trying to obtain the privileges to which we referred in Chapter
21. "I am happy to inform you," the Cardinal wrote,2 "that both
the Pope and I were very gratified to learn about all that you have
done and are still doing on behalf of our holy religion and of the
Church, both at Nice and at Bordighera. The Pope blesses your
new undertaking with a full heart and is confident that, in His in-
finite mercy, God will reward you by an abundant harvest."
A mood of mystical happiness, induced by the inspiring novena,
pervaded the Oratory as Christmas approached, reaching its climax
in the midnight Mass. The church was magnificently decorated and
illuminated. Don Bosco sang the Mass, assisted by Father [Joseph]
Bologna and Father [Charles] Cipriano. Their names are men-
tioned in the Chronicle, for the priests were so eager to officiate as
deacon and subdeacon on similar occasions that those who were
chosen by Don Bosco considered themselves worthy to some extent
of a place in history.
Don Bosco distributed Communion to all the altar boys and
clerics, while the priests gave Communion to the boys and the faith-
ful, each officiating at half of the altar rail. Meanwhile, divided into
two choirs, the singers chanted the responses, their voices inter-
weaving as they sang at the two opposite ends of the church, i.e.,
in the choir loft [above the main entrance] and in the apse. The
minutes of the local House Chapter, dated December 26, remark
on the crowds of faithful at the altar rail for Communion and tell
of a discussion about an easier approach to the altar rail in the
future.
After the ceremony the boys ate the ritual dish of tripe, and
then went to bed. This custom, too, is nothing more than a distant
memory at the Oratory. Alfredo Panzini in his Dizionario moderno
[Modern Dictionary] describes it as heavy, coarse, and indigestible
food," yet he feels obliged to add that "the Milanese are very fond
of it, be they rich or poor, aristocrats or commoners, noble ladies
or plain women." Panzini also adds that "this dish is still a tradition
2 Letter of December 17, 1875.

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in this city, where so many other things change." Tripe was popular
in Turin, too, and Don Bosco, who was a good connoisseur of
popular tastes, made use of them for his own ends, managing to
satisfy his boys as his own economic possibilities permitted.
Something happened during the midnight ceremony that still
brings laughter to the few who heard it and are still alive, whenever
they recall the incident. When the deacon sang the lte, missa est, he
indulged in a vocal :flourish with so many runs up and down the
scale on the syllable i of the word Ite, that he got lost. In an apt
Piedmontese phrase, the subdeacon told him to hush! Surprised at
first, the congregation soon began to chuckle. Always calm and re-
signed, Don Bosco now and then would beg the hapless singer,
"Stop it, Father Bologna, stop it!" But the deacon went right on,
undaunted, beyond belief. One can easily imagine the comments
made all day long. When someone brought up the subject in Don
Bosco's presence the next evening, he let everyone have his say;
then at the right moment, he started to tell them about something
that had once happened to him: how he had once forgotten the
proper intonation, just as he was about to sing something in church.
He struck the first note that came to him and then got himself
out of the mess by inventing a few other notes of his own. He
then expected to hear comments from the parish priest. The latter
praised him, assuring him that he would not have acquitted him-
self so well if he had been in his shoes. The moral of the story was
obvious: put yourself in someone else's shoes, and you will learn
to sympathize with him.
On the last day of the year Don Bosco announced the Annual
Practice to the whole community assembled in the large reception
room on the main :floor of the new wing in the building where his
rooms are located. The boys greeted him with thunderous applause
and cheers so prolonged that he raised his hand, saying, "You must
quiet down a little if you want to hear what I have to say." A deep
silence set in at once. He began:
We have all gathered here to say goodbye to the year now about to
end. Within a few hours 1875 will come to an end, and this year will
not return. Other years, many other years, will come, but 1875 will
never return. It will disappear into eternity, and we shall retain nothing

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more of it than a faint recollection. Yet even though 1875 will no
longer be with us, we shall feel the burden of another year on our
shoulders, and have one year less of life before us. This is the last time
this year that Don Bosco will talk to you, and it may be that when
next year rolls around, someone else will be standing on this spot, on
this day, to address you instead of me. "Where has Don Bosco gone?"
you will ask. The reply will be, "Don Bosco is already in eternity, and
we shall not see him again here on earth."
Let us then bring back to mind the events of 1875 up to this day. Let
us look back a moment and watch our life as it goes its way and death
approaches closer, scythe in hand. What do we see? Innumerable favors,
of course, blessings received from our Lord and the Blessed Virgin; we
see our good deeds, and the virtues that shone in us most. We see many
fine things, but also many not so fine: and these are our sins, our faults,
our acts of disobedience, our offenses against Jesus and Mary. Nor do
we see only this. We also see that many of our friends, our brothers
who were with us last year in this same place, are now here no longer.
We note their absence; they are now in eternity. Several, in fact, died in
1875: young Bartholomew Collo, Peter Cotta, our old baker, James
Para, [Anthony] Lanteri, Defendente Barberis [the cleric, not Julius
who is here wtih us]; [Salvator] Pagani, Perini, and Falletti; some of
them were professed, while others were students or coadjutors. Be that
as it may, they have died, and we know nothing more about them. God
alone knows where they are now. We have good hopes for them, be-
cause they all received the Sacraments; they all went to confession and
received Communion; and as for those who did not die in the House,
from the accounts we have received we have reason to believe that
they died as good Christians and are now with God. What of the com-
ing year? Who knows whether someone of us may be missing, someone
be dead by next year? It is certain that not all of us will be alive this
time next year. I shall not say who, but more than one of those now
present will no longer be with us. One need not be a prophet to say
these things. We see it happen every year; several of us depart for
eternity. God alone knows. We cannot even be sure we will live through
the last four hours of this year; still less can we be sure that we will
live to see the end of 1876.
I feel that our companions who are now in eternity and are no
longer with us are listening to my words and are now saying, "Don
Bosco, you told us, too, so many nice things last year; now you are
talking about us.... Would it not be better if you said some prayers
for the repose of our souls?"

