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VOLUME XII - 1876
of Saint John Bosco

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

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~({!/~({!/~
1987
Membership
17,644
Countries
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DJ;#)~~
dl(~~~r!~
1987
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Order From :
SALESIANA PUBLISHERS
475 North Ave., Box T • New Rochelle, N.Y. 10802

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Don Bosco's Statue In St. Peter's, Rome
A Faithful Translation of the Original Expertly Done
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The
Bio9raphical Memoirs
of
Saint John Bosco
by
REV. EUGENIO CERIA, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
REV. DIEGO BoRGATELLO, S.D.B.
Editor-in-chief
Volume XII
1876
SALESIANA PUBLISHERS
NEW ROCHELLE, NEW YORK
1980

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IMPRIMI POTEST: Very Rev. Dominic DeBlase, S.D.B.
Provincial
New Rochelle, N.Y., March 25, 1980
Feast of the Annunciation of the Lord
Copyright© 1980 by the Salesian Society, Inc.
Library of Congress Catalog Card No. 65-3104rev
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION

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llr1'iratr1'
WITH PROFOUND GRATITUDE
TO
THE LATE, LAMENTED, AND HIGHLY ESTEEMED
VERY REVEREND FELIX J. PENNA, S.D.B.
( 1904-1962)
TO WHOSE
WISDOM, FORESIGHT, AND NOBLE SALESIAN HEART
THE ENGLISH TRANSLATION
OF
THE BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO
IS
A LASTING MONUMENT

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This Volume Is Fondly Dedicated
to
THE VERY REVEREND EGIDIO VIGANO
Rector Major of the Salesian Society
Who
By Word, Deed and Spirited Leadership
Has Redirected the Salesian Family to
Don Bosco's Ideals of Christian Education
Expressed in His System of
Reason, Religion, and Kindness

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Editor's Preface
f!5 AINT JOHN BOSCO, the central figure of this vastly
extensive biography, was a towering person in the affairs of both
Church and State during the critical 19th century in Italy. He was
the founder of two very active religious congregations during a
time when other orders were being suppressed; he was a trusted
and key liaison between the Papacy and the emerging Italian
nation of the Risorgimento; above all, in troubled times, he was the
saintly Christian educator who successfully wedded modern peda-
gogy to Christ's law and Christ's love for the poor young, and
thereby deserved the proud title of Apostle of youth.
He is known familiarly throughout the world simply as Don
Bosco. 1 His now famous system of education, which he called the
Preventive System, was based on reason, religion and kindness,
and indicated by its descriptive name that, also in education, an
ounce of prevention is worth a pound of cure. He always sought to
place pupils in the moral impossibility of committing sin, the moral
disorder from which all evils flow.
To ensure the continuation of his educational mission in behalf
of youth he founded two worldwide religious congregations, the
Society of St. Francis de Sales (Salesian Society) and the Institute
of the Daughters of Mary Help of Christians (Salesian Sisters)
which today number more than 40,000 members conducting 2,800
educational institutions throughout the world.
To help in the difficult art of educating the young, Don Bosco
planned to expound his method of education in a book but,
absorbed as he was in the task of firmly establishing his two
religious congregations and in unceasing other labors, he had to
content himself with a simple outline of his ideas in a golden little
treatise entitled The Preventive System in the Education of Youth.
Fortunately, the Biographical Memoirs of St. John Bosco are
ample compensation for a book which, if written, might have given
I Don is an abbreviation of the Latin dominus, master. It is used in Italy as a title for
priests; it stands for Father.
ix

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x
EDITOR'S PREFACE
us only theories. These memoirs, a monumental work in nineteen
volumes, until recently reserved exclusively to Salesians and
published only in the original Italian, are now available in this
American edition not only to his spiritual children, devotees and
admirers, but also to all who are interested in education.
In these volumes Don Bosco is shown in action: not theorizing,
but educating. What he said and did in countless circumstances
was faithfully recorded by several of his spiritual sons, chief among
them Father Giovanni Battista Lemoyne. From the day he first met
Don Bosco in 1864 to his own death in 1916, Father Lemoyne
spent his life recording words and deeds of Don Bosco, gathering
documents, 2 interviewing witnesses, and arranging raw material
for the present nineteen volumes of the life of Don Bosco, eight of
which he himself authored besides readying another volume for the
press before his death.
In the compilation of the Biographical Memoirs of St. John
Bosco, Father Lemoyne's primary sources were the Memorie
dell'Oratorio dal 1835 al 1855 (Memoirs of the Oratory from 1835
to 1855) written by Don Bosco himself, the diaries and chronicles
of various fellow Salesians who daily recorded what Don Bosco
said or did, numerous letters of the Saint, the Cinque lustri di
storia dell'Oratorio de S. Francesco di Sales (The History of the
First Twenty-five Years of the Oratory of St. Francis de Sales)
written by Father John Bonetti, S.D.B., and personally checked by
Don Bosco, the proceedings of the diocesan process of beatifica-
tion and other unimpeachable contemporary documents and
testimonies. Above all, Father Lemoyne, intelligent, conscientious
and well-informed, not only used reliable sources, but was himself
an eye witness. He recorded what he personally saw and heard
from Don Bosco. This enabled him to write a true history, even
though not according to modern critical methods. He concerned
himself principally with presenting chronologically his vast se-
lected material and therefore his narrative is somewhat fragmen-
tary and may lack scientific method. It is nevertheless true history,
even Volume I which deals mainly with Don Bosco's youth and the
2All the documents in the archives at the Salesian Motherhouse in Turin, Italy are now
being microfilmed and stored in the Don Bosco College Library in Newton, New Jersey.

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EDITOR'S PREFACE
XI
training he received from Mamma Margaret, his mother. 3 When
gifted writers and scholars of the future will produce a critical
biography of Don Bosco, the Biographical Memoirs will still not
be surpassed because Father Lemoyne lived at Don Bosco's side,
wrote what he saw and heard, and eminently succeeded in giving us
a living portrait of Don Bosco.
In editing the translation of the Biographical Memoirs accuracy
and readability were the goals we set. This was not easy and
occasionally, as regards the latter, we may have fallen short of the
mark. Nineteenth-century Italian does not readily lend itself to an
agile version that strives to be an accurate translation and not a
paraphrase.
May the reading of these Memoirs portraying the life of a man
whom Pope Pius XI called "a giant of sanctity" inspire his spiritual
children, to whom this work is primarily directed, and all men and
women of good will to walk their own path of life in a spirit of
service to God and man.
FR. Drnao BoRGATELLo, S.D.B.
Editor-in-Chief
New Rochelle, N.Y.
June 5, 1965
124th Anniversary of Don Bosco's Ordination
3 Cf. Francis Desramaut, S.D.B., Les Memorie I de Giovanni Battista Lemoyne, Etude
d'un ouvrage fondamental sur la jeunesse de saint Jean Bosco, Lyon, 1962, pp. 41 lff.

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Author's Preface
~his volume, like the preceding one, covers but one year
in the life pf St. John Bosco-1876. The narrative is structured as
in Volume XI, that is, the material is arranged by topic, each
chapter containing a wealth of detail and Don Bosco's own words
being quoted verbatim whether passed on to us in his own writings
or in those of others.
Should these pages come to the attention of readers who may
have reliable knowledge, direct or indirect, of Don Bosco's deeds
or sayings, or who may perchance possess writings of his as yet
unpublished, regardless of the year they pertain to, I request such
persons to inform me and give me details. Even things insignificant
and unimportant in themselves or to our eyes may well acquire
significance when joined to other facts, or they may at least be
helpful in view of future studies about our saint. Care must be
taken not to allow any recollection of him to be blurred by time.
Regardless of who will compile these biographical memoirs in
years to come, they will certainly remain the chief source of
information for any serious study of Don Bosco. Hence the student
or historian must faithfully abide by the diction formulated
centuries ago by Cicero and quoted by Leo XIII: Nihil falsi dicere
audeat, nihil veri non audeat (Dare he not say any falsehood or
conceal any truth). The second part of this rule obliges us to
mention certain delicate matters which we would prefer at least to
have kept in the shadows, if not entirely in the dark. Unfortu-
nately, the deeds of certain persons in authority, worthy no doubt
of the deepest respect, are so closely entwined with Don Bosco's
activities that it is impossible to unravel them. Therefore let
whoever reads these pages for edification view the events herein
described with much impartiality, placing their immediate contin-
gency in the context of God's sublime plans as they unfold through
the study of subsequent events. In this regard we who were not
Don Bosco's contemporaries are fortunate. Time, an impartial
judge, usually puts things in proper perspective. After half a
Xlll

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XlV
AUTHOR'S PREFACE
century, we can more readily judge where stood the right and
where the wrong in events which bred conflict and caused pro-
longed undue grief when they actually happened.
From the standpoint of ordinary Christian living such occur-
rences are the exception, but they are quite normal for saints. In
fact, Benedict XIV declares that those charged with evaluating
candidates for sainthood must attach great importance to finding
out whether or not the candidate has suffered harassment and
endured it in charity; 1 this is also in perfect accord with the
doctrine of St. Antoninus of Siena.2 History has confirmed what
Rodriguez wrote of canonized saints. They suffered from more
afflictions than we, he said, for saints are generally more sorely
tried by God than we, but they always maintained an even temper,
kept a cheerful countenance, and ever displayed a certain serenity
and joyfulness both within and without, as though every day in
their eyes were Easter.3 Moreover, growing up against heavy odds
renders one strong and fit to withstand the ceaseless attacks of men
and their times. It is not surprising, therefore, that such was the
case with Don Bosco and his work. Most edifying will it be for us
to discover what kind of a person Don Bosco was in· the midst of
life's contrarieties, and it will be of no little instruction to learn how
great religious congregations achieve enduring stability.
A professional scholar may brand as superficial the insertion of
direct conversation or dialogue in our narrative. But the nature of
our work does not demand overly severe strictures. Having made
this general observation, however, we must add that direct words
are quoted from a chronicle of Father Julius Barberis, who, full of
veneration and love for his spiritual father, diligently collected over
a period of time even the saint's familiar conversations. The brief
dialogues, on the other hand, have another raison d'etre. When
narrating things which had happened to him, Don Bosco would
ordinarily quote conversations in the form of a dialogue as his
memory best served him. Father Lemoyne and others who heard
him, and took notes of what he said, in turn followed the same
style. Therefore it is not inappropriate for them to appear literally
transcribed, although they could have been presented differently
and in a mode more acceptable to scholarly minds. Whoever will
I De Servorum Dei Beati.ficatione, Chapter 40.
2summa theol., p. iii, tit. 12, c. 8, #I.
3 Exercise of Perfection etc., p. i, tr. Vlll, c. 4, #2.

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AUTHOR'S PREFACE
xv
carry on this work will have to say Debitor sum-I am indebted-
to both the learned and the unlearned.
Torino, 1930
Feast of the Immaculate Conception
Fr. Eugenio Ceria
EDITOR'S NOTE
As with Volumes VI through X, we have omitted material from
the original text that is of little interest to American readers and of
no direct consequence to these biographical memoirs. Such omis-
sions will always be pointed out in the footnotes.
Fr. Diego Borgatello, S.D.B.
Editor-in-chief
New Rochelle, N.Y.
March 25, 1980
Feast of the Annunciation of the Lord

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Acknowledgments
For the publication of The Biographical Memoirs ofSaint John
Bosco we owe a debt of gratitude to the Reverends August
Bosio, S.D.B., John J. Malloy, S.D.B. and Salvatore Isgro,
S.D.B., Provincials emeriti of the Salesians in the eastern United
States and sponsors of this project, and to the Very Reverend
Dominic DeBlase, S.D.B., their successor in office.
As regards this volume, we wish to express special thanks to
Rev. Paul Aronica, S.D.B., Vice-Provincial of the New Rochelle
Province, for his valuable editorial assistance. We are also grateful
to those who have helped in one way or another, in particular the
Reverends Joseph Bajorek, S.D.B., Lucien M. Trudel, S.D.B., and
Mr. Joseph Isola of the Paulist Press in New York City. Finally we
wish to pay tribute to the late Rev. Chester Wisniewski, S.D.B.,
member of our Editorial Board, for his many contributions to the
success of this work during the past seventeen years. May he rest in
peace with God whom he faithfully served in the Salesian Congre-
gation.
Fr. Diego Borgatello, S.D.B.
Editor-in-chief
EDITORIAL BOARD
Rev. Diego Borgatello, S.D.B., Chairman
Rev. William Kelley, S.D.B., Secretary
Rev. Paul Aronica, S.D.B.
Rev. Emil Fardellone, S.D.E
Rev. Joseph Bajorek, S.D.B. Rev. Peter Lappin, S.D.B.
Rev. Joseph Perozzi, S.D.B.

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Contents
DEDICATION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
EDITOR'S PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
AUTHOR'S PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii
ACKNOWLEDGMENTS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XVll
SALESIAN GLOSSARY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxi
Don Bosco's Words at the Start of 1876 .................. .
2 Two Dreams: On Murmuring; Three Deaths . . . . . . . . . . . . . . . 28
3 The Annual Conference of St. Francis de Sales . . . . . . . . . . . . . 38
4 Salesians Established in Argentina . . . . . . . . . . . . . . . . . . . . . . . . 75
5 Visiting the Schools and While at the Oratory . . . . . . . . . . . . . . 89
6 Don Bosco's Trip to Rome . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
7 Novena and Feast of Mary, Help of Christians . . . . . . . . . . . . . 166
8 Casual Encounters and Timely Comments . . . . . . . . . . . . . . . . . 174
9 Missionaries and Missions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
10 The Spirit of Mornese . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202
11 Preparations for the Second Missionary Expedition . . . . . . . . . 215
12 Life at the Oratory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
13 Household Matters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267
14 School Matters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293
15 Salesians Deceased in 1876 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310
16 The Spiritual Retreats at Lanzo . . . . . . . . . . . . . . . . . . . . . . . . . . 319
17 New and Proposed Foundations . . . . . . . . . . . . . . . . . . . . . . . . . . 350
18 Departure of the Second Missionary Expedition . . . . . . . . . . . . 368
xix

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xx
CONTENTS
19 Newspaper Harassment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 373
20 October Through December 1876 at the Oratory . . . . . . . . . . . 405
APPENDIX • • • • . • • • • • . • • • . • • • • • • • • • • • • • • • • • • • • • • • • • • • • • 457
INDEX . • • . • • • • • • • . • • • • • • • • • • • • • • • • • . • • • • • • • • • • . • • • • • • • 465

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

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THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO

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4 Pages 31-40

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CHAPTER 1
Don Rosco's Words
at the Start of 1876
«iE may quite suitably begin this volume by recording
what Don Bosco said or wrote on several occasions in January
1876 as he opened his heart to his Salesians and missionaries, to
the Oratory community, and to the pupils and staff members of his
other schools. Listeners and readers alike perhaps never suspected
the sharp pains and vexing worries that his pleasant calm con-
cealed. We have already mentioned the opposition to his Sons of
Mary Program' and to his Association of [Salesian] Cooperators;2
this opposition intensified in 1876. There were also the unremitting
efforts to meet the endless daily needs, the worries caused by the
growth and expansion of his works, and finally the bitter vexations
stemming from misunderstandings that kept cropping up under
various guises. These thorns, which relentlessly pierced his heart,
have come to light, at least in part, from documentary sources. Yet
they never kept him from being all things to all men with no
apparent effort or momentary lapse. In his daily routine and
priestly ministry, in community and personal dealings, his sons
always saw him as their Don Bosco, their selfsame Don Bosco,
their beloved Don Bosco. Let us now see him as he opened his
heart to each group.
1. To THE SALESIANS AT LARGE
Don Bosco's communications to his dear Salesians, private,
public, or bv letter. were usually expressive of his confidence.
On January I, during a tamiliar conversation with a few of them
I See Vol. XI, Chapter 3. [Editor]
2/bid., pp. 66-76. [Editor]

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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
on the current state of the Congregation, Don Bosco surveyed
past, present and future, as any businessman would at an annual
stockholders' meeting, to show how God was making it ever clearer
that He wanted the existence of the Salesian Congregation. Father
Julius Barberis, 1 who was there, jotted down his words in continu-
ance of his little chronicle.
In the past, Don Bosco said, several of the more hostile
government ministers had encouraged and aided him to advance
his plans. Count Camillo Benso of Cavour2 delighted in hosting
him at dinner and enjoyed hearing him talk about his festive
oratories and other plans.3 From time to time Rattazzi4 would
drop in at the Oratory; so deeply did he revere Don Bosco that in
speaking he would refer to him as a great man. Furthermore, he
personally advised him on how he could avoid harassment from
city authorities. Vigliani, the Minister of Grace and Justice, would
write to him for advice on various matters, and when Don Bosco
was in Rome he would receive him most courteously. Don Bosco
could have said the same of many others who, though prominently
active in secret [anticlerical] societies, still stood up for the
Salesians. Was this not an unusual situation?
Don Bosco then went on:
Even more wonderful is our increase in strength while other congrega-
tions are dying away. They have no novices. new members quit, and very
few persevere. In contrast-and nowadays this is unheard-of-we have
about a hundred healthy, very happy novices who seem very promising.
More still, all those who are growing up in our Salesian Society possess
an extraordinarily good spirit, and they have such love and enthusiasm
for work that I do not believe anyone can beat them. Each of our young
clerics teaches, supervises, pursues studies, escorts boys on their weekly
walks, and tutors and prepares them for confession and Communion.
I Julius Barberis (1847-1927) entered the Oratory in 1861, made his first vows in 1865, and
was ordained a priest in 1870. In 1873 he earned a degree in theology at the University of
Turin. The following year he was appointed novice master-the first to hold this office in the
Salesian Society. After twenty-five years in this position, he was made provincial, and
finally, in 1910, he was elected catechist general or spiritual director of the whole Society. He
died in that office in 1927. [Editor]
2Camillo Benso (1810-1861), count of Cavour, was the soul of the Italian Risorgimento.
He was also one of the most clever and successful statesmen of nineteenth-century Europe.
[Editor]
3 See Vol. III, p. 289; Vol. IV, pp. 73ff. [Editor]
4 Urbano Rattazzi (1808-1873), Minister of Justice and Cults in 1853-54, later became
Minister of the Interior and Prime Minister. [Editor]

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Don Rosco's Words at the Start of 1876
3
When I think of this I am truly astonished, and all I can do is keep
repeating, "By the Lord has this been done; it is wonderful in our eyes."
[Ps. 117, 23]
If the present is a criterion for the future, our imagination runs riot. In
but a few years, despite countless difficulties, with only youthful members,
the Oratory has progressed to the point where it now has more than eight
hundred boys; we have opened ten houses, so flourishing that in Italy
none other can measure up to them. We have spread abroad with a new
foundation in France and two in [South] America. What will our future
be? Bear in mind that it is only during the last seven years that we have
forged ahead with some security after our Society's approval in 1869. In
fact, our constitutions were definitively approved less than two years ago.
Hence, what can we look forward to twenty or thirty years from now? I
believe that we shall fling a net so wide that it shall cover not only Italy,
but Europe as well, and eventually almost the whole world.
The important thing is that we do not make ourselves unfit for these
heavenly favors and graces. As long as we retain our genuine spirit, our
Congregation will proceed full sail.
The crowds of young clerics that people saw moving in and out
of the Oratory gave rise to the saying that it was a seminarians'
factory. Even Monsignor [Joseph] Zappata would tell parents who
sought advice about a boy's vocation: "Send him to Don Bosco for
a few months, and if he has no vocation, he will soon get one."
This, however, should not make us think that Don Bosco easily
disregarded the precautions demanded by prudence and the
Church. Just the day before, a couple had called on him with their
son, saying that Monsignor Zappata had sent them. "He wanted to
become a priest," they told him. "He made so many promises. Now
he doesn't even want to hear about it. We are so disappointed."
With that they berated the unlucky youngster, but Don Bosco
reprimanded them in the boy's presence. "A vocation is not
something we impose on others," he protested. ''If he feels called to
the priesthood, he will think it over and pray and will be able to
decide for himself what you now desire for him. But if he feels no
inclination for this state of life, he must not be pushed into it."
Later he spoke privately to the boy, and the lad gave him well-
grounded hopes that he would follow his priestly vocation.
Again, on January 7, Don Bosco talked with his co-workers on
his favorite subject-foreign missions. His accomplishments in this
field were nothing compared to his plans for the future. He eagerly

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4
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
looked forward to the conversion of Patagonia. In vain had the
Jesuits and other missionaries attempted that task, only to be torn
to pieces by the natives.
Don Bosco said:
But, who knows, with due precautions, and benefiting by others'
experience, we may succeed. We may have to open a school in a town or
outpost closest to the natives and, offering a residence for local young-
sters, try to study at close range the character and customs of neighboring
tribes. It would be a giant step forward-not too difficult either-to
attract some Indian lads into our schools. I hear that natives do go into
town to trade. I believe that we could open the way by treating them
nicely, making them feel welcome, and giving them presents. Later, if we
could persuade a native youngster to stay in one of our.schools for a few
months and get him to lead others, this would do the trick. But we must
be cautious not to rush things. First we must pave the way, showing, so to
speak, that we are not particularly interested in them while we establish
ourselves in border towns and make ourselves known and loved through
vocal and instrumental music and the exchange of goods and gifts. As a
start, a priest may visit their locale and spend some days there, making
slow but. sure headway. Should the Lord see fit that some of us suffer
martyrdom, should we be afraid?
Actually, this is the plan followed since 1879 \\fith well-known
[gratifying] results by our school in Patagones and since 1880 in
Viedma. True, our first attempts and stratagems were unsuccessful;
there were casualties too, but they resulted from natural causes and
were not to be blamed on the savages. Really, they do not deserve
to be called savages, as if they were cannibals; they are aborigines,
uncivilized, but jealous of their independence under the rule of
humane chieftains.
For quite some time Don Bosco had cherished the thought of
establishing missions in India and Australia. Undismayed by the
difficulties of the English language, he felt that his sons could
manage it through practice rather than theory. For a few months
they were to master a vocabulary of common words; then they
were to practice conversation in gradual steps; finally they were to
perfect their pronunciation under a teacher. Substantially, it was
the Berlitz method which later became so popular. He had no
intention ·at that time of opening a boarding school in England.
Englishmen had dropped in at the Oratory, but none had stayed

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Don Bosco's Words at the Start of 1876
5
on. Years later, some did. The first boarding school on "the isle of
saints" was opened at Battersea, a London suburb, immediately
after Don Bosco's death, but negotiations had been going on for
quite some time.
His talk on learning languages to prepare oneself for work in
foreign missions led him to reveal a plan which at that time all
considered to be quite feasible because of their boundless trust in
him and which now proves his farsightedness. He spoke thus:
I foresee that soon we shall have language courses here at the Oratory
for the missions. We could proceed this way: all those desiring to work in
the foreign missions would add to their curriculum the study of the
Spanish, French or English languages and customs in that order during
their first, second or third year of secondary schooling. These languages
could also be taught as electives in philosophy and theology. Thus, I
hope, we might achieve our goal with little trouble.
As we can see, Don Bosco's hopes were realized on even a vaster
scale, proportionate to the extent of mission apostolate which the
Church entrusted to the Salesian Congregation. The three original
groups at the Oratory [boys, postulants and clerics] have mush-
roomed into a chain of large juniorates where young clerical or lay
postulants for the foreign missions are trained specifically for the
territories to which they have been assigned.
We shall now pass on to a talk on chastity that Don Bosco gave
at the Oratory to all his young clerics, both postulants and
professed. Of the two slightly different versions of this talk we
prefer that recorded by the cleric [Caesar] Peloso5 as the better of
the two.
Our membership seems to keep growing. If I see more of you every time
I come here, I pity the poor devil. First, let us thank God for having
allowed us to see the end of 1875, and, as we hope, for having started the
new year in His holy grace. Let us also look forward to spending this year
happily.
·
The last time I talked to you, I said something about your vocation,
and I suggested a few means to help you keep it.6 Today I will dwell on
how to safeguard the fruit of this vocation.
When one consecrates himself to the Lord, he offers Him all his
5 See Vol. XI, p. 270. [Author]
6 Ibid., pp. 475-487. [Author]

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6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tendencies and inclinations and particularly all his virtues. But these we
cannot always retain or easily safeguard. This is particularly true of
chastity, which is the foundation and hub of all virtues.
I do not now intend to describe the beauty of this virtue. Neither years
of lengthy lectures nor thousands of heavy tomes can tell of examples of
this virtue found in Holy Scripture or narrate the countless miracles
performed by Our Lord to safeguard it among His devoted ones.
Neither do I intend to speak to you about fast or abstinence or the
mortification of the senses, practices which so effectively preserve and
strengthen this virtue. No, you can read about these things in the lives of
the saints, and you will hear about them in future conferences. But you
will say: Don Bosco is here because he wants to talk to his clerics, whom
he loves like the apple of his eye. What will he tell us?
I will tell you that, especially for a priest and consequently for a young
cleric who has consecrated his entire life and virginity to the Lord,
chastity is a most precious gem or pearl. At your stage of life, there are
some little things you should know which highly contribute to safeguard-
ing such a lovely virtue. Without it, a priest or a cleric is utterly nothing;
with it he is all and holds all treasures in his hands.
So let us talk of these little things, so helpful and so handy. What are
they? We will look at them one by one and you will see their usefulness.
1. To start with, let me say that the exact fulfillment of one's duties will
vastly contribute to the preservation of chastity. I am not referring to
your specific duties, such as studying, supervising, teaching catechism and
so on, but rather to what our roles demand from each of us-punctuality
in all things: at meals, prayer, night rest, etc.
2. Be in the playground during recreation, but be on guard lest this
time turn into idle diversion or griping about rules or superiors. Let it be
genuine recreation, relaxation of mind and heart after a whole morning's
work. After such a recreation, your body too will be refreshed, and each
of you will be ready for studying, praying or teaching.
You might ask: But what has recreation to do with chastity? I answer
that it most effectively helps to safeguard it. Some of you are already
supervising the boys or shall very soon do so. You may at times notice
that some healthy boy looks troubled, keeps to himself, and, when
questioned, mumbles nonsense. People who are experienced and can
fathom the most hidden recesses of the human heart know that immodest
thoughts occupy his mind. They know that if such a boy is not carefully
watched, he is likely to seek out some hiding place to read obscene books;
they realize that his chastity is in extreme peril.
How does this come about? Through idleness during recreation.
Isolated from others, he lets his mind wander to fancies he had never
heeded before. The more he thinks of those things the more he likes them,

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Don Rosco's Words at the Start of 1876
7
and then it is but a short step to act them out. St. Philip Neri who was
thoroughly versed in this virtue always told boys: "Shout, and make all
the noise you want, but do not commit sin."
His boys carried out his advice with great zest, but at times a lay
brother would tear out of his quarters to scold them for their racket as
they dashed through the corridors and knocked things over. ••you
rascals," he would shriek, ""is this the way to behave, breaking everything
in sight?" But they ignored him and carried on as before with deafening
noise. They had their director's permission, and that was all that mattered
to them. Seeing that they had no intention to obey him, the lay brother
would go to St. Philip Neri and indignantly say, ••1 want you to come and
scold those scamps. Can't you see they're tearing the house down?"
St. Philip Neri would call them over and say: "Listen, my sons. Stay
still if you can and don't scream too loudly." The boys would scatter for
new and noisier games, while the poor brother would withdraw discom-
fited and muttering. Were it not for the fact that St. Philip Neri constantly
and earnestly told his confreres, ""Never let boys be idle during recrea-
tion," the brother would have used forceful means to end that rumpus. I
say the same thing to you now. I like to see you run and laugh and have
fun. Of course, I don't suggest that you go out now and play barra rotta,7
because the ground is covered with snow.
As soon as the recreation period is over, promptly go to your other
tasks-study, for instance. Never neglect it. It is your duty to use every
spare moment to increase your knowledge. If it is time for a snack, I urge
you to take it, if you need it. When it is time for church, you should go
devoutly and give good example, and then return to your studies again. In
a word, do everything at the set time, and do it well. Above all, keep all
the house rules.
3. Is this enough? Yes, if the timetable is faithfully followed-in its
entirety. I have always recommended, and still recommend, and will
continue to recommend that after night prayers you do your utmost not
to linger in conversation with others. After night prayers go to bed
promptly.
Those who have to supervise the dormitory should do so with reserve,
not stopping to chat with their partner, if they have one. It would be
worse to say "Good night" to one boy or a cleric, because one word leads
to another and the conversation drags on. Chatting after night prayers is
not only against the house rules but is felt by all to be a dangerous thing.
Let us keep all rules, especially those concerning the night rest.
I recall Vergil saying in the fourth book of his Georgics that bees all
start their work at a certain hour and finish together ·at another.
1 A running and dodging game. [Editor]

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8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It is essential that this rule [ of rest] be kept faithfully. I cannot elaborate
now, but what I can and must tell you is that most recent transgressions
were mainly due to the fact that some broke this rule and indulged in
conversation [after night prayers]. They gave the boys bad example.
Some did worse by inviting their friends for a drink in their own
cubicles-a thing which is absolutely forbidden. Each is to stay in his own
cubicle, and keep out of anybody else's, unless real necessity demands
otherwise.
On those occasions some wrote letters and made plans which, though
not totally contrary to the virtue of chastity, were still an obstacle to it
and caused· serious heartaches, not only to me but also to themselves,
since some were forced to leave as a result. Why? Because instead of going
to bed at the right time, they stayed up to chat. In the case of some we
were not sure, but the facts were indisputable as regards others. Their
reputation was ruined, and they had to leave the Oratory because they
were unable to safeguard this virtue.
4. Furthermore, some who go to bed late are also late to rise at 5:30 the
next morning.
Well, they think, I can sleep another fifteen minutes because I can dress,
wash and make my bed in time. Fifteen minutes later they reason, Oh, I'll
snooze for just another five minutes. After all, what's the difference? And
so they doze or lie lazily for another five minutes, stretching the time out
to ten or more. Now, how can I get away with this? I know! In one ofhis
works Cicero says that smart people may tell lies. 8 Besides, lies do not
hurt. I'll say I'm sick.
My dear boys, acting this way only gives the body more than is good
for it. How much feed do farmers give to colts and ponies? Just enough to
keep them healthy; otherwise they become unmanageable, snap their
halters, and kick back.
We must do the same with the body. It behaves like a horse or mule.
Overfed, it becomes stubborn and rebellious, as Scripture says, "[He]
grew fat and frisky. [Deut. 32, 15] The devil, "like a roaring lion, goes
about seeking someone to devour." [I Pet. 5, 8] He circles about us
hoping to find something in which to sink his teeth. Besides the noonday
devil who assails those who nap through an afternoon, there is the
morning devil described by the Book of Tobias.
This devil lures the soul away from prayer too. When two people pray,
the Lord is in their midst and the Immaculate Lamb gathers their devout
prayers to present them to the Eternal Father, obtaining favors, comfort,
8 Perhaps he is jokingly alluding to De oratione II, 67-68 in which Cicero mentions words
or sayings by which witty people sidestep the truth. As a matter of fact, Cicero condemns
lying in several of his writings. [Author]

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Don Bosco's Words at the Start of 1876
9
and the richest rewards for them. Not so those who welcome this devil by
lying lazily in bed. Because of sloth they do not join their companions at
prayer, and they suffer the grievous loss of favors they might have
received from God.
Furthermore, they accustom their body to being lazier. Their constant
complaint for more sleep exposes them to the devil's attacks when he
really doesn't need their help. These lazy fellows are actually looking for
trouble. And when temptations arise, will they be able to resist? Will they
remain chaste? That will be hardly possible, I assure you. If they resist and
do not fall into sin, I would say it's a miracle.
But does God always work such miracles? Believe me, no. He will, if
necessary, when one has not placed himself into an occasion of sin and
without that help clearly cannot be snatched from the devil's clutches.
Some may say, "I have always been slow to rise and I never fell." In that
case I ask, "You mean you never consented to bad thoughts, desires or
deeds?" If they insist that they did not, then I say quite openly, "If you are
telling me the truth, the Lord has performed a great miracle to save you."
I could prove this with many examples, but time limits me to one. I
learned of it yesterday evening in a letter I got from a former cleric who
left the Oratory for such a failing. I meant to bring it and read it to you,
but I forgot. Still here is the gist of it. He wrote:
One evening, after night prayers, you strongly cautioned the boys to be
on guard against the morning devil, that is, not to linger in bed after the
bell and bask in pleasant laziness.
Unwilling to believe you and follow your advice, I said to myself: Don
Bosco is using this trick to make us get up on time. So I kept indulging my
laziness. Meanwhile, during those few minutes the devil arose and,
hovering around me, aroused not evil but unbecoming images in my
mind. Soon he made me think of something slightly immodest; this
thought grew worse and more irresistible. Then I passed on to enjoyment.
consent and finally deed.
After leaving the Oratory, I attended two other seminaries, always
bothered by the same thoughts and by the same morning devil until I
finally resolved to follow your advice and began to feel somewhat more
tranquil. When I made up my mind to rise promptly, I found it a bit
difficult, but I fully succeeded in defeating the devil on the second
morning. Unfortunately, now I have lost my vocation and God only
knows how I shall make out in the world.
Don Bosco, you may cite me as an example to your clerics; tell my
name if you wish, for I believe that there are still some who know me. Tell
them that my problems came about because I was unwilling to leave my
bed in the morning and start and spend the day in a holy manner.

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10
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
How many similar tragic examples I could tell you! But let me continue
on this topic of the morning devil to draw other conclusions and point out
what disgraceful things can happen to those who let themselves be slaves
of this wretched laziness. Let's single out one of these lazy fellows. After
soothing his conscience with Cicero's saying, after much stretching and
yawning, he finally crawls out of bed. But one failure calls for another. I
should go to Mass now, he says, but if I do, I won't be able to study my
lesson, so I'd better go to the study hall and attend a later Mass, if I can.
On his way to the study hall, he gets another bright idea. How about
breakfast? I'm starved! I'll skip church today and pray better tomorrow.
On his way to breakfast he meets somebody.
"How are you?" the latter asks.
"Fine."
"Where are you going?"
"Breakfast."
"How about Mass?"
"It's too late now."
"Today is Thursday. Doesn't our house rule say we should go to
Communion?"
"Right, but now I haven't got time (or better, I haven't the will); I'll go
tomorrow."
Well, when evening comes, ask this fellow how he spent the day. If he is
honest, he will certainly reply that he spent it badly because he started it in
a lazy way.
5. This kind of devil can be cast out only by prayer and fasting. [Mark
9, 28] Now look, don't think I mean that these failings can be overcome
only by prolonged fasting. Far from it. I am not saying that you should
fast; all I recommend is temperance.
Be on guard especially against wine. The amount you get at meals is so
little that it cannot harm you; in fact it will do you good. Besides, it is not
barbera9 from Asti. Nevertheless, imprint deeply into your minds that
wine and chastity do not go together. Temperance is what you need, and
some of you need it badly.
It is very distressing to find liqueurs, wines, brandy, food, pastries and
tidbits in some lockers and drawers. My dear clerics, at breakfast you can
have all [the coffee and] milk and bread you want. At both dinner and
supper you are served adequate wholesome meals. What else do you
want? Eating between meals is plain gluttony and does your stomach no
good. No wonder that these people later feel sick and have to go to the
infirmary. When asked what bothers them, all they can mumble is, "My
stomach."
9 A choice, heady wine from the Asti district in northern Italy. [Editor]

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Don Rosco's Words at the Start of 1876
11
"What's wrong with it?"
"I have a stomachache."
I would merely tell them, "If you had not overeaten at meals and
between meals, you would have no trouble now."
Here's something that happened within the last few days. While
everybody was in bed, one fellow-who, I believe, may have already
left-sneaked off to his cubicle with a friend for a late snack. They feasted
on chicken and wine, then ate and drank some more. Finally, after
chatting to their hearts' content, they went to bed with a full .stomach,
risking a stroke or other trouble.
I do not know how chastity fared under those circumstances. I can only
say that if it did not suffer, it was because of God's special grace. Besides,
it is strictly forbidden to invite anyone into your own cubicle. What of
obedience? What of the rules? What becomes of them?
6. Another thing that is hardly helpful to chastity is friendship-not
genuine, fraternal friendship, but that peculiar kind which singles one out
more than others. Some individuals, attracted by a physical or spiritual
trait of a companion or pupil, strive to win his friendship with food,
candy, books, a holy picture or similar trifles. This way they strike up
friendships which are exclusive and infatuating. Then come meaningful
glances, clasping hands, kisses, endearing notes, gifts, and requests for
one thing or another. Without realizing it, both friends find themselves
ensnared.
Youngsters who formerly looked very promising are no longer at the
Oratory, or, if they are still here, they conduct themselves quite differ-
ently. When some were warned to break up these exclusive friendships,
they could not understand why they should. They saw nothing wrong, but
in the meantime they became ever colder to their companions, their
superiors, and even God.
These things did not happen centuries ago; they happened in our times
and are still happening today. I could tell you about many youngsters
who were ruined by such exclusive friendships, so I urge you to be friends
with all or with none. For instance, you may leave the dining room for the
playground and meet a friend or pupil and walk along with him, which is
the thing to do. If one or more companions or pupils join you, they
should be as welcome as the first. Being in the company of one whom you
hold dearer than others, even if it is because he is better and more diligent,
does not entitle you to treat others differently. You must be like an
impartial father or teacher to all.
Frankly, let me tell you that I have no favorites. I love equally the
foremost and the humblest among you. You are all my sons, and I would
gladly give my life for each one of you, because, as St. Paul said, you are
and must strive to be "my joy and my crown." [Phil. 4, 1]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
7. There is another means by which to fight this enemy of chastity, this
demon.... I hate to say it, but since it is between us, let me give you a
good suggestion. When going to the restroom, get out as soon as you are
through, because that's the place-a most unsavory one-where this
demon begins his assaults. By leaving at once you stand to gain because
you are safeguarding yourself from the danger of losing the virtue of
purity; if you linger, the devil will do his utmost against the one who is
alone. Your imagination will flare up, often with most baleful conse-
quences. If, in the former case, we fought temptation against purity with
temperance and fasting, we should now resort to prayer.
8. At night, try to form this wholesome habit: as you are about to get
into bed, whisper a prayer, and the devil will leave you alone.
''But," you may object, "I fall asleep immediately."
"Wonderful! You are fortunate, and that's just what I desire."
But some may say, "At times it takes me hours to fall asleep."
"Then pray, and keep praying."
"But I don't feel like it."
"Pray, nevertheless; try because the Lord, seeing your trust and
humility, will give you the strength you need to withstand and overcome
those serious temptations."
Some time ago, Professor [Vincent] Garelli, now a school superinten-
dent, called on me and said in this regard, "Guess what I do to forestall
the assaults of the ugly night demon."
"I have no idea," I replied. "Tell me."
"It's very simple. As soon as I am in bed, I begin to count from one to a
thousand. I must admit that I never get farther than fifty; in fact, I don't
remember even getting that far. I immediately fall asleep and wake up the
next morning with a tranquil mind."
Other people have a fine habit of mentally reciting stanzas from Dante
or Vergil or some other scholastic material they have been studying. I
fully approve of these means and commend their use because they tire the
mind and help one to sleep.
I could say much more on this topic, but this is enough. These are
fatherly suggestions I give you in our family intimacy, not a lecture. I ask
you not to broadcast to the boys what I have told you. Let it rather be
imprinted in your hearts as a norm of conduct. Nor would I like you to
report my words indiscriminately-not that it would matter to me if
people should know.
As you see, these are trivial things, but they are very important· and
most beneficial if practiced. Above all, be always mindful of the practices
of piety prop~r to our Congregation, for your efforts toward sanctity
depend on them.
During Mass I shall pray that you may preserve the virtue of chastity

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Don Rosco's Words at the Start of 1876
13
and consecrate it by vow one day to the Blessed Virgin. During Commu-
nion, ask for this grace for yourselves, your companions, your superiors,
and me too, lest I preach in vain to others and unfortunately possess it not
myself. In short, let us warmly ask for it for each other, and the good God
will grant it to us.
Two days after this talk, Don Bosco sent a fatherly message to
all his Salesians, expressing the hope that they would consider it
"as written to each personally."
Before reporting on this circular, let us look at the I876 Salesian
Directory. It listed one hundred and twelve perpetually professed
members, seventy-nine in triennial vows, eighty-four novices and
fifty-five postulants. Of the professed, sixty were priests. The
directory also listed four new houses at Nice, Bordighera (Vallecro-
sia), San Nicolas de los Arroyos, and Buenos Aires. By the end of
that year several other houses were opened. Contrarieties, far from
clipping the wings of his zeal, seemed to strengthen them for higher
flights, as Don Bosco himself very eloquently admitted in I880.
That year the Vatican Secretary of State sent him a "complaint"
from the archbishop of Turin. In a routine report to his procurator
in Rome, Don Bosco commented on this matter: "Whenever they
throw an obstacle in our path, I respond by opening a new
house." 10
At about this time [ 1875], amid these troubles, he instituted at
the Oratory a crash course dubbed "the school of fire," 11 forerun-
ner of the Sons of Mary Program in the Salesian boys' home at
Sampierdarena, an initiative that produced abundant priestly and
religious vocations.
This too goes to show how certain he was of his specific mission,
one which kept proving its worth on a wider scale year after year,
and whose expansion could not be stopped by opposition. We can
imagine his friends' delight when the annual directory, The Cath-
olic Hierarchy and the Papal Household, listed Don Bosco's
"beloved name" and followed it for the first time with the title
"Superior General" 12-something that must necessarily have had
the consent of the Secretariat of Bishops and Regulars. 13
10 Letter to Father Francis Dalmazzo, Turin, July 21, 1880. [Author]
11 See Vol. XI, p. 44. [Editor]
12 Letter from Monsignor Fratejacci to Don Bosco, January 16, 1876. [Author]
13 Letter from Monsignor Fratejacci to Don Bosco, December 24, 1875. [Author]

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14
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We now come to the New Year's Day circular which brought
each Salesian the encouraging and admonishing words of their
holy founder.
My dearest sons in Jesus Christ:
Turin, January I, 1876
After completing my visit to our houses, I feel that I must dwell a while
with you, my dearest sons, on matters that may promote God's greater
glory and the well-being of our Congregation.
First, I am delighted that I can assure you of my full satisfaction with
the material and moral progress I saw, both in internal administration
and external relations. Everybody is hard at work, our constitutions are
observed, discipline is maintained, the sacraments are received frequently,
piety is fostered, and care is taken of those who fortunately give signs of
the priestly call.
For all this let us be thankful to God, whose goodness and mercy we
must credit for the little good that we are able to accomplish.
I am deeply comforted, too, in assuring you that our Society is ever
growing. ·In the past year alone several new houses were opened; others
we shall open this very year. Personnel is increasing in numbers and
quality; no sooner are some ready to take on an office than Divine
Providence gives them a chance to go to work.
What shall I say of widespread requests we receive to open new houses?
There are millions of humans in Italy, France, England and the Americas.
In South America, Brazil and Argentina are particularly in need. Then
think of Algeria, Nigeria, Egypt, Palestine, India, Japan, China, Aus-
tralia, and so on; think of the millions of people lost in the darkness of
error lifting up their voices from the brink of perdition, crying out to
heaven: "Lord, send missionaries to bring us the light of truth and show
us the path which leads to salvation."
As you know, several of our confreres have already heeded these
touching cries and have sailed for Argentina. Once there, they will pass
over to the savage tribes of Patagonia. Well, in all their letters written on
their voyage and at their mission centers, they constantly repeated, "Keep
sending us workers!"
Among other things, they remarked that the archdiocese of Rio de
Janeiro in Brazil has two million people, with very few priests and only
five seminarians.
My dear sons, I am deeply grieved by the thought that at this moment
an abundant harvest awaits us everywhere and we are forced to let it go
because we lack manpower.
Let us not lose heart, however. For the time being, we shall strive

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Don Rosco's Words at the Start of 1876
15
through work, prayer and the practice of virtue to train a militia for Jesus
Christ. We shall endeavor to achieve this especially by fostering religious
vocations; if need be, at the right time we shall offer ourselves to God for
such sacrifices as He may deign to demand for our own or our neighbor's
salvation.
Meanwhile, wishing to suggest suitable means to promote religious
vocations and effective ways to preserve the spirit of piety among our
confreres and boys, let me recommend a few things which experience has
taught me are most necessary.
I. In every house, especially in St. Philip Neri's School at Lanzo, let
every effort be made to promote the Altar Boys' Society and the sodalities
of the Blessed Sacrament, St. Aloysius, Mary, Help of Christians and the
Immaculate Conception.
Let no one be shy about talking them up, boosting them, fostering
them, and explaining their objectives, origin, indulgences and other
advantages. I believe that these associations deserve to be called the key to
piety, the safeguard of morality, and the mainstay of priestly and religious
vocations.
2. Beware of emotional relationships and friendships, whether they be
carried on orally or in writing or through the exchange of books and gifts.
Handclasps, fondling, kissing, and strolling arm-in-arm or with one's arm
around the other's shoulder are all rigorously forbidden, not only among
yourselves and between you and your pupils, but among the pupils as
well. Let us bear well in mind St. Jerome's words: "Affection for none, or
equal affection for all."
3. Flee worldliness. Ties to a world which we have abandoned, but
which continues to entice us, bring only heartaches and chaos. Many
young people seemed models of virtue in their communities, but on a visit
to home and friends they quickly lost their good intentions, and, on
returning, they could no longer adjust to community life, with some even
losing their vocation.
So, never go home except for grave reasons and with the necessary
permission. If feasible, ask y.our superior for a confrere to go with you.
Do not accept to run errands, make recommendations or transact
business for others; such things have proven ruinous to vocations and
morals.
4. After night prayers go to bed immediately. Lingering on to stroll,
chat or finish up some work can harm one's spiritual and physical health.
Thank God, nothing happened in our houses, but I know that in certain
places there were deplorable disorders which can be traced to conversa-
tions being carried on after night prayers.
Punctuality in going to bed should be matched by punctuality in rising
in the morning, and I intend to lay equal stress on this point. Believe me,

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16
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
my fnends, experience has proved the sad truth that lazing in bed in the
morning is always a hazard, while rising punctually, besides starting the
day well, steadily gives good example to all. Incidentally, I cannot omit a
warm recommendation that all superiors see to it that everyone, especially
our coadjutors and domestic staff, be given time each morning to attend
Holy Mass, receive Communion, and go regularly to confession, as our
constitutions prescribe.
This letter is addressed to all in general, but I would like everyone to
read it as addressed personally to him. Each word I would wish repeated a
thousand times so that you may never forget it
I pray that your affection, the earnest fulfillment of duties, and, above
all, your following the advice of your spiritual father and friend in the
Lord will give me joy as you carry out not only my exhortations, but also
anything else in them which will spur you to promote God's greater glory
and that of our Congregation.
Relying on your good will and hoping to see you soon, I pray that God
will bless you all and grant you steady good health and the precious grace
of persevering in doing good. Lastly, pray for me.
Yours affectionately in Jesus Christ.
Fr. John Bosco
2. AT THE ORATORY
We only have two of Don Bosco's "Good Nights" to the Oratory
boys, both noteworthy for content and attitude. In the first, that of
January 7 [1876], exceptionally cold weather prompted him to
suggest the best protective measures; then he passed on to news of
the missionaries; finally, with truly natural ease, he broke forth
into an inspiring talk on the Blessed Sacrament and the missionary
spirit.
Take heed, my dear sons. I will give you some wholesome suggestions
which you can carry out to your own great benefit. Do not bundle up
when you are in the study hall, dining room, visitors' lobby or other
heated areas. When you go outside, be sure io wear a scarf about your
neck and briefly cover your nose and mouth lest the sudden cold air harm
you.
Do the same in going in and out of the dormitory. On rising in the
morning, wait a while before going out of the room, lest the cold air seep
through the pores of your skin which were opened up by the warmth of

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17
your bed. When you leave the room, cover up properly. Likewise, when in
bed make sure that your blankets come up to your neck; if your shoulders
and throat are uncovered, it would be of little help even to have a mattress
on top of you.1 I suggest that you keep some clothes on if you haven't got
enough blankets. In that case let us know and we shall promptly supply
blankets, as we have already done for many of you. Do not keep silent
and freeze; you will only get sick.
·
I have seen some of you wearing only summer clothes, and when I
asked why, you said that you had no winter garments. If that is the case,
tell us so that we can supply you with warm clothing as we already have
been doing. These are mere details, but if you neglect them, you may
catch a bad cold that you can't get rid of. Please follow my advice because
I want you to enjoy good spiritual health. I said "spiritual" because
through it you will also be well physically. God takes good care of His
children.
As you already know, we have heard from our missionaries since they
reached Rio de Janeiro, the first sight of land after leaving St. Vincent, the
last of the Cape Verde Islands. They gave us much news. In a rough
crossing of eleven days they saw nothing but sky and water; all were more
or less seasick. I'll give you the rest of the news tomorrow night. Their
letter, dated December 8, arrived on Wednesday, January 5, nearly a
month later. They assured us that they would write again from Buenos
Aires, and that letter is probably now on its way. Assuming that they
wrote it about December 13, we should receive it, God willing, about the
middle of this month, just a week from today.
As I said before, we shall print these letters so that you may send them
home if you wish. In due time we shall gather them into booklet form
along with other writings about this mission, and I think that they will
make pleasant reading.
Father Cagliero thanks you for your prayers and Communions because
to them he attributes his safe voyage and all the good things that
happened to them. He also says that on the feast of the Immaculate
Conception he offered Holy Mass especially for you and all the members
of our Congregation. He asks you to keep up your prayers, so offer a
Communion for him and for his brother missionaries. Do it at your
convenience, not necessarily tomorrow or the day after. If you may be
unable to receive, make a visit to the Blessed Sacrament and ask Our
Lord to help our missionaries and reward them for their great sacrifices.
How great indeed they are to take a long, risky voyage in order to win
souls to God, giving up their friends, parents, and relatives-in a word,
everything-to follow the Lord's footsteps and bring the Gospel to far-off
1At this time there was no heating in the dormitories. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lands! We too make great financial sacrifices for this goal. Therefore I
most urgently exhort you to offer your Communion and visit to the
Blessed Sacrament for our success.
What joy it 1s to receive Our Divine Redeemer into our hearts, that
same God from whom we must draw the strength and constancy needed
every moment of our lives. Jesus in the Blessed Sacrament dwells in the
tabernacles of our churches and is the source of all blessings and favors.
Believe me, my dear sons, if one is devoted to the Blessed Sacrament,
receiving frequently and visiting Jesus in the tabernacle, he has a sure
guarantee of eternal salvation.
Father Cagliero tells us something else that I must not keep from you.
The miss10naries called on the bishop of Rio de Janeiro, the capital of
Brazil, who welcomed them warmly and, among other things, lamented
that he has only five seminarians and no priests in over forty parishes.
Worse still, he can get no priests, even from other lands, to go to Brazil
and administer the sacraments to the faithful. For his vast diocese alone
he would need no less than five hundred hard-working Salesians. Thus
you see how scarce priests are in those regions.
Don't forget what I said about caring for your health. Good night.
In his second ''Good Night" Don Bosco took advantage of the
novena to St. Francis de Sales to give some helpful advice on the
frequent reception of the sacraments, to offer food for thought on
the subject of a vocation, and to exhort them to be kind to their
:;ompanions and patient in enduring the winter cold.
Tomorrow is the first day in the novena honoring St. Francis de Sales.
It would have started today had we planned to keep the feast on
Saturday, January 29. Since we decided to keep it on Sunday, January 30,
we shall start it tomorrow. St. Francis de Sales is our patron saint, the
namesake of the Oratory. That's why we call it "The Oratory of St.
Francis de Sales." We ought to celebrate this feast with all possible
solemnity and devotion. Let each one strive to draw full personal spiritual
profit from it.
As for all other novenas, I again strongly ask that each one keep his
conscience free of sin so as to be able to receive Communion daily.
However, as regards frequent reception of the Eucharist, each of you
should consult his confessor and do as he says. But the thing that you
must never forget is to keep your conscience always in such condition that
you may receive Communion daily.
Now I must mention something which has repeatedly been pointed out
to you. Often you so crowd into the sacristy that one can hardly get

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Don Bosco's Words at the Start of 1876
19
through. Some are there not to go to confession, but only to get warm.
There is nothing wrong with that if you are freezing, but, honestly, such is
not the case. I wouldn't blatu~ you if it were that cold in church, but that's
not true, and so I cannot praise you for skipping morning prayers. If
someone really feels he is freezing, let him tell me or Father Chiala or
Father Sala, and he will be given a portable stove.
All jokes aside, I must say that this is no laughing matter. For some
time now, many boys, mostly older fellows, would like to make their
confession to me, but, finding the sacristy jammed, they walk away,
hoping for better luck the next day, or they settle for another confessor.
Let us therefore set some norms to ease matters for these boys and make
confession more helpful to your soul~.
First, do not go to confession more often than once a week. Some,
especially the younger ones, would want to go to confession every day.
But do as I say, and everyone will have his chance. However, go to
confession at least once a month. Generally every ten or twelve days or
every two weeks is a good rule. Many say: "We like to go every week."
Well, that is quite all right.
Others may remark, "I want to receive Holy Communion frequently,
but, a few days after confession, I am no better than before, and I don't
dare receive without going to confession again."
I say: "If you cannot keep your conscience clear for a week, then it is
better not to go to Communion so often."
"But I want to do better," you may say. "If I could go to confession
more often, I could more easily succeed."
''Not really," I reply. "Instead of going to confession two or three times
a week, make a firmer resolution, and you will find that this is far more
effective than going to confession more often with but little sorrow and
without determination to amend your ways. This is why your confessor
himself has told you to go to confession less frequently. Prepare yourself
better to receive this sacrament properly. There is only one case when I
think one should go to confession more often, and that is when the
confessor himself, after carefully considering one's spiritual condition,
says, "Come to confession every time you fall into this or that sin, so as to
overcome your habit or evil passion." When a confessor gives this specific
advice for a particular reason, the penitent will doubtless benefit, but,
apart from this, go regularly every week or every ten to fifteen days. Then,
with your confessor's permission, you may very often go to Holy Com-
mumon.
My second suggestion to make going to confession easier for all of you
in this: I have no objection if all of you wish to make your confession to
me, but it so happens that usually the younger lads are the first ones to
crowd around me, so that, when the older boys come, they have a long

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20
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wait, and many decide to leave. It is true that little fishes are good,
especially if there are many of them, but frankly I am happier when I can
catch bigger fish. There is also another reason: the older boys have to
think seriously about their vocation and so need more time to talk with
me and get my advice. I therefore wish that they always receive priority.
True, they have a whole year to decide, but I would be happier if they
would not postpone such an important decision to the end of the school
year. Such delay could lead to a hasty decision, and perhaps a wrong one
made under the pressure of worldly concerns. When pressured, one
cannot think calmly, nor does he have the time to consider the matter
thoroughly. In fact, I feel that even third or fourth year secondary school
students should give thought to their vocation. It is never too soon to plan
for the future. Third and fourth year students are old enough to know and
be able to discuss their future with good results.
Now what shall I suggest to honor our patron saint? As you know, St.
Francis de Sales is the saint of meekness and patience. During this novena
I would like all of you to strive to imitate these virtues. Store up a great
amount of meekness in your heart so that you may always be inclined to
love your companions without getting angry at them and without using
an insulting or sarcastic tone of voice. Always do good whenever you can.
Never harm anyone in any way. On this score, I would really like you to
resolve to show your love for your companions by giving each other good
advice and never-as unfortunately it happens in the world-leading
each other into evil. At your age especially, nothing is more harmful than
evil advice. A youngster may be determined to do good, but a companion
comes along and suggests something bad, such as harboring a grudge,
disobeying, hiding books and withholding them from superiors' approval,
avoiding good companions, or dodging superiors and disregarding their
advice. The boy who had good will drifts unaware into evil through his
companion's bad advice. On the contrary-and this is true-a companion
can do a lot of good with timely, friendly, wholesome advice. Generally,
boys are not stubbornly set on doing evil; more often than not, they do it
thoughtlessly. If a friendly voice warns them, they will change their
minds. Evil will lose and good will triumph. How much good you can do
for. yourselves and for your companions if, in this novena, you start to
follow my advice and continue to do so for the rest of your life!
Lastly, I have to give you a nosegay2 for tomorrow. This winter is
exceptionally cold; as a nosegay I suggest that during this novena you
endure cold, dampness and other discomforts without complaint in honor
of St. Francis [de Sales]. When you have to suffer illness, insults or other
2 A virtuous action performed in honor of God, the Blessed Virgin or the saints and
offered to them as a spiritual flower. [Editor]

