1-%E2%80%93-Lenti-The-Life-of-Young-Dominic-Savio(2001)


1-%E2%80%93-Lenti-The-Life-of-Young-Dominic-Savio(2001)

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Don Bosco's Second Great Hagiographical Essay
"The Life of Young Dominic Savio"
Introduction
Arthur J. Lenti, SDB
T he last days of February 1950 were wintry days deluged by frigid rain
and blanketed with snow, even in Rome where the climate and the
weather are generally mild. But by contrast March came in like a lamb,
the harbinger of an early spring. Young people had come to the eternal city from
far and wide for the holy year celebrations and in anticipation of a great, joyful
event, the beatification of a young teenager, Dominic Savio. The solemn rite
took place on March 5. Pope Pius XII, addressing the vast crowd of young peo-
ple that filled St. Peter's basilica and much of the plaza, read the decree. At the
words, "By our apostolic authority we bestow the title of Blessed on the Vener-
able Servant of God, the lay adolescent Dominic Savio," the image of the new
Blessed appeared in Bernini's Gloria, greeted by tumultuous applause.
Dominic Savio was canonized four years later (1954), an even more mo-
mentous occasion, to be sure. But it seems appropriate, before the memory of
the jubilee year fades away, to remember Dominic's beatification on its own
"golden jubilee."1
Many witnesses (28, to be exact) appeared at the processes ofbeatification
and canonization to testify to Dominic's virtues and holiness. But it was Don
Bosco's Savio biography that supplied the testimony that transcended all others.
In the late 1850s Don Bosco's workload was huge. His incessant activity
as director of the house of the Oratory, as provider for an ever-increasing fam-
ily, as writer and publisher and more, was exhausting, for up to that point he still
had only one Salesian priest to help him, Father Vittorio Alasonatti. Yet, he
found the time to write and publish in the Catholic Readings (January 1859) an
important book, the Life ofYoung Dominic Savio.
Savio's was not the first (or the last) edifying biography of saintly young
men authored by Don Bosco. While living in relative seclusion at the Pastoral
1 The present writer, about to be ordained a priest at the time, had the good fortune
of being present in St, Peter's on that memorable occasion. This article is intended as a
grateful homage to the young saint

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Journal of Salesian Studies
Institute for Priests (Convitto ecc/esiastico) of Turin, he had readied a biography
of a close friend from his seminary days, the saintly Luigi Comollo who had
died in 1839.2 The book was published in 1844, a good dozen years before the
Life ofSavio and went through further editions in 1854, 1867 and 1884.
Originally it was dedicated to the seminarians of Chieri, and its stated aim
was to propose a model for them, while paying tribute to a saintly close friend
who had been such a decisive spiritual influence in his own life. Subsequent
editions presented Comollo to wider circles of readers. He was the modern St.
Aloysius, a model for any young man (especially if aspiring to the priesthood)
and a model for anyone concerned about one's own salvation (editions of 1854
and 1867). He was the saint, a model for the Christian life as such (edition of
1884).3
The Comollo and the Savio biographies are not unrelated. In the 1850s
Comollo was presented as a model to Oratory lads like Dominic, and the Co-
mollo biography in its 1854 edition functioned as the vade mecum for the spiri-
tual life of the youngsters who had decided for the priesthood. Two more impor-
tant biographies would follow in the early sixties: of Michele Magone (1861)
and of Francesco Besucco (1864), two young lads who, like Savio, had distin-
guished themselves for their holiness of life at the Oratory. Both are closely
related to the Savio biography. In fact, they may be regarded as its complement,
for they show further aspects of Don Bosco's educational approach to, and
method of guiding the young in the spiritual life. But the Savio biography was
not just an important book, as was Comollo's and as would be Magone's and
Besucco's. It was a landmark book in its own right, because by it Don Bosco
gave a concrete formulation to his style ofpastoral care and spiritual direction of
young people, and to his proposal for a youth spirituality.
The present essay does not aim at re-telling Savio's well-known story, ex-
cept in very general terms, nor does it aim at inquiring in any depth into ques-
tions relating to Don Bosco's Life ofYoung Dominic Savio--questions that have
2 Cenni storici sulla vita de/ chierico Luigi Cofn()l/o, Morto ne/ seminario di
Chieri, Ammirato da tutti per le sue singo/ari virtU, Scritti da un suo Co//ega [Historical
notices on the life of seminarian L.C., deceased at the Chieri seminary, admired by every
one for his extraordinary virtue, written by a companion].
(forino: Tip. Speirani e Ferrero, 1844) in Opere E<Jite I, 1-84. For text, introduc-
tion and comments, see also Alberto Caviglia, ''Il primo libro di Don Bosco," in Opere e
scritti editi a inediti di Don Bosco, Vol. V. (Torino: SEI, 1964), Part I, [9-128].
3 Caviglia sees great spiritual affinity in Don Bosco with Comollo. The Comollo
biography possesses an autobiographical flavor in that Don Bosco's own thoughts, val-
ues, devotions, pastoral choices, and the spirit ofhis later work as educator and founder
are reflected in Cornollo [Caviglia, in Opere a scritti, V/l, 21).

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"The Life of Young Dominic Savio"
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already been expertly addressed.' Our purpose here is to present only a general
survey of the Savio story as told in Don Bosco's Life, with a briefrecall of some
questions relating thereto. Therefore after a mention of the various editions, we
shall give a summary presentation of the subject's cursus vitae based chiefly on
the first edition (1859). We will then discuss the documentation available to
Don Bosco and the use he made of it, and address the question of the "charac-
ter" ofthe Life. Finally there will be some comments on the spirituality that Don
Bosco proposed to his young people through the Life. For all the above the arti-
cle draws not only on Don Bosco's work but also on testimonies given by con-
temporaries at the Ordinary and Apostolic Processes of Savio' s Beatification.5
I. Initial Presentation of Don Bosco's Life ofSavio
1. Don Bosco' s Savio Biography and Its Successive Editions'
A mere 21 months after Dominic Savio's death (March 9, 1857), Don Bosco in
January 1859 published his Life in the Catholic Readings. He followed this little
4 For an interpretation of the significance of the Life, see Alberto Caviglia, La Vita
di Domenico Savio e "Savio Domenico a Don Bosco": Studio di Don Alberto Caviglia
(Torino: SEI, 1943), in: Opere e scritti editi e inediti di "Don Bosco" nuovamente pub-
blicati e riveduti secondo le edizioni originali a manoscritti superstiti, a cura della Pia
Societa Salesiana, Vol. IV. Don Bosco' s text is that of the fifth edition, 1878. The text is
then followed by a 609-page study. [Caviglia, Opere e Scritti IV]
Alberto Caviglia, San Domenico Savio nel ricordo dei contemporanei. Posthumous
(Torino: Libreria Dottrina Cristiana, 1957) [Caviglia, Ricordo}-Documentation and
testimonies.
Carlo Salotti, Domenico Savio (Torino: Libreria Editrice Internazionale, 1915) [Sa-
lotti, Savio]
Michele Molineris, Nuova Vita di Domenico Savio. Que/lo che le biografie di San
Domenico Savio non dicono (Castelnuovo Don Bosco: Istituto Salesiano Bernardi Se-
memria, 1974) [Molineris, Nuova nta Savio]
[Eugenio Ceria] San Giovanni Bosco, II Beato Domenico Savio Allievo
dell'Oratorio di S. Francesco di Sales. Edited by E. Ceria (Torino: Society Editrice Inter-
nazionale, 1950, 2nd ed., 1954). [Ceria 1950 and Ceria 1954]
5 The Ordinary (or Diocesan Informative) Process began in 1908, and the Apostolic
Process conducted by the Roman Congregation of Rites in 1914. A number of the 28
people who testified had been eyewitnesses. Among those who were not eyewitnesses
Dominic Savio's sister, Teresa Tosco-Savio as the depository of the family traditions,
was especially important The testimonies are collected in the Summarium of the Positio
super introductione causae. Since these official documents are not available to me, they
are cited from the authors listed in Note 4 above, Summarium.
6 Caviglia, in Opere e Scritti IV, x-xvii.

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Journal of Salesian Studies
book personally and with love through five successive editions, each revised
and augmented.
(I) The first edition was published in the early series of the Catholic Read-
ings and bore the title, Life of Young Dominic Savio, a Pupil of the Oratory of
St. Francis de Sales.1
(2) The second edition came out in April 1860. It appears that this edition,
no longer available, was prepared and published by Don Bosco to correct and
complement his earlier treabnent of the "swimming episode" (to be discussed
below), following criticisms by Savio's companion Giuseppe Giovanni Zucca.
The 2nd edition also featured various revisions, an additional chapter and an
appendix. The additional chapter dealt with Savio's "mortification of all his
external senses," and the Appendix reported "graces" obtained through Savio's
intercession.
(3) The third, enlarged edition was published in August 1861. Besides in-
cluding the new material of the 2nd edition, it permanently established the basic
content of the biography through the addition of a good number of episodes. We
may mention Savio's horror of blasphemy, his action against the impudent man,
his correspondence with his friend Giovanni Massaglia, etc. The Appendix
likewise contained more reports of"graces."
The first three editions came off the presses of G. B. Paravia in the older
pocket-size format ofthe Catholic Readings.
(4) The fourth, enhanced edition of 1866 came off the Oratory presses in
the new format (32mo) of the Catholic Readings. It was personally supervised
by Don Bosco who improved the language and added new material in the first
section, chiefly in the form ofannotations.
(5) The fifth edition came out 12 years later in 1878. It was entitled Life of
Young Dominic Savio, a Pupil ofthe Oratory ofSt. Francis de Sales, with an
Appendix of graces. The text of the galley proofs was that of the 4th edition, but
Don Bosco re-worked the language in places and made two sizable additions.
One dealt with Savio's scruples; the other was a biographical sketch of Father
Giuseppe Bongiovanni (a close friend ofDominic), who had died in 1868.
All the above editions were issued under Don Bosco's own authority.
Reprints ofthe fifth edition appeared in 1890 and 1893.
(6) A 'new' edition was published in 1908 by Fr. Angelo Amadei on the
basis of Don Bosco's third, fourth and fifth editions, on the occasion ofthe fifti-
eth anniversary of Dominic's death and of the beginning of the Informative Di-
ocesan Process.' In this "milestone" edition, Part I gives Don Bosco's text with
7 Vita-de/ giovanetto-Savio Domenico-allievo del/'Oratorio-di San Fran-
cesco di Sales-per cura del Sacerdoto-Bosco Giovanni.-{Torino: Tip. G. B. Paravia e
Comp, 1859). [Letture Catto/iche 7:11(January1859)], 142, pages, pocket-size format.
n I ven. Giovanni Bosco, Servo di Dio Domenico Savio. Con i/lustrazioni
originali di Giovanni Carpanetto (Torino, 1908).

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"The Life of Young Dominic Savio"
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the Appendices of the fifth edition; Part II (entitled, Additional Memoirs) gives,
among other items, the text of the Lanzo Dream of 1876 (also called Savio
Dream, or Dream of the Salesian Garden).
(7) Finally, in 1934, on the occasion of Don Bosco's canonization, the
Salesian Publishing House (SED published a new edition of the Savio biogra-
phy, together with those of Comollo, Magone and Besucco, in the Series, Let-
ture edificanti. The text is taken very faithfully from Don Bosco's 5th edition.
(8) Father Alberto Caviglia's edition of 1943 in Opere e Scritti IV (fol-
lowed by the "Essay")9 gives the text of 1934 faithfully checked against the
Mss. and the original of Don Bosco's 5th edition. It is a "true and authentic de-
finitive edition given us by the saintly Author in his own words, and in his own
words only."10
(9) Father Eugenio Ceria's editions of 1950 and of 1954 (identical as to
text, with the 5th edition), appeared on the occasion of Savio's beatification and
canonization, respectively. Comments, with quotes from the Processes, follow
each chapter.
This summary publication history is sufficient to show the importance of
the Savio biography in the Author's mind and in the history of the Salesian So-
ciety.
2. Sources of the Savio Biography
For the biography Don Bosco obtained information and testimonies from people
who had known Dominic in the places where he had lived. During his brief life
of not quite 15 years Dominic lived in four different places. (1) He lived in the
village of San Giovanni (under the municipal town of Riva, near Chieri), for the
first 18 months of his life, from April 2, 1842 (date of his birth) to November
1843, when the family moved to Morialdo (under Castelnuovo). This was Don
Bosco's own village. (2) He lived in Morialdo for 9 years and some 4 months,
until February 1853, when (3) the Savios moved to Mondonio. Mondonio (to-
day under Castelnuovo) was a small separate municipal town in those days.
Having met Don Bosco on October 2, 1854, Dominic left Mondonio and (4)
entered the Oratory in Turin on October 29. There he lived until March l, 1857,
nearly two-and-a-half years. (5) He then returned to Mondonio where he died 9
days later, March 9, 1857. Dominic then spent some two-thirds of his life in
Morialdo. There he began his primary school under the local chaplain, and from
9 See Footnote 4 above.
°1 Caviglia, in Opere e Scritti IV, xvii.

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Journal of Salesian Studies
there he continued his primary studies in Castelnuovo. Finally at Mondonio he
completed his primary schooling.11
Don Bosco applied (by letter) for information to the three priests who were
Dominic's schoolteachers. They were Fathers Giovanni Battista Zucca (1818-
1878), chaplain of St. Peter' s church at Morialdo and local teacher, Alessandro
Allora (1819-1880), teacher in the primary school at Castelnuovo, and Giuseppe
Cugliero (ca. 1808-1880), teacher in the primary school of Mondonio. Their
replies are included in the Acts of the process of Savio's beatification.12
The first of the three to reply, by letter dated April 19, 1857 (a mere 40
days after Dominic's death), was the teacher of Mondonio Father Giuseppe
Cugliero. He sent in a substantial report on the virtues and good character of the
best pupil he had ever had in his teaching career of20 years.13
Father Giovanni Battista Zucca, the chaplain and teacher of Morialdo re-
plied by letter dated May 5, 1857. He had only words of praise for young
Dominic, familiarly known by the endearing name of Minot, whom he had first
known when appointed chaplain in 1848. He does, however, disapprove of the
parents' permissive indulgence.14
Father Alessandro Allora, Dominic's teacher in Castelnuovo in 1852-1853,
wrote a fairly detailed eulogy, with a touching portrait of the boy. On visiting
the Oratory some time later, he expressed his satisfaction with the fact that
Dominic had persevered in the way of wisdom already undertaken under his
teaching.15
At Don Bosco's request several youngsters, friends of Savio, as well as
adults who had known him, submitted notes about him, all of them favorable if
not flattering. In the adult category, Don Bosco had a number of testimonies
from correspondents. We may list the following: a couple of pages from
Giuseppe Reano (an alumnus of the Oratory, 33 years of age); a letter from
11 Dominic attended school under the Boncompagni reform system of 1848. He did
the first three primary years (1848-1851) at Morialdo under Father Giovanni Zucca and
his fourth year (1852-1853) in Castelnuovo under Father Alessandro Allora. At Mon-
donio, under Father Giuseppe Cugliero, Dominic finished his primary schooling (1853-
1954). Dominic began his secondary studies after entering the Oratory in Turin in the
private school of Professor Carlo Bonzanino under whom he did his first two years in
one (1844-1845).
12 Positio super introductione causae (Rome: typ. Pont lnstituti Pii IX, 1913);
Summarium. Not having access to the Positio or the Summarium, I shall rely on the
works quoted in Footnote 4 above.
13 Cenni storici sul/a vita de/ giovane Domenico Savio di Riva di Chieri, frazione
borgata di San Giovanni (Historical note on the life of the young man, Dominic Savio,
from San Giovanni, a village of Riva of Chieri), in Summarium, 212-214.
14 Summarium, 207-208. Zucca's letter will be transcribed and discussed below.
15 Summarium, 209-212.