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We shall do that; we shall pray for their eternal repose so that if
any of them has not yet reached Heaven, he may do so soon. We shall
say an Our Father, a Hail Mary, and a Glory be to the Father for them.
And we shall also say a prayer for those who this year are about to
depart for eternity from this vale of tears. What kind of eternity will they
deserve? Let us be prepared.
Now that we have talked about last year, I had better give you some
counsel that will help us all live through the coming year in peace with
God. All the advice I can give is summed up in this phrase: One thing
and two friends. This advice is not just for one day or a month, but for
the whole year.
The two friends who should be dearest to you, the ones you should
be most fond of, are a friend you should practice, and a friend you
should frequent. First of all let me introduce the friend you should
practice. This friend should accompany you everywhere and should al-
ways be at your side. This friend who should accompany you wherever
you go and whatever you do, who should be very dear to you at all
times, is, good example. We can practice good example in many ways:
by receiving often and devoutly the Sacraments, by admonishing our
companions who balk at rules, or are reluctant to follow the inspirations
of our Lord or the exhortations of their Superiors. We may set a good
example by not being afraid of people who might consider us bigots,
that is, by not being concerned about what people may say, by obeying
the Rules faithfully, by doing our duty, by being modest in our conduct.
Treasure this friend and you will be very fortunate. He can help you to
go through 1876 happily.
One thing I would like to see deeply engraved in your hearts is
avoiding scandal at all costs, for scandal is the foe of good example.
Try, I beg you, to shun it in every way possible. It will come to you
often disguised as a friend. Dear boys, if you only knew what scandal
really is, if you only knew the harm that it does, you would not even
want to hear it mentioned. Yet, it can be given so easily. We can do
immense harm by not obeying a rule, an order given to us, by shrugging
our shoulders, by our conversation, by uttering a bad word. You know
how angry our Lord was with those who give scandal! And greater yet
is the harm to ourselves if we fall into it. First of all, it causes the loss
of a soul; it casts on us God's most terrible curse; it disgraces us for the
rest of our lives and makes people look upon us as men for whom
there is no hope, as men possessed by the devil. I wish I could describe
graphically to you what this monster called scandal is like. But I must
be brief, so I will only tell you what little I can. Shun scandal, above all

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avoid every word, deed, utterance, and gesture that might offend the
virtue of chastity, that is, modesty, or keep others from doing the right
thing. You may be sure that God will bless you if you safeguard this
beautiful virtue and tum away from everything contrary to it.
The other friend I want you to meet for your own happiness this year
is one to stay with, to love, to revere, and to cherish. Oh! how much
good this friend can do for you! You must have already guessed that
I am talking about Jesus in the Blessed Sacrament. He is and must be
your true, your only friend. He will console you in trouble. He will
grant you favors and true joy. From His hands come all sorts of gifts
and also crosses. These he sends to test our faith and perseverance and
to crown us with glory in Heaven. Tell me something, my dear sons, is
it not true that Jesus in the Blessed Sacrament is the comfort of the
dying? Yes, you say. See what happens when someone is about to die.
His friends stand about the room sad and sorrowful, afraid of going
near his bed for fear of catching his disease. They wait for a propitious
moment to slip out of the room. It is not so with the Blessed Sacrament.
Our Lord leaves the church to visit the dying. He goes to them, and not
content with comforting them by His loving presence, He chooses to
become one with them, and through the words of the priest, tells them:
Accipe, frater, viaticum, qui custodiat et perducat te ad vitam aeternam.
Receive, brother, as viaticum, the body of our Lord Jesus Christ, who
will be the true friend that will lead you to life everlasting and to the
glory of Heaven.
Nor does He give us proof of His friendship only in moments of
happiness, as friends in this world do. On the contrary, He shows us
even greater love in times of adversity, when things are going badly.
He shows us His wounds and urges us to imitate Him and do penance
for our sins. If we sincerely want Him to come to us as a friend when
we are dying, let us receive Him often and devoutly as the Blessed
Sacrament, treasuring Him in our hearts. Let us visit Him often in our
spare time. Let us offer our hearts, our wills to Him, allowing Him to do
whatever He wants with us. He is so very good that He will always pro-
tect and never abandon us.
Finally, one thing for all to do, an important part of the Practice I
am giving you this evening is this: carefully keep the little sodalities we
have here in the House-the St. Aloysius or Blessed Sacrament Sodality,
the Altar Boys Society, the sodalities of St. Joseph, Mary Help of Chris-
tians and the Immaculate Conception. No one asks you for dues in
these sodalities, so there is nothing you can lose. Let each one choose
the sodality that will better help him grow in fervor. I commend these

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sodalities to our Catechists, teachers, and Directors, in particular, and
ask them to start them again and make them develop. Let them urge
the boys to join them. No, that is not right, I shouldn't have said "urge
them." No, they should not urge the boys, but rather let the sodalities
be open to them so that anybody who wishes may become a member.
I realize that you don't have to be urged. All sodality members should
try to give others good example, bringing light to darkness, avoiding
bad example, and doing all possible to eliminate it among their com-
panions, going to Communion frequently, visiting the Blessed Sacrament
often during the day, and encouraging others to go with them. I hesitate
to suggest other devotions or mortifications because in spite of the good
they may do, these things may also be dangerous. Rather, I constantly
urge you to join these sodalities, because they are always good for all.
Now I shall say nothing more, but only urge you earnestly, once
again, to follow my advice if you wish to enjoy God's peace this year
and be visited by our Lord in the Blessed Sacrament at the hour of
your death. Meanwhile let us now say an Our Father, a Hail Mary, and
a Glory Be to the Father for our poor, departed companions, and then
another Our Father, Hail Mary, and Glory Be for those who are here
with us now, but who are going to die during the coming year. Statistics
show an average of three deaths for every 100 persons each year in
towns and villages. Since there are about 900 of us here, we should
have about 26 or 27 deaths among us. You are young, however, you are
not anxious to die, and that is why our average is only one per cent,
therefore, only 8 deaths a year. I am glad it is this way; and I hope and
pray that even this number may shrink rather than grow in years to
come. Nevertheless, since some of us must die during the coming year,
each should endeavor to employ well the little time remaining. Now
Bro. Villanis will please take over and lead us in these short prayers.
Everyone knelt down. The room was so crowded that it took
some maneuvering to find room for one's knees. At the end of the
prayers, Don Bosco rose to his feet, wished everyone a happy end-
ing of the old year and a happy beginning of the new, and then
bade them good night. While shouting "Long live Don Bosco" the
boys lined up and walked off to bed.
Don Bosco gave the Annual Practice to his sons for twelve years
more. Each time, as he looked back, he took note of how his Con-
gregation had grown and his work was being better and better

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494
BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
consolidated. It cannot be said that he always enjoyed fair weather,
however! Yet even in the midst of storms the hand of God always
upheld him. Father Felix Giordano, 0.M.I., accompanying Don
Bosco about this time on a trip from Genoa to the Oratory, asked
him how his undertakings, always springing up from nothing, were
so successful. With great simplicity Don Bosco replied, "I have
nothing to do with it, you know. Our Lord attends to everything.
He wishes in His goodness to do now one thing, now another. How
does He show that the undertaking is His? He chooses as His instru-
ment the most inept tool. This is what has happened with me. You
have known me for a long time and I assure you that had our Lord
found another priest in the archdiocese of Turin even poorer, more
insignificant, and more devoid of talent than I, He would have
chosen him and no one else as His instrument in the undertakings
you mentioned. He would have ignored poor Don Bosco and let
him follow his natural vocation by becoming a simple country
priest." 3
At every step new vistas open up to Don Bosco. Far from bid-
ding him halt, they urge him to push farther ahead. This is the
unbroken rhythm of his entire life.
3 Letter of March 25, 1888 to Father Lemoyne from Nice.