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Don Rosco's Words at the Start of 1876
21
hurts, just say: "I'll offer it up for the love of God." The Lord will be very
pleased and through our patron saint's intercession will bless you.
If anyone would like to do something else equally good he may do so,
especially if he strives to imitate our saint in observing silence and self-
control and in speaking with concern for his companions' feelings.
During these solemn novenas, 1 ordinarily suggest that you go to
Communion during the week more often than usual. Those who cannot
receive should offer a spiritual Communion. Likewise, try to visit the
Blessed Sacrament frequently. Let each one resolve to be more diligent in
doing his work. Good night.
3. THE SCHOOLS
Before the proliferation of his work made it advisable to send
one strenna I to all his schools, Don Bosco sent his highly-prized
New Year's message to each, directly or through the local superior.
Only two such strenne of 1876 remain, addressed to the staff and
pupils at Lanzo and Varazze, respectively. The first reads:
Turin, January 3, 1876
To All My Dear Friends at l.Anzo:
Director, Teachers, Pupils and Residents
Take no offense, but I say that you are a band of thieves-yes, thieves,
because you have stolen from me all I have, and my very self too.
On my visit, you charmed me with your kind affection and filled my
mind with tokens of your piety. I had my poor heart left, but you had
already run off with all its love. Now your letter, signed by two hundred
most dear, friendly hands, has overwhelmed my heart. I have nothing left
but a burning desire to love you in the Lord, to do good to you, and to
save all your souls.
Your generous show of love forces me to visit you as soon as possible. I
hope for no delay. Then I want all of us really to rejoice in body and soul.
Let the world know that we can enjoy life in its goods and in its spirit
without offending God.
I thank you most cordially for all you have done for me. Without fail, I
shall remember you daily in my holy Mass and ask the good Lord to grant
I A New Year's gift customary in Italy. From the very beginning of the Oratory (see Vol.
III, p. 433) Don Bosco had started the custom of giving a "spiritual" strenna or gift to his
boys and co-workers on the last day of the year. It took the form of a motto or slogan to be
practiced throughout the year then about to dawn. This custom is still kept by Don Bosco's
successors. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
you health for your studies, strength to overcome temptation, and that
most precious grace of living and dying in God's friendship. On the 15th
of this month, the feast of St. Maurice, I shall say Mass for your
intentions. On that day, show me your love by receiving Communion and
praying that I may join all of you in heaven.
God bless you all.
Your most affectionate friend in Jesus Christ,
Fr. John Bosco
He expressed his feelings for the boys at Varazze in a letter to
their director. Father [John Baptist] Francesia,2 whom he asked to
act as his spokesman.
Dear Father Francesia:
Turin, January IO, 1876
I badly need to see you and have a talk with you. This may not be until
the feast of St. Francis de Sales. Meanwhile please send me your
personnel report-teachers, assistants and workers: their moral conduct
and diligence. We are very short of help here, but if you must have
someone, I shall find him.
The cleric Barberis has told me that he would like to practice the piano
on a regular basis and asks that I talk to you. I know that if you do not
favor the idea, you have your good reasons. Still, by giving permission,
you may help him do better in some duties which are really not up to par.
At any rate, do as you think best for God's glory.
I intended to write to the pupils, yours and mine alike, to wish all of
you a Happy New Year, but I was unable to do so. Let me do it now.
Please be my spokesman to our entire dear family at Varazze. Tell them
that I love them all in the Lord with all my heart, and that I remember
them at Mass day by day and pray for their health, for their progress in
school, and for the truest treasure-the holy fear of God.
If they would like to do something very pleasing to me, let them offer
their Holy Communion for my intention-better still, for a special need
of mine-on the third Thursday of this month.
2John Baptist Francesia (1838-1930) began attending the Valdocco Festive Oratory when
he was about twelve; two years later he became a resident student. In 1859 he was one of th(;
sixteen pupils who joined Don Bosco in forming the Salesian Society. (See Vol. VI, pp. 181[)
He was also the first Salesian to earn academic degrees at the University of Turin. Ordained
a priest in 1862, he soon filled critical administrative positions, distinguishing himself by his
fatherly kindness. He was a prolific writer and a distinguished Latin and Italian scholar. His
last forty years were spent at the Oratory where he died on January 17, 1930. For further
details see the Index of Volume VI. [Editor]

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23
I have some worries and I decided to write to you just to ease my mind
a little. God bless you and your whole community.
Your most affectionate friend in Jesus Christ,
Fr. John Bosco
P.S. Today we got news from Marseilles that our missionaries arrived
in Buenos Aires on December 13.
We also have a fatherly letter addressed to Father John Bonetti 3
at Bargo San Martino. Though written in mid-February, it fits in
quite well here.
Dear Father Bonetti:
Turin, February 14, 1876
I have written to Chevalier Rho,4 as you suggested, to remind him of
his reported promises to me. I will let you see his answer if one comes. I
hope all will be well.
In view of your swelling enrollment and its probable increase, see if it
would be feasible to pick some ten of the frailer boys and transfer them to
Lanzo where we have plenty of room; inform the parents first. Preferably
choose boys of this area. Think about it and let me know.
Tell Giulitto I cannot give him what he asks for because he is not
naughty enough. My regards to Gallo, Ferrero, Adamo, and all the other
confreres. Pray for this poor man who will always remain in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
The "worries" mentioned in the letter to Father Francesia were
the usual ones-money and opposition. That very day he had
gotten word from Rome that several slanderous letters against his
3 John Bonetti ( 1838-1891) entered the Oratory as a student in 1855. In 1859, along with
other young men, he banded with Don Bosco to form the Salesian Society. At their first
meeting he was elected to its Superior Chapter. (See Vol. VI, pp. 181f) In 1864 he was
ordained a priest. A prolific writer, he authored numerous hagiographical, ascetical,
apologetic and Salesian publications, chief among them The History of the First Twenty-
Five Years of the Oratory-one of the sources of these Biographical Memoirs. In 1866 he
was elected spiritual director of the whole Salesian Congregation. He died in that post at the
age of fifty-three, fulfilling Don Bosco's prophecy that Father Bonetti would be the first
member of the Superior Chapter to follow him to the grave. [Editor]
4 Joachim Rho was at this time superintendent of schools for the province of Turin and
refused to recognize our school at Bargo San Martino and acknowledge its status as a junior
seminary. He first met Don Bosco in 1840. See Vol. I, p. 373. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
new Congregation had been sent [to the Holy See]. It was quite
disheartening just at the time when Don Bosco was hoping that his
second application for privileges 5 would be favorably considered.
He was also aware that pressure had been exerted for an investiga-
tion of the Oratory's curriculum. The investigation carried out in a
low key by a local theologian, Father Negri, did not help matters.
He sought information from Father [Mark] Pechenino,6 Don
Bosco's very close friend, who then told him about the whole thing.
This penchant for fostering distrust in Rome about Salesians
deeply grieved Don Bosco who was already worried enough by
financial straits. The Oratory's debt for staple supplies dimbed to
70,000 lire-quite a frightening sum in those days-and the time
had come to replenish dwindling stocks. Don Bosco's heartaches
show clearly enough in this letter to Attorney [Nicholas] Gal-
vagno of Marene, a generous benefactor.7
My dear Attorney,
Turin, December 12, 1876
On receiving this letter you will say, "Don Bosco is in a fix and is
looking for charity." You are quite right. Here we are in the middle of
winter and more than half of my nine hundred boys are still wearing
summer clothing. If by God's grace you can help, you would truly be
"clothing the naked." Our Savior will consider it as done to Himself and
will certainly welcome us warmly at our appearance before His judgment
seat.
Although I openly disclose my grave needs, I only ask that you do what
you can. I shall daily pray for you that God will grant you and your wife a
long and happy life, and that your children may grow up healthy and in
the holy fear of God.
Most gratefully yours,
Fr. John Bosco
This brief comment on Don Bosco's "worries," which he felt he
had to mention for his own ease in his letter to his beloved Father
Francesia, help us to better grasp the sense of a brief entry in
Father [Julius] Barberis' chronicle: "These da,ys Don Bosco is quite
depressed and doesn't feel well." But he immediately adds: "Still,
5See Vol. XI, pp. 437-448. [Editor]
6 /bid., p. 406. [Editor]
7 lbid., pp. l l8f. [Editor]

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Don Rosco's Words at the Start of 1876
25
he thinks of everything, keeps things in line, briefs all concerned,
stays at the helm, and gives his opinion and advice." However, he
was not without some genuine relief. "It is a great uplift," he
confided to Father Barberis, "to see how everyone is acquiring a
religious spirit. Yes, things are really going well and will continue
to do so as long as there is plenty of work."
4. To THE MISSIONARIES
The first of Don Bosco's many communications to his overseas
missionaries is found in a brief, concise letter which, if carefully
analyzed, while indicative of both lack of time and a deep urge to
write, reveals a new world of facts and feelings. From the way he
mentions the death of Mother [Magdalene] Galeffi, superioress at
Tor de' Specchi, we may infer its probable date as after January 17,
when he received Father Cagliero's first letter from Buenos Aires,
and not after his learning of the missionaries' arrival in Argentina
from the confreres at Marseilles.
Dear Father Cagliero:
Turin, January 1876
A most heartfelt greeting to you and to all my dear Salesians sharing
their work with you.
Mother Galeffi died on the 13th of this month. Countess Callari,
Mamma Corsi, Monsignor Fratejacci and Attorney Menghini are praying
for you and send you greetings.
Remember that in October we shall try to send you thirty Daughters of
Mary, Help of Christians and some ten Salesians. If the need is urgent,
a few may be sent before.
In view of the serious scarcity of priests in Brazil, wouldn't it be wise to
explore the possibility of opening a house at Rio de Janeiro?
Commendatore Gazzola is neither writing nor sending news [through
others]. Give him my regards.
Tell Mr. Benitez that I am grateful for his kindness toward you. I long
to meet him, but if I am not to have this pleasure on earth, I now make an
appointment to meet him in heaven. Amen.
God bless you all. Be cheerful in the Lord.
Fr. John Bosco
This great missionary venture to South America had topped all

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
his other undertakings in the interest it provoked. After the
missionaries' departure, Don Bosco had used the photograph
which is now the frontispiece of Volume XI I for publicity pur-
poses, enclosing it with his Christmas and New Year's greetings.
Once the missionaries arrived [at Buenos Aires], Unita Cattolica
headed a new column "From Turin to Buenos Aires" and from
January 20 onward published a series of letters that its avid readers
eagerly awaited, passing them on to others and appreciably
boosting the paper's circulation.
Meanwhile, on the other side of the ocean, the Salesian mission-
aries were rebuilding the reputation of the Italian clergy which had
suffered in some places. This expedition also kindled an extraordi-
nary fervor for foreign missions both in Italy and abroad, so that
many Salesians, envying the missionaries, pestered Don Bosco
with requests to join them.
We close this chapter by again listening in on Don Bosco's
intimate family talk with Father Barberis on January 21. Of this
simple, upright, deeply pious priest, Don Bosco once said: "Father
Barberis understands me." Whenever he could, Don Bosco chose
men of solid virtue for positions of authority rather than intellectu-
als. He willingly spoke at length with Father Barberis even on
confidential matters. After supper that evening he said: HThere is so
much to do, my dear Father Barberis-so much! Today, as
happens every day, I was at my desk from 2: 15 to 8:00 this evening
and yet could not clear up my work. My desk is still piled with
letters to be answered. Nor am I a slow writer. I can handle a lot of
mail. I have noticed that, under the pressure of this daily workout,
I write so fast that I doubt anyone can beat me. Still, let us do what
we can for God's greater glory. What cannot be done will just have
to wait."
Here Father Barberis interrupted him, wishing him long life and
good health so as to be able to accomplish most of his goals. "At
times," Don Bosco replied, "I too think that, were God to let me
live to the age of eighty or eighty-five in sound body and mind, I
could accomplish a lot of things and attract notice not only in Italy
and Europe but throughout the whole world. But let the Lord do
as He sees best. I am willing to carry on as long as He wishes. I
work as fast as I can because I see that time is running out and that,
'We have omitted all photographs in our American edition. [Editor]

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Don Rosco's Words at the Start of 1876
27
regardless of one's length of life, one can never achieve half his
goals. I make plans and try to carry them out, improving on them
as best I can, but I keep myself ready for departure. When my time
comes, I shall go, and whoever will take over will complete what I
have not finished. However, until I hear the bell toll, I will not
stop."
The fact is that, before dying, Don Bosco did far more than just
leave his successor the task of completing unfinished business. So
well had he prepared the ground for his successor that new seeds,
energized by his spirit, continued to sprout, and they prosper to
this very day. As far as we can foresee, no one has reason to fear
that this progress will one day grind to a halt.

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CHAPTER 2
Two Dreams:
On Murmuring; Three Deaths
IN the latter half of January, Don Bosco had a symbolic
dream which he mentioned to several Salesians. One of them,
Father Barberis, urged him to tell it at a "Good Night" because the
boys loved to hear his dreams, which greatly benefited them and
made them feel closer to the Oratory.
''True," Don Bosco replied, "these dreams help a lot and the
boys are eager to hear them. My only trouble is that I need lungs of
steel. Truthfully, these dreams do shake people up because almost
always they touch everybody and each one asks in what condition I
saw him, what he is to do and how he should understand the
different facets of the dream. They pester me day and night. All I
need do to urge them to make a general confession is tell them one
of my dreams. Well, let's do this. Next Sunday while I give the
'Good Night' to the boys, you ask me some questions and I then
will tell my last dream."
On January 23 he mounted the platform after night prayers, his
beaming countenance revealing, as always, his joy at being with his
sons. When everybody quieted down, Father Barberis raised his
hand. "Excuse me, Don Bosco," he said, "may I ask you a
question?"
"Certainly."
"I heard that recently you had a dream about seeds, sowers, and
hens and that you told the cleric Calvi about what you saw. Would
you kindly tell us too? We'd like to hear it."
"Aren't you nosy!" Don Bosco replied in mock rebuke that
provoked general laughter.
"I won't mind your calling me nosy, so long as you tell us the
dream," Father Barberis insisted. "I think all the boys back me up,
and I am sure that they are most eager to hear you."
28

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Two Dreams: On Murmuring; Three Deaths
29
"In that case, I will tell you. I had intended to keep it to myself
because of some things which concern some of you personally,
things which might even make you uneasy, but since you asked for
it, I will narrate it."
"Oh, Don Bosco, if you have a hard knock in store for me,
please spare me in public."
"I will tell things just as I saw them and let each one take what
pertains to him. Before I begin,just remember that dreams happen
during sleep when we have no control over our mind. If you find
anything good in this dream, a warning or anything at all, take
heed, but do not become ill at ease because of it. I said that I
dreamed while I was sleeping because some boys dream while they
are awake, much to their teachers' annoyance. [So, let me start.]
I seemed to be in Castelnuovo d' Asti where I was born. Before me
stretched a vast field set in a beautiful plain. The field was not ours, and I
had no idea who owned it. Many people were working with hoes, spades,
rakes and other tools; some were plowing, sowing, harrowing and doing
other chores. Scattered foremen supervised the work; I seemed to be one
of them. Elsewhere a group of peasants were singing. I gazed in astonish-
ment, unable to figure out where I was. Why are these people working so
hard? I kept asking myself. Then I answered my own question: To provide
bread for my boys. It was truly delightful to see these good peasants
working so hard and pursuing their tasks with untiring zest and diligence.
A few, however, were having fun.
As I took in the scene, I noticed several priests and many clerics of ours,
some close to me, others farther away. I must be dreaming, I told myself.
My clerics are in Turin, not here at Castelnuovo. But why am I wearing
winter clothing? Yesterday the temperature was near freezing, and still
these people are sowing wheat. I clapped my hands and began walking
off, saying, I am not dreaming; this really is afield; that cleric over there is
so-and-so; that other one I know too. If I were dreaming, how could I see
all this?
Just then I spotted nearby a kindly old man whose countenance
inspired trust. He was watching me and the other people intently. I went
up to him. "Tell me, my good man," I said, "what's going on over here?
What is this place? Who are these workers? Whose field is this?"
"Fine questions you ask!" the man answered. ''A priest, and you don't
know these things?"
"Please tell me if this is a dream. I feel I'm dreaming and all I see is just
unreal."

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30
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"What you see is quite real, and I think you are wide-awake. Don't you
realize it? You are talking, laughing and joking."
"People can dream that they are talking, listening and acting as though
they were awake," I objected.
"Forget that! You are here in body and soul."
"All right, if I am awake, tell me who owns this field."
"You studied Latin. Which is the first noun of the second declension
that you learned in Donatus?1 Do you remember?"
"Surely, but what does that have to do with my question?"
"A great deal. Now tell me what that noun was."
"Dominus."
"And its genitive?"
"Domini."
"Very good! Therefore this field is Domini, of the Lord."
"Ah! Now I see!" I exclaimed.
I was surprised at the old gentleman's explanation. Just then I saw
several people carrying bags of wheat grains while a group of peasants
sang, Exiit, qui seminat, seminare semen suum [The sower went out to
sow his seed-Luke 8, 5].
I thought it was a shame to throw good seed into the ground to rot.
Would it not be better, I wondered, to grind it into flour for bread or
pasta? But then I thought: He who sows not, reaps not. Unless the seed is
sown and rots, what can one reap? Meanwhile a large flock of hens were
scurrying from all sides to peck at the wheat that was being scattered,
while the peasants were singing, Venerunt aves caeli, sustulerunt fru-
mentum et reliquerunt zizaniam [The birds came, ate up the wheat and
left the cockle].
I looked about me and observed the clerics. One stood with arms
folded, totally unconcerned; another was chatting with his companions;
others shrugged their shoulders or looked the other way. There were some
who laughed at what they saw and unconcernedly went on with their
games or chores. No one tried to shoo the hens.away. Resentfully I said to
each of them, "What's wrong with you? Don't you see those hens eating
up all the seeds and destroying the hopes of these good peasants? What
kind of harvest are we going to have? Why do you stand there so mum?
Why don't you shoo the hens away?"
Their only response was a shrug of the shoulders and a blank stare.
Some did not even move. They had been totally unconcerned with what
was going on in the field before I shouted at them, and they were paying
no attention now.
I A widely used elementary Latin grammar named after Aelius Donatus, a Roman
grammarian of the mid-fourth century and the author of Ars Grammatica, a most popular
elementary Latin textbook. [Editor]

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Two Dreams: On Murmuring; Three Deaths
31
"You are a bunch of fools," I went on. "Can't you see that the hens have
had their fill? Couldn't you at least clap your hands to scare them off?" As
my words were ineffective, I began clapping my own hands, and this
prompted some of them to begin chasing the hens away, while I muttered
to myself: Now they chase them away, now that all the wheat has been
gobbled up!
Just then the same choir of peasants sang these words, Canes muti
nescientes latrare [Dumb dogs unable to bark-Is. 56, IO].
Astounded and exasperated, I faced the kindly old man. "Please tell me
what this is all about," !pleaded. "I can't make any sense out of it. What
does the seed mean?"
"The seed is the word of God."
"What is the meaning of the hens gobbling it up?"
Changing tone, the old man went on, "If you want a full explanation,
here it is. The field is the Lord's vineyard as the Gospel says, but it can
also symbolize the heart of man. The farmhands are Gospel workers who
sow the word of God, especially by preaching. This word can bear much
fruit in people's hearts if they are prepared, but then birds come and pluck
it away."
"What do the birds symbolize?"
"They symbolize murmuring. After hearing an inspiring sermon, one
lad joins his companions and finds fault with the preacher's gestures,
voice, or some word of his. He destroys the good effect of the sermon.
Another will point out a physical or intellectual shortcoming of the ·
preacher or ridicule his pronunciation. Again the sermon is made
fruitless. The same can be said about good books; finding fault with them
destroys the good they can do. Murmuring is all the nastier because it is
generally done on the sly; it grows and thrives where we would least
expect it. Wheat, even when sown in a poorly tilled field, will take root,
grow and bear fruit. When a storm breaks over a freshly sown field, that
field becomes soggy, but it still yields a harvest. Even where the seed is not
of the finest quality, it will still grow; it may yield less, but yield it will.
However, when hens or birds flock and peck at it, the field will yield
nothing at all. So it is with sermons, exhortations and good resolutions; if
they are followed by distractions or temptations, their good effect will be
lessened but not destroyed, but if there is murmuring or backbiting or
some similar thing, all is wiped out. Whose duty is it to sound the alarm,
take a firm stand, cry out and make sure that murmuring and unbecoming
talk are silenced? You know the answer."
"What were those clerics doing?" I asked. "Couldn't they have pre-
vented all that?"
"Of course, but they did not," he went on. "Some just stood there
watching; others paid no attention; some were unaware of what was going

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32
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
on and others did not have the courage to oppose the evil. A few even
joined the murmurers and did their share to destroy the word of God.
You are a priest. Insist on this point. Preach, exhort, speak out, and never
be afraid of saying too much. Make everybody understand that criticizing
those who preach, exhort or give good advice is very harmful indeed.
Furthermore, being silent and passive when a wrong is being done and
one's duty calls for action makes one an accomplice in the evil deeds of
others."
Deeply impressed by these words, I kept looking for other failings so as
to shame the clerics into doing their duty, but they had already begun
shoving the hens away. I took a few steps but tripped over an abandoned
rake and woke up.
"Now let's draw a lesson from all this," Don Bosco said. "Father
Barberis, what do you think of this dream?"
"I think it's a good reprimand. Let the chips fall where they
may."
"It should certainly do us some good," Don Bosco went on. "My
dear boys, avoid murmuring because it is a very grave evil. Shun it
like the plague and try to make others avoid it too. At times even
good advice and excellent deeds are not as effective as is the
prevention of murmuring or of harmful talk. Let us bolster our
courage and attack these evils openly. There is no greater misfor-
tune than to rob one of the benefit of God's word. One utterance,
one smart remark can do just that.
"This dream came several nights ago, but last night I dreamed
again and I wish to tell you about it, too. It's only about nine
o'clock, and I'll try to be brief."
I found myself somewhere else. I can'tremember where. I know I was
not in Castelnuovo, but I don't think I was at the Oratory either.
Someone dashed over to me. "Don Bosco!" he cried. "Come quickly!"
''Why the hurry? I asked.
"Don't you know what has happened?''
"No! Tell me!"
"So-and-so is very ill. He is dying. Such a fine, lively lad!"
"Are you joking?" I replied. "Just this morning I was talking with him
while strolling about the porticoes and now you tell me he is dying!"
"Don Bosco, I am not trying to fool you. I must tell you the truth: that
boy needs you very badly. He wants to see you and speak to you one more
time. Quickly, or you will be too late."

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Two Dreams: On Murmuring; Three Deaths
33
With no idea of direction, I hurriedly followed the messenger and came
to a crowd of people who in tears begged me, "Hurry! His end is near!"
"What happened?" I asked. I was taken to a room where a boy lay in
bed, his face sunken and deadly pale. A racking cough and rattle in his
throat barely allowed him to speak. "Are you not so-and-so?" I asked
him.
"Yes, I am."
"How are you feeling?"
"Very sick."
"What happe'ned? Yesterday and today you were walking happily along
the porticoes."
"Yes, but let's hurry. I must make my confession because I have little
time."
"Do not be upset. You made your confession only a few days ago."
"I know, and I don't think I have any big sin on my conscience, but I
want to be absolved again before I go to my Divine Judge."
While hearing his confession I noticed that he was rapidly failing.
Phlegm nearly choked him. We must hurry, I thought, if he is still to
receive Holy Viaticum and the Anointing of the Sick. Really, he will not
be able to receive Viaticum because it would take too long and his cough
would keep him from swallowing. I must get the oil of the sick.
I left the room and sent someone for it. Meanwhile the boys around me
kept asking, "Is he really in danger? Is he really dying, as people are
saying?"
"Unfortunately, yes," I replied. "Don't you see how his breathing has
become more labored and the phlegm is choking him?"
"Then it would be better to give him Holy Viaticum too, to strengthen
him before sending him to Our Lady's arms."
As I busied myself getting things ready I heard someone say, "He is
dead!"
I went back into the room and found the boy lying with his eyes wide
open, no longer breathing.
"Is he dead?" I asked those who had been caring for him.
"Yes," they answered.
"How did it happen so quickly? Isn't he so-and-so?"
"Yes."
"I can't believe it! Just yesterday he was walking with me along the
porticoes."
"Yesterday he was walking and now he is dead," they answered.
"Fortunately he was a good lad," I exclaimed. Then, turning to the
boys around me, I went on: "See, he was not even able to receive the Last
Sacraments. Let us thank the Lord, though, for giving him time to make
his confession. He was a good boy and frequented the sacraments. Let us

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34
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
hope he has gone to a better life or at least to purgatory. But if this had
happened to others, what would their fate have been?"
We then knelt down and recited the. De Profundis.
I was about to re-enter my room when I saw Ferraris 2 come in great
haste.
"Don Bosco," he cried breathlessly, ''do you know what happened?"
"Yes, unfortunately I do know? So-and-so is dead."
"That's not what I wanted to tell you. Two others have died."
"What?"
"Yes!'' And he named them.
"When? I don't understand."
"Yes, two others died before you could get to them."
"Why didn't you call me?"
"There was no time. Still, can you tell me when the one you mentioned
died?"
"Just a few minutes ago."
"Do you know what day this is and what month?"
"Of course! It's January 22, the second day of the novena of St. Francis
de Sales."
"No, Don Bosco," Ferraris countered. "Check your calendar." I looked
at the calendar and saw May 26.
"Incredible!" I exclaimed. "We are in January, and I am sure because
I'm wearing winter clothing. No one dresses like this in May, and we
would not have the heat on."
"I can't explain it either, but today is May 26."
"Just yesterday one of our boys died, and it was January."
"You are wrong," Ferraris insisted. "It was Easter time."
"That's even more incredible."
"But it was Easter time! He was far luckier than the other two who died
in Mary's month.
"You are confusing me," I told him. "Explain things better. I can't
make heads or tails of what you are saying."
"I am not lying. Things are just as I told you. If you want to know more
and get a better explanation, take heed!"
He spread out his arms and loudly clapped his hands. The sound woke
me up.
"Thank heaven," I said, "that it was only a dream. Was I scared!"
That is the dream I had last night. Make what you want of it. I don't
care to give it too much importance. Today I checked out the boys who
seemed to be dead in my dream, and I found them alive and well. It is
2This was the lay Salesian, John Anthony Ferraris, the Oratory bookstore manager.
[Author]

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Two Dreams: On Murmuring; Three Deaths
35
certainly not advisable for me to tell you who they are. Still, I shall keep
an eye on them and if necessary give them wholesome advice. I'll prepare
them with caution and not make them aware of it. If death should
overtake them, it will not find them unprepared. But let no one go about
saying, "It could be this one or that one." Let each one keep himself
ready.
Don't let this dream frighten you. Its only effect should be that one
which Our Divine Savior Himself pointed out in the Gospel: "Be ready,
because at an hour that you do not expect, the Son of Man is coming."
[Luke 12, 40] My dear boys, the warning the Lord gives us is a grave one.
Let us always be ready because, when we least expect it, death may
overtake us. The unprepared risk a bad death. I shall do my best to keep
myself ready, and you should do the same, so that at whatever hour it
may please the Lord to call us, we may be ready to pass into eternal
happiness. Good night.
Don Bosco was always listened to in religious silence, but when
he narrated these extraordinary things, not a cough or even the
slightest shuffling of feet was to be heard from the hundreds of
boys present. The deep impression he made lasted for weeks, even
months, and radical changes were noticeable in the conduct of
certain young scamps. Don Bosco's confessional would also be
crowded. It never occurred to anyone that he might have invented
these stories to frighten the boys and thus improve their conduct,
since his predictions of forthcoming deaths always came true and
the states of conscience which he saw in his dreams corresponded
to reality.
But was not the fear produced by such gloomy predictions a
crushing nightmare? It does not seem so. In a crowd of over eight
hundred boys the odds against being one of the doomed ones were
too great for any one individual to feel unduly threatened. Besides,
the general belief that Don Bosco prepared those who were
destined to die without frightening them and that those who did die
would certainly go to heaven helped to dissipate fears. Then, too, it
is common knowledge that young people quickly change their
mood. Momentarily they may be shaken, but they soon shake off
their fears. Those who lived through those days have unanimously
confirmed this.
After the boys had gone to bed, a few confreres gathered around
Don Bosco to learn if one of them would be among those to die.
Shaking his head with his usual smile, Don Bosco kept them at

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36
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bay, saying, "Do you really expect me to tell you who it is and risk
having someone die before his time?"
Realizing that he would not disclose names, they asked him
whether his first dream had shown him any clerics among the
murmurers. Don Bosco, who had taken a few steps, stopped and,
with a sweeping gaze at his questioners, smiled enigmatically, as if
to say, "Yes, a few, but only a few, no more!"
They then pressed him to say at least if they had been among the
silent observers. Don Bosco dodged the question, merely saying
that they were to avoid murmuring and help others to avoid it
along with any kind of wrongdoing, especially unbecoming talk.
"God help the priest or cleric," he said, "who is supposed to be in
charge and sees wrongdoing and does not stop it. I want it to be
known and borne well in mind that when I say 'murmuring' I do
not mean merely backbiting, but every word and expression that
may destroy the wholesome effect of God's word. In conclusion, I
insist that it is a serious evil to keep silent in the face of wrongdo-
ing, taking no personal action to stop it or have those in charge do
so."
One of the bolder bystanders daringly asked Don Bosco, "How
does Father Barberis fit into the dream? You said that there was
something in it which concerned him, and Father Barberis himself
seemed to expect a reprimand." When Father Barberis seemed to
be pleased to have the secret revealed, Don Bosco said, "Well,
Father Barberis does not speak enough of this topic; he does not
stress it as much as is needed." The latter admitted that for two
years he had not specifically dwelt on this topic with his novices.
He was therefore quite grateful for the observation and resolved to
keep it in mind for the future.
Then all went upstairs and, after kissing Don Bosco's hand,
withdrew to their quarters, except Father Barberis who, as usual,
saw Don Bosco to his room. Because it was still early and he knew
that he was too deeply stirred by his own narrative to sleep, Don
Bosco, contrary to his custom, invited Father Barberis to enter,
saying: "It's early. Let's walk in my room a bit." For another half-
hour they conversed. Among other things, Don Bosco said, "I saw
everyone in that dream, and the part that each played. I use this
knowledge when hearing confessions or when exhorting publicly
or privately as long as I see it has a good effect. Years ago, I paid

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Two Dreams: On Murmuring; Three Deaths
37
no serious attention to these dreams, until I noticed that, generally,
they were more effective than a sermon, and in some cases even
more effective than a retreat. Now I make use of them, and why
not? Holy Scripture says: "Test everything; retain what is good."
[l Thess. 5, 21] I see that these dreams do a lot of good and are
liked, so why keep them secret? In fact, I notice that they also
help to make many boys fond of our Congregation."
"I too have experienced the benefit and help of these dreams,"
Father Barberis interrupted. "They are even helpful when told to
others. Where people know you, we can say that they are your
dreams; where you are unknown, they can be presented as par-
ables. I wish that I could gather them together and present them in
the form of parables. Both old and young, great and small would
eagerly read them and benefit spiritually."
"Yes, I also firmly feel that they would do a lot of good."
"But I suppose no one has put them down in writing," Father
Barberis sighed regretfully.
"I have no time," Don Bosco went on, ''and some dreams I no
longer remember."
"I remember those concerning the progress of our Congregation
and Our Lady's mantle," Father Barberis added.
"Ah, yes," exclaimed Don Bosco, and he mentioned several such
dreams. Then his countenance became grave and, almost in a
worried tone, he went on, "When I think of the responsibilities of
my position, I tremble all over.... What a fearful account I shall
have to give God for all the favors He bestowed on our Congrega-
tion!"

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CHAPTER 3
The Annual Conference
of St. Francis de Sales
t fHE feast of St. Francis de Sales, a Saturday, was
postponed until Sunday, and, as in previous years, the directors of
the various houses arrived during the week for a series of meetings
with Don Bosco from Tuesday to Friday. They came on Monday
and left on Saturday so as to be back in their own schools for
Sunday's homily and confessions.
T~e records of this period tell us that their presence was
comforting and edifying. Outstanding were their unassuming
demeanor, their friendliness with the members of the community,
their mutual respect, eager acquiescence toward superiors and
perfect concord and spirit of mortification, and above all their love
and respect for Don Bosco. All were eager to know his wishes so as
to comply with them.
We have cited their spirit of mortification. They were given no
special menu, except for the day of their arrival, and this was done
to honor them and Don Bosco's personal guests at dinner. What
we can hardly accept today is that they slept in attic roomettes,
some with two in a room since nothing better was available.
Besides, each cleaned his own room. The meetings, protracted for
hours from morning until night, hardly left them time to visit their
families or relatives in town. However, their cheerfulness tri-
umphed over boredom and lightened their labors. Quips, jokes,
and hearty laughter, common to brothers who are fond of each
other and enjoy being together after several months of separation,
eased the tedium of endless meetings. Don Bosco felt really at
home in this family circle and enjoyed every moment. The chroni-
cler, praising their jolly spirit, remarks: "In the Mass or in its
prayerful preparation they showed both a joy and a seriousness
which clearly witness to the love that warms their hearts/'
Did they really have important matters to discuss? We recall two
38

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The Annual Conference of St. Francis de Sales
39
remarks of Don Bosco in 1875. The first one was: "Wisdom and
knowledge, foresight and providing." Those first directors, gath-
ered to discuss the internal, private affairs of the Congregation,
give us an example of that wise foresight which is the secret of
sound government. Don Bosco's second remark is somewhat of a
paradox: ''In our houses all we need to do is to look after little
things; the rest ·will fall into place of its own accord." How many
might be apt to believe the opposite. Yet daily life is but a texture
of little things, and into it all the rest falls. Be that as it may, we
shall adequately cover each session, as we did in Volume XI,
touching on matters proposed, debated or decided. Let the reader
focus on his task, and, when bored, he can skip this chapter and go
on to the next without losing the thread of the narrative.
Is it not rather odd that the first session, conducted by Father
Rua, was concerned with personnel assignment, much as the
Superior Council or a provincial council would do today? The
reason is that Don Bosco chose to act as a father rather than as an
authoritarian. Just as he would sometimes appear to consult
individuals on matters he had already thoroughly studied and
decided upon, he likewise would submit to consultation measures
on which he certainly needed no further enlightenment. In a word,
he dealt with his confreres as a father would with his adult sons.
They decided that Father Caesar Chiala, 1 the artisans' catechist 2
at the Oratory, should be replaced for reasons of health. Indeed, so
ill was this excellent Salesian that he died within the year. Father
Branda,3 the prefect at Valsalice, was proposed as his replacement,
but he was prefect in name only because the director, Father
[Francis] Dalmazzo,4 concentrated all authority in his own hands.
I As a young boy, Chiala (1837-1876) had been among the first to attend the Valdocco
Festive Oratory. In 1872, after filling responsible positions in the Italian postal services, he
made a spiritual retreat at Lanzo and, with Don Bosco's encouragement, decided to become
a Salesian. He made his first vows in 1873 and was ordained a priest the following year. He
died in 1876. For other details see Vol. V, p. 521. [Editor]
2The priest in charge of religious activities. [Editor]
3 John Baptist Branda ( 1842-1927) entered the Oratory in 1868 at the age of 26, made his
first vows in 1869, and was ordained a priest in 1873. After his first assignments at Marassi
(Genoa) and Valsalice (Turin), in 1879 he was sent by Don Bosco to open the first Salesian
school in Utrera (Spain). In 1883 he opened another at Sarria (Barcelona) where he
remained until 1889. Recalled to Italy by Father Michael Rua, he fulfilled other important
duties until the very end of his long exemplary life. He died at the Oratory at the age of 85.
[Editor]
4 Francis Dalmazzo (1845-1895) entered the Oratory as a rhetoric student in 1860. (See
Vol. VI, pp. 453ff) After his ordination in 1868, he filled important positions in the Salesian
Society, his last assignment being rector of the Catanzaro diocesan seminary, where he died
on March 10, 1895. [Editor]

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40
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This problem led to a digression in the discussion, and that
mushroomed into a main issue. Concerned about keeping legiti-
mate customs, the assembly earnestly called attention to a principle
which is still valid today:
No abuse is to be introduced. A director is not allowed to interpret the
rule as he sees fit, assigning whatever powers he wishes to a prefect. When
the Superior Council agrees with him that a confrere is to work with him
as a prefect, this confrere must really hold the office and wield a prefect's
authority. It is true that now, and for as long as Don Bosco lives, we all
defer to him, so that he has but to express a wish and we will all vie with
each other to carry it out. He can set up, take away, give, increase, lessen
and transfer authority to anyone he wishes. However, it is equally true
that we must now set a policy to obviate difficulties which may arise when
Don Bosco shall no longer be with us.
This observation called forth another of no less import: it was
not advisable for a director to take over the duties of a prefect for
two reasons. First, because he would be a disciplinarian, with
much to lose, especially in his position of confessor;5 second,
because once a director does everything himself, no one knows
what he is doing. There was currently no reason to fear wrongdo-
ing, but the future possibility existed if they did not hold firmly to
the principle that the prefect should de facto exercise the powers
given to him by the rule.
Returning to the original topic, they debated at length on the
most suitable nominee for the position of prefect at Valsalice,
finally choosing Father [John] Marenco, a future bishop and
apostolic delegate, and a refined gentleman.
The assembly then passed on to the subject of spiritual retreats
which were usually held in our schools toward the close of the
school year. This was judged to be a rather unpropitious time, and
it was recommended that they be held in mid-March or April. The
reasoning went like this: These retreats are a strong means of
breaking up certain relationships and unhealthy friendships. Dur-
ing a retreat a boy decides to improve his conduct and makes firm
SThe Directory of 1875 carries this footnote: "For the smooth running of our Congrega-
tion and in order to preserve its unity of spirit, a regular director or confessor is appointed
for the members of this Society, as is done in other religious institutes. In Turin: Father
John Bosco and his substitute Father Michael Rua. In other houses: the director of each and
his substitute, the prefect." [Author]

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The Annual Conference of St. Francis de Sales
41
resclves which will guide him at least for the rest of the school year.
If the retreat is held at the end of the year, he has no time to carry
out his resolutions. Furthermore, as time passes, evil habits
develoo deeoer roots, and the summer vacation wipes out the little
good produced by the word of God. After readily agreeing on a
da:\\;, they divided the preaching tasks among themselves. Thus the
morning session of Tuesday, February I, came to a close.
In the atternoon sess10n, .father Rua, again presiding, told them
of Don Bosco's wish that they consider which clerics might qualify
for orders. Each director submitted the names of the qualified
candidates in his own house. In regard to minor orders, Father
Francis Cerruti 6 felt that it would be wise to be somewhat lenient
in granting them to the first and second year theology students.
Such a gesture was most apt to cheer and encourage them, besides
being in harmony with the spirit of the Church which usually sets
long intervals between orders.
As some were admitted to orders, so also some were admitted to
religious profession, but on this score the assembly members were
on unequal footing: the directors having a consultative vote, the
Superior Council members having a deliberative vote.
After this matter had been closed, Father Rua made a recom-
mendation. In those days, directors enjoyed greater freedom of
action than now because, as we saw in Volume XI, our Congrega-
tion needed time to function perfectly. So it happened that
directors dismissed novices, postulants, and even members without
first consulting Don Bosco. There was no intention to deny them
power of summary action when circumstances demanded it, but
they were now at least to inform the Superior Council immedi-
ately, not merely citing the dismissal but also specifying the date,
the reason and the manner of dismissal. On occasion, when trying
to get rid of a lay aspirant, directors found it helpful to send him to
the Oratorv. This was not to be done without first informing the
6 Francis Cerruti (1844-1917) entered the Oratory in November 1856. After completing the
five-year secondary school course in only three years, he was chosen by Don Bosco for
teacher certification studies. He was also among the first seventeen young men who joined
Don Bosco and his fledgling Salesian Congregation in 1859. (See Vol. VI, pp. 18U) In 1856
he was ordained a priest and received his Ph.D. in literature. At Don Rosco's request he
compiled an Italian dictionary and deepened his knowledge of education. He filled
administrative posts and became director, provincial, and finally prefect general of studies.
Through his efforts several Salesian schools received accreditation. He died at the Oratory at
the age of 73. [Editor]

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42
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
superiors at the motherhouse or at least without giving the
individual a letter containing necessary and timely information.
The third topic, like the first two, was another matter altogether.
Having taken its place in the world, the Congregation now felt that
it had entered into history, a history that had to be not only made,
but also written. Don Bosco, who had kept even his childhood
scribblings and never destroyed even the least document,? emi-
nently recognized the importance of history. We are not surprised
therefore to see in the agenda a proposal that the Congregation
appoint an historian to gather documentation and organize mate-
rial to be used in the course of time. Meanwhile the task at the
moment was to compile local chronicles. The directors were to
record the principal events of their schools, neglecting nothing that
Don Bosco might say or do during his frequent visits. If they could
not do so, they had to appoint a confrere and give him easy access
to information. The first task of each director was to write a brief
history of the school, indicating the precise date and conditions of
its opening and any other important events, including reasons for
the rise or decline of enrollment. Later, they were to record
outstanding events as they occurred. Once a book was filled, it was
to be diligently transcribed in a ledger which was never to leave the
premises, while the original record was to be sent to the mother-
house. How lucky we would be today if all directors had set
themselves to this task and diligently kept it up. Neglect set in over
the years and carelessness destroyed the little which had been done.
Overwork is certainly a valid extenuating circumstance, but it
neither relieves nor lessens our disappointment. It certainly does
not stop us from voicing a hope that more attention will be given to
history. It is no futile pastime for idle folks, but a means of passing
on tradition, a teacher of experience, and an incentive to merit
praise.
Matters concerning the regulations took over the rest of the
session. At the two annual meetings and in other expressly called
gatherings, a host of clarifying recommendations had grown up
around the regulations, but, not having been cross-referenced,
many of them had been lost and were no longer observed. Father
Rua had come across them while reviewing the minutes of those
meetings and had added them as explanatory riders to the regula-
7 See L'Oratorio di Don Bosco [Don Bosco's Oratory] by Father Fedele Giraudi, Torino,
Societa Editrice Internazionale, 1929, p. 88, footnote. [Author]

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The Annual Conference of St. Francis de Sales
43
tions; grouping them by subject, he now presented them to the
assembly's examination. After deleting, adding to, and revising
them, the assembly decided to have them printed and sent to all the
houses. The minutes of this first session highlight three things: a
policy, an addition, and a digression.
Since a number of these clarifying deliberations particularly
concerned directors and it seemed indiscreet to make them public,
it was decided that these would be available only to directors.
There was no intention at all to recreate the ill-famed Monita
Secreto [Secret Instructions]. 8 We should consider them rather like
the Ricardi Confidenziali [Confidential Recommendations] for
directors, which are presently hardly confidential and are known to
all. They are personal directives of the kind that do not belong in a
body of laws; they concern neither duties nor rights of the director,
but they guide and govern his conscience in carrying out his tasks.
Briefly, they concern the internal forum,9 about which the direc-
tor's subjects have nothing to say. An addition was proposed to the
regulation concerning the confreres' mail: a member traveling
between any of our schools was not to carry or deliver letters or
anything else unless asked to do so by the local director; even in
this case he was to deliver such matter not to an individual but to
the director or prefect, should either care to see it.
Again, anyone returning to his own school was not to deliver
anything unless the superior had first seen it; therefore no confrere
was to entrust letters to anyone going to another house, but was to
hand them to the prefect for forwarding. The subject of correspon-
dence gave rise to the noteworthy reflection that there was too little
letter-writing between confreres and that this should be considered
a drawback. Other religious orders fostered frequent correspon-
dence as a powerful means for promoting unity of spirit and
forestalling or rectifying disorders.
As usual in such discussions, one readily agrees and is even
enthused, but let the attempt be made to put theory into practice
and doubts arise, one falters, and differences of opinions begin to
show. "How should we go about it? How often are we to write to
each other? To whom and how?" All agreed that it was right for
8 A code of instructions allegedly addressed by Claudius Acquaviva, fifth general of the
Society of Jesus, to its various superiors. It laid down methods to be adopted for the
increase of the Society's power and influence. [Editor]
9 The sphere of ecclesiastical authority dealing with matters affecting the private spiritual
good of individuals. [Editor]

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44
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
each member to write to Don Bosco or to the members of the
Superior Council at least three times a year, preferably on the
feasts of Mary, Help of Christians and of St. Francis de Sales and
during the yearly retreats at Lanzo. It was also thought wise to take
note of those who wrote in order to spur all to write. But a problem
quickly arose: such letters would call for answers, and the members
of the Superior Council already had too many things to attend to,
with no time for additionatburdens such as this. The debate ended
with the proposal to refer the matter to Don Bosco, and they
adjourned at a late hour.
The following morning's entire session was used to evaluate the
explanatory additions to the regulations. It may prove beneficial to
know what these first directors-headed by Father Rua who
considered it his duty to be Don Bosco's mouthpiece and
interpreter-thought of certain practical aspects of Salesian life.
Six items seem noteworthy:
1. Changes in the Timetable. Originally, choir practice was held
after supper; 10 but gradually all our schools moved it to before
supper. Since they all knew how much Don Bosco insisted that a
timetable, once approved, was to be faithfully and uniformly
observed by all, they sought his official approval. The experiment
they had made favored its continuation: the boys learned more
from their lessons, the teachers found the time more convenient,
and things went on in a more orderly manner with less loss of time
since the pupils went straight from the study hall to their class-
rooms. On the contrary, it took much more time and effort to
assemble the pupils after supper. 11 Nevertheless, the Oratory
superiors did not want to adopt this change in the timetable
without Don Bosco's previous approval.
2. The Monthly Manifestation. Was it proper to enter into
matters of conscience? Today's Code of Canon Law has neatly
solved the problem: "All superiors are strictly forbidden to induce
their subjects, in any way whatever, to make a manifestation of
conscience to them."12
'°Supper was at 8 P.M. [Editor]
11 After supper at the Oratory, some boys went into the playground, slow learners were
assigned to different teachers for coaching, and others went to choir practice. Since they
did not form ranks, a certain amount of time was needed for the last two categories to get
together. Unavoidably, this curtailed the lessons which had to stop at the prescribed hour.
[Author]
12canon 530, #I. [Author]

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The Annual Conference of St. Francis de Sales
45
This question had also been answered negatively once before by
our own superiors, but it had been decided then that it was helpful
to fathom inclinations and habits; they are not matters for confes-
sion, but knowing them does redound to the advantage of subjects
inasmuch as it makes it easier to give them duties better suited to
their temperament, and it helps superiors to treat them gently or
firmly in matters of obedience. As in previous meetings, the
directors were strongly urged to receive regularly these monthly
manifestations-a most effective means for the good running of
our schools.
3. The Semi-Monthly Conferences. Some thought them too
frequent. Where was one to find material to talk about or discuss at
s-uch brief intervals? And where was the time to be found when all
confreres could assemble? After night prayers, when they were all
tired out and the conference could not be rushed? It was suggested
to adopt the solution of some schools where these conferences were
held at five in the evening when the boys were in the study hall and
could be supervised for a half-hour by a non-Salesian. The Oratory
set this half-hour aside for a conference to the novices. Why could
not the same arrangement be made in all our schools? Father Rua
remarked: "Certainly, a conference at five in the evening will cause
some difficulties, and someone will have to supervise the study hall,
but the problem does not seem too serious. Just make sure this task
is not always given to the same confrere. All should take turns;
whoever cannot attend the conference should be briefed by one
who had been there. Don Bosco gives great importance to these
sessions."
4. Sacred Rites. Priests were given a memo to stqdy sacred
ceremonies well, for many deplored the haste with which some
priests went to and from the altar. Father Rua commented: "This
haste is unfortunately quite common among secular priests; here in
Turin, the priests of the Congregation of St. Philip Neri are
perhaps the only ones who observe the dignity required by the
sacredness of the action. Not that all our own priests can be
accused of rushing. Apart from the priests of St. Philip Neri, no
others carry out the sacred ceremonies with more reverence than
we. Still, haste is beginning to show. Let every director urge his
priests to observe a devout demeanor in celebrating the sacred
rites. Trivial as it may seem, it greatly edifies the faithful and is
demanded by the sacredness of the act itself Our catechists should

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46
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
keep an eye on this, but just now they are too young-some are not
even ordained and have little influence over the priests. For the
time being, let the director take care of this and see that, in
passages to and from the altar and during the Mass itself, the
ceremonies are carried out with real dignity."
A chiding and exhortation was issued to those who mumbled
their prayers while going to and from the altar or at their
preparation and thanksgiving after Mass or in the Divine Office.
How unseemly a way of praying and how annoying to others!
5. Publications. An article of the regulations stated: "Nothing
may be published without the consent of the Superior Council."
This meant that a council member had to be entrusted with
granting this permission. He was not to act only on his own; he was
to brief the other members and personally review the manuscript
or have a competent person do so. However the last word on the
matter was left to Don Bosco.
6. Distribution of Our Publications to Our Houses. It was then
customary to send two complimentary copies of each publication
authored by a confrere to all our houses. It was decided that each
confrere should continue receiving a copy of Letture Cattoliche
and that sufficient copies of the Italian Classics for the Young 13
and of the Latin Christian Classics 14 be made available to teachers.
The statement that Don Bosco would preside at a general session
at five in the afternoon brought this meeting to a close. This session
held in the Church of St. Francis de Sales, and attended by one
hundred and fifty-six Salesians, novices and postulants, was most
impressive. Council members and the directors sat in the sanctuary
in a semi-circle facing the rest of the assembly, while Don Bosco
stood in the center at the foot of the altar. He opened' the meeting
thus:
My dear confreres, as in past years we are gathered here today on the
feast of St. Francis de Sales for a briefing on the physical, material,
intellectual and moral state of each house of our Congregation. Each
director will speak of his own house, first the director of the oldest house,
and others following in order of seniority of their houses; the report on
the Oratory will be last. Then I shall close the meeting with an overall
13 See Vol. IX, pp. 51, 195f, 39lf. [Editor]
14 See Vol. X, pp. 528, 576ff. [Editor]

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The Annual Conference of St. Francis de Sales
47
view of the Congregation and of this year's many important events. The
director of our school at Borgo San Martino will start.
Father John Bonetti reported that his school was just too small
to accommodate the great number of applicants. All were well. The
confreres had to be kept from overworking; for instance, regular
teachers were quite willing to add to their duties by coaching slow
learners during the evening study period. Such love of work was
rewarded with many religious and priestly vocations from among
the members of the thriving sodalities. The excellent results
obtained from the boys' municipal school, which had been en-
trusted to the Salesians, had won the confidence of the people and
the local authorities. The boys' enrollment was a hundred and
thirty. When the girls' teacher fell sick, our sisters (as the Daugh-
ters of Mary, Help of Christians were then called) had been asked
to replace her. From their year-old community on our premises,
they walked every day to the girls' municipal school. The people
were thrilled and longed to see them permanently entrusted with
their girls' schooling. Furthermore, the Salesian sisters greatly
helped the well-being of our school by their diligent care of the
laundry and by their prayers. In fact, the boys' frequent reception
of the sacraments, their moral conduct and their diligence in
studies were so remarkable that thanks were indeed due to the
Lord. He concluded by recommending his house to his confreres'
prayers.
The next director, Father John Baptist Lemoyne, lauded his
confreres at Lanzo for their unity of heart and soul; so dedicated
were they that he too could truthfully say a vast amount of work
was being accomplished at Lanzo. For the past two years all the
boys had been in excellent health, due to two precautionary
measures: no drinking water after supper and being obliged to play
on the porticoes. The boarders numbered two hundred and twenty,
the day students one hundred and thirty; the latter attended the
municipal school run by us and went to Sunday Mass in a group.
The festive oratory boys had no playroom, but Father Albert, the
vicar, was planning to use a chapel for this purpose. Three of our
priests regularly helped out with Masses in the town churches.
Father Lemoyne ended his report by thanking the superiors for his
top-notch staff who deserved credit for the school's excellent moral
and religious standing.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Speaking of his school at Varazze, Father John Baptist France-
sia mentioned the excellent health of his boys, their satisfactory
scholastic achievements, their fervent spirit of piety, and their
endless activity in recreation. The school was filled to capacity,
with one hundred and thirty pupils; many applications were being
turned down. The municipal school conducted by the Salesians
and the adult night school were both going strong. For boys not
attending our school, Mass and catechetical instruction were
provided in St. Bartholomew's Oratory, and the day students used
the Assumption Chapel. Father Francesia concluded with high
praise for his staff and asked for the prayers of all.
Father Francis Cerruti spoke next of the lyceum at Alassio, a
municipal school with an attendance of over five hundred; one
hundred and sixty were boarders, and they filled the house. He had
only praise for both the material and moral condition of the house,
but deplored the havoc wrought by the summer vacation among
the boys. It was a frightening thing: boys who had been models of
piety and moral conduct returned to school hating anything that
had to do with church. Realizing that human devices were totally
inadequate for the situation, he had resorted to prayer and had
personally experienced its effectiveness. During the Immaculate
Conception and Christmas novenas he had managed to reawaken
their former fervor and to get the sodalities off to a good start.
Now, at last, piety was blossoming again through frequent recep-
tion of the sacraments. He concluded by saying that the confreres
displayed a good spirit, the day students frequented the festive
oratory, the boarders were very diligent in their scholastic duties,
and prospects for priestly vocations were, as in past years, good.
He also hoped that, with his confreres' prayers, the flame of charity
and of zeal for the salvation of souls would remain alive in the
h.ouse of Alassio.
Father Francis Dalmazzo was happy to report that at the
Valsalice College 15 enrollment had doubled from thirty to sixty.
Yet income could not yet balance expenses because of the hired
teachers' high salaries. Study, piety, the frequent reception of the
sacraments, the sodalities, and his confreres' zeal and general
health were most gratifying. "Thank the Lord," he exclaimed,
"who will probably give us priestly vocations this year."
15/bid., p. 170. [Editor]

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The Annual Conference of St. Francis de Sales
49
Father Paul Albera reported that the new wing at Sampierdar-
ena was ready and that the present enrollment of a hundred and
twenty would double. All studied and worked with diligence.
Health was satisfactory, notwithstanding the school's exposure to
constant winds. The good example of the confreres and boys had
already brought some lost sheep-meaning anticlericals-back to
the fold. The people liked the Salesians. On Sundays a few
confreres taught catechism in several churches in town; many
neighborhood boys frequented the school and, after a catechism
lesson, attended Benediction. The Sons of Mary 16 numbered
thirty. "Pray," he concluded, "that our house may bear abundant
fruits of Christian charity."
Father James Costamagna, director of the Daughters of Mary,
Help of Christians at Mornese, won his listeners' attention by his
description of the rapid progress of this institute, a veritable
mustard seed which had grown into a huge tree. The sisters already
numbered well over a hundred, and applications were continually
pouring in. But this institute needed the Oratory's help to subsist.
The good nuns were models of humility and self-sacrifice; obvi-
ously, they would be valuable assistants in the mission field too.
Unfortunately, their health left much to be desired; two were near
death. Nearly all received Communion every day. Thirty-five girls
were boarders. The nuns also taught the girls in the municipal
school, while a Salesian was in charge of the boys. Bishop [Joseph]
Sciandra had recently approved their rule. Father Costamagna
ended his report by asking for the prayers of all.
Father Joseph Ronchail, director of the boys' home at Nice,
bewailed his difficulties. There were but nine people in his house:
five boys, two clerics, the cook and himself. The boys were so few
because of restrictive French laws. If one wished to teach a boy a
craft or trade, he also had to teach him reading and writing. To be
allowed to teach Latin, a foreign priest had to reside in France for
two years. No priest was to have more than four pupils. How could
one run a school under such conditions? In order to get boys on
Sundays for catechetical instruction and to accept a few as
boarders, the Salesians appealed to the prefect of the province, a
Protestant, who after repeated requests finally granted permission.
The authorities feared that our confreres might have political aims
t6 Adult vocations. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
which secretly favored the underhanded plotting of those who
advocated the annexation of Nice to Italy. On this score they were
so thoroughly screened that an inspector, finding the boys in the
playground and the director bedridden, reported that classes were
not being held there. A few days later, however, written authoriza-
tion came from the prefect of the province; in view of their good
work on behalf of the town and their rejection of political activity,
the Salesians were allowed to teach and conduct catechetical
instruction. "In France," Father Ronchail remarked, "Sunday rest
is hardly observed, but children under sixteen are not allowed to
work that day. The prefect of the province is inclined to enforce
this article of the law more strictly, and both the populace and the
authorities are satisfied with us. Some speak ill of our house, others
speak well, and still others don't care. Many have promised to help
us, but we are to put our hope in the Lord, not in men. We ask for
your prayers. Nice deeply needs spiritual assistance."
When Father Ronchail finished, Don Bosco addressed the
assembly:
We are running late, and the bell will call us to church in a few minutes,
so this evening I shall limit myself to a very important matter and leave
the Oratory report for tomorrow night when we shall meet here at the
same time. This evening I want to ask that the directors, upon returning
to their houses, should teach both confreres and students letter-writing.
Regretfully, most letters are written incorrectly, and one who reads or
examines them will blame both the writer and the Congregation. Not that
this fault is general, but we must check it on time.
Letter-writing is far more important than a first glance may show.
People form their opinion of the house solely from letters sent by people
who belong to that house or to our Congregation. Generally, praise or
blame due to one individual will reflect on the whole house or Congrega-
tion, as though we could not teach people how to write even a short letter.
See to it that letters are sound not only in content but also in style; what
the writer is trying to say should be well said. Avoid grammatical and
writing errors. Handwriting should be legible. If it isn't, it is a real
discourtesy. Address and date are to be at the upper right, not between
the salutation and text. The salutation and first words of the letter should
not be on the same line, but following each other.
I also think it important that you know the titles with which to address
people. The salutation should carry that title in full at the upper left of the
paper, with the date at the upper right above the salutation. If the date is

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The Annual Conference of St. Francis de Sales
51
at the bottom, it should be in the lower left corner. When writing to
persons of rank, the letter is to begin at the middle of the sheet, with the
upper half blank. The signature appears at the lower right with some
blank space after the end of the letter. The complimentary close is to be
put to the left, at the end of the letter. The closing line "I remain" should
start a new paragraph.
I consider things of this kind quite important for clerics and our other
confreres. I repeat: On returning home, directors are to stress this point
also with their students. If punctiliously followed, it will ultimately do a
lot of good.
In those few days, directors of the houses and priests of the
Oratory tried to corner Don Bosco whenever they could, while he
himself used every spare moment to listen to the directors individu-
ally and give them needed personal advice. To him this was a
heartfelt joy, and it helped to compensate for the many troubles of
which our readers are aware.
After supper of the second day of meetings, February 2, several
priests, while chatting freely with him, brought up the subject of a
historian for our Congregation, a topic under discussion in the
previous day's afternoon session. All grasped its importance. Don
Bosco elaborated on his views and made noteworthy remarks
which Father [Julius] Barberis wrote into his little chronicle. We
think it worthwhile to pass them on verbatim:
Here and now, what is most urgent is that each director write a
summary history of his own school, from its opening to the present, and
then go on to chronicle all important happenings. The history of a
school's past should especially detail the date of its opening, development,
construction of new buildings, annual enrollment increase, type of stu-
dent, pupil's good will, frequent reception of the sacraments, and moral
standing. It should also record each year how many donned the clerical
habit or joined our Congregation. Mention should be made of our
relations with the municipal authorities and local citizens. Then notations
are to be made on day and evening classes, festive oratory, et cetera,
specifying, as far as possible, causes and their consequences, means used
to achieve various goals, and obstacles which had to be overcome and
how this was achieved.
Year by year we should record these items and include current
enrollment, and the date of opening and closing of the school year, with
emphasis on number and qualifications of personnel.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Each year, too, the director should have this report clearly transcribed
into a large ledger, which is to remain in the school archives, while the
original or another copy should be sent to Turin as soon as each notebook
is completed. In this way the superiors will be thoroughly acquainted with
the functioning of every school and have a good idea of our Congrega-
tion's history.
I have already summarily jotted down various items concerning the
Oratory from its beginnings until now; in fact, I have detailed many
things up to 1854. From that year on we concentrate on the Congrega-
tion, and the subject matter becomes considerably vaster and more
complex. I see this work as very useful to those who will follow after us
and as-redounding to God's greater glory. Hence, I shall strive to continue
writing. This matter brooks no opposition from Don Bosco or anything
else. Since Don Bosco's life is bound up with that of the Congregation, let
us speak of him. Many things must be heralded unto God's greater glory,
the salvation of souls, and our Congregation's broader expansion,
because-let us say it here among ourselves-other religious congrega-
tions and orders have had inspirations, visions or supernatural happen-
ings in their beginnings which gave a thrust to their start and secured their
establishment, but for the most part they were limited to a single
happening or, at best, just a few. With us the story is different. We may
say that nothing has happened which was not known in advance. Our
Congregation took no step that had not been suggested by some supernat-
ural occurrence, and approved no change, improvement or expansion
that was not prompted by God. That is why I think that Don Bosco does
not matter in this regard. What do I care if people talk well or ill of these
things? What does it matter to me if people judge me one way or another?
Let them say what they will and speak as they will. Let them talk. It
matters little to me, and I shall be not one whit more or less than what I
am now before God. But God's interventions must be made manifest. For
instance, we could have recorded everything that has happened even
before it occurred, in every detail and with preciseness. In fact, I did write
several things for my own guidance and encouragement.
The third day's morning session, with Father Rua presiding,
again dealt with the explanatory notes on the regulations. We
mention here the six most important items:
I. Mid-Afternoon Snack for the Clerics. 11 Were the clerics to be
allowed a mid-afternoon snack or should they preferably abstain?
11 Dinner was at twelve noon and supper at eight in the evening. [Editor]

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The Annual Conference of St. Francis de Sales
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Don Bosco seemed to be against it, though he had never said it in
so many words. In a conference to the novices he had urged them
not to eat or drink between meals. "If you are hungry," he had said,
"feel free to have a snack, but. ..." Ultimately the Superior
Council left the matter open, with the reservation that there was no
need for it since the noon meal was quite adequate and no religious
congregation or order had such a custom. Still, there was no
unanimitv on this subiect.
2. Duties oj the Catechist. Here the debate ran riot. It was a
touchy subject. Was not the catechist the clerics' director? Was he
not second in command of the school? Was not his authority in
spiritual affairs equal to the prefect's in material things? On the
other hand, our catechists were mostly too young and usually
classmates of some clerics; hence they had no seniority. More
advisedly, the director should personally be the confreres' cate-
chist. True, this arrangement would be fraught with the likelihood
of ill feelings between director and confreres, but the present
situation seemed to call for no other solution. In time, with a larger
number of mature candidates, this drawback could be eliminated.
3. Private Rooms. The regulations forbade entering somebody
else's room. Each had to keep his own room neat, except the
director and the prefect who were too busy and had to receive
visitors in their own rooms. The cleaning, however, had to be done
by a lay confrere, and not by a boy. As for the Valsalice College,
where domestics made the pupils' beds, clerics were allowed to
have a servant tidy up their cubicles in the dormitories so as not to
seem inferior to the boys themselves.
4. Religion Textbooks. A sound religion textbook was needed
for the senior high school and lyceum students. The only current
textbook considered suitable was written by Canon Giovannini.
That book convincingly refuted current errors and lucidly ex-
plained newly defined dogmas.
5. Clerical Garb. One article of the regulations stated: "No one
may have more than two cassocks, suits or pairs of shoes." Some
confreres found this article too restrictive, while others felt that it
prevented abuses. It was left untouched.
6. Directors' Journal. Another article required the director to
keep a journal of his own personal expenses. Was this double
bookkeeping? The prefect's general ledger should be enough.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
However, Father Rua showed that the director's journal was
necessary also for clearing oneself of responsibility in specific
areas. With this the meeting was adjourned.
On the previous day [February 2], the feast of Our Lady's
Purification, the church services had cut short the general confer-
ence. It was resumed during the afternoon of February 3 in the
Church of St. Francis de Sales. All professed members, novices
and postulants were present.
The first speaker was Father Louis Guanella, the director of St.
Aloysius Festive Oratory at Porta Nuova. He reported an atten-
dance of some two hundred and fifty boys, all poor but good-
hearted and diligent in attending Sunday services. The St. Aloysius
Sodality, small monthly gifts, and an occasional outing proved to
be good incentives to draw them and help them to be good. His
wish was that the good students and artisans sent from the
motherhouse to teach catechism should use simple language to
explain the more difficult truths of faith and be ready to answer
any objections being raised.
Father Dominic Milanesio, the director of the Valdocco Festive
Oratory, launched into a detailed report. His oratory catered to
three kinds of boys: students, artisans, and Sunday groups. The
students attended day classes, while the artisans came to evening
classes. Church services were those which Don Bosco himself used
to conduct. Thanks to the zeal and patience of some priests of the
motherhouse, between a hundred and fifty and two hundred boys
received Communion every Sunday. Special attention was being
given to the Altar Boys' Society and the St. Aloysius Sodality. In a
special weekly meeting for young catechists, several practical
pointers on how to get to know the boys and win them over were
clearly explained. He stressed three such hints in particular:
I. Divide the matter into sections, teaching the younger lads
only what they strictly had to know. The subject matter for the
next age bracket was to be expanded to meet the age and mental
level of the students. In this way, by a certain date the entire
catechism would be learned.
2. To get silence in church, the catechist should rarely leave his
place, and he should speak and admonish softly. A boy who
misbehaved was not to be sent out of church or made to kneel, but
was to be left in his place and then brought to the director for
proper admonition.