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Giuseppe Bongiovanni (a friend of Savio and a Salesian seminarian, 23 years of
age); a memoir from Deacon Michael Rua (22 years of age); a testimony on
Savio's virtues from Luigi Marcellino (a seminarian at the Oratory, 22 years of
age); a short biographical sketch by Giovanni Bonetti (21 years of age); a letter
from Francesco Vaschetti (19 years of age, later a priest). Several young men,
companions of Savio, also responded to Don Bosco's invitation: for example,
one named Roetto and another named Antonio Duina. These and other testimo-
nies are included in the Acts ofthe Process of Savio's beatification.16
Besides the testimonies from the Oratory people, Don Bosco used some
correspondence between Dominic and the folks back at home, a eulogy by pro-
fessor Matteo Picco who had been his teacher for the term 1856-1857 (fourth
gymnasium, unfinished because ofSavio's death).
More importantly, Don Bosco relied on his own recollections and on notes
he had taken regarding Savio over the period of the latter's presence at the Ora-
tory. Don Bosco writes in the biography with reference to Dominic's offering of
self to Mary on the occasion of the definition of the dogma of the Immaculate
Conception, December 8, 1854:
After he had thus placed himself under the protection of the blessed Virgin, Domi-
nic' s life and conduct became so edifying and his practice of virtue so perfect that I
began jotting down some of the things he did so as not to forget them.1
There's no doubt that Don Bosco "researched" his subject with care. And al-
though in some cases he edited some of his material and omitted certain things
that were not judged compatible with his educational aims, the biography as a
whole seems to rest on historical fact
3. Presentation of the First Edition of the Savio Biography (1859)
The first edition ofthe Savio biography (1859) was a little booklet of 142 pages,
about 12 x 9 cm. (4 3/4 x 3 1/2 in.) in size. The frontispiece of the booklet
shows a badly conceived and executed portrait of Dominic, a drawing by Carlo
Tomatis (1833-1905), to be discussed below.
After the frontispiece and the title page, Don Bosco transcribes the conclu-
sion of a pastoral letter of the Bishop of Saluzzo (Giovanni Antonio Gianotti) to
his diocesan clergy in which the bishop recommends the Catholic Readings.11
16 Summarium, 219-220, 241-243, 225-227, 236-238, 231-233, 233-235, 239, 240.
17 Bosco, Vita Savio, 40, in Opere &lite, XI, 190.
11 Bosco, Vita Savio, 3-6, Opere Edite XI, 153-156. Bishop Gianotti's pastoral let-
ter is dated October 9, 1858. It should be borne in mind that the Savio biography was
first published in the Catholic Readings for January 1859.

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There follows a brief foreword by the author entitled, "Dear Young Peo-
ple," for although the biography was published in the Catholic Readings, and
therefore meant also for people at large, it was especially addressed to his
youngsters. Don Bosco writes:
Dear young people, you have repeatedly asked me to put in writing for you some
of the things that have to do with your schoolmate, Dominic Savio, and I have
done my best to comply with your wishes.19
A little further on he adds:
Some may wonder why I have chosen to write about Dominic Savio, rather than
about other young men who lived among us and have left behind them a reputation
for outstanding virtue. (...) Such were Gabriele Fascio, Luigi Rua, Camillo Gavio,
Giovanni Massaglia, and others. However, the life of none of these is as notewor-
thy and as beautiful as Savio' s. [...] Begin, therefore, with taking to heart what I
will be writing [about Savio] and what St Augustine used to say, "Ifhe [succeeded
in becoming a saint], why not I?',io
The structure of the biography is clear. The first six chapters (pages 11-33) de-
scribe Dominic's edifying early life and education before entering the Oratory
of St. Francis de Sales. This section covers the first twelve-and-a-half years of
Dominic's real life, from April 2, 1842 to October 2, 1854.
The main part of the book (Chapters 7-22, pages 34-109) is concerned
with Savio's meeting with Don Bosco and his subsequent entrance and virtuous
life in the Oratory. This period runs from October 2, 1854 to March l, 1857,
spanning some two-and-a-half years, as noted above.
The closing chapters (23-26, pages 110-136) relate Dominic's departure
from the Oratory, the progress of his illness and his saintly death (March 1-9,
1857), with additional testimonies.
The foregoing preliminary remarks may guide us through a reading of the
biography in any edition, for the basic structure remained unchanged in the
process of editing. However, in the survey that follows, while relying on Don
Bosco's first edition for the text, we present Savio's cursus vitae within a
somewhat more detailed place-time framework for the sake of greater clarity.
19 Bosco, Vita Savio, 7; Opere Edite XI, 157.
20 Bosco, Vita Savio, 7; Opere Edite XI, 157.

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"The Life of Young Dominic Savio"
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II. Dominic Savio's Cursus Vitae
Our survey of Dominic Savio's brief earthly career of 14 years and 11 months
draws on Don Bosco's first edition of the Life as a starting point. Additional
data from various sources are used to make the framework more understandable.
1. Dominic Savio's Parents, Family and Childhood11
(1) Rane/lo (1815-1840)
Dominic's father, Carlo Baldassarre Savio, was born of very poor family at Ra-
nello, a village of the municipal town, Castelnuovo, on November 8, 1815. As a
young man, he learned the blacksmith's trade from an uncle at Mondonio, a
small town of less than 400 people, near and east ofCastelnuovo.
On March 2, 1840 he married 20-year old Anna Rosa Brigida Dorotea Ga-
jato (Agagliate, Agagliati).12 The documents refer to him as "illiterate." But later
he signed his first-born son' s baptismal certificate; and 15 years later he wrote a
letter to Don Bosco to tell him of Dominic's death. He was probably self-taught.
Dominic's mother, Brigida, was born at Cerreta d'Asti on February 2,
1820. As a girl she learned to be a seamstress; and in spite of 10 pregnancies
and confinements over a period of 23 years, by her trade she helped the family
through times of financial distress. In 1956, a woman who had known her re-
called that she was "a tall, slender, refined and beautiful woman.',23 Dominic as a
boy had proper manners and a refined appearance. The way he was dressed
(with the elegance of the poor) showed that he was indeed a seamstress' son. It
may be this circumstance that prompted him to say to Don Bosco at their first
meeting, "I am the material. Will you be the tailor? Take me along and make a
beautiful garment for the Lord.'.u
(2) Mondonio (1840-1841)
Not long after their marriage the Savios left Ranello and settled at Mondonio,
where Carlo no doubt intended to ply the blacksmith's trade. This move was but
the first forced on Carlo by family circumstances and poverty. At Mondonio
21 Data on the family based on Molineris, Nuova Vita Savio, 13-44; Caviglia, Ri-
cordo, xvii-xx.
12 The name is recorded as "Gajato" in the docwnents, but Teresa Tosco-Savio
(Dominic's married youngest sister) in the Apostolic Process ( 1915) testified that her
mother, known simply as Brigida, said "Agagliati" or "Agagliate" [Summarium , 45].
23 Molineris, Nuova Vita Savio, 23.
24 Bosco, Vita Savio, 55, in Opere Edite XI, 185.

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Journal of Salesian Studies
their first child, a boy, was born; they named him Domenico Carlo. He lived less
than two weeks (November 3-18, 1840).
(3) San Giovanni ofRiva near Chieri (1841-1843)-Dominic 's Birth
In 1841 Carlo Savio was out of work. Mondonio was a very small town, and
apparently there was not enough work for two blacksmiths. He moved to San
Giovanni, a hamlet ofRiva, near Chieri, where he worked as a blacksmith.
Domenico Giuseppe (our Dominic), their second child, was born at San
Giovanni on April 2, 1842. The name Dominic ("the Lord's" ), though ordi-
nary enough, became significant for the boy later on.
(4) Moria/do (1843-1853)
In November 1843, when Dominic was 20 months old, circumstances again
forced Brigida and Carlo to move, this time to Morialdo (a village of Castel-
nuovo), close to Carlo's family at Ranello and close to the Boscos still living at
Becchi. Here they lived for some 10 years in a few bare rooms of the Pianta
cottage. Carlo had hoped to establish himselfand better his circumstances, but it
just didn't work out.
At Morialdo their third child, Carlo, was born and died immediately (Feb-
ruary 15-16, 1844). Subsequently were born two girls, Raimonda or Remondina
(1845-1913) and Maria (1847-1859), and another boy, Giovanni (1850-1894).
At Morialdo in 1848-1849 Dominic began attending primary school. The
schoolteacher was the local chaplain, Giovanni Battista Zucca (1818-1878), who
had been a seminary companion of Don Bosco at Chieri. After Dominic' s death
Father Zucca, responding to a request from Don Bosco, wrote a glowing report
on his pupil and spiritual son. We read it here as given in the collection ap-
pended to the Summarium ofthe Process ofBeatification.

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"The Life of Young Dominic Savio"
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(5) Letter ofFather Giovanni Battista Zucca (J818-1878) to Don Bosco, May
5, 185'1"
Murialdo, May 5, 1857.
Dear Don Bosco,
You (tu) wish to have a short account of the life of Savio, recently deceased.
Since he lived nearby and attended my school and our village church of St. Peter I
am happy to comply with your request.
In the first days after my arrival at Murialdo I would often see a boy ofabout 5
years of age walking up with his mother. They would stop to pray at the entrance
of the chapel, and I was struck by the boy's devout demeanor, something unusual
at that age. We would often meet on the way to or from the chapel, and he would
greet me respectfully. I was greatly impressed and deeply touched by all this, and
naturally I was eager to learn who he was. They told me that he was the son of
Savio the blacksmith, and that his name was Minot.
The following year he enrolled in my school, which he attended faithfully,
working with docility and diligence. Since he was gifted with sufficient intelli-
gence, in a short time he made considerable progress. The devotion he showed as
he prayed with his mother at the church entrance deepened with the years, fostered
also by the fact that he quickly learnt how to serve Mass, which he did practically
every day. He loved all church services and he loved to serve at the Benediction of
the Blessed Sacrament He was fond of singing hymns and sacred songs with a
schoolmate of his and with his father; this he did also at home and at stable gather-
ings [on winter nights].
He went to confession several times a year, and as soon as he reached the age
of discernment he was admitted to Holy Communion, which he received with ex-
traordinary devotion.
By force of circumstances he had to associate with undisciplined companions.
But I am not aware that he ever took part in any serious quarrel, or that he ever let
himself be dragged into dangerous, morally risky or indecent situations. He never
took part in those pranks in which such rabble is often engaged as, for example,
raiding other people's fruit trees, causing damage to property, making fun of old
and physically impaired people.
Watching him I have often thought that here was a boy that held out the high-
est hopes, provided he could get out of that house. In that house none of the chil-
dren, whether boys or girls, turn out well because of the indolence, etc., etc. of the
parents. Unfortunately this is often the case, and daily experience, wise teacher that
it is, confirms the Marquis de Breme' s statement-that the love of parents, like the
25 Summarium, 207-208, in Molineris, Nuova Vita Savio, 63-64. Molineris writes:
"I transcribe the letter from the archival manuscript, because in [Don Bosco's Savio]
biography it was subjected to some editing." As a matter of fact, Don Bosco omits the
last paragraph of the letter entirely (as unflattering to the parents) but he gives the rest
with substantial fidelity [Vita Savio, 1859, 14-17, in Opere Edite XI, 164-167].

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Journal of Salesian Studies
other kind of love, is blind and more often than not, in spite of the best intentions,
it does more harm than good.26 [A few personal matters follow.].
Your dear and devoted friend,
Father Zucca.
On Easter Sunday, April 8, 1849 Dominic at the age of 7 made his first Com-
munion with the famous resolutions ("My friends will be Jesus and Mary,"
"Death but not sin") in the parish church of Castelnuovo.27 Cardinal Giovanni
Cagliero, at the time a young lad making his third Easter Communion on the
same occasion, testified to Dominic's devotion.
The people of Castelnuovo d'Asti were deeply moved by Dominic's devotion, as
he made his first communion on Easter 1849. His perfect demeanor, his spirit of
piety and devotion were extraordinary, also in view of the fact that he was only 7
years old. I was present and part of the service since I was making my third Easter
Communion. 21
(6) School at Caste/nuovo from Moria/do
The village of Morialdo offered only the lower section of the primary school in
its two levels (la and lb), taught by Father Zucca as one class. After completing
the lower section, Dominic would have had to attend the upper two-level section
at Castelnuovo, and walk a distance of nearly 5 km four times a day. His par-
ents, however, preferred to keep their 8-year old son, who was ofvery frail con-
stitution, at home. He was ill on and off from October 1850 to June 1852.
Dominic began to attend the upper section of primary school at Castel-
nuovo on June 21, 1852. One day on his way to or from school the small and
frail ten-year old child met some one who asked him if he wasn't afraid to walk
26 This is the paragraph that Don Bosco obviously found to be unsuitable to his
hagiographical portrayal of the young saint As one reads the Italian text, one gets the
impression that Father Zucca is speaking ofthe Savios, rather than in general terms about
what all too often is the case with parents.
Ne/ vederlo io ho piu volte detto: ecco un figlio di buone speranze, purche s 'en
vada faori di casa, poiche in e.ssa pochissimi ragazzi, tanto del/ 'uno the dell'altro se.sso,
fanno buona riuscita, per /'indolenza ecc. ecc. dei parenti. G/i e.sempi sono sgraziata-
mente mo/ti, a la quotidiana mae.stra de/le cose, /'e.sperienza, mi ha fatto toccar con
mano quanta ave.sse ragione ii marche.se di Breme quando disse: l 'amor dei genitori,
come quel/'a/tro amore, ha pure la benda sugli occhi e bene spe.sso, senza voler/o, in-
vece di giovare nuoce [Molineris, Nuova Vita Savio, 64).
27 Bosco, Vita Savio (1859), 19-20, in Opere Edite XI, 169-170.
21 Cagliero, in Summarium, 132-133, in Caviglia, Ricardo, IOI

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13
that lonely road alone. He answered that he was not alone because his guardian
angel walked with him.29 At this point Don Bosco records also the swimming
episode, to be discussed below.
At Castelnuovo Dominic did the first level (2a) from June to September
1852 and the second level (2b) from November 1852 to February 1853, when he
was forced to discontinue, again because of illness.
His teacher at Castelnuovo was Father Alessandro Allora. Like Father
Zucca, he made a very favorable report to Don Bosco, praising Dominic for his
virtue and diligence.
(7) Letter ofFather Alessandro Allora, Teacher at Castelnuovo [August 20 (?),
1857/0
[Date? Address?]
I am very happy to have the opportunity of expressing my opinion of young
Dominic Savio who in a very short time won my complete good will. Indeed I did
love him with the tenderness of a father. I am happy to respond to your request be-
cause bis diligence in study, his moral conduct and his virtues are still vivid in my
mind.
I cannot say much about his religious practice, because he lived quite a dis-
tance from town and was therefore dispensed from attending the congregation.31
But I'm sure that ifhe had attended he would have given evidence of his piety and
devotion.
After completing his first primary course [the lower primary cycle, to be more
exact] in Morialdo, the good lad asked for and obtained to be enrolled in the sec-
ond primary course, which I taught [second primary cycle]. He was admitted on
June 21 , 1852, the day dedicated to St. Aloysius, protector of the young.
Dominic's constitution was rather delicate, almost fragile. His face had an air
of gravity mixed with sweetness, serious and pleasing at the same time. He had the
gentlest and sweetest temperament, and his disposition was always even. His d~
meanor in class (in church and elsewhere also) was such that when the teacher's
eye, thought or word addressed him, his face took on the most beautiful and happy
expression. Such response is one of the sweetest rewards a teacher can hope for, a
recompense for the hard, unacknowledged work he has to put in to educate the
minds and souls of some unreceptive pupils. I can truly say then that he was Savio
[wise] in name and in fact, giving proof ofit in study, in piety, in conversation, and
in his every action. For the time that he attended my class, that is, from June 21,
1852 to the end of that school year, and then again in the four months from No-
29 Bosco, Vita Savio (1859), 22-23, in Opere Edite XI, 172-173.
30 Summarium, 209-212, in Molineris, Nuova Vita Savio, 81-82.
31 The "congregation" was a meeting of the students on Sundays and holy days for
catechetical instruction, Mass and other religious exercises. Dominic Savio, because of
the distance involved, was exempted from attending.