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SALESIAN TERMINOLOGY
(For the General Reading Public)
ANNUAL PRACTICE: a brief saying, in the form of a motto, summarizing
the particular religious and spiritual program proposed by the Rector
Major for a given year.
ARTISANS: trade school students.
ASPIRANTS: candidates for membership in the Salesian Society in the first
period of their probation preceding the novitiate.
ASSISTANCE: Salesian method of supervision of boys and students,
friendly and informal in manner, stressing the prevention of disorders
rather than the punishment of offenders.
AssISTANT: A Salesian engaged in supervising boys.
CHAPTER: (a) House Chapter: members of a Salesian community who
are entrusted with administrative duties and who assist the Director
in the government of the House, namely, the Prefect, the Catechist,
and one or more Councilors.
(b) Provincial Chapter: a group composed of Provincial Coun-
cilors, Directors, and elected delegates of the Houses, under the presi-
dency of the Provincial. It does preliminary work for a General
Chapter and deliberates important affairs of the Province.
(c) Superior Chapter: the Council of the Rector Major, consisting
of a Prefect, Spiritual Director, Economist, and five Councilors, who
with the Rector Major ordinarily exercise supreme authority over
the entire Society.
(d) General Chapter: a general assembly of the Rector Major, the
Rector Major emeriti, the Superior Chapter and its Secretary, the
Procurator General, the Provincials and delegates from each Province
and the Director of the Motherhouse. It meets to elect a Rector Major
and members of the Superior Chapter and to treat of matters that
concern the Society in general.
CLERIC: a member of the Salesian Society training for the priesthood.
495

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496
Salesian Terminology
COADJUTOR: a lay member of the Salesian Society.
COMPANION OF YouTH: a manual of devotion composed by St. John
Bosco for the use of boys, originally entitled Il Giovane Provveduto.
COOPERATOR: a member of the Pious Union of Salesian Cooperators;
one who contributes in any manner to the development of Salesian
work.
DAILY PRACTICE: a religious practice or good work suggested daily dur-
ing the period of preparation for a major feastday; a spiritual nosegay.
DoN: a shortening of the Latin Dominus (lord, master) , used in Italy in
informal address of the clergy.
EXERCISE FOR A HAPPY DEATH: a monthly practice of piety that pro-
motes spiritual recollection and fervor by meditation on one's eventual
death. It stresses the reception of the sacraments of Confession and
Holy Communion as if for the last time.
Gooo NIGHT: a short talk, immediately after night prayers, given by the
Director or someone in his stead. It consists of advice, exhortations,
or occasional remarks.
MANIFESTATION: a monthly account of one's exterior life made by a
Salesian to his Superior.
ORATORY: a Salesian work which offers boys and young men organized
recreational, educational, and religious activities that otherwise would
not be available to them.
(a) Day Oratory: conducted daily.
(b) Festive Oratory: conducted on Sundays and festive days.
THE ORATORY: abbreviated form of "Oratory of St. Francis de Sales,"
the Motherhouse of the Salesian Congregation.
PRACTICAL TRAINING: the period in the training of a Salesian cleric, fol-
lowing his completion of philosophical studies. During this time he
devotes himself to teaching and supervision of boys' activities.
PREVENTIVE SYSTEM: the Salesian method of education and discipline,
based on reason and religion. It stresses vigilance, guidance, and
sympathetic understanding in the training of the young.
SoNs OF MARY: delayed or adult vocations who, as aspirants, follow an
educational and training program suited to them.

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Salesian Terminology
497
THE SALESIAN HOUSE
DIRECTOR: Superior of the House which he governs with his Chapter.
HousE CHAPTER: Prefect: entrusted with the administration of temporal
affairs.
Catechist: in charge of spiritual matters.
Prefect of Studies (one of the Councilors) : in charge of scholastic
matters.
THE SALESIAN PROVINCE
PROVINCIAL: Superior of an entire Province, which he governs with his
Council.
PROVINCIAL EcoNOMIST: a member of the Provincial Council entrusted
with the financial affairs of the Province.
THE SALESIAN SOCIETY
RECTOR MAJOR: Superior of the entire Society which he governs with
the Superior Chapter.
SUPERIOR CHAPTER:
Prefect: vicar of the Superior General.
Catechist: entrusted with the spiritual and moral matters of the Society.
Economist: entrusted with administration of material goods belonging
to the Society as a whole.
Councilors: five in number. Some are given a special charge, as
(1 ) academic schools, (2) technical and agricultural schools, ( 3) the
foreign missions, (4) parishes, oratories and alumni, (5) Salesian
Cooperators and the Press.
PROCURATOR GENERAL: a priest elected by the Rector Major and his
Chapter to act as liaison officer between the Holy See and the Salesian
Society.
VISITOR: a superior appointed by the Rector Major with the consent
of his Chapter to make a formal visit to determined Salesian Houses.

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Index
D.B.
D.M.H.C.
M.H.C.
S.S.
ABBREVIATIONS
Don Bosco
Daughters of Mary Help of Christians
Mary Help of Christians
Salesian Society
A
Alms, D.B. begging for, 191; D.B.'s
special purpose in seeking alms, 192
Abjuration, of a young Protestant at Aloysius Gonzaga, St., devotion to, 212;
the Oratory, 357
six Sundays in honor of, 227
Abuses, correction of, 186
Altar Boys' Society, at the Oratory, 206
Academic degrees see Certification
Alumni, of the Oratory at the Turin
Accusations, against D.B., 281
seminary, 36; encountered by D.B.
Action, D.B.'s principles of, 138, 155, in Rome and Turin, 102f, 153; pres-
469
ent at D.B.'s name day, 210
Admission into Salesian Society. See Amiability, of D.B., 204, 248, 263, 288f
Salesian Society, admission
Amossi, August, 36
Advice, to a professor of philosophy, Aneyros, Frederick, 352
271; on the subject of vocation, 483; Annual Practice, 491
of the confessor, 280; of Superiors, Antonelli, James, 8, 13, 122, 312, 352,
280
452
Adults, vocations of, 20f
Anzini, Abundius, 351
Adversaries, policy of the S.S., 72. See Apostolate, of the Salesian Cooperators,
also Foes
63; of the Immaculate Conception
Affability see Amiability
Sodality, 206f; by the Oratory boys,
Affection, of D.B. for his boys and 382
Salesians, l 13f; for his missionaries, Appointments see Offices
117f, 366, 377f
Armonico, Frances, 304
Afflictions, a recommendation to the Artisans, and change of trade, 198;
first missionaries, 365; D.B.'s spirit D.B.'s exhortation to them, 228f
of fortitude, 449, 459; the way to Aspirants, at the Oratory in 1875, 247ff;
Heaven, 338f; in the religious life, how D.B. attracted them, 248; their
482f
probation and norms for their ad-
Africa, 384
mission, 250f
Alassio, 15, 96, 202, 208, 304, 307
Assistance, a preventive of disorders,
Albano, Stephen, 171
186; the basis of success in educa-
Albera, Paul, 11, 15, 55, 145, 267, 337, tion, 203
366, 368
Association of Salesian Cooperators see
Allavena, James, 349, 371
Salesian Cooperators
499