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The Annual Conference of St. Francis de Sales
55
3. It had also been found very effective to line the boys up
outside the church before letting them go in, with the young
catechists waiting in their places for them. Also, to cover up the
unavoidable noise, it was good to have the boys sing a sacred song
as they went in.
One hundred and twenty boys attended day classes, but not
regularly, because parents neglected to send them. However, once
attendance records were kept and parents were notified of their
children's truancy, they took the matter to heart. Every Saturday
some sixty boys went to confession, and five or six received
Communion every Sunday.
The artisans attending evening classes were very tine boys; about
fifty of them began the school year by receiving Holy Communion.
They were taught catechism, reading, writing, arithmetic and
singing, and stress was placed on weekly confession. ''It may take
effort," Father Milanesio said, "but we have found that it does
them a great deal of good."
On the principal church solemnities, as many as three hundred
boys would receive Communion. Father Milanesio ended his
report by warmly thanking the superiors for their financial assis-
tance and asking that they continue to remember him and help him
with their prayers.
The final report concerned the residents of the motherhouse-
the Oratory of St. Francis de Sales. It should have been given by
Father Joseph Lazzero 18 who by then had replaced Father Michael
Rua as vice-director, but at his own request the Superior Council,
at its meeting on January 27, had agreed to· have Father Rua
continue reporting on the motherhouse.
In brief here is his report, divided into four sections to cover the
four groups of people then living at the Oratory.
1. Members of the Congregation. Progress was being made in
true religious spirit and charity, thanks to better regularity in the
monthly Exercise for a Happy Death, in daily morning meditation
at 5 for some and at 9 for others, in the afternoon spiritual reading,
and in regular public reading at dinner and supper.
18 Joseph Lazzero ( 1837-1910) entered the Oratory in 1857. In 1859 he was one of the first
young clerics io join Don Bosco in forming the Salesian Society. (See Vol. VI, pp. 18 If) He
made his triennial vows in 1862 and was ordained a priest three years later. In 1870 he made
his perpetual profession. In 1874 Don Bosco appointed him to the Superior Chapter and
later entrusted him with important tasks. Stricken in 1897, he retired and died after a long
illness at Mathi (Turin) on March 7, 1910. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
2. Novices. That year they were living as a separate community
with their own playground, dining room, chapel, dormitory, study
hall and schedule. They numbered about sixty in all, a record
number never before attained. Good results were hoped for. They
were ardently zealous for their own and their neighbors' well-
being.
3. Students. They were v~1 y numerous and good. Examinations
at the Oratory and elsewhere 19 had been highly satisfactory. Their
spirit of piety was evident in their reactions. Our Congregation had
achieved its goal: forty of the forty-five senior students had donned
the clerical habit, providing a large contingent for the expansion of
Salesian work beyond Italy. The .sodalities had proved to be an
effective help, but the Immaculate Conception occasionally failed
to hold regular meetings. This sodality was considered the last step
before one entered the Congregation.
4. Artisans. Their situation was very encouraging. With better
regularity than in previous years, classes were well organized,
catechists were very zealous in teaching the basic truths of faith,
and assistants 20 were united in fostering piety and mutual charity.
"In conclusion," Father Rua remarked, "we shall reap many
excellent fruits, but to do so we must be determined to overcome
and renounce our own will. I do not infer that we lack this spirit of
sacrifice. I only insist that without it our efforts will be of little avail
and of little merit to those making them." As did all the other
speakers, he recommended the motherhouse to the prayers of all
present.
The house reports having been completed, Don Bosco addressed
the assembly. His talk-quite important for several points-
follows:
Yesterday's and today's reports on each school, house and festive
oratory give us reason to rejoice and thank the Lord over and over again
for having blessed our undertakings and fulfilled our desires. All our
houses are crammed with boys, good boys too, and our confreres are
intensely desirous to benefit them intellectually and morally. I notice a
constant improvement in all areas.
However, no mention has been made of several of our houses here in
Turin. We have not yet spoken of St. Joseph's Festive Oratory, where
some of our confreres, unmindful of the long walk and changing weather,
19 At the public school Monviso. See Vol. XI, p. 202. [Editor]
20 A Salesian in charge of the boys' supervision. [Editor]

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The Annual Conference of St. Francis de Sales
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go every Sunday and all through Lent to teach catechism. All runs well,
thanks to our confreres' solicitude for those poor boys and the zeal of Mr.
[Charles] Occelletti,21 founder, owner, manager, and catechist who
vigilantly supervises the more unruly boys. Our confreres are also active
in St. Peter's Oratory in Borgo San Donato and at St. Joseph's Workshop
in our own neighborhood.
My evaluation of our Congregation as a whole is that it is making
headway both in steadily opening new houses and in deepening its
religious spirit. this should encourage us to redouble our efforts and
labors, seeing that the Lord has blessed them so much. Thanks to God, we
should also be quite pleased with the number of our confreres. According
to our Directory, presently being printed, there are exactly three hundred
and thirty of us: one hundred and twelve with perpetual vows, and eighty-
three with triennial vows, besides a goodly number of novices and several
postulants. Furthermore, we have a sister congregation which takes care
of girls much as we do for boys. The Institute of the Daughters of Mary,
Help of Christians has over a hundred sisters and is a very great help to
us. Our combined membership totals four hundred and fifty religious
who, driven by the same spirit, work for God's greater glory and the
welfare of souls under the same banner and leadership. Besides their
motherhouse at Mornese in the Acqui diocese, the Daughters of Mary,
Help of Christians have a house at Borgo San Martino and are preparing
other foundations elsewhere. Soon they will open a school here in Turin
across from the Church of Mary, Help of Christians to look after the
material and spiritual needs of the neighborhood girls who often roam the
streets all day, hungry because their parents cannot properly feed them.
They need moral help, too, because they are open to all kinds of dangers
and have no one to guide and teach them. Another house is being set up
for these sisters at Alassio, adjacent to our school. We cannot as yet
accept girls because their school is not quite completed, but it will
certainly be ready in March.
We shall open another house on the 10th of this month at Torrione
Valle Crosia, a burgeoning town which sprang up almost overnight (near
Bordighera). It was once an area of olive groves, but a short time.ago, for
reasons of trade, agriculture and leisure, some housing was begun, and
soon the area became densely populated. Since no provision had been
made for Catholic churches and schools, the Protestants found this
development particularly suited to their aims, and so they set up their
headquarters there. They opened kindergartens, elementary schools and
coeducational boarding schools, enticing children with books and all
21 See Vol. VI, pp. 85f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sorts of prizes and trying to win their parents over. Due to the lack of
Catholic schools, and mostly lured by material and scholastic advantages,
they entrusted their children's education to the Protestants, with the result
that their false doctrines gravely harmed the people, especially the
children. It has been most difficult to check that tide of evil, but last year
we arranged with the bishop to open a Catholic school and church in that
area. Now the school is ready, and in a few days Father [Nicholas]
Cibrario) the director, will be leaving with some Salesians and Daughters
of Mary, Help of Christians to open the school. They will teach catechism
to the boys and girls, and Father Cibrario will preach God's word to the
townsfolk and safeguard them from the poison of Protestant errors. The
festive oratory is our main reason for going there.
This year our Congregation took another step forward by crossing to
South America, where we were greatly sought after and awaited. The
most recent news from our missionaries informs us that they have reached
Buenos Aires, where they were received with much respect and love. They
have an incalculable amount of work to do there. The field is immense,
but we are not deterred by that, an~ our work is quite fruitful. Our priests
preach, hear confessions and incessantly look after the welfare of souls.
They serve the Italian Church of Our Lady of Mercy and reside in an
adjacent house which is a convenient residence for Salesians traveling to
or from Europe. The church is a principal meeting place for the Italian
colony; every Sunday at least one Mass has an Italian homily. Here
Father [John Baptist] Baccino and Father [Dominic] Belmonte have
made their permanent residence, and Father John Cagliero stays there for
the time being. Father Cagliero immediately began a spiritual retreat for
the people. If it ends as it has started-he writes-it will do an extraordi-
nary amount of good. The other Salesians went with Father Fagnano,
their director, further north to San Nicolas, whence we received news
yesterday and today. They had a good trip and were warmly welcomed
and received. They are now becoming acquainted with the town, arrang-
ing for repairs to the very large school which will be entrusted to us, and
practicing their Spanish for teaching and preaching. There too we see an
immense field and a most abundant spiritual harvest.
As for the opening of new houses, we have many requests from
Argentina, Australia, Uruguay, Paraguay, China, India, the South Sea
Islands and very many other places. We also have requests from France
where we began operations last year with our house at Nice. It is
astounding how eagerly we are sought after in Piedmont and in the rest
of Italy. Even here in Turin we find new fields of work for God's greater
glory. Everywhere we need genuine Salesians, imbued with spirit and
ready for self-sacrifice.

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The Annual Conference of St. Francis de Sales
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This year we also started [in earnest] the Sons of Mary Program.22
After faltering a bit in its beginning for various reasons, it has now gained
new momentum. If it keeps up, as I hope, it will be most beneficial to the
Church. So far we have not been able to give these young men a place of
their own, but little by little we shall do that too.
We have already spoken of this year's membership and of our various
undertakings. Now I must tell you about the spirit which generally
animates our mission and about the achievements we are to strive for
from now on-in a word, our specific field of work which demands a huge
number of willing and hard-working men.
If you seek my true appraisal of our present situation, let me assure
you-and I say it with some pride-that I am satisfied. Our membership
is growing so steadily that, were it not for my full trust in God, who will
let things prosper, I would be frightened-as indeed I am in part-to see
the Congregation growing almost too rapidly. I am reassured by the way
our members are picking up the true spirit of our Congregation. I see that
I have achieved the goal I had set for myself while striving to find men
who would be willing to work with me for God's greater glory. Generally,
I see in each of our members a truly heroic selflessness, a generous
surrender of will, and a truly moving obedience. How quickly, in spite of
scanty means, this was achieved! When I mentally compare the present
with the past, I am struck dumb. What did we have on this spot thirty-five
or so years ago? Absolutely nothing! I used to dash here and there after
the more unruly and reckless boys, but they would hear of no order or
discipline. They made fun of religion, were most ignorant of it, and
blasphemed God's holy name. I felt powerless. These youths were really
wild, resorting to stone fights almost daily. What we have now was then
but a dream. In this very spot and nearby there were cornfields and
vegetable gardens. That was all! A small rickety shack, a shanty doubling
as a saloon, stood in the center, ramshackle on the outside and far
shabbier in the inside. Worse, it was a brothel! A poor priest, alone,
forsaken by all-indeed worse than alone because spurned and
harassed-vaguely hoped to do poor boys some good in that very spot.
The thought haunted me, and I had no idea how to carry it out.
Nevertheless, it kept haunting me and determined every step and action of
mine. I wanted to do a lot of good, and I wanted to do it here. That poor
priest's hope seemed but a dream then, yet God made it come true and
fulfilled that poor priest's desire. How did He do that? I can hardly say
how myself. All I know is that God wanted it done. I see churches and
schools and crowds of boys, priests and young clerics milling about me.
22see Vol. XI, pp. 20-59. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
How did all this come about? I know that it is the fruit of painful
sacrifices. I realize that those who followed me had to be stouthearted and
persevering, but now we see the fruit borne by all these efforts. Thousands
of boys hear the word of God, our constitutions have been approved, our
Congregation is established, our membership is notable, and our spirit is
strong and even growing stronger. Glory be to God!
At this point I hear a grave objection: "Don Bosco, hopefully every-
thing will turn out well, but meanwhile our financial situation is frighten-
ing. We keep building everywhere and our expenses have become
staggering. How can we manage to keep going without funds? Where
shall we find the money? We run the risk of going bankrupt."
I reply that if I were to look at things solely from a human standpoint
and depend only on our present means, I would feel like wrapping a white
kerchief about my head and, thus disguised, hide myself in the solitude of
the Thebaid Desert, never to let anyone catch sight of me again, because I
don't see how we can possibly meet our financial obligations with only
human resources. But we are used to looking heavenward and trusting in
the unfailing Providence of God. Can we count on it? Past experience
easily tells me what I can expect. Divine Providence has helped us in the
past, and we trust that it will assist us in the future. Countless other times
we have found ourselves in the same predicament; indeed, wr. might even
say that this has been and is our constant situation. I might add that we
have even been in worse predicaments. Yet, did Providence ever fail us?
Never! We have always met our obligations. Past experience is a
guarantee for the future. How have we been able to progress thus far? By
a limitless trust in Divine Providence which has never failed us.
Nor will it fail us now. There is only one possibility that Divine
Providence may desert us: if we were to render ourselves undeserving by
wasting money or relaxing our practice of poverty-in other words, if we
should start to stray off the right path by disregarding the obligations of
our vocation. But as long as things stay as they are now, as long as we
make all possible sacrifices to economize and work strenuously and
selflessly, we may be sure that Divine Providence will never fail us. Have
no fears. So far we have entrusted all our undertakings to God, and they
have been successfully brought to completion.
Nevertheless, while blindly relying on Divine Providence, I most
mightily recommend thrift. Let us save all we can in all things: trips,
accommodations, stationery, food, and clothes. Let us not waste a single
cent, a postage stamp or a sheet of paper. I earnestly urge this upon all,
especially assistants and teachers. Let them set the example of thrift,
seeing to it that their charges likewise avoid all sorts of damage or waste.
At the same time, let all seek funds from outsiders by well-motivated
inducements and exhortations. The Lord says: "Do your share and I will

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The Annual Conference of St. Francis de Sales
61
help you." We must all do our utmost; we can't just take it easy and
expect God to help us. God will act after we have generously done our
share for His love.
We must also put to good use the donations we receive, not trying to
make our own life more comfortable, but rather abiding by St. Jerome's
dictum: "Having food and clothing, with these I shall be satisfied. [Cf. 1
Tim. 6, 8]
If we do this, the Lord will never fail us. For example, if we had
painstakingly figured out the cost of our missionary expedition to South
America and of our base of operation there, we would have had to budget
a minimum of a hundred thousand lire just for essentials, and the sum
would have tripled with provision for other details and eventualities. But
we made no such calculations. We merely said, "What we are doing is for
God's greater glory. It is God who wants us to go. It is His will."
We prayed, we sought the Holy Father's blessing, and contributions
poured in. Neither the missionaries nor we ourselves lacked for anything.
In astonishment we must exclaim: "This is all an extraordinary interven-
tion of Divine Providence, which proves that the Lord wishes to avail
Himself of us for His merciful purposes."
Now what can we do to repay such goodness of Divine Providence?
Since our Society is established and our constitutions are approved, what
we really must do is strive to observe our rules and obey them faithfully.
To this end we must first know them well, and that means that we must
study them. Each of us must make it his duty to do so. Things are
different now from what they used to be when our Congregation-but not
as yet the constitutions-was approved and we went about our duties in a
traditional family manner. Those days are over. Now we have to abide by
our rules, study them thoroughly, understand them, and observe them.
Our rules must determine our actions.
Upon returning to their houses, let the directors be most solicitous
about making our constitutions better known to their confreres. Let our
rules have the full force and supreme authority that really is theirs
through the majesty of the law. It is the director's duty to see to it that
those rules are learned and understood; let him expound their meaning
with charity and love.
At all times, instead of appealing to other authorities, let the director
invoke the authority of the rule, saying, "The rule says this," or "The rule
deals with this matter in this way," or "You would like to do this but the
rule forbids it," or "You would like to leave that out, but the rule calls for
it." Let its observance and authority be actively promoted in conferences
and in private or public exhortations. This allows the director to govern
in a fatherly way, as is our wish. When the director makes it clear that it is
the rule and not he who wants things done, forbids or advises, his

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
confreres will have no reason to grumble or disobey. Briefly, the sole
means of propagating our spirit is the observance of our rule.
Not even praiseworthy activities should be undertaken against the rule
or without regard to it because, in spite of good intentions, if what one
engages in is not within the scope of the rule, his undertaking will be
individualistic and not the result of a common effort.Now the good which
is rightfully expected of religious orders is precisely dependent on this:
that they work as a unit. No great goal can be achieved otherwise. If we
work but stray from what is strictly required by our rules, even though
our intentions are good, we shall end up with each one doing his own
thing. This will open the way to laxity, and these individual activities will
no longer have God's blessing as they did formerly. In turn this will
necessitate a reform, a measure which gravely weakens a Congregation, as
has happened to many religious orders, greatly jeopardizing in each
instance the salvation of souls. The result will be decline and utter ruin.
The observance of the rule is the only way to keep a congregation alive.
Among us, let the superior be our all. Let everyone help the rector
major, upholding and assisting him in every way; let everyone rally about
him as the sole focal point. The rector major has the rule as his guide: let
him never stray from it; otherwise, instead of a single focal point there will
be two: the rule and his own will. Instead, the rule should almost be
embodied in the rector major; the rule and the rector major should be one
and the same.
What we have said about the rector major in reference to the whole
Congregation applies also to each director in his own house. He must be
united to the rector major, and all the members of his house must be
united to him. He too must embody the rule. The rule, not he, is to be the
symbol of authority. We all know that the rule expresses God's will, and
whoever opposes it is opposing his superior and God Himself.
Always talk to your confreres in this manner: "These things have to be
done. It is imperative that everyone do his part because the rule calls for it
in such-and-such a chapter. Let us all work together because that's what
our rule demands." When a director wishes to undertake something,
adopt some measure or make a decision, let him use the rule as a shield,
never acting of his own will or on his own authority. He should say: "We
must go about it in this way because that is what the rule says and calls
for." Such a way of acting on the part of directors will be most helpful to
the Congregation.
Moreover, let all strive to maintain the interdependence of superior and
confreres willingly and not just because the rule so states. Let confreres
strive wholeheartedly to surround, assist, uphold and defend their
director, rallying closely together about him, almost as though they were

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The Annual Conference of St. Francis de Sales
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one with him. Let them undertake nothing independently of him, so that
they will seem an extension not of him, but of the rule.
I do not mean by this that nothing can be done without the director's
consent in each case. For instance, when one who sweeps the dormitories
is through with them, he need not ask the director what other floors he
should sweep. Also, when a teacher is through with a book, he need not
ask the director what other book he should take. So also the cook; he
need not ask the director about the day's menu. What I do mean is that
everyone should do his work according to the director's instructions and
that in all cases, whether usual or special, no one should be guided by his
whims but by the ideal of unity.
In ordinary, everyday matters each one knows his duties well enough
and does not have to ask his superior, especially since each house has its
own norms for each office. Everybody has a copy of the rule, and
everyone should strive to do his duty as a good Christian and a good
religious.
Now I conclude this conference. We are again about to take leave of
each other. So what can Don Bosco tell you that may serve as a good
norm for now and for the future? One important thing I will say that will
be most helpful to all our houses, something to guide you this year and
always: a thought which, if pursued, will make our Society prosper. It can
be expressed in one single word: obedience.
Yes, let each confrere in his own sphere of action strive to obey the rule
and commands of his superiors. Let each do this personally and encour-
age his confreres to do likewise. Stress this virtue to your subjects, pupils
and everybody else. When this virtue exists in a house or Congregation,
everything runs smoothly.
Obedience-a great saint once said-is the essence of religious life. It
begets and preserves all other virtues. With obedience we acquire pa-
tience, charity and purity, that special reward of humility.
Obedience, therefore, should be the theme of our readings, sermons
and most conferences. Let us read and reread carefully the chapter of our
rules dealing with obedience; in fact. let us learn it by heart.
Above all our obedience should concentrate on the practices of piety
which are its food, support, and balm. The director should also have his
confreres read this chapter carefully; let him strive to abide by it himself
and see that it is observed by all. Obedience, especially in regard to the
practices of piety, is the keystone of our Congregation, its bulwark.
I will not hold you any longer. I need not add anything else, but, in
closing, I offer you a weighty thought that may inspire us all to pursue our
path ,generously. If a poor priest, having nothing, really less than nothing,
and driven from pillar to post by everybody, was able to bring things to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN HU:Scu
this present state, if-I repeat-one man alone could do all this with
nothing, what can't the Lord expect from three hundred and thirty men,
healthy, strong, willing, learned and well provided as we are now? What
will you not be able to accomplish with the aid of Divine Providence?
The Lord expects great things from you. I see them clearly and
distinctly in all their phases and could tell you of them one by one, even
now, or at least mention them, but for the moment I do not think that it is
advisable. If someone next year will remind me of what I've said, I shall
be able to point out to you the great things that the Lord was pleased to
begin this year, in particular one thing that will truly astonish you. God
has begun and shall continue His works, and you will all have a hand in
them. I mean things which concern the flourishing growth of the Congre-
gation and which will have an important bearing on the welfare of souls
and God's glory when I shall already be in eternity. They will benefit the
universal Church and bring glory (yes, allow me to use this word) to our
Congregation. Truthfully, the wonders for which the Lord intends to
avail Himself of us poor Salesians are great indeed. You yourselves will
marvel and be astounded to see how much you were able to accomplish in
the world's sight for the good of mankind.
It was the Lord who began it all, who directed all things and gave them
growth. As the years roll by, He will uphold them and bring them to a
successful ending. God is prepared to work all these marvels which will
contribute to a wonderful increase in our membership. He asks but one
thing of us: that we do not make ourselves undeserving of His goodness
and mercy. As long as we remain worthy of His favors by our work,
moral conduct and good example, the Lord will make use of us, and you
will be astonished at having been able to accomplish so much and be
capable of much more. If we work with the spirit and zeal of St. Francis
de Sales, the evil forces of the world will have to yield and give way to
God's glory and the good of our Society. Our response must be: "I can do
all things in Him who strengthens me." [Phil. 4, 13]
Toward the end of his talk Don Bosco appeared very moved,
and his delivery became more forceful than usual. His announce-
ment of "great things" for the forthcoming year impressed his
hearers. We have a hint of this in a brief chronicle of Father
[Joseph] Lazzero who under this date did not limit himself to a
hurried, laconic entry such as one usually jots down in a journal.
After having written: "February 2, Third Meeting in the Little
Church of St. Francis de Sales:23 Reports from the Directors of
23 The first church built by St. John Bosco at the Oratory, See Index of Vol. IV under
"Church of St. Francis de Sales." [Editor]

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Our Houses," he felt the need to add: "Don Bosco ended his talk by
predicting that in this year some project will be begun which will
one day redound to the glory of our Congregation and will benefit
the entire Church." Don Bosco was alluding mainly, as he later
stated in various conferences in 1877, to his grandiose concept of
the Salesian Cooperators-a concept which, after a slow maturing,
was realized in its definitive form that same year. Its destiny was
such that at first even his own co-workers were hardly able to
properly evaluate its scope.24
That he was really alluding to this is confirmed by a confidential
remark to Father [Julius] Barberis on February 19. After mention-
ing the Sons of Mary Program and the much talked-about
accelerated courses 25 which were by now fairly well developed, he
went on, "Now I am studying another very important project,
namely the Salesian Association. I have been busy with it for a
long time, but I find it quite difficult to set down anything positive.
I've been working on it for some two years. Now I shall put it in
writing and make it public before the end of the year. It will take
two more years to consolidate it." The way he put it-very
important matter, long preparatory ·studies, public disclosure
toward the end of the year-helped us to fathom what he meant
during that conference.
But these words also prove how groundless is the belief that the
Salesian Cooperators sprang from an idea of Father Guanella
while he was a Salesian. 26 As quoted above, in February 1876 Don
Bosco stated that he had been thinking about it "for a long time"
and working on it "for some two years." In fact the first "Program"
for the Salesian Cooperators was drawn in 1874,27 though an initial
draft dates back to 1841, as we have already stated in a previous
volume. 28 Father Guanella did not come to the Oratory until 1875.
We would not be surprised if Father Guanella himself should have
believed this. When mulling over some important project, Don
Bosco used to sound out others about it without giving away his
plans; on the contrary, he pretended to take into consideration
24See Vol. XI, Ch. 4. [Author]
2s Ibid., pp. 56ff. [Editor]
26 Father [Louis] Guanella left the Salesian Congregation to found two other congrega-
tions of his own. His cause of beatification was introduced in 1939, and he was beatified on
October 25, 1964. [Editor]
21 See Vol. X, pp. 559ff. [Editor]
2s Ibid., p. 558. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their suggestions, leaving them with the impression that they had
wondrously enlightened him. It was natural for Don Bosco to
confide his designs to a man like Father Guanella and perhaps even
ask him to draw up an· outline according to his own views, and
Father Guanella might logically think that he himself had
prompted the idea. Might not have Minister Urbano Rattazzi,
after his well-known conversation with Don Bosco,29 thought that
he had been the one to suggest the idea of founding the Salesian
Society?
The last meeting on the morning of February 4 was attended by
only directors and members of the Superior Council. Its purpose
was to listen to our dear father's words. First, however, he was
formally assured that, during the meetings chaired by Father Rua,
they had read and examined the deliberations taken in the previous
annual conference [of St. Francis de Sales] in order to publish
them in one volume. Don Bosco gave his consent but requested
that they first be submitted to him because he wished to strike out
some caustic expressions that had been pointed out to him. "As far
as possible," he said, "let us avoid confrontations and proceed one
step at a time." He then addressed the assembly as follows:
First, let me tell you two things I have in mind, and then you can brief
me on the results of your deliberations of the past few days and also
suggest what you think should be done for God's greater glory and the
welfare of our Congregation.
The first thing I wish to bring to your attention is my wish that directors
see to it that, on my visits to each house, I be given the opportunity to
speak with each and every one of the confreres without exception. Make
it easy for them by telling them beforehand that I am coming and wish to
see each of them. Draw up a schedule for their interview and, speaking in
general, tell them that if anyone has something special to confide to me,
he should prepare himself to open his heart freely. The main purpose of
these visits is to soothe any friction that may exist between the confreres
and the director. On these occasions the confreres willingly bare their
hearts and make it possible for me to smooth things out. The director can
then eliminate the causes of discontent and thus restore charity.
Often a confrere may think that his director dislikes him and harbors a
grudge against him, whereas the superior has absolutely nothing against
him and doesn't even suspect that the confrere thinks that way. Pent up
within oneself, such hostility may last for months. If the confrere is not
29See Vol. V, pp. 460f. [Editor]

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The Annual Conference of St. Francis de Sales
67
given the opportunity to speak to me during my visit, he will believe that
the director engineered it all, and he will become even more depressed. It
has happened that in successive visits to some schools, for various reasons
I could not talk to some confreres, and later they wrote me pitiable letters,
some of them veritable tirades. Yet, what had kept me from talking to
them had been totally µnintentional.
In our setup the life of a confrere is so rooted in his superior that a
glance from him may either cheer or depress him. Therefore, make efforts
to be most affable and to show special affection for each of them.
To make my visits more fruitful, I suggest that you give me a list of all
the members of the house so that I may check off their names after the
interview. It would help me more if you would add a remark or two next
to each name, such as: "I suggest you mention this or that to him," or "So-
and-so needs to be encouraged about this or that task," or "This one
should be held in check in certain matters or needs to be admonished
about this fault." I shall strive to act prudently to carry out the director's
wishes without involving him in any way, following his suggestions only if
I consider them to be for God's greater glory. Thus my visits will be really
helpful.
Lest I forget, let me mention another thing. On returning to· your
schools, tell the confreres that we will have another missionary expedition
to South America. Anyone who wants to volunteer should say so, and if
anyone has already applied he should renew his application, unless he has
changed his mind. Just a note saying "If needed I am willing to go to the
missions" will suffice. Thus, the missions will be given personnel that our
Congregation considers qualified, while, on the other hand, no one will be
obliged to go. Those who have already applied for the missions should
reconfirm their decision in these or similar terms: "I am still of the same
mind." Many come to the Oratory expressly for this purpose, and it is
only fair that their desires be fulfilled. Allavena,30 for example, upon
joining our Congregation, told me expressly, "If you think you can use me
for the missions, I shall join your Society, because this is what I really
want." It was a blessing that he was so ready to meet such a need because,
when an accepted volunteer withdrew at the last moment, Allavena
promptly replaced him.
Clerics too can apply, but only if they are truly determined to go.
However, we shall always proceed cautiously before interrupting their
studies.
I need not exhort you again to constantly foster priestly vocations. As
of now, this is the main objective of our Congregation. The unusual
scarcity of priests which worsens every year is presently our gravest
30 James Allavena, a cleric and elementary school teacher, was a member of the first
expedition to Argentina. See Vol. XI, p. 349. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
threat. Let me therefore give you suggestions and hints for a successful
campaign for priestly vocations. First, seek those who may be inclined to
join our Congregation, but do not push anyone into it. If someone wishes
to enter the [diocesan] seminary, let him freely do so if he is qualified, and
let us hope that he will do well. But what should we say if our advice is
sought concerning someone's vocation, and the candidate is undecided
and more inclined to enter the seminary than join us? Here is a tip which I
think quite wise. If a boy is morally good as long as he stays in our
schools, but usually falls into sins of impurity during the summer vacation
and then, upon returning to school, puts his conscience in order and stays
in God's grace for several months or even the whole year, my advice
would definitely be: If you want to become a priest, join us or some other
religious order, but not the diocesan clergy; otherwise you'll be making a
mistake. The reason is obvious. If he becomes a diocesan seminarian, how
will he withstand temptations during the overly long and morally
dangerous summer vacations? In a religious order, instead, he would be
sheltered and face fewer perils, and, firmly strengthened by spiritual
readings, meditation and the sacraments, he might very well keep himself
in the state of grace. As a diocesan seminarian, instead, he would incur
the fate of many who-as we have seen-don the cassock and within a
short time discard it voluntarily or are obliged to do so by their superiors.
In such cases, when a boy makes his confession, tell him quite trankly:
"If you like a sheltered life, choose the order you like best: Capuchins,
Dominicans, Carthusians or Salesians. As a religious, leading a sheltered
life you may do yourself a great deal of good and save many souls. But do
not enter a diocesan seminary. You will do better to remain a layman. A
good layman can very well assure his eternal salvation."
I am absolutely convinced that three things are necessary for a priestly
vocation: a liking for it, intellectual capacity, and good morals. When one
is not inclined to it, all efforts are useless, except when this lack of
inclination proceeds only from timidity, which is often the case. Under
these circumstances you may very well encourage a boy to go ahead.
Testing will reveal his intellectual capacity. Good morals are absolutely
necessary unless one intends to live in total seclusion. Even then, this may
be permitted only if a candidate has led a good moral life whenever not
exposed to occasions of sin.
Now let me offer some hints which may greatly help you to foster
vocations: Some may seem quite trivial.
1. Encourage requent reception of the sacraments. I will not dwell on
this point, because you all know how effective it is and how frequently our
pupils receive the sacraments.
2. Show a lot of loving kindness to our boys. Let this loving kindness
be a trait of all superiors without exception. It may take the combined

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The Annual Conference of St. Francis de Sales
69
efforts of all to win over one candidate, but a single one of you can turn
them all away. How responsive a boy becomes when he is well treated! He
entrusts his very heart to his superiors.
3. As regards older boys, especially those who seem inclined to the
priesthood, the superior-besides dealing kindly with them-should also
show them great trust. For instance, he should take an individual aside
and say, "Look, son, I have a job for you (it could be anything, neither
important nor necessary). I would like you to copy this page in good
penmanship, but nobody must know about it. If you think you can do it
in the study hall when the boys are out or without anyone noticing it, go
ahead and do it there. Otherwise ask so-and-so to let you do it in some
other place and then bring it to me." This may seem insignificant, but the
simple fact of calling a boy aside and making him feel important through
the aura of secrecy will make such an impact on him that he will be drawn
heart and soul to the superior and will be willing to make any sacrifice for
him. His heart will belong to the one who was able to win him over.
Likewise, you could call a boy and say to him, "During these days I need a
big favor from you. Would you be willing to make two really fervent
Communions for me?"
When he consents, say: "Which days would you prefer? Pick any day
and then tell me so that I may join you in prayer."
"I'll pick these days."
"Good, and after you have made those Communions, come back and, if
advisable, I'll tell you the reason."
After this gesture of loving confidence, the boy will already be half won
over. When he returns after receiving Communion, he may be told: "Do
you know what the favor was which I had so much at heart?"
"No."
"Shall I tell you? I said special prayers and wanted you to join yours to
mine to obtain from God the grace that both of us may become saints, so
that, united here on earth, we may one day be also united in heaven.
Wouldn't you like that? Will you make an effort, a big effort, to make this
come true? Courage! I will keep praying, so that what we have started
may continue successfully. You will pray for it too, won't you?"
These are little tricks, but they are the instruments which have proven
so powerful in our houses. We may say that to them mainly we owe our
vocations. Many boys decide to join us after receiving these special signs
of trust.
At this point the audience could not help smiling. "It's true,"
they told one another. "That's how he caught me. We might say
that by these means he fortunately tricked us all.... Would that
we could do likewise!"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After a brief pause, Don Bosco went on:
4. It is also very conducive to this end to carry out reverently the sacred
ceremonies [of Holy Mass and other church services]. They are a practical
demonstration of the decorum and holiness one needs to advance toward
the priesthood to which he may feel called.
5. It is also extremely helpful to encourage youngsters to become altar
boys. I believe that the Altar Boys' Society is the nursery of priestly
vocations. The sight of a companion gracefully wearing a cassock and
surplice at the altar, and reverently carrying out his duties, unfailingly
arouses at least a faint desire for the priesthood in other boys. Besides,
this may help to break the ice for boys who can't stand the sight of a
priest. Even among our pupils there are some who, having heard people at
home talk spitefully of priests, scorn them as money-minded. Unfortu-
nately, they may have met some who are like that. Some may even feel
hostility toward priests because they have never had close contact with
them. Here, instead, seeing that our priests are concerned with the boys'
well-being, and noticing that their best schoolmates have the privilege to
serve at the altar, they shed their prejudices and form a high opinion of
the priestly state. Let me tell you what happened recently. A very good
boy, after a few months here at the Oratory, manifested his desire to
become a priest. Some time later, when I asked him about it, he bluntly
replied, "I no longer want to be a priest."
"Why?" I asked. "You did have a vocation."
"I don't care. I just don't want it anymore," he firmly repeated. I was
dumbfounded because his conduct was still excellent. I pleaded that he at
least tell me what had made him change his mind. After much hesitation,
he said, "So-and-so proved to me that all priests are bad. Their outward
appearance is pure hypocrisy." One of his relatives is a canon, and this
boy personally heard him say that certain parish priests were leading
scandalous lives. "Sooner than become a bad priest," he declared, "never,
but never, will I become one. I want to save my soul."
I urged him not to abandon a vocation so easily, and I showed the
untruth of what he had heard. "Try to forget it," I went on. "Don't think
about it anymore. Instead, spend a few moments before a crucifix or the
Blessed Sacrament, and ask yourself: If I were about to die, what is it that
I would wish I had done? What state oflife would I wish I had chosen in
order to do good and be better able to save my soul? Think about it and
then let me know."
The boy followed my suggestion and reported back, saying, "I want to
become a priest, but not a diocesan one. I want to become a religious."
That was exactly what I wanted him to say.

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The Annual Conference of St. Francis de Sales
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6. It will also be very helpful to treat a boy familiarly by taking a walk
with him, conversing, laughing, listening to what he has to say, and
encouraging him to tell us about his home life, his parents' farm,
vineyards, and so on. If, as a result of these friendly contacts, they ask
about their vocation, advise them to mention it in confession, because
that is the time in which their spiritual condition is better known. Suggest
also that they talk it over with me when I come for a visit. "Think it over
well," you might tell them. "Let your idea mature and then you will
decide. You will see that if you follow Don Bosco's advice, you will be
happy for your entire life."
The time to settle such cases is when I visit our schools, especially
toward the end of the school year. I always ask them, "What did your
director tell you?"
"He advised me to consult you too just to be a little surer, though he
knew of no reason why I shouldn't become a priest."
"Good! I'll take it from there and do what I think is best for you."
Another might say, "My director told me 'no' for this reason."
In such a case, should I decide otherwise, I can do so without having
the pupil become aware of it. I might tell him: "Well, get rid of whatever
your director considers an obstacle to your desire. You can outsmart the
devil, can't you? Follow my advice, and you will easily succeed." On this
score a director need have no fears. If a different piece of advice is in
order, it will be done very prudently.
Let me mention another matter which I consider extremely important
in order to get our boys started on the right path. My long experience has
convinced me that unfortunately the boys admitted to our schools need to
make a general confession, or would at least benefit immensely from it.
You may prepare a boy for it in this way:
"Have you made a general confession yet?"
"No."
"Would you like to choose a day for it? Just think for a moment and tell
me in all sincerity: Do you think you have nothing to settle with Our Lord
if you were to die tonight? Would you feel perfectly safe on that score?"
"No."
"Well then, when would you like to go to confession?"
"Whenever you say."
"In that case I urge you to do so when you are ready to tell me
absolutely everything."
Then even when he comes around for confession, ask him, "Are you
really ready to open your heart and tell me. all, no qiatter what? Or is there
something you prefer not to say?" From his answers, you will know what
action to take.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It may seem an exaggeration, but believe me: my opinion is that
perhaps half of the boys accepted in our schools need a general confes-
sion. And to succeed in this, we must have charity, charity, and more
charity. We must learn to draw, almost forcibly, from them what they
wouldn't say otherwise.
One last thing: let each director diligently promote in his school the
Italian Classics for the Young 31 and especially Letture Cattoliche32
[ Catholic Readings]. It is true that this should have been done at the
beginning of the school year when the boys had pocket money, but let this
be the norm for the future. Anyway, even now do all you can to push
these publications.
This long talk was followed by a very familiar conversation
concerning several matters which had been discussed at the
sessions. Those present took advantage of this opportunity to seek
Don Bosco's opinions.
Thus the matter of giving each confrere a copy of every issue of
Letture Cattoliche and of the Italian Classics for the Young was
again brought up. There was no standard policy in this regard. In
some schools both publications were given to all confreres and in
others only to the teachers; elsewhere some secondary school
teachers received Italian Classics for the Young, while those
teaching the lower grades were given Letture Cattoliche. Regretta-
bly, on being transferred to other schools, some confreres would
voice odious comparisons, such as: "In my last assignment things
were done differently." It was easy to feel that the directors were
acting arbitrarily.
How were things to be done? To discontinue the general
distribution seemed drastic, but to continue it despite the steady
growth of Salesian schools would be too costly for the Congrega-
tion. Similarly, giving the Italian Classics for the Young to the
secondary school teachers and Letture Cattoliche to the rest
created another problem, since in some schools there were more
subscribers to Italian Classics for the Young in the elementary
grades than in the secondary school, and the grade school teachers,
unacquainted with Italian Classics for the Young, would not be
able to recommend them.
Don Bosco was asked his opinion. He really favored the largest
possible distribution; still, his practical mind suggested a gradual
JI See Vol. IX, pp. 51, 195f, 391. [Editor]
32See Indexes of Volumes III through XI. [Editor]

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solution: ( 1) Where it was customary to give both publications to
all the teachers, the practice should be continued, but each copy
was co be imprinted with the school or library stamp, thus implying
that such books were not personal property and could not be given
away to others or taken along when a confrere was transferred. (2)
Where it was customary to give a copy to all the confreres-
generally the case in the larger houses-it too should be kept up if
the confreres said it was necessary for their work. (3) In the future,
however, all the houses should gradually introduce the custom of
giving freely such publications only to those asking for them for
their studies. This would eliminate all bad feeling without excessive
expense. As a rule, though, Italian Classics for the Young was to be
given only to the teachers of Latin or Italian.
It was incidentally noted that while the already very vast
readership of Letture Cattoliche was constantly increasing, sub-
scriptions to Italian Classics for the Young numbered only two
thousand, barely enough to justify publication; individual copies,
however, sold quite well. For instance a recent issue of Silvio
Pellico's33 unpublished letters, with a press run of three thousand
copies, had been sold out within a month. "As long as Italian
Classics for the Young will have a thousand subscribers," Don
Bosco remarked, "it will be worth publishing, because we can
always count on the sale of individual copies."
Don Bosco closed the meeting at noon with the customary
prayer, wishing the directors a safe return to their schools and
entrusting them with many messages for the boys from himself,
from the [major] superiors, and from the Oratory boys.
Our archives have a list of eleven beneficial effects of these
meetings of directors. Since it consists of remarks certainly influ-
enced, if not personally inspired, by Don Bosco during those
meetings, we shall close this chapter with a verbatim report of this
document.
33 Silvio Pellico (1789-1854), an Italian writer and patriot, spent most of his young
manhood in Milan where, in 1820, he joined the Carbonari. Arrested by the Austrians who
then ruled Lombardy, he was sentenced to twenty years of hard labor in the Spielberg at
Brunn. In 1830 he was pardoned and spent the rest of his life in Turin. Up to his
imprisonment Pellico had been a lukewarm Christian, but in the distress of prison life he
resolved to love God and his fellow men. In 1832 he wrote Le mie prigioni, the memoirs of
his imprisonment, which soon became the most famous book in the literature of the
Risorgimento. The Christian gentleness of this book at first disappointed some Italian
patriots, but it proved to be more damaging to Austria than the loss of a battle. Silvio
Pellico died in Turin in 1854. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
These meetings of directors produced the following advantages:
I. They provide a justification of these journeys which may sometimes
arouse the confreres' suspicion when some matter has to be settled.
2. The solution of several problems is deferred until this time thus
cutting down on traveling expenses.
3. These meetings help the directors to agree on several matters.
4. By their presence the directors testify to the growth of the Congre-
gation.
5. They are a great help to attract candidates to the Congregation and
to encourage perseverance.
6. They generate extraordinary brotherliness among the directors,
who would otherwise have very little opportunity to know each other.
7. Don Bosco's directives keep us forging ahead with firm unity of
spirit.
8. Our rules are explained and better understood.
9. Any creeping irregularity is rectified in unity of action.
10. The directors have a chance to voice any important proposal they
may have in mind.
11. Each school report is listened to with keen delight, and discussed
by the confreres for the rest of the year.