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Journal of Salesian Studies
vember 1852 to February 1853, when the family moved to Mondonio, his progress
in studies was steady and extraordinary. (At Mondonio his brother William was
born who died at the age of 12.) Dominic always earned first place in his class. He
also won other school awards, as he earned top grades in almost every subject that
was being taught Such happy results in his studies were due not solely to his gifts
of mind, but also to his great love ofstudy and to his virtue.
His extraordinary diligence in the performance of the least of his duties as a
Christian student was a source of admiration. This is especially true of his admira-
ble constancy in attending class. Continuously plagued with poor health, he would
nonetheless walk 4 km four times a day to and from school. Through it all he main-
tained perfect peace of mind and an unruffled disposition even during the winter
season when he had to brave the bad weather, frigid rains and snow. As his teacher,
I could not fail to appreciate such an admirable example and such rare, heroic
commitment
Then this wonderful pupil took sick during the school year 1852-1853, and
subsequently the family moved. I was sorry indeed to Jose such a dear pupil, and
began to fear lest because of ill health and lack of means he should have to inter-
rupt his studies, and the bright hopes he held out for the future should come to
naught
It was a great comfort for me to learn that he had been admitted as a student to
the Oratory of St. Francis de Sales. This opened up again for him a path for the fur-
ther cultivation of his mind and of his lwninous spirit ofpiety.32
(8) Back to Mondonio (1853-)
In February 1853 the Savios moved back to Mondonio. The reason for the move
may have been the death of Carlo's uncle, the blacksmith. Carlo would thus
have taken over the equiEment and the customers. Here the family's circum-
stances improved slightly. 3
At Mondonio Dominic attended the school of Father Giuseppe Cugliero
from February 1853 to June 1854. He completed the upper section of primary
school (second level, 2b) that had been interrupted at Castelnuovo because of
illness and the family's move. Father Cugliero also sent to Don Bosco a glowing
32 Father Allora recalls a visit he made to Don Bosco not long after Dominic's en-
trance into the Oratory. He writes: "I visited Don Bosco in Turin, perhaps in 1854. 1 was
then pleased to see once again this excellent former pupil of mine, who was pursuing his
studies together with a select group of companions in that Oratory. I was happy to learn
then that the good lad had not in the least abandoned the way of wisdom. Because of his
virtuous life and rare accomplishments in his studies he had won the good will of his
superiors and the love of some benefactors who were helping him in the pursuit of his
career" [Summarium, 209-212, in Molineris, Nuova Vita Savio, 81-82.]
33 Molineris, Nuova Vita Savio, 20.

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15
report of Savio's excellence. In it he also relates the incident in which Dominic
silently accepted the blame for a prank others had committed.34
(9) Letter of Father Joseph Cugliero 's, School teacher at Mondonio (Ex-
cerpts/5
At Castelnuovo, under the teaching of the Very Rev. Father Alessandro Allora
[Dominic] was always outstanding in his serious bearing and in his moral conduct.
He was obliging with everyone and was loved by all. At his appearing in the class-
room, his classmates immediately adopted a modest demeanor. Dominic loved
everyone, but kept away from those schoolmates who were negligent
He often won first honors (medag/ia) in class, because his love of study was
second only to his piety. His teacher greatly admired the gifts of virtue that
adorned the soul of the young boy.(...]
In my twenty years of teaching young boys I can truthfully say that I have
found no one who could equal Dominic Savio's piety. He was young in years but
had the sense of a mature person. His keenness and perseverance in study and his
pleasant ways soon won him my affection and endeared him to his schoolmates. In
church I was amazed at seeing such recollection in a lad so young, and I often said,
"Here is an innocent soul in whom Heaven takes delight and who in his heart's de-
sire already lives with the angels."[...]
One day some of my students did something so very wrong as to deserve ex-
pulsion from school. Anticipating trouble, the culprits agreed to lay the blame on
Dominic; they came to me and made such a clever case of it that, against my better
judgment, I believed them. Justly angry, I stormed into the classroom and after tak-
ing the culprit to task in general terms, I turned to Savio and I shouted, "And you
had to be the one to do this! Don't you know you should be expelled for it? You're
lucky it's your first fault. Make sure it's your last!"
All Dominic needed to do to clear his name was to speak up, and his innocence
would have been instantly established. Instead he chose to keep quiet; he lowered
his head and not daring to raise his eyes accepted the rebuke as though he was
really guilty. But God defends the innocent; the next day the real culprits were
found out, and Dominic's innocence was vindicated. Sorry for having given
Dominic an undeserved scolding, I called him aside and asked, ''Why didn' t you
tell me at once that you were innocent?" His reply was, "Because that boy has been
in trouble before and would perhaps have been expelled. In my case, I hoped I
would be forgiven because this would have been my first fault in school. Besides, I
remembered that our Lord was once falsely accused, too."
34 Bosco, Vita Savio (1859), 32-33, in Opere Edite XI, 182-1 83.
35 Cugliero, Document No. 3, attached to the Acts of the Process, 450, in Caviglia,
Ricordo, 9. Don Bosco writes: [At Mondonio] [Dominic] continued to live as he had in
Morialdo and Castelnuovo, so that the report made by Father Cugliero, his new teacher,
is not much different Hence, were I to quote it in its entirety, I would have to repeat
what his earlier teachers have written. I shall, therefore, pick only a few of the more
striking things [Bosco, Vita Savio, 1859, 31. in Opere Edite XI, 181 ].

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Journal of Salesian Studies
No more was said, but everybody admired Dominic for returning good for evil
and even for being willing to take the punishment for the boy who had falsely ac-
cused him.
Meanwhile on April 13, 1853, Dominic received the sacrament of Confirmation
at the parish of Castelnuovo from Bishop Luigi Moreno of lvrea, as one of a
class of some 800 young people from neighboring parishes.36
(10) The Rest ofthe Family
Dominic was 11 years old, and at the time the Savio family was greeting a new
arrival. For at Mondonio Brigida and Carlo had 4 more children: Guglielmo, the
new arrival (1853-1865), followed by Caterina (1856-1915), Teresa (1859-
1933) and Luigia (1863-1864).37 Carlo's wife Brigida died in 1870, at the age of
51.31
Mr. Savio's three surviving daughters, Remondina, Caterina and Teresa,
were married in 1866, 1878 and 1876 respectively. Teresa was married to Gio-
vanni Battista Tosco on February 20, 1876, when she was less than 17 years of
age; they lived in Turin. She called herselfTeresa Tosco-Savio.
In 1878, after Caterina's marriage, Mr. Savio (then 63 years old) was left
to live alone with his 28-year old son Giovanni. He asked Don Bosco to accept
him as a worker and lived and worked at the Oratory as a coadiutore (domestic
36 Because of Archbishop Fransoni's exile and the political situation, but also by
custom, Confirmation was administered at longer intervals.
37 The 10 Savio children in order of birth are: Domenico Giuseppe Carlo (Novem-
ber 3-18, 1840); [St] Domenico Giuseppe (1842-1857); Carlo (February 15-16, 1844);
Maria Caterina Raimonda ("Remondina," 1845-1913); Maria Teresa Adelaide (1847-
1859); Giovanni Pietro (1850-1894); Giuseppe Guglielmo (1853-1865); Maria Ca-
terina Elisabetta (1856-1915); Maria Firmina Teresa (1859-1933); Maria Luigia (1863-
1864). Of the boys only Giovanni reached adulthood; and of the girls, Remondina, Ca-
terina and Teresa. Raimonda and Caterina migrated to France, so that of all the children
only Teresa was available to testify at Dominic' s Apostolic Process of Beatification. She
testified on January 26, 1915. It is through her (apart from parish records) that much of
the information pertaining to the family has come down to us. Her testimony regarding
her brother Dominic is also important, for in spite of not having known him (she was
born 2 years after his death), she reported incidents as heard in the family.
31 Testifying at the Process about her mother's death Teresa recalled: "I remember
the pastor walking into the house just after my mother's death. I was then 11 years old
When he saw me and my sisters crying, he said to us: ' Don't cry; your mother was a
saintly woman, and she's gone straight to heaven'." [Summarium, 43, in Caviglia, Ri-
cordo, 3].

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17
or brother?) from January 11, 1879 until his death on December 16, 1891, at 76
years of age.39
2. Dominic Meets Don Bosco and Is Accepted as a Student at the Oratory
(1854)
After this brief family history, recounted chiefly in order to isolate a star witness
(Teresa Savio-Tosco), we backtrack in time to recall young Dominic's "fateful"
meeting with Don Bosco. It was no fortuitous event. At mid-l 850s Don Bosco
was well known in those parts, also on account of the yearly autumn outings on
which he took his boys. He had recruited or accepted several boys from the area
of Castelnuovo. Angelo Savio, a Salesian seminarian from Ranello (Castel-
nuovo) who was a close friend of Dominic and his family, wrote in his memoir
ofl858:
Before [Dominic Savio] came to the Oratory I had known him as a young man of
uncommon virtue. He had spoken to me on a number of occasions of his great
desire to enroll as a student at the Oratory. One day I asked him why he
wanted to be a student there, and he answered, "Because I want to be a
priest so as the more easily to save my soul and help many others do the
same.'"°
Don Bosco relates the circumstances of the encounter. Father Cugliero, Savio's
teacher at Mondonio, had spoken to him about this pupil of his, "a veritable St
Aloysius." They agreed that the boy should meet him at Becchi in October,
when Don Bosco came with his youngsters to celebrate the feast of Our Lady of
the Rosary and for the yearly outing. Dominic accompanied by his father kept
the appointment. It was October 2, 1854, and the rest is history.41 The "good
material" was now in the hands of a skilled tailor for a "beautiful garment for
the Lord." Dominic entered the Oratory on October 29, 1854 and would leave
after a stay of only 28 months on March 1, 1857. He would die nine days later,
at home in Mondonio.
When Dominic entered the Oratory in the autumn of 1854, a new situation
had developed on many fronts. The cholera epidemic that had raged unchecked
and had made numerous victims, especially in Turin, was subsiding. It would
39 Molineris, Nuova Vita Savio, 21. Father Caviglia says of Mr. Savio: "He lived to
the age of 75. I knew him when he was an old man; he was still healthy and with plenty
of his old spirit left in him." [Caviglia, Savio e Don Bosco, in Opere e scritti, IV, 15 (of
the study).]
40 Angelo Savio, Written Memoir of December 13, 1858, Summarium 453, in
Caviglia, Ricordo, 9.
' 1 Bosco, Vita Savio (1859), 34-37, in Opere Edite XI, 184-187.

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Journal of Salesian Studies
flare up again in 1855, though with diminished virulence. Don Bosco's boys had
formed an association for the purpose of helping to care for the stricken. As will
be noted below, Dominic would have wanted to be of service, but apparently
Don Bosco did not think it advisable.
On the political scene, after the liberal revolutions of 1848 and the granting
of the Statuto that made Piedmont a constitutional parliamentary monarchy, the
program of secularization had also begun in earnest. The school system in the
realm had been secularized in principle by the Boncompagni reform of 1848.
This is the system under which Dominic had done his primary school and was
now about to undertake his secondary studies. In 1850-1851 Parliament had
stripped the Church of traditional privileges and immunities. And even as
Dominic was enrolling at the Oratory, the bill of suppression of religious orders
and of confiscation of Church properties was being debated in Parliament, and
would shortly be passed. It was in this connection that Don Bosco, prompted by
dreams, wrote to King Victor Emmanuel of Piedmont, threatening him with
divine chastisement ifhe should sign the bill ofsuppression into law.
On the religious front, Don Bosco was already fully engaged through the
press (the Catholic Readings) in a bitter polemic against the Waldenses
("Protestants"), who had obtained freedom of worship under the constitution
and were actively proselytizing. Attempts were made on his life on this account.
The sickly, delicate, small 12-year old child who enrolled at the Oratory in
the fall of 1854 was probably kept insulated from the turmoil of such political
and religious confrontations. But he was probably aware of the drama playing
out in the wider society. He would also be aware of attempts made on Don
Bosco's life, and must have heard reports ofthe Gray Dog's (Grigio's) interven-
tions in Don Bosco's defense.
On the home front, Dominic would witness the physical development in
effect within the Oratory itself. Don Bosco's building program had begun in
earnest. The object was to replace the small Pinardi house and chapel with new
and larger premises. The church of St Francis de Sales had been dedicated in
June 1852, and the Pinardi chapel now served as a study hall. In 1853-1854 the
first section of a new building (" Don Bosco's house," the new "Home attached
to the Oratory") was completed (after collapsing) and was in partial use, with an
enrollment of 65 boarders for the year 1854-1855. Building continued through-
out Dominic's stay.42 The old Pinardi house was demolished in 1856 to make
42 A distinction should be made between the "oratory," that is, the Sunday assem-
blies of boys from the neighborhood for church services, recreation and religious instruc-
tion, and the "Oratory," that is, ''the Home Attached to the Oratory" for boarders (stu-
dents and apprentices). The Home had been established in 1847 with a couple of board-
ers who were housed in rented space in the Pinardi house. More boarders were given
shelter in next few years. But it was not until proper premises were provided that the
"Oratory" could make a significant start.