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500
INDEX
Authority, D.B.'s respect for and sub-
mission to, 284f; D.B.'s recommen-
dation to the first missionaries, 364;
D.B.'s heroic sacrifices to safeguard
it, 449
B
Baptism, of a young Protestant at the
Oratory, 357
Barale, Peter, 187
Barberis, Defendente, 262, 490
Barberis, Julius, 11, 50, 52, 62, 72, 87,
145, 187, 189, 200, 220, 223, 230,
244ff, 248f, 255, 257, 267, 272f, 288,
320, 354, 377, 391f, 405f, 475
Barcelona, 368
Bartolini, Dominic, 423ff
Beauvoir, Joseph, 171
Belloni, Anthony, 385
Belmonte, Stephen, 142, 349
Benefactors, D.B.'s gratitude to, 25,
118; his regard for them, 110, 114;
his motive in dining with them, 192
Benitez, Joseph Francis, 131, 369
Bequest, to D.B. contested, 461f
Berardi, Joseph, 9, 26, 79, 81, 90, 94,
101, 114, 120, 157, 276
Bertello, Joseph, 320, 411
Berto, Joachim, 22, 99, lOOfI, 103, 119,
243, 296, 384, 424
Besucco, Francis, 431
Biographical Memoirs, reasons for the
English translation and editorial pol-
icies, ixf; Fr. Ceria's purpose in
writing vols. XI-XIX, xiff
Biography, of deceased Salesians, 2; of
Archbishop Gastaldi, 449
Bizzarri, Joseph, 28, 39, 79, 124, 164,
170, 179, 441, 443, 468
Blessed Sacrament, devotion to the:
D.B.'s recommendation to the first
missionaries, 365
Blessed Virgin Mary see Our Lady
Blessing of Don Bosco, and two cures,
473f
Bodratto, Francis, 320
Bollandists, see Fathers of the Church
Bollettino Salesiano, 24
Bologna, Joseph, 488f
Bonetti, John, 11, 14f, 116, 120, 122,
125, 135, 145, 405, 408f, 418, 452,
454
Borgo S. Martino, 14, 168, 202, 208,
266, 452
Borio, Herminius, 7, 171, 350
Borromeo, Charles, see Charles Bor-
romeo, St.
Branda, John, 80
Breviary, D.B.'s high regard for it, 272
Brief (Apostolic), in favor of the
Church of M.H.C., 106; in favor of
the S.S., 106; in favor of the first
missionaries, 352
Buenos Ayres, 13, 19
Building see Construction
Business see Finances
Buzzetti, Charles, 197
Buzzetti, Joseph, 240
c
Cafasso, Joseph, 217
Cagliero, John, 11, 55f, 135, 141, 144f,
195, 209, 286, 296f, 308, 336f, 341,
348, 351f, 357, 367f, 374, 398, 412,
450, 471
Cagliero, Joseph, 2f
Calcutta, 293
Callori, Charlotte C. Sambuy, 108,
192, 344, 371
Callori, Frederick, 108, 192f, 344, 371
Calm see Serenity
Calumny see Slander
Campi, Joseph, 171
Canon Law, D.B.'s competence in, 173
Cardinals, commission to consider
privileges for the S.S., 163f
Cassinis, Valentine, 171, 264, 349f,
471f
Catalog see Directory
Catechism, teaching of, 314, 365
Catholic Action, and Salesian Coopera-
tion, 63, 77
Cavour, Camillus, 292
Ceccarelli, Peter, 131, 135, 369
Cemetery, a visit to and a Good
Night on death, 300
Ceremonies, and their importance, 207,
314; weekly class of, 325
Cerruti, Francis, 11, 15, 145, 151,
389, 406ff
Cerruti, James, 393
Certification, of Salesian teachers, 150f;
D.B.'s norms in choosing candidates
for, 271
Chancery (Turin), D.B.'s difficulties
with it, 28ff; the basic reasons for
the misunderstandings, 54f, 78ff;

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INDEX
501
lodges complaints against D.B., 67ff,
78ff, 85ff, 280ff; its failure to sub-
stantiate complaints, 92; its order to
provide a list of all the Salesian
priests in the archdiocese, 93; Fr.
Rua's reply to the complaints, 282;
D.B.'s reply concerning a celebret,
293; its objection to the publication
of favors through M.H.C., 421
Charity, of D.B. in word and deed,
96, 155, 232, 292, 489; D.B.'s
heroic practice of, 195, 284, 449,
462; a recommendation to the first
missionaries, 364f
Charles Borromeo, St., 434
Chastity, praises of, 222f; habit of
drinking and chastity, 255f; obliga-
tion for Salesians, 279; means of
preserving it, 364; safeguarding it
with a medal of M.H.C., 472. See
also Modesty
Cheerfulness, in education, 204
Chiala, Caesar, 43, 187
Chiaudano, Joseph, 202
Chiuso, Thomas, 24, 27, 31, 34, 40,
54, 67, 69, 346, 456
Christening see Baptism
Christian Latin Authors, 18
Christmas, a particular custom at the
Oratory, 488; a Good Night in
preparation for, 315f
Chronicle, by Fr. Barberis, 41, 43, 47,
51, 57f, 62, 87
Churchyard see Cemetery
Cibrario, Nicholas, 375, 391, 450
Cipriano, Charles, 320, 488
Circular, to the confreres in 1875, 3f;
regarding the missions in South
America, 130f; to the Salesian Co-
operators, 343; for the promotion
of the "Letture Cattoliche" [Cath-
olic Readings], 413
Civilta Cattolica, 103, 405, 407
Classical authors, in expurgated edi-
tions, 402
Clerics, their light-headedness over-
looked by D.B., 253; their moral
and religious formation, 267f; abro-
gation of their exemption from mili-
tary service, 273; norms for their
vacation, 273f; a talk by D.B., 275ff;
under the responsibility of a specific
Superior, 327; criteria for their ad-
mission into the S. S., 327
Cloister see Enclosure
Coadjutors, D.B.'s ways with them,
263f; D.B.'s method in their forma-
tion, 265; exemplary ones, 265f; at
Lanzo, 314
Colomiatti, Emmanuel, 293
Columbus, Christopher, 406
Communion (Holy), and dreams of
the pitchforks, 241; the manner of
receiving it fruitfully, 258; its benefi-
cial effects, 365; its frequent recep-
tion, 434
Composure see Serenity
Conduct, D.B.'s way of fostering it,
204; and a favorable testimonial,
431; of D.B. with Archbishop
Gastaldi, 445
Conferences, attended by the Directors,
l lff, 144f, 317ff; by D.B. to the
clerics, 275ff; monthly to the con-
freres, 331; by D.B. to the novices,
475ff
Confession, a general one and a per-
son's vocation, 216; an exhortation
to the artisans, 229; and dream of
the pitchforks, 239ff; a recommenda-
tion to the first missionaries, 365;
a good start for the school year,
428f
Confessor, during retreats, 217f; D.B.
always ready to hear confessions,
350f
Confidence, a means in education, 203,
245, 265; fostered through the So-
dalities, 207; in Superiors, 250, 258;
to be shown by Superiors to per-
petually professed members, 329. See
also Trust
Confirmation (Sacrament), its refusal
by Archbishop Gastaldi, 95; ad-
ministered by Bishop of Susa at
Valsalice, 313
Congregations, Roman, a document by
D.B. to the Congregation of the
Council, 492
Conscience, a guide for conduct at
the Oratory, 203, 235
Constitutions see Rules
Construction, D.B.'s chagrin over un-
authorized alterations, 189f; altera-
tions at the Oratory, 190f
Conversation, D.B.'s sense of humor
in, 79, 218, 298, 379; D.B.'s firm-
ness in cases of bad, 228; an evil