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CHAPTER 4
Salesians Established in Argentina
OuR missionaries landed in Buenos Aires on December
14 [ 1875]. Making their way from the ship to their temporary
quarters they saw again and again that the Argentine capital had
anxiously awaited their arrival.
As the ship steamed into port, a deafening salvo frightened them
into thinking that they were facing some unknown threat, but their
momentary apprehension soon turned into joy. ''Do not be afraid,"
the captain reassured them. "This salvo is only a salute."
When the ship had been anchored, a launch pulled to the ship's
side, and Father [Peter] Ceccarelli, 1 who had come to meet the
Salesians and escort them to their residence, quickly climbed
aboard. Their mutual eagerness to get personally acquainted gave
vent to the greatest cordiality. He escorted them to the pier where
two hundred Italians, several of them former Oratory pupils,
eagerly awaited them. Their welcoming shouts and applause were
heard far and wide for a long while. As they rode into town in a
coach, many people greeted them respectfully.
When they reached their temporary residence, they were delight-
fully surprised to find Archbishop Frederick Aneyros waiting to
welcome them. The worthy prelate greeted them very warmly,
embraced them all, and then, sitting in their midst, asked them
about Don Bosco and a thousand other things. He also said that he
was most anxious to see them again.
At a suitable hour they returned his visit at the episcopal
residence to which the vicar generals and all the chancery officials
had also been invited. The archbishop came forward to greet them,
introduced them to his assistants, and then personally led them on
I Father Peter Ceccarelli had worked hard to bring the Salesians to Argentina. See Vol. X,
pp. 553-558; Vol. XI, pp. 13lf, 135ff. [Editor]
75

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a tour of the residence with pleasant warmth and cordiality.
Finally, in the reception hall, he asked them to treat him and the
guests to some songs. He repeatedly declared that he envied
dioceses which had Salesian houses, and he heartily thanked God
for having given him such a blessing. Soon the superiors of all
religious communities respectfully and warmly hastened to call on
the newly arrived missionaries, while the city's parish priests vied
with them in offering their support.
Among the laity who warmly greeted Don Bosco's sons, Mr.
Francis Benitez, already known to our readers,2 deserves special
mention. Despite his eighty years, he had come from San Nicolas
de los Arroyos with the sole purpose of welcoming them.3 Unas-
suming, charitable and most cordial, he assured them of his
friendship. On their part, they felt so at ease with him that they
began to call him "Father."
The echo of such a genuine, warm welcome reached Don Bosco
across the ocean through four letters mailed a few days after the
missionaries' arrival. We are not referring to those written by
Father Cagliero and others. Father Ceccarelli, remarking that the
month-long voyage from November 14 to December 14 coincided
with Mary's month as observed in Argentina, declared that the
voyage could truthfully be said to "have been wondrously guided
by the Blessed Virgin Mary," and he congratulated Don Bosco on
the esteem shown to his sons in Argentina. Monsignor Espinosa,
the vicar general, told him of the high hopes of the faithful who
admired the zeal of his Salesians. The archbishop, quite pleased
with the Salesians whom he so admired, gladly told him that he
had granted them all the faculties for the exercise of their sacred
ministry, and he promised to be "a most loving father, solicitous
for the missionaries' spiritual and material welfare." Lastly, Mr.
Benitez, who did not know Italian, wrote him a most cordial letter
in Latin in which he was fluent, respectfully voicing his thanks. We
can imagine Don Bosco's pleasure at these proofs of esteem and
love for his Salesians.
The missionaries had regarded Buenos Aires as simply a stop-
over and planned to go on to San Nicolas soon, but the archbishop
decided that some should stay on in the capital to care for the
zsee Vol. X, pp. 552, 556. [Editor]
J See Vol. XI, pp. 13lf. [Editor]

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Salesians Established in Argentina
77
Italian church. There were at least thirty thousand Italians in the
capital alone. We may well see this offer as an act of Divine
Providence because it gave our Salesians the chance to work for
their own countrymen, the chief objective of their mission. Wel-
coming the offer, they split into two groups and settled down in the
best way possible until substantial reinforcements could come from
Turin.
Our Lady of Mercy Church, built with the archbishop's permis-
sion by a committee of devout Italians with funds from the people,
was known as the "Italian Church" until the chancery made it the
headquarters of the Confraternity of Our Lady of Mercy, which
had originally been established in St. Dominic's Church. Thus the
church was named Our Lady of Mercy. Regretfully, it had no
resident priest in charge. French, German and English Catholic
immigrants had their own priests, but the Italians, who outnum-
bered all other foreign nationals, could not find a priest of their
own to look after their spiritual needs. They were overjoyed when
they saw their prayers answered, and they showed their happiness
by deciding to send several hundred members to meet the mission-
aries at the pier, begging them to refuse other commitments and
leading them processionally to their church. However, with Father
Ceccarelli's prudent advice, they limited themselves to sending only
a delegation.
Eager to provide at last for so many souls, the archbishop wrote
to Don Bosco about this matter[on December 18, 1875] as follows:
"[Your sons] will certainly do a great deal of good not only at San
Nicolas, but also here in the capital, where they really should have
a house not only because they can make communication with Your
Reverence easier, but also because they can do far more good here
than at San Nicolas. The Italian community in Buenos Aires
numbers thirty thousand, but, regretfully, most of the Italian
priests who come here seek wealth and nothing else. Therefore I
think it very timely that your sons take over the church offered
them by this worthy confraternity. Theirs will be an invaluable
service not only to the Italians, but to our own people, too."
Father Cagliero did not stand idly by. He immediately began
preaching the Christmas novena in Our Lady of Mercy Church to
a vast crowd; the last three days resembled the regular parish
missions customary in Italian towns and villages. He was assisted

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by Father Baccino 4 who had remained in Buenos Aires with the
coadjutor brother [Stephen] Belmonte. The extraordinary number
of people crowding the confessionals kept the two Italian priests
who were available busy for a whole week after Christmas. By
now, Father Cagliero had made a name for himself by his
preaching.5 His doctorate in theology and his renown as a music
conductor and composer contributed to increase the general
esteem and respect for the Salesian superior.
During a conversation with our confreres, Bishop [Francis]
Alberti of La Plata delightfully recalled a childhood episode linked
with the arrival of the Salesians in Buenos Aires. A good number
of altar boys of Our Lady of Mercy Church used to make such a
racket in the sacristy that some confraternity members often tried
to frighten them by saying: "Soon the Salesian Fathers will take
over, and they'll know how to handle you. They'll tame you. That
will be the end of your nonsense." Having this threat drummed
into them, the boys soon got the idea that the Salesians were ogres
who would resort to heaven knows what punishments. In view of
this, it is understandJble that these youngsters could hardly share
the grown-ups' enthusiasm at the missionaries' arrival on Decem-
ber 14. On that day many Italians went to meet them, and the two
church bells resounded with joyous peals, "but to our ears they
sounded like our death toll," Bishop Alberti, then nine or ten years
old, always recalled.
So what did the youngsters do? The more daring ones plotted to
loosen the bell ropes. They climbed up to the belfry and, waiting
for the bellringer's break for a rest, they carried out their plan, with
nobody being the wiser for it. Meanwhile, the missionaries arrived
and were rather surprised not to see any boys around. Of course
they were there, hiding behind the grown-ups or crouching in
corners. Finally, Father Cagliero spotted a few of them. Amiably
4 John Baptist Baccino ( 1843-1877) was accepted by Don Bosco at the Oratory in 1867 at
the age of twenty-four. He donned the clerical habit in 1869, was ordained in 1874, and took
part in the first Salesian missionary expedition to Argentina. He zealously exercised his
priestly ministry among the parishioners of Our Lady of Mercy and died prematurely at the
age of thirty-four. He was regarded by all as "the father of the immigrants." [Editor]
5The newspaper El Catolico Argentina carried an article in its issue of December 25,
entitled "Father John Cagliero." It read: "Last Sunday this distinguished priest, superior of
the Salesians who recently arrived from Europe, preached in Our Lady of Mercy
Church.... He is an eloquent preacher, with a facile, vigorous and persuasive delivery. His
sermon was about the beneficial influence of religion over the individual, the family and the
nation, and it proved how Catholicism is the only source of civilization and progress."
[Author]

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Salesians Established in Argentina
79
calling them over, he shook hands with them, gave them religious
medals and treated them so kindly that they-little Alberti among
them-mustered enough courage to tell the confraternity mem-
bers, ''These priests are really good, and they care about us." This
marked the beginning of the festive oratory where the heroic
Father Baccino was to perform miracles of charity and zeal among
children and young adults, thus fostering the first priestly and
religious vocations. Outstanding among these were Bishop Francis
Alberti, the excellent parish priest Father Angelo Brasesco, the
present director of the Salesian Cooperators, Monsignor Car-
ranza, and Bishop Joseph Orzali of San Juan de Cuyo.
Similarly, a native Argentinian, Sister Emily Mathis of the
Daughters of Mary, Help of Christians, retained vivid memories of
those days. She was a ten-year-old public school pupil when the
first missionaries arrived. After seeing another far more impressive
procession in honor of Don Bosco after his beatification, she felt
that she had to express her feelings. Recalling those distant
memories, she wrote as follows to the rector major, Father Philip
Rinaldi:
We went to a public school, but we listened to the inspiring sermons of
Father Cagliero and Father Baccino, made our confessions to them, and
gladly attended catechism class with profit. They counseled us well,
urging us to be good and teaching us how to avoid the moral dangers
surrounding us; they prepared and admitted us to First Communion; they
planted the seed of a religious vocation in several of us, and we became
humble Daughters of Mary, Help of Christians, and of Don Bosco. "How
good these priests are!" we used to tell each other. "What care they take of
our souls! How much they help us! Formerly, no one ever bothered about
us at all." Then when, in 1878, the Daughters of Mary, Help of Christians
arrived and opened a school at Almagro, we rushed there as postulants
and novices, and we were the first Argentine girls to become Daughters of
Mary, Help of Christians. Beloved Father, these cherished memories
filled our minds and made us weep with joy and gratitude as we walked
with our girls behind the image of Blessed Don Bosco.
However, it must not be imagined that the whole Italian colony
felt that way. Freemasons, striving for control of the colony, had
infiltrated even the confraternity and, aided by their colleagues in
Italy, cunningly and tenaciously kept trying to secularize this
religious association. But they had to reckon with someone

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tougher than they and trained to handle them. Alert to their sec-
tarian activities and backed by chancery officials, Father Cagliero
revised the confraternity regulations and bylaws and threw its
ledgers into the fire. He did all this publicly. In true fiery Italian
style he restored Italy's good name which had been stained that
past April by a savage mob hailing from La Boca district. They had
hurled a shower of stones against the archbishop and St. Francis
Church and set fire to the Salvador Boarding School. To purge the
confraternity of undesirable members, Father Cagliero forcefully
announced from the pulpit that anyone wishing to belong to it had
to submit in person a certificate stating that he had fulfilled his
Easter duty. He stressed that this was the only way a person could
enter the one and only gate to the fold of Jesus Christ. He then
fearlessly supervised the election of the new council, while posters
defaced neighboring streets proclaiming, "Death to Cagliero!" The
candidate for the chairman's office-Romulus Pinocchio, a sterling
Catholic who had no fear of freemasons-was attacked with brass
knuckles, but he won the election. On January 15, 1876 the
archbishop of Buenos Aires wrote to Don Bosco: "The Holy
Father's blessing is already bearing fruit because your sons are
doing wonders with the Italian colony in this capital, a colony so
numerous and yet so short of good Italian priests."
The seven Salesians assigned to San Nicolas de los Arroyos, led
by Father Ceccarelli and the revered Mr. Benitez, took leave of
their confreres on December 21 and were warmly received by the
populace. Five were lodged in Father Ceccarelli's rectory, and the
other two stayed with Mr. Benitez since a great deal of work still
had to be done before opening the school. Here a little background
history is needed. The school at San Nicolas de los Arroyos which
the pastor, Father Ceccarelli, had offered to Don Bosco left much
to be desired. During negotiations Don Bosco had not been too
particular, being anxious to have a base from which he could attain
his twofold goal of starting an Indian mission and providing for
the schooling and spiritual care of Italian immigrants. San Nicolas
seemed to be an ideal location because it was fairly close to the
Indians and had a large colony of Italians who had settled there
from Liguria. Some sixty or seventy farm families led a patriarchal
life, tilling the land they had bought with their savings. They did
not mix with the local people, marrying mostly among themselves
or sending to Liguria-especially the Polcevera Valley-for their

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Salesians Established in Argentina
81
brides. The foremost families were the Montaldos, Camporas,
Lanzas, Pontes and Vigos, names well known and beloved of our
confreres for the help they got from these families and for the
priestly and religious vocations that blossomed among them.
When the Salesians arrived at San Nicolas de los Arroyos, they
were unpleasantly surprised to find that the school they had been
promised and. given in perpetuity by the local people was nothing
else but three or four large unfurnished rooms on the main floor.
Knowing that matters would drag on endlessly, Father Fagnano
enlisted the settlers' help and that of Father Ceccarelli and got to
work providing the bare necessities of life for his confreres while
the school opened.
Fortunately the little church was in pretty good shape. The
generous Francis Benitez, the foremost and most charitable Sale-
sian cooperator of that region, had built it at his own expense,
setting up a beautiful altar of inlaid wood with an impressive
wooden statue of the Immaculate Conception which he had
imported from Barcelona. The church was crowded each day with
Italians; soon, boys too began to show up. Church services were
held in the Turin style with solemn high Masses in which farmers'
sons did the singing. Sermons were frequent and confessors were
available at all hours of the day.
In registering their sons at the school, the immigrants really
wished that they could board there, but the school had no such
facilities. They offered to loan the money, interest-free if necessary,
for additional construction. Father Fagnano, a good administrator
with some building knowledge he had picked up at Lanzo and
elsewhere, immediately began building a row of porticoes match-
ing the height of the existing structure. Over the whole he erected a
large dormitory measuring sixty by fourteen meters. Unfortu-
nately, weak foundations and heavy rains caused some columns to
slip and the new addition collapsed. Nevertheless, Father Fagnano
did not lose heart, and he had the building ready for the school
year 1877-78. Immediately, both well-to-do parents and the less
privileged enrolled their sons as boarders or day students. The
curriculum and schedule of our schools at Alassio and Lanzo were
adopted. An excellent band enlivened festivities, recreation periods
and excursions. A large single-page prospectus in four columns
advertised the school throughout the whole region. On June I0,
Father Ceccarelli wrote to Don Bosco, "The s1 chool at San Nicolas

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82
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
is doing fine. The Salesian Fathers are doing a wonderful job and
are highly thought of. Their fame is already spreading throughout
South America."6 On June 2, when Don Bosco was declared
"Blessed," our former pupil, Dr. Guido Lavalle, a member of the
Supreme Court, recalled his experiences as a Salesian pupil of San
Nicolas, vividly portraying his superiors and schoolmates and the
life-style of that era.
To complete the history of this school of ours we must add that
there was absolutely no gift of land or buildings, and no contract at
all with the above-mentioned committee on which our Salesians
had relied so much. The same committee which at first had offered
a flock of sheep and other provisions for the Salesians' sustenance
never gave anything at all. The thirty thousand square meters of
land [about seven and a half acres] belonged to the government
which only granted its use. The one who constantly helped the
Salesians, and who would have done more had he not been
crossed, was our cooperator Francis Benitez. When the committee
later broke up, its alleged rights over the school passed to the
hostile masonic municipal authorities. It may be well to remember
these hardships someday.7
We shall now go on to the few letters of Don Bosco that have
been rescued from the ravages of time. In the first half of February,
Don Bosco received five pieces of mail, each containing several
letters from Salesians and friends. Those from the confreres were
first announced, and then read aloud in public, prompting many to
join the missionaries. "On this score," the Oratory chronicle
reports, "eighty percent of the Salesians are ready to set out for the
missions at Don Bosco's first hint." After some editing by Father
Caesar Chiala, these letters were published in Unitd Cattolica. On
February 12, Don Bosco wrote to Father Cagliero:
My dear Father Cagliero:
Turin, February 12, 1876
We have just received your letter and those of the other confreres. We
read them with intense enjoyment and hastened to forward them to the
6 He further added: Fagnano is indefatigable, Tomatis dauntless, Cassinis unflagging,
Allavena vigorous, Molinari tireless, Gioia invincible, and Scavini undeterred in his
intellectual, manual and religious activities." [Author] For details about these missionaries
see Vol. XI, pp. 348f. [Editor]
7 Cf. Vergil's Aeneid, 1:203: Haec olim meminisse iuvabit. [Author]

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Salesians Established in Argentina
83
press.J thank God for His help in getting our work started and pray that
He will continue to assist us so that our work may progress and
contribute to His greater glory. s
I have also heard from Father Fagnano at San Nicolas about their
arrival and present work. They say that the school premises are very
small, but that the municipality seems willing to enlarge them and put
things right. In other letters you have already asked me to send Salesians,
Daughters of Mary, Help of Christians, gardeners, etc. I am waiting for
more specific information before taking any action. We could count on
[Father John Baptist] Sammori who is quite a preacher. People say that
he is an outstanding orator. We asked him to preach in the Church of
Mary, Help of Christians, and everyone agreed that he lived up to his
reputation. He might do for Our Lady of Mercy Church. He would not
hesitate a moment if he were asked to go. Just now all the Salesians would
fly off for Buenos Aires if I would let them.
Father Tomatis wrote to Varazze saying that he does not get on quite
well with somebody. This letter, addressed to Father Francesia, made a
bad impression both there and here in Turin. Tell him two things: first,
that a missionary must obey and suffer for God's glory and be most
anxious to keep the vows which consecrated him to the Lord; second, that
when he has a complaint, he should tell his superior or immediately write
to me for suitable advice.
The day before yesterday (February 10) we opened our two small
houses at Ventimiglia with Father Cibrario as director, Father Cerruti as
teacher, and Brother Martin as housekeeper. Father Bodrato 9 will serve
as sexton.
Our Sons of Mary are increasing and give great hopes. This is the
undertaking that we should promote with all our strength.
I have received hardly any news of Commendatore Gazzolo. Is there
anything wrong?
The Daughters of Mary, Help of Christians will come to Valdocco at
the beginning of March. Shall we get some ready for America?
Please pay my respects to the archbishop, to Dr. Spinosa, to Father
Ceccarelli, and to our father, Mr. Benitez. Tell him that his letter in Latin
was read far and wide: by Lanfranchi, Vallauri,t 0 and publicly in all our
8 In translating this sentence we have followed the text published in the Epistolario di San
Giovanni Bosco, Vol. III, Letter 1403, Societa Editrice Internazionale, 1958, Torino, rather
than the one given in this volume. [Editor]
9 Francis Bodrato (1823-1880) came to Don Bosco as a widower in 1864 and made his first
vows as a Salesian in 1865. Ordained a priest in 1869, he held various offices at Alassio,
Borgo San Martino, and the Oratory. In 1876 he led the second group of Salesian
missionaries to Argentina, and two years later Don Bosco appointed him provincial. He
died at Buenos Aires on August 4, 1880. [Editor]
10 A contemporary lexicographer, prominent writer and dear friend of Don Bosco. See
Vol. IV, p. 442; Vol. VI, pp. 191, 596. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
houses. Everyone was astonished at its charm, style and purity of
language. I shall be writing to him very soon. Greetings from the
Radicati, Appiani, Fassati, Callori, Corsi, Marengo and Margotti fami-
lies and a million other friends, including Father Picco, 11 Professor
Bonzanino,1 2 and Count Roasenda.
Dear Father Cagliero, take care of your health and the health of the
other confreres. We are recommending you and your fellow workers to
God. Please pray for me too.
Yours affectionately in the Lord,
Fr. John Bosco
P.S. Please let me know how you are doing financially. The house at
Nice is developing splendidly with Father Ronchail as director, Rabagli-
ati as pianist, Peret as teacher, Capellano as cook, and Henry Guelfi as
doorkeeper.
Regards from Monsignor Fratejacci, Canon Menghini, our dear
Alexander Sigismondi, Chevalier Bersani, Cardinal Antonelli, Cardinal
Berardi, etc.
Omnia in nomine Domini nostri Jesu Christi. Amen. [Do all in the
name of the Lord Jesus-Cf. Col. 3, 17]
The zealous missionary Father [Dominic] Tomatis, 13 who was
only a boy when Don Bosco had predicted that they would share
many a meal for years to come, had a hard time in putting up with
the bad temper of the coadjutor brother [Bartholomew] Molinari.
At times the latter was really unbearable; in fact he left the
Congregation the following year. Through his forbearing, prudent
charity, Don Bosco knew how to win over even unstable individu-
als and make them docile and quite useful to him. He wanted his
sons to imitate his spirit of forbearance. Therefore, not quite
satisfied with roundabout advice, he personally wrote to Father
Tomatis the following charming letter:
My dear Father Tomatis:
Alassio, March 7, 1876
I was glad to learn that you had a good voyage and are eager to work.
Keep it up. A letter you wrote to Varazze disclosed that you do not get
along with one of your confreres. Your letter was read to the whole
community and left a bad impression.
11 See Vol. IV, p. 465. [Editor]
12 /bid. [Editor]
13See Vol. VII, p. 386; Vol. VIII, pp. 212ff. [Editor]

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Listen to me, dear Father Tomatis. Since a missionary must be willing
to lay down his life for God's greater glory, shall he not be able to bear
patiently a confrere, even when the latter has unlikable traits? Listen to
St. Paul: "Bear one another's burdens and so you will fulfill the law of
Christ." [Gal. 6, 2] "Charity is patient, is kind ... endures all things." [I
Cor. 13, 4-7] "If anyone does not take care of his own and especially of
his household ... he is worse than an unbeliever." [ I Tim. 5, 8]
So, my dear Father, comfort me and do me this favor that I personally
ask. Let Molinari become a dear friend of yours from now on, and if you
cannot love him because of his faults, then love him for God's sake, love
him for my sake. You will do it, won't you? I am very satisfied with you in
regard to everything else, and in my daily Mass I always recommend your
soul and work to the Lord.
Do not forget to translate my arithmetic book, 14 adding the Argentine
weights and measures.
Tell our good Father Ceccarelli that I have not yet received the
diocesan catechism, and I wish to have a copy of it (the small one) so that
I can insert the Acts of Faith [Hope and Charity] that are used in the
diocese into The Companion of Youth. 15
God bless you, dear Father Tomatis. Do not forget to pray for me who
always remains
Your dear friend in Jesus Christ,
Fr. John Bosco
The Companion of Youth which had just then been published in
French was about to be translated into Spanish as well; only the
[requested diocesan] catechism was holding it back. It soon ar-
rived.
We must also comment about a meaningful question in the letter
to Father Cagliero. "Is there anything wrong?" Don Bosco had
asked, alluding to Gazzola. 16
Since we shall have to refer to this gentleman on other occasions,
we find it necessary at this point to remind our readers of one
frequent fact of life. Even in most important undertakings Divine
Providence has often availed itself of men who, far from being
motivated by supernatural reasons, were seeking the limelight or
trying to further some cause of their own interest. With this in
14 The Metric System Simplified. See Vol. II, pp. 374ff. [Editor]
15 A boys' prayerbook compiled by Don Bosco and first published in 1847 under the title
of// Giovane-.Provveduto. See Vol. III, pp. 6-18. [Editor]
16 The Argentine consul at Savona who had temporarily returned to his country. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
mind, they were unaware that others, spurred by selfless motives,
by joining forces with them were putting the iatter's talents to good
use and steering their ambition to far nobler ends. In the course of
our narration, respect for truth may force us to see shadows where
everything seemed ablaze with purest light, but this light, which
shone on certain nebulas and gave them splendor, was light
radiating from our own Don Bosco. It is comforting to believe,
though, that Don Bosco's prayers may have obtained heavenly
enlightenment at an opportune time for this type of collaborator.
Gazzolo was unhappy. He was annoyed that with so much
publicity about the missionaries so little had been said about the
part he himself had played. We see this from his letters. A remark
of his, in particular, must be challenged here, and not just for
history's sake. In one of his letters he quite clearly stated that he
had "founded and built" Our Lady of Mercy Church. The truth is
that the confraternity had entrusted him with the purchase of the
land on which the church was to be built. This transaction was
quite profitable to him because, without defrauding the confrater-
nity, he bought enough land for the church and for himself.
However, he set aside for the church the far end of the property,
keeping for himself two lots with frontage for two houses he
intended to build. Eventually, the Salesians bought one of them
from his heirs at a very high price.
Fortunately Don Bosco kept receiving far more comforting news
from other sources. On January 15, 1876, the vicar general,
Monsignor [Anthony] Espinosa, wrote: "Your sons are doing
incalculable good here in the city. It is heartening to see them
preach and teach catechism. [Until their arrival] the poor Italians
had no one to look after them; now they crowd into the church....
An urgent need could be· met if Mr. Gazzolo would give the
Salesians the lot he owns beside the church. Their present residence
is too small, and they have no land to build on." Father Ceccarelli
too had already sung the praises of the Salesians at San Nicolas in
a letter dated December 25, 1875: "Their health is excellent, their
earnestness in working for the Lord is beyond words, their will to
honor their Congregation is admirable, and their conduct is
worthy of missionaries who are going forth to their martyrdom."
This last remark should not be considered mere oratorical exagger-
ation. Father Fagnano, for example, was undertaking long apos-

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Salesians Established in Argentina
87
tolic treks and doing a great deal of good at the cost of severe
hardships.17
As the fame of the Salesians spread throughout Argentina and
spilled into the neighboring republics, requests for Salesian schools
kept pouring in, as we shall see in the course of this narrative. Don
Bosco, well aware of the need, was already planning a second
missionary expedition. On March 30, he asked Father Chiala to
reply to Father Cagliero in these terms: ~~In your letters you tell us
of your urgent need of personnel. We are very willing to provide it,
but Father Cagliero should state specifically how many men he
needs and for what tasks because sometimes he, asks for two, then
for four, and once even for thirty missionaries.... Upon receiving
your reply we shall promptly assemble and send the requested
personnel."
An idea that flashed through Don Bosco's mind-he manifested
it shortly after sending his first missionaries-has been unfairly
criticized. He had toyed with the idea of inducing the Italian
government to found in southern Argentina a colony totally
dependent upon the mother country-an impossible dream, to be
sure, but not motivated by politics.
He did not suspect that such a plan was a chimera because he
thought in that far-off land there were regions which belonged. to
no civilized country. Twice, in fact, he broached the subject with
this understanding. The first time was on February 5, 1876 when he
referred to "those regions of Patagonia which are not yet subject to
the Argentine Republic"; the second time was on the 19th of the
same month, when he said that many lands were there just for the
taking. This same belief of his is contained in a memorandum he
sent to the Italian foreign minister, [Louis] Melegari, in which he
calls his attention to a region stretching "from the Rio Negro to the
Strait of Magellan" in which "there are no settlements, harbors, or
governments claiming any rights." He had been led into this error
by several badly informed Italian authors and unreliable ency-
clopedias and maps. It took another forty years for Italian geogra-
phical studies to rise to a higher scientific level. Of course, when he
discovered that there was no longer a single square foot of land in
17 We are omitting two short letters of Don Bosco to Father Cagliero, respectively dated
February 16 and March 30, 1876, about local news and greetings from benefactors. [Editor]

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88
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
all that area unclaimed by either Argentina or Chile, he never again
mentioned such an undertaking. ts
After all, he had conceived this idea as the most effective way of
achieving his twofold purpose of evangelizing and civilizing the
Indians, and of wisely channeling our own [Italian] emigration. He
foresaw that emigration would increase year by year; he saw how
our poor emigrants were at the mercy of the elements and of greedy
exploiters, and in his foresight he· felt that the government was
wrong in ignoring this problem. But most of all, his heart ached.
when he read how easily our people, left to themselves, lost their
faith. Accustomed to seize every opportunity to do good, he
naturally wished to wrest whatever help he could from the Italian
government for such noble goals. Thus he should not be discred-
ited, but, rather, highly praised at least for his sterling intentions:
In magnis et voluisse sat est. 19 "In great undertakings it is enough
even to have willed success."
1s1t is worth noting that as late as 1896, Theodore Herzl, in his famous book L'Etatjuif,
Essai d'une solution de la question juive, did not consider as unattainable the plan of
obtaining from the great powers "the sovereignty of a piece of the earth's surface for the
Jews, proportionate to their legitimate national needs in Palestine or in Argentina. See
Etudes, August 5, 1930, p. 328. [Author]
19 Cf. Propertius, Liber II, Eleg. X, Verse 6. [Editor]

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CHAPTER 5
Visiting the Schools and While at the Oratory
«{HEN we visualize Don Bosco departing from the
Oratory to visit his schools, we immediately think of this Gospel
passage: "The sower went out to sow" [Matt. 13, 3]. How pleasant
and helpful it would be to have plentiful information about these
providential sowings! Our schools' first directors realized this and
unanimously agreed to draw up a chronicle in each house in order
to record Don Bosco's actions and words during his visits. What a
wealth of episodes and teachings we would now have, had they
acted upon that resolution! Making the best of what little we have
managed to gather here and there concerning February and March
of 1876, we shall fill in the gaps with gleanings from skimpy diaries
and the Oratory chronicles.
Summoned to Nice by telegram, Don Bosco took advantage of
this trip to visit our schools in Liguria between February 20 and
March 11. We will follow him directly to Nice, leaving out a
stopover at Sampierdarena, of which we know nothing.
St. Pierre's Hospice [in Nice] 1 was on on the verge of a
handsome transformation. Restricted as it was to the ground floor
and basement of an old textile mill, it could not function properly,
let alone prosper. More embarrassing, the neighbors could observe
everything that went on from the windows of surrounding build-
ings. During his visit to Turin [for the annual conference of St.
Francis de Sales], Father Joseph Ronchail,2 the director, spoke to
Don Bosco about a "Villa Gautier" near the parade grounds; it was
for sale and seemed to suit their needs fully. The building was
ISee Vol. X, p. 575. [Editor]
2Joseph Ronchail (1850-1898) first met Don Bosco in 1868. (See Vol. IX, pp. 148ff) Con-
vinced that the latter was inspired by God, he went to the Oratory and joined the Salesian
Society. He distinguished himself as a hard worker and zealous priest. He was director of the
Salesian school at Nice from 1876 to 1887 and in Paris in 1888. He also was acting pro-
vincial of northern France and Belgium until his death in 1898. [Editor]
89

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
large, the garden could easily be converted into a fine playground,
and the location-out of the city but close enough for day
students-was ideal, healthy and enchanting. Its price tag,
however-one hundred thousand francs-was far beyond Don
Bosco's means. Even so, he did not hesitate in the face of a pressing
need. On February 3, he directed Father Ronchail to write to
several generous citizens of Nice to go ahead with the transaction,
assuring him that Divine Providence would not fai1 them. Coinci-
dentally, Abbot Roetti of Nice, learning that Bishop [Gaspard]
Mermillod, the vicar apostolic of Geneva, would pass· through Nice
on his way from Marseilles to Rome, thought of enlisting his aid.
Bishop Mermillod, world-famous for his eloquence and for a
three-year-long exile at the hands of a heretical and tyrannical
government, was going to Rome to renew his strength at St. Peter's
tomb and at the feet of his great successor, Pope Pius IX, as well as
to ask that St. Francis de Sales [former bishop of Geneva] be
declared a "Doctor of the Church." Father Roetti quickly sug-
gested that the local chapter of the St. Vincent de Paul Society
invite the prelate to make a brief stop at Nice and speak on behalf
of Don Bosco's hospice. Attorney [Ernest] Michel, president of the
Society, Baron [Amato] Heraud, and a few others agreed to the
proposal and contacted Bishop Mermillod. Finally, after an
exchange of letters and telegrams, the prelate agreed to address a
gathering during a brief stopover between change of trains on the
afternoon of February 23.
A select group of fervent Catholics were on hand at the station
to greet the worthy prelate. His address, scheduled for three
o'clock, was delivered at two in the little Church of St. Francis of
Paola which was so crowded that many people had to be turned
away. In the sacristy, the bishop asked what he should talk about.
He was quite delighted at being told that his conference was to be
on behalf of young orphans cared for by the Salesians. In a later
comment, he declared that it was indeed fitting for a successor of
St. Francis de Sales to preach on behalf of an institution run by a
religious order whose patron was the holy bishop of Geneva.
Moments later, in the pulpit, he faced a noble, impressive congre-
gation headed by Bishop [John] Sola of Nice, who anxiously
waited to hear the word of this illustrious exile.
Bishop Mermillod chose as his theme the scriptural text: Tibi

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Visiting the Schools and While at the Oratory
9l
derelictus est pauper, orphano Tu eris adiutor [On You the
unfortunate man depends; of the fatherless You are the helper-
Ps. 9, 34]. Drawing a parallel between a woman's motherhood and
that of the Church, he pointed out that the latter comes to a
mother's help when she cannot care for her children. He concluded
his talk by stressing the obligation all had to join Mother Church
in providing physical, intellectual and spiritual care for orphans,
who, if assisted by religion, would in turn become pillars of society.
Contrariwise, left to themselves, they would rebel against their
condition in life and, rather than see the rich as brothers and
benefactors, they would see them as tyrants and would thus incline
to communism. He so impressed his hearers that the collection
amounted to forty-five hundred francs. French and Italian news-
papers reported the event, praising both the speaker and "the
admirable priest of Turin whose name was already immortal." 3
The outcome of so much publicity was a stream of formal
requests for Salesian foundations from Lyons, Paris and Annecy.
More concrete was the prospect of a Salesian house at Marseilles,
in the diocese of Aix, whose bishop dispatched a personal repre-
sentative to Don Bosco to discuss a foundation in his diocese. Don
Bosco's answer to all was that he would willingly oblige if he had
the personnel; at present, however, he did not have them, but he
would see what could be done. Was Don Bosco present at Bishop
Mermillod's sermon? He was, of course, but we are told that while
the congregation sat enthralled by the account of the wonders of
his charity, he peacefully dozed, totally certain that Divine Provi-
dence would help him.
He manifested this clear trust on two occasions which make us
see ever more clearly that he truly was a man of God. The notary
Saietto, who gave his services gratis, reminded Don Bosco that
there would be a government fee of more than six thousand francs
for the registration of the deed. Since the collection was below that
sum, Don Bosco replied that he would settle for a verbal contract.
The president of the local chapter of the St. Vincent de Paul
Society frankly told Don Bosco that he considered this decision to
be ill-advised and foolhardy. "Man of little faith!" Don Bosco
retorted. "You will see that within three months we shall have more
3Semaine Religieuse, Nice, Sunday, February 27, 1876. [Author]

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92
THE BIOGRAPHICAL MEMOIRS .OF SAINT JOHN BOSCO
than eighteen thousand francs and will be able to sign the contract.
To start with, write to Pius IX to head the list of contributors. This
will prove very effective."
His advice was followed and the Pope promptly sent him two
thousand francs through [James] Cardinal Antonelli. Other dona-
tions then poured in: one thousand francs from the General
Council of the St. Vincent de Paul Society, another thousand from
Bishop Sola of Nice, and a thousand apiece from several members
of the St. Vincent de Paul Society. Finally, another member-the
least wealthy but perhaps the most attached to the hospice-sold
stock for eight thousand francs and gave the proceeds to Don
Bosco. Within three months, eighteen thousand francs were avail-
able and the contract was signed.
On yet another occasion Don Bosco showed his full trust in
Divine Providence. When the above-mentioned president asked
him whether he thought perhaps that the hospice was too expen-
sive for its intended purpose, Don Bosco spiritedly interrupted
him. "God operates in grand style," he told him. "Look at the sky
and the stars, the oceans and the fishes, and the variety and beauty
of things on this earth. Now this hospice is His work too. Do not
let us worry about trifles. If we lack funds to buy this beautiful
house, God will provide them."
Let us now anticipate the evening of his return to the Oratory, so
as to enjoy one of the intimate conversations which Father
Barberis was inspired to confide to his humble chronicle, which at
times has transmitted to us the living words of Don Bosco.
After supper he was chatting as usual with a few of his priests,
mostly commenting on questions and observations. "Were you
present at Bishop Mermillod's sermon?" one of them asked.
"Indeed I was. The bishop of Nice made me sit next to him in the
sanctuary, surrounded by all the canons and in full view of the
congregation."
"Had you already known Bishop Mermillod?"
"Yes, for some time, and we regularly kept in touch by mail. He
is very well disposed toward the Oratory. He called on me once,
visited the Oratory, and liked it."
"The Church of St. Francis of Paola was small, wasn't it? The
collection might otherwise have been more plentiful."
"Yes, the church was small and so crowded that the ushers could
not squeeze through the throng and many could not reach the

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Visiting the Schools and While at the Oratory
93
collection basket. People were saying-I believe they were right-
that if the church had been large, we would have netted fifteen
thousand francs instead of four thousand. Many later gave what
they had been unable to donate in the church. There was a constant
flow of people and of letters with contributions ranging from forty
to a hundred francs for the establishment of the hospice. We are
truly liked in Nice, and that includes civil authorities. Even the
prefect of the province, a Protestant, really supports us. A fellow
Protestant had called on him to complain that two boys, who had
run away from the Protestant hospice, had sought refuge in ours.
Asserting that we were infringing on the boys' freedom of con-
science by forcing them to become Catholics, he demanded that the
prefect rescue both boys from us. But the latter told him, 'They ran
away from you because they did not want to stay there. How can
we force them to go back? We would be doing violence to them. I
cannot forbid Don Bosco to take in two boys who were brought to
him by their parents in compliance with the law. Go home. The
boys will be as well off there as they were with you.' So the two
runaways remained with us."
He then described the new house and the general situation as
follows:
When we shall open the house we have newly purchased, we will have a
magnificent building adjacent to the parade grounds. The premises cover
an area of nine thousand square meters, with playgrounds big enough for
a thousand day students. Utilizing all the space as we best know how, we
can accommodate one hundred and fifty boarders and still have room for
expansion. The building with its white marble staircases and marble
floors is even too beautiful. We bought it for ninety thousand francs;
immediately someone offered me the same price for just the garden area.
Including fees for the legal formalities, which in France are higher than
here, our total cost will rise to a hundred thousand francs. But with the
donations given to me, other monies I myself sought, and pledges, we
shall have all the money we need. The notary public is also doing his
utmost to foreclose several mortgages on the house with no charge to us.
Both he and our lawyer have already told me that they want no
remuneration because they wish to contribute in some way to this
foundation. Praised be the Lord! I also got busy and managed to bring
things to a point where they can now run smoothly by themselves. I can
further say that we have made arrangements to open a second festive
oratory in Nice at the church where our Father Guelfi goes to say Mass.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Father Durando4 remarked very aptly: "The French really understand
the best ways of doing good, and when they see that an institution is
reliable, they generously support it."
Don Bosco had indeed said that things could move along by
themselves, but he did not mean that his assistance was not needed.
Two months later he wrote to Father Ronchail, the director,
instructing him how to go about finding the necessary means. The
letter reveals the principles guiding our founder in giving his
undertakings a good start. "Since we have gotten into this," he
wrote, "we have to see it through to the end." He was the
personification of constancy. Once he reached a decision, he would
not falter-no "ifs," "ands" or "buts." "God wills this undertak-
ing," he continued, "and we cannot refuse to go along with it
without running counter to His holy will. If we cooperate, we can
be sure of a successful outcome." We see the holiness of a man
who, on discerning God's will, faces up squarely to what is
expected of him and does his utmost to carry out the designs of
Divine Providence.
Dearest Father Ronchail:
[No date]
Since we have gotten into this, we have to see it through to the end;
hence let us solve the problems of our St. Pierre's Hospice. If our good
notary, Mr. Saietto, can get us a loan of sixty thousand francs, the rest of
us can find the other thirty thousand for the cash purchase of the "Villa
Gautier." Therefore:
l. Tell Attorney Michel and Baron Heraud to search far and wide for
contributions. They should concentrate especially on Marchioness Ville-
neuve, on the Englishman who lives on the floor beneath the baron's
apartment, on Count Aspromonte, and on all those who might put in a
good word for us in soliciting for the carnival charity fund. Since the
mayor has repeatedly shown interest in our work, both as a private citizen
and as the chief official of the city-which also would contribute-we had
4 Celestine Durando (1840-1907) entered the Oratory in 1856, and on his very first day he
met Dominic Savio, with whom he later founded the Immaculate Conception Sodality. In
1859 with other young clerics, he joined Don Bosco in forming the Salesian Congregation.
He was ordained a priest in 1864. The following year he became a member of the Superior
Chapter and held that office for nearly forty years. He also authored an excellent Latin
grammar and dictionary and other works. A zealous priest, he distinguished himself in the
ministry of the confessional. He died at the Oratory on March 27, 1907. [Editor]

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Visiting the Schools and While at the Oratory
95
better send him without delay a memo on donating his share to the.thirty
thousand francs fund which we need for a cash payment on an undertak-
ing that concerns a most deserving section of his people, the destitute boys
of Nice. Perhaps Mr. Dellepiane could also come to our aid.
2. Work on Mr. Pirone, Canon Daidero and Canon Bres, and per-
suade them to make an effort in this exceptional case. Tell Mr. Audoli to
set into motion all his patience, charity and purse strings. Perhaps also
Father [Felix] Giordanos may help us. The bishop will still contribute
something more, but I will write him in due time.
3. Meanwhile, let everything be well clarified and a preliminary
agreement entered into to set the date for the contract two months hence.
Toward the end of this month I will go to Rome, and while there I'll do all
I can. Two weeks before the signing of the contract write to me and let me
know how much money you still need and I will send it to you, even if I
have to take out a loan here in Turin.
God wishes this project and we cannot back out without resisting His
holy will. If we cooperate, we can be sure to succeed. No doubt the devil
will try to mess things up, but we shall all do our best to outwit him. It
would also be advisable to keep the bishop informed of the situation,
without, however, soliciting his aid.
My regards to the above-named gentlemen. Let us pray with trust, and
Divine Providence will not fail us.
God bless us all.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Don Bosco also hastened to tell Father Ronchail of the spiritual
favors which the Pope had granted to Salesian benefactors, putting
off for later, perhaps from Rome, information on other special
favors for more deserving benefactors. 6
Shortly afterward, Father Ronchail sought counsel in a delicate
matter which caused unease in the diocese. It concerned the shrine
of Our Lady of the Lake in a remote, lonely site. We have already
seen7 that the bishop wanted to entrust it to the Salesians, but,
though the bishop pressed his offer, Don Bosco did not think it
opportune to accept.
In brief retrospect: before the French Revolution, when religious
were dispossessed, the shrine belonged to the Discalced Carmelites,
5 An Oblate of Mary Immaculate. See Vol. XI, p. 494. [Editor]
6 We are omitting Don Bosco's undated and unsigned short letter. [Editor]
7See Vol. XI, p. 401. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
who returned once the anarchy ended. Later, when the county of
Nice was annexed to France, it fell victim to the law of 1855 which
confiscated all religious property; thus both shrine and monastery
became state property. Now the Carmelites sought to buy it back
in order to resume their work, but the diocesan chancery of Nice
opposed the move and outbid them. To head the shrine the bishop
appointed a diocesan priest, w~o, ignoring protests from the
Carmelites, took up residence in their monastery.
At this stage, Don Bosco was approached. There were serious
rifts within the clergy, between the clergy and the laity, and among
lay people themselves. "I am neutral," Father Ronchail8 wrote,
"and circumstances force me to be. I am in an uneasy position and
do not dare call on anyone in the daytime, since someone or other
is ever on the watch to see whom I side with. I go out at night only.
It appears silly, but it is a serious matter. The Chamber of Deputies
is discussing it too, and who knows how it will end? ... Even the
St. Vincent de Paul Society is divided, and I must walk a tightrope
to keep out of trouble. I could use some advice from you." Unable
to answer immediately, Don Bosco replied from Rome.
Dearest Father Ronchail:
Rome, April 12, 1876
I received your letter and I am answering from Rome, where I arrived a
few days ago.
I am very pleased to learn that Mr. Audoli is beginning to put heart and
mind into our little hospice. Be overly nice to him; ask him to tell you
what he needs and provide it. Give him my regards and let him know that
I will remember him very particularly in my holy Mass as a friend and
brother, and that I will ask a special blessing for him when 1 call on the
Holy Father.
As regards the Gautier matter, I totally approve. Keep setting money
aside for the contract signing. We will compile a list of all contributors
irrespective of amounts donated. Baron [Amatus] Heraud and Attorney
[Ernest] Michel will head the list, and, as long as our hospice will last,
special prayers will be said for them morning and night.
As regards the shrine of Our Lady of the Lake, the problem becomes
ever more complex. Follow these instructions: I. Never mention it. 2.
When others bring it up, pretend to know little about it and to be
uninterested. 3. If you really must say something, limit yourself to, "I
xLetter to Don Bosco, Nice, March 19, 1876. [Author]

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Visiting the Schools and While at the Oratory
97
don't read newspapers, I love everyone, I wish everyone well, need
everybody's help, and I am unqualified to pass judgment. If Holy Mother
Church makes a statement, I shall immediately agree with it," and so on.
Tell the pastor of St. John of Villafranca that I thank him for all he has
done for us and that I hope he will be pleased with what I shall obtain for
him once the deal is closed. Say the same to my old and dear colleague,
Mr. Dellepiane.
Canon Daidero will receive the medal he has been wanting, plus many
spiritual favors, but I beg him to contribute a few bricks for our Villa
Gautier.
In regard to Perret,9 I think we should be quite frank with him. When
he comes for his monthly manifestation, clearly tell him your doubts
about him. If he denies having any problem, show yourself contented, do
not let anything transpire, and we'll see what's to be done.
I shall write you again after my audience with the Holy Father.
Love me in Jesus Christ. Remember me to our dear boys and to your
mother, and pray for me.
Yours affectionately,
Fr. John Bosco
P.S. Does Rabagliati play [any instrument]? Do Peracchio and the
carpenter Ronchail have any intention of becoming Salesians?
Our revered Father [Louis] Cartier,10 who spent so much of his
life in Nice, believes that Don Bosco's refusal, inspired as it was by
his habitual sense of justice, charity and peace, made possible the
return of the Carmelites to their shrine. 11 These religious not only
regained their rights, but they were also able to re-establish friendly
relations with the cathedral chapter and do a great deal of good
until the anti-religious law of 1901 drove them away once more
from their home.
Don Bosco kept his promise to Father Ronchail to write to him
again from Rome after his audience with the Holy Father.
9A young cleri,c wishing to become a Salesian. See Vol. XI, p. 375. [Editor]
WLouis Cartier (1860-1945) was born at Colomban, France on February 7, 1860. Drawn
by Don Bosco's reputation, he went to Turin after his seminary studies and made his
novitiate at San Benigno Canavese. Ordained a priest in 1883, he was appointed director
and master of novices at Sainte Marguerite, a suburb of Marseille. Three years later, Don
Bosco sent him to Nice as director, a post he held till 1923. He distinguished himself for his
zeal, untiring work and the construction of a church dedicated to Mary, Help of Christians.
He died in Nice on December 29, 1945 and was interred in the crypt of the church he built.
[Editor]
11 Letter to the author of these Memoirs, Nice, February 5, 1930. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear Father Ronchail:
Rome, April 22, 1876
Your news was fine. Therefore:
1. When you have the opportunity, let all those who have in some way
helped our house know of the Holy Father's blessing for them. Many
other special favors have been granted to us and are now being readied for
official communication by the Sacred Congregations. I shall make them
public as soon as these matters are taken care of.
2. Write to Barale1 2 to ship you about fifty handsomely bound hard-
cover copies of the French edition of The Companion of Youth to be
given as gifts to our fund-raisers and benefactors. A printed card, like the
enclosed sample, should be inserted in the title page of each copy.
3. Accept the St. Aloysius Festive Oratory and write to us for needed
personnel.
4. Give my special regards to Baron liiraud, Audoli and everyone at
the hospice.
The Holy Father blesses you all. Pray for me,
Your friend for ever in Christ,
Fr. John Bosco
P.S. The closing date of the contract is approaching; get money
together, but take good care of your health.
Enough about Nice. What follows is put here for lack of a better
context. They are five practical norms 13 for the smooth running of
a Salesian house. We found them on a small sheet of paper in Don
Bosco's own writing with no other indication.
Things Absolutely Necessary
1. Monthly manifestation.
2. The weekly reading of part of the rules or of the chapter delibera-
tions.
3. Assignment of duties. Let the prefect, however, be in charge of
discipline and meals.
4. A confrere should be put in charge of the altar boys and of those
serving at church functions.
5. Let someone take overall charge of scholastic matters.
12 The Oratory bookstore manager. [Author]
13These were deliberations taken at the meetings of directors with the members of the
Superior Chapter. Such meetings were also called "General Chapters." [Author]

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Visiting the Schools and While at the Oratory
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After Nice, Don Bosco's most important visit was to Vallecrosia;
a better word would be "a dropping in," but its importance lies in
the findings and decisions of Don Bosco.
To save time, he wrote to the director of that house on February
2, 1876 and asked him to meet him at the railroad station of
Ventimiglia which he would be passing through on his way from
Genoa to Nice. 14
The encounter did take place, as we can easily gather from a
phrase in a brief note which summoned the director to another
meeting on Don Bosco's return trip.
Dear Father Cibrario:
Nice, February 29, 1876
God willing, I'll arrive by train at Ventimiglia on March 2 around 11
A.M. and will go straight to the bishop to receive his instructions and see
what's to be done. If you can, come along. You can better explain the
things we must consider.
I enclose a letter which I neglected to give you. May God shower His
blessings upon you and all our families at Vallecrosia. Pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
He also informed Father Rua that he would again return to
Ventimiglia on leaving Nice. The letter is undated, but since it
refers to the critical condition of a young resident student named
Seghesio, who as we gather from the Oratory records died on
March 17, the letter certainly belongs to this year and was
probably written from Nice on March 2.
Dear Father Rua:
I am leaving for Ventimiglia and hope to be in Turin on the evening of
the 11th. I shall write again from Alassio or Sampierdarena.
We have signed the contract for a hundred thousand francs-a trifle-
but we are acquiring a beautiful house. Ready some money.
When I come to Turin, we shall talk about St. Secundus' Church.15
Please send the enclosed note to Father Lemoyne.
14 This sentence is a condensation. [Editor]
15This matter will be dealt with in Volume XIII. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
If Seghesio is still alive, give him my best and tell him that I am praying
for him. May God bless all of us. Amen.
Yours affectionately,
Fr. John Bosco
The note for Father Lemoyne is also undated. In it Don Bosco
jokingly acknowledges his request to be sent to [South] America.
This answer reminds us of another letter in the same tone to Father
[John Baptist] Francesia who had also written to Don Bosco
asking to be sent to the missions. After allowing some time to
elapse, Don Bosco, meeting him one day, remarked, "You know
something? I did read that poem of yours ...."
Dear Father Lemoyne:
As soon as I received your letter, I immediately sent a special blessing
with a prayer to young Martino who at this hour perhaps is already
resting in the Lord. May His holy will be done!
As soon as the Argentine Republic will request a good poet, your
reverend self will be promptly dispatched.
Give my most cordial greetings to our dear boys and tell them that even
when I am in France I never forget them but will daily remember them in
my holy Mass. For their part, they must not forget to pray for me, who
will always be a friend to you and to them.
Yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. We have bought a magnificent house in Nice for a mere trifle-a
hundred thousand francs. Ready some money.
Though absent from the Oratory and beset by countless worries,
Don Bosco maintained such perfect calm and serenity that he
never forgot the individual needs of his sons, wherever they might
be. We have an outstanding confirmation of this in a letter of his
from Ventimiglia.
Dear Father Bonetti:
Ventimiglia, March 3, 1876
Tell Villanis to prepare himself [for ordination], and if the bishop of
Casale is not available on Sitientes Saturday,16 ask him to state this, and
16The Saturday before Passion Sunday in the pre-Vatican II liturgy. [Editor]

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Visiting the Schools and While at the Oratory
101
we shall send Villanis to Vigevano or to Alessandria with the necessary
dimissorials.11
I shall write to Rome about Rocca and acquaint you with the answer
for your guidance.
As regards the transfer of pupils [to Lanzo], do what you think best.
The same applies to Giolitto. If the Riviera or the Lanzo climate is
beneficial to him, send him there, but I hope that his time is not up.
Best wishes to you and the others. Amen.
Yours affectionately,
Fr. Bosco
From Ventimiglia Don Bosco went on to Vallecrosia where he
saw first-hand the pressing need of building a school and church.
Enrollment was growing daily. To please everybody, the over-
worked Salesian sisters were also holding separate evening classes
for the older girls who wished to improve their education and learn
useful crafts. The girls were deserting the Protestant schools. The
Salesians too experienced an increase in the boys' enrollment.
Unavoidably, personnel had to be increased.
Father [Nicholas] Cibrario, the director, was held in high esteem
also by the bishop, who openly pointed him out to the people,
saying, "There goes a holy priest." The three Salesians were doing
the work of eight people. This was Don Bosco's usual way of doing
things: lacking adequate personnel, he sent just enough people to
start the work. God blessed their efforts until Don Bosco could
gradually send reinforcements. In the meantime, the pioneers had
to make do as best they could, forever hoping for additional help
that was slow in coming. Thus they learned the hard way and grew
up into real men.
At Vallecrosia people were very eager to see Don Bosco; the
Protestants too were curious about him, but Don Bosco was in no
hurry to show himself. Since the school overlooked a busy
thoroughfare, he went and left in a closed carriage so that very few
people could see him. Discreet as he was, he certainly wanted to
avoid even the semblance of a provocation. He left with the firm
hope that with time the Salesians would save the town from
Protestantism. His hope was based on the good will of the
populace toward the new school and on the donations that kept
pouring in from all over. Spurred by these sentiments, as soon as
17 Letters authorizing the bearer's ordination. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he returned to Turin, he ordered Father Ghivarello to draft a
preliminary design for the new building, 18 clearly stating that the
main entrance was to be on the side street, next to the Protestant
church.
"Oh, Don Bosco," exclaimed Father Barberis who happened to
be present and was listening to Don Bosco's instructions, "you
really like Protestants! Here in Turin you have been trying for
years to get a site adjacent to theirs, 19 and at Bordighera you can't
bear to break away from them. You ought to stick close to them
also at Pinerolo."
"Yes, indeed," Don Bosco replied. "Incidentally, right now the
Protestant church in Rome is for sale and I have already asked
someone to start negotiations for its purchase."
It was indeed true that the Protestants had contracted with some
construction company for building a church, but once it had been
completed, disagreements arose and they refused to accept it. We
have no further details on this matter, at least as far as Don Bosco
was concerned.
A letter which he wrote to Father Cagliero from Varazze is a
precious souvenir of his visit to Vallecrosia.
Dear Father Cagliero:
Varazze, March 12, 1876
I am enclosing this note for you in a batch of letters for the Oratory. I
am visiting our houses on the Riviera; they are doing quite well. Our
house near Bordighera is going along excellently. Already one hundred
girls and as many boys have been rescued from the Protestant school. On
the last two Sundays only four people attended the Protestant church.
The whole population flocks to Father Cibrario. Naturally the heretics'
fury is directed at Don Bosco who goes about upsetting consciences
everywhere. And they are right.
You may have already answered my former letter. At any rate, brief me
on the physical, moral and sanitary state of our houses and residents. I
shall spend April in Rome, where I hope to do something for Father
Ceccarelli. I will write to you from there. Love me in the Lord and pray
for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
P .S. Give a warm greeting to our confreres.
18 We are omitting details about its specifications. [Editor]
19 An allusion to the difficult negotiations for the construction of the Church of St. John
the Evangelist, as we shall narrate in Volume XIII. Cf. Vol. XI, pp. 463ff. [Author]

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We have a record of his visit to Alassio in a letter to Father
[Julius] Barberis, who was then finishing up his Oriental and Greek
History. He had undertaken this task at Don Bosco's request and
was now being pressed by him to finish it. On November 20, while
chatting as usual with him after supper, Don Bosco had told him:
"I want to look over your work chapter by chapter before you pass
it on to Professor Lanfranchi for copyediting."
Dear Father Barberis:
Alassio, March 5, 1876
I am glad that several chapters of your manuscript are ready. Give one
to Professor Lanfranchi who already knows about this and then keep
sending others as soon as they are ready. In the meantime we will start the
printing. I am glad you are going to preach a spiritual retreat, but ....20
As for Chiala, tell Father Rua to give him whatever task seems more
necessary. In regard to Veronesi and Saldi, you did the right thing, but we
shall have to discuss this too.
My regards to Pioton, Giovanetti and those who have written to me.
Their letters gave me joy.
Our harvest grows day by day and increases a hundredfold. Turn out
holy and strong workers.
May God bless you, your candidates and my own dear sons. My
regards to Father Guanella and our cook Anthony Bruno. Pray for me.
Yours affectionately,
Fr. John Bosco
Even at the cost of repeating things already mentioned in the
previous volume, we here transcribe an excerpt from the Oratory
chronicle about Don Bosco's absence from the Oratory during his
trip through Liguria and beyond:
When Don Bosco must absent himself from Turin for a while, he thinks
of everything, remembers everything, and keeps every plan and proje~t in
motion. He wrote several letters to Father Rua about steps to be taken, to
Father Barberis about the novices, and to Father Durando about
scholastic matters concerning the Sons of Mary. He keeps sending
gree~ings to one person or the other, as though he were constantly
thinking of each and every one personally. He wrote, as he always does, to
many Oratory benefactors, inquiring about everything, and sending his
regards to many people.
20 Father Barberis was novice master. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
How much we regret being in the dark about what he said and
did during his visits to the other houses in Liguria. The "Good
Night" he gave to the Oratory boys on the third evening after his
return will make up for it at least in part. As they saw him enter, his
beloved boys gave him a most rousing welcome. "Good evening!"
he smilingly exclaimed.
"Thank you! Thank you!" they shouted unanimously, bursting
into renewed applause.
Even when Don Bosco gave the "Good Night," anyone who had
found some lost object would hand it to him before he addressed
the assembly so that the owner could come up and claim it. On this
occasion a boy handed him a red pencil which he had found in the
playground. "Here is a red pencil," Don Bosco exclaimed. "I want
at least three lire for it. Any buyers?" After another outburst of
laughter, Don Bosco continued:
My dear sons, in the past few days I have visited our boarding schools
in Liguria. How much work still needs to be done in each one! We no
longer know where to turn to because we are bombarded by requests for
reinforcements.
So I keep saying to myself: Ifonly all our dear boys at the Oratory were
already priests, true evangelical workers, capable of great deeds, I could
give each one a job to do. I assure you, my boys, that I would have no
problem finding work for you. See how the Lord blesses our efforts. Just
over a month ago, you saw Father Cibrario, the cleric Cerruti and the
coadjutor brother Martino leave for Bordighera, a Protestant town. What
could three people-two, in fact: a priest and a cleric-do? Barely two
weeks after our schools opened, I went to see them; nearly a hundred girls
were attending the sisters' school, and almost as many boys were
attending our own school run by the cleric Cerruti. Formerly, all the boys
and girls either attended the Protestant school or stayed at home, learning
nothing for lack of a Catholic school. On Sundays they all went to the
Protestant church, but now, just two weeks after the opening of our little
church, the minister is having a bad time, preaching to only four people
and blaming Don Bosco and his priests for emptying the Protestant
institutions. Certainly, if things keep up this way, as I hope they will, the
Protestants will go bankrupt and will have to pack up and leave. Do you
see what two or three eyangelical workers can do? Without our schools,
and without that little church1 not only would many families have
gradually become Protestants, but the latter would have been able to
establish permanent headquarters in that area. Then heaven knows what
time and effort it would have taken to dislodge them. Now we have to

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Visiting the Schools and While at the Oratory
105
send someone to help Cerruti because he complains that he cann·ot teach
all the boys by himself and that the school should be divided into classes.
As work increases, personnel must also increase. Now I have to see whom
I can choose to send there.
l tell you all this, my dear sons, to encourage you because I wish you
would all become priests and quickly go to work in the Lord's vineyard,
but I want true, zealous priests whose only thought is to save souls and
prepare for themselves a glorious crown in heaven.
I will also say that on my way back here I saw something which I think
worth telling you. I saw a massively rough sea that raged for five days.
Never had I seen anything like it before. From shore line to the horizon,
one saw only enormous waves as tall as our house plunge down to form
vast gulleys of water. Billows surged wildly upon billows and, when two
collided, they tossed a white foamy spray high into the air. One would
think two or three cannons had been fired at the same time. Had a ship
been caught between them, it would have been hurled so high into the air
that the sailors would have had time to die up there. (Laughter) But there
were no ships in sight. On the beach gigantic waves kept breaking
thunderously and, far out at sea, one could behold thousands of breakers
tipped with dazzling white foam. I was standing some three hundred
meters from the shore and yet I often had to step back not to get wet.
This spectacle made one admire God's almighty power. By a mere act
of will he can make the sea become so calm and still that one might almost
glide over it. But then he can churn it up furiously over limitless expanses,
stirring all to terror. If all the senators and deputies of Parliament had
gone to the beach and ordered the sea to relent, we would have seen how
powerless they are.
But as I gazed upon the sea, another thought flashed through my mind:
how alike are the angry waves and a boy's state of conscience tormented
by sin. He can never have a peaceful or calm moment. A good boy is
serene and happy because his conscience has no fears, whereas a young-
ster with serious sins on his conscience is forever restless and stormy like
the sea. Alternately he feels elated and dejected, like the waves that surge
high and plunge down; at other times despair buffets him much as a wave
dashes against another, turning it into foam. He becomes so ill-tempered
that anyone approaching him realizes that that boy cannot have a clean
conscienct. Isn't it true that when a boy has a guilty conscience he
immediately flies into a rage over a slight offense? Doesn't he reply rudely
if he is asked for a favor or give an insolent reply if reprimanded?
If a lad has had the misfortune of making a bad confession or a
sacrilegious Communion, you will notice that his conscience is a raging
sea. He may play games, but his laughter is forced, his merriment
insincere; he feels miserable, withdraws from his companions and lone-
somely paces up and down. His friends invite him to join them, but he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
shrugs his shoulders. "I don't feel like it," he answers. He goes to the study
hall but cannot concentrate because his conscience tells him: "You are not
a friend of God." He goes to church but does not pray; he is in no moud to
pray because he can't expect to be listened to, for he continually hears
those doleful words, ''You are not a friend of God." He tries to stifle this
voice, and hence he sometimes annoys his companions with his banter
and laughter-a forced laughter. He takes his meals to satisfy his gluttony
and tries to be merry to drive away every remorseful thought, but
meanwhile his heart keeps saying: "If you were to die now while you are
eating, you would not go to heaven; hell is waiting for you."
If he walks in the dark, he shivers and does not dare go further. At
bedtime he says to himself, "I'll try to fall asleep; at least I'll be rid of these
nagging thoughts." But then something flashes into his mind, "What if I
don't wake up again? What if I die tonight and enter eternity in enmity
with God?" As he goes to bed, he realizes that burning coals will be his
bed in hell. If he cannot fall asleep, the remembrance of past sins disturbs
him; if he dozes off, he will dream that the devils are ready to drag him to
hell; if he wakes up during the night, he seems to hear the Lord saying;
"You shall die this very night." As you see, his heart is truly a stormy sea.
I am telling you this only to remind you of what Holy Scripture says:
"There is no peace for the wicked" [Is. 48, 22].
I was mulling over these things during the last few days, and as I
watched the stormy sea, I said to myself: I will share these thoughts with
my boys because they may do them good.
Always bear in mind that if you wish to lead a serene, happy life, you
must strive to keep in God's grace; otherwise your soul will be a restless
raging sea. Likewise, if you wish a long life, put yourselves in God's grace
without deJay and stay that way because sin hastens death, as Holy
Scripture tells us: "The sting of death is sin" [1 Cor. 15, 56]. The Holy
Spirit tells us too in another passage that the wicked will not live half their
allotted time.
I decided to tell you these things because I wanted to increase your zeal
in doing your best to purify your conscience, so that you may soon
become priests, really good priests. Work is plentiful, and it awaits you.
Let us take heart! During this novena let us all recommend ourselves to
St. Joseph, and you will see that at the end of our life he will help us get to
heaven to enjoy the Lord for all eternity.
The carnival season ended on February 29, Lent began on
March 1, and stage plays gave way to catechism classes.
Among the performances staged in 1876 the most outstanding
was The Hidden Pearl by [Nicholas] Cardinal Wiseman, presented
on Thursday, February 17, at two in the afternoon in honor of the