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19
room for a second section of Don Bosco's house, the number of boarders rising
to 153. By the time Dominic left the Oratory never to return (March 1, 1857),
the boarders numbered 199! 3
In the meantime, however, Dominic's immediate concern was to be the
good material in the hands of the master tailor, and obviously to pursue his sec-
ondary studies for the priesthood in earnest
3. School Year 1854-55
(1) First Steps toward Holiness under Don Bosco 's Guidance
About his first meeting with Dominic at Becchi Don Bosco writes: "I realized
that here was a boy whose soul was totally attuned to the spirit of God. I was
quite surprised to see the wonderful workings of divine grace in a person so
young.'""' These words illuminate Dominic's past life, but they are also a presage
of his life at the Oratory. In paragraph after paragraph the biography is a record
ofDominic's striving for holiness.
The saying he read in Don Bosco's room, "Give souls, take away the rest,"
and his own consecration to Our Lady on December 8, 1854, on the occasion of
the definition of the dogma of the Immaculate Conception marked the beginning
of a ceaseless striving.45 At this point Don Bosco writes:
After placing himselfunder Mary' s protection, Dominic's life and conduct became
so edifying that from that moment on I began to record some of the many virtuous
deeds so as not to forget them. [...] I have now accumulated such a store of edify-
ing and virtuous incidents, all deserving of being presented to the reader, that I
have decided to proceed topically rather than chronologically. [...]I shall begin by
speaking of his Latin studies [for the priesthood], for this was the main reason why
he was accepted into this house.46
(2) Beginning Secondary Studies
The course of secondary studies (ginnasio) was a five-year course conducted
under the terms of the school reform inaugurated by Carlo Boncompagni with
the liberal revolution of 1848. The course consisted of a lower section of three
years (1st, 2nd and 3rd ginnasio or Grammar) and a higher section of two (4th
and 5th ginnasio or Humanities and Rhetoric). The law allowed the running of
private schools, whether by individuals or by institutions, provided they com-
43 Ceria 1954, 53-54.
44 Bosco, Vita Savio (1859), 35, in Opere Edite XI, 185.
45 Bosco, Vita Savio (1859), 38-40, in Opere Edite XI, 188-190.
46 Bosco, Vita Savio (1859), 40-41, in Opere Edite XI, 190-191.

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Journal of Saleslan Studies
plied with standards set for state schools, especially with regard to programs and
teacher certification.
When Dominic entered in 1854, no in-house school program had as yet
been established at the Oratory. The students attended the private schools of
Professors Carlo Giuseppe Bonzanino (d. 1888) and Father Matteo Picco (1812-
1880), who admitted Don Bosco's students out of charity. Professor Bon-
zanino's school offered the lower section of the 5-year secondary course of
studies and Professor Picco's the higher section.
Dominic then joined the group that attended Professor Bonzanino' s school
in the city. The students gathered in the entrance (Dominic often scolding the
tardy), and under the supervision of a trusted leader, "Don Bosco' s boys" twice
a day made their way to school and likewise returned.
Since Dominic had already begun the study of Latin under Father Cugliero
in Mondonio, and because of his diligence and desire, he was able to complete
two years in one: 1st and 2nd ginnasio (or Grammar).
(3) Edifying Incidents
For this first year at the Oratory, Don Bosco records in detail Savio's heroic
intervention to stop a fight between two schoolmates and to bring about their
reconciliation. He also speaks of Dominic's exemplary conduct on the way to
and from school, and of his repeated refusal of invitations by schoolmates to go
off and play instead of going straight home.'7 Dominic was active in helping his
companions in other ways-by good example, by zealous concern, by advising
new boys, by helping with the catechism classes, etc.
Giovanni Roda-Ambre, an apprentice who also entered the Oratory in
1854, testified at the Apostolic Process of beatification:
I first knew the Servant of God in the year 1854, when I was accepted at the Ora-
tory. The Venerable Don Bosco entrusted me to Dominic Savio so that he would
guide me during the first days and would instruct me in what I was to do. He spent
the first few days almost entirely by my side, and I remained ever after the object
of his attentions and concern. This was the job the Venerable [Don Bosco] had
given him. I'd like to add that when I entered the Oratory, I was completely igno-
rant of the prayers that a good Christian should know and had never gone to Con-
fession or Communion. I owe it to the Servant of God's zeal that I began to receive
the holy Sacraments once a week, and later almost daily."
On one of my first days at the Oratory, as Savio and myself were playing at
bocce, I let slip a blasphemy, a habit I had formed when living without parental
care, instruction and education. No sooner had Savio heard the blasphemy than he
stopped playing and reacted instinctively with a groan of painful swprise. Then he
' 7 Bosco, Vita Savio (1859), 42-49, in Opere Edite XI, 192-199.
"Summarium, 22 and 55, in Caviglia, Ricardo, 15.

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came up to me and in the kindest manner urged me to go to Don Bosco without de-
lay and make my confession. This I did immediately, and this admonition turned
out to be so very helpful that from then on I have not blasphemed again.49
(4) Savio 's "Second Conversion": Turning Point in the Pursuit of Holiness
and in the Spiritual Life
Some six months after arriving at the Oratory (perhaps in April 1855), Dominic
experienced something in the nature of a second conversion. A sermon by Don
Bosco on "becoming a saint" turned the initial resolve into a new life's orienta-
tion. He expressed himself in these terms: "I have a great desire and an urgent
need to become a saint. My life would be a total failure if I did not become a
saint, now that I know that it is easy and that one can be happy and be a saint
too." On hearing from Don Bosco that the name "Dominic" meant "of the
Lord," he replied:" See, even my name tells me that I'm the Lord's.',50
Don Bosco immediately set out for him a way of spiritual life, holiness
through the exercise ofpractical charity.
The first suggestion Dominic was given to become a saint was to try to win souls
to God, for there is no work in the world so holy as helping to save those souls for
whom Jesus Christ shed every drop of his precious blood.51
This proposal of a spirituality for young people, holiness to be achieved through
the apostolate, stands at the head of Chapter XI as the hagiograpbical foundation
of the whole story. From this point on, much of the biography is dedicated to
describing Dominic' s ascent to holiness through ardent and practical love of
God and neighbor. He corrects a boy who had uttered a blasphemy. He ex-
presses his desire to be a missionary and instruct other youngsters in the faith.
And when a schoolmate scolded him: "What business is all this of yours?"
Savio' s answer was: "It's my business because Jesus shed his blood for us, and
we are all brothers.'"2
The theme is voiced again at the head of the next chapter: "The thought of
winning souls to God was ever present to him." He animates the recreation with
friendly conversation. He dissuades schoolmates from masquerading and from
going swimming, and with some good friends he forms a group dedicated to
helping wayward companions and encouraging them to receive the sacraments."
A testimony written in response to Don Bosco' s appeal for information shows
49 Summarium, 55 and 220, in Ceria (1954), 82.
50 Bosco, Vita Savio (1859), 50-52, in Opere Edite XI, 200-202.
51 Bosco, Vita Savio (1859), 53 [Chapter XI], in Opere Edite XI, 203.
52 Bosco, Vita Savio {1859), 53-56 [Chapter XI], in Opere Edite XI, 203-206.
53 Bosco, Vita Savio (1859), 57-62 [Chapter XII], in Opere &lite XI, 207-212.

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Journal of Salesian Studies
how Dominic helped other boys. The writer is a simple, barely literate appren-
tice named Antonio Duina, who had been taught by Savio to read and write.54
That fortunate and dear companion ofmine, Dominic Savio.
I, Antonio Duina, had the good fortune of having him as my instructor in secu-
lar subjects.
In the first place, he never began any activity without thanking and praising the
Lord. For the whole time I had him as a teacher I could see that he willingly did all
in his power to help me learn.
For my part, I did occasionally say or do things that offended him, but he never
talked back to me, rather he appeared happier than usual. This shows that to suffer
some pain or ridicule was important to him, because he did it for the Lord.
That's about all I know, but I recall that one day he went to the hospital to visit
a schoolmate ofhis who was ill and when he got back dinner was over and he had
to eat his food cold. He had not been able to see [his friend] because he had gotten
there late. But at least he had taken the trouble of walking the distance (to the hos-
pital).
Savio's already fervent spirit of prayer and his devotion to Mary especially dur-
ing the month of May become more intense. He speaks of Mary and invites
companions to honor her. He organizes a little raffle to raise funds for a shrine
in Mary's honor in the dormitory.ss
In speaking of Dominic's spirit of piety, Don Bosco enunciates another
important principle of the spiritual life for young people, the Sacraments. "Ex-
perience proves beyond question that Confession and Communion are a young-
ster's greatest source of spiritual power." Don Bosco goes on to descnbe
Savio's frequent and regular use of the sacraments of Confession and Commun-
ion. Dominic began by choosing a steady confessor who would guide him in the
spiritual life. He received Communion each day with a different intention, and
lived in union with Christ with greatjoy.$6
Out of love for Christ, Dominic had a burning desire to practice the kind of
penance that punishes the body and that he read about in the Life of Como/lo.
Don Bosco forbade any such penance and recommended instead, "obedience"
and "putting up with injuries, heat, cold, tiredness, wind, rain, all the discom-
forts ofweak health"--another wise directive for the spiritual life of young peo-
ple. s1
54 Document No. 13, Summarium, 478, in Caviglia, Ricordo, xxiii and 25, undated
but written before the publication of the Life, though not used by Don Bosco. See photo-
stat in Caviglia, Opere e scritti IV, opp. p. 40.
ss Bosco, Vita Savio (1859), 62-67 (Chapter XIII], in Opere Edite XI, 212-217.
$6 Bosco, Vita Savio (1859), 67-72 [Chapter XIV], in Opere Edite XI, 217-222.
s7 Bosco, Vita Savio (1859), 75, in Opere Edite XI, 225.

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4. Summer of 1855
Don Bosco discouraged his boys from going home for holidays, in the belief
that they would be exposed to spiritual and moral harm. He encouraged them to
stay on at the Oratory, and made sure they had an enjoyable time. Dominic
wanted to stay on, but Don Bosco overruled him and, once school was over at
mid-July, sent him home for a month' s vacation, for he had not been well and
needed a break. Dominic spent part of that month with his family, keeping busy
with entertaining and teaching children in the village, as well as his "little broth-
ers."58 He also spent some time with his aunt in the town of Piova, as certain
testimonial cards, left behind and jealously kept in that family, tend to show.59
Back from the holidays in fairly good health in mid-August, Dominic
learned that the cholera that had flared up again during the summer was in re-
mission. He settled in with the scheduled classes preparatory to regular school
year and eventually got to see Don Bosco, for he was carrying a request from
his father that had to do with his sister Remondina. In a letter to his father he
speaks of an hour-long conversation with Don Bosco.
(1) Dominic's Letter to His Father
[Undated but postmarked September 5, 1855)
Dearest Father,
I have a very interesting piece of news, but first let me tell you about myself.
I've been well since my return, thank God, and at the moment I'm enjoying per-
fectly good health. I hope it's the same with you and the whole family. I am mak-
ing steady progress in my studies, and Don Bosco has been increasingly pleased
with me.
Now for the good news: I spent a whole hour alone with Don Bosco---unusual,
since before this I've never spent more than ten minutes at a time with him. I spoke
to him about a number of things, including an association for protection against
cholera. He told me that it has begun to flare up and that, were it not for the chilly
weather that is setting in, it would still be causing much damage. Don Bosco made
me also a member [ofthe association], but now it's really only for prayer.
58 Cf. Bosco, Vita Savio (1959), 56, in Opere Edite XI, 206. See below for a com-
ment on the catechizing ofhis little brothers.
59 Cf. Molineris Nuova Vita Savio, 149-151. One of these testimonial cards from
Professor Bonzanino reads in Latin "Ingenuo bonaeque spei ado/escenti Savio
Domenico diligentiae testirrwnium. Bonzanino Prof " [Testimonial awarded for diligence
to Dominic Savio, a young man of noble temperament and of high hopes. Prof. Bon-
zanino].

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Journal of Salesian Studies
I also spoke to him about my sister [Remondina] as you asked me to do. He
suggests that you take her to his house [at Becchi] on the feast of Our Lady of the
Rosary, so that he may have some idea of her education and of her abilities, and
together you may come to a decision.
This is all for now. Regards to you and our whole family, to my teacher Father
Cugliero, and also to Andrea Robino and my friend Domenico Savio of Ranello.
I am your most devoted and most loving son,
Dominic Savio.60
(2) Special Friends
On entering the Oratory in the fall of 1854, Dominic made the acquaintance of a
saintly young man, Giovanni Massaglia, who had entered the year before.61
They became close friends and entered into a spiritual relationship that deep-
ened during the time they spent together at the Oratory in the summer of 1855.
The young man, apparently in good health, took sick and had to leave. He died
at home on May 20, 1856. In late October (1855), the new boys were entering
for the school year 1855-1856, and Dominic was eagerly on hand to meet them
and help them adjust to the new environment Under these circumstances Domi-
nic met another saintly lad, Camillo Gavio, and a deep spiritual friendship de-
veloped between the two. Gavio had been ill, and almost immediately he suf-
fered a relapse and was forced to go home, where he died on December 26,
60 Autograph Letter in ASC 9.131 Savio, transcribed in Caviglia, Opere e Scritti IV,
86-87 and Ceria {1954), 67.
The passage in the letter that speaks of the cholera and the association is far from
clear: Dominic writes: "La novella e, che avendo potuto stare un 'ora sol con D. Bosco,
siccome per lo addietro non ho mai potuto stare dieci minuti solo, gli par/ai di mo/te
cose, tra le quali di un'associazione per l'assicurazione ul co/era, ii quale mi disse che
e in un buon principio e se non fosse ul freddo che gii s'inoltra, forse farebbe un
granu guasto, e mi ha anche associato io, ii che sta tutto in preghkre." I take this to
mean that Dominic spoke to Don Bosco about the group (association) that had been ac-
tive during the height of the epidemic the year before. Perhaps he suggested that it be
reassembled and that he should be allowed to join it. Don Bosco replied that there was no
need, because in spite of the recent flare-up the cholera was being contained by the cold
weather. He did, however, allow Dominic into the group (association), which was now
only for prayer. The sentence, "Mi ha anche associato io" makes it unlikely that Domi-
nic asked Don Bosco for pennission to found a new association. The English Biographi-
cal Memoirs, however, understand the passage differently [EBMV, 219]. In this connec-
tion Lemoyne goes on to report the incident in which Savio discovered a woman stricken
with the illness in a nearby tenement [EBMV, 219-220].
61 Cf. Molineris, Nuova Vita Savio, 167-168, citing archival documents and
correcting Caviglia

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1855. Don Bosco devotes two whole chapters to these friendships, clearly with
an educational pwpose in view.62
S. School Year 18SS-18S6
For the school year 1855-1856 Don Bosco began an in-house program of sec-
ondary studies, starting with 3rd ginnasio ("Grammar"), under teacher Giovanni
Battista Francesia (1838-1930), a 17-year old Salesian seminarian. Under him
Dominic took his Grammar that year. In this connection Don Bosco notes
Dominic's failing health and gives this as the reason why he had him do 3rd
ginnasio at the Oratory. He wouldn't have to walk to and from school twice a
day.63
(1) Charismatic Experiences
At one point in the biography, Don Bosco devotes some space to Savio's char-
ismatic experiences. He writes:
Up to this point I have reported nothing extraordinary [of Dominic], unless we
view his perfect conduct,(...) his lively faith, firm hope and an ardent charity as ex-
traordinary. Now, however, I intend to speak of some special graces and uncom-
mon experiences that may draw criticism from some people. But I want to assure
the reader that(...) these are things that I witnessed personally and directly.64
Don Bosco mentions incidents of ecstasy before the Blessed Sacrament, ecstatic
colloquies with God, supernatural knowledge of a dying person in need of rec-
onciliation, etc. Then there is also mention of Dominic's purity of life and ofhis
intense love of and union with God, even during recreation. Finally, Don Bosco
relates Savio's vision of Pius IX bearing the torch of the Catholic faith to Eng-
land.6S
62 Bosco, Vita Savio (1859), 83-93 [Chapters XVII and XVIII], in Opere Edite XI,
233-243.
63 Bosco, Vita Savio (1859), 49, in Opere Edite XI, 199.
64 Bosco, Vita Savio ( 1859), 93-94 [Chapter XIX], in Opere Edite Xl, 243-244.
6S Bosco, Vita Savio (1859), 94-98, in Opere Edite XI, 244-248. Don Bosco adds
that during an audience in 1858 he told the Pope about the vision. Pius was very happy
and made favorable comments. [Cf. also EBM V, 577) For a brief discussion of this epi-
sode, see below.