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502
INDEX
word never forgotten, 287; with per-
sons of the other sex, 364
Convitto Ecclesiastico, 217
Cooperation, with Divine Providence,
43
Correction, norms, 7, 323; in public,
233
Correspondence, D.B.'s habit to reply
to letters, 112ff; norms for con-
freres, 148; D.B.'s desire that the
clerics be taught letter writing, 274;
D.B.'s informality in his letters, 408
Cortez, Hernando, 406
Costamagna, James, 11, 16, 215, 217,
287, 335, 341, 342
Cossu, Peter, 294
Courtesy, of D.B. in his mail, 308; a
recommendation to the first mis-
sionaries, 364
Criticism, to be disregarded, 155; of
textbooks in use to be avoided, 200f
Customs (Salesian), annual confer-
ence of St. Francis de Sales, llff;
use of coupons by the boys on
festive occasions, 222; mailing all
the Houses two copies of every
book printed at the Oratory, 324;
special pass to the Oratory boys upon
entry, 427; the Sunday meetings
of Superiors, 429f; a special dish
after the Christmas Midnight Mass,
488; Annual Practice on the last day
of the year, 489ff
D
Dalmazzo, Francis, 11, 15, 111, 145,
148, 215, 230, 288, 384
Daughters of Mary Help of Christians,
report on the D.M.H.C. during the
conference of the Directors, 16;
their austerity, 335f; various styles
of their habits, 336f, 340f; their
veneration of D.B., 336f; D.B.'s
respect for their Mother Superior's
authority, 338; a letter of D.B. to
a Sister, 338; their first reception
of the habit and taking of vows,
339; various recommendations of
D.B. to them, 339f; peace of mind
restored to a D.M.H.C. by a brief
glance of D.B., 339; episcopal ap-
proval of their Constitutions, 341;
the foundations upon which their
Institute will :flourish, 341; D.B.'s
reserve in dealing with them, 342;
a circular to the Salesian Coopera-
tors in behalf of the Sisters, 343; a
petition to Archbishop Gastaldi on
their behalf, 345; the conditions
placed by Archbishop Gastaldi for
a house of the Sisters at Valdocco,
346
Day Students, and daily Mass, 314
Death, a frequent subject of D.B.'s
sermons, 237, 300; vain regrets at
the hour of, 238; a prophecy of,
470; vocation to be decided in the
light of, 477, 484
Deceased, at the Oratory, 491
Decree, Apostolic, regarding the first
missionaries, 352
Defects see Faults
De Luca, Anthony, 124, 164, 170, 179
Devil, symbolized in the dream of
the pitchforks, 239ff
Dictionaries, and D.B.'s contribution
to, 406
Dimissorials, brief history, 175f. See
also Privileges
Dimissorial letters see Dimissorials
Dinner, D.B.'s reasons for accepting
invitations, 192; Cavour's frequent
invitations to D.B., 292; the future
Pope Pius X, a guest at the Ora-
tory, 301; invitations to, 364. See
also Meals.
Direction, D.B.'s insistence on uni-
formity of, 185ff, 302
Directors, to form their own personnel,
329. See also Personnel
Directory, of the S.S. to be published,
328f
Discipline, at the Oratory, norms, 198,
203f; how D.B. instilled love for
it among clerics, 288f
Discontent, and the need of self-ex-
amination, 278; and loss of one's
vocation, 487
Disobedience, makes members a burden
for the S.S., 279; intolerable to
D.B., 262
Disorders, associated with dramatics,
149f; the Good Night as a means
to prevent them, 203f; D.B.'s pru-
dence in remedying them, 253f
Disputes, to be avoided, 364
Dissatisfaction see Discontent

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INDEX
503
Divine Providence, D.B.'s trust in, 43
Dogliani, Joseph, 263f
Domestics, directives to Superiors, 329
Dramatics, not to disturb the ordinary
timetable, 149f
Dreams, about a tree with three kinds
of fruit, 22f; about a field of wheat,
119; of the pitchforks, 239f
Durando, Celestine, 11, 57, 145, 151,
157, 187, 406, 407
E
Education, and the educator, 137; and
D.B.'s method, 203f; and confidence
in Superiors, 245
Enclosure, strictly enforced by D.B.
at the Oratory, 291; recommended
to the Sisters, 339f
Enria, Peter, 367
Espinosa, Anthony, 369
Esteem, held for D.B., 9, 128
Eucharist see Blessed Sacrament
Examinations, for the reception of the
clerical habit: a false report, 201;
success of D.B.'s students in the,
202
Exercise for a Happy Death, impor-
tance of, 156, 320; and special treat
at breakfast, 250; exhortation to
make it well, 435f; and foretelling
of someone's death, 470
Expenses see Finances
Experience, a guide to D.B., 150; how
to obtain it, 186
F
Faculties, sought by D.B. for con-
fession, 455. See also Privileges
Faithful departed see Deceased
Family, its spirit an inducement to
join the S.S., 17; its spirit at the
Oratory, 185, 252, 362, 391f; and
the religious vocation of children,
224; its spirit at Mornese, 335ff; its
spirit an ideal for D.B., 401
Familiarity, with boys, 203; with per-
sons of the other sex, 364
Fatherliness, of D.B., 112, 116f, 205
Fathers of the Church, D.B.'s intention
to publish all their works, 4 lOf
Festive Oratory, every Salesian House
to have one, 327f
Festive Oratory of St. Francis de
Sales, band and D.B.'s name day,
210f
Festive Oratory of St. Aloysius, its
participation in D.B.'s name day,
212
Finances, problems brought about by
acts of charity, 195ff; norms for
extraordinary expenses, 321
Fine, imposed on D.B. on account of
a lottery, 196; condoned through the
intervention of the King, 197. See
also Lawsuits
Firmness, in implementing decisions
taken, 259
Fissore, Celestine, 82, 91
Foes, and D.B.'s attitude, 461f
Formation, of the first Salesians, 143ff;
of youth, 203f; of the novices, 256ff
Fortitude, shown by D.B., 81f, 93ff,
140, 42lff, 449ff, 459
Foundations, proposals for several
places, 156f, 385; in Vallecrosia,
389f
Francesia, John Baptist, 11, 15, 114,
145, 302, 372
Franchi, Alexander, 132, 352
Francis de Sales, St., the annual con-
ferences of the Directors on the
three days preceding the feast of,
1lff; D.B.'s plan to publish all his
works, 410
Fransoni, Louis, 73
Fratejacci, John Baptist, 105, 120, 167,
178, 182, 184, 441, 442, 447, 458
Freemasonry, and Cavour, 292
Friends, two friends to gain, 49lf
Friendships (particular), to be avoided,
332
Future see Predictions
G
Galantuomo, the first Catholic almanac
in Europe, 413f
Garibaldi, Joseph, 121, 303
Gastaldi, Lawrence, sends queries to
the Holy See concerning the S.S.,
78f; his zeal and erudition, 81;
D.B.'s opinion about one of Gas-
taldi's demands, 91; his opposition
to D.B., 101; recommended for the
episcopate by D.B., 101; D.B.'s
respect for him, 283; his complaint