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Visiting the Schools and While at the Oratory
I 07
benefactors of the house. Among the many distinguished guests
was the renowned journalist, Father [James] Margotti, editor and
publisher of Unita Cattolica. The whole student body of Valsalice
College was also present. Songs filled in the intervals. The program
delighted the audience, and the acting was highly praised.
Usually the large study hall doubled as an auditorium when
plays or entertainments were presented, though not always at two
in the afternoon. When only a few guests were invited, the boys
assembled in their classrooms at 5:30 P.M. and then filed into the
study hall at six. By nine everything was over. Supper, a short
recreation, night prayers and bedtime closed the day. In 1876 the
study hall seemed none too safe and Don Bosco had it duly
propped up, but he was determined not to stop stage presentations.
Not knowing if we will have another opportunity, we shall dwell
a little longer on dramatics. Don Bosco wanted the actors to be
carefully supervised at rehearsals, and he never allowed a special
treat for them after the performance. As regards the various
program selections, he wanted them to be morally good, simple
and short; occasionally he preferred a program of recitations or
debates interspersed with singing. Certainly, it is difficult to find
material suitable to our schools, but he felt that when a dozen or so
plays had been chosen, this repertoire would do for a three-year
period, especially if the more popular plays were staged several
times during the same season.
Generally speaking, when unpretentious plays are not popular in
boarding schools, it is because they are either poorly presented or
the pupils' taste has been spoiled by showy productions. Debates
lacked variety, but Don Bosco maintained that they could be
enhanced with stage settings and costuming.
At the beginning of February Father [Francis] Paglia asked Don
Bosco if he would object to the clerics' staging of Caius Gracchus
simply as an exercise in elocution with no costumes, inasmuch as
they had already studied the play as part of their curriculum. Don
Bosco rejected the idea and gave several reasons: it seemed
unbecoming for seminarians in clerical garb to impersonate
women; it was in bad taste for clerics to present a1_1 entirely profane
play ending in suicide while the boys staged St. Alexius, a totally
sacred play; lastly, he fully objected to clerics acting on. stage.
"If we allowed this," he added, "our archbishop would complain
to Rome immediately." However, his disapproval of clerics acting

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
on stage was confined solely to the Oratory, not to the houses of
studies for clerics only. There he always allowed them to present
stage plays.
Father Lazzero's skimpy chronicle records a "first" in 1876: the
artisans' 21 staging of The House of Luck and of a comedy entitled
The Goose. It was such a success that the young actors repeated
their performance time and again.
Our readers perhaps might wish to know what veteran Salesians
who knew Don Bosco intimately for years, and who were more
qualified than others to mirror his ideas faithfully, thought of
theatrical performances. In Father Barberis' brief chronicle we find
an entry under February 17, which, stripped of useless verbosity,
states:
Well-chosen plays: 1. Teach morals. 2. Sharpen the actors' mental
ability and give them self-confidence. 3. Provide joy to the students by
turning their thoughts to the plays for days before and after the perfor-
mance. In fact, the good feelings aroused by them have influenced several
boys to join our Congregation. 4. Are a most powerful means to keep
them busy. How many bad thoughts and foul conversations are avoided
when the boys' minds are taken up by these stage plays! 5. Attract many
boys to our schools because while home for vacation our pupils tell their
parents, companions and friends how much fun they have in our houses.
Don Bosco constantly sought ways and means to keep his
youngsters' minds occupied with a variety of things that would
crowd out all· unwholesome thoughts. He used sacred and civil
festivities for the same end. They were marked by pomp and
ceremony and so timed that hardly had the memory of one faded
than expectancy for another approaching feast was aroused. With
the same intent, he would speak of exciting events and phenomena,
mysterious dreams, and even forthcoming scholastic exams. At
times his ''Good Nights" would give them food for thought by
references to incidents within the Oratory or elsewhere. When the
missionaries began departing for [South] America, he had a rich
source of news, anecdotes and information to catch their fancy and
fire their imagination.
With the older boys he used classical literature to forestall
21 Pupils learning a trade or craft. [Editor]

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Visiting the Schools and While at the Oratory
109
boredom, a breeding ground of unwholesome youthful passions.
Having set up a friendly rapport with Monsignor Ciccolini,
president of the Arcadia,22 he came to an agreement with him in
1875 to establish a chapter at the Oratory which would keep in
touch with headquarters in Rome. To obtain this privilege a
motion had to be made in one of the Arcadia's general assemblies,
which were held quite rarely. It seems that no decision was ever
taken regarding an Arcadian Chapter at the Oratory, although
assemblies featuring poetry and prose declamation under the
direction of Father Bertello23 provided a pleasant and useful
diversion for some time.
Another popular diversion for those who liked it was choral
music, which engaged a considerable number of boys. Blossoming
composers in the house, led by Father Cagliero24 and by Dogli-
ani,25 not to mention less important names, fired the others with
sheer enthusiasm, and filled the Oratory with music and song. The
band was immensely popular with the artisans. As we narrated in
the previous volume, 26 these unlucky musicians had given Don
22 A literary academy named after a region of Greece. It was founded in 1690 to revive a
style of poetry similar to the bucolic models and to the Latin elegies. [Editor]
23 Joseph Bertella (1848-1910) entered the Oratory in 1862, donned the clerical habit in
1865, made his perpetual vows in 1868 and was ordained a priest in 1871. He earned his
theology doctorate at the University of Turin in 1873, and on November 27 of that same
year he became a member of the Arcadia. In 1879 he earned doctorates in literature and
philosophy. From 1881 to 1894 he was director of the Salesianjunior seminary of Bargo San
Martino, and from 1894 to 1898 he was the provincial in Sicily. In 1898, at the Eighth
Salesian General Chapter, he was elected Councilor General of the Salesian Technical
Schools. Finally in 1909 he was appointed Economer General of the Salesian Society. He
died in Turin on November 20, 1910. [Editor]
24 John Cagliero (1838-1926) entered the Oratory in 1851. (See Vol'. IV, pp. 200ff) He was
ordained a priest in 1862 and led the first group of Salesian missionaries to Patagonia and
Tierra de! Fuego in 1875. (See Vol. XI, pp. 348[) He became the first Salesian bishop in 1884
and a cardinal in 1915. He died at Rome in 1926. In June 1964, his remains were brought
back to Argentina and solemnly laid to rest in the cathedral of Viedma. For further details
see the Indexes of Volumes IV, V, VI and XI. See also Vol. IX, pp. 125, 128f. [Editor]
25 Joseph Dogliani (1849-1934) was admitted to the Oratory in 1864 at the age of fourteen
as an apprentice cabinet maker, but soon his musical talents were discovered and Don Bosco
assigned him to study music under Maestro De Vecchi. He made such rapid progress that as
a young Salesian he became the right-hand man of Father Cagliero, and when in 1875 the
latter led the first Salesian missionary expedition to South America, Don Bosco appointed
him choirmaster at the Oratory. In 1889 he also directed the brass band. Also under his
direction, the Oratory choir achieved fame by its impeccable execution of classical sacred
music of the most renowned composers. Various cities in Italy and abroad invited the
Oratory choir on solemn occasions. Dogliani himself was quite a prolific composer, music
teacher, and author. Among his pupils he numbered the famous tenor, Francis Tarnagno.
Worth noting is the fact that through his teaching and example he anticipated by thirty years
Pius X's reform of sacred music. He died at the Oratory on October 22, 1934. [Editor]
21:osee Volume XI, p. 427. [Editor]

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I IO
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco a good deal of trouble, so that he had to disband them and
expel the more unruly boys. Then they were reorganized to the
satisfaction of all. In 1876 he let Dogliani give piano lessons to a
group of qualified pupils. In short, wise educator that he was, Don
Bosco sought to do away with monotony and boredom which
depress youngsters and breed laziness and unhealthy inclinations.
Don Bosco gave his special attention to the seniors. Discon-
tented seniors will spread their discontent through an entire
student body. On March 13 he asked their excellent teacher,
Father Peter Guidazio, 27 to give him a detailed account of his
students as a group and individually. He also asked Father
Guidazio about each boy's potential and suggested practical
guidance norms suited to individual temperaments so as to attract
the best students to the Salesian Congregation. As far back as
1869, in fact, the top students in the senior year of high school were
invited to dine with their superiors every Sunday. A short entry in
the [Oratory] chronicle records the names of five boys, remem-
bered today, who on one Sunday in March enjoyed this privilege:
Bima, Botta, Dompe, Gresino, and Nespoli. Don Bosco enjoyed
their company at dinner and firmly held to this custom, even
when others raised objections. These boys, incidentally, were not
seated next to Don Bosco, a privilege reserved for those boys who
had been chosen to represent the apostles at the ceremony of the
washing of feet on Holy Thursday. After the meal each boy would
thank Don Bosco personally and listen to some words which were
usually very effective, especially in regard to their choice of a state
of life. Naturally, those chosen looked forward to this privilege,
talked about it, made plans, and, years after having left the
Oratory, remembered it.
We have already mentioned the semi-weekly and Sunday cate-
chism classes28 and the first religion examination at the end of
Lent. In 1876 a certain amount of solemnity was given to this
examination by inviting outstanding priests, particularly the local
pastor, to test the pupils.
27 Peter Guidazio (1841-1902) entered the Oratory in 1862 at the age of twenty-two. Two
years later, Don Bosco opened a school at Lanzo, where Guidazio remained for six years
and proved his ability as a good teacher. Ordained in 1874, he was appointed prefect of
studies at the Oratory. Later, he successively held important offices and greatly contributed
to the spread of Salesian schools in Sicily, where he died in 1902. [Editor]
2xsee Vol. X, p. 87. [Editor]

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Visiting the Schools and While at the Oratory
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A special Lenten catechism course was set up for young appren-
tices through the zeal of the Oratory clerics. In 1876 this course,
usually held at one in the afternoon, was postponed until eight in
the evening, tfius increasing attendance. It was heartwarming to see
some two hundred apprentices, with begrimed faces and in greasy
work clothes, gather every evening around their teachers and after
some games go with them into church for a forty-five minute lesson
on basic Christian doctrine. Mindless of expense and added work,
Don Bosco later offered them the opportunity to make a three-day
spiritual retreat to prepare for their Easter duty. The retreat bore
abundant fruit. Sixty youngsters, twelve to fourteen, nearly all
apprentices employed in the workshops of the Valdocco area, were
prepared to receive confirmation in the archbishop's residence. For
a number of them this was the occasion of their first confession,
and they promised to keep coming to the Oratory. Their devout
behavior as they walked to the archbishop's residence and during
the church services was admirable.
The most solemn event of this part of the school year was the
feast of St. Joseph which had been devoutly celebrated at the
Oratory for the past four years. Daily services were held for a
month before this feast which at that time was not as yet popular.
Don Bosco adapted it especially for the artisans who gradually
came to like it. The students also attended the services. Commu-
nions at Mass increased by the day; in the evening, before
Benediction of the Blessed Sacrament, the Te Joseph Celebrent
replaced the traditional Ave Maris Stella, and the customary short
spiritual reading was about St. Joseph. During the after-school
snack many students prayed at the saint's altar, and the artisans
did the same after supper. This was not obligatory, but very few
stayed away.
They were thus well disposed for the novena which ended with a
solemn triduum, sermon and sacred singing. On the last day of the
novena Don Bosco told a few priests at supper, "We can really see
how St. Joseph loves us. We have received many blessings during
this novena. Some people have obtained extraordinary favors after
praying to Mary, Help of Christians and St. Joseph. I myself
witnessed a few in my own room. Our financial situation was most
precarious, but this week I received very substantial donations.
Very few weeks have been so rich in favors and alms as this.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Another two or three weeks like this and we would soon settle all
our debts. Almost daily a thousand or fifteen hundred lire and even
more kept coming in."
St. Joseph's feast stirred the artisans into action. The evening
before, new members were formally received into the St. Joseph's
Sodality with the added solemnity of songs and instrumental
music, speeches and a homily. On the day itself the choir sang a
Mass especially composed for the occasion by John Pelazza, a
former Oratory pupil, and dedicated to Don Bosco-a beginner's
attempt, it is true, but excellently executed. At Benediction of the
Blessed Sacrament, Joseph Dogliani, a youthful maestro, led the
choir in his first Tantum Ergo which won warm praise from his
peers. To be sure, these family musical productions excited every-
one's interest-composers, choir and listeners.
In the evening the customary assembly of artisans, teachers,
evening school pupils and superiors took place before a brightly
lighted altar of St. Joseph. Father Joseph Lazzero, who had been
the artisans' director before replacing Father Rua as vice-director
of the Oratory, was honored at the same time as a stage curtain was
drawn across the altar to reveal a banner inscribed: "Long Live
Father Joseph Lazzero, Father Bologna, Father Bertella, Buzzetti
and Dogliani. Hurrah for All the Josephs." During an intermis-
sion, students of the evening school and of the artisan section
praised both St. Joseph and their superior. Of course, these
celebrations entailed much effort, but they were worth it, as our
chronicle remarks:
I became convinced that well-prepared religious assemblies can be most
delightful, educational and morally uplifting for boys. This particular
assembly showed remarkable progress in the artisans, who a short time
previously would never have dared to stand up before an audience and
read a prayer to St. Joseph, much less to kneel before all, as some did. to
ask God's help and pardon through St. Joseph's intercession.
To understand this last observation properly we must remember
that Don Bosco would accept a goodly number of street boys 0r
lads in trouble with the law into his artisans' program.
Little was needed to add to this memorable day, but Don Bosco
really crowned the event personally. Usually St. Joseph's feast was
marked by a conference of Father Rua to the Salesians of the
Oratory, but, as he was then visiting our schools and supervising

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Visiting the Schools and While at the Oratory
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mid-year theology examinations of our clerics, Don Bosco gladly
took his place and spoke to the Salesians, the novices, and the
postulants, as well as the Sons of Mary and students of the last two
secondary grades who attended. All four groups were formally told
of this invitation at their several gatherings for night prayers. Most
were extremely delighted, as they considered hearing Don Bosco
an enviable treat.
Two hundred and five attended Don Bosco's conference whose
theme was the biblical text: "The harvest is rich, but the workers
are few" [Lk. 10, 21]. Father Barberis commented: "His message
and delivery were very plain, but he spoke with such energy that in
the following days several young men asked to join the Salesian
Congregation and many more will do so later on. It is surprising
how throughout the years Don Bosco keeps thinking up new ways
of bringing our Congregation to the boys' attention and instilling
into them a desire to join."
The following day, Father Barberis reconstructed Don Bosco's
conference from notes he had made during the talk. Though he
stated he was more concerned with substance than with words, he
still did us a remarkable service, for which we ·show our apprecia-
tion by reporting it in the appendix of this volume. 29
There is another detail worth mentioning. Contrary to his habit
of spending feast days with his Salesians, Don Bosco dined that
day at the Artigianelli3° Institute where St. Joseph's feast was the
greatest yearly occasion. The warmest relations bound the Oratory
to this institution, whose director, Father [Leonard] Murialdo,31
considered himself a disciple of Don Bosco. Every Saturday two
Salesians went there for confessions. For several years Don Bosco
had declined invitations but he felt bound this time to accept.
"What a holy man Father M urialdo is!" exclaimed Father Barber-
is. "He too is trying to found a small religious congregation
dedicated to the Christian intellectual education of poor young
apprentices and of youngsters of festive oratories." That congrega-
tion is now the flourishing Pious Society of St. Joseph.
In the last few evenings of March Don Bosco gave three "Good
29See Appendix l. [Editor]
3o A well-known arts and trades school in Turin. See Vol. III, p. 393. [Editor]
31 Leonard Murialdo, born of wealthy parents in Turin in 1828, became the poor people's
priest like Don Bosco. In 1873 he founded the Pious Society of St. Joseph to look after poor
youths. He was also involved in alerting Catholics to their rights and duties as citizens. His
last efforts were to further a movement for Christian democracy in Italy. He died in 1900
and was proclaimed a saint by Pope Paul VI on May 3, 1970. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nights." Constructive and brief, these talks, rescued from oblivion,
are delightful in their freshness and insight.
On March 26, as the students and Salesians were ending their
night prayers, he made his appearance and was greeted with joyful
shouts. One boy came up to the stand and handed him two so/di he
had found in the playground. When silence was restored, Don
Bosco announced with mock seriousness: "Ten centesimi. They
will help pay our debts." When the burst oflaughter1died down, he
went on:
Now let us talk about something that touches us. First, tomorrow
afternoon we shall go out for a long pleasant hike. (General shout ofjoy)
It is only right: term exams ended last Saturday morning, but rain kept us
from going out in the afternoon.
Don't be surprised now, but I still have a most exciting outing to tell
you about. It's for everybody-and I mean everybody, from Don Bosco
down. We shall leave the Oratory at dawn with our brass band and
whatever else may help keep us happy and board the train for Lanzo.
(Applause and prolonged shouts) But let me finish. The most important
thing is coming. We are going out to our school and spend the whole day
there. Father Lemoyne, the director, has promised to do 'his very best to
make the day most enjoyable for us with a delightful meal and the
clinking of glasses. We shall return to Turin late that evening, and by then
you will be glad to hop into bed. We are going to take this trip as soon as
the railroad is completed. (Murmurs) Work is going on frantically and,
hopefully, everything will be ready by mid-June.
This outing, my dearest boys, will give you a break from school work
and refresh you physically and mentally, but this must not be its only
purpose. Whatever benefits the body must also aim at making it more
willing to obey the soul and thus contribute to serving God better. The
body must never gain the upper hand over the soul. My dear sons, never
let your body rule you. During this remaining half of Lent mortify it and
keep it under control. St. Paul tells us what he did: "I treat my body hard
and make it obey me ...." [l Cor. 9, 27].
I am not suggesting the hard penances, long fasts and scourgings of
many saints-nothing of that sort. Your bodies are still growing and these
things can harm you. But if you'd like me to suggest some penances suited
to your age, I'd recommend a fast which you all can carry out-master
your heart and senses. Make the devil fast by rejecting sin. Check your
external senses. Make your eyes fast. They are the windows through
which the devil invades your soul. How can we foil his attempts? By
closing these windows when danger approaches. Never allow your eyes to

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linger on immodest paintings, pictures or photographs. When you see
things like these. turn away immediately. Another way to master your
eyes is to check your curiosity. Never, but never, read irreligious or
immoral books, books which are dangerous for persons your age. As I
have already told you time and again, burn these books when they come
into your hands. Give them to your superiors. Rid yourselves quickly of
this corruption. I have it very much at heart that you carry out scrupu-
lously what I am now trying to impress on you.
You can also mortify your hearing by never stopping to listen to foul
talk or to slander against companions or superiors. Force your tongue to
fast by forbidding it to utter any word which may cause scandal or hurt
other people with curt, degrading remarks. Briefly, never say anything
which you would not dare to say in front of a superior. Mortify your sense
of taste by not looking for what pleases your palate~ eat whatever is
served, and don't be one of those who are forever striving for choice food
and drink.
Another way to mortify yourselves is to suffer patiently heat or cold or
anything else you don't like. Do not say immediately as some do, ••1 will
write home for this or that." Unless you really need something, be patient
and wait a while. Think it over. Don't rush. Allow no sullenness, sulking
or restlessness. Mortify yourselves by bearing charitably and peacefully
your companions' slight faults and the discomforts of your dormitory or
classroom. In conclusion, mortify yourselves by not listening, not saying
and not doing anything which is not exemplary. This way, even little
things will become wholesome acts of penance which you all can do.
They will help you reach the objective of Lenten fasting. They will help
you powerfully to overcome your evil inclinations and gain abundant
merits. I have one more recommendation. Receive Communion fre-
quently and fervently, and you will be so strengthened by grace that your
body will have to obey your soul. Good night.
On March 30 he said he was sorry about a breach of discipline
which had occurred during the weekly walk. After mentioning the
incident and kindly but firmly pointing out its wrongness, he urged
them to follow school rules and their superiors' instructions. The
problem was that the boys were not allowed to keep pocket money.
In this regard we should recall a wise measure he had taken years
before32 and firmly reinstated in January since his directives were
not being properly carried out. He wanted a confrere to open a
canteen for the pupils at a certain hour every day so they could buy
32See Vol. IV, p. 559; Vol. X, pp. 440f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
snacks, but only coupons were to be used.33 He wanted to induce
his boys to deposit their money with the prefect and stop money
deals among themselves. He also hoped to check the desires of
some to purchase things outside the Oratory or to pester their
parents for food.
Today, Thursday, you were out for a pleasant walk.34 I believe you
were well-behaved, and I am glad about that. Last Monday, too, you
went out and, all in all, it helped you physically and mentally, even if you
were drenched by a sudden downpour. However, that walk was spiritu-
ally harmful to some of you. To my great regret, I was told that several
ignored school rules and left the lines, some to buy fruit, others to
purchase wine, and-from what l was told-the latter could hardly keep
their balance afterward. Others bought and smoked cigarettes. I do not
care to know who these boys are. I will only say: Don't you know that our
house rules don't allow you to keep pocket money? What foolishness is
this to willfully do what is forbidden? Smart as you are, you should know
that these rules were drawn up for your own good.
You may object, "I don't keep money. I let somebody else hold it for
me." Whom are you fooling? You let somebody else hold your money for
you, and he does the same for you, so that each of you can say when asked
that you have no money of your own in your possession. Is this honesty?
"I don't give my money to anybody," another may remark. "I hide it at
the bottom of my trunk and so I have no money on me. I know that
keeping pocket money is forbidden, but even if they search me they won't
find any. l take it out of my trunk only when I need it."
Don't you see how foolish this is? It would be better if such a boy said,
"Look, I want to keep my pocket money, and since this is forbidden at the
Oratory, I will pack up and go home."
"Go ahead," I would reply, "and we shall remain friends." I can't see
how these lads can tranquilly go to Communion every day and expect
God to listen to their prayers.
"Oh, but keeping your own pocket money is no sin."
I still stand by what I said. I can't see how such boys can go to
Communion with such a grave act of disobedience on their conscience.
My usual advice is that it would be better if they didn't go. What good
does Communion do to one who receives Jesus and practically tells Him
he intends to keep offending Him? Keeping pocket money causes the
usual breaches of discipline during the weekly walks.
Let it be definitely understood that what I have said on several
JJSee Vol. XI, p. 222. [Editor]
J4 Thursdays were a regular mid-week school holiday. [Editor]

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Visiting the Schools and While at the Oratory
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occasions still holds: the rules for walks are not changed. Walks are
supposed to be outings on foot with no stopovers. You go out, get to your
destination, and then return, with no stops anywhere. Let this order be
carried out, and one cause of trouble will disappear. A walk is a walk, not
a stopover; otherwise, you may as well stay here.
Another thing you must observe is that during weekly walks no one is
to leave the lines for any reason at all. This is the first rule on weekly
walks. Its faithful observance will eliminate all breaches of discipline. And
let me add that your assistants may never allow anyone to leave the lines,
no matter for what reason. They don't have this right and never will
because of the endless troubles it would create. The assistant's authority is
to look after his boys, take them to a chosen point, see to it that nobody
bothers them and they bother no one, and maintain order. But never-
and I mean never-may he presume to allow any boy to stray away from
the others. As for you, my dear boys, don't even ask for such permission.
You would only make yourself a problem and a pest to your unlucky
assistant, who would have a rough time trying to get rid of you. He would
not have a moment's peace throughout the entire walk.
So let us get down to basics: the walk is to have neither a stopover nor a
breaking of ranks; the assistants may never grant such permission; above
all, let no one keep pocket money, for this is the cause of all these
headaches.
I said that anyone refusing to deposit his pocket money should not
receive the sacraments. Someone will always object, "Is there any
commandment of God or the Church forbidding one to keep his own
pocket money? We haven't seen one."
Don't be so sure! Doesn't the Holy Spirit tell us: ''Obey your superiors
and be subject to them" [Heb. 13, 17]? Did not Jesus Christ Himself say,
when speaking of superiors: "He who hears you hears Me" [Lk. 10, 16]? I
could quote many other scriptural passages, but it would take too long
and so I'll put it off to some other time. If your superiors thought it wise
to make this rule, they should be obeyed, and it is your strict duty to obey
them.
Do you think that rules are the result of a passing fancy? Before making
decisions, a superior places himself in God's presence, examines his
conscience, and prays for the Lord's enlightenment so that he may know
if the decision he intends to make is for the good of his charges. Then,
after careful thought, he speaks as the Lord inspires him.
I can't see how some of you do not understand that it is the Lord who
selects superiors and gives them the help they need to properly guide their
charges. You are not nitwits and should know this. Why do some of you
fail to grasp that obedience is most pleasing to God and that he who obeys
will never be at fault, whereas the disobedient one will always be wrong?

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Always keep this truth firmly impressed in your mind. Often superiors
may say something seemingly senseless and unreasonable. Yet they see
things in an overall view. Those who listen to them will be fortunate,
whereas those who don't will come to a bad end. Sometimes a piece of
advice may seem to be unrelated to what has been said before or what has
to be done later on. An inexperienced lad will say, ''But this has nothing
to do with what I asked." Rely on your superiors. Follow their advice
trustingly, without asking questions, and you will be happy in the end.
They are older and more experienced and learned than you are.
Furthermore, they love you. On this score let me tell you something
that happened a few years ago to a student in his fourth year of secondary
school. I will speak openly because none of you know him. One day he
came to my room. "Please, give me some advice about my vocation," he
said. "I· am ready to follow it blindly. I shall do whatever you say."
I smiled and gave him an unbelieving look, but he insisted; "I mean it. I
am putting myself into your hands. Tell me anything you wish and I will
do it."
"Well," I replied, "if you are really in earnest, do this: finish your school
year, and sometime during the summer vacation make an application to
receive the clerical habit. If it is accepted, you will be invested on the feast
of All Saints."
"Where will I study philosophy and theology?"
"Here at the Oratory."
"But my parents and my pastor want me to enter the diocesan semi-
nary."
"No, not that. If that is what they want, forget about becoming a priest.
Finish secondary school here or elsewhere but do not become a priest.
Choose some other state of life.''
The boy bowed his head. "All right," he said. 'TH follow your advice. I
said I would obey, and I will."
But the poor lad was so foolish as to relay our conversation to his
parents and pastor in writing. When summer vacation came along, he
werit home and his pastor persuaded him not to return. "What difference
does it make if you are here or there?" he told him. "If you can be
accepted as a cleric at the Oratory, why shouldn't you be a cleric at the
seminary? If your vocation is to be a priest, you can be a priest also
outside the Oratory."
So the youth received the cassock during the summer vacation and
entered the seminary. His conduct, however, was very bad, and when he
returned home the following summer, he took off the cassock. From then
on he drove his parents to despair. He had come to the Oratory at the
request of his pastor, who also paid his board and tuition, but [ on leaving
the seminary] the youth became very embittered against him, blaming

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Visiting the Schools and While at the Oratory
119
him on every meeting and saying, .. I am ruined because you did not let me
follow Don Bosco's advice. He had told me: 'You will do well in a
religious community but not in the midst of worldly attractions. Your
past experience shows that here at the Oratory your conduct is fairly
good, but when you go home for the summer, your spiritual condition is
always bad.' And it was you who did not want me to listen to Don Bosco.
Now I am ruined."
This unfortunate young man went from bad to worse and became a
public scandal. He started quarreling with his pastor, made his life
miserable, and harassed him to the point that he had to resign his parish
and even leave town. And that did not end his troubles; that youth still
abuses him whenever he gets a chance, repaying his benefactor with base
ingratitude. I met this young man only a few days ago. He admitted that
by disregarding my advice he had taken the wrong path. I tried to give
him spiritual help, but he hung his head and gave no sign that he would
do what I suggested. Had this poor fellow stayed here at the Oratory,
shielded from moral dangers, he would have persevered in his vocation
and led an honorable life.
I didn't tell you this so as to have a pretext to talk about vocations.
There will be other occasions for that. I only intended to show you that
those who follow their superiors' suggestions and take them as their norm
of life will later be all the happier for having done so, whereas those who
reject them will always come to a bad end. The reason is that the Lord
Himself places superiors in their position and gives them necessary
enlightenment for advising and leading their charges to salvation. He,
therefore, wants their subjects to obey the directives He Himself transmits
through them.
You should never believe that superiors are prompted by their own
interests when giving advice. Even if it might seem that they are influ-
enced by some ulterior motive, you can be sure that this is never the case.
Do you think they would risk their eternal salvation by giving you selfish
advice not in harmony with God's will?
So firmly trust your superiors' advice, and when they give you direc-
tives, follow them to the best of your ability. I say again that I do not
know and do not want to know who recently disobeyed the house rules
because I am sure that, whoever it was, he will resolve not to do it
anymore.
You might wish me to tell you something else which I have very much
at heart and which kept several of you from getting an "excellent" rating
in conduct at the semester exams. The reason was bad books. Some of
you got a poor conduct mark because when they handed in a list of books
they had, they purposely left out some titles. Bear well in mind never to
read books whose morality you doubt without first consulting a compe-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tent person. Bad books, even books unsuited to your age and condition,
can hurt you, so don't read them. I know that even after my last warning
about this, several of you are still keeping and reading books which are
spiritually and physically harmful. Hence, either hand them in to your
superiors or burn them immediately.
In conclusion, for your own sake, abide by these three directives: don't
stray from your group or stop over anywhere during your weekly walk;
don't keep pocket money; hand in bad books. This is my message this
evening. Good night.
The third "'Good Night" was given on the last day of the month
to the artisans only. This little talk is far more important than it
would seem at first glance. It aimed at presenting the lay Salesian
and inviting generous-hearted artisans to think of possibly joining
the Salesian Congregation. Never before had Don Bosco spoken
publicly and so plainly on this subject. The conference he gave on
the feast of St. Joseph may have been meant to prepare the way,
and, at any rate, the impression it made did create a most favorable
climate.
Time has passed since our last get-together after night prayers and you
have seen many things happen since then, such as the disbanding and
reassembling of the brass band. I believe you've been told why this was
done. The main, really the only reason was that although some boys were
doing very well, many others were not. A good musician is one who
brings joy to people as they hear the music which we shall one day enjoy
in paradise. But many of the musicians acted as if they wanted the devil to
rejoice. Therefore, since I wish all our musicians to continue their
symphonies in heaven, I broke up the band to keep its members from
ending their musical career with the devil. Hopefully, the brass band has
now been better reorganized because I want my musicians to continue
their entertaining in heaven.
One thing which badly hurt you and grieved me exceedingly so that I
had to expel several boys was my sad discovery that some of you were
thieves, chronic complainers and foul-mouthed individuals. I was very,
very sorry to dismiss them, mostly because some had no place to go and
would have to fend for themselves. But what else were we to do? When a
boy no longer heeds his superiors and acts as a ravening wolf among his
companions, I cannot let him stay here to harm the rest of you. You know
that we do not give in on this point; I cannot tolerate the impairing of
your morals. Be on your guard. If any of you have unluckily committed
the above-mentioned harms, let them turn ::1. new leaf and keep their
mouths shut about their ill-advised misdeeds lest they ruin their own

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Visiting the Schools and While at the Oratory
121
reputation and risk expulsion. If anyone cannot make up his mind to
mend his ways or does not intend to obey the rules, let him say so and
look for some other place. We shall even give him whatever certificates he
needs. In this way everything will be done peacefully and we shall remain
friends as before. On the contrary, if misdeeds are discovered, those
responsible for them shall be expelled in disgrace and risk losing any job
they might find because we would not give them a good conduct
recommendation. Such a statement is a must for gaining employment
today.
But I didn't come here tonight to talk about unpleasant things. I also
want to tell you that I am most pleased with those of you who frequently
come to me, not only in the confessional but in the playground and for
private talks. It's quite a change from the time when artisans looked on
Don Bosco as if he were a scarecrow and kept clear of him. In those days
students would throng about my confessional, especially on Saturday
evenings and Sunday mornings, but, in spite of all my efforts, I could get
very few artisans to come or none at all. Things have improved, but, to
tell the truth, a few of you let a considerable time go by without showing
up. Remember that I am always very glad to see you in church and
everywhere else. But don't just come to please me. Come for some good
advice.
Another thing I want to tell you is that the day before yesterday and
today some of you asked me if they could join the Salesian Congregation.
I gave each of them an answer, but since I know that others would like to
ask the same question, let me give all of you a quick reply. I think that
nearly all of you know our Congregation. It is not just for priests or
aspirants to the priesthood; it is also for artisans. It is a Society of priests,
clerics and laymen-artisans especially-who wish to work together
trying to help one another and others spiritually. So keep in mind that our
Congregation numbers quite a few who are lay brothers. Anyone who
wants to save his soul is welcome. If some of you really have thi~ desire
because you foresee that, after leaving the Oratory, you will suffer
spiritual harm and, after a miserable earthly life, risk eternal damnation,
you may ask to join the Congregation.
"What do we do for food and clothing?" you may ask. With endless
trust in Divine Providence, a most compassionate mother, let me assure
you that we will never lack what we need both in sickness and in health, in
youth and old age. This is why many have decided to join our Congrega-
tion. Outside, they might be abandoned, rejected, helpless and pushed
aside in illness or old age, but here they will want for nothing. So if you
are looking for a place where you will never lack food, lodging, or
clothing, ask to join this Congregation, which will also care for your
spiritual needs.
Note also that our Congregation makes no distinction among mem-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bers; all are treated equally, be they lay brothers, clerics or priests. We
regard one another as brothers; meals are the same for all. What is served
to Don Bosco, Father Lazzero or Father Chiala, your director, is also
served to the rest of the members.
You may say: "Don Bosco really wishes u.s to join. He would be quite
pleased if we did." No, my dear friends, let no one join our Society to
please me. Far from it! I am not urging you to join. I have said these
things so that you may know things as they are and see if this is what you
want in life, and for no other reason. I am not pressuring anyone. If you
want to join, fine. If not, don't worry.
Another thing: on joining our Congregation, anyone wishing to go to
[South] America would have a chance to do so. However, we do not send
anyone there against his will, only those who want to go. You know that
some companions of yours who were here last year now labor there as
missionaries and are doing much good. While they were here, they rated
the same as everyone else, but now they rate pretty high. You remember
Gioia: Here he was a cobbler; now I understand he has become a famous
jack-of-all-trades-he cooks, cobbles and catechizes. You know Scavini,
an artisan carpenter. Well, he heads a cabinet-making shop where he
trains some twenty boys, and in the short time he has b~en there he has
done wonders. And Belmonte-remember him? We thought he had no
special talents when he was here; now we hear great things about him: he
is sacristan, musician, catechist, and even housekeeper of our residence in
Buenos Aires. I could also mention Molinari, who is now studying music.
Last year they were all simple artisans. Now they are respected, honored
men in Argentina. Well, anyone who wishes to go has all the opportuni-
ties he can use, while the rest can tranquilly stay here.
Before I leave for Rome, I'll have a letter written in your name to the
Pope, of whom I shall ask a special blessing for you, my dear artisans. I
hope that you will benefit spiritually, materially and healthwise. Above
all, may it make you strong in resisting all temptations which so sorely
beset boys your age and in defeating the devil. Most particularly I hope
that this blessing will give you a firm resolve to overcome all temptations
against the virtue of modesty. May you succeed in controlling your
thoughts, eyes and tongue and never displease God through them. Take
heart and you will see that God, through the blessing of His vicar, will
enable you to overcome the devil. What more would you like me to say to
you?
At this point he paused, and with a gentle smile he cast a bright
glance of indescribable kindness on all the boys who were atten-
tively listening to his words. For a brief instant the tenderest

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Visiting the Schools and While at the Oratory
l 23
fatherliness seemed to light up his face. After a moment of silence
he continued:
While I am away, pray that I may achieve the aims which take me to
Rome. You know that when I go there, it is always for important, grave
reasons concerning the Oratory and you. If all goes well, I will return and
tell you that you have prayed well and are really good; otherwise I shall
have to tell you that you are just so many bunglers. But I do hope that
between your prayers and my efforts, things will turn out well, especially
if you will add some Communions to your prayers. I really believe that
vou will earnestly receive Holy Communion so that I may achieve in
Rome the things I have set my heart on. Meanwhile, may the Lord grant
you health, holiness and perseverance in doing good and may you enjoy a
happy life.
Now if you have any errands for me in Rome, I am at your service. If
you wish to write the Pope a short letter, I'll bring it to him, but please
write neatly and watch your spelling and grammar·. The last time I took
some letters, the Pope read them and, spotting some grammatical errors
and misspellings, remarked, "I can tell that they are artisans. Tell !his lad
that this word should have two s's and this one two r's."
I will now close. A short time ago you celebrated the feast of St. Joseph
and I could not attend the program in his honor. I hear that you are
preparing another for the feast of his patronage. By that time I will be
back from Rome, and I will be eagerly looking forward to joining you in
your celebration.
These talks given before his departure for Rome made such an
impression on the boys that they always thought of Don Bosco as
bodily present even though he was far away.
He also told two wonderful ladies who treated the Oratory boys
as their own children that he would soon be going. He usually
called each of them "Mamma" because of their age and saintliness.
"My good Mamma," he wrote Countess Callari, "I send you this
telegram before leaving for Rome this evening. Address: Torre de'
Specchi. Stay: Three weeks. Hope to see you. Happy journey to
you and family. Amen." Perhaps this note was an invitation to the
noble lady to come to the city for her de.votions before his
departure. He also sent a note to Mrs. Eurasia Monti through
Father [Julius] Barberis: "Dear Mamma, Your son is about to
leave for Rome tomorrow morning at 7, but if you let me go away
without money, I will not be able to realize my projects." The lady

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124
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
promptly sent him a reply and three hundred lire. "Madame Monti
is a good Mamma," exclaimed Don Bosco when he opened the
envelope.
Some time before he had likewise sent two letters to another lady
in Rome-Mrs. Matilde Sigismondi-to tell her he would soon
arrive. Her husband, Alexander, was a Vatican expediter. This
deeply pious lady was quite devoted to Don Bosco; she too was
elderly. As we have already seen,35 Don Bosco found this excellent
Roman family cordial and helpful not only for the convenience of
their private chapel, but also because of Mr. Sigismondi's experi-
ence with Vatican officials. His first letter was prompted by the
death of Mrs. Sigismondi's father.
Turin, Oratory of St. Francis de Sales
February 5, 1876
Dear Mrs. Sigismondi:
We have often spoken of you and I have several times wanted to let you
know that we have not forgotten you in your moment of trial. Singly and
as a community we have prayed and do pray for you and your dear
husband Alexander. Now that I have a little free time-our endless
troubles notwithstanding-I gladly use it to chat with my two benevolent
and well-deserving benefactors.
I assure you that I deeply sympathize with you in the painful loss of
your father. I ordered special prayers for him who was called to God, for
you and for your sister, that God may grant you patience and resignation
to His divine will.
We did the same for the unexpected loss of the lamented and revered
Mother Galeffi,36 and we were deeply comforted to know that these dear
departed ones received the Last Sacraments and in a holy death returned
to God to receive the reward which He prepares for all who die in His
holy grace.
In April I shall come to Rome to address the members of the Arcadian
Academy on Good Friday. The first door I shall knock at is located at 104
Via Sistina where I have enjoyed myself so many times. As far as possible,
I am anxious not to impose on you and your husband. Will you please tell
me sincerely if in these days you will be able to offer me your usual
hospitality? If you cannot, would you please direct me to some nice
family.
35 For the warm relationship existing between Don Bosco and this family see Vol. X, p.
223; Vol. XI, pp. 100, 114, 125, 171. [Editor]
31,Superioress of a convent in Rome. [Editor]

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Visiting the Schools and While at the Oratory
125
A friend will be coming to Rome shortly from Turin, and I have asked
him to refund to our good Alexander the expenses he incurred for the
several rescripts which I duly received.
We are opening two new houses on the tenth of this month and three
more next March. As you see, the Lord blesses our humble Congregation.
Pray that we may live up to such favors and blessings.
In a recent letter from Argentina our Salesians sent warm regards to
you and your husband, and they beg both of you to remember them in
your prayers.
Father Berto, Father Lemoyne, Father Bonetti, and others here at the
Oratory send their best wishes to your husband and to you. With filial
esteem and reverence I pray that God will bless you abundantly.
Most gratefully yours,
Father John Bosco
P.S. Many regards to your sister and our good Louis.
Don Bosco's second letter, a month later, on the occasion of
Mrs. Sigismondi's name day, implies that he received a favorable
answer to his request for hospitality.37
While important business awaited him in Rome, several other
problems in Turin and elsewhere needed a solution. "One thing at a
time," he told his Salesians in this matter. The afternoon before his
departure he wrote over twenty letters, some addressed to France.
After supper-his favorite time for conversation-he reached
decisions with his department heads on various urgent matters.
Then several priests and clerics milled about him. He suggested
that Father Cipriano not exceed half an hour in celebrating Mass,
except when extra prayers were to be said; he also remarked that
ordinarily twenty-two to twenty-five minutes should suffice. He
told the cleric Obertiglio, who was seeking permission to visit his
parents for a few days, to make arrangements with Father Rua and
Father Lazzero. He himself never said no, and Father Rua was
most careful to see to it that Don Bosco should never be forced to
perform any odious duty. He said other things to other Salesians
and then, giving a fond farewell to each one, he tranquilly went up
to his room.
37 This paragraph is a condensation. [Editor]

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CHAPTER 6
Don Rosco's Trip to Rome
DoN Bosco's traveling companion [Father Joachim
Berto] kept a very scanty diary on this trip. He may have intended
to fill it in at greater leisure or relay his information to others, but
nothing came of that. We shall have to draw from Don Bosco's
correspondence and talks and shall report them as they have been
saved for us by first-hand witnesses. We shall follow a thematic
order rather than an order of time. Our material needs no further
clarification.
Since Don Bosco was anxious to have his priests visit Rome and
the Pope, why did he not change secretaries every trip? He would
cer~ainly have done so, except that his volume of work and very
limited time forced him to rely continually on one [experienced]
secretary. He usually had to prepare memoranda for the Roman
Congregations or individual cardinals and this entailed from one
to two months of work.
Unbelievably, he invariably dashed off a draft in two or three
days, then kept his secretary busy for countless hours in producing
well-written copies. At times Don Bosco would finish a draft at ten
at night and then find his tireless secretary still at his desk in the
early morning hours when he arose to say Mass. This is not to
count the many exhausting errands that forced his secretary to
make lengthy trips on foot through the city at all hours of the day.
No one could surpass Father Berto in such arduous and invaluable
help.
A secondary reason for this journey of Don Bosco to Rome was
an obligation he had contracted the previous year. Thanks to his
Roman admirers, he was named to the Arcadian Academy in 1874
and was given the academic name of Clistene Cassiopeo, formerly
held by the late [Ludwig] Cardinal Altieri. To please Monsignor
Ciccolini, the Academy president, he had promised to address the
126

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Don Bosco's Trip to Rome
127
members in the near future, and the opportunity came now. Since
the academicians always met formally on Good Friday in the vast
Serbatoio Hall to honor Our Lord's Passion, the president sug-
gested that Don Bosco read the opening address of that day, April
14, 1876. Monsignor [John Baptist] Fratejacci, an Academy
member, was asked to invite Don Bcisco formally. Very gladly he
wrote to Don Bosco [on December 5, 1875]: "I ask that you accept
this invitation because a visit to Rome at that time will be timely
and helpful in many ways. Its thoroughly sacred purpose will also
be apropos and praiseworthy." Don Bosco agreed and we shall
soon see how a saint performs on such occasions.
[As Monsignor Fratejacci expressed himself in a letter of
January 9, 1876] Don Bosco's acceptance of the invitation was seen
by all to be a generous, delightful gift. Above all, Don Bosco saw it
as a package gift of precious benefits. As founder of a religious
Congregation, he felt the growing need to gain access to all doors
and win the good will of all kinds of people. He had other very
important reasons for going to Rome. Realizing that the Holy See
would not grant him privileges en masse, he had to wrest a few at a
time. His presence was therefore vital to achieve this goal. We have
only to recall the fate of his petitions at the end of 1875. 1 His visit,
made not on his own initiative but in response to a formal
invitation of the Arcadian Academy, gave him easier access to the
curial prelates and justified his journey to his archbishop and to
those in Rome who might speculate about his motives. It shielded
him, too, from the suspicions of agents who secretly kept tabs on
his contacts with government officials.
He arrived in Rome at two in the afternoon of April 5 [ 1876] and
was met by his dear benefactor, Alexander Sigismondi, who took
him to his residence in Via Sistina. There he was lodged on the top
floor in a comfortable suite which opened on a lovely terrace and
offered him a delightful view of the city. He instantly plunged into
his work and business visits.
At this point we shall give a sample of Father Berto's diary. The
first four days carried these entries:
Thursday, April 6. Mass at home; then to Cardinal Antonelli at about
IO; then to Monsignor Macchi, the papal chamberlain, and home again.
I See Vol. XI, pp. 180ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Toward 4 P. M. to Monsignor Sbarretti, secretary of the Congregation of
Bishops and Regulars. (Then followed a reference to Cardinal Berardi of
which we shall speak later.)
Friday, April 7. Mass at home, then work until dinner time.2 In the
afternoon we called on Father John Batta of Genoa at the Capuchin
monastery near Piazza Barberini to discuss the purchase of a house
located between St. John Lateran and the Coliseum.
Saturday, April 8. Mass at home, then to Torre de' Specchi, and dinner
at home. Toward 4 P. M. we took a coach and went with Mr. Vigliani and
Engineer Moglia to inspect the house between St. John Lateran and the
Coliseum.
Palm Sunday. Home all day working.
These were mere jottings, as we can see. Don Bosco's business in
Rome was not so absorbing as to crowd out all thoughts of his
Oratory in Turin. We mention two items. He left for Rome with an
unresolved problem still vexing him. At the beginning of Lent two
Salesian subdeacons had applied in ample time for ordinations,
usually held on Holy Saturday, but the archbishop [of Turin] had
replied that ordinations would not be held at that time. He had
then been asked to state this in writing so that another bishop
might be approached to ordain the two clerics. Lent was passing
by, Holy Week drew near, and Don Bosco was ready to leave for
Rome, but there was no word from the archbishop. Father Rua
was m a perplexing bind; he could insist with the chancery and
maybe upset the archbishop, or he could keep waiting and jeopar-
dize the chances of ordination, to Don Bosco's displeasure.
Therefore he sought Don Bosco's advice, and on Palm Sunday
Don Bosco mailed him the following instructions:
Don Bosco wants the clerics Vota and Veronesi to present themselves
for ordination on Holy Saturday. Take care of it. Enclosed are two duly
signed dimissorial letters. If you decide to send the clerics to Vigevano,
contact the bishop beforehand to learn if he is holding ordinations and
make sure you send him a written statement of the archbishop or one of
his officials-Father Gaude, for example-that ordinations will not be
held in Turin on Holy Saturday. However if you decide to send the clerics
to Susa, you will not need a written statement since the bishop already has
2Customarily around noontime. [Editor]

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Don Rosco's Trip to Rome
129
it and only needs to be informed in good time. The latter move would be
less expensive, but follow your own judgment.3
Archbishop Gastaldi's long delayed reply finally came on Good
Friday at one in the afternoon. It read:
Moses Veronesi of Bovisio and Michael Vota of Riverolo, candidates
for ordination to the diaconate, will not be able to obtain the document
they need tomorrow from the archbishop of Turin or a chancery official
unless they report to Canon Peyretti or Canon Zanotti today, April 14,
for an examination on two treatises other than those required for
admission to the subdiaconate and a further treatise on the diaconate.
Furthermore, they must submit to the archbishop written proof that they
successfully passed the tests.
The two candidates wasted no time in lamenting their fate. They
rushed to the chancery to register for the examination, then dashed
to find their examiners, took the tests, ran back to the chancery
with their grades, picked up a statement that they had passed,
brought it to the archbishop, and then ran to the railroad station to
board a train for Susa. The saintly bishop's warm fatherly welcome
put them at ease, but they noted his astonishment when they
handed him the examination report. The right to examine ordi-
nands belonged to the ordaining bishop, not to the ordinary.
However, they were ordained, with but one sad side-effect: frail
Deacon Vota fell sick and remained in poor health for a year.
It will not be inappropriate at this point to emphasize Don
Bosco's unselfishness.
Sending candidates for ordination to another diocese meant
incurring expenses by no means slight for him. True, he had a right
to a one-thousand-lire annual subsidy from the royal steward's
office of vacant benefices, but as this sum had been added to the
bishop's revenue, he deferentially chose not to ask for it. Conse-
quently the thousand lire remained in the archbishop's revenues for
twenty-eight years.
The second matter to which Don Bosco put his mind while in
3 Father Berta's expressions clearly show that Don Bosco kept him in the dark about the
unpleasant precedent. He was usually tight-lipped about certain situations and said no more
than he had to, but cert~Jn phrases of his tolsl. Father Rua much more than we can now
sense. "Don Bosco wants .... Take care of it .... Follow your own judgment." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Rome concerned Father Barberis, who was to open the annual
retreat to the students of Borgo San Martino on Palm Sunday.
Don Bosco gave him two suggestions: first, he was to win the
friendship of students in the last two grades of secondary school to
discover suitable candidates for the Salesian Congregation, and
then he was to inquire if any of the "former novices" of that house
might need a boost in fervor and strength to persevere in their
vocation. "Former novices" were some novices who had inter-
rupted their novitiate under Father Barberis at the Oratory and
were continuing it in another Salesian house under the local
director, doing other work with the novitiate studies. There were
two clerical and two coadjutor novices at Borgo San Martino.
Father Barberis commented on them in his chronicle: "I did what I
could, but I found the former novices quite determined to perse-
vere." As for the pupils, he believed that "in few boarding schools
over the world" could one find "greater piety, faith and moral
purity." As to vocations, he did have something to say. In fact he
wrote to Don Bosco, and we will mention the point at a more
appropriate place.
On Monday morning of Holy Week Don Bc,sco requested a
papal audience. While awaiting an answer, he began drafting a few
petitions for the Holy Father.4 Mindful of his benefactors, he took
advantage of his stay in Rome to obtain spiritual favors from the
Pope for his friends in South America and Italy. His first petition
was for Mr. Joseph Benitez and Father Peter Ceccarelli. His
second petition concerned Commendatore Gazzola and his "finan-
cial sacrifices" although the Argentine consul really had made
none. It was at first thought that he had, but that was because he
channeled to the missionaries the contributions of other people,
especially Father Ceccarelli's, in such a way as to convey the
impression that it all came from him.· Later, Father Lasagna5
shrewdly smelled out the trickery and alerted the Salesians. But at
4 0mitted in this edition. [Editor]
5 Louis Lasagna ( 1850-1895) first met Don Bosco in the summer: of 1862 during one of the
latter's outings with the Oratory boys. In October, Louis entered the Oratory. (See Vol. VII,
pp. 164, 166, 179[) He received the clerical garb in 1866, made his first vows in 1868, was
ordained a priest in 1873, and joined the second missionary expedition to South America in
1876. As director and provincial he achieved marked success in the fields of education, social
action, agriculture, priestly vocations, and church construction or renovation, In 1893 he
was consecrated a bishop and entrusted with the evangelization of the Indians of Mato
Grosso (Brazil). He died in a train wreck at Juiz de Fora (Brazil) on November 6, 1895.
[Editor]

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Don Rosco's Trip to Rome
131
the start of this missionary adventure who would ever have
suspected that even the consul's pompous uniform and decorations
were a hoax? Still, Don Bosco cooled the heels of some angry
Salesians and would never let anyone treat the consul with
anything less than charity and courtesy. Putting aside our role of
historian for a moment, we have to wonder at Divine Providence
which never fails to achieve its end despite such frailties. The
reference in the second petition to Uruguay indicated that negotia-
tions to open a house in Colon were already well advanced.
In the third petition Don Bosco requested honorific papal titles
for Angelo Borgo and John Baptist Conti, distinguished benefac-
tors of our hospice at Sampierdarena.
A fourth petition also concerned the Sampierdarena hospice.
Probably Don Bosco left the request in Rome when he departed,
but we include it here. He requested permisssion for the parish
priests of the archdiocese of Genoa to donate Sunday Mass
stipends to the hospice-except Masses said on holy days that had
been suppressed-which had already been earmarked for tq.e
diocesan seminary. Like the other petitions, this too was granted,
but it was addressed to Archbishop [Salvator] Magnasco of
Genoa, ostensibly to help the small Chiapeto seminary and to
foster priestly vocations. Don Bosco's special intent was the Sons
of Mary, whose headquarters were to be in the St. Vincent de Paul
Hospice. The archbishop and Don Bosco were in perfect agree-
ment on the matter.
On Tuesday of Holy Week Father [Celestine] Durando and
Professor Father [Mark] Pechenino arrived in Rome. Let us
retrace our steps a bit. When Father Durando had presented the
second volume of his Latin dictionary6 to Don Bosco, the good
father had voiced his delight and remarked, ''Now rest a bit. In
time you will present a copy to the Holy Father." He kept his
promise. Father Pechenino came along to present a copy of his
own recently published Greek dictionary,7 which he had compiled
according to moral principles at Don Bosco's own request. It had
been printed at the Oratory. They had not accompanied Don
Bosco because they had to preside over semester examinations in
our secondary schools at Sampierdarena and Varazze and Don
~see Vol. XI, pp. 407f. [Editor]
7 Ibid., p. 406. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco himself had wanted them to stop off at Lucca and Florence.
Father Pechenino stayed at his sister's house and Father Durando
was a guest of Mr. [Stephen] Colonna. a Vatican expediter and an
old friend of Don Bosco. s
Father Durando's first thought was to call on Don Bosco whom
he found absorbed in matters concerning our Congregation9 but
not forgetful of the Oratory. In fact, he told Father Durando to
request Father Rua to postpone the spiritual retreats of the
students and the artisans until his return. In forwarding this
request Father Durando verbalized the feelings animating the men
formed by Don Bosco. ''Speaking frankly," he wrote, "I feel
somewhat sad and guilty wherever I go. I can't really enjoy
sightseeing, because I feel I am wasting time and money when there
is so much work to be done at the Oratory. I find ease only in the
thought that this is all Don Bosco's doing. I leave it up to him."IO
We are also told by Father Durando that Don Bosco requested
[and got] for him the vicariate's faculties to hear confessions in
Rome. On a set day he would go to the Sigismondi home, and,
after making his confession to Don Bosco, would hear, "rather ill
at ease," 11 the latter's confession. In Turin, Don Bosco made his
confession on Mondays-his confessional was usually less
crowded then-at about eight o'clock, when he and Father Gia-
comelli would in turn receive the sacrament from each other.
Don Bosco kept working on his address to the Arcadian
Academy-a toilsome task, as we can see by its many quotations,
heady concepts and extended length. If for no other reason, they
awaited his address eagerly because it was most unusual for a
Piedmontese, active in the priestly apostolate and unknown to the
world of letters but reputed to be a saint, to go to the cultural
center of Rome with an original message for an audience accus-
tomed to hear professional renowned scholars.
There is no doubt that he won the good will of his audience
mostly by his honesty. His sincerity of language was matched by
the sincerity of his theme, "The Seven Last Words of Jesus"-a
theme never before chosen by anyone on that occasion, though
ideally suited to the sacredness· of the hour. It was indeed a logical
choice for a soul devoted to God. His development of the theme
Bfbid., p. 126. [Editor]
9 Letter from Father Durando to Father Rua, April 11, 1876. [Author]
' 11 lbid. [Author]
II Letter to Father Rua, April 18, 1876. [Author]

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Don Rosco's Trip to Rome
l 33
was unassuming in manner and in its conclusion, where his love for
the papacy exceeded all bounds.12
His message artlessly and charmingly spoke of the unity of true
believers with Peter and his successors. Urging all to "stand firm
around the worthy successor of Peter, the noble, courageous Vicar
of Jesus Christ, the strong, incomparable Pius IX," he continued:
In every doubt and peril, let us seek him as an anchor of salvation, an
infallible oracle. Let it not be forgotten that this marvelous Pontiff
remains the foundation, the focal point of truth, the world's salvation.
Whoever gathers with him, builds for heaven; he who scatters, dismem-
bers and totally destroys. "He who does not gather with me scatters."
[Lk. 11, 23] Could I be heard at this moment by our consoling angel,
Pius IX, I would say: ••ttoly Father, graciously hear a humble, most
loving son. We seek surety that we are on the road to true happiness, and
so we come to you, loving father and infallible teacher. Your words will
guide our steps and direct our actions. Most reverently shall we accept
your thoughts and writings and solicitously bring them to our families
and relatives and, within our power, to the whole world. We will share
your joys, sorrows and pains. As soldiers glory in dying for their king on a
battlefield, so we see the most beautiful day of our lives as that on which
we can offer all we have and are for you. Our dying for you will be our
dying for God, who crowns this life's momentary sufferings with heaven's
eternal joy."
We do not have the original draft of this speech. God only
knows what it looked like, but we can visualize it through the
drafts of other speeches in our possession. We do have the neatly
and patiently transcribed copy of his excellent copyist, Father
Berto, edited in spots by Don Bosco himself. His editing brings out
one feature: in four places he substitutes the word "Jesus" for
"Savior," though he had already used it very frequently.
His address was rated good by pious listeners, disappointing by
a few literary amateurs, and worthless by rare evil-intentioned
listeners. We give two comments of witnesses. Father Durando
writes: 13
I attended the Arcadian Academy last night to hear our dear Don
Bosco's speech. The hall was brilliantly decorated and illumined. At least
12 This paragraph is a condensation. [Editor]
13 Letter to Father Rua, April 15, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
four hundred learned people listened religiously to Don Bosco's simple
yet scholarly address, which they most warmly applauded....
Father Berto 14 commented:
The assembly opened at eight in the evening.... A select audience had
gathered, drawn by the fame of the first speaker. I was courteously
escorted to a front seat by the Academy's president. While waiting, I
observed, silent and unknown, the audience which was eager to see the
new Arcadian in person. As soon as he entered the hall all eyes turned
toward him and followed him as he approached the lectern. All were
hushed. They listened most attentively and enjoyed his simple, easy way
of treating some most difficult concepts. Several times there were cries of
"Bravo" and "Well said!" Others, mainly priests, waved to him in
appreciation. Repeatedly he was applauded. It was 11: 15 when he ended
his speech. Many distinguished academicians went up to shake his
hand.... But it should be noted that amid his many friends and ad-
mirers stood also some Pharisees. As in Our Lord's time Pharisees tried to
catch Him unawares in His speech to trip Him, these men too came to
hear Don Bosco with the hope he would say something for which they
could denounce him to the Holy Office.... But, alert to this peril, Don
Bosco drew his concepts and, as it were, his every word from authoritative
sources: the Church Fathers, the Gospels, the Church's statements. As a
result, those two evil-minded persons had to admit: "Don Bosco is
smarter than we." The conclusion of his speech made a favorable
impression on everyone, and at the close of the assembly Monsignor
Sanminiatelli, the papal almoner, congratulated him, saying, "You did us
an excellent service."
We also know that a few days later, Father [Jerome] Saccheri, a
Dominican and the secretary of the Sacred Congregation of the
Index, remarked that he had enjoyed the speech, that everyone
could learn something from it, and that it should be published. But
we also know that some pontificated, HHe really said nothing at all!
It was stuff for priests, not for us!" A few found it too drawn-out;
its reading went beyond forty-five minutes.
When Don Bosco and Father Berto returned home toward
midnight, they found a ticket for his private audience with the
Pope at seven the following evening. It had been thoughtfully
delayed so as to give him time to prepare his address. He had
14 Letter to Father Bologna, April 20, 1876. [Author]