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Journal of Salesian Studies
(2) The Company ofthe Immaculate Conception
In the biography Don Bosco devotes a sizable chapter to the founding, pwpose
and regulations of the Company of the Immaculate Conception.66 In his first
edition of the Life, he speaks of Dominic Savio as the sole originator and foun-
der of this sodality and as the author of its regulations. Although the date of the
founding is given as June 8, 1856, Don Bosco connects it (at least as to the
original idea) with the definition of the Dogma of the Immaculate Conception,
December 8, 1854, and with Dominic's own consecration to Mary on that occa-
sion. With regard to the pwpose ofthe association, Don Bosco writes:
The purpose [of the founding] was to ensure the great Mother of God's protection
[for the members] in life and especially at the point of death. To this end Savio
proposed two means: to undertake and promote devotional exercises in honor of
Mary Immaculate, and frequent Communion.67
In the founding act of consecration to Mary, which functions as a kind of pre-
amble to the 21 articles of the regulations, the members promised to imitate
Louis Comollo to the best of their powers. Then they continued:
Therefore we bind ourselves, l•, faithfully to observe the regulations of the house;
2..s, spiritually to help our companions by charitable admonition, and to encourage
them to good conduct by word and even more by example; 31d, to make the best
possible use of the time at our disposal.68
The matter of the founding of the Company of the Immaculate Conception will
be given further attention below.
6. Illness and Rest at Mondonio in the Summer of 1856
Dominic' s declining health had Don Bosco worried to the point that he called in
Dr. Francesco Vallauri, who had a flourishing and reputable practice in the city.
The doctor found no symptoms of any specific disease, but only an extreme
general weakness that he ascribed to intense spiritual effort [!]. He suggested a
period of rest away from the smoky city. Dominic left school for home toward
the end of June, hence before the end of term, which ran to mid-July. His health
improved only slightly, but he was back at Valdocco for examinations in Au-
gust. On September 12, Dominic asked Don Bosco for permission to go home to
66 Bosco, Vita Savio (1859), 15-85 [Chapter XVII], in Opere Edite XI, 225-235.
67 Bosco, Vita Savio (1859), 16, in Opere Edite XI, 226.
68 Bosco, Vita Savio (1859), 76-77, in Opere Edite XI, 226-227.

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see his mother who was "ill." The sickness in question was Mrs. Savio's con-
finement for the birth of her eighth child, Caterina. It was a difficult and painful
delivery, successful nonetheless due to the scapular that Dominic put around his
mother's neck as she lay "ill" in bed69 Dominic stood as godfather to Caterina at
her baptism the next day (September 13), and then returned to Valdocco. But his
stay in Turin was brief, for Don Bosco sent him home to Mondonio for the re-
mainder ofthe holidays (September-October).
7. Unfinished School Year 1856-1857
Feeling better but not quite well, Dominic returned to the Oratory after
mid-October to get ready for the new school year (1856-1857). He would be in
4th ginnasio or humanities. The in-house school program consisted only of 3rd
ginnasio or grammar, established the previous year, attended by Savio and
taught by Seminarian Francesia, and of the two lower classes, 1st and 2nd ginna-
sio, recently established and taught by Professor Francesco Blanch.
For his 4th year of ginnasio, therefore, Savio in November 1856 began to
attend the private school ofProfessor Father Matteo Picco, in the city. In spite of
frequent bouts with illness, however, he excelled, as Professor Picco stated in
his eulogy after Savio's death. Witnesses concur in praising his extraordinary
diligence and perseverance. Some testimonies also give him credit for superior
intelligence. Others, on the other hand, speak of average intelligence, supple-
mented by hard work. Msgr. Giovanni Piano, who had been a schoolmate of
Savio, testified at the process ofbeatification:
In my opinion his intellectual powers were ordinary, but by his diligence and per-
severance in study he almost always placed among the first in his class. This won
him the love and esteem of his teachers.70
The four months during which he attended Fr. Picco's school, before he left for
home never to return, were plagued with the recurring illness, coughing and
splitting headaches. He was often confined to the infirmary, where Marianna
Occhiena (Mamma Margaret's sister) also ill, had a room. A companion of his,
Giuseppe Reano, testified at the process ofbeatification:
The pain he endured in his illness was extremely severe, yet for the whole time of
his illness at the Oratory never once was he heard to complain. Once I saw him de-
pressed and I asked him why he was not willing to talk. He answered me that he
had such a splitting headache that he felt like he had knives driven into his temples.
69 An additional comment will be made on Mrs. Savio's "illness" below, as re-
ported by Dominic's sister, Teresa Tosco-Savio.
70 Summarium, 84, in Caviglia, Ricordo. 18.

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Journal of Saleslan Studies
He added, however, that he bore it all with patience in the hope that his pain,
united with the merits of our Lord Jesus Christ, would gain him heaven. Jesus had
suffered a lot more without complaining.
When he got some of his strength back, he would get out of bed. Once I found
him in Auntie's room warming himself by the fire, while she moaned and com-
plained of her aches and pains. Dominic, young as he was, did not hesitate to scold
her for her impatience.71
Don Bosco speaks of Savio's premonitions of death. "Because of poor health,
frequent ailments and unrelenting spiritual tension he was getting weaker by the
day." The spiritual program of the Company of the Immaculate Conception, the
exercise for a happy death practiced at the Oratory, and Dominic's own reflec-
tion reinforced those premonitions. When consulted about Savio's health prob-
lem, Dr. Vallauri's verdict was: "The best cure would be to let him go to
heaven.n
He attended classes on and off, and finally his weakness became extreme,
so that he had to be confined to his bed. He hated the thought of having to go
home and discontinue his studies. But the time came when his father had to be
sent for and his departure was set for March 1, 1857. He knew he would never
return. He wanted to be reassured that his sins had been forgiven, that he would
be saved by God's mercy and that from heaven he would be able to see and visit
his companions and his parents.73
The morning of his departure he insisted on receiving Holy Communion
for the journey. He then took leave of his schoolmates and of his companions of
the Company of the Immaculate Conception. It was an emotional goodbye. Out
the door, he asked Don Bosco for a parting gift: to be included in the plenary
indulgence recently granted by the Holy Father.74
8. Progress of Dominic's Illness and Saintly Death
The excitement of the trip and the change of scene reinvigorated him for a time;
he was up and about for four days before taking to his bed.
71 Giuseppe Reano, Written Report No. 3, Summarium, 458-459, in Caviglia, Ri-
cardo, 64. "Auntie" ("Magna" in Piedmontese) was the boys' familiar name for
Marianna (Maria Giovanna) Occhiena, Mamma Margaret's elder sister. The boys called
her "Auntie" and they called Margaret, "Mama" She had joined Margaret at the Oratory
after Father Lacqua, whom she served as housekeeper, died in the early fifties. Marianna
died in 1857, two years after her sister.
n Bosco, Vita Savio (1859), 101-102 (Chapter XX), in Opere &lite XI, 251-252.
73 Bosco, Vita Savio (1859), 102-106 (Chapter XXI), in Opere Edite XI, 252-256.
74 Bosco, Vita Savio (1859), 106-109 (Chapter XXII), in Opere Edite XI, 256-259.

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(1) On His Deathbed
Don Bosco records details of his fervent reception of the sacraments and of the
last rites. Other details are supplied by eyewitnesses. A woman who lived next
door, Anastasia Molino by name, testified:
I visited the Servant of God often during his last, fatal illness, and I never heard
him complain. His mother stood by helpless and in tears, as his condition deterio-
rated during the last few days. He would try to cheer her up by saying: " Mom,
please don't cry; I'm going to heaven." He also said that he saw Our Lady and the
Saints. I stood by his bedside as he lay dying. An old gentleman was commending
his soul to God, while Dominic lay transfixed following the prayers. His father and
mother and some close neighbors were present when he peacefully breathed his
last. 15
City councilor Carlo Savio, mentioned above, confirmed the neighbor' s state-
ments, when he testified:
This same lady [Mrs. Molino] told me that she was with the Savios when their son
Dominic was about to die. They stood by crying helplessly, but Dominic turned to
them and said: "Please don't cry. I already see Our Lord and Our Lady waiting to
receive me with open arms." With these words he breathed his last76
In spite of Mrs. Molino's confusion as to who read the prayers of commenda-
tion, these testimonies support Don Bosco's own statement, when he writes:
Before entering into agony, Dominic asked his father to read the litany for a happy
death from the Companion ofYouth. His mother broke into tears and left the room.
Dominic' s last words were: "Goodbye, dear dad! Oh, what a beautiful thing I see! "
Dominic died on March 9, 1857.77
15 Summarium, 344-355, in Caviglia, Ricordo, 134.
16 Summarium, 332-333, in Caviglia, Ricordo, 135
77 Bosco, Vita Savio (1859), 109-119 (Chapters XXIIl-XXIV), in Opere Edite XI,
259-269.

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Journal of Saleslan Studies
(2) News ofSavio 's Death at the Oratory
The news of Dominic's saintly death reached the Oratory by a letter from his
father, Carlo Savio. He writes to Don Bosco:
Very Reverend Sir,
Mondonio, March I0, 1857
It is with tears and profound sorrow that I write this note to you, most reverend
sir, to convey the saddest possible news. My dear little boy Dominic, your pupil,
the spotless lily and new Aloysius Gonzaga that he was, returned his soul to God
the evening of the 9th of the current month of March.
[The course of] his illness was as follows. He took to his bed on Wednesday,
March 4, and under the care of Dr. Cafassi they performed ten bloodlettings on
him. But while we were waiting to learn [from the doctor] what the disease was so
we could write and let you know, he passed away. He had also developed a deep
cough.
I can't think of anything else, very Reverend Father, except offering my re-
gards to you and wishing you every success.
Your most obedient servant,
Carlo Savio71
(3) Father Matteo Pice-0 's Eulogy
On receiving the news of Dominic's death, his teacher, Father Matteo Picco,
spoke of him to the class extolling his virtues. As confirmed by Father France-
sia,79 Professor Picco put his voluble eulogy down in writing, and Don Bosco
quotes it apparently in its entirety.'°
In the closing chapter Don Bosco speaks of the general admiration for
Dominic's holiness. He also reports graces received through his intercession and
ends by calling on all to imitate Dominic Savio's virtues and holy life.11
71 From the photostat in Caviglia, Savio Domenico and Don Bosco (the study), fac-
ing p. 560.
79 Francesia, Summarium, 398, in Ceria 1954, 205.
80 Bosco, Vita Savio (1859), 121-129, in Opere Edite XI, 271-279.
11 Bosco, Vita Savio (1859), 130-136, in Opere Edite XI, 280-286.

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9. After Dominic,s Death: Noteworthy Questions and Incidents
(1) What Did Dominic Die of?12
Dr. Vallauri in Turin thought that the illness resulted from a combination of
"frail constitution, precocious mental development (cogniztone precoce) and
continuous spiritual tension." These were responsible for his progressive weak-
ness.
At home on March 1, he stayed up but his condition, especially the insis-
tent deep cough, was growing worse. The doctor diagnosed condition as "in-
flammation," by which was probably meant "pneumonia." He ordered him to
bed and began treatment by bloodlettings. Father Augustin Auffray in his Savio
biography states that inflammation and pneumonia were terms for "tuberculo-
sis." But Molineris thinks that the symptoms as we know them, especially the
persistent cough, point neither to pneumonia nor to tuberculosis, but rather to
pleurisy. Be that as it may, the gross abuse of bloodletting only succeeded in
hastening his death.
(2) The Saga ofthe Dominic 's Burials
On March 11, simple funeral rites were held for Dominic Savio. Francesco Dei-
deri, a friend ofDominic and a neighbor, later a city councilor, testified:
I attended the funeral of the Servant of God and accompanied the bier to the ceme-
tery. It was a modest funeral because of the family's circumstances, but a large
number of people participated. The family and their deceased young man were held
in high esteem.83
Dominic was buried in the little cemetery of Mondonio. The remains lay buried
there until removed to the Basilica of Mary Help of Christians in 1914, when
Dominic' s cause of beatification was introduced in Rome. About Dominic's
burials Mr. Carlo Savio, then a member of the Mondonio city council, and a
childhood friend of Dominic, testified:
The servant of God was buried, as is common knowledge in town, in a common
grave in the local cemetery. A few years later, Don Bosco took the icitiative to
have his remains transferred to a grave near the [cemetery] chapel, and some time
later to a tomb specially prepared within the chapel.14
12 This section relies on Molineris, Nuova Vita Savio, 268-270.
83 Summarium, 335, in Caviglia, Ricardo, 139.
14 Summarium, 331, in Caviglia, Ricordo, 140. Mr. Savio testified both at the Ordi-
nary and at the Apostolic Process, when he was 64 and 71 years ofage respectively.

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There were therefore three successive burials at Mondonio, before Dominic's
remains came to their final resting place in the Basilica of Mary Help of Chris-
tians in Turin. The first grave, so it has been ascertained,15 was located 5 meters
behind the chapel of the local cemetery against the enclosing cemetery wall. It
was not a "common grave," but it was a poor grave in the bare ground in a
crowded little area reserved for children's burials. The Oratory boys visited the
grave on their annual outing in 1858 and left a wreath hanging from the simple
wooden cross that marked the grave.
Don Bosco was concerned about the inadequacy of that first burial, and
almost immediately moved to secure it in view of a future need ofidentification.
A suggestion to transfer the remains to Castelnuovo proved impractical, but in
1860 the grave (originally in the bare earth) was given a protective shell, and the
coffin was strengthened.
A second burial took place on November 21 , 1866. The remains were
placed in a stronger coffin and buried this time under the back wall ofthe ceme-
tery chapel, so that they lay under the altar attached to the wall inside. An in-
scribed marble plaque attached to the wall identified the place.16
In October 1906 Dominic' s remains were exhumed and canonically exam-
ined in view of the introduction of the process of beatification. Then on Sep-
tember 26, 1907, on the fiftieth anniversary of Savio's death, a third and more
honorable burial took place. The coffin was transferred to a marble tomb con-
structed inside the cemetery chapel, where it rested until 1914.'1
On October 27 and 29, 1914, on the occasion of the beginning of the apos-
tolic process of beatification, Dominic' s mortal remains were transferred to Tu-
rin and entombed in the church of Mary Help of Christians. But it wasn't an
easy undertaking. By this time people were having recourse to Dominic's inter-
cession, and the "miraculous" pink scapular was being passed from one expect-
ing mother to another. They wanted to keep him "handy." Witnesses described
the incident
The body was transferred to the Basilica of Mary Help of Christians in Turin to-
ward the end of October, 1914, by a happy providential coincidence on the very
day and in the very month [October 29) in which Dominic had entered the Oratory
as Don Bosco's pupil 60 years before."
15 Cf. Testimonies cited by Molineris, Nuova Vita Savio, 261.
16 On October 7, 1895 a memorial plaque was affixed to the wall of the Savios'
house in Mondonio.
17 On October 5, 1907 a memorial plaque was installed in the house where Dominic
had been born at San Giovanni di Riva near Chieri. The Diocesan Process for Dominic' s
beatification began on April 4, 1908, with the title "Servant of God."
" Cardinal Cagliero, Summarium, 341, in Caviglia, Ricordo, 141 .