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504
lNDEX
to Bishop of Susa, 313; miscellany,
27f, 30f, 39, 55, 66f, 88, 96f, 101,
292, 346, 354f, 421, 443, 446, 449,
450, 462, 467f
Gastini, Charles, 210, 240
Gaume, Jean Joseph, 403
Gazzolo, John Baptist, 129, 131, 136,
351, 353, 364, 368
Generosity, of D.B. towards the people
of Nice, 397
Ghivarello, Charles, 11, 145f, 289
Gioia, Vincent, 349, 371
God's will, the prime mover in D.B.'s
undertakings, 43, 87
Good Night, the, and education, 203f
Government, hostility toward Salesian
Schools in Liguria, 302
Gratitude, of D.B. toward others, 118,
212f, 361, 372; of boys toward D.B.,
210f; of D.B. toward God, 333
Graziano, Benevenuto, 103, 323
Gregorian Chant, to be taught, 314
Grisar, Hartmann, 59
Grumbling, to be avoided, 155; and the
loss of vocation, 487
Guanella, Louis, 1, 2, 48, 50, 57, 84,
119, 187, 287, 320, 337
Guidazio, Peter, 80, 115
H
Habit, religious, exams for the recep-
tion of, 201; reception of, 252
Harmony, to be fostered, 330
Heraud, Amatus, 394
Hierarchy, D.B. accused of subverting
the hierarchical order, 281
History, D.B.,'s interest in, 404ff
Holy Mass, Directors to be vigilant over
the celebration of, 325; priests urged
to serve each other's Mass during
retreats, 325
Holy Orders see Ordinations
Hong Kong, 166
Honors, not to be sought for, 364
Hospitality, offered to D.B. in Rome,
Bologna, Modena, Milan, 100, 119f;
D.B.'s concern for his guests, 264;
of D.B., 291ff; norms about mem-
bers visiting other Salesian Houses,
324f
Hostility, toward Salesian schools in
Liguria dropped through Garibaldi's
intervention, 304; of some news-
papers against D.B., 460ff; of Prot-
estants toward building of the church
of St. John Evangelist, 463f
Humility, of D.B., 138, 246, 284, 451f,
494; of St. Philip Neri, 458
I
Idleness, during vacation, 275; to be
shunned, 364
Indulgences, D.B.'s spirit of faith in,
107; requested for the Salesians, 439
Infirmary, celebration of Mass in the,
205
Inheritance see Bequest
Interviews, most tiring to D.B., 290
J
Journeys see Travel
Judgment, not to be made without first
hearing both sides, 365
K
Kindness, of D.B. toward benefactors,
109f, 114, 126; and the observance
of the Rules, 267f; and prudence in
D.B., 250; of D.B. in proposing an
assignment, 348
L
Lanfranchi, Vincent, 16
Lanteri, Anthony, 265, 490
Lanzo, 14, 52, 57, 202, 252, 313f
Last Things, frequently spoken of by
D.B., 211, 232f, 237f
Lawsuits, brought about through works
of charity, 195
Laziness, not tolerated by D.B., 262
Lazzero, Joseph, 11, 57, 145, 187, 188,
320
Lemoyne, John Baptist 11, 14, 117, 120,
122, 125, 127f, 145, 209, 288, 363,
368, 40~ 409, 412, 418,423
Letture Cattoliche, [Catholic Readings]
success of, 412f, 426; outstanding
characteristics of, 425f; contents of
the issues of 1875, 417ff
Libraries, D.B.'s interest in, 324
Lottery see Raffle
Love of Neighboor see Charity

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INDEX
505
M
Maccagno, Francis, 212
Madonna see Our Lady
Magone, Michael, 431
Manacorda, Emilian, 34, 39
Manifestation, its importance and
norms, 323, 331
Margotti, James, 52, 56, 298
Marseilles, 368, 385
Martinelli, Thomas, M., 124, 164, 179,
425
Mary Help of Christians, devotion to,
365, 369; and her medal, 472
Mazzarello, Mary, 335ff
Meals, their frugality at the Oratory,
301; at Mornese, 335f
Mediation, of the Archbishop of Ver-
celli between D.B. and Archbishop
Gastaldi, 78ff; D.B.'s report to Card.
Berardi, 87ff; D.B.'s opinion of the
official report, 90
Meditation, for the first time obligatory
at the Oratory in 1875, 16, for the
novices, 254
Meetings, weekly for the Superiors at
the Oratory, 429f
Menghini, Charles, 167, 201, 247
Michel, Ernest, 327, 394, 395
Migne, James Paul, 410
Milan, 120, 385
Milanesio, Dominic, 80, 187
Military service, clerical exemption
abrogated, 273
Mind reading, by D.B., 470ff
Missionaries, and the Sons of Mary
Project,43, 58f;financial help for them
sought by D.B., 69f, 138ff; names of
the first, 348ff; their audience with
the Holy Father and the Apostolic
Brief, 351f; blessing of Archbishop
Gastaldi, 353f; the departure cere-
mony, 356ff; D.B.'s sermon, 358ff;
D.B.'s souvenirs to them, 364f; at
Genoa and aboard ship, 366ff, 378ff;
their voyage, 368, 381; the effect
of their departure at the Oratory,
368; a Good Night about them,
377ff; additional invocation to Litany
of the Saints desired by D.B., 384
Missions, Foreign, news about them,
19, 133; enthusiasm at the Oratory,
130, 134, 382; a means to obtain
privileges from the Holy See, 132f
Misunderstandings, the basic cause of
friction between D.B. and Arch-
bishop Gastaldi, 54, 78, 85
Morality, and a wish of D.B. for the
boys at Lanzo, 5; its importance, 211,
300; and admission to the S.S., 250,
327; and excess in drinking, 255;
norms to safeguard it, 330ff, 406f,
429
Mornese, 168, 188, 335f
Motherhouse see Oratory of St. Francis
de Sales
Music, the Festive Oratory band, 210;
the Oratory band, 427
N
Nai, Louis, 206, 268, 289, 452
Name day, of D.B., 209ff
Necrology see Obituaries
Newspapers, subscription to, 332; hos-
tility of some to D.B., 460ff
Nice, 56, 327, 372, 375, 385, 394, 398
Night school, at the Oratory, 16; at
Lanzo, 314
Novenas, of the feast of the Assump-
tion, 237; of all Saints, 431f
Novices, testimonial letters, 251; their
large number in 1875, 252; first use
of the word "novice", 253; norms
for their selection and training, 256ff;
and their lack of financial means,
261; and their visiting parents or
relatives, 26 lf; their percentage of
perseverance, 262; their vocation,
475ff. See also Novitiate
Novitiate, gradual regularization, 253,
475; studies and practices of piety,
254; board and tuition fees, 261, 327;
purpose, 481f. See also Novices
0
Obedience, firmness of D.B. in exacting
it, 46f; to God, 235; of the boys
at the Oratory, 301; recommenda-
tion of Fr. Rua, 321f; printing of
letters of, 328; and supernatural
motives, 332f; an outstanding ex-
ample of, 393
Obituaries, of Salesians in 1875, 2f
Occurrences, of extraordinary nature
at the Oratory, 357, 470ff
Offices, assignment of, 318ff