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Don Rosco's Trip to Rome
135
already made a list of things he wished to tell the Pope and of
favors he intended to request. This time the list had but seven
items, all worded so concisely as to be hardly intelligible. We will
not report them, being content to glean some interesting details
from Father Barberis' brief chronicle. On the evening of January
22, when talk turned to Don Bosco's audiences with the Pope,
someone remarked that Pius IX always seemed to receive him
readily. "I really do my best not to waste time," Don Bosco
explained. "One has to know what he wants. Some people spin
long yarns and keep repeating themselves until the Pope interrupts,
·In short, what do you want?' I always have a lot of things to ask,
but I draw them up into a very concise list. Once I am ushered in, I
express myself briefly. If I have a special matter to present, as is
often the case, I add: •pope so-and-so granted this and that on such
and such an occasion with such and such a bull.' He laughingly
remarks, 'You are very brief in order not to tire me, but I am even
briefer!' Sometimes he glances at my list and asks:
"·what number are you at now?'
"'Twelve.'
"•How many more?'
"'Six.'
···aood! We are moving along!'
"'I believe that with eighteen important matters to discuss, each
requiring time and reflection, someone else would have taken ten
minutes just to present them. Well, I took care of the whole thing
in ten or twelve minutes. Sometimes, when I am through talking,
the Pope asks many questions, and then things naturally go
somewhat more slowly. What most pleases the Holy Father is that
I never raise objections or pressure him. If he sees fit to grant
something, fine! If he sees otherwise, I do not insist. If he asks for
simple clarifications, I give them to him. As for anything else, even
when I feel that what I am asking for is right, I remain silent if it
appears he is scarcely inclined to grant it."
Pius IX could not have received him more benevolently. On
seeing him enter he said: "I heard that your speech and delivery
were very much liked. I also enjoy reading your missionaries'
letters in Unita Cattolica." 15 During their conversation Pius IX
15 Pius IX daily read the more important items in this paper or had them read to him.
[Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
asked him what he could do for the Salesian Congregation. Don
Bosco certainly took advantage of such benevolence, since he
needed it badly. We shall learn more about this audience from the
talks he gave after his return to Turin. Meanwhile we cherish some
details from letters which he wrote on Easter Sunday, the day after
his audience.
Two of these letters are addressed to Father Rua; one, rather
brief, is personal, 16 while the other, in more detail, is for public
reading.
Dear Father Rua:
Rome, Easter Sunday, April 16, 1876
Good news for you and all the Oratory boys. I think you will be pleased
to hear about my audience with the Holy Father yesterday at 7 P.M. It
lasted an hour. With truly fatherly concern, he read the letters from
Marquis Fassati, Father Barberis and his novices, Father Guanella and
the Sons of Mary. Then he went on to read all the others, regardless of
their length. In the last-Garrone's-he found many errors in grammar
and spelling.
"This lad," he remarked jokingly, "had better study Italian a little more
before his exams."
He asked whether we have many boys as good as Dominic Savio, and I
replied affirmatively.
"Have you many novices?"
"Sixty-one clerical and thirty-five lay."
"This really shows Our Lord's wondrous goodness. How many Sons of
Mary?"
••About a hundred in our various houses. Hopefully several will receive
the clerical habit next October."
••Are there priestly vocations in your other houses?"
••yes. At the Oratory they make their decision during the spiritual
retreat. I hope to be with them then."
••Do you have applicants from the artisans?"
··we have had some in the past and have some now. Some fine men are
already in Argentina, and others are asking to be sent there or to stay at
the Oratory."
••In regard to your missionaries, I'd like you to know that I have
enjoyed reading their letters and pray that God will grant them an
abundant harvest. In these days this is a veritable blessing from God. But
how can you meet their requests for ten more Salesians and thirty nuns?"
16Qmitted in this edition. It contained instructions about things to be done. [Editor]

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"Many sisters and Salesians have already volunteered for the vast,
uncivilized lands of Patagonia."
"But missionaries are also urgently needed in Australia, India and
China, where many mission stations are about to close for lack of
personnel. One bishop in Japan has three million souls in his diocese and
only six priests. Could you take over one or more missions in those
lands?"
"If Your Holiness will bless our students and pray for us, we could
hopefully accept. some soon. Father Bologna, one of our priests, and
several others, who already speak French and Spanish fairly well, are now
studying English."
"Fine! I most heartily bless your boys and pray that Our Lord will
enlighten them, so that those called to the priesthood may respond and
acquire the virtues and knowledge they will need. Hence I grant them all a
special plenary indulgence on whatever day they choose to receive
confession and Communion."
Then the Pope spoke at length of the Sons of Mary and the novices, as I
already told you in a separate letter. He also asked for detailed informa-
tion on our schools in Nice, Sampierdarena and Ventimiglia, as wen as
the house we are about to open in Rome. It was a long conversation,
which I will share with you upon my return to Turin.
Meanwhile, my dear boys, give me your love and prayers. On the
Sunday after Easter I shall offer my Holy Mass for you and would ask
you in turn to receive Holy Communion for my intention. You will do so,
won't you? Good night, my dear sons. May the grace of Our Lord Jesus
Christ be ever with you and safeguard you from sin, the one and only evil.
Amen.
Your friend,
Fr. John Hosco
During his audience, Don Bosco handed Pius IX, with the
above-mentioned petitions, some group letters from the novices,
the Sons of Mary, the students and artisans. The last three carried
only the signature of the actual writer, but the first bore the
signature of each novice and of Father Barberis, who added the
title "Director of the Novitiate." This had been Don Bosco's idea
because, among other things, the Salesian Congregation had been
faulted for not having a novitiate. Hence he wanted the Pope to see
for himself the ninety-six names and surnames of the novices along
with their novice master's signature. Don Bosco himself had orally
outlined the letter and edited Father Barberis' draft. Writing to the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
latter he described how he presented the novices' letter to the Holy
Father.
Dear Father Barberis,
[Rome, April 16, 1876]
I am the bearer of good tidings, and you are the first to receive them.
Yesterday evening at seven, I had an audience with the Holy Father which
lasted about an hour. We spoke at length of our Congregation and our
dear novices. The Pope read their letter and their signatures from start to
finish and asked me about each one's special qualities and which ones
excelled in virtue. I did my best to give satisfactory answers. He was quite
pleased and remarked that their goodly number is a miracle of God's
kindness. Then he said these very words: "They are new olive trees which
need to be looked after. These young trees must allow the gardener to lop
off roots and prune stray harmful shoots, pull out weeds and destroy
bugs. You know what I mean and you will explain it to them in detail.
These tender young trees must grow for their own sake and for their
Master's by yielding abundant fruit. Sad is the tree that does not bear
fruit. It is worthless! May God bless these tender trees and help them bear
fruit for His greater glory." Finally, the Holy Father wrote at the bottom
of your letter, "May God bless you," etc.... I am returning it so you may
see that it bears his personal signature.
My special regards to Peloso, Schiapino, Tosello, etc. I'll say more in
another letter.
God bless us all!
Yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. I received your letter and approve what you said. I agree that the
novices should go out for walks.
A brief digression to clarify the postscript which seems to be
repeating itself. This is not so, however. "I approve what you said"
answers a question Father Barberis had put to him a few days
before Easter, during the spiritual retreat which he was conducting
at Borgo San Martino, when he had come to know that practically
nothing had been said to the boys about vocation in the entire
course of the year. It was his belief that students should be
informed on three matters:
1. that one should not decide a vocation by himself, but with the
help of a confessor;

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139
2. that upperclassmen should not wait to the end of the school
year to reach a decision, but should consider the spiritual retreat as
the most opportune time;
3. that the upperclassmen should also discuss their vocation in
confession.
Father Barberis also believed that the boys in the upper elemen-
tary classes should be informed about vocation since they would
soon have to choose between a classical or a technical course of
studies. This was the question on which he asked for Don Bosco's
opinion. He also urged that he bring it to everyone's attention
through a circular. Don Bosco's full approval, concisely summed
up with the words ''I approve what you said," referred to this
matter.
The last of his Easter letters with news of his papal audience was
for Countess Corsi, the mother-in-law of Count Cesar Balbo. 17 At
a somewhat later date, but dealing with an argument akin to the
previous one, he also wrote to Count Eugene De Maistre and to
Baroness Ricci. is
At the Oratory, letters from Don Bosco, Father Durando and
Father Berto were publicly read aloud; confidential matters known
only to very few, such as tense relations with distinguished persons,
were omitted. These letters still bear checks or brackets marking
parts to be omitted in public reading or copying. We can never
describe how much these letters influenced and delighted the
listeners. Many wrote to Don Bosco or to the Holy Father, while
the novices sent thank-you notes to both. In a letter to Don Bosco,
Father Barberis remarked: "We are overjoyed. We immediately
assembled the novices and read aloud the Holy Father's message to
them as contained in your letter. We also reread their own letter to
the Pope so as to reaffirm even more strongly the promises they
had made therein. In your next audience please thank the Holy
Father for us."
Among the new letters sent to Pius IX was one from the
members of the Immaculate Conception Sodality, bearing thirty-
one signatures. With pleasure we single out the better known
members: Alvin Carmagnola, Joseph Gamba, Secondo Marchisio,
Joseph Isnardi, Louis Molinari, Francis Piccollo, Charles Peretto,
and Bernard Vacchina. All of them .(and others too) became
170mitted in this edition. [Editor]
18This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Salesians. This shows how fully Don Bosco achieved the goal he
was aiming at through this sodality. Father Barberis dwells on this
in his chronicle, dated April 23 [1876]:
We aim especially at the upperclassmen and at those who will soon
have to decide on their vocation. Don Bosco regards this sodality as the
last step before joining our Congregation, without the members becoming
aware of it. Steering the boys through various conferences and sodalities
so as to win them over and lead them to a life of virtue-always most
kindly, without their knowing it, as if they were doing their own will-is
an Oratory secret.
To go on in an orderly manner, we will now group our material
into four categories: troubles in Turin, contacts with government
officials, requests for new foundations, and spiritual favors from
the Holy Father.
Unfortunately, the Turin ''troubles" dogged Don Bosco's steps
even to Rome. On April 10, Father Berto wrote to Father Rua,
"The archbishop of Turin has laden me with work. We build, and
he tries to demolish." On the 15th, in a follow-up letter, Father
Durando wrote, ''The war against our Congregation still rages
fiercely, but with God's help and the Pope's support, we shall win."
On the 26th Father Berto wrote: "Here in Rome we may say that
the hostility of Turin's archbishop is known to all the Sacred
Congregations; in fact, the officials are kind enough to warn Don
Bosco to be on guard and alert to ward off attacks."
Counted as the "work" presented by these "troubles" to Don
Bosco's secretary was very probably having to prepare a formal
rebuttal of the charge that Don Bosco had arbitrarily tampered
with the authentic text of the rules 19 in several places and had even
falsified them. Father Berto also had to gather material to rebut the
archbishop's objections against the grant of privileges to the
Salesian Society. About this matter we refer the reader to Chapter
XXI of Volume XI. At any rate, the following excerpts from a
letter20 of Archbishop Gastaldi to his attorney, who also happened
to be Don Bosco's advocate at the Sacred Congregation of Bishops
and Regulars, will suffice.
19 Letter from Menghini to Don Bosco, February 7, 1876. [Author]
20Letter of April 2, 1876. [Author]

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Don .&Jsco's Trip to Rome
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I have written to the Sacred Congregation of Bishops and Regulars for
information about the privileges which Don Bosco is seeking for his
Congregation but have received no reply. I have serious reasons to fear
that in asking for them:
1. Don Bosco may have lodged complaints against me;
2. my episcopal jurisdiction may be jeopardized.
I would like to have a reply so as to know what steps to take because I
wish to write to the Holy Father about it. Tomorrow Don Bosco is
leaving for Rome for that purpose....
In addition to what has already been said, a statement by
Monsignor Andrew Scotton proves that Pius IX's support, alluded
to by Father Durando, was not imaginary. In a private audience,
the Pope spoke at length with him about the Salesian Congrega-
tion and the deplorable friction [with Archbishop Gastaldi].
Mentioning among other things the latter's efforts to revive
Rosminian philosophy, the Pope remarked: ''Yes, the Rosminians
do a lot of good, but believe me, my friend, they are not as attached
to the Holy See as Don Bosco and his priests."21
[On April 3, 1876] Archbishop Gastaldi decided to submit his
resignation to the Pope, who replied that he did not recommend
that step and advised him to think it over, seek advice and pray
before making a decision. In the same letter the archbishop
lamented that the Pope did not care for him. "I do not know what I
have done to the archbishop of Turin," Pius IX told Monsignor
Sbarretti. "I only wrote that he should go a little slower in inflicting
suspensions." The selfsame secretary of the Congregation of
Bishops and Regulars told Father Berto, "The Pope granted Don
Bosco the faculty he requested for a limited time-only three years
for Italy and five years for abroad-and he did not issue a rescript
not just because of the Easter holidays but in order to prevent the
archbishop from learning about it. So, use it just as I signed it."
The faculty here alluded to was permission to hold ordinations
outside appointed times. Even more cautiously, and for the same
reason, Don Bosco was later granted the privilege of dispensing
with dimissorials. We shall soon return to this topic.
It was at this time that Don Bosco came to know of a generous
intervention by Bishop [Eugene] Galletti of Alba to pacify Arch-
21 Letter from Father Durando to Father Rua, May 2, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bishop Gastaldi. The bishop himself was forced to reveal it when
he tried to explain why he could not accept Don Bosco's invitation
to preach the novena in honor of Mary, Help of Christians. His
letter deserves to be known.
Very Reverend and dear Don Bosco:
Alba, April 28, 1876
Most confidentially I must tell you that it would be inopportune and
unwise for me to call again on Archbishop Gastaldi to inform him that I
will be preaching the novena and give the homily on the feast of Mary,
Help of Christians. I really wouldn't dare. Hardly a few weeks ago,
doubtless overconfidently, I decided to write [to Archbishop Gastaldi] in
defense of my dear Don Bosco in order to bring together two great men of
God who are at loggerheads because of misunderstandings and lack of
communication. The Lord humbled me. I only managed to further upset
and bitterly disappoint the very person I wanted to pacify, thus aggravat-
ing a situation brought about by ideological differences. "It is good for me
that You have humbled me, that I may learn Your justifications." [Ps.
118, 71] Keep this to yourself. Perhaps the bishop of Pavia would do
wonderfully well for your novena and feast day. My respects in the Lord.
Yours devotedly,
• Eugene, Bishop
Under the same date we also have a letter of Attorney Menghini
testifying most effectively in Don Bosco's favor. We must here note
that Menghini was also representing Archbishop Gastaldi in Rome
and hence, in conscience and honor, was bound to further the
latter's interests. In a letter of April 28 to the archbishop of Turin
concerned with entirely different matters, 22 he stated: "Don Bosco
capitalizes on the firm claim that he never wrote anything offensive
to his archbishop. It is indeed true that his letters to Rome have
been extremely restrained. This has made an excellent impression
on some cardinals." In truth, referring to someone who was urging
him to take the offensive, Don Bosco once said to Father France-
sia, "Don Bosco defends himself but does not offend."
We shall conclude this new series of troubles with another
incident concerning ordinations. Father Rua sent the chancery a
22 The original is with Father Franchelli of Turin. [Author]

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143
list of clerics with the request that they be ordained during the
Pentecost ember days. The list was found to lack some informa-
tion. Father Rua diligently supplied it, but to no avail; the answer
was still negative. We can easily imagine how hurt Don Bosco felt
because of these refusals.
In April Don Bosco narrated two warning dreams to his
secretary, who, as usual, wrote them down. What they hint at is
fairly obvious and we feel that they belong here.
During the night of April 7, Father Berto heard Don Bosco cry
out in his sleep: "Anthony! Anthony!" The next morning he asked
him how he had slept and mentioned having heard him cry out.
Don Bosco then told him the dream:
I seemed to be standing near the bottom of a stairway in a very narrow
place. Suddenly a hyena barred my way. In that predicament I called to
Anthony for help, though he had died many years before. Meanwhile the
hyena moved toward me. Not knowing what else to do, I thrust my hand
down its throat. I was terrified and no one was coming to my rescue. At
last, a shepherd came down from the hills and said: "Help must come
from above, but, to obtain it, one needs to descend very low. The lower
one goes, the greater will the help be. That beast does not harm anyone
who ignores it." Then I woke up.
He dreamed again another night and· narrated it as follows:
I seemed to be in my native hamlet and saw the Pope arrive. I could not
believe my eyes, and asked: "Holy Father, where is your coach?"
"Never mind! My coach is fidelity, fortitude and meekness."
He was completely exhausted and kept saying, "I am at the end."
"No, no, Holy Father," I replied. "You will not die until the problems
of our Congregation have been solved."
·
Suddenly a carriage materialized out of nowhere. It had no horses.
Then mysteriously, a dog, a goat and a sheep appeared and hitched
themselves to it. At a certain point, however, they were unable to pull it
any further. The Pope was weakening ever more. I regretted that I had
not invited him into my house to eat some food and kept saying to myself,
I'll do so as soon as we reach the chaplain's house at Murialdo. But
meantime the coach was at a standstill. So I pulled up a plank which
touched the ground at the back of the coach. The Pope saw me and
exclaimed, "If the people of Rome ever saw you doing this kind of work,
they would have a good laugh." As I kept tugging at it, I woke up.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During his stay in Rome, Don Bosco made little contact with
government officials. He called only on [Louis] Melegari, the
foreign minister, to ask for his support for present and future
Salesian missions. He was warmly welcomed and given handsome
promises, but nothing ever came of them. In a memorable meeting
with Premier Augustine Depretis at Lanzo a few months later, 23 he
took the occasion to bring up the subject again. The premier
promised support and assured him that he would so instruct the
Italian consuls. He also promised to discuss the matter with his
foreign minister and make a personal contribution himself, but
once more when Don Bosco formally requested help, all he got was
praise and apologies and nothing else.
He also had Father Durando pay a courtesy visit to [Michael]
Coppino, the minister of public education, who received him very
graciously. Though many people were waiting, the minister kept
Father Durando some twenty minutes. He had lofty praise for the
Oratory and other Salesian schools, which were well known to
him. He commended the dictionaries presented to him, glanced
through them, read their Foreword and admired the deluxe edition
of Father Durando's two-volume Latin dictionary.
"I was quite pleased with the minister's graciousness," Father
Durando wrote, "but I doubt that it really came from the heart."
Unfortunately, in those deplorable times of anticlerical sway one
could always reasonably expect that promises would never be kept.
Still, Don Bosco respected civil authority and demanded that it be
respected. He believed that he had much to gain, even if he could
only dispel prejudice against himself and his institutions. His
conciliatory spirit often enabled him to settle arguments and
eliminate obstacles which blocked the Church's beneficial influence
in Italy. The age was not yet ready for a full settlement of
differences. Rather, the suspicion that he ·was trying his hand at
this issue was causing quite a stir in the two opposite camps, and
many good Christians condescendingly smiled at his naivete even
to entertain such an idea.
During his stay in Rome he received several requests to open
schools in the city, in its suburbs and in the foreign missions. 24
For several years Don Bosco had telt the need to establish a
23See pp. 30Iff. [Editor]
24 We are omitting a passage about the offer to run a boarding school at Ceccano, near
Rome. See Vol. XI, p. 157. [Editor]

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145
residence in Rome; several attempts had already failed, and other
failures were yet to come. One day, the prefect of the Sacred
Congregation for the Propagation of the Faith, after talking to him
about foreign missions, asked him point-blank, "Why concern
yourself with far-off countries instead of providing for Rome?"
"Why doesn't Your Eminence try to find me a place here?" Don
Bosco replied. "All I want is a shed for my boys."
"If that is all, I'll find you one," rejoined the cardinal. "I thought
you were looking for a large sum of money, but since you need so
little, I'll find it."
"Others told me that too, but nothing ever materialized."
"Well, do you doubt my word?"
"I do not doubt your good will, but you have so much to do that
you will forget for lack of time."
·· Let me take care of it, rest assured," concluded the cardinal.
Things turned out exactly as Don Bosco had predicted; nothing
further was said about it. Princess Altieri revived the matter on her
own when Don Bosco called on her one day.
"My purse and I will be at your service if you will open a house
here in Rome."
"At the beginning or at the end of a month?" Don Bosco asked.
"At the beginning your purse is full; at the end it will be empty
because Your Highness gives so much to charity."
"All right! You can count on it at the beginning, the middle or
the end!"
"In that case, I am satisfied!"
The princess' offer was not an idle one. She affirmed it in writing,
reconfirming her good intentions. But Don Bosco, knowing the
many charities she already generously supported, realized that he
could not count on her for substantial lasting support and gave her
an evasive answer. Prince Mario Chigi of Campagnano, too, was
just as eager to get him a place in Rome, but all efforts were then
and there unsuccessful.
Don Bosco never acted hastily; he moved very cautiously until
Divine Providence gave him a very clear sign. Cardinal Franchi,
prefect of the Congregation for the Propagation of the Faith,
strongly pressured him to accept missions in the Far East. In China
alone three apostolic vicariates were vacant and within a few years
their number would rise to fifteen. As soon as Don Bosco had
enough missionaries, he was to inform the cardinal. He did not

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have to worry about finances; the Holy See would take care of that
because the Pope was very keen about this project. Don Bosco
voiced the hope that he would soon be able to send his sons to the
Far East, but, anxious to consolidate and expand the missions he
had already accepted, he gave a detailed explanation to the
cardinal and to the Pope that his plans called for setting up an
apostolic prefecture in Patagonia. This would call for substantial
subsidies to help his missionaries penetrate deeper into Indian
territory. It would be very helpful-he explained-if a network of
homes, boarding schools and hostels were established along the
Indian border to attract the native children, make some contact
with their parents and chieftains, and train native leaders. The
Holy Father took Don Bosco's plans so much to heart that he
repeatedly urged Cardinal Franchi to study them and report to
him. After long discussions with the cardinal, Don Bosco, realizing
that little or nothing of that region was known in Rome, submitted
to him a report filled with historical and geographical data. As
regards the Far East missions, all he could do was to give a
long-standing promise.
Don Bosco's deepest concern was the question of privileges, but
he was so cautious and reticent on this matter that we know ever
so little about his efforts to achieve his aims. Frustrated in his
attempts to obtain the privileges en masse, he left no stone
unturned in striving to acquire them piecemeal along with other
spiritual favors. Thus he did obtain briefs of approval for the Sons
of Mary Program and for the Pious Union of Salesian Coopera-
tors. On this score it would be helpful to read again Chapters III
and IV of Volume XI. He also obtained for the Rector Major the
faculty in perpetuity of allowing his subjects to read forbidden
books. But above all, during his audience with Pius IX on May 3,
he was dispensed from the obligation of asking for dimissorials for
his ordinands from bishops. In a subsequent audience, on Novem-
ber 10, this privilege was extended to anyone wishing to become a
Salesian. Most important also was the temporary privilege of
having holy orders conferred outside the regular time, since it
immeasurably helped him to present his clerics for holy orders
without having to tire himself out in removing obstacles. The Pope
granted him this on April 21, almost under the counter, so to
speak. Don Bosco listed other favors in the following letter to
Father Cagliero:

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Dear Father Cagliero:
Rome, April 27, 1876
I am writing from Rome and have a number of things to tell you.
l. The Holy Father expressed great pleasure over our mission in
Argentina and, both privately and publicly, praised the ecclesial spirit we
have always shown. "I enjoy reading the letters they write from there," he
told me. He sends his blessing to all of you and urges that you write to
him in any necessity.
2. He has granted us many privileges and spiritual favors: among other
things, parochial rights for all our houses and permission for our priests
to hear confessions in all our houses, even when they are traveling, if they
have any diocesan faculties.
3. I enclose a letter for Mr. Benitez and the blessing of the Holy Father
who has bestowed on him the title of Commendatore. The brief is now
being drafted and will be sent to you on May 15.
4. The letter to Father Ceccarelli acquaints him with all the gracious
things the Holy Father has said about him. Just now he is bestowing on
him the honorific title of "Private Chamberlain"; in due time it may
become "Most Reverend Excellency."
Pretend not to know about these two things; do not give them any
publicity, except very vaguely. After receiving the brief for Mr. Benitez
and the certificate for Father Ceccarelli, make plans with Father Fa-
gnano.25 Bring everything in person. Invite the school committee and the
friends of both concerne9. Have Father Tomatis neatly write a dialogue
to be recited by some boys. Two boys should carry the brief bestowing the
title of Commendatore and the diploma, each on a salver; you and Father
Fagnano will accompany the pupils, however, and personally present the
certificates. These things must be given the importance they deserve. 26 I
will write again when I send the above-mentioned certificates.
5. The Holy Father spoke at length about the archbishop of Buenos
Aires; he sounded very pleased with him, and seems to have something in
mind for him. I will write to him about it.
6. The Holy Father offered us three apostolic vicariates in the East
Indies, one in China, and one in Australia. I accepted one in the East
Indies, but requested at least eighteen months to prepare personnel.
25 Joseph Fagnano came to the Oratory at the age of fifteen as a seminarian for the Asti
diocese. (See Vol. VI, pp. 433f) Shortly afterward, he returned home, joined the army and
served as an orderly in the Asti military hospital. After his discharge he returned to the
Oratory, pronounced his first vows in 1864, and was ordained in 1868. In 1875 he took part
in the first missionary expedition to Patagonia and Tierra del Fuego (see Vol. XI, p. 349);
years later, the Holy See appointed him Prefect Apostolic of that area. He died in Santiago,
Chile, on September 18, 1916. [Editor]
26 Everything was done with great solemnity on August 15, with religious services and civil
ceremonies. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cardinal Franchi assured me that he does not intend to burden us with
the expense.
7. It is therefore necessary that you return to Europe. Meanwhile,
determine how many Salesians and sisters you need. I'll do my best to
send them soon, so that, once things have settled, you may return, open a
house in Rome, and take a trip to the East Indies.
8. Regarding the house in Rome, we have indeed decided to open one.
Perhaps you will be able to sleep under our own roof when you will
arrive. We are making headway step by step.
9. Since our objective is to concentrate on Patagonia, I think you
should call on the archbishop in my name (I, too, will write to him) and
ask him on behalf of the Holy Father if he thinks it advisable to do so and
what would be the best time and procedure. As far as we are concerned,
our constant policy is to set up boarding schools and boys' homes along
the Indian border. Always bear this in mind.
10. Mrs. Felicita Orselli is dead. Teresa27 is now living with our nuns at
Valdocco; they are doing well. Madame Monti too is dead. Since I was
away, they got her to change her last will, according to a letter from
Father Rua.
11. In October our sisters will take care of the housekeeping at the
Biella seminary; three Salesians will also open a house at Trinita.
12. We have a number of projects in hand which seem like fairy tales or
mad stunts in the eyes of the world. And yet, as soon as they are launched,
God blesses them and they are a great success. This should spur us to
pray, give thanks, hope and keep alert.
13. Let me know how you fare financially. and also whether the things
you brought with you proved useful. Did you receive what was sent after
your departure?
14. Cardinal Antonelli, Berardi, Sbarretti, Fratejacci, Menghini, Alex-
ander and Matilda Sigismondi, Chevalier Bersani and many others send
you their greetings and good wishes. Father Berto is still my faithful
secretary; Father Durando and Father Pechenino are also here in Rome
and will present copies of their dictionaries to the Holy Father tomorrow
evening. They send their respects.
15. What I write to you is also intended for Father Fagnano; tell the
others what concerns them.
Remember me to all our friends, to the boys' parents and benefactors.
Tell them all of the Holy Father's blessing and of the other spiritual favors
about which you will soon receive notice.
16. In the next conference you give to the confreres alone, tell them of
27 An elderly spinster who with other women used to go to the Oratory to mend the linen.
Later on, she went to live with several like-minded women who lodged with the nuns.
[Author]

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my love for them in Jesus Christ and of my daily prayers. I exhort them to
love one another and to do their utmost to preserve peace and avoid all
friction or offense.
17. We are always anxious to hear from you. May the grace of Our
Lord Jesus Christ be ever with us. Amen. Pray for me.
Your friend forever,
Fr. John Bosco
P.S. God willing, I'll leave for Turin at the beginning of next month.
On May 3, Father Berto, Father Durando and Father Pechenino
accompanied Don Bosco to the Pope's audience; the last two
brought along handsomely bound copies of their dictionaries.
Father Berto also presented two letters to the Holy Father on
behalf of the members of the Blessed Sacrament and the Altar
Boys' sodalities. After reading a few lines, the Pope put the letters
on his desk, remarking, "It will be easier for me to read them
tomorrow in daylight."
Apprised of the purpose of these sodalities, he exclaimed,
"Excellent! That's the way to foster piety among youngsters!" He
then gave his blessing to Don Bosco's three companions and, after
a few more kind words, dismissed them, keeping Don Bosco with
him for about an hour.
The third and last audience was on May 11, at one in the
afternoon. In the waiting room, Monsignor Sanminiatelli told Don
Bosco that the Pope had sent him to the meeting of the Arcadia
Academy for a first-hand report on the proceedings. "Your address
was excellent. The finale was superb and highly pleasing to the
Pope," the monsignor remarked. Pius IX then came in, escorted by
Cardinal Franchi and Cardinal Bartolini. Among the several
important people present was the archbishop of Barcelona.
"Here is a flower from your garden," the Pope said to Don
Bosco, pointing to his secretary.
"Holy Father," Don Bosco replied, "allow me to offer you the
homage and congratulations of the Salesian Congregation. Gra-
ciously accept our good wishes for a long, healthy life."
"Thank you, and so be it for the success of our plans!" Then,
after blessing the bystanders, he slowly moved on. Don Bosco
followed him, conversing first with Cardinal Bartolini and then
with Cardinal Franchi, who at the Pope's request gave Don Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
an appointment for the afternoon in order to examine his propos-
als for the foreign missions. During that audience Don Bosco
presented the above-mentioned report [to Cardinal Franchi], and
the latter promised to pass it on to the cardinals for their study so
that a final report could be made to the Pope.
After this audience Don Bosco made preparations for his
departure. 2s Before following him to Turin we shall narrate what
happened at the Oratory during his absence. We see it as both
useful and timely to preserve all we can about the early Oratory:
useful, because it will always do us good to view ourselves in that
environment which drew its life from Don Bosco and in turn
supplied him with his first sons; timely, because, should we delay in
recording such happenings, it will soon become a trying if not
impossible task to retrace them and present them in their true light.
In a chronicle entry dated April 24 [ 1876] Father Barberis
repeats a remark already made elsewhere: "At the Oratory every-
thing is proceeding smoothly, Don Bosco's absence notwithstand-
ing. Not that we are unaware of it. It is just that he has so well
organized the Oratory that it can function without him-I mean
for some time without his physical presence, but not without his
personality, his mind." Let us now see the Oratory in action.
During his absence two religious solemnities were observed-
Easter and the Patronage of St. Joseph. In between-and for the
first time-the beginning of the month in honor of Mary, Help of
Christians was set for April 23. The Oratory boarders fulfilled their
Easter duties as in past years, the artisans receiving the sacraments
on Holy Tuesday, the students on Wednesday, the clerics and
priests on Holy Thursday. A triduum of sermons prepared them
without interfering with their regular tasks. The day students did
their Easter duties on Holy Saturday, the young apprentices on
Easter Sunday, and the first communicants on Easter Monday.
The younger boys who were not yet admitted to First Communion
made their confession during Easter week. Besides Lenten
catechetical instructions, the day boys had their own spiritual
retreat with five sermons a day, three of them mandatory. The
young apprentices attended them at five-thirty in the morning, at
half past twelve in the afternoon and again at eight in the evening;
28 We are omitting ten short letters of Don Bosco to Father Rua, Father Lemoyne and
other Salesians and non-Salesians, giving news of his doings in Rome or dealing with
matters concern~ng each of them personally. [Editor]

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the students could attend any one of these three sermons besides
two held exclusively for them at nine-thirty in the morning and
again at four in the afternoon. Easter Sunday ended with the
performance of a stage play, Christopher Columbus by Father
[John Baptist] Lemoyne.
All this extra work did not free the Oratory priests from their
usual duties. Hlsn't Don Bosco putting too many irons in the fire?"
Marchioness Fassati once asked Father Barberis. We find the
latter's answer in Father Barberis' chronicle under the dateline of
April 2:
Yes, we have a lot of things to do and we work tirelessly, almost to
exhaustion. And yet, as long as we keep working, Don Bosco sees that
everything is going well. It creates an extraordinarily fine spirit among us
all and we manage to be useful in many ways. Even the less talented.
thrown into action as young clerics, become proficient in countless tasks.
This would never happen unless we had such pressing work and such
timely opportunities. Furthermore, Don Bosco knows that there is a great
deal of work to be done in the Lord's vineyard. Others could do it, but do
not. So, rather than leave us idle, he has us pitch in. Many people, even
religious, give up some undertaki_ng once they see that they cannot
succeed fully. We think this is a mistake. We do not seek worldly praise
nor do we worry about what people may say. If we cannot get through the
entire alphabet but can manage only the first four letters, why should we
neglect this little with the excuse that we cannot go as far as Z?
Don Bosco's policy was to do whatever could be done even if
only in part. He never agreed with the dictum, ''Either all or
nothing!" For this reason he was deeply grieved to see Catholic
judges and army officers resign during the anticlerical aberrations
of the Third Republic in France. He felt that they should not have
abandoned their posts, if fo~ no other reason than at least to curtail
evil by averting a total transfer of power to the anticlericals.
Let us now return to Father Barberis' chronicle which occasion-
ally oversteps the bounds of a chronicle to portray real life. His
reply to Marchioness Fassati continues as follows:
Until now, Marchioness, we have worked rather unobtrusively and
have quietly stored a vast amount of resources. Don Bosco has now a
large and highly motivated family growing up about him. All of us are
still young people brought up by Don Bosco, but, year by year, we grow

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stronger, more experienced and more numerous. Day by day, Don Bosco
trains enough personnel to make it possible to open many houses....
True, it takes time to form our clerics, but in their second year of
philosophy they start to help us, and, as they become more skilled,
learned, pious and prudent, a wider horizon opens up for them and they
can fill higher positions....
Nearly all the Oratory boys received Holy Communion on the
first day of the month of Mary, Help of Christians, and their fervor
grew daily. On such occasions, the spiritual climate that animated
the Oratory begot a current which swept up even those who usually
shied away from the main stream. Diehards of course there were,
but, being very few and well known to their superiors, they were
either encouraged and prodded to follow their schoolmates' good
example or forced to leave.
The start of Mary's month also opened the summer schedule:
rising at five rather than five-thirty, cleanup at one-thirty in the
afternoon, study and choir practice at two, Marian devotions at
seven-thirty, and no tutoring. Morning Mass was followed by a
walk until breakfast time.
Then too there were preparations being made for the solemn
feast of Mary, Help of Christians, with more frequent choir
rehearsals. It was feared that after Father Cagliero's departure [for
Argentina] the choir might stop or begin to decline, but Dogliani
took over masterfully. The brass band, too, was once more alive
after having been dissolved the previous year by Don Bosco,
because of some unruly elements, and reorganized. The new
members, thirty strong, were already performing satisfactorily.
Incidentally, the disbanding had been don~ quietly through a
gradual elimination of undisciplined members. This allowed a
small orchestra of twelve violinists, drawn .from the best-behaved
older artisans, to be formed. Thus, choir and band rehearsals kept
youngsters busy during most of the recreation period, a pleasant
diversion at that time of year. Truly, there was no danger that the
leaden sky which [Father] Faber29 styled "the monotony of piety"
would weigh over the Oratory.
To prepare the artisans properly for Mary's month, their
catechist30 planned an unusual assembly which he named "Cate-
29 Frederick William Faber (1814-1863), an Anglican clergyman, became a Roman
Catholic in 1845 and three years later joined the Oratory of St. Philip Neri. He is best known
for his hymns. [Editor]
JOThe priest in charge of religious activities. [Editor]

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chetical Assembly" in the church basement. Father Rua, Father
Chiala [the catechist], and other superiors sat on a platform facing
the audience. They were flanked on one side by the brass band,
craftsmasters, clerics and coadjutor brothers, and on the other by
the rest of the boys who also filled the rear. This arrangement left
open a rectangular area in the center. At a small table sat Peter
Barale, a coadjutor brother, with a box containing catechism
questions on cards. Five or six contestants at a time would step
into the center and each would have to answer whatever question
was picked. After fifteen minutes another group would come up.
The questions were picked at random by Barale, and the superiors
would individually judge the answers and jot down a mark for each
lad. When the contest was over, a musical interlude and poetry
declamation allowed the judges to tabulate the results. The assem-
bly closed with the awarding of prizes.
To add one detail: the last boy interrogated asked Barale to tell
them a story, as was customary after any catechetical instruction.
Barale agreed and briefly gave the highlights of the life of [Vener-
able] Caesar de Bus3 1 with obvious allusions to Father Caesar
Chiala. There followed an outburst of applause for the director of
the artisans, and, since his health was precarious, poems and
speeches in his honor stressed that prayers were being offered to
God for his recovery. At the close of the assembly he was presented
with a bouquet of artificial flowers whose every petal bore the
name of each boy who had received Communion for his recovery.
The artisans warmly admired him. In the following days many
applied for admission to the Salesian Congregation. Advantage
was taken of this happy moment to give them special talks. Aware
of his need for good coadjutor brothers, Don Bosco experienced
great comfort.
The concern which the Oratory boys felt for any ailing superior
was touching, as was the concern of the students too. Father
[Peter] Guidazio was quite ill, but, energetic and hard-working, he
continued to teach the last grade of secondary school. His grieving
pupils vied with each other in offering Communions for him. Every
day, during the afternoon snack, all forty of them would gather in
Jt Father Caesar de Bus was born in Cavaillon, France, on February 3, 1544 and died in
Avignon on April 15, 1607. Ordained a priest in 1582, he gave himself to preaching and the
education of youth. To this end, in 1592 he founded the Doctrinarians and in 1596 the
Daughters of Christian Doctrine. Both congregations flourished, especially in France. Pius
VII conferred the title "Venerable" on Father de Bus in 1821. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Church of Mary, Help of Christians to recite the chaplet in
honor of the Sacred Heart of Jesus for him. Things of this sort
occurred every year not only for superiors but also for schoolmates
or other needs.
[During Don Bosco's stay in Rome, a boy, a cleric and a young
priest had died.] 32 While recording these deaths, the chronicle
describes the Oratory's funeral services.
Some two or three years ago we were given permission to conduct our
own funeral services. The coffin is put in a suitable room and, at the
appointed time, the boys form a double line and, led by the crossbearer
who is flanked by two clerics, walk in procession through the spacious
Oratory grounds chanting the Miserere. It is a moving sight: some eight
hundred boys and clerics accompanying their deceased schoolmate with
whom, shortly before, they had shared games, classes, meals and almost
everything.
The procession ends in the church for the customary funeral rites. The
boys then return to their classrooms or workshops, and the body is taken
to the cemetery.
In 1877, Father Joseph Vespignani,33 then a novice, witnessed
the above scene and was so deeply impressed that fifty years later
he wrote: "The sight of boys and clerics chanting psalms and of the
St. Aloysius and Blessed Sacrament sodalities escorting a deceased
brother inspired a sense of tender and moving piety. It was a
demonstration of genuine Christian and Salesian education." 34
In mid-May the Oratory celebrated the Patronage of St. Joseph,
a feas~ usually observed with great solemnity especially by the
artisans. "We were hoping to have our dear Father with us," the
chronicle records, but, since Don Bosco was away, the exterior
solemnities were postponed to another Sunday. Still, solemnity
was not lacking in the church services. The day was also high-
lighted by the visit of the presidents general of the St. Vincent de
32 These deaths were mentioned in two of the letters that were omitted in this edition. See
footnote 28. [Editor]
33 Father Vespignani (1854-1932) came to the Oratory in 1876, three months after his
priestly ordination, in order to make Don Bosco's acquaintance. He remained there a year,
became a Salesian, and in 1877 was sent by Don Bosco to Argentina as novice master. In
1894 he was appointed director and later provincial. In 1922 he was recalled to Turin to sit
on the Superior Chapter (now named Superior Council) and remained in office until his
saintly death on January 15, 1932. In 1948 his remains were brought to Buenos Aires and
entombed in San Carlos Church. As novice master, confessor, writer and founder of
nineteen Salesian houses he earned the admiration of all. [Editor]
34 Giuseppe Vespignani, Un anno alla scuola de/ beato Don Bosco ( 1876-1877), p. 60, San
Benigno Canavese, Scuola Tipografica Salesiana, 1930. [Author]

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Paul chapters in Italy. As Father Lemoyne has already recorded,35
there flourished at the Oratory a chapter formally affiliated with
the St. Vincent de Paul Society in Paris. Its main purpose was to
teach and aid poor boys attending catechism classes. Since its
members were resident students, they could not visit the boys in
their homes to bring them food or clothing as the statutes required,
but they carried out this duty at the Oratory mainly by donating
clothes as prizes for regular attendance.
On Sunday, May 7, these gentlemen, who were on an inspection
and promotion tour, announced their visit to the Oratory chapter.
The group consisted of Father Alfieri, Superior General of the
Brothers Hospitallers of St. John of God and president of the
superior council in the former Papal States; Chevalier Rocco
Bianchi, president of the superior council of Genoa, known as the
"Grandfather" because he had been the first to introduce the St.
Vincent de Paul chapters into Italy in 1852; Marquis Bevilacqua,
president of the superior council of Bologna; Count Lurani,
president of the superior council of Milan; and the presidents of
the superior councils of Venice, Florence and Naples. They were
led by Mr. Falconnet, president of the superior council of Turin,
and by Count Cays, past president of the same council, known as
"Papa" because he had been a promoter and special councilor of
the St. Vincent de Paul chapters in Piedmont.
The Oratory chapter conducted its meeting at two in the
afternoon before these people, who expressed their satisfaction,
recommending only that the general statutes be respected within
the limits of the Oratory regulations. They were especially pleased
to learn that past members of the chapter, who had left the
Oratory, had founded chapters elsewhere, and that in San Nicolas
de los Arroyos, Father Valentine Cassinis was striving to revive the
local chapter. After the meeting, the guests observed the boarders
and the day boys who were attending sacred services in their
respective churches-Mary, Help of Christians and St. Francis de
Sales-and also toured the study hall, workshops and other parts
of the house.
Preparations were in full swing for the feast of Mary, Help of
Christians. A daily report of favors received fostered greater piety.
Musicians and choirboys were busily rehearsing while a choir loft
was being erected in the church. Buildings were given a face-lifting
35 See Vol. V, pp. 306-311. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and recreation periods were very lively. This hustle and bustle,
however, did not interfere with studies, the chronicle assures us.
The teachers had so motivated their pupils that often enough they
had to dampen their enthusiasm. The artisans too were preparing a
program in honor of St. 1oseph to be given after Don Bosco's
return. One evening, a few days before his arrival, a fire broke out
in a small factory located some ten feet from the Oratory line.
Fanned by the wind, the flames threatened to envelop the Oratory
dormitories, but wetting the roofs with two hundred soaked
blankets until the firemen arrived averted the peril.36
Three days later, Saturday, May 13, Don Bosco took leave of
the Sigismondis who had hosted him most cordially during his stay
in Rome, and he set out for Turin with stopovers at Migliarino
near Pisa to visit Duke Salviatti, and at Genoa and Sampierdar-
ena. From there he left for Turin on May 17.37
Father Durando arrived at Turin four days ahead of him. The
boys, who were anxiously awaiting Don Bosco, upon spotting
Father Durando as they were leaving the church and going to the
dining room, thought that Don Bosco had come back with him
and burst into shouts of joy. The word spread like wildfire.
Breaking ranks, the boys rushed pell-mell to the Oratory gate;· in
turn, those who were already in the dining room, which was then in
the basement, raced upstairs after their schoolmates. The higher
their hopes, the deeper their disappointment. But on May 17, at
one in the afternoon, it was really Don Bosco returning to his
kingdom after a month and twelve days' absence. As he came
through the main entrance, a trumpet blast hailed his arrival. The
boys, standing in two lines, were supposed to stay still, but who
was to hold them back? Beside themselves with joy, they surged
toward him en masse. Surrounded by hundreds of youngsters
eager to greet him, he managed a smile and a word for each one,
taking a good half hour to cross the playground. Meanwhile the
musicians stepped up to the porticoes. Don Bosco approached
them and, after an affectionate greeting, went to the dining room.
There he was besieged by his Salesians, who bombarded him with
questions about the Pope, Rome, foreign missions, privileges,
indulgences, etc. Calm and unruffled as ever, he talked for over an
hour. Then in utter exhaustion he went to his room where,
36This paragraph it a condensation. [Editor]
HThis paragraph i~ a condensation. [Editor]

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regardless of a severe headache, he sat at his desk to go through a
stack of mail. He kept at it until half past five when, totally worn
out, he went to the library and talked with Father Barberis about
Patagonia. The latter was soon surprised to realize that Don Bosco
knew Patagonia as thoroughly as if he had studied it for years. In
fact, he corrected Father Barberis on several points, though the
latter had for some time intensely concentrated on that subject. "I
am over sixty," Don Bosco remarked, "and until now I hardly
knew that Patagonia existed. I would never have believed that
sometime I would have to study it in depth." Spreading out two
maps of Patagonia and South America, he started to study them
but, utterly fatigued, he became dizzy. After pacing up and down a
little more, he returned to sit at his desk.
Notwithstanding the lengthiness of this chapter, it would be
regrettable to leave out three documents-a "Good Night," a
circular and a conference.
On the evening of his arrival, he spoke to the boys after night
prayers. First he suggested a nosegay for the novena in honor of
Mary, Help of Christians. Then, as they listened with the greatest
attention, he told them about his trip to Rome.
[The nosegay for tomorrow is:] "I'll try to find out what has led me into
sin and I will avoid it." This means that I will avoid whatever induced me
to sin in the past. Spend some time in figuring out what made you lose
God's grace and deserve hell in your past life, and then resolve to be on
guard and avoid that occasion, whatever it is: a book, a friend, an act of
intemperance.
Let me now say a word about my trip. I went to Rome to see the Pope
and I stayed there a long time, waiting for you to come down and visit me.
Father Durando came, and that was nice of him; but you didn't! Well,
enough of that. Let's go on to what I did in Rome. I mentioned several
things in my letters and I think you were told about them. The Holy
Father granted me two private audiences. The first lasted about an hour,
and the second was for three quarters of an hour. Thus I was able to talk
with him at length about the Oratory, the Sons of Mary, and you boys,
because the Holy Father always asks me about you.
"Are they good?" he inquired.
"Yes, Holy Father!"
"Are there many who are really very virtuous?"
"Your Holiness, they are all very good, but at times some need to be
called to order." I just whispered this last remark, so he would not hear it.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"How is their health?" he continued.
"Excellent!"
Then we talked about the missions. He was quite pleased by what I told
him and suggested that we push further afield than San Nicolas into the
pampas among the Indians whose territory is almost as vast as Europe
and still unenlightened by the Gospel. He also offered me a vicariate in
India, where there are vast harvests to reap, and other missions as well.
"Holy Father," I broke in, "this calls for thousands of missionaries! My
boys are good, docile, alert and ready for anything, but they are young
and we must wait until they grow up, sport beards and moustaches, and
gain knowledge and experience. All are ready to face any danger for the
salvation of sou.ls, but we have to wait."
"Then make them grow up quickly," the Holy Father replied.
"The trouble is that the good Lord visits us frequently and calls some to
Himself," I rejoined. "This year several have already gone to heaven and
others will follow before the end of December."
"Do the dying console you? Do they give you sound hopes for their
eternal salvation? Were any of them unwilling to receive the Last Sacra-
ments?"
"Holy Father, boys who regularly and often receive the sacraments are
the first to ask for them when they fall sick, and much more so when death
draws nigh. When they don't realize it, their superiors kindly call it to
their attention. When a sick lad hears his superior's suggestion, he
immediately and willingly prepares to receive the sacraments."
He then went on asking many more questions about you and listened
attentively as though there were nothing else in the world except the
Oratory. "Your boys will be able to do much good in these tragic times,"
he added. "In the meantime let them pray for the needs of our harassed
Church. Tell them to pray that the Lord will give me strength and
perseverance to withstand any danger I may have to face as head of
Christ's family."
The second time I called on him he again spoke about the missions and
our boys and schools. He granted all of you numerous indulgences, which
we are to treasure as spiritual favors generously given us by our Holy
Father. I shall have a list printed and give you a copy so that you may
remember these favors for the rest of your life.
Now putting Rome aside, let me tell you that I am very glad to be back
among my children. I missed you and kept counting the days, hours and
minutes. I am finally here! What else shall I tell you? There is no need to
talk about the pampas and India. Without going so far, let us talk about
something closer to us, such as the spiritual retreats which will be held
after the feast of Mary, Help of Christians, for the artisans, the students,
and anyone else who wishes to attend. I exhort you to make your retreat

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159
carefully, especially the upperclassmen who are about to choose their
life's calling. They must give this matter their utmost attention, since this
is their main reason for making this retreat. They should pray much to
learn the state of life to which God wills to call them. I shall return to this
topic· and advise you both publicly and privately.
One more thing I'd like to say. Let's have some movement in the dining
room. It's quite proper to run about in the playground, but it is just as
proper for each of you to enjoy a treat in the dining room. I don't mean to
say that you are to go overboard, but there should be something special
by way of food and drink, such as the proverb, or rather Holy Scripture,
says: "Serve the Lord with gladness." [Ps. 99, 2] We shall rely on Father
Lazzero to choose a day for this treat. We shall rejoice the body in what it
justly desires, on condition that it readily obey the soul and do what is
good for its well-being.
We have begun the novena in honor of Mary, Help of Christians, and I
urge you to make it fervently because She has prepared a special gift for
each of you. It is yours for the asking.
I have a lot more to tell you about Rome, the Pope and the missions,
but I'll do that in other ''Good Nights." I know you will like them. Good
night.
On May 24 he sent a circular to generous benefactors of our
school in Nice. He told them of the spiritual favors and apostolic
blessing he had obtained for them from the Holy See as a token of
his gratitude.38
On the evening of June 4, the feast of Pentecost, at ten o'clock he
gave a conference to one hundred and seventy Salesians, novices
and postulants in the Church of St. Francis de Sales. The timing
was poor, but circumstances so demanded. He had already ex-
pressed his intention to schedule conferences at six-thirty in the
evening while the boys were in the study hall and needed but one
cleric or priest to supervise them. On this day, however, the boys
were being supervised by confreres in seven classrooms since the
study hall was being used as an auditorium for a Latin comedy
entitled Phasmatonices or Larvarum Victor [The Ghosts' Con-
queror]. Thus the conference had to be held at night.
Don Bosco was evidently exhausted, hardly able to speak. His
voice was so feeble that his listeners feared it might give way at any
moment. His countenance, even more than his whole person,
plainly showed utter fatigue.
38This paragraph is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear sons-he began-it is good for us to get together from time to
time. I love to open my heart to you and give you an opportunity of
hearing the voice of a loving friend and father.
Several times, especially before going to Rome and immediately after
my return, I wanted to talk to you. Doubtless, it would do us good to get
together more often, but either for lack of time or-let me say it-lack of
strength on my part, it can't be done. And so, let's just do what we can.
This evening I feel I must disclose to you the real purpose of my trip to
Rome and its results. First, let me tell you that we are very well liked in
Rome, and that I received a warm welcome. My purpose was to obtain
privileges from the Holy See which our Congregation simply must have in
order to work effectively for the good of souls. I was given far more than
I expected. In fact, I obtained everything I asked for and frankly am
astonished. Our Lord not only showers His blessings upon us but nearly
smothers us with their abundance.
Let me just mention the more important items:
l. Our directors have faculties not only to keep and read forbidden
books, but also permission to allow their subordinates to do the same.
2. Our director may now bless medals, rosaries, and crucifixes to which
indulgences are attached.
3. All our priests may impart the papal blessing at the point of death
with a plenary indulgence.
4. For a year now we have also enjoyed the faculty of having our own
privileged altar.39
5. From now on, any of our priests who have diocesan faculties may
say Mass, hear confessions and perform all priestly functions in any of
our houses without further authorization.
6. The Pope also granted us the privilege of presenting qualified
candidates for ordination outside the appointed time without recourse to
the Holy See.
7. We have the rights of a parish for all our houses, that is, permission
to preach, administer the sacraments, bring Holy Viaticum to the sick,
and perform funeral services and all priestly duties for our residents.
Briefly, we have been given all the privileges enjoyed by other congrega-
tions. The same applies to indulgences.
We also managed to get approval of our Sons of Mary Program and of
the Association of Salesian Cooperators whos'e by-laws are now being
printed and will soon be made public. The Holy Father is very favorably
disposed toward these undertakings of ours, he loves us dearly, and he
seems to take incredible interest in us. I could tell you a great deal more
about this. But let this suffice: as soon as I was shown in, the Pope joyfully
39 This means that attached to it is the privilege of gaining a plenary indulgence in behalf
of the person or persons for whom Mass is offered. [Editor]

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Don Bosco's Trip to Rome
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told me, "I want you to know that I am aware of what your sons are
doing. The letters of your missionaries in South America, published in
Unitd Cattolica, are always read to me. I see that your sons do a great deal
of good and that delights me."
Then, when I asked him to appoint a cardinal protector for our
Congregation to expedite communication with the Holy See-as other
congregations have-he smilingly answered, "How many protectors do
you want? Aren't you satisfied with one?" meaning: I want to be your
cardinal protector. Isn't that enough? Before such graciousness, I thanked
him with all my heart and said, "Holy Father, I need no other protector."
Next, after a lengthy exchange of views concerning the foreign
missions, he offered us twelve apostolic vicariates in India which are
about to fold up for lack of personnel. Each of them needs a bishop and
priests.
While he was talking, I kept thinking: Holy Father, my priests are all
very young; more experienced men are needed/or such a task. However, I
wish you to know that if they do not yet measure up in other fields, they
are tops at meals.
Since the Pope kept insisting that I accept one such vicariate, I
seriously considered it for a while and then said: "If such is your will,
Holy Father, I accept it, but only after twenty months from the day I will
receive all pertinent documents."
The Pope agreed and entrusted the matter to Cardinal Franchi, prefect
of the Congregation for the Propagation of the Faith, who in turn
summoned other cardinals for consultation and ordered that such
documents be sent to me as quickly as possible.
Those of you who wish to go to India have twenty months to get ready,
but remember that this means twenty months from the delivery of the
pertinent documents which won't arrive until September. Thus we have
two years to prepare ourselves. The other vicariates will be ready for us as
soon as we have the personnel.
Now, turning to our Congregation, I must say that a genuine religious
spirit is growing, that our membership is increasing, and that as our zest
for work increases, so does the harvest. As soon as one of us is just about
able to do something, Divine Providence instantly puts his talents and
knowledge to good use. On the contrary, how many there are who after
completing their seminary studies don't know what to do or where to
turn! How many others undertake some task and are unable to see it
through! How many, despite their will to work for God's glory, are
diverted from their goal by various considerations! Malicious gossip and
calumny render their work fruitless, and at times force them to abandon it
or even flee from their field of apostolate. 1'he same can be said of many
religious orders. Still, we keep growing and are in demand everywhere.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It's amazing. No obstacles or difficulties block our path. The Lord really
wishes to embarrass us with His bounty. I repeat-it's truly amazing.
It is God who wants us to be thus blessed. He Himself seeks to
encourage us and point out the way, while we, in turn, must show Him
our gratitude by measuring up to all the favors He was kind enough to
shower upon us.
While speaking to the Pope about Patagonia, I told him that we could
plan a chain of schools for native boys along our side of the border,
almost separating it from the rest of the continent. When these boys
would become priests, we could send them back to convert their parents,
brothers and friends. I also gave him additional information on our own
mission field. I told him that several boys have already been admitted to
our school at San Nicolas and that some give evidence of a priestly
vocation. I also told him that a school is under construction in the last
outpost city,near the Patagonian border, right in the midst of savages.40
The Holy Father was most delighted to hear this news and, lifting his
hands to heaven, exclaimed: "Glory to God! Patagonians will convert
their own country, thus eliminating the need of sending missionaries into
countries whose language, culture and customs are utterly alien to them. I
believe that, once native priests are at hand, the conversion of Patagonia
will be assured."
I am only telling you a few things and very briefly too. Were I to limit
myself even to the more important items, each of them would require
hours and hours of talking, and I cannot do that now.
But before leaving you tonight, let me mention two more things. We are
championed by the Holy Father, well liked by everybody, and showered
with all kinds of graces, favors and privileges. We may glory in this, but
let us beat' in mind that Our Lord will make use of us only insofar as we
measure up to His expectations and are worthy of His favors. I cannot
help but urge you with all my might to be true Salesians. We must bear
the fruit of every virtue and adorn our hearts with them. Hence the chief
good we must strive for with one mind and heart is to be totally and
always united in the bond of perfect obedience. Yes, dear sons, be
obedient not only to superiors in whatever they ask of us day by day, but
also to our rules. Obey readily, willingly, and cheerfully. Do nothing that
may conflict with obedience. May there never be among us anyone who,
as St. Paul says, obeys in such a way as to cause his superiors grief. It is
my wish that all Salesians be obedient for Our Lord's sake.
One more thing, for which I want your undivided attention. What must
40 The word "savage" here and elsewhere is to be interpreted with a grain of salt. Not all
the natives or even the majority of them lived in a savage state or were non-Christian. This
explains how Patagonian boys with a seemingly priestly vocation had been found so
quickly. [Author]

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163
distinguish us from all others and be the hallmark of our Congregation is
the virtue of chastity. Let us all strive to possess this virtue fully and instill
it into the hearts of others. I believe I can apply to this virtue what Holy
Scripture says, "In her company all good things came to me." [Wis. 7, 11]
Where there is chastity, there too are all the other virtues, because chastity
attracts them all. Without chastity all other virtues are non-existent.
Chastity must be the pivot upon which all our actions revolve. Let us
engrave this deeply into our minds, let us do our utmost to give our boys
good example, and may it never happen that a boy is scandalized by any
member of our Congregation. May it never come to pass that a Salesian
loses the virtue of modesty or that he becomes a stumbling block to others
in speech, writings, books or actions. Nowadays sterling modesty and
chastity are a must. If you love this virtue, which is so delicate and tender,
you will be like angels of God. They love, adore and serve Him. By
cherishing this virtue, you will acquire the holy fear of God and peace of
heart. You will have no further anguish or pangs of conscience, but only
a fervor in things which pertain to God's worship and a readiness to suffer
anything for His sake. Possessing this virtue, we can be sure we are
walking along the right path; even our most insignificant actions will be
pleasing to God. We shall thus earn countless merits and be certain of one
day attaining our immortal reward-the full possession of God in our
heavenly home.
Let us therefore make every effort to shun any thought which may dim
this virtue ever so slightly, any glance or touch of ourselves or others, for,
as I again repeat, all other virtues which we may acquire are dependent on
chastity. What will help us most to safeguard it jealously is obedience in
all things. These two virtues go hand in hand; one who is perfectly
obedient can also be sure of possessing the inestimable treasure of purity.
Let us earnestly implore the Lord for it because if He grants us chastity,
we shall not need anything else. Simply by keeping chaste we shall obtain
every good joy from heaven. Our chastity will be the triumph of our
Congregation, the best thanks we can give to God for the many favors He
has granted us.
Let us now take a final glance at Father Berta's diary. From it we
gather that during his stay in Rome, Don Bosco had three
audiences with the Pope, paid ten visits to cardinals, nineteen to
other prelates, thirteen to religious or religious communities, and
twelve to lay people in different positions. He also twice looked
over a place he planned to purchase but did not, and visited only
two churches: St. Benedict's and the newly restored St. Andrew
a/le Fratte; finally, he accepted seven dinner invitations. Father
Berta's skimpy diary gives no clues about his discussions with the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cardinals and other prelates on his visits, which occasionally lasted
two or three hours. However, Don Bosco was usually quite reticent
about such things. Once he remarked that what he did in Rome
would never be fully known. Another time, after his last trip to
Paris, he stated that he had had to resolve matters of such
importance that any one of them would have justified a journey to
the French capital. In his letters or talks he only revealed what was
conducive to good and beneficial effects.
What he said and the fatherly manner in which he spoke on June
4 had a magical effect on all his hearers and filled them with
enthusiasm.
Distinguished visitors called on Don Bosco as soon as they
learned that he had returned. Some were not mere courtesy visits;
this we can surmise since they were witnessed by confreres. On the
18th, Monsignor Durio, a canon from Novara, a man of letters
with a reputation for liberal views, showed up toward the end of
dinner. As was usual with any visitor arriving at that hour, he was
taken to the dining room and later spent some time pacing the
porticoes with Don Bosco. Shortly afterward, the bishop of Susa
arrived and remained closeted with Don Bosco for three hours.
They must have discussed important matters because Don Bosco
was generally very quick to dispatch business, whether decisions
were to be made or advice given. On this occasion, despite his
promise to visit someone in town and attend to other affairs, he
had to omit both that evening.
On the 19th, right after dinner, Professor Bacchialoni of the
Royal University, a close friend of Don Bosco, called on him.
During Don Bosco's absence, Mrs. Eurasia Monti, a generous-
hearted woman, had died, leaving a substantial share of her wealth
to the Oratory and appointing Bacchialoni as executor of her will.
One would have expected Don Bosco to be anxious to listen to
him. Instead, over coffee and with others present, he began talking
about Patagonia and how pleased the Pope was with our mission.
He dwelt at length upon its geography, location, natural resources,
the history of its discovery, attempts at evangelization, its natives,
culture and customs, and his own plans. He went on for almost an
hour, with great wealth of detail as though he had done nothing in
his life but indulge in Patagonian studies. We may assume that
Professor Bacchialoni expected him to be concerned about the
will, especially because of some last-minute surprises about which

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165
Don Bosco had been told. If we are correct in this assumption,
then the professor had ample opportunity, had he not been already
convinced of it, to observe how detached Don Bosco was from the
material goods of this world.
The chronicler pays no heed to this, but compensates with this
remark: "It is a wonder how Don Bosco, once he is bent on doing
something, goes at it as if he had nothing else to do, whereas he
really is quite busy. He concentrates on· just one thing at a time,
goes deeply into it, explores all facets, seeks professional advice
and abides by it. Even while relaxing he talks of nothing else-in
part to make his views clear to others and make the conversation
lively and instructive.... Yet, once he is back at his desk, he
completely drops the matter he was dwelling on and tranquilly
goes on to other 'business."
When the after-dinner conversation was over, Don Bosco was
left alone with the professor who was allowed finally to discuss the
matter he had come for. The chronicler again remarks: "Don
Bosco keeps all things under his control. None of his priests, except
Father Rua to a certain degree, ever has a hand in any business."
At six that evening he left the Oratory for the first time since his
return to call on Countess Callari, who was convalescing, but he
did not go alone. As he usually did when he wanted to talk at
leisure with confreres, he took with him Pelazza, the coadjutor
brother in charge of the printshop, and Barale, the bookstore
manager. As they walked along, he discussed publishing matters
with them. Little by little he thus re-established those indispensable
individual contacts of his at the Oratory as confessor, father and
friend, which had been interrupted by his absence.