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A few months ago, the Servant of God's body was transferred from the ceme-
tery of Mondonio to the Church of Mary Help of Christians in Turin. On that occa-
sion, there was a minor revolt in town. The people who came to take the body
away were prevented from doing so. The trouble started with people who were ha-
bitues of the local pub and its games, but who were not much of church. Some
women also joined the protest because they thought that they could no longer ob-
tain certain graces with which the Servant of God had favored them in the past19
The people finally agreed to the transfer on receiving a pledge that, after even-
tual beatification, some "important" relic of Dominic would be returned to
Mondonio.90
Dominic's remains, however, were not allowed to rest in peace even in the
Basilica of Mary Help of Christians. The urn that contains them was violated at
various times, but no part of the body was stolen until the notorious theft ofFeb-
ruary 18, 1971. Someone hid in the church and during the night removed the
marble slab that covered the tomb, took out the urn, broke open the lid, emptied
the contents on the chapel floor and made off with the skull, the hands and one
of the large leg bones-clearly the work of a madman.
Molineris, who transcribes a detailed report of the incident from a local
paper, states that at the time of writing (1974) the stolen relics had not yet been
returned or recovered.91
2. Dominic Savio's Portrait
The frontispiece of the Life is a portrait of Dominic Savio from a drawing by
Carlo Tomatis (1833-1905), a "friend" of Dominic and a student at the Albertine
Arts Academy.92 It is a work of no artistic and of no technical merit to be sure,
but apparently it did convey young Dominic's basic physical appearance, for
Don Bosco retained it through the first four editions of the Life. (It no longer
appears in the fifth, definitive edition.) The picture shows Dominic seated by a
desk dressed in poor peasant threads, but with starched-collared shirt and bow
tie, vest and matching jacket His slightly oversized and badly drawn head is
bent toward the right shoulder (his habitual posture, according to some testimo-
nies). His left arm is wrapped around a statue of Mary (the Consolata) on the
19 City councilor Savio testified on April 26, 1915, Summarium, 331, in Caviglia,
Ricordo, 140. With respect to the protest of the women, it should be borne in mind that
Dominic is popularly revered as the protector ofpregnant women [see below].
90 Dominic's cause of beatification was introduced in Rome (Apostolic process) on
February 11, 1914.
91 Molineris, Nuova Vita Savio, 338-340.
92 The signature reads: "C. Tomatis, suo amico, dis." (Drawn by his friend, C. To-
matis).

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Journal of Salesian Studies
desk, and a scroll unfurled from his right hand bears the famous legend, "Death
but not sin."93 The small and frail body gives him the appearance of a child
rather than of a 15-year old adolescent. In real life Savio was short, and sickly-
looking, but his face was habitually serene and gently smiling.9'C And this is the
portrait's sole saving feature.
In 1908, Father Stefano Trione, promoter ofSavio's cause ofbeatification,
had a new picture painted for Amadei's edition of the Life. This picture, painted
by Professor Lorenzo Kirchmayr (1869-1933) was to present Dominic Savio to
a new generation, in fact to an international readership. Father Trione, in agree-
ment with Father Francesia, chose a teen-age student from the Oratory school
and had him pose for the painting. There was no effort or intention to ''portray"
Savio; the only aim was that of showing a likely teenager posing with the props
ofthe original painting.
This was not Savio, and Father Caviglia, who in 1941 was about to publish
his monumental work on Savio (cited above), was eager to remove the "for-
gery" from circulation. With this in mind he approached Professor Mario Caf-
faro-Rore (1910-1981) of the Academy about the possibility of lifting the best
features of Tomatis' engraving and producing a new portrait. After studying all
available accounts, Caffaro-Rore, retaining the basic traits and abstracting the
plastic qualities of the original, produced the "new portrait." The boy appears
slightly older, but retains the childlike qualities of the original. This is the por-
trait that appears on the frontispiece ofFather Caviglia's book (1942).
For Dominic's beatification in 1950, Father Fedele Giraudi (administrator-
general of the Salesian Society) engaged Caffaro-Rore again to paint a new por-
trait along the same lines. This is the image of Savio that was circulated at the
time ofthe beatification in hundreds of thousands of copies.
Professor Caffaro-Rore explains all this, not without a hint of criticism for
Giraudi, in a letter to Father Molineris dated March 31, 1970.91
93 "La morte ma non peccati."
9'C Cagliero's testimony in Summarium, 307-308.
91 For details see Caviglia, in Opere e Scritti IV, xvii-xxii (Introduction}, and
Molineris, Nuova Vita Savio, 48-56.

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"The Life of Young Dominic Savio"
35
Portrait of Dominic
Savio ( 1859) Frontis-
piece ofBiography, Ed.
1-4. Drawing by C. To-
matis ( 1833-1905)
Lithograhy
b B. Hummel.
Portrait of a 13-year old
boy to represent Dominic
Savio (1910). Painting by
L. Kirchmayr
( 1869-1933).
Portrait of Dominic Savio
(1950) by Mario Caffaro-Rore
(1910-1981) based on draw-
ing by C. Tomatis and con-
temporary documentation.
ill. Sidelights in the Savio Biography
3. Vision on England
Among the many remarkable spiritual qualities that Don Bosco's Savio pos-
sesses, one of the most remarkable is his thirst for the salvation of souls. Don
Bosco had proposed this to him as the foundation of a true Christian spirituality.
"There is no holier work in this world than to contribute to the salvation of
souls, for whose redemption Christ shed the very last drop of bis precious
blood."96
An instance of this apostolic missionary spirit is Dominic's reported vision
on England and his concern for her conversion to the Catholic faith.97 A witness
in the Process of Beatification testified: "He ardently wished he were old
enough and in a position to go [to England]. He entertained the hope that by
word, by encouragement and above all by example he would win many souls for
96 Bosco, Vita Savio (1859), 53, in Opere Edite XI, 203.
97 Cf. Bosco, Vita Savio (1859), 97-99, in Opere Edite XI, 247-249.

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Journal of Salesian Studies
the Lord."98 According to Fr. Cerruti, Dominic's vision on Enlland took place
some time in 1856, when the lad was not quite 14 years of age. Don Bosco had
probably been speaking about a forthcoming trip to Rome he was planning, to
speak to the Pope about the Salesian Society. Dominic said he wished he could
see the Pope, for he had something very important to tell him. Don Bosco asked
what that might be. Dominic replied:
If I could speak to the Pope I would tell him not to cease, even in the midst of the
tribulations that are in store for him, to be particularly concerned about England.
God is preparing a great triumph for the Catholic faith in that kingdom.
When Don Bosco asked him why he would want to tell the Holy Father such a
thing, in strictest confidence Dominic told him of the vision. He said that while
he was absorbed in prayer after Holy Communion he had "a great distraction."
Dominic saw a vast plain shrouded in thick mist, and a multitude of people
walking about that plain as though they had lost their way. A friendly Interpreter
explained that that land was England. Then Dominic saw Plus IX advancing
toward that crowd of people bearing a brightly shining torch aloft. As he drew
near to them the thick mist would disperse and those people would enjoy the
light of a bright sun. The friendly Interpreter explained that the bright torch rep-
resented the Catholic faith that would bring light to England. We know that Don
Bosco delivered the message to the pope in 1858, and that Plus IX took it seri-
ously.100
As to historical context, this remarkable episode bears no connection with
the Waldenses Protestants and Don Bosco's apologetic efforts ofthe period. The
"vision of England" is connected with the Oxford Movement, still quite vigor-
ous at mid-century, and with Father Lorenzo Gastaldi's reports on his English
mission. The movement toward Catholicism in England had begun over twenty
years before with the Oxford tractarian activity of which Newman, Faber and
Manning were the most illustrious representatives, and then the most illustrious
converts, though by no means the only ones. Father Faber likened England to
Ezechiel's valley of dried bones awaiting the movement of the Spirit to bring
them to life. Though never a mass movement, there was no important family in
England that did not have a convert within its pale. In 1850-51 Pius IX re-
established the Catholic hierarchy in England with Cardinal Wiseman as its
leader.
These successes of the Catholic faith were, of course, hailed and prayed
over at the Oratory, for Don Bosco would not miss this opportunity. Father Ga-
98 Summarium, 124, in Caviglia, Ricordo, 114. This is the testimony of Father
Gi~ Melica, a companion of Savio from September 1S, 1856.
100SCufm. mEBarMiu,mV,
125-126,
577.
in
Caviglia,
Ricordo,
114-115.

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37
staldi, a Rosminian working in England at the ti.me, returned to Turin in 1856-
1857 and spoke at the Oratory. Dominic must have caught the spirit.
This episode from life at the Oratory dating from the middle of the heroic
decade reveals the fervor and the apostolic concern with which Don Bosco
could animate his youngsters and move them toward a meaningful spirituality.
The following sidelights on the Savio biography further illustrate some of
the author's attitudes and some aspects ofSavio's spirituality.101
4. The Swimming Incident
In the first edition of the Life (1859), Don Bosco reports that when Dominic
attended school at Castelnuovo from Morialdo, he was tempted by some
schoolmates to go for a swim with them in some local swimming hole or pond,
but that he rejected the evil suggestion out of hand. (Swimming was regarded as
morally and physically dangerous.)102 However, when the Life came out in 1859
and was read at the Oratory, a boy named Giuseppe Zucca from Morialdo (who
had meanwhile enrolled at the Oratory) came forward with an astounding reve-
lation. He said that he was the one that had urged Dominic to go swimming, and
that Dominic had indeed gone along. When asked a second time, however, he
had refused. This revelation of Dominic's peccadillo caused a big stir, and Don
Bosco was very upset. In Lemoyne's heavy-handed report in the Biographical
Memoirs, Don Bosco appears to have feared lest Dominic's saintly image would
be tarnished. In any event Don Bosco immediately put out a second edition
(1860) with a revised account of the episode. This is how Lemoyne reports the
incident.
Among those who talked rather too freely and irreverently of the biography was a
young cleric. The pupils were divided in their opinions, but many ofthem shunned
the critics, not wishing to be involved in arguments. Just then an incident came to
light which seemed to support the faultfinders. In describing how Dominic had
been invited to go swimming, Don Bosco had omitted the fact that the first time
Savio had yielded, it was to the pressing insistence of a companion. Now this very
same boy, whose last name began with a "Z," was a boarding student at the Ora-
tory. He openly denied that Dominic had refused to go swimming, for he himself
had invited him and had gone with him. The fool nearly bragged about it. His as-
sertion came as a shock. The genuine structure of Dominic's virtues erected by
Don Bosco seemed to be in danger of collapse. If one episode proved false, others
might be too. For a few days Don Bosco said nothing in his own defense, not even
privately, though he was quite aware of the talk going on. Finally, one evening af-
101 Cf. Stella, Piccola Guida a/le Mefll()rie Biograjiche, unpublished class notes
1989-1990, 14-16.
102 Cf. Bosco, Vita Savio ( 1859), 23-26, in Opere Edite Xl, 273-276.

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Journal of Salesian Studies
ter night prayers [.. .] he stood on a chair with a grave look that was seldom seen
on his face. Truth was at stake. Calmly, without introduction, he spoke:
"When Savio died, I invited his schoolmates to tell me whether, during his
three years' stay with us, they had noticed any fault in him or the lack of some vir-
tue. All unanimously agreed that they could find no fault in him, nor could they
think of a virtue he did not possess. As for me, all I have written about him I have
either seen myself or have heard from persons in this house, now present, and from
other reliable sources. [...] Yet during these days you have heard comments oncer-
tain incidents of Dominic's life. Among other things I have been accused of telling
you a lie. Someone has denied that Savio refused to go swimming. Yes, it's true;
he did go swimming. But one thing you must know: Savio was invited on two oc-
casions. He did go the first time, but when he told his mother about it, he was for-
bidden to do so in the future. Savio wept bitterly at having done wrong and flatly
rejected the second invitation. I decided to write only of this second occasion be-
cause the boy who took Savio along the first time and tried to do so again is here
among you. I was hoping I had safeguarded his reputation and that he would un-
derstand his wrongdoing and be grateful for my silence. Instead he chose to con-
tradict me, to belie my words, and to cast an undeserved slur on Dominic. I want
all of you to know, then, that ifl narrated only the second episode, it was because I
wanted to spare this lad embarrassment and pass over what he should forever feel
remorse for the danger in which he placed himself of betraying a friend. This boy,
however, saw fit to reveal himself. If he has to hang his head in shame, it is all his
fault. After betraying his friend in life, he resolved to betray him also in death.
Once he risked robbing him ofhis innocence, now ofhis honor."
The boy thus upbraided was present. His embarrassment was extreme, as all
eyes were riveted on him. Seldom did Don Bosco speak in this fashion; the impres-
sion it made is indescribable. When he finished, there was a general murmur of ap-
proval. From then on, all gossip ceased. In due time, when a reprint was made, Don
Bosco added the missing episode with suitable comments.
Obviously it was the hagiographical purpose of the Life that prompted Don
Bosco to omit the less flattering part of the incident. It is unlikely that he did so
(as he claims, according to Lemoyne) to spare the culprit embarrassment, as-
suming that he knew the identity of the culprit.103
101 It should be borne in mind that Lemoyne was not an eyewitness, since he joined
Don Bosco in 1864. Don Bosco' s Good Night talk is not recorded in the chronicles
(since in 1859 there was as yet no chronicling activity to speak of). Lemoyne must have
learnt of the incident from one of the early Salesians or from Don Bosco himself.

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39
5. The Company of the Immaculate Conception104
As noted above, Don Bosco credits Savio with both the idea of the Company
and the initiative in its founding. He writes:
Motivated by the zealous charity that was habitual with him, [Dominic] selected a
few of his most trusted companions, and proposed that they join together in an as-
sociation to be named after the Immaculate Conception. Its purpose was to ensure
[for the members] the great Mother ofGod's protection in life and especially at the
hour of death. To fulfill this purpose Savio suggested two means: to practice and
promote exercises of devotion in honor of Mary Immaculate and frequent Com-
munion. Then in agreement with his most trusted friends he compiled a set ofregu-
lations. Finally, after a lot of work and pains, on June 8, 1856, nine months before
his death, he read them with his friends before the altar of Mary Most Holy.1os
This statement in the Life is followed by the minutes or acts of the founding,
which (except for the opening list of names) have their identical counterpart in
the earliest extant minutes or acts preserved in the Salesian Archive and quoted
by Stella. Both are transcribed here by way of comparison.
°'1 For extensive treatment of the topic, especially for what concerns the role of
Dominic Savio in the founding and organization of the Company, see Caviglia, Opere e
Scritti IV, (Essay) 441-464.
ios Bosco, Vita Savio (1859), 76, in Opere Edite XI, 226.