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506
INDEX
Opponents see Adversaries
Oratory of St. Francis de Sales, the
Directors' Conference, 16f; D.B. the
Father, 185ff; its management and
finances, 187, 189ff; the students,
the artisans and the Sons of Mary,
197ff; the prospectus, 198; the work-
shops, 198; its discipline, spirit of
study and piety, 203ff; board and tui-
tion fees, 204; the aspirants, 247ff;
the novices, 250ff; the professed
members, 263ff; important visitors,
293f, 301; the band, 427
Ordinations, of members with only
triennial vows, 157f; difficulties en-
countered, 170f; first Mass in one's
own town, 325; of Salesians by
Bishop of Vigevano, 350
Our Lady, and advice to D.B. about
vocations, 21; in the dream of the
pitchforks, 242. See also Mary Help
of Christians
p
Para, James, 116, 265, 266, 490
Parents, and the priestly vocation, 219ff;
excessive love for them, 223f; vaca-
tioning with them, 276f; excessive
attachment to them a hindrance to
one's vocation, 485f
Parisis, Pierre Louis, 402
Parocchi, Lucido Mary, 293
Past pupils see Alumni
Patrizi, Constantine, 8, 124, 127, 164,
179, 438
Paternity see Fatherliness
Pechenino, Mark, 406
Pedagogy, norms given by D.B., 186,
200, 203ff, 274, 323; D.B.'s advice to
a teacher of philosophy, 271
Permissions, norms for, 147ff
Personnel, preferably Salesian, 135,
203; assignments not to be changed
by the local Superior, 147; its in-
tellectual formation, 271; lay teach-
ers, 326f; their training, 329
Pestarino, Dominic, 2
Philosophy, and its importance, 270; a
directive by Fr. Rua for its teach-
ing, 314
Pius IX, his contribution to D.B., 13,
17; a letter from the Sons of Mary,
48f; audiences granted to D.B., 102ff,
112; his keepsake to the boys and
Salesians, 104; his acceptance of
books from Salesians, 12 lf; audience
to Fr. Bonetti and Fr. Lemoyne, 127;
audience to the first Salesian mis-
sionaries, 351f
Plainsong see Gregorian Chant
Pope, D.B.'s love and veneration for
the, 102ff, 312
Poverty, in traveling, 263; in clothing,
meals, and housing, 364; of the house
of Nice at its beginning, 395
Prayers, for the first missionaries, 368;
of the boys relied upon by D.B., 387
Preaching see Sermons
Predictions, to a boy concerning his
future, 268; of D.B., 470ff
Prefect of Studies, and the accelerated
course at the Oratory, 46f; the need
of a Prefect General of Studies, 319
Press, determined effort for a good one,
402ff. See also Publications
Preventive system, in practice, 186,
204ff
Priests, and detachment from worldly
goods, 220f; qualifications for, 257f
Privileges, and pope Pius IX, 102f; en-
deavors to obtain them, 160ff, 184,
437ff, 447; objections of canonists,
165f; a brief history, 174f; and Arch-
bishop Gastaldi, 443f
Protestants, D.B.'s zeal in facing their
challenge, 199, 286ff, 463ff
Provera, Francis, 2
Prudence, of D.B., 4lff, 72, 132ff, 186,
250, 253f, 323, 365, 383f
Psychology, of D.B.'s strategy for ac-
costing the savages of South America,
134; in dealing with his confreres,
144f, 158f, 253f; toward benefactors
and friends, 274; with persons of high
rank, 294
Publications, and D.B.'s policy as to
prices, 191; from the Oratory Press
and distribution to Salesian Houses,
324; inspired by D.B., 404ff; planned
by D.B., 405f; prepared by Salesians,
406, 408f
Publicity, for the Sons of Mary Project
and the Salesian Cooperators desired
by D.B., 51
Purity, to be prayed for, 227; avoid-
ing whatever may be offensive to,
234. See also Chastity

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54.1 Page 531

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INDEX
507
R
Rabagliati, Evasius, 375, 396
Raffle, and a subsequent fine, 195f
Rattazzi, Urban, 292
Registers, and information on voca-
tions, 21f
Relatives see under Parents
Religious habit, of the D.M.H.C., 336f,
340f
Religious life, and the priesthood, 219f;
a means of salvation, 279f; advan-
tages of, 478; wrong motives for
embracing it, 479; trials to be met
with fortitude, 482f; threats to, 486f
Religious profession, perpetual before
triennial, 158; criteria for admission,
255ff, 322; of the D.M.H.C., 338f.
See also Vows
Religious services, norms for their ac-
ceptance, 325
Reputation, of Houses and members to
be always held high, 330
Reserve, of D.B. toward women, 291;
toward the Sisters, 342
Retreat, for ladies at Mornese, 39;
suggestions for, 215ff, 228f; confes-
sors for the, 217f
Reviglio, Felix, 108
Richelmy, Augustine, 85
Roman Congregations see Congrega-
tions, Roman
Rome, 98, 121
Ronchail, Joseph, 6, 375, 386, 396, 399
Rorhbacher, Rene Francois, 415
Rostagno, John Baptist, 424, 425
Rua, Michael, 11, 16, 70, 96, 110, 113,
145, 151, 157, 186, 188f, 195, 231,
256, 281, 285, 291, 314f, 318-24,
326f, 337, 341f, 346f, 370, 375, 391,
394f, 427,430, 446,450f, 456
Rules, and D.B.'s endeavors for their
practice, 267f; and Fr. Rua's rec-
ommendation for greater obedience
to them, 32 lf; their observance leads
to success, 331
s
Sacraments, and their influence on
education, 203; not to be neglected
during vacation, 236; their frequent
reception not necessarily a sign of
virtue, 258
Sacred Congregations see Congrega-
tions, Roman
Sacrifice, D.B.'s spirit of, 106, 290f;
and one's vocation, 224; its spirit
at Mornese, 335f
Saints, meaning of true devotion to,
214, 432f; D.B.'s plans for the publi-
cation of their lives, 409f
Sala, Anthony, 296
Salesian Cooperators, to be made
known, 51; their origin, 60, 73ff;
and membership of women, 62; fore-
runners of Catholic Action, 62, 77;
and D.B.'s great hopes, 63; and their
participation in the spiritual benefits
of the S.S., 63f; praised and approved
by Pope Pius IX, 64; regarded by
Rome as Tertiaries, 64; difficulties
for their canonical recognition, 66ff;
and their specific mission, 76
Salesian Society, its membership and
Houses, in 1875, 1; in D.B.'s dreams,
1lf, 493f; a progress report, 15ff;
other statistics, 51, 122, 202; its
growth and consolidation, 72, 143,
168, 177f; its spirit of work, 72,
383f; the spirit that should ani-
mate it, 72; its support in Rome,
107; a report of D.B., 156f; and the
selection of candidates, 219f, 256ff;
how D.B. attracted the first aspirants,
248f, 268, 279; norms for admission,
250; its framework to be perfected,
289
Sampierdarena, 13, 35, 51, 99, 208,
311, 366, 374
San Benigno Canavese, 232
San Nicolas de los Arroyos, 370
Sarto, Joseph, 301
Savio, Angelo, 11, 391
Savio, Ascanio, 320, 382
Savio, Dominic, 431
Scandal, norm in cases of, 429; a de-
famatory biography about Arch-
bishop Gastaldi, 449; and an ex-
hortation of D.B., 491
Self-control see Serenity
Seminary, of Turin and the Oratory
alumni, 36
Serenity, of D.B. in his difficulties with
Archbishop Gastaldi, 35, 86f, 96f,
451f; in serious financial straits, 195;
when insulted, 264, 461
Sermons, ineffective when not profitable