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CHAPTER 7
Novena and Feast of Mary, Help of Christians
~HE novena in honor of Mary, Help of Christians was
preached in 1876 by Father Fogliano, a very devout priest of Biella
who was greatly admired by Don Bosco. Wondering why Don
Bosco thought so highly of him, we inquired of the late Father
Caracciolo, superior of the Oratorians 1 in Turin. All we did was
mention Father Fogliano and he immediately exclaimed: "How I
remember him! As a boy I loved to hear his sermons because he
could say things so clearly and explain them with stories. He was a
great story-teller and, like Don Bosco, spoke very calmly. This was
precisely Don Bosco's kind of preaching style."
One day, remarking about Father Fogliano's sermons, Don
Bosco expressed his pleasure that they always included favors
obtained by people through the intercession of Mary, Help of
Christians. He added that, while in Rome, he had one day stopped
in a church just as a priest was concluding a homily with the
account of a favor received from Our Lady, which Don Bosco had
published in his pamphlet Favors Obtained Through Mary, Help
of Christians. The priest mentioned Don Bosco by name. ''Here in
Turint Father Barberis remarked, "we hardly mention events
which we could call unique to us, but I think they should be widely
publicized. We have a treasure and we keep it in hiding."
Unfortunately this was not so. That pamphlet stirred up the
storm already described in Volume XI. 2
One day a renowned doctor who had no faith called on Don
Bosco. "I hear that you cure all kinds of ills," he said.
"No/' Don Bosco replied.
"People have even given me the names of your patients and their
ailments."
"They misled you. True, people do come to me for spiritual and
I A congregation founded by St. Philip Neri. [Editor]
2 See pp. 420-426. [Editor]
166

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temporal favors for themselves or friends through the intercession
of Mary, Help of Christians. They make triduums and novenas,
promising to do something if the favor is obtained, but in these
cases the favor is obtained not through me, but through the
intercession of Mary, Help of Christians."
"Well, cure me too, and I shall believe in these miracles."
"What's your illness?"
"Epilepsy."
For a year, the doctor said, the seizures had become so frequent
that he dared not go out alone. No medication worked. Feeling his
strength ebbing away, he had finally come to Don Bosco in the
hope of a cure;.
"Do as all the others have done," Don Bosco said. ''Kneel down,
pray with me, prepare yourself to cleanse your soul with confession
and Communion, and you will see that the Madonna will grant
your prayer."
"Ask me anything else. I cannot do that."
"Why not?"
"Because I would be a hypocrite. I don't believe in God, in Our
Lady, in prayers or miracles."
Don Bosco was startled. Yet with God's help he managed to
persuade the faithless doctor to kneel and make the Sign of the
Cross. "I am surprised that I can still make it after forty years," he
exclaimed, rising to his feet. He also promised to prepare himself
for confession.
He kept his word, too. Immediately after his confession he felt
that he was cured. In fact, even though, according to his friends,
the attacks had been so frequent and so violent that all feared
serious consequences, he never again suffered epileptic seizures.
Some time later, he returned to the Church of Mary, Help of
Christians, received Holy Communion, and made no secret of his
joy at having been converted from skepticism to belief.
The evening before the triduum, after an extremely long session
of hearing confessions, Don Bosco took a very late supper which,
the chronicle says, was mostly "a bowl of soup and half a glass of
wine." Later he chatted with confreres about the coming feast and
about Patagonia.
The first day of the triduum, a Sunday, was marked by a double
celebration, the feast of the Patronage of St. Joseph, which had
been postponed, and Don Bosco's return from Rome. A special

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dinner, served in the library, was attended by the Oratory crafts-
masters and distinguished guests, among whom were Professors
[Mark] Pechenino, [Anthony] Terreno, [Joseph] Allievo, [Vincent]
Lanfranchi and [Charles] Bacchialoni. "These family dinners are
very helpful," the chronicle notes. They were held fairly frequently
because they helped to draw prominent priests and laymen to the
Oratory. The latter received a special invitation when it came to
choosing writers for the series Italian Classics for the Young. 3 The
dinners, neither lavish nor scrimpy, were a delight.
That same evening Don Bosco attended the artisans' assembly
honoring St. Joseph, which also had been postponed till his return.
He was so pleased that in his closing remarks he paid them a rare
compliment: "It would be nice if these assemblies could be held
every day. I'd like to attend them all. I can't tell you how happy I
am. Prepare more and invite me!" He then told Father Lazzero to
save the better numbers for future use.4
The Church situation in Italy kept worsening. The faithful
intensified their pleas to the Blessed Virgin for Her powerful
assistance. In 1876 [Constantine] Cardinal Patrizi, the Pope's
vicar, in a special letter, urged the faithful to make a fervent
triduum in preparation for the feast of Mary, Help of Christians, in
the Church of Santa Maria sopra Minerva.5
The annual feast of Mary, Help of Christians, was growing in
popularity throughout Turin and was matched by increasing faith
and piety. During the triduum flocks of people streamed into the
sacristy to ask Don Bosco for his blessing, but he reminded them
that he gave not his blessing but that of Mary, Help of Christians.
Some came to thank Her for graces received; others came to
implore favors, and the favors were many. Two issues of Letture
Cattoliche, published respectively in 1877 and 1878, describe fifty-
nine such favors received in 1876, but, doubtless, many others were
not listed.
We will narrate one such favor in which Don Bosco had a share.
During the month of May, eighty-two-year-old Mr. Mazzucco of
Turin fell so seriously ill that his case was declared hopeless. In her
grief, his daughter Marcellina visited the Church of Mary, Help of
Christians to pray and to ask Don Bosco to bless her father. Don
3 See Vol. IX, pp. 51, 195f, 39lf. [Editor]
4 This paragraph is a condensation. [Editor]
5 This paragraph is a condensation. [Editor]

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Bosco was glad to oblige, and, as she left, he said: ''I bless you for
your father. Starting now, up to the feast of Corpus Christi, say
three times the Our Father, Hail Mary and Glory Be in honor of
the Blessed Sacrament, and a Hail, Holy Queen to Our Lady. I
assure you that She will answer your prayers."
The daughter returned home joyfully, but, noticing no improve-
ment, she came back to Don Bosco in grief. "We are not through
praying," Don Bosco reminded her. "The novena before the feast
of Corpus Christi is just beginning today. So let us pray with fervor
and hope. Have faith and confidence in Our Lady." He was right.
The elderly man found that he was perfectly healed on the morning
of the feast of Corpus Christi.
The finances of the Oratory were, as usual, very strained. For a
month and a half Don Bosco had sent no appeals for aid either in
Turin or in Rome. In Rome he either had no time or thought it
wiser not to ask. Yet it was he who had to provide. He began to go
out again on the day before the vigil of the feast. Baron [Charles]
Bianco of Barbania came to fetch him with his coach at ten in the
morning. He was a fine gentleman-tall, athletic, jovial and frank,
an outstanding member of Piedmontese nobility and Don Bosco's
loyal friend. That morning he certainly did more than give Don
Bosco a ride, for Don Bosco returned late that evening and he was
not empty-handed.
Who could describe the Oratory's growing excitement as the
great feast approached? Rehearsals kept busy choir, band and altar
boys. Students wrote addresses on envelopes to be used for mailing
invitations; others gave the buildings a thorough cleaning, deco-
rated the church and set up various booths. Father Rua held
meetings with the Oratory faculty to forestall disorder. The
meetings were also attended by coadjutor brothers who had been
entrusted with special responsibilities.6
On the vigil of the feast, the boys' excitement reached a frenzied
pitch. There was to be a curtailed school day, but the dismissal
came even sooner because of the arrival of Salesian directors or
delegates and other visitors, such as Monsignor [Joseph] Masnini,
secretary of the bishop of Casale, and [John Baptist] Gazzolo
[Italy's consul in Buenos Aires] who had just returned from
Argentina. The presence of so many diocesan priests, in addition to
hThis paragraph is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the news that several Swiss pilgrims had arrived exclusively to pray
in the Church of Mary, Help of Christians, prompted our chroni-
cler to record: "It would be no surprise if within a few years this
church were to be a center of vast pilgrimages."
Don Bosco interviewed a great many callers until one in the
afternoon. A telegram from Genoa had informed him that two
noble ladies would arrive at two and would dine at the Oratory. He
calmly and kindly waited for them.
He heard confessions till very late that evening, when he went in
to supper. Consul Gazzola was waiting for him. He had read the
letter of Salesian missionaries in Unita Cattolica and other papers
with bruised feelings, and he needed to express himself, since he
felt that too little had been said about him. True, he had unbur-
dened himself to Father Francesia, but he was still upset. At first
sight Don Bosco immediately took off his biretta and cordially
hugged him with unusual warmth. He asked him to sit by his side,
heaped compliments upon him, and gave him full credit for his
missionary endeavor. Though he was thoroughly exhausted, he
kept talking to him for over an hour. Don Bosco would never let
anyone leave him with even the slightest hurt.
Masses and Communions began very early on the morning of
the feast and continued until about ten. The students of the
Valsalice College were present at the Community Mass. The
Oratory chronicle reports that the "music was much less brassy
than in previous years and much more refined." The choir,
reorganized by Father Cagliero, did itself honor even in the
conductor's absence, so well had he trained the youngsters and
prepared Brother Dogliani to take his place. The program notes
remarked: "The composer of the hymn Saepe dum Christi intended
to put to music the Christians' victory at Lepanto through the
assistance of Mary, Help of Christians." Indeed, that intensely
dramatic composition was called by everyone "The Battle of
Lepanto." Such was the sacred music of those times. The hymn
was repeated on May 25, the feast of the Ascension, at which even
more people took part with no less an attendance at Holy Com-
munion.
As soon as Don Bosco finished his Mass, he was surrounded by
some fifty people who sought his blessing and kept him there for an
hour and a half. Then, wearied by the strain of the previous day, he

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felt thoroughly drained of strength, hardly able to talk, but he kept
going in his serious and serene way. Observing him closely during
those days, one could not help but express admiration to see how
actively he shared in the conversation, keeping the talk lively and
joyful and, more important, steering frivolous topics to serious
thoughts. Ho was a past master in the art of guiding conversation
his own way. Anecdotes seemed to flow spontaneously in response
to others' remarks, but, in all reality, they had been artfully chosen
by him beforehand to impress his listeners deeply. One was not
aware of this. Here too he was still the old magician, wielding
secret power to draw and move his audience as he willed in order to
do them good.
That solemn feast, however, had dark clouds of its own. The
celebrant of the solemn high Mass that morning had been Monsi-
gnor Masnini. Archbishop Gastaldi had been invited but had
declined and had even refused permission to invite another bishop
in his place. The people had no idea that anything was amiss. In
fact, they did not even notice the absence of a bishop, because the
monsignor's scarlet robes and the bugia7 carried alongside the
missal gave the impression that he was a bishop. But the matter
was not ignored. Like a bolt out of the blue came an order
forbidding the monsignor to officiate at Evening Prayer. That was
followed the next day by this letter to "The Prefect of Don Bosco's
Oratory":
His Excellency the Archbishop has instructed me to inform you of his
acute displeasure that a non-diocesan priest was allowed to celebrate a
solemn high Mass yesterday in the Church of Mary, Help of Christians
and furthermore was allowed to use episcopal appurtenances without the
archbishop's explicit permission, notwithstanding the fact that this is
contrary to diocesan practice, regardless of the solemnity of the services.
In view of this policy, several diocesan priests who have been honored
with the title of "monsignor" and accompanying privileges never use
them, precisely because they do not have their archbishop's permission.
Therefore His Excellency reminds you and your confreres that "obedience
is better than sacrifice" [ 1 Sam. 15, 22] and hopes that from now on he
will have no further cause for complaints in this matter.
In all truth, we must add that Monsignor Joseph Masnini had
7 A low candlestick with a short handle formerly used at a bishop's Mass. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
respectfully called at the chancery three times but had been denied
an audience with the archbishop.s
This letter was followed up on June 2 by a ruling keeping Don
Bosco t'from allowing any newly ordained Salesian priest residing
in any Salesian house to celebrate his first Mass or any subsequent
Mass in any parish of the Turin archdiocese for at least fifteen days
after his ordination."
In the midst of this harassment, Archbishop Gastaldi was asked
by the bishop of Sant'Agata dei Goti in southern Italy to pass on to
Don Bosco an expression of the esteem he had for him. The prelate
had heard from the bishop of Castellamare "about a Handbook of
Church History by the distinguished Father John Bosco." Now
knowing "this zealous priest's" address, the prelate was asking Don
Bosco's ordinary to place an order on his behalf for twenty copies.
He also said that he intended to promote that book among his
young priests. Archbishop Gastaldi promptly obliged through his
secretary.
The fervent piety which kindled all hearts during the novena of
Mary, Help of Christians had also a helpful influence on a twenty-
year-old young man, a Calvinist, who, while studying in Switzer-
land, had been directed to the Oratory by a friend; Moved by the
people's devotion to Our Lady and similarly inflamed, he asked for
baptism which he received on June 4, 1876.9
Once routine was re-established, Father Rua called a regular
meeting of all who had taken any part in running the festivities to
ascertain if any disorder had occurred and what measures should
be taken to forestall them in the future. A concise report was
drawn up to be read in May of the following year. This detail
should be enough to silence onlookers who, seeing things done in
new ways, blustered about disorderliness. There was hustle and
bustle, yes, but always under the careful gaze of level-headed,
zealous and well-loved superiors who directed the action and
controlled the feverish tone to obviate disorders.
We shall single out the third and fourth remark entered in those
minutes:
8 A few days later, on June 8, 1876, Monsignor Masnini wrote to Archbishop Gastaldi and
gave his side of the story. [Author]
9 This paragraph is a condensation. [Editor]

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Novena and Feast of Mary, Help of Christians
173
3. Find a way to supervise the boys in church by classes; on the eve of a
feast a superior should plan the seating.
4. It is Don Bosco's wish that pilgrims be admitted into the sacristy and
apse, so as to fill every part of the church.
One thing more. Father Bonetti, who came from Borgo San
Martino, renowned for its strawberries, sent Don Bosco a basket
of this fragrant fruit, then in season, for the feast of Mary, Help of
Christians. This started a tradition which continues to this very day
[ 1931]. Don Bosco thanked him by mail and used the letter to jot
down a kind word to everyone.10
toThis paragraph is a condensation. [Editor]

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CHAPTER 8
Casual Encounters and Timely Comments
FAITHFUL to the chronological method of narration of
Don Bosco's first biographer [Father John Baptist Lemoyne], we
now present random gleanings of encounters Don Bosco had with
various people between February and June of 1876 which deserve
to be mentioned in a rather detailed biography such as ours.
Among Don Bosco's admirable conversational talents were his
extraordinary skill in steering a conversation to spiritual matters
and his candor and ease in speaking his mind about certain
somewhat unpalatable truths without arousing the usually atten-
dant animosity.
He gave eloquent proof of this talent on February 19. Once a
year he used to dine with two elderly spinsters named Bonnie who
lived in Turin. On this occasion he brought along Father Rua and
Father Barberis. When dinner was nearly over, some distant
relatives of the two sisters arrived, a Mr. and Mrs. Tovaglia.
Though childless and very wealthy they never gave to charity and
nourished an ill-concealed aversion toward religious duties. Natu-
rally they were at odds with the two sisters in matters of religion.
They were ushered into the living room and soon enough Don
Bosco and his companions joined them. After a few pleasantries,
Don Bosco mentioned a certain Mr. Turletti who was well known
to Mr. Tovaglia and remarked that he was a truly fine gentleman.
"Yes, indeed," Tovaglia exclaimed. "Nowadays it's hard to find a
family like his."
"It's heartwarming indeed to meet such upright, devout people.
He attends Mass and other church services and receives the
sacraments, notwithstanding his manifold occupations."
"And at home he is quite amiable, too," Tovaglia went on. "He is
a perfect gentleman, ever willing to help."
"Yes indeed," Don Bosco added. "Furthermore, despite the fact
that he has a large family and is not wealthy, he scrupulously
174

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Casual Encounters and Timely Comments
175
carries out Our Lord's exhortation, 'Give that which remains as
alms.' [Luke 11, 41] As soon as he can spare some money, he brings
it to me. He did t_he same thing when he lived in Florence. 'Don
Bosco,' he would say, 'winter is coming and your boys will need
socks. Buy a few dozen.' At other times he would give me money to
buy shirts and sweaters. Once, fearing that he was doing too much
at his family's expense, I urged him not to be over-generous. 'My
dear Don Bosco,' he replied, 'do you want to be the only one aside
from your Salesians to gain heaven? If I didn't help others, how
could I put into practice Our Lord's words: "Give to the poor what
you do not need"?' I pointed out that this was only a counsel, not a
command. 'Counsel or command,' he replied, 'I know that one
should take seriously what Our Lord said, "It is easier for a camel
to pass through a needle's eye than for a rich man to enter the
kingdom of God." [Matt. 19, 24] I want to save my soul, and
therefore I must detach myself from material things. For I do
indeed see that those who are always concerned about themselves
never have anything left over for others. The richer one is, the more
he feels the need for higher living standards. These imaginary needs
are mere excuses to cover up one's attachment to wealth.' In the
face of such observations I could say no more because I could see
that he was truly a well-instructed Catholic and a generous-hearted
man."
"Quite true! When he was a boy, he was studying to become a
priest. I even believe he donned the clerical habit."
"I did not know that, but I have always known him to be a
devout man, selfless and well-educated."
The conversation then turned to the zealous, hard-working
Salesian missionaries in Argentina where good priests were very
scarce, and to the necessity to send reinforcements to save those
souls. "Of course this is a very costly enterprise," Don Bosco
added.
"Then, too, we can hardly spare good priests," Miss Bonnie
interjected.
"That's true," Don Bosco went on, "but with financial help we
can start training a larger number of young candidates for the
missions. Right now we have to send a new contingent to South
America, but we are still reeling from the expense of the first
expedition which cost us over thirty-six thousand lire. You cer-
tainly realize that for a poor priest who relies entirely on public

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176
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
charity this is a crushing burden. Fortunately, when Divine
Providence wants something done, it inspires someone to help and
somehow it is done. We are all in God's hands."
The conversation then turned to the recent suicide of a certain
Mr. Monti. Tovaglia commented that the unwillingness to bear
life's difficulties was a mark of great cowardice. "That's bound to
happen," someone remarked, "when religion is absent from one's
life." As the talk continued on the subject of death, Mrs. Tovaglia
became uncomfortable and remarked that the less said about it the
better, adding that when it happened, it happened, but there was
no need to be unduly preoccupied.
"That's true," Don Bosco said. -'I still recall the advice that the
late Father Cafasso, a most exemplary priest here in Turin, used to
give frequently. The gist was that we should be ever ready for
death, but shouldn't fear it. If one has a clear conscience, either
because he has not committed any sins or has already confessed
them and atoned for them, why should he fear death? Only those
who lead a bad life and never or very seldom receive the sacra-
ments have reason to fear death. They fear it because their
conscience reproaches them. The Gospel repeatedly warns us to be
ready for it: 'Be on guard, therefore, because the Son of Man will
come when you least expect him.'" [Luke 12, 40]
As he took his leave, Don Bosco graciously invited Mr. and Mrs.
Tovaglia to visit the Oratory, which they had never seen. Most
likely this couple who never went to church remembered for a long
time this encounter with Don Bosco.
Whenever Don Bosco met newcomers at the Oratory, he did not
limit himself to returning their greetings, but would immediately
engage them in conversation, injecting spiritual thoughts, inviting
them to join his Congregation, or else encouraging them to make
spiritual progress. In March a thirty-yeat-old waiter, who had been
at the Oratory only a few weeks, served him coffee.
"What's your name?" Don Bosco asked him.
"Pesce."
"Where do you come from?"
"A village near Mondovi."
"What was your job before you came to the Oratory?"
"I was a waiter in the boarding school at Mondovi. I have a
recommendation from the mayor and Canon lghina."

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Casual Encounters and Timely Comments
177
"Read it to me."
The man read the letter fairly well. Then Don Bosco went on:
"Did you come here to stay, or just for a while until you find a
better job?"
"Frankly, I'd like to stay, but...."
"Do you thing this isn't the place for you?"
"It's a nice place but I'd rather be sent to some other school. I
don't think that Turin is the place for me."
"What kind of work would you like to do?"
"What I am doing now or something similar."
"If this is all you want, there is no problem. There's one more
thing I'd like to know: Are you here to make money or would you
be satisfied if we provide for your material and spiritual needs? If
you are looking for money, you are in the wrong place."
"Money is not that important to me. I am alone."
"Well, then, if you wish to feel secure about your future needs in
health or sickness, and if you want a good deal in this life and the
next, you may stay here. I willingly give you this job and you can
be at peace. But you will have to say to yourself, '/ really want to
save my soul.' What do you say? Do you want to have a joyful time
in this world and in the next?"
"Yes, I do...."
"Well, here comes Father Barberis. Talk it over with him. I'll be
happy if I can do some good for you."
Rarely would house members pass him without hearing some
cheering word. One evening he successively met six of them and
had a word for each. The first one was Father Joseph Monateri.
"Well," Don Bosco said, "I know you want to astonish me with the
wondrous miracles you are going to work. Isn't that so?" He next
chanced upon a young cleric named Podesta, a name meaning
"power." Making a pun on his name and patting him, he smilingly
paraphrased two scriptural verses: "The powers tremble. He holds
power and sovereignty." To Francis Ghigliotto, another young
cleric, he remarked, "You still haven't made to me the confession
of your future. Pick a day for telling me all you plan to do from
now on."
Further along he met Brother Joseph Rossi and said: "Oh, here
comes Count Rossi, my great friend."
"You really love to joke," exclaimed Rossi.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Don't you prefer that to a rap on the head?"
To a cleric named Bodrati who was to teach a crash course to
adult postulants he said: "Get ready. I'll get you so many students
that you will be astounded. With your masterly hand, turn them
into choice vines for the Lord."
To another cleric he remarked: "Leave it to me. We must send
help to Father Cagliero. You will convert Patagonia."
Those who have not been privileged to know Don Bosco cannot
possibly imagine how much people loved to be treated in this way.
But what really revealed Don Bosco's charming personality was
his way of dealing with people who did not see eye to eye with him
on certain things. He did not argue; rather, he listened attentively
and with an open mind, leaving the impression that there was no
real disagreement between them. But when decisions had to be
taken, he firmly proceeded to do what was feasible and not what
was desirable. In these matters he did not yield an inch; he used his
head, not somebody else's. He welcomed sugge~tions and advice as
means to better understand problems, their inherent difficulties,
and the ways to overcome them. This was evident in his long talks
with Consul Gazzola. Don Bosco would stress to him the need to
evangelize Patagonia as Pius IX had recommended, but that was
not the consul's goal. What the latter continually insisted upon was
that Don Bosco should concentrate on opening a huge complex
like the Turin Oratory in Buenos Aires and service the Italian
national church. Don Bosco made no attempt whatever to dis-
suade him from his goals. He just let him talk on and on, occasion-
ally making some observation or airing a doubt without contra-
dicting him. When it was time to act, however, he slowly carried
out his well-defined plans.
Let us now follow Don Bosco on a brief trip he took on May 31
with Father Barberis to Villafranca d'Asti to visit Father Stephen
Messidonio, a former Oratory pupil who was seriously ill. The
encounters he had on this trip were routine, but with Don Bosco
even the routine was not just routine.
He left at eight in the morning after hearing confessions until the
last minute. He didn't even have time for a cup of coffee. Upon
boarding the train he met an old friend of his, Father Bartholomew
Dassano, the assistant pastor at Cambiano, and immediately
engaged him in a conversation. He also invited him to a Latin play
that was to be staged the following day at the Oratory, but the

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Casual Encounters and Timely Comments
179
good priest excused himself because of some sick calls he had to
attend to. Congratulating him on his solicitude for the sick, Don
Bosco recalled what Father Louis Guala, 1 the founder of the
Convitto Ecclesiastico, 2 had often recommended: "If a priest
wishes to see his confessional besieged by penitents, let him take
great care of the sick; the charitable assistance given to even one
patient will draw an entire family to his confessional."
The conversation then veered to comforting the bereaved fami-
lies, evoking a sorrowful comment from Father Dassano. "My
family will soon be extinct," he said. "The only ones left are myself
and my brother who is the superior of a missionary institute at
Chieri. Once we are gone, the Dassanos will be gone too. We do
not even have a nephew to whom we could leave our small estate."
"If you want heirs and are really worried about not having one,"
Don Bosco replied smilingly, "I can get you as many as you wish,
and your estate would certainly be put to good use. Only a short
time ago Baron Catella was confiding to me his regret at having no
one to whom to leave his fortune. 'Let me take care of that,' I told
him. 'Within a few days you will see your estate yield a hundred-
fold. We shall tum it into bread, bed linens and clothing for our
boys.' Take a guess at how much I had to spend recently just for
bed sheets for all the Oratory residents. You would be surprised!"
"Six or eight hundred lire?" Father Dassano ventured to say,
thinking he was stating a high figure.
"Father, a single bed sheet costs about eight lire. Buy enough of
them for eight hundred boys, and your bill will run over twelve
thousand lire. Then provide other items such as pants, sweaters,
and shirts, and you'll see what it will add up to."
Don Bosco had a talent for making wealthy people realize the
Oratory's financial needs. He would talk of blankets, clothing, and
food, according to the people's interests and circumstances. Simple
arithmetic brought home to them how great were Don Bosco's
financial needs. However, he avoided pressure or explicit requests.
He generally took a cue from what was being said and gradually
steered the conversation to the Oratory's needs in such a way that
his remarks seemed to be its logical conclusion.
'See Vol. II, pp. 31ff. [Editor]
2An ecclesiastical college'specializing in pastoral theology. It was here that Don Bosco
started his work for boys while attending courses immediately after his ordination. See ibid.,
pp. 31ff, 54-61 [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After Father Dassano got off the train and he was left alone with
Father Barberis, Don Bosco settled down to edit the latter's
manuscript of a book on ancient history which Father Barberis
had given him the day before. Now and then he would point out to
him stilted expressions, untenable assumptions and other flaws.
Finally they reached Villafranca. There one could see how much
Don Bosco was revered and loved by the local clergy who were
waiting for him with the deepest respect. The pastor in particular,
who was over sixty, was delighted and talked profusely about Don
Bosco, the Oratory and the Salesian work in Buenos Aires,
showing himself to be well informed and a sincere admirer. Also
present were the assistant pastor and the public school teacher,
both exemplary priests. The whole group paid a visit to Father
Messidonio, and all enjoyed Don Bosco's interesting and lively
conversation until four o'clock. He acquainted them with the Sons
of Mary program, a most opportune topic with priests who could
send him promising candidates for the priesthood. Through a
fortunate coincidence, one of the pastor's helpers who had already
been discharged from the army manifested to Don Bosco his
ardent desire to become a priest. Don Bosco listened and encour-
aged him, but he shied a way from an instant decision. The pastor
mentioned two other adult parishioners as potential vocations, but
again Don Bosco deferred his decision to a more propitious time.
The reason was that at this time the relocation of the Sons of Mary
to our house in Sampierdarena was still under study.
Don Bosco then spoke of the Institute of the Daughters of Mary,
Help of Christians, explaining their purpose, manner of life, and
constant progress. A young lady who had heard about them and
felt inclined to join them was immediately accepted, while a few
others, two school girls among them, expressed the wish to go to
Mornese.
While they were dining, a man whose son wanted to be enrolled
at the Oratory called on Don Bosco with his boy. Relying on the
recommendations of the youngster's pastor and teacher, Don
Bosco accepted him on the spot.
Until now he had said nothing about the Association of Salesian
Cooperators, which was uppermost in his mind at this time.
Imperceptibly he steered the conversation to it, pointing out how
much the Holy Father had this association at heart. He briefed

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Casual Encounters and Timely Comments
181
them on its goals, emphasized the spiritual favors recently be-
stowed on it and informed them of other favors granted to him by
Pius IX during his recent trip to Rome. Here Don Bosco's talent to
make people appreciate things came to the fore. In Rome, as usual,
he had requested special indulgences-among others, a plenary
indulgence for all the Oratory benefactors, lay and clerical, when-
ever they received Communion or celebrated Mass. So now,
turning to the pastor who amply deserved to be recognized as a
benefactor, he told him that he had requested a plenary indulgence
for him from the Pope whenever he celebrated Mass. He did the
same with Father Messidonio, ad.ding that he had also obtained for
him and his family another indulgence to be gained at the point of
death. Understandably this news impressed both priests most
favorably. What Don Bosco had asked for collectively, he pre-
sented to each individual as something personal. His rationale was
that whatever is· granted to all is likewise granted to each of them.
Poor Father Messidonio, hopelessly bedridden, was wasting
away with terminal tuberculosis. When Don Bosco took leave of
him, the latter made a supreme effort to get up, determined to go
with Don Bosco to Turin and become a Salesian, as he had decided
to do quite some time before. With perfect aplomb, Don Bosco put
him at ease. "As of this moment," he replied, "I enroll you as a
Salesian, and as soon as I get back to Turin, I will formally register
you among our confreres. As soon as you can get up, even though
you may not be fully ~ecovered, you may come to the Oratory
where we shall receive you with open arms. Just send us word a few
hours before to give us time to get your room ready. Do this: as
soon as you can stand on your feet, move about a little and try to
walk as far as the railroad station by yourself. If you can do that-
it's only a kilometer-that's enough for me. I'll be waiting for you."
Don Bosco and all those present knew that only a miracle could
restore this poor priest's health, but Don Bosco was very glad to be
able to boost his morale. To comfort him even more, he assured
him that he and his boys would pray for him.
Back on the train, a severe headache prevented him from doing
any work, but rather than idle the time away, he began chatting
with Father Barberis about his novices, the upperclassmen, their
intellectual talents and fitness for the Salesian Congregation, the
present and future Salesian schools and the way to draw pupils to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
our Congregation. On this point he aptly remarked: ~'Presently our
boys are just like sons, true members of our family. They feel that
they belong to our Congregation. They talk about 'our church and
our schools at Lanzo, Alassio and Nice.' Anything concerning the
Salesians they call 'ours.' As long as we will boost our foreign
missions, schools and other religious matters, they will take a
personal, hearty interest in them. Constantly hearing that we are
needed in this or that place and that we are sent for from all
parts-Italy, France, England and America-they feel as if they
owned the world." The conversation ended by pointing out the
distinctive spirit of the Salesian Society-energetic activity, shun-
ning of confrontations, and judicious abandonment of fruitless
fields of labor in favor of fruitful ones.
Father Barberis enjoyed listening to Don Bosco and treasured
his words, but the latter's headache grew no better. When they
arrived in Turin, Don Bosco invited him to a cafe for a cup of
coffee. Later Father Barberis recorded this in his chronicle: "This
shows the spirit of our Congregation-no dainties or luxuries, but
no qualms about having or getting what is needed." While sipping
coffee, Don Bosco chatted about the Oratory artisans, remarking,
"I believe that now their moral conduct is so good that no other
boarding school or even a seminary could boast of better boarders.
When I was a seminarian-and all of us were young adults-things
weren't that good."
After leaving the cafe, he turned to another topic-the signs of a
priestly or religious vocation. He again restated things that he was
fond of repeating privately and publicly: "The signs that tell us if a
boy is suited for our Congregation, if we should advise him to enter
it or not, and if we can expect him to persevere are his great candor
in confession, his fidelity in going to the same confessor, and his
promptness in confessing to him upon returning from his summer
vacation or as soon as his confessor comes back after a prolonged
absence. These are excellent indications that he will persevere in
our Congregation.
"Here is another practical rule. It does happen that a boy may
manage to stay in God's grace while at the Oratory, but he will fall
into grievous sins when he goes home. Then, upon his return to
school, he straightens out his conscience and does well throughout
the year, only to fall again during the next vacation. In such a case

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I would frankly tell him that he could become a priest if he enters
our Congregation but that he should not choose this state of life if
he intends to be a diocesan priest. And why? If he falls so easily
into grievous sins during the brief summer vacation, how will he
fare when he will be entirely on his own? Nor should one object:
'But then he will be stronger.' I retort that the dangers will also be
greater. Experience has shown me that boys who cannot remain in
God's grace during their vacation time will not remain good priests
outside a religious order."
On the way to the Oratory Don Bosco met two priests. He first
chanced upon Father [Bartholomew] Giuganino, the assistant
pastor at St. Charles Church in Turin and a former Oratory
student. Realizing that they were going to discuss confidential
matters, Father Barberis discreetly trailed behind them, thumbing
through a book. As he passed in front of the Artigianelli Institute,
its director, Father [Leonard] Murialdo,3 joined him and accom-
panied him to the Oratory, discussing the Mole Antonelliana4 [the
Antonelli Tower] or Jewish synagogue, whose construction had
been interrupted because of a split in the Jewish community over
the financing of the project. For lack of a better solution, a decision
had been reached to sell the tower. The municipal authorities
finally decided to complete its exterior at public expense; then they
tentatively approached Don Bosco as a potential buyer. This was
the topic he was now discussing with Father Murialdo. In Septem-
ber [Alexander] Antonelli, the architect, called on Don Bosco and
formally offered to act as intermediary between him and the
chairman of the Jewish administrative board which had set a
tentative price of two hundred and fifty thousand lire. The archi-
tect thought that it was a fair price. Don Bosco sent competent
people to inspect the premises, but after studying the matter from
every angle, he concluded that the tower was not adaptable for a
church, and he definitively declined the offer.
The encounters which best reveal and make us admire certain
3Now St. Leonard Murialdo. Born in Turin in 1828 of wealthy parents, he became the
priest of the poor, like Don Bosco. In 1873 he founded the Pious Society of St. Joseph to
look after poor youths. He was also quite active in awakening Catholics to their civil rights
and duties. His last efforts were given to further the movement for a Christian democracy in
Italy. He was proclaimed a saint by Pope Paul VI on May 3, 1970. [Editor]
4The Mole Antonelliana, now fully completed, houses the Risorgimento Museum. It is the
highest brick edifice in Europe, its summit being 510 feet above the ground. The sli1.i pointed
dome rises upon a hall with three galleries, one above the other. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
characteristic traits of Don Bosco are those in which he found
himself face to face with people who ideologically were poles apart
from him. Such an encounter took place with a Mr. Provera at San
Salvatore, in the Monferrato wine country. One day Don Bosco
was walking through the village conversing with the pastor and
several notables. As they were commenting on the goodness of the
villagers, their deep reverence for Don Bosco and their intense
desire to have a Salesian school there, one of them said to Don
Bosco, "There is just one man who is against you. He is also the
richest man in this village and for years he has not set foot into a
church. It's Mr. Provera, who is probably a Freemason." These
words had scarcely been uttered when, behold, Mr. Provera
himself was seen coming from the opposite direction. "There is the
priest hater," someone remarked. Don Bosco said nothing, but
when Mr. Provera was close enough, he saluted him. The maP
stopped, shook hands and exchanged pleasantries with him.
"Are you Chavalier Provera?" Don Bosco asked.
"Yes."
"Among us Salesians your name is well known and honored. It
reminds us of a saintly priest by the same name who helped us so
much in Turin, edifying us all by his virtues. Are you perhaps
related to the Provera family of Mirabello?"
"Yes, I am. My grandfather came here from Mirabello."
The conversation went on for several more minutes with such
warmth that the man invited Don Bosco to his house for some
refreshments. Those about him hastened to say: "Oh no, he can't
right now because he is expected by several people," but Don
Bosco, excusing himself from his zealous friends, accompanied
Mr. Provera to his house and spent time with him, entertaining
him with several amusing incidents. As he took his leave, he
frankly told him that he wished to continue their friendship, and he
added: "Mr. Provera, from this moment I want to put myself under
your protection. I find you so well disposed toward me that I
venture to ask you a favor. I came to San Salvatore to see if I could
find a building suitable for a school. I wish to place this school
under your protection because I need your help."
"But of course I'll help you," the man answered, charmed by
Don Bosco's amiability. "I'll be delighted. I want to be equally
frank with you: take a good close look at this house, and if you

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Casual Encounters and Timely Comments
185
think it serves your purpose, I will turn it over to you immedi-
ately."
Don Bosco thanked him, apologized for not being able to accept
so gracious an offer then and there, and departed, leaving the man
happy over their meeting.

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CHAPTER 9
Missionaries and Missions
DoN Bosco had two objectives in sending his mission-
aries. One was to provide for the spiritual needs of Italian
emigrants; the other was to endeavor to reach the Indians of the
pampas and Patagonia. The first objective was already being
attained quite well, but nothing had as yet been done for the
second, and Don Bosco gave his fullest attention to it. Meanwhile,
other proposals kept coming in from other places which seemed to
fit into his plans. They showed him the high esteem felt for the first
Salesians to set foot on Latin American soil.
The archbishop of Buenos Aires wanted to give the Salesians a
parish at Carmen de Patag6nes, a southern outpost of his vast
diocese bordering on northern Patagonia, which might serve as a
center to draw the Indians of the Rio Negro
Mr. Anthony Oneto, a Genoese, who ran the trading post for a
Welsh colony, was negotiating with Father Cagliero to have two
Salesians set up residence there and devote themselves to the care
of the Chubut Indians. We have a lengthy letter dated March 1,
1876 in which this gentleman describes the colony and its environs.
Among other things he writes:
At the mouth of the river, i.e., at the foot of the Cordilleras, are fertile
lands occupied .by Pampas Indians. Toward mid-February, forty-one
members of that tribe came here with their chieftain (cachique), whose
name is Foiel, to sell guanaco furs. They are a half-civilized people, in no
way, I would think, inclined to bloody violence. I told the cachique of the
Argentine government's good intent toward them, and I asked whether he
would welcome Catholic missionaries into his territory. He said that he
would. This is a large tribe, ready to give up its nomad existence. It was a
thirteen days' journey to come to this colony. At twenty miles per day,
that would amount to two hundred and sixty miles. Thus they do not live
186

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Missionaries and Missions
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really in the foothills of the Cordilleras as they say. Many speak Spanish
and, relatively speaking, they eat well.
Some fifty or sixty miles from here is a nomad tribe of the Patagonian
pampas. Their leader, named Ciquecian, is a very good man. Much could
be done if his sympathy were won over. He is charitable and has already
supplied the Welsh colony with food. Have two of your priests come here
and they will do wonders. Chubut will be won over to the Catholic faith
and to civilization by the descendants of Columbus. With boldness and
faith we shall conquer.
The government is well disposed. The president's wife is a fervent
Catholic, as is the honorable Mr. Juan Dillon, the commissioner general
of immigration. The immigration laws themselves say in Article 103: "The
executive authority will use all possible means to establish settlements
among the native tribes, setting up missions so as to accustom them
gradually to civilization, assisting them in the most suitable ways and
allotting a hundred hectares to each family as soon as the natives show an
inclination to work."
In short, as you can see, everything is ready. It is the right moment, too,
for you to make your debut as a new Congregation, and to show in deeds
that the Society of St. Francis de Sales, within a few years, under the
leadership of the charitable Don Bosco, can save for civilization the tribes
along the banks of the Deseado, Chubut and Negro Rivers.
Religiously the colonists were Protestants, divided into four
denominations with four ministers for eight hundred members.
Mr. Oneto volunteered his help to facilitate negotiations for the
Salesian mission.
The Argentine govenment itself was planning a colony near
Santa Cruz, toward the southern border of Patagonia, where the
missionaries, subsidized by the government, would gather the
natives of that area and civilize them. On July 3, Father Cagliero
wrote to Don Bosco from Buenos Aires:
All these Indians can be easily tamed, but they are very suspicious and
therefore capable of merciless slaughter. Be that as it may, ready some
personnel for Patagonia and tell the volunteers to start strengthening
themselves with patience, learning, wisdom and courage. In dealing with
these Indians, one must proceed cautiously lest in one day he destroy the
labors of many years. If a missionary tries to induce them to.submit to
Buenos Aires or exert~ pressure on them through threats, he will be killed.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
To ·be of benefit to any tribe, one must win the chief's friendship with
gifts, kindness and religion, and put him in contact with good Christians.
Then, later on, one can safely talk to him of the government, but only in
terms of benefits to be gained, not of submission. Divine Providence will
do the rest.
The archbishop also wanted the missionaries to set up a much
needed missionary station in Dolores, south of Buenos Aires and
beyond the Salado River. The most prominent citizens of that
town warmly supported such a foundation. At first it was errone-
ously believed that Dolores was "the last civilized outpost border-
ing on Patagonia," 1 but Patagonia was really quite far from there.
This error explains Don Bosco's insistence that Father Cagliero
speedily establish a missionary station there. From Cordoba, too,
the heart of the republic, urgent requests were being made for the
opening of a Salesian school. How much Mr. Poulson, a university
professor at Cordoba, did and said to win Father Cagliero's
coveted permission! However, the Salesians went to Cordoba only
m 1905. This will explain Don Bosco's letter. to Father Cagliero:
Dear Father Cagliero:
May 30, 1876
I have not received the briefs2 from Rome. I have only that of Father
Ceccarelli, which I am sending you with the brief for Mr. Benitez. It
should arrive any day.
I am sending you an account of all that the Holy Father asked me in his
eagerness to begin endeavors for the evangelization of Patagonia and the
pampas. He desires to take a direct hand in it, saying that no expense is to
be spared for a school or hospice to be opened at Dolores in the near
future.
Commendatore Gazzolo is drawing up his own report to the Holy See,
entirely based on the project I am enclosing. Keep Father Fagnano
updated on everything so that we may all proceed in accord and nothing
be changed unilaterally. Once I get Rome's decision, I will notify you of it
immediately.
Commendatore Gazzolo has repaid me the two hundred gold francs
you gave him, plus two thousand more. He would like to settle the matter
of Our Lady of Mercy Church as soon as possible, and he is ready to sell
I Barberis, IA Repubblica Argentina e la Patagonia [The Argentine Republic and
Patagonia], p. 114. Torino, Tipografia Salesiana, 1877. [Author]
2For papal honorific titles. [Author]

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Missionaries and Missions
189
his land for whatever offer I make. Let me know right away how much it
is worth per square meter.
He stresses the need of another missionary expedition. I am thinking of
preparing five priests, three coadjutor brothers who are certified teachers,
and four more coadjutors to take care of the kitchen, sacristy, general
maintenance and gardening.
Two of the priests will go to Our Lady of Mercy Church, two will go to
St. Nicolas, and one will be available for any need. Father Bazzani3 will
represent the Salesians with th'e civil authorities while Father Bodrato will
look after the confreres. What do you say?
We celebrated the feast of Mffry, Help of Christians very devoutly.
There were huge crowds and many graces. Mendoza's wine crowned our
efforts, and there was prolonged applause for our Salesian missionaries.
An address of commendation was unanimously approved, and Father
Chiala will send it. Everyone tells me that Father Sammori will make an
excellent preacher anywhere.
More news another time. The new expedition will be set for the end of
next September. After its arrival, you could return to Valdocco
for ... (sic)
Mr. Gazzolo assures me that the president of the St. Vincent de Paul
Society will put eighty thousand francs at your disposal for a home for
poor young apprentices. Tell me what you think of it.
He also tells me that you are very tired, and not too well. Take care of
yourself and the others. At any rate, pocket the puppets4 and l will
arrange to send someone immediately to replace you.
Greetings to all our beloved sons. Believe me always in Jesus Christ to
be
Yours affectionately,
Fr. John Bosco
The dream of setting up an Italian colony in a free territory
having vanished-for no free territories existed save in the imagi-
nation of ill-informed European writers-Don Bosco now concen-
trated on finding a permanent center from which to direct the
evangelization of the pampas and of Patagonia, especially through
the establishment of an apostolic prefecture. The reader will recall
that this was the purpose of his memorandum in May to Cardinal
Franchi, the prefect of the Sacred Congregation for the Propaga-
3 Father Richard Bazzani of Modena, the chaplain in the hospital at San Nicolas founded
by Msgr. Ceccarelli, had returned to Italy a few months previously. Don Bosco hoped that
he and Father Bodrato would head the new expedition. [Author]
4A humorous Piedmontese expression, meaning "Pack up!" [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tion of the Faith. That memorandum was the "project" enclosed in
Don Bosco's letter.
As for the report to which Gazzolo merely added his signature,
we find nothing new worth mentioning. However, we must say that
it was most helpful because it was an official report on our
activities in Argentina and made the Pope aware of how thor-
oughly everything had been done, and it favorably disposed him
toward further developments. Our readers should not take too
seriously the "gift" of two hundred gold francs made by Father
Cagliero to Gazzola, nor Gazzolo's repayment to Don Bosco. This
is just a polite way of informing him that the Argentine consul had
refunded the expenses of his journey which Father Cagliero had
advanced to him. How that happened we do not know.
We are better informed about the two parcels of land adjacent to
Our Lady of Mercy Church. To give Don Bosco an idea of their
value, Father Cagliero had them appraised by a competent broker
who estimated their worth at about eighteen thousand Italian lire.
Gazzolo turned his nose up at this offer and raised the price to at
least forty thousand. All the reasons he adduced for his decision
Father Cagliero easily demolished in no time. No agreement was
ever reached.
Father Cagliero's written statement to Don Bosco that, after
making all his recommendations, he had almost forgotten Buenos
Aires in his anxiety for Patagonia was a slight exaggeration. In
fact, he was busy planning a trade school there, similar to the one
at the Oratory.s
The tireless Father Cagliero also reached out to another project.
On their arrival in Buenos Aires, the Salesians were horrified at the
appalling spectacle presented by one neighborhood, known as "La
Boca," settled by Italians from Liguria. They were blamed for an
anticlerical demonstration which had singled out the Jesuits and
burned down their renowned Salvador School.6 In preaching to
the Italians in the Church of Our Lady of Mercy, Father Cagliero
thundered against the shame cast upon Italy, but in his apostolic
spirit he did more: he decided to see for himself the ill-famed ''La
Boca." He filled his pockets with medals of Mary, Help of
Christians, with which he had generously provided himself in
Turin, and all alone he walked through the fields which at that time
5We are omitting a brief description of the origin of this trade school. [Editor]
6See Vol. XI, p. 133. [Editor]

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Missionaries and Missions
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cut off that neighborhood from the city. He immediately spotted
swarms of urchins and young toughs around the wooden shacks.
They seemed to find it almost too good to be true to have come
upon- a hapless priest and have some fun at his expense. However,
they were stopped in their tracks when he spoke kindly to them in
their Genoese dialect and drew closer with smiles and greetings.
Seizing the opportunity, he took out a fistful of medals and flung
them as far as he could, while the boys, thinking they were coins,
dashed pell-mell after them. Then he turned and hurriedly walked
through the waterfront scattering medals along the way. The
youngsters picked up the medals, took them home and showed
them to their mothers, grandmothers, sisters and brothers. The
cottages and playgrounds buzzed with talk of nothing else but "the
medal priest," but he had disappeared after that one brief appear-
ance.
The next day Father Cagliero called on the archbishop. "I took
an enjoyable walk yesterday," he told him. "I went to 'La Boca' and
walked all through it."
"You were very imprudent," the archbishop replied. "I have
never been there myself, nor do I allow any of my priests to go
there, for there would undoubtedly be trouble. They might even be
stoned."
"Yet I'd like to go back and see the effect of my first visit. I did
some sowing and I'd like to reap what I planted."
"Don't do that! Don't expose yourself to danger!"
Unperturbed, Father Cagliero left. Two or three days later he
went back to "La Boca" by the same route. Spotting him, the
youngsters ran to him, shouting in Genoese: "The medal priest!
The medal priest!" Then Don Bosco's first experiences were re-
enacted. "Who is the best boy?" Father Cagliero asked them. "Who
is the worst? ... Can you make the Sign of the Cross? ... Can you
say the Hail Mary?" The.youngsters vied with one another to show
that they did know something. Many were already wearing the
medals around their necks and asked for more to take home.
Father Cagliero listened, gave out more medals and told them
funny stories. His second visit was truly a mini-triumph. Men and
women came out of their dwellings to take a look at the priest who
had won over the hearts of these urchins and was now promising
them a huge playground with lots of games, music and fun.
When the archbishop learned from Father Cagliero what had

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
happened at "La Boca," he was elated and surprised. In an
outburst of enthusiasm he exclaimed, "Since you are so resolved to
go to 'La Boca,' I will give you that parish. So far we have never
managed to conduct services there." Father Cagliero thanked him.
"It was to help these Italians and their children that Don Bosco
sent us here," he said. "In the name of our founder and father, I
thank Your Excellency and shall inform Don Bosco of the prize
gift you have given us."
The archbishop kept his word. In due time Father Bodrato, who
was to lead the second missionary expedition and stay on as
superior of the mission after Father Cagliero's departure, took
over the parish of St. John the Evangelist at "La Boca," perform-
ing a prodigious transformation there, as we shall later narrate.
Such were the titanic workers whom the school of St. John Bosco
gave to the first Salesian foundations. Many of them were widely
renowned, while others were silent laborers. All of them are
equally worthy of eternal remembrance and generous emulation.
Don Bosco's fatherly words came from time to time to encour-
age Father Cagliero and keep him duly informed. On June 29,
1876, he wrote:
My dear Father Cagliero:
I. I will start by giving you news of your family. Your mother and
brother came to see me, and they are anxious to go to America. They are
delighted to hear of your mission and are all well. One of your little
nephews had so.me trouble with his eyes, but he has recovered perfectly
after a month's treatment by Dr. Speirani.
2. Yesterday morning our dear Father Chiala breathed his last in the
Lord at Feletto, leaving us in bitter sorrow. It was a tragedy for our
Congregation. True, we had long expected it, but we are all deeply
grieved. Two days ago, the day before his death, his mother was with him,
and he was up and around. His lungs worked as long as they could.
3. I enclose the two [papal] briefs for Mr. Benitez and Father Cecca-
relli. If you can, present them with solemn ceremony as I told you in my
letter from Rome. The archbishop already knows about them, but it is
proper that you mention it to him yourself. Notify also the local Catholic
newspapers.
4. Marquis Spinola, the Italian minister at Buenos Aires, will bring
you a skull cap with this letter. He is a good and devout Catholic, and you
may speak to him with confidence. He is eager to help as much as he can,