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Journal of Salesian Studies
Bosco, Vita Savio (1859), 76-77
OE XI 226-227
We, Domenico Savio, etc. (the
names of other companions fol-
l ow} -
in order to ensure for ourselves the
patronage of the Blessed and Im-
maculate Virgin in life and in death,
we dedicate ourselves entirely to her
holy service. Having received the
holy Sacraments and resolved to be
filially and constantly devoted to our
Mother, before her altar and before
our Spiritual Director, on this 8th day
of June, do solemnly promise that to
the full extent of our strength and
ability, we shall imitate Louis Co-
mollo, we shall perfectly observe the
regulations of the house, we shall
edify our companions by admonish-
ing them charitably, and by encour-
aging them by word and example to
make good use of their time.
MS. in ASC 3223
We, Giuseppe Rocchietti, Luigi
Marcellino, Giovanni Bonetti, Fran-
cesco Vaschetti, Celestino Durando,
Giuseppe Momo, Domenico Savio,
Giuseppe Bongiovanni, Michele Rua,
and Giovanni Cagliero-in order to
ensure for ourselves the patronage of
the Blessed and Immaculate Virgin in
life and death, we dedicate ourselves
entirely to her holy service. Having
received the holy Sacraments and
resolved to be filially and constantly
devoted to our Mother, before her
altar and before our Spiritual Direc-
tor, on this 8th day of June, do sol-
emnly promise that to the full extent
of our strength and ability, we shall
imitate Louis Comollo, we shall per-
fectly observe the regulations of the
house, and we shall edify our com-
panions by admonishing them chari-
tably, and by encouraging them by
word and example to make good use
of their time.106
In the Life Don Bosco follows the founding text up with the 21-article regula-
tions and with his own seven amendments.
Clearly then Don Bosco makes the 14-year old Savio the prime architect of
both the Company and its regulations. A contrary claim is made by Giuseppe
Bongiovanni (1836-1868) in a letter dated in 1857 and addressed to Don Bosco
in response to his appeal for information. The relevant passage is quoted by
Caviglia The 20-year old Bongiovanni, a close friend of Savio, and later a Sale-
sian and a priest, writes:
106 Stella, DBEcSoc, 265 and cf. DB: Religious Outlook and Spirituality, 353. In
EBM V 313 Lemoyne (perhaps to avoid argument) quotes the minutes in edited form
without any names.

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"The Life of Young Dominic Savio"
41
[No. 3) [Dominic Savio] was one of the founders, the fourth to accept the proposal,
which he did with great joy. One need not be surprised, for the Savio who had the
previous May consecrated himself, body and soul, to Mary could offer her nothing
better than to enter into our Society. He would thereby be offered further opportu-
nities to display his devotion to Mary that had already completely won his heart.
He observed all the obligations laid down in our regulations with the most exem-
plary fidelity.107
In his monumental essay Caviglia goes on to refute Bongiovanni' s claim by
adducing testimonies from people themselves involved in the process, all sup-
portive of Don Bosco's position. It should, however, be borne in mind that per-
haps no one was more involved than Bongiovanni.108
Lemoyne, probably wishing to combine Don Bosco's statement with vari-
ous reports gives a more complex scenario. He writes:
One weekday morning something most unusual occurred at Mass: not one boy
went to Holy Communion. (...)One of those present was Celestino Durando. [...]
On his way [to school] with Giuseppe Bongiovanni[...] Durando remarked to him
(...): "Did you notice? Don Bosco must have felt quite sad." That same afternoon,
after they returned from school, they called together a few of their school-
mates-Bonetti, Marcelino, Rocchietti, Vaschetti and Michele Rua-illld decided to
form a group whose members would go to Communion on different days so that no
day would go by without some one receiving. [...] Needless to say, Dominic Savio
eagerly joined this group. However, acting upon a suggestion by Don Bosco, he
planned to make it permanent. With his usual zeal, therefore, he selected a number
of his most trusted friends and asked them to join him in founding a sodality to be
called the Immaculate Conception Sodality. (...) After consultation with these
friends, and with the assistance of Joseph Bongiovanni, Dominic drafted a set of
regulations. Then, after much thought, on June 8, 1856, nine months before his
death, he read them aloud as the sodality members knelt before Our Lady' s altar.109
The same Caviglia, in summary fashion, writes elsewhere:
Guided solely by the testimonies in our possession, we would be hard put to estab-
lish with certainty, and even less with unanimity, the history of the founding of the
Company of the Immaculate Conception. This is true for what concerns its primary
author, who is Savio himself, its purposes and the date of its founding. The reason
for such uncertainty is to be sought in the fact that the activity leading to the crea-
107 Caviglia, Opere e Scritti IV, Essay, 444, in Summarium, 480 (Written Testi-
mony No. 14).
108 Don Bosco eulogized Father Bongiovanni in the fifth edition of the Life (1878).
This dynamic Salesian (who died suddenly in 1868) went on to found the Company of
the Blessed Sacrament and the Altar Boys Society.
109 EBMV, 312-313.

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Journal of Salesian Studies
tion of the Company was mostly confidential and secret, and restricted to a few
chosen friends. Don Bosco alone would have been in a position to tell the true
story. Hence we must be guided by what he writes in the life. As for Savio, the
founding and the activities of the Company represent the culminating point of his
saintly life and his highest and noblest achievement.(. . .]11°
At first the existence ofthe Company was not common knowledge. Its members
were a select group engaged in a sensitive apostolate. They may also be re-
garded as the forerunners of the Salesian Society in the time when it had as yet
no official existence.
In the session of July 27, 1856, Giovanni Battista Francesia was voted in as
a member. The members present were: Seminarian Rua, presiding and Seminar-
ian Cagliero, and the students Bonetti, Vaschetti, Marcellino, Durando and
Bongiovanni. Savio was absent for, as mentioned above, Don Bosco had sent
him home to rest and hopefully recover his health.
6. Dominic's Brothers and Sisters
Other interesting omissions are revealed when one compares what is known of
the Savio family with what Don Bosco records in the Life. We have already
mentioned above that Don Bosco omitted Father Zucca' s critical remarks re-
garding Dominic's overindulgent parents. This is readily understood in the light
of the Life's hagiographical purpose.
Likewise (though for a different reason) Don Bosco never mentions
Dominic's sisters. In the Life one may read that during the summer holidays
"Dominic cared for his two little brothers (fratellini), taught them to read and
write, helped them recite their catechism and say their morning and evening
prayers." 111 Dominic's two little brothers (Giovanni and Guglielmo) at the time
(1855-1856) were only 5 and 2 years of age respectively. It is more likely that
he taught and helped his two "little sisters," Remondina and Maria, who were 11
and 9. The obvious, and perhaps the true, reason for this omission is to be
sought in the fact that one of Don Bosco's aims for the Life was educational, and
his educational model excluded girls.
7. Mrs. Savio's "Illness" and the Pink Scapular
Don Bosco also omits the incident of Dominic's mysterious knowledge of the
"grave illness" that required his presence at his mother' s bedside. He omits the
episode in spite of being well informed, as is apparent from the testimony. This
"illness" was Mrs. Savio's confinement at the term of a difficult pregnancy that
°11 Caviglia. Ricordo, 117, Footnote 2.
111 Bosco, Vita Savio (1859), 56, in Opere Edite XI, 206

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43
put her very life in danger. The source of the story is Dominic's younger sister
Teresa, who heard it from her father and other family members. Teresa told the
story several times: in a written account preserved in the Salesian Archive and
as an attachment to her Letter of Petition of February 27, 1912 for the introduc-
tion of Dominic' s cause in Rome.112 When called as a witness at the Apostolic
Process on January 26, 1915 she told the story again under oath. In transcribing
her testimony Caviglia (after Salotti's example) re-phrases those passages that
have to do with pregnancy and childbirth in a "more delicate manner''.113
Teresa'
s
account
is
given
here
as
transcribed
by
Molineris.
11
'
Even as a small girl I heard from my father, from members of my family and from
the neighbors about an incident that I have never forgotten.
One day, September 12, feast of the Holy Name of Mary, my brother Dominic,
a pupil at the Oratory went to see Don Bosco, his saintly director, and asked him
for a day's leave. "Why, where do you want to go?" "I want to go home because
my mother is very ill, and Our Lady wants to cure her." "How do you know she is
ill?" "I just know." "Did you get a letter?" "No, but I know it just the same."
The Saint was well acquainted with Dominic's virtue. He had a number of
times come upon him in ecstasy before the tabernacle in conversation with Jesus in
the Blessed Sacrament. Therefore he took Dominic's request seriously and told
him, "Leave at once; here is some money. You can travel by coach to Castelnuovo
(29 km.); from there you shall have to walk to Mondonio, unless you find some
other means of transportation. You have enough money." Dominic left.
Meanwhile my mother was in labor and was having the most painful time of it.
The women who usually are on hand on such occasions had tried everything, but
nothing seemed to help.
My father then decided to go to Buttigliera and fetch Dr. Girola When he
came to the Buttigliera road, he met my brother [Dominic] who was coming out of
Castelnuovo and walking in the direction ofMondonio. Worried and distraught, fa-
ther wanted to know where he was going. "I am going home to see mother who I
know is ill." Dad did not want to have him around the house in Mondonio under
the circumstances and told him, "Go to your grandmother at Ranello and stay with
her." Then he hurried off toward Buttigliera Ranello is a small village lying be-
tween Castelnuovo and Mondonio. My brother, however, driven, I am sure, by an
inner inspiration, made straight for Mondonio and home.
The neighbor women who attended mother were very surprised at seeing him.
They told him that mother was ill and must not be disturbed, and tried to keep him
away from her room. "I know she is ill," Dominic replied, "that's why I came to
see her." And not paying any attention to them, he went up to see mother, who
happened to be alone in her room at that moment. "What on earth are you doing
here," my mother exclaimed. "I learnt that you were ill, and I came to see you,"
112 ASC 9 Savio Domenico and Positio, Aliae litterae postulatoriae, No. 3, 3-5.
113 Summarium, 316-319, in Caviglia, Ricordo, 129-132.
11
'
Molineris,
Nuova
Vita
Savio,
29-32.

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Journal of Salesian Studies
was his answer. Mother managed to sit up and said, "It's nothing; wait downstairs;
rather go to the neighbors', and I'll call you a little later" "I will, but first I want to
give you a hug." He jumped on the bed, gave her a big hug, kissed her and then left
the room. Immediately the pains of labor subsided, and my mother had a successful
delivery. When my father and the physician arrived, the latter merely confirmed
that all was well. It was 5 o'clock in the evening.us
Then the women who were hustling about attending to mother's needs noticed
that she had a piece of silken cloth stitched in the form of a scapular and attached
to a ribbon hanging from her neck. They asked her where that came from, and she
noticed it for the first time. Then she realized what had happened and exclaimed,
"Now I know why my son hugged me, and why I immediately felt free ofpain and
healed. It was he who put it around my neck when he hugged me, for I have never
owned one like it"
Back at the Oratory, Dominic went to see Don Bosco to thank him for letting
him go home and told him, "My mother is well. I put Our Lady's scapular around
her neck, and Our Lady cured her."
Some months later, my brother left the Oratory and returned home gravely ill.
Before he died he called mother and said to her, "Do you remember, mama, the
time when you were very ill, and I came to see you? On that occasion I left a
scapular around your neck and you got well. What I'm asking you is, keep it care-
fully and allow your women friends to use it when they find themselves in similar
situations. As it saved you, so will it save others as well. Please lend it out freely
and don't ask for anything in return."
For as long as she lived my mother wore the dear relic that had been her salva-
tion. I also had the good fortune of experiencing its power. I was very ill [in child-
birth). My sister who had come from Turin with her husband to take care of me, as
well as my friends and neighbors, were very worried and feared for my life. My
sister immediately contacted our brother John and asked him to try to recover that
precious object He made inquiries in village after village and found it. No one
held out any hope for me, but they put the scapular around my neck as I lay com-
pletely exhausted [from my labor]. It worked its effect instantly; it restored my
health and my life to me.
This miraculous object has since been much in demand and has been worn by
numerous mothers whose life was in danger. Unfortunately I never got it back. 116
The nature of the illness in question easily explains Don Bosco's silence. The
biographers who carry the incident also usually refer to Mrs. Savio's predica-
ment as her "illness."117
us Dominic's sister, Catherine, was born on September 12, 1856, and was baptized
the following day, with Dominic standing as godfather.
116 Molineris cites an incident, dated 1914, in which a woman of Castelnuovo used
the "miraculous" scapular in the difficult birth of a son. The same woman in 1962 as-
sured Father Molineris that the object was still being passed around by pregnant women
in Castelnuovo. (Molineris, Nuova Vita Savio, 32)

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In her testimony at the Apostolic Process (1915), Teresa speaks of her fa-
ther's subsequent visit to the Oratory and ofhis conversation with Don Bosco.
Some time later my father went to see his son in Turin and had occasion to have a
word with Don Bosco. He wanted to know why he had allowed Dominic to go
home without being asked and without notice. The Venerable Don Bon Bosco told
him, "He asked me for permission, and when I asked him why, he replied that it
was because his mother was very ill. 'How do you know she's ill?' I asked him. ' I
just know it,' he replied. ' Did anyone write to you?' 'No, but I know it' 'And so I
gave him permission, because my experience has been that when your son asks
with insistence I do well to comply'." By this Don Bosco let it be understood that
he saw some supernatural intervention in the incident. My father was also con-
vinced that Dominic had received this knowledge from above. 111
Don Bosco and Mr. Savio, and obviously also Teresa, believed that knowledge
of this "illness" had come to Dominic from a supernatural source. So do the
biographers that report the incident (Caviglia, Salotti, Molineris, etc.). But
wouldn't a fourteen-year old country boy, even in those days, normally have
known about his mother's pregnancy and the imminence of the birth? As a mat-
ter of fact, as mentioned above, Dominic had been home on vacation but a
month before, when Mrs. Savio was already "tres grosse."
Father Alessandro Allora, Dominic's teacher at Castelnuovo, in his letter
to Don Bosco of November 11, 1859, already cited, relates a grace obtained by
a woman who found herself in a similar predicament. He writes:
A woman who found herself in danger from a very difficult pregnancy remem-
bered the graces obtained by devotees of Savio's. She was suddenly prompted to
pray, "My dear Savio, please!"---nothing more. The woman experienced instant r~
lief from the pangs ofher labor.
Again, although Don Bosco makes use of Father Allora's letter in the Life, he
omits this bit of information. Dominic is popularly regarded as the heavenly
patron of expecting mothers.
8. Dominic's Headaches and St. Aventinus
Don Bosco omits yet another episode for which he had reliable documenta-
tion-the St. Aventinus episode. This saint was widely honored and invoked as
117 For example Carlo Salotti, Domenico Savio {Torino: Libreria Editrice Intemazi-
onale, 1915) 180-182 and Caviglia, Ricardo, 129-132.
111 Summarium, 317-318, in Caviglia, Ricardo, 131.