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508
INDEX
to the souls, 288; to the young, 287;
of D.B. at the departure ceremony
of the first missionaries, 358ff; to be
placed under God's protection, 365
Sick, D.B.'s solicitude for them, 119,
155, 205, 261, 364, 473
Sigismondi, Alexander, 100, 114, 125,
171
Silence, a requisite for a successful re-
treat, 216; after night prayers, 322
Singing, in education, 204
Sinners, remorse at point of death, 23 8
Society, Salesian see Salesian Society
Sodalities, at the Oratory, 206; their
beneficial influence, 207; a training
ground for future members of the
S.S., 207; full liberty to join them,
492f
Solidarity see Harmony
Songs see Singing
Sons of Mary, name given to adult vo-
cations, 24ff; D.B.'s hopes about them,
43, 334; their curriculum, 44ff, 56f;
a letter from them to Pope Pius IX,
48f; the spirit that should animate
them, 50; their number in 1875, 51;
characteristics of the first ones, 58f
Sons of Mary Project, a dream con-
cerning it, 22f; and Our Lady, 21;
its purpose and regulations, 24; op-
position to it, 27ff, 30, 40, 53; D.B.'s
report to Card. Antonelli, 32f; to
Archbishop Vitelleschi, 37ff; and
D.B.'s prudence, 41; D.B.'s great
hopes, 43 ; a newspaper article and
additional opposition, 51f; and public-
ity, 51; D.B.'s report to Archbishop
Gastaldi, 55ff
Soul, exhortation to save souls, 6; D.B.'s
endeavors for his own salvation, 106;
its salvation the only reason for
sending missionaries, 364, 435
Spezia, Anthony, 111
Spiritual Director, and the choice of
one's vocation, 280; and the con-
fession of the young, 288
Spiritual favors, for the Salesian Co-
operators, 64; petitions to the Holy
Father and the Roman Congrega-
tions, 65, 106f, 138f, 439f
Spiritual Retreat see Retreats
Study, recommended to the boys at
Lanzo, 5; its spirit at the Oratory,
201ff
Statistics, of the S.S. in 1875, 1; D.B.'s
alumni at the Turin seminary, 36;
of the Sons of Mary in 1875, 51; of
the Salesians, pupils, Cooperators,
etc., 122; of the results of the public
examinations, 202
Sufferings see Afflictions
Supervision see Assistance
Superior Chapter, members of, 11; need
of a Secretary, 146; and management
of the Oratory, 333
Sus~ 28, 293, 313, 385
Suspension, of D.B. from hearing con-
fessions, 450ff; and the letter of D.B.
to Archbishop Gastaldi, 451f; and
the letter of Fr. Bonetti to Pope Pius
IX, 453; of D.B. revoked, 456; of
St. Philip Neri from hearing con-
fessions, 458
T
Talks see Conferences
Tamietti, John, 402, 403
Teachers, tips from D.B., 200f, 270f.
See also Pedagogy
Tepidity, not condoned by D.B., 262
Testimonial Letters, for applicants to
the S.S., 251
Theology, and the ecclesiastical forma-
tion of clerics, 271f; classes to be
supervised by Directors, 325f; and
suitable textbooks, 411
Third Order, of women associated with
the D.M.H.C., 62; the Salesian Co-
operators regarded as members of a
Third Order by Rome, 64
Tomatis, Dominic, 305, 349
Traditions see Customs
Tranquility see Serenity
Travel, and the spirit of poverty, 263
Trione, Stephen, 431
Trouble, method of preventing it, 186
Trust, in D.B.'s ability to meet his fi-
nancial obligations, 197
v
Vacation, dangers of idleness, 274ff;
with parents and relatives, 276f; of
confreres in other Salesian Houses,
324f

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INDEX
Vacchina, Bernard, 205, 249, 250, 470
Vallecrosia, 385, 388
Valsalice, 15, 202, 211, 297, 312, 326
Varazze, 15, 202, 208, 349, 372
Ventimiglia, 372, 386
Veronesi, Moses, 470
Vespignani, Joseph, 103, 186, 190, 239,
272
Visiting, to be motivated by charity or
necessity, 364
Vitelleschi, Angelo, 9, 26, 34, 35, 94, 100,
101, 111, 123, 162, 163, 164, 172,
173, 179, 180, 182, 184
Vocation, of adults, 2lff, counsels, 215f,
234, 248, 280, 477, 483; requisites
for the priestly state, 219ff, 259;
means of safeguarding, 236; and the
Salesian life, 250; and the lack of
means, 260f; and one's parents, 276f,
485f; doubts, 277ff; means of foster-
ing, 365
509
Vows, triennial and perpetual, 322; and
dispensation from them, 323. See
also Religious Profession
w
World, detachment from the, 220ff, 236,
244, 258f; its allurements a danger
to vocations, 476
Work, its spirit among the members
praised by D.B., 18; an outstanding
characteristic of the S.S., 72; ap-
preciated even by the adversaries of
the Church, 153; D.B.'s spirit of, 187;
an outstanding characteristic at
Mornese, 335; makes the S.S. pros-
per, 383f
y
Year, the opening of the school year,
1875-6, 427ff; the last day of the,
475ff

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