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Journal of Salesian Studies
a protector against certain ailments.119 Now, Dominic Savio, as is attested,120 suf-
fered from severe headaches. So, he asked a companion, one named Giusto 01-
lagnier, if he could recommend a saint that was powerful in that field. Giusto,
responding to Don Bosco's appeal for information regarding Dominic in view
of the biography, wrote the following letter:
Dear Reverend Father,
You wish to know of any good deed or good work by that excellent young man,
the late Dominic Savio. What I am about to relate is all I could hear or see in my
dealings with him.
The above-mentioned Dominic had for some time been suffering from a nasty
headache (and I myself, too). He asked me if by any chance I knew of a good
prayer to the glorious St. Aventinus, protector against headaches. I told him that I
did. So, I had my father write it out for me. When we got the prayer, herewith en-
closed, we went and recited it in church every morning. He would go to church at
other times by himself and recite it, and would pray insistently to the glorious Saint
to free him from that ailment. Many a time also I found him kneeling before the al-
tar of the Blessed Virgin or that of St. Aloysius, in the act of commending his soul
to them and of offering the Rosary or other prayers. Please believe me; what I am
writing is the truth.
With every token of esteem, I remain,
Your most obedient pupil,
Giusto Ollagnier.121
Both the stories of the pink scapular and that of St. Aventinus, Protector against
headaches, afford interesting sidelights on Dominic's religiosity and popular
devotional world. If the story of the pregnancy was omitted for reasons of taste,
the story of St. Aventinus was omitted probably because it conflicted with the
type of devotion that Don Bosco meant to inculcate.
119 Most probably the Saint Aventinus in question here is the sixth-century bishop
of Chartres (France), renowned for his zeal and devotedness as a pastor of souls. Many
miracles are recounted worked through his prayers. [The Book of Saints, a Dictionary
(..), compiled by the Benedictine Monks of St. Augustine's Abbey, Ramsgate, V ed.
(New York: Macmillan, 1942), 36.]
120 See Footnote 71 and related text above.
121 P. Stella, "Sant'Aventino, San Domenico Savio a alcune questioni di storia," in
L 'Impegno dell 'educare. Studi in onore di Pietro Braido, ed. J.M. Prellezo (Roma: LAS,
1991) (361-373), 372-373. The letter is in ASC 9: Savio Domenico. Stella also tran-
scribes the prayer in question from another source.

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47
9. The Stranger at Table
According to testimony originating with Dominic' s father, Dominic had a sweet,
affectionate and docile disposition. He seems to have been especially attached to
his father. He easily learned his prayers, and by the age of four he recited them
without needing to be reminded. In the 1866 (fourth) edition of the Life, Don
Bosco records the episode of the "stranger at table," probably as reported by Mr.
Savio. Teresa related it at the Process as follows:
I also remember my father telling me about a man who came to dinner one day and
sat down to eat without making the Sign of the Cross. Dominic took up his bowl,
left the table in disgust and retreated to a comer of the room to eat his soup. My fa-
ther asked him why he acted in such a manner. Dominic answered, "That man isn't
a Christian since he didn't make the Sign of the Cross before sitting down to eat.
Then we shouldn't sit with him, should we?" As my father related this episode to
me, he made it a point to lecture me on the way I should teach my children, should
I ever get married and have a family. 122
10. A Beautiful Singing Voic&-Savio's or Magone's?
On June 8, 1956 Dominic Savio was adopted as the heavenly patron of the
Boys' Choir of the Wooden Cross (Petits Canteurs a la Croix de Bois), an out-
standing boys' choir directed by Msgr. Maillet in France. How did this come
about? Was Dominic a member of a choir or did he possess a good singing
voice?
In 1861 Don Bosco published a biography of the saintly Oratory student
Michael Magone, who had died on January 21, 1859. He relates that Michael
loved to sing and that he had a silvery and most pleasing voice. Don Bosco
would occasionally send Oratory choirboys to the church of the Consolata
where they would sing at evening or other services. On the occasion of the
Christmas novena Michael performed a solo so beautifully that it won the admi-
ration and the praises of his companions. Don Bosco found him in tears. Mi-
chael explained. "I have worked in vain. I lost half of the merit because I
thought I did well; now I lost the other half because of all the praise. I am left
with nothing but my effort."123
In 1869 Giovanni Branda, a student at the Oratory at the time, and later a
Salesian, heard the story from Don Bosco. When called to testify under oath at
122 Summarium, 44, in Caviglia, Ricordo, 4 and Molineris, Nuova Vita Savio, 69-
70.
123 Cenno Biografico sul giovanetto Magone Michele a/lievo del/'Oratorio di S.
Francesco di Sales per cura del Sacerdote Bosco Giovanni (Torino: Tip. G. B. Paravia a
Como, 1861 ), 32-33, in Opere Edite XIII, 186-187.

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Journal of Salesian Studies
the Apostolic Process of Savio's beatification he repeated the story, but substi-
tuted the name of Savio to that ofMagone.
One evening in 1869 Father Rua sent me (being a little older than other Oratory
students) to meet Don Bosco at the railway station and to accompany him home.
Along the way Don Bosco began to speak of the virtues he wanted to see practiced
at the Oratory, and in so doing he told me a story about Dominic Savio that I have
never forgotten. Young Dominic had been with other boys to the church of the
Consolata, where they were to sing at an evening service. Dominic Savio had per-
formed a solo so beautifully that after the service a number of people sought out
the little artist and offered their congratulations. Don Bosco had attended the ser-
vice, and when he got back to the Oratory with the boys he was told that Dominic
Savio was crying. Don Bosco wanted to know why. Dominic told him that during
the performance he had experienced feelings of vanity, of which he had repented.
Then came all the praise from the people, and at the end all his merit had gone up
in smoke.124
That is how Dominic acquired the beautiful singing voice that he apparently
never possessed. Nothing like it appears in any of the editions of Don Bosco's
Savio biography.
This detail of Branda's testimony escaped the attention of the modem bi-
ographers until 1950, when Father Antonio Cojazzi "discovered" it and told it in
his Savio biography, assuming it to be true to fact. 125 The story was included in
the 1951 special issue of the French Salesian Bulletin. From the Bulletin to the
Petits Chanteurs was an easy leap.126
Concluding Comments
(1) Don Bosco 's Reasons (Aims) for Writing the Savio Biography12'
In writing the life of Dominic Savio Don Bosco was motivated by a number of
more or less conscious aims. Perhaps the most evident point made in the biogra-
phy was that Dominic had reached such a high degree of holiness that he could
be a candidate for canonization. His earlier life had already been truly edifying
(Chapters 1-9). In the central chapter (Chapter 10) Dominic decides "to become
a saint," thus giving a fresh orientation to his whole life. The chapters that fol-
low (Chapters 10-18) describe his heroic practice of virtue, his zeal for the sal-
vation of others, his fraternal charity, his devotion, his spirit of penance, the
t2A Molineris, Nuova Vita Savio, 146.
125 Antonio Cojazzi. II B. Domenico Savio[..} (Alba, 1950), 136-137.
126 Molineris, Nuova Vita Savio, 144-146. Molineris acknowledges his debt to Fa-
ther Francis Desramaut, noted French Salesian scholar for the information.
127 F. Desramaut, Don Bosco en son temps, 533-538.

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spiritual friendships that he formed, etc. Don Bosco then speaks of special
graces granted to Dominic and relates a number of extraordinary experiences
(Chapter 19). The description of Savio's last days and saintly death (Chapters
20-24) followed by testimonies to his holiness (Chapters 25-26) wrap up the
case. Don Bosco states that after Savio's death the Oratory boys began to pray
to Dominic for graces from God and their prayers were heard.us An entry in
Father Bonetti's chronicle reports words of Don Bosco: "If Dominic Savio con-
tinues to work such miracles [...),and I am able to promote his cause, I'm sure
that holy mother Church will allow his veneration, at least here at the Ora-
tory." 129
From this point of view, therefore, the Savio biography does not merely
fulfill an edifying and educational purpose. Like the Comollo biography, it is
overtly hagiographic. It tells a story in which Savio is presented both as having
practiced virtue in a heroic degree and reached the heights of sanctity, and also
as having been favored by God with extraordinary, miraculous and mystical
experiences. This is hagiography. The choice of material, the editing or the
omission of some written sources and testimonies, and the special slant imparted
to the narrative were dictated by a strong hagiographical purpose.
Another point is equally certain; Don Bosco intended to express his ideas of
Christian life and spirituality for the young as exemplified in a real young per-
son, one whom his readers had known and admired. He meant to give them a
model to imitate, even as his great educational experiment was in progress in the
1850s. The model he offered them was not just one of personal holiness (of de-
votion, prayer, duty, obedience, purity, penance, etc.) in which Savio excelled.
It was also a model of a special brand of spirituality that Don Bosco proposed to
young people. This is proclaimed in a central statement of the biography:
The first piece of advice that [Dominic] was given for achieving holiness was that
he should endeavor to win souls to God. For there is no holier work in this world
than that of contributing to the salvation of souls, for whose redemption Jesus
Christ shed the very last drop of his precious blood.130
This is holiness through the apostolate, the practical exercise of charity. We
have here a statement of Don Bosco' s fundamental spiritual teaching, the teach-
ing that he embodied in the early Salesian constitutions as the purpose of the
Society and that he also enjoined on the Salesian Cooperators. For example, in
121 Cf. Bosco, Vita Savio 1859, 130-132. Here Don Bosco quotes a letter from
Dominic's father writing that his son had appeared to him and assured him that he was in
heaven.
129 Bonetti, Annali 111, 54, inASC 110, FDB 923 E2. Cf. EBMVII, 152.
130 Bosco, Vita Savio, (1859), 53, in Opere Edite XI, 203.

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Journal of Salesian Studies
the Historical Sketch of 1874, he explains his idea of the Society in ques-
tion-and-answer form and writes:
(Q] In this Society is your aim the good of neighbor or that of its members?
[A] The purpose of this Society is the spiritual advancement of its members
through the exercise of charity toward neighbor, especially toward poor young
people.131
This is also the spiritual doctrine taught in the 1876 document, "Salesian Coop-
erators."
This Association might be regarded as a traditional Third Order; but with this dif-
ference, that whereas there perfection was made to consist in exercises of piety
[devotions], here the main purpose is the active life and the exercise of charity to-
ward neighbor, especially toward young people at risk. 132
Don Bosco never swerved from his conviction that, for the Salesian and for his
cooperators holiness is achieved through the work of charity undertaken in itni-
tation of Christ's pastoral charity. He places the same proposal before his young
people, and much of the Savio biography is dedicated to presenting Savio as a
model in this way of holiness: teaching, catechizing, exhorting, animating, envi-
sioning mission, banding companions together for the apostolate.
(2) The Question ofthe Historical Value ofDon Bosco 's Life ofSavio
Father Alberto Caviglia, the Savio expert, in the masterful study referred to
above praises the Life for being, among other things, one of the few books of
Don Bosco that was not a compilation from other books, but was instead com-
pletely his own and written out of his own experience. He was the main source.
He was narrating facts that he had witnessed and had even inspired. He was ex-
pounding a program of the spiritual life that he himself had set in motion in the
real life ofadolescents.
The biography leans heavily in favor ofthe two-and-a-half-year period that
Dominic spent at the Oratory. The dozen years or so he spent at home with his
parents are left quite bare. Father Rua collected some information from the fam-
ily, and Don Bosco sought the testimony of priests who had taught Dominic in
school or had had him "as a parishioner." What Don Bosco relates is factual
without a doubt, or at least believed to be such. However, the question whether
m Cenno istorico, in Braido, Don Bosco per i giovani, 125.
132 Bosco Giovanni, Cooperatori salesiani, ossia un modo pratico per giovare al
costume ed al/a civi/e societa (San Pier d'Arena: Tip. Salesiana, 1876), in Opere edite
XXVIII, 260.

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51
or not the work has historical value is legitimate. The overarching edifying,
educational and hagiographical purpose of the Life discussed above leaves one
in doubt. As Stella notes, and as the instances submitted above may show, Don
Bosco, with special aims in view, made rather "elastic and selective" use of the
information available to him.133 And as a matter of fact the historicity of the Life
was impugned at the Process for Don Bosco's canonization.
After Don Bosco's beatification in 1929, on June 17, 1930 the cardinals of
Congregation of Rites voted for the introduction of Blessed John Bosco's cause
of canonization. It was at this point that the cause of Dominic Savio's beatifica-
tion was paired to that ofDon Bosco's canonization.134
The process for Dominic Savio's heroic practice of virtue was quickly be-
gun, and Don Bosco's Savio biography was "subpoenaed." The real problem
arose at the preparatory congregation, held on May 3, 1931. The votes were
largely favorable, but objections were raised by Father Henry Quentin, the histo-
rian of the Congregation of Rites.m The criticism touched on two main points.
First, Quentin claimed that Don Bosco, in his concern to propose a model, wrote
not historical biography but educational fiction. Secondly, he maintained that
the testimony given by the witnesses (at the process) was so similar in concept
and language to Don Bosco's narration that it carried no independent historical
value. In other words, the biographical poverty of the work made it unreliable
for the pwpose of establishing Dominic's heroic practice of virtue. Also the
supernatural occurrences narrated (the ' charismatic gifts') had Don Bosco as the
only witness. They may have been (in Quentin's view) embellishments intro-
duced by the "pious author" for the pwpose ofedification.
In the debate that followed Fathers Angelo Amadei and Alberto Caviglia
in Turin responded to Quentin's understanding of the Savio biography. They
attacked his interpretation stressing also the existence of independent testimo-
nies, and established the "substantial" historical value of the biography. Don
133 Cf. Stella, Piccola guida critica, 15.
134 On April 4, 1908, Cardinal Agostino Richelmy had opened the diocesan (ordi-
nary) informative process of Dominic Savio's beatification in Turin. The diocesan proc-
ess lasted less than two years. Then on February 10, 1914, after the presentation of 518
letters of petition and of the documents of the diocesan process, and other formalities, the
Congregation of Rites introduced the cause in Rome, with the approval of Pope Pius :X,
first, and then of the newly elected Pope Benedict XV. But the war broke out, and after
the war the Salesians saw the urgency ofseeing Don Bosco's own cause through to beati-
fication ( 1929).
135 The scholarly Father Quentin, a Benedictine from Solesmes, was head of the
historical department of the Congregation of Rites, an office created by Pius XI the pre-
vious year to ensure critical quality in causes of beatification. For details see Stella, Don
Bosco nel/a storia de/la re/igiosita catto/ica, Vol. III: La Canonizzazione (1888-1934)
(Roma: LAS, 1988), 213-223.

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Journal of Saleslan Studies
Bosco aimed at presenting a model of holiness that consisted in the perfect ful-
fillment of one's "Christian duties" in accordance with what one's state in life
required----doing the ordinary with extraordinary fidelity. This was a maxim
straight out of St. Francis de Sales. Besides Dominic Savio had established him-
self as an extraordinary model not only with the Oratory population but also
with his family and the folks in the hometown---"a new St Aloysius," as stated
in his father's only letter (cited above). What Don Bosco did by his biography
was to present the model, already established, in a systematic manner.
By special arrangement a second preparatory congregation was held on
February 21, 1933. Father Quentin restated his position, pointing out places
where Don Bosco had taken liberties in quoting his sources. But the vote was
favorable. On June 27, 1933, the general congregation with the Holy Father
present (coram Sanctissimo) was held. Father Quentin did not relent, but the
Pope's own word ensured success. The Decree on Dominic Savio's heroic prac-
tice ofvirtue, with the title ofVenerable, came on July 9, 1933.
The Decree opened the way for beatification. This, however, was delayed
by Don Bosco's own process of canonization (1934) and by the intervening
Second World War.136
Dominic Savio was beatified on March 5, 1950 and canonized on June 12,
1954 by Pope Pius XII.
136 In 1942, centenary of Dominic's birth, because of the war, Dominic's mortal
remains were transferred to the shrine of Mary Help of Christians at Becchi (together
with those of Don Bosco, Fr. Cafasso and Mary Mazzarello), where they remained en-
tombed until May 14, 1945.