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Missionaries and Missions
193
particularly in opening schools for the Italians. Tell him of our work in
Buenos Aires and San Nicolas, and make relevant proposals. He is
authorized by the government to allocate funds where needed. Insist first
that he help defray transportation costs and find premises for our schools
and homes. I think you ought to inform the archbishop too that if
necessary he can rely on the marquis' honesty and Catholicity.
5. The Holy Father is most anxious· to see us implement our plans for
the pampas and Patagonia. I think it would he most opportune to open a
house at Dolores, another at Cordoba, and a third one in some locality
even closer to the natives.
This week I shall write to the bishop of Concepcion, Chile, to arrange
for other foundations there. What the Lord wants of us now is houses and
boarding schools for the poor and homes for the savages or semi-savages,
if we can attract them to us. Then there must be a strong thrust to foster
vocations.
6. I am readying a dozen Salesians. At least five of them are priests:
Father Sammori, Father Fassio, Father Bodrato who will be in charge,
and two others. Is there any hope of getting at least the transportation
costs for most of them?
7. We already have a hundred and fifty sisters. We have to hold two
spiritual retreats for them. They will help us out at Biella and in other
places. Such growth is amazing.
This year no less then seventy-five will don the cassock in our Congre-
gation. We will have two hundred new recruits.
I am awaiting news of our honse in Buenos Aires, the [festive]
oratories, and the boarding school at Montevideo.
Give Father Baccino, Father Belmonte and the others my news; right
now I do not have time to write to them personally.
I am longing for your return.
God bless us all. Believe me always in Jesus Christ to be
Yours affectionately,
Fr. John Bosco
P.S. Prepare a novitiate for America. I have already taken steps for it in
Rome. I do not believe that we shall encounter any difficulties.
Don Bosco was right in thinking that he would encounter no
difficulties in Rome to open up a novitiate. A special house for
novices did not as yet exist, nor'could one be improvised, but the
example of the new missionaries was exciting ever greater interest
in their style of religious life, and requests were pouring in from

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
young men wishing to become Salesians. Could one expect these
postulants to go to Europe for their novitiate? Would these
precious buds of vocation be allowed to wither? That is why Don
Bosco was seeking permission to open a novitiate without specify-
ing any particular house. What he wanted most was Rome's
permission which would allow him to do his best until something
better could be found. For a while he would keep going as he had
been doing for many years at the Oratory in virtue of the excep-
tional faculties granted to him as a founder by Pius IX. Our
revered Father Cartier told us that in his day the novitiate very
simply meant going to confession to Don Bosco and talking to him
every now and then. Certainly it is no ordinary novice master who
can train religious as competently as Don Bosco, for he was gifted
not only with rare formative talents, but also with special charisms.
Canonical formalities went into effect later when the bases were
solidly set and Don Bosco's spirit, well defined and understood,
was at work through his first sons. His petition7 to the Pope
explained, as mentioned above, why he needed to establish a
novitiate in Argentina.
On July 13, a few days after mailing this petition, Don Bosco
wrote again to Father Cagliero, for his mind and heart were always
centered on his missionaries and the missions, present and future.
After informing him that he had written to the Holy Father, he
told him that he was readying twenty Salesians who would leave
for Argentina, probably in October. He also urged him to do his
best to gather poor boys, especially native Patagonians, and, if pos-
sible, to send some to the Oratory. 8
A prompt, favorable reply to Don Bosco's petition to open a
novitiate in Argentina proved how pleased the Holy See had been
at this request. On July 6, after conferring with the Pope, Cardinal
Franchi, the prefect of the Sacred Congregation for the Propaga-
tion of the Faith, granted him the "faculty to found another
novitiate ... in the Argentine Republic with the previous consent
of the local ordinary." In the letter notifying Don Bosco, the usual
terms for a definitive canonical institution were added. He was
overjoyed. In sending Father Cagliero the happy news, he quickly
drafted a letter which speaks eloquently of his multiple concerns
for the missions and the missionaries.
70mitted in this edition. [Editor]
8This paragraph is a condensation. [Editor

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Dear Father Cagliero:
Turin, August l, 1876
I received your last letter which was read and reread. Your letters,
which are generally published in all the newspapers, do a lot of good for
our Salesians and for all readers.
When you will give a talk to our confreres, earnestly recommend that
they never neglect the monthly Exercise for a Happy Death. This is the
key to all.
I am putting together another expedition of twenty brave men for the
New World. If you need more, i will send them, hoping you will be
pleased with them, but you must let me know when they should leave....
All in all, always bear in mind that God wishes us to direct our efforts
toward the natives of the pampas and of Patagonia and toward poor,
destitute boys.
I have not yet received an answer from your archbishop. Cardinal
Franchi. is anxiously awaiting it, but there is no hurry.
I am sending you a few copies of a brochure about The Salesian
Cooperators which we have just published. After reading it, bring a copy
to your archbishop and tell him that I would like to enroll him among our
Salesian Cooperators as the first one after the Holy Father, but that I will
do so only with his permission.
After the archbishop's name, I would like to place that of his vicar
general, then those of Dr. Spinoza, Carranza, Msgr. Ceccarelli, Mr.
Benitez, etc. If you need more copies, let me know....
We have full permission from Rome to open a novitiate and scholasti-
cate anywhere in America with the consent of the ordinary, as you can see
from the enclosed decree....
Dear Father Cagliero, we have so much to do. You will hear from
others about other matters. Give my warm regards to Father Baccino.
Tell him that I am very happy with him and that he is to keep going.
Father Bazzani is with me as I write. He sends you his regards and
awaits orders to lead his fell ow Salesians to America.
I think that at least one of the confreres in San Nicolas who knows
Spanish well might be transferred to Montevideo for the school we plan to
open there.
May the grace of Our Lord Jesus Christ be with us always. Give my
regards to all our confreres and friends. If the opportunity ever comes to
send about a dozen natives of the pampas or of Patagonia or neighboring
regions to Europe, do so.
Yours affectionately in Jesus Christ,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
With the letter was a brief note communicating the Holy
Father's blessing9 to the first Salesian foundation in Uruguay
named after him.
The stopover made by the first Salesian missionaries at Monte-
video under the leadership of Father Cagliero had borne fruit.
Church authorities in the capital had been impressed by the
information he had given them about his Congregation. Their
favorable opinion of the Salesians was confirmed by what they
heard of their schools in Buenos Aires and San Nicolas, and so in
the early months of 1876 the chancery of Montevideo had already
begun taking steps to bring Don Bosco's sons to that city.
Recently severed from the Argentine republic, Uruguay was
about to become an independent state. The Church's hierarchy was
represented by an apostolic vicar, Bishop !Jacinto] Vera, a very
zealous prelate who was tirelessly working to revive the Catholic
faith by building hospitals, retreat houses and schools. The total
lack of Catholic boarding schools for youth was sorely felt, and it
was hoped that this problem could be solved through the Salesians.
The opportunity came when a magnificently located building
which appeared made to order was put on sale. It seemed truly a
godsend in order to stem the rising danger that Protestantism
would be first in the field because of its abundant funds.
In 1868 the Guerra brothers-Cornelius, Adolf and Alex-
ander-founded a settlement known as Villa Colon (Columbus
City). Later in 1873 this district and neighboring lands passed
into the hands of a water company named Lezica, Lemis & Fynn of
Montevideo, but the political uprisings of 1875 in Uruguay so
badly damaged the corporation that its shareholders sold out and
the company was dissolved. Mr. Fynn, then, on behalf of his
partners, contacted Bishop Vera and his secretary, Father Raphael
Yeregui, the brother of the future first archbishop of Montevideo,
and offered the church of St. Rose of Lima and its adjacent school
building to Father Cagliero on condition that the Salesians agree
to service the church for the local population and run a secondary
school and lyceum according to their method of education. The
transfer of buildings and land was legally signed on May 24, 1876.
Consequently, Don Bosco had to find ten Salesians to send to
Uruguay with the forthcoming second missionary expedition.
9 0mitted in this edition. [Editor]

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Missionaries and Missions
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As in other undertakings, he never said "Enough!" when
missionary work was at stake; rather, he expanded his plans as
soon as a new endeavor took shape and promised to be lasting.
Hence, he now began to look beyond the Cordilleras, seeking a
foothold for the evangelization of the Indians. In July 1876 he
wrote a letter to the bishop of Concepcion, Chile, seeking advice
and assistance in his plans. He did not address him personally
because he did not even know his name, and he wrote in Latin
because he did not know Spanish. After introducing himself and
his Congregation, he explained his plans for contacting the Indi-
ans. He asked if there ~ight be a chance of success, where he could
best start, what was the ·government's attitude toward such an
undertaking, and whether, he, the bishop might give him a
recommendation. We do not know the outcome of this letter, but
the reply could not have been encouraging, since the Capuchins
were already ministering to the Indians of the Cordilleras. Eventu-
ally the first Salesian house in Chile was established in Concepcion
in 1887, while Don Bosco was still living.
It was now possible to move on to the dedication of the school at
San Nicolas on March 25, the feast of the Annunciation. The city
authorities also formally attended the ceremony. The archbishop
celebrated Mass and wept with joy at seeing so many lads receive
Holy Communion. Nothing like this had ever happened there
before. Father Cagliero had come earlier and prepared an astound-
ing musical program. The festivities went on for two days amid
vast· popular rejoicing. The religious ceremony on March 25 was
followed by a civil reception on March 26. It was a grand event
presided over by the archbishop, who was surrounded by the city's
foremost citizens. The entertainment consisted of songs and
recitations. A serious note was struck in the formal addresses, such
as that of Father Dominic Tomatis, who had been introduced by
Mr. [Francis] Benitez, then eighty years old, and the most influen-
tial member of the committee which had brought the Salesians to
San Nicolas. Io There was also a speech by Msgr. [Peter] Cecca-
relli, the driving force behind the whole undertaking. After other
speeches by prominent people, the archbishop gave a concluding
address. He commended the people of Los Arroyos for having
built a temple of learning and Christian formation for their young
10 This charming old man, who so loved the Salesians, felt a profound veneration for Don
Bosco and wrote another letter to him in Latin at the beginning of April. [Author]

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THE BIOGRAPHICAL MEMOIRS OF ·sAINT JOHN BOSCO
people. Thanking the Salesians, he styled them his "advance troops
in good deeds and in the work of evangelization." The lads who
had delighted the archbishop in those two days won the people
over to him as they escorted him to the harbor of the Parana River,
shouting their hurrahs.
The Salesians of San Nicolas did not restrict their activity to
the school and town. From the very beginning, Father [Joseph]
Fagnano and his confreres had been deeply moved by the religious
abandonment endured by so many Italians scattered all over the
boundless countryside. In the few rounds they made of the families
they quickly gauged the moral misery of so many poor souls. On
June I they began a mission among the ranches. They visited them
periodically at enormous sacrifice to bring them the comfort of
their priestly ministry.
A particularly impressive event reawakened a slumbering faith
in the town and countryside. One of Don Bosco's outstanding
recommendations to his missionaries was: "Regardless of the grave
predicament in which you may find yourselves, always appeal to
jesus in the Blessed Sacrament and to Mary, Help of Christians.
You can be sure that you will not be disappointed." The confreres
at San Nicolas recalled these words at the right moment. The local
farmlands were often plagued by a frightening incursion of locusts
which would swarm upon them in black clouds, destroying a whole
year's crop in a few moments and threatening ultimate destruction.
This had happened for three consecutive years, reducing the people
to extreme poverty. Again in 1876 the news came that neighboring
areas had been devastated, and a general panic ensued. Urging the
people to trust in the protection of Mary, Help of Christians, the
Salesians announced a solemn triduum in the parish. Some
skeptics mocked their faith, but the people-Italians especially-
flocked to the church in great numbers. Three days later the locusts
came. In a half hour the city and countryside were darkened as
swarms of locusts settled on trees, meadows, streets and houses.
Their numbers far exceeded those of past years, making it seem
likely that withi.n two days they would not leave a single leaf on any
tree or a single blade of grass in the entire territory. The skeptics
became more and more contemptuous, but the faithful redoubled
their prayers and made solemn promises.
The following day the sinister army unexpectedly took flight to

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Missionaries and Missions
199
some other area, but a huge rear guard remained behind to wreak
havoc on the crops. Unexpectedly a furious downpour and bitterly
cold winds drove them away during the night. The damage was
minimal, and the crops regained their vigor. In fact, the harvest
was exceptional. In no time a collection for the Church of Mary,
Help of Christians produced fifty thousand pesos, so grateful were
the devout faithful. This event left an indelible impression on all.
As the name day of Don Bosco drew near, both Salesians and
pupils of San Nicolas sent him affectionate letters and received this
reply:
My dearest sons:
Turin, July 1876
I was most happy to receive your greetings and good wishes, and I
thank God for having sent Father Fagnano and the other Salesians to you
to open your school where I hope you will learn a holy reverence for God
together with knowledge. Your superiors tell me that you are all very
good, and this is of great comfort to me. Continue on the path of virtue,
and you will always enjoy peace of mind, the good will of your fellow men
and the blessings of the Lord.
Now I have some good news for you. While at Rome I spoke at length
about you to the Pope who was most pleased to hear of your good
conduct. He then said to me, "I gladly send my apostolic blessing to your
pupils at San Nicolas, both boarders and day, with a plenary indulgence
at the moment of death and another to be acquired on the day of their
choice. I extend this blessing to their parents and relatives."
Ask your superiors to explain all this to you, and then you can inform
your families.
May God bless you all, my dear sons. Enjoy yourselves but do not
offend God, go to Holy Communion often, and write to me occasionally.
Pray for me, too, who will always remain in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
"For the last two weeks Don Bosco has talked of nothing but
foreign missions and Patagonia," Father Barberis wrote in his
chronicle on August 12. Don Bosco was trying to solve the mission
problems in every single detail. He was already planning a native
clergy-something we today recognize as most essential-when he

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200
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stood on the very threshold of his missionary activity. Already then
he had set as a high-priority goal the creation of a native clergy,
and he believed that he could attain it in seven years. He longed for
the day when native priests would go forth among their unfortu-
nate brothers and sisters. It would be a red-letter day for the
history of the missions. Opening schools along the Patagonian
border for the training of native vocations seemed to him a far
better way to achieve this goal, rather than throwing his Salesians
to the lions, so to speak. He foresaw that eventually this would
become a general practice. Certainly no individual priest could
accomplish this, but a religious congregation could. He cited the
example of Msgr. [Daniel] Comboni who in vain was striving to
train singlehandedly a native clergy in the heart of Africa. 11 Under
these circumstances, those who are charged with the formation of
potential vocations go about it the wrong way or lack motivation
or capability. Often one must have recourse to outsiders at
considerable expense. For the training of one priest Don Bosco felt
that it was necessary to have fifty boys in a junior seminary and
provide for all their needs. No private individual could do this.
"But we can," he said. ''I saw it in a dream. We know that a
missionary who gathers a goodly group of young men about him
will make progress and do much good."
Don Bosco's best hopes for the successful future of his missions
was linked to his Salesians' preference for poor youngsters. "One
who starts out on this road," he declared, "will not go backward."
He then mentioned some religious congregations who once had
made their China missions a major topic of conversation because
of the vast amount of good they had done, but he was positive that,
had they gone a step further-that is, had they really reached the
people by teaching poor youth-they would never have retreated
from their apostolate.
As in every other enterprise, so in the missions, Don Bosco did
not separate reliance on human means from a most absolute
confidence in divine assistance. These are his own words recorded
by Father Barberis in those days:
Let us hope in the Lord. We are conducting this enterprise as we have
all others. Let all our trust be placed in God, and let us hope for
II See Vol. VII, p. 488; Vol. IX, pp. 331f, 431. [Editor]

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Missionaries and Missions
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everything from Him. At the same time, however, let us do our very best.
Let no means be neglected, no effort spared, no holy stratagem omitted,
no expense barred to guarantee success. We must have recourse to every
human means of security to protect our lives from the hands of savages.
True, death by martyrdom is a blessing, for one flies directly to heaven.
However, there remain thousands of souls who might have converted had
one taken better precautions. It is also true that the blood of martyrs is
the seed of new Christians, but this means that, when there is no way out,
we must be ready to give our lives a thousand times rather than renege on
our faith, without fearing that with oµr death the good cause will suffer.
In such cases the Lord will provide, and we should not hesitate.
Don Bosco also discussed these matters with his boys. In fact,
fourteen years earlier, when describing in a homily the cunning of
St. Athanasius to eyade his persecutors, he had concluded, "I
would like all of you to become saints of this kind. Yes, my boys,
strive to become saints in all earnestness, but such saints who,
when they see good to be done, know how to find the means to do
it, who are not afraid of persecution, and who spare no effort-
wise saints who prudently seek for all the means they need to carry
out their intent."

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CHAPTER 10
The Spirit of Mornese
f ,T. John Bosco used to call upon his Salesians to bless
Divine Providence, whose hand, despite many serious difficulties,
he could see strengthening and wondrously nurturing the Institute
of the Daughters of Mary, Help of Christians. 1
The most visible proof of this divine intervention lay in the fact
that although there was no source of income, daily bread to feed so
many mouths was never lacking. Humanly speaking, such a large
family could never have survived without adequate finances to
afford them some security. In other women's institu.tes, the postu-
lants' dowries help meet the novices' sHpport, but here ninety
percent of the girls who sought to enter the Congregation had no
means at all. Quite a few in fact entered without even a personal
wardrobe. Yet they were taken in, and all went well. Thus was the
promise of the Lord manifestly fulfilled that those who seek solely
God's kingdom and His justice will also be given what they need
for their earthly existence.
In connection with this we have some beautiful words of Don
Bosco. One day at Bargo San Martino, meeting Mother Petronilla
who was vicar general and in charge of financial matters, he asked
her if she had any postulants. "Dear Father, postulants do come,"
she answered, ''but all, or nearly all, come empty-handed. How can
we support them?" Don Bosco raised his eyes, as he usually did
when about to answer or give counsel, and uttered these inspiring
words: "If you only knew the grandeur of a vocation! Let us never
reject anyone because of poverty. If we have concern for vocations,
Divine Providence will have concern for us. Sometimes we will
have to strain, but God will never forsake us. Tell those at
Mornese, tell everyone, that vocations, even in poverty, enrich an
institute."
'Chronicle of Father Barberis, March 28, 1876. [Author]
202

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The Spirit of M ornese
203
Nor did the increasing number ·of sisters weaken their spirit, for
poor living, hard work and fervent prayer were always the three
dominant characteristics of the community. Daughters of wealthy
families, even of the nobility, were not lacking in those painful
beginnings. They were by preference sent to school to prepare for
state examinations and obtain teacher certification, but also they
lived in common with the others, not exempt from common duties
and affectionately obeying Mother Mazzarella, a peasant girl who,
although ignorant of book learning, still achieved wonders in her
plain humble goodness. Full of God's Spirit, she practiced and
taught her daughters a simple but sound ascetism. Here is one
small example. She used to say: "As long as you are vain in your
conversations, you will never have real piety. Do not envy those
who heave sighs and shed tears in church before the Lord and yet
cannot make even a small sacrifice or put their hand to a humble
task. Do you know whom you should rather envy? Those who in
genuine humility adjust to all things and do not mind being treated
like a kitchen broom." Humility, mortification, and love of sacri-
fice: are not these the heart of sound religious asceticism?
We have a testimonial worth a hundred more concerning the
spirit of Mornese. In 1876 Monsignor Andrew Scotton gave a
spiritual retreat to women in the Mornese convent. Before leaving,
he felt that he had to retract some former words of his. Three years
earlier, on a visit to the convent, he had felt that any kind of
success would be most unlikely there. Disturbed by his misgivings,
he had told Don Bosco of his shaky hopes for the future, and Don
Bosco had only remarked, "Let's see what Our Lady will do about
it." Three years later, having personally witnessed the moral
stature of the woman who had once seemed to him incompetent to
rule, and having seen as well the goodly number of sisters and
especially their spirit, he reversed his judgment and expressed his
conviction that Don Bosco's reply had been a glimpse into the
future.
Our readers will recall that, while staying at Ovada in August
1875, Don Bosco had given the rules2 a definitive form and
submitted them to the chancery of Acqui for canonical evaluation.
Having won a favorable opinion from the bishop's officials, he sent
him a formal petition for diocesan approval of the institute.
2 See Vol. XI, p. 341. [Editor]

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204
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Most Reverend Bishop:
[no date]
You are aware that an institute, known as the Mary, Help of Christians
School, was founded at Mornese by the zealous Father Dominic Pesta-
rino, of blessed memory, for girls of poor families and for destitute and
homeless girls in order to train them in moral uprightness, learning and
religion, under the guidance of sisters known as Daughters of Mary, Help
of Christians.
Your Excellency graciously took the new institute under your patron-
age, and on August 5, 1872, after kindly reading and duly commenting
upon its rules, you conducted the first clothing and profession ceremony.
Shortly afterward you granted the institute several favors and precious
privileges, in view of which it became a regularly constituted moral body
within the Church.
Your interest and support were like a mustard seed that has grown
prodigiously. The sisters now number more than one hundred and have
been entrusted with teaching the girls in the public s"chool of Mornese.
Adjoining the institute is a boarding school for middle-class girls, of
which I enclose a prospectus.
A second house has been opened at Borgo San Martino and another at
Alassio;3 a fourth will be opened this year at Lanzo not far from Turin,
and many requests are pouring in for new houses to be set up in other
places.
However, this institute will certainly not be truly established until it
receives ecclesiastical approval which determines for institutes a certain
path that leads them to God's greater glory. Hoping to obtain this
outstanding favor, I now respectfully send Your Excellency the rules of
the Institute of Mary, Help of Christians as they have been practiced over
several years, requesting that you study them and suggest those modifica-
tions which you may consider proper in your wiser judgment. If you judge
it best in the Lord, I request your diocesan approval for this institute and
its constitutions. All the sisters and their director, Father James Costa-
magna, join me in requesting this signal favor. It will be an added reason
for our undying gratitude to you. We assure you of our daily individual
and community prayers to the God of mercy and His august Mother, the
Help of Christians, that He may grant Your Excellency a long, happy life
and allow you to see the abundant harvest of that institute which you
have so graciously blessed, enriched with spiritual favors, and by your
patronage practically founded and sustained to this day.
3 This house was almost ready in Alassio, so that it might already be considered as in
existence. [Author]

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The Spirit of Mornese
205
In deepest gratitude, I am honored to remain,
Most gratefully yours,
Fr. John Bosco
Fr. James Costamagna
Sister Maria Mazzarello, Superior
To say that Father Pestarino started an institute known as the
Mary, Help of Christians School is a concise way of speaking and
psychologically an act of humility. The phrase should be under-
stood and construed to read that Father Pestarino had begun a
work which supplied Don Bosco with the basic elements to found a
religious institute named after Mary, Help of Christians for the
Christian ed~cation of girls throughout the world. Neither the
name nor the purpose would ever have occurred to good Father
Pestarino had not God granted him that meeting with Don Bosco.4
Likewise, if one offers land and materials to others to erect a
building of their own design and for their own purpose, he may
rightfully be considered as the initiator of a project which arises
later. We are not to be surprised that Don Bosco stayed out of the
picture and stressed only the contribution of this worthy Mornese
priest, for this is the style of saints. We add a further reason: to win
diocesan approval more quickly, he thought it more opportune to
identify the institute as a work arising not only within the diocese
but ·also by the initiative of one of its priests. At any rate, the
episcopal decree of approval, dated January 23 [1876], restores the
proper perspective. The second paragraph, which gives the back-
ground and must be based on real facts, ascribes to Don Bosco the
founding of the sisterhood in these words: "... the proposal
conceived by the Reverend John Bosco, a priest of Turin and
superior of the Pious Salesian Society: namely, of instituting in this
diocese, at Mornese, the Congregation of the Daughters of Mary,
Help of Christians...." s
At the August clothing ceremony held after the ladies' retreat, a
final alteration was made in the sisters' habit. 6
4 See Vol. X, p. 254. [Editor]
5" ••. de proposito ab Admo. Reverendo D. Sacerdote Joanne Bosco Taurinensi, Piae
Societatis Salesianae Superiore, concepto instituendi nempe in hac dioecesi . . . loco
Moronisii, Congregationem Filiarum Mariae Auxiliatricis...." [Author]
6 We are omitting the details. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Seventeen postulants received the habit from Father Rua,
representing Don Bosco who had to remain in Turin. In addition
to this ceremony, Father Rua heard confessions and gave a talk on
Don Bosco's concept of the institute's internal and external life in
which he also mentioned the acceptance of a proposal by the
bishop of Biella and voiced his opinion about certain transfers.
Finally he acquainted himself with the community's religious life
and gave particular attention to its financial situation, looking over
the bookkeeping, the kitchen and laundry operation, the care of
the vineyard, and the progress made in the school and workshop.
He offered detailed suggestions for overcoming major difficulties
and encouraged them to endure their rigorous poverty gladly.
Their frugal meals must have deeply impressed him because, when
they brought him a glass of zabaglione7 one day, he gracefully
excused himself from eating it. In fa.ct he looked unhappy when-
ever the good sisters offered him something extra or special. Before
leaving he visited a nun who was critically ill with typhus. He
consoled her by admitting her to final profession and giving her the
Anointing of the Sick. He returned to Turin with Monsignor
Scotton and Father Ascanio Savio, who had preached the ladies'
retreat.
In 1876 a group made up of twenty-nine sisters, novices and
postulants left Mornese in six contingents to found that many new
branches of their community. Mother Mazzarella gave the same
instructions to all: observe the rules, maintain your spirit, and win
the hearts of young girls in order to bring them to the Lord.
The first contingent of three left for Vallecrosia on February 9.
They felt as though they were going to the ends of the earth; worse,
they were concerned about going into the very jaws of Protestant-
ism. The community had been very impressed by Father Costa-
magna's decision to have three days of Eucharistic adoration,
somewhat like the Forty Hours' devotion-something utterly
novel to their institute-to implore God's special graces on these
"missionaries." Mother Mazzarella and her vicar insisted on
accompanying them along the snow-covered road as far as Gavi,
where they joined in a final prayer at Our Lady's shrine before
saying a tearful goodbye. Father Costamagna accompanied the
trio to Sampierdarena, where he entrusted them to Father Ci-
7 A mixture of egg yolk, sugar and wine beaten over hot water until thick and served warm
or cold in a glass. [Editor]

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The Spirit of Mornese
207
brario, the director of Vallecrosia, who would go with them to
their destination.
Their anxieties were eased by the fatherly reception they received
from Bishop Biale of Ventimiglia, who invited them to have lunch
with him and then escorted them to their new home. On Sunday,
February I3, the vicar general, Canon Viale, blessed the temporary
chapel in which they began their festive oratory. The school
opened on February 14.
The oratory had neither a garden nor a playground, and so the
sisters did what they knew Mother Mazzarello had done before
becoming a nun at Mornese. They gathered the girls about them,
taught them a little catechism, and then took them for a walk,
stopping at any suitable spot to sing and play. They then brought
them back to the chapel for Sunday services and dismissed them at
dusk after giving out some small gifts. Such were the lowly
beginnings of what is today the imposing school of the Daughters
of Mary, Help of Christians, at Vallecrosia.
On March 29 seven sisters escorted by Father Rua arrived at
Valdocco, where they were to take up residence in the well-known
house which Don Bosco had bought for them near the Church of
Mary, Help of Christians.8 The previous day the archbishop had
issued a formal decree in which, acceding to Don Bosco's petition
of the previous year, and relying on the judgment of Bishop
Sciandra of Acqui who had approved them in his own diocese, he
allowed the sisters to take up residence at Valdocco, although he
knew nothing definite about them. The document also stated that
permission did not mean approval of the Congregation in his
diocese. On that he decided to reserve judgment until he got to
know them better.
The chronicle of the Institute of the Daughters of Mary, Help of
Christians tells us that the nuns selected for Valdocco were the
envy of their religious sisters because they were fortunate enough
to work so close to Don Bosco. Father Rua's mother met them at
the railroad station in Turin, and Don Bosco himself introduced
them to the well-deserving Countess Callori who (as has been
narrated in the preceding volume) 9 had greatly helped him to eject
the devil from the house chosen to be the residence of the
Daughters of Mary, Help of Christians. The good lady served
HSee Vol. XI, pp. 342ff. [Editor]
9 See ibid., p. 344. [Editor]

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208
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lunch herself in Don Bosco's presence and then escorted them to
their home. It was so humble an abode that it did not even have a
kitchen, and they had to depend on the Oratory kitchen. The
sisters who now [1931] reside at the generalate may look at several
old buildings standing across the square of Mary, Help of Chris-
tians and exclaim: "That is our Bethlehem!"
From a spiritual standpoint, they fared pretty well. On March 30
the local pastor blessed their private chapel with the archbishop's
express permission. He had graciously subdelegated Don Bosco,
but the latter preferred that the orders of his ecclesiastical superior
be followed to the very letter. Father Rua became the sisters'
regular confessor, while Don Bosco helped them in a fatherly way
by giving them several monthly conferences.
No sooner did they take up residence than they settled down to
work. They began a festive oratory immediately, as well as a free
school, some homemaking activities, and daily and Sunday cate-
chetical instruction. Don Bosco showed them how to attract girls
by stopping to talk to them and by giving them little gifts such as
holy pictures, candy or fruit in order to win them over and get
them to attend the festive oratory. He insisted that the sisters stress
two items for which the girls were to be grateful to those who had
provided these facilities: first, the name St. Angela Merici, honor-
ing Mrs. Angela Bianco who had so generously responded to his
appeal the year before; second, St. Charles Borromeo whose
picture was venerated in the chapel and recalled Countess Char-
lotte Callari.
Biella was the third site of the sisters. On one of his trips during
this year Don Bosco had met Bishop Basil Leto of Biella. Hearing
that he needed sisters for the housekeeping of his seminary, he had
told him, "I will send you my nuns."
"You have nuns?"
"Yes, Bishop, and I think that they will suit your purpose."
Then and there Don Bosco decided to open a house in Biella.
Seven sisters left Mornese on September 7. The bishop personally
met them ·at the station. In fatherly fashion he had concerned
himself with their residence, making sure it was hygienically sound,
cheerful and well equipped. He wanted them to have their own
private chapel, although the residence was but a few steps from the
cathedral. When the bishop heard that the sisters were hunting for

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The Spirit of Mornese
209
a picture of their beloved Mary, Help of Christians, he commis-
sioned a young artist in town to produce a canvas of Our Lady as
the sisters described it to him. For some time the sisters at Biella
were the only ones in their Congregation not directly cared for by
the Salesians, since the genuine fatherly concern of the bishop
more than sufficed. In March 1877, Mother Mazzarella paid them
a visit. The bishop had the highest praises for the community, but
the good superioress went away with a pang in her heart. Her
daughters, she felt, were too comfortable. They had loads of work,
of course, but their food and home had something of the well-to-do
about them which clashed with Mornese's spirit of poverty.
No sooner were the sisters settled in Biella than Alassio came up.
Seven sisters, escorted by Father Costamagna, went there on
October 12. They found cramped, unsuitable quarters with no
conveniences-there was not even a kitchen table. They under-
stood that urgent need had not permitted more thoughtful prepar-
ations. Still, their willingness was severely put to the test from the
very beginning. On November 8 three sisters opened a house at Lu
Monferrato. Joseph Rota and his wife, Mary Ribaldone, consid-
ered themselves very lucky to have gotten the Daughters of Mary,
Help of Christians-after endless insistence with Don Bosco-to
go to their village and take charge of the kindergarten, open
homemaking classes and conduct a festive oratory. They offered
their fullest help.
The opening of the sisters' house at Lanzo in December was
more modest than elsewhere. Only two sisters went, and they had
to lodge at the home of a benefactress until September of the
following year when the sisters managed to set up a regular
community in a residence of their own. Their closeness to Turin,
where they went nearly every week, made the two sisters' loneliness
more bearable. Since Lanzo was in the archdiocese of Turin, Don
Bosco was quick to request Archbishop Gastaldi's permission in a
letter dated September 10, 1876. 10 Since the sisters actually went to
Lanzo, they must have received the archbishop's approval, al-
though we possess no document to that effect.
Once these houses were founded, Mother Mazzarella, in writing
to Father Cagliero, listed the new foundations and added this
pleasant remark: "I was forgetting the house we have in paradise,
rnwe are omitting Don Bosco's petition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
which is always open. Its director does not listen to either superiors
or house councils. He takes whomever He wishes. He has already
taken seven." The records of those days show that such a high
death rate in the span of a single year did not dismay the sisters.
They spoke only of the good example their deceased sisters had
given them in life and of their edifying last moments.
In the summer of 1876 the Daughters of Mary, Help of Chris-
tians did very well in an apostolate which went beyond the normal
work of their institute: they took care of boys and girls who were
victims of smallpox at Sestri Levante on the Ligurian shore.
Mother Mazzarella accepted the task only after consulting Don
Bosco. From the beginning of June to the end of September, seven
sisters were assigned to this work of mercy. On their part it was a
Christian and charitable mission, but the administrators saw it
only as philanthropic. They were quite courteous, but averse to
religion.
Unabashedly the sisters taught the youngsters catechism, had
them say their morning and evening prayers, encouraged them to
sing sacred hymns, and took them to Mass and Communion. The
animating soul of this activity was Sister Henrietta Sorbone, a
wise, brave and knowledgeable woman. How mischievous both the
boys and the girls were in the beginning! However, after they
recovered from their illness, they were new youngsters even from a
moral point of view. The administrators were highly satisfied with
the sisters' ministry, and the sisters returned home to Mornese,
quite pleased with their achievement.
For several months in 1876 a series of extraordinary phenomena
disturbed the peace of the convent at Mornese. A rather strange
postulant, Agostina Simbeni, who had come from Rome and was
said to be the daughter of a Siberian political exile, was recom-
mended to the sisters by Don Bosco on the word of a very
influential person. She boasted of her personal acquaintance with
prelates and stated that she had even drunk coffee from the Pope's
own cup. She was soft-spoken and pleasant, with a slender figure
and blond hair. Though not overly pretty, she charmed everybody.
Seemingly intelligent and healthy she was loved by all the sisters,
and several believed her to be a saint. Even Father Costamagna,
the director, credited her with supernatural charisms. However,
Mother Mazzarella observed and kept silence, for her inborn

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The Spirit of Mornese
211
common sense and spiritual insight made her wary. Her misgivings
were confirmed by the pastor of Rosignano, Monsignor Bonelli,
who felt uneasy with some of the young woman's ways. When he
was told of the director's favorable opinion, he answered, "He still
lacks the experience of age, and then, too, he has always lived in a
saintly environment."
The sisters' archives contain a long report by our own Father
Michael Fassio, then teaching in Mornese's public school, about
most extraordinary events. Agostina manifested inmost secrets of
conscience, knew what had happened in far-off places, often
seemed rapt in ecstasy, and, levitating, sang like an angel in Italian
and French. Struck by a mysterious illness and hovering on the
very verge of death, she recovered instantaneously. [According to
her] a little girl, whom she called her daughter, would appear to her
and reveal all manners of secrets. Finally she foretold that great
upheavals would take place in Rome within the year on account of
a war that inevitably would break out. When word of the predic-
tion reached the Oratory, it stirred indescribable excitement. The
visionary herself even wrote to Don Bosco, offering as a proof that
within three days she herself, then in perfect health, would sud-
denly die, and she asked Don Bosco to assist her in her last
moments. The entire community was highly perturbed.
Don Bosco did nothing. When Father Costamagna asked
whether he should assist her at death, he replied that he was to do
nothing. Three days passed, but Agostina did not die. The reason
she adduced was that Don Bosco failed to come to her when she
had important messages for him. She therefore insisted on being
taken to Don Bosco without delay. She was so persistent that she
was escorted to Borgo San Martino, where Don Bosco was then
staying. Without wasting words he told her in the presence of many
bystanders, "It's hard to believe that a young woman like you
could harbor so much malice and pride. Go! God never reveals
Himself to one as disobedient as you." Then he turned to those
who had brought her. "Take her home," he ordered, "and don't let
her ever come to see me or go to any of our houses."
Agostina wanted to explain, apologize and make new predic-
tions, but Don Bosco refused to listen. She then asked for money
to go to Rome and see the Pope. When she obstinately kept asking,
Don Bosco ordered that she be given a railway ticket, but no cash.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Hearing this, Agostina stubbornly refused to go, and she had to
be taken away by force. She was given a ticket to Rome, but, on
reaching Sampierdarena, she managed to return to Mornese, left
again, and then came back, until at last she left for good, and no
further word was heard of her. Was this a devilish plot or a trick to
ruin the Institute of the Daughters of Mary, Help of Christians?
There was certainly the danger of mass hallucination which could
have caused irreparable damage. Despite a few moments of
hesitation, Mother Mazzarella showed an overall healthy insight,
and Don Bosco ended the matter by resolute action.
Speaking of such cases, Don Bosco used to say, "One must be
careful. There are really clever impostors whose many tricks and
ruses can deceive the most prudent person. One would think that
the devil has taken possession of them himself and taught them all
his tricks. Their cunning is matchless. If they find themselves
cornered on one side, they retort with a thousand ready-made
excuses to make them look even holier; if they are caught in a lie,
they manage to wriggle out of it and appear to be the most truthful
people in the world. Learned persons, even priests, cannot find an
effective weapon against them. One can rely on experience, which
shows us that impostors have always existed and still exist, and
that there is no mischief, no trick, which they will not practice once
they have forsaken God and abandoned themselves to the devil.
Hence, when such persons arise and show themselves to be proud
or unruly or untruthful, no trust must be placed in them, nor are
they to be given attention, even if they perform miracles. There is
no deception which we should not reasonably expect from
them." 11
As these things were going on, Our Lady gave undoubted proof
of Her motherly protection over Her daughters of Mornese. On the
first day of the triduum of Mary, Help of Christians, Sister Theresa
Laurentoni, who had been ill for a long time, was attending church
services in a wheelchair near the chapel door. Sister Agnes Ricci
stood beside her. When the Blessed Sacrament was exposed, Sister
Theresa was thrown into spasms and blood flushed to her face.
Frightened, Sister Agnes called Mother Mazzarella who, facing
Sister Theresa, said to her firmly, "Get up, go upstairs and put on
II We are omitting a similar case that took place in 1880 in an undisclosed locality.
[Editor]

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The Spirit of Mornese
213
your habit." Unassisted, Sister Theresa rose to her feet and went
out of the chapel. When she returned a few minutes later, she was
as spry and joyful as ever. On July 8 Mother Mazzarella wrote to
Father Cagliero, "Sister Theresa Laurentoni is perfectly well
again." So fully did she recover that she was appointed superioress
in Turin where she lived until 1920. She was born in 1857 at
Massignano di Fermo, the daughter of a colonel in the papal army.
After the house was freed of diabolic harassment, another battle
broke out against it from outside sources. The grim hostility of the
people of Mornese against the community's objectives did not
abate. This time the municipal authorities took part. The immedi-
ate cause of the dispute was trivial. Everything seemed to increase
the disgust of right-minded people and to hasten the sisters'
departure from the place which had first brought them together
and helped them shape and launch their future expansion. '
A certain Mr. Pastore of the Mornese village council-a former
pupil of the Oratory, unfortunately-was eager to get some
position or other in the village and asked for Don Bosco's
assistance. The latter did what he could, but to no avail, with the
result that the man became angry as though it had been Don
Bosco's fault, and he made an issue of the matter with the village
officials, asking for the dismissal of both the Salesian priest and the
Daughters of Mary, Help of Christians, who were teaching in the
local public school. His request met no serious opposition in the
council. They were well-meaning people, but they could not quite
see that it would be to the advantage of the Salesians and the sisters
to pull out not only from the school, but also from the village. Nor
could they see how much material and moral harm this would
cause the village. Father [Francis] Bodrato, the economer general
of the Salesian Congregation and of the Daughters of Mary, Help
of Christians, was sent to Mornese by Don Bosco, and he managed
to restore sanity. He made it very clear, however, that a repetition
of this ill-advised motion would give Don Bosco reason to pull out
completely from Mornese and relocate in Gavi, Serravalle or Novi
which offered far better opportunities for expansion. Considering
the present uncomfortable and unsuitable location, there was no
need to further aggravate matters; thus the villagers had better not
add the proverbial grain of sand to tip the scales and prompt Don
Bosco to move to a better place.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After hearing Father Bodrato's report, Don Bosco decided to
take preliminary measures. He had Father Bodrato write to
Attorney Traverso, a very friendly and influential man, to consult
him about a relocation. In the meantime the rumor had spread that
the sisters might leave Mornese. Hearing of it, Mr. Traverso, a
member of the village council of Gavi, anticipated Don Bosco's
move and [on July 3, 1876] wrote to him, warmly expressing his
approval and offering his assistance if Don Bosco should decide to
relocate in Gavi.
While Divine Providence thus paved the way to an eventual
solution, the excellent spirit which inspired the first and all
succeeding generations kept maturing ever more. It would eventu-
ally be called the "spirit of Mornese" and would be considered the
Congregation's lasting ideal. Inspired by this spirit, the newly
founded houses ran so beautifully that Don Bosco penned these
simple, enviable words of praise: "The Daughters of Mary, Help of
Christians do excellently wherever they go." 12
12Letter to Father Cagliero, October 13, 1876. [Author]

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CHAPTER 11
Preparations for the
Second Missionary Expedition
~HE rapid progress of the Salesian work in South
America forced Don Bosco to get a second and larger missionary
band together without delay. Father Cagliero had requested at
least twenty missionaries. That meant pulling men out from
Salesian schools in Italy. The directors, we may well realize, were
concerned, since they were already operating with barely sufficient
personnel. One day as Don Bosco was traveling between Alassio
and Albenga with Father Cerruti, he spoke in glowing terms of the
boundless field of work the Lord was offering to the Salesians not
only in America, but in Australia and Africa and other lands as
well, and he named the location of the many future missionary
stations. However, instead of responding enthusiastically, Father
Cerruti appeared to be lost in his own thoughts. Don Bosco
noticed it.
"Are you following me?" he inquired.
"Well, yes, to some extent, but. ..."
"I understand. You don't want to think about it, and so you turn
a deaf ear."
Don Bosco did not blind himself to the realities of life about
him. He made allowances for such moods, and he planned his
projects well in advance so that the loss of personnel would b7 less
painfully felt in the affected houses. At the same time, he was
consoled by the certainty that he could always rely on the good will
and sacrifice which he himself had inspired in his directors. Had
they not entered the Oratory as young lads and grown up there?
Apropos of this he once remarked: "It is to our great advantage
that most of our Salesians came to our schools when they were
young boys. Unconsciously, our pupils grow up accustomed to a
laborious life, they get to know the inner workings of our Congre-
215

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
gation, and they pick up experience in many tasks. They are ready-
made assistants and teachers with one spirit and method. No one
has to teach them what to do, because they learned as students.
They give us greater assurance that we will continue to maintain
our spirit with no fear of division or need of reform. When a well-
educated and influential adult enters a congregation, unless he is
truly a saint and can bend his will to that of his superiors when
circumstances so require, he is apt to dci more harm than good. It is
so hard to rid oneself entirely of the old Adam, especially when this
involves not grave vices or singular habits but just those ways of
doing things which of themselves are sinless. Through his example
he could lead his confreres away from our genuine spirit with
untold harm to all. I believe that up to now there has not been a
congregation or religious order as fortunate as ours in the choice of
suitable candidates. Another thing leads me to hope that our spirit
will be safeguarded also in the future and in distant lands.
Directors are nominated from those men who have lived for a long
time in the Congregation and have come up through the ranks.
Many houses will be opened, but quite spontaneously those priests
and clerics will be chosen as directors who were sent from here,
before those now coming up in those countries will be considered
ready for such an office. Those who have lived with us will instill
our spirit into others, so that before any of the native-born
Americans will occupy positions of authority over their confreres,
the Salesian spirit will have become naturalized and taken firm
footing in the New World." 1
Preparations for the second expedition were no less trying than
for the first, but they are not as well known. We can conjecture
about them by Don Bosco'~ scant correspondence through the
months of August, September and October. He informed Father
Cagliero of the preparations around the feast of the Assumption.
Dear Father Cagliero:
Turin, August 18, 1876
Everything is as usual. We are collecting clothing for our twenty
missionaries. Everything has to be ready before their departure. We need
transportation funds. A substantial outlay for our house in Nice has left
us penniless. However, by hook or by crook, we shall manage.
Some two hundred confreres have volunteered for Patagonia. The
I Chronicle of Father Barberis, August 12, 1876. [Author]

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Preparations for the Second Missionary Expedition
217
. Italian and European press, whether Catholic or secular, is publicizing
our Patagonian venture. God wills it. May He help us do our share.
I await definite news. Tell our dear confreres that they will always be
"my joy and my crown." [Phil. 4: I] May God bless us all.
I have received the archbishop's letter and will write to him of the Holy
Father's opinion. Amen.
May God bless us all. Believe me always in Jesus Christ to be
Yours affectionately,
Fr. John Bosco
Father Cagliero discussed the transportation need with the
Montevideo chancery officials. With government assistance, ten
fares were obtained for the ten Salesians being sent to Villa Colon
(two of them would be coming later). Negotiations were handled
by the Montevideo travel office of the Pacific Shipping Company
and their agent in Bordeaux with the skillful assistance of the
apostolic vicar's secretary, well known to us. The efforts of many
good friends in this matter, as in setting up the school, aroused
some opposition, but this did not deter them; on the contrary it
spurred them on because they were convinced that this was God's
work and that contradictions were the seal of His approval.
We see from the letter of the archbishop of Buenos Aires, which
Don Bosco intended to answer, that this zealous prelate's benevo-
lence for the Salesians had not abated; indeed, in support of Don
Bosco's plans for the Indians, he intended to travel with Father
Cagliero to remote Carmen de Patag6nes to get first-hand infor-
mation.
Don Bosco was orderly in his preparations. He publicized the
enterprise, called on important people, and appealed.. to the
generosity of wealthy individuals.
At intervals during the month of August, two of Italy's largest
Catholic newspapers carried Don Bosco's thoughts on the conver-
sion of Patagonia2 in lengthy, carefully written articles. Both of
them recapitulated all that had already been done and, citing
reasons for great hopes in the future, they kept their readers
abreast of developments being undertaken and of the means being.
used. Smaller journals picked up this news from one or the other
paper and publicized the missions to all classes of readers. In due
2 Osservatore Romano, August 9; Unitd Cattolica, August 23. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
time Don Bosco sent the newspapers a copy of a circular3 he was
mailing to people everywhere to appeal to their generosity. He
personally spent several days addressing envelopes so that those
receiving the circular and recognizing his handwriting would give it
greater attention. We have two texts of this circular. The second
[dated August 25, 1876] has minor corrections and updates the
information found in the first. The first circular announced the
departure of twelve missionaries at a cost of over forty thousand
lire; in the second, the missionaries number twenty and the expense
soars to sixty-six thousand lire. It was his intent this time to draw
the Italian government's attention to his project in the hope of
moral and material support, but he had no illusions as to the
outcome. He admitted quite frankly that it was a useless attempt,
considering that letters and verbal communications had so far led
to nothing. That did not matter, because he was sure of at least two
benefits: first, the government would know what the Salesians were
doing and would know that their undertakings were being carried
out openly and not underhandedly; second, they would realize that
Don Bosco's sole purpose in going to distant shores was to aid
Italy and her emigrants. "When they see that our purposes and
works are open for all to see, they will be satisfied and seek no
further," he said. "This was the aim of our festivities at Lanzo on
the occasion of the inauguration of the railroad.4 I shall always act
the same way now and in the future: When the opportunity comes,
it is good for us to speak openly and explain our doings to the
public because people in high positions nowadays operate in fear
and suspicion of everything. When they hear that a religious
congregation is at work and do not know what it is up to, they
instantly become fearful and stand on guard. They don't have to
spy on us because we are wide open; we tell everything to all, even
to those who don't want to hear. Certain things, of course, should
be known and brought to people's attention because they like to
know. Other things should not be overly publicized, lest we hurt
the sensitivities of other religious institutes or prompt prudent or
touchy persons to frown on our undertakings. But we may as well
admit it: we are really a bit too outgoing."
The proper government bureau to contact in reference to the
missions was the Foreign Ministry. Don Bosco conferred with the
3 0mitted in this edition. [Editor]
4 This event will be described in Chapter 14. [Editor]

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Preparations for the Second Missionary Expedition
219
minister through the latter's first secretary, Commendatore Mal-
vano, a Piedmontese Jew who constantly remained extremely well
disposed toward Don Bo.sea. Through him Don Bosco sent
Minister Melgari a memorandum [describing what the Salesians
were doing in South America on behalf of Italian immigrants and
suggesting that the latter could colonize Patagonia].5
The secretary delayed the answer, barely hiding the minister's
embarrassment. In those days, government officials who did not
regard clergymen as unwelcome irritants were most uncommon.
The answer stated the minister's opinion that, as for concentrating
Italians in any one part of Patagonia, it called for more thought
because of Argentina's bitter feud with Chile regarding their
respective ·control of that area. All plans therefore should be
deferred to a more propitious time. Meanwhile the minister
intended to discuss the matter with him personally at Valdocco as
soon as hostilities between Turkey and Serbia 6 would cease and
give him a breathing spell in Piedmont. We may here remark that
the Utopian idea of founding an Italian colony under the rule of
the mother country had to yield to a more realizable project of
setting up a community like that of the Welsh in Chubut: Italians
helped by their fatherland, but entirely self-governed under Argen-
tine law. Malvano added: "As for a subsidy to help defray the
steamer fares of the men you are sending to the institutes you have
founded or promoted in America, the minister wishes (as is
customary) that a letter be sent to Marquis Spinola, our minister in
Buenos Aires, to hear his opinion. We shall a wait a reply from the
marquis who is expected to arrive at his post in the last days of
July." Here-"so as not to take too much of your precious time"-
he ended the letter. The whole matter ground to a halt, although
Don Bosco did make one other attempt on October 12, 1876, two
months later, with another letter7 to the minister's secretary,
informing him that the Argentine government had paid eight
steamer fares for Don Bosco's missionaries.
Don Bosco was not then aware that the Uruguayan government
would pay for another ten passengers. The Italian government
sWe are omitting the memorandum and Don Bosco's letter to the minister's secretary
seeking his good offices. [Editor]
0 ln 1876 Serbia rebelled against Turkey, but the rebellion was crushed. Only through
Russian armed intervention did Serbia gain full independence with the signing of the Berlin
Treaty in 1878. [Author]
7 0mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
gave him a thousand lire-"with sincere regret that nothing more is
possible," as Don Bosco stated later.
It was only natural that Don Bosco should also appeal to the
Sacred Congregation for the Propagation of the Faith. On August
23, 1876 he wrote at length to Cardinal Franchi, its prefect, who
had previously requested detailed news of Patagonia. With his
letter 8 Don Bosco also enclosed a report compiled by Father
Barberis. As we have already said, the Holy See intended to
establish an apostolic prefecture in Patagonia to be entrusted to the
Salesians.
We do not know what came of this appeal, but we do know that
a similar request addressed to the Holy Father was very successful.
Through Cardinal Bilio, Pius IX not only expressed deep satisfac-
tion with the new expedition, but also sent him five thousand lire-
"a very considerable sum," as the cardinal himself said, considering
the enormous expenses then burdening the Pope.9
Further information on Don Bosco's moves to prepare person-
nel and to find needed funds comes to us in two brief letters he
wrote to Father Cagliero in the early part of September.
Dear Father Cagliero:
Turin, September 1, 1876
If you can, please arrange for the tickets to be paid here and for the
money to be sent to us. The Argentine general consul has assured us of a
substantial discount. He told Father Bazzani that he can get first-class
passage for five hundred lire.
We hope to get some funds from the government and from the Pope.
I just received your letter from San Nicolas. I shall set things in motion.
Isn't Father Daghero better suited than Father Tamietti? By September
15 I hope to tell you whom I am assigning to Villa Colon.
Yours affectionately,
Fr. John Bosco
Dear Father Cagliero:
Lanzo, September 12, 1876
We are here at Lanzo trying to figure out the personnel for our houses
in Italy, Europe and South America. I hope that everything will turn out
8 0mitted in this edition. [Editor]
9 Letter of Cardinal Bilio, October 29, 1876. [Author]

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Preparations for the Second Missionary Expedition
221
well. To meet your personnel needs we should send you twenty-five
Salesians. We have them, but we can't afford the travel expenses. At any
rate, by October 1 you will have a list of names and qualifications. As for
the sisters, we shall have to wait until April.
Our valuable cleric Vigliotto has flown to heaven; let us pray for him.
There is great excitement here about the missions: lawyers, notaries,
parish priests, and teachers are asking to become Salesian missionaries.
Make every effort to recruit boys or adults who have lived among the
savages. If any of them should want to come to Europe to study or learn a
trade, by all means send them.
Later, let me hear about your planned visit to Carmen de Patag6nes
with the archbishop. Tell him that the Holy Father wishes that more
attempts be made to contact the savages, and that he applauds our efforts
to open schools along the Patagonian border. He also urges us to do our
utmost for the training of a native clergy.
A thousand greetings to our usual friends and benefactors, and to all
our sons-Father Baccino, Father Belmonte, etc.
I remain in Jesus Christ,
Yours affectionately,
Fr. John Bosco
The painstaking procedures for the approval of the Association
of Salesian Cooperators and the Sons of Mary Program,1° the
opening of new houses by his two religious families, the routine
direction of the Salesian Congregation and of the Oratory, the
beginning of the new school year, the preparations for the second
missionary expedition, and many other concerns absorbed Don
Bosco's time and mind, but not to the extent that he could not
often cross the ocean mentally in order to convey his fatherly
solicitude and love to his first missionaries. We can read this
between the lines of his letters which have not been lost with time.
In October he wrote to his dear Father Cagliero:
My dear Father Cagliero:
Vignale, October 13, 1876
I am at Vignale. Countess Callori is just recovering from a long illness
and sends you her greetings.
We are swiftly making preparations for the missionaries' departure
scheduled for November 14, barring any problems. I figure that eight
1osee Vol. XI, Chapters 3 and 4. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fares will be paid by the Argentine government. I can manage the rest
somehow. I have written to the minister for foreign affairs, who has
promised me seas and lands. Well, let him keep them and just give us
-something to traverse them. As soon as I get his answer, I'll let you know.
From the list of personnel which I sent you at the beginning of this
month you can start planning how to place them. By November I you will
have all the necessary details on each of them. I made some substitutions
but, on the whole, I hope you will find the list satisfactory. In all there will
be more than twenty-probably twenty-three.
We have four priests here who want to join us and go to the missions.
They seem to be very enthusiastic. One, Stephen Bourlot, can be sent
now; we will see about the others. Four more will come by the feast of All
Saints. We shall see.
Cardinal Bilio, through the Holy Father, is asking for Salesian teachers
for the seminary at Sabina. The same is true of Cardinal Franchi for
Aricia, Cardinal Di Pietro for the junior seminary of Albano, and the
municipal authorities of Albano for its grammar school. There has also
been a similar request from the Novara diocesan seminary at Miasino. Do
you want to know more? This year (including the houses of the Daughters
of Mary, Help of Christians, who are doing quite well wherever they go),
we shall open twenty houses on your continent and ours.
We have bought a magnificent building at Nice where we can accom-
modate a hundred artisans and as many Sons of Mary.
If you could see with your own eyes what our Congregation is
accomplishing, you would be astounded. May God grant that we can
meet the challenge.
I received your money order of four thousand gold francs; they will be
used as indicated.
The missionaries are learning Spanish. Some are doing very well,
others less so, but after a little time in the country, I think they will be able
to start teaching.
You will receive copies of the printed letters. Urge the confreres to read
them and be informed so that in turn they can inform others.
I had a letter from Mr. Benitez and will reply by the next mail.
Countess Callori is doing quite well but is still unable to write. She asks
me to thank you for your two letters. They made her very happy, and she
hopes to answer you as soon as her health-or, better, her mind-allows
her to do so.
The new pastor at Lanzo will be my fellow seminarian, Monsignor
Dalfi, presently the pastor at Casanova. I trust that he will continue to be
our good f riend.11
11 We are omitting a short letter of Don Bosco to him on this score. [Editor]

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Preparations for the Second Missionary Expedition
223
Countess Bricherasio has almost finished making a magnificent set of
white vestments, part of the wardrobe for the forthcoming expedition.
I have no time to write to anyone else. Pass my news on to the others.
Tell them that I love them all in Jesus Christ and that I pray much for
them. They are to stand firm like pillars of strength and be as holy as our
patron saint.
God bless you all.
Yours affectionately,
Fr. John Bosco
.P.S. Regards and respects to the archbishop.
He sent a fourth letter on the last of the month with a summary
listing of eight items between news, communications and instruc-
tions.
My dear Father Cagliero:
Turin, October 31, 1876
1. We are still working on preparations for the November 14 departure
of our missionaries, with the total number and names as per the list, with
slight modifications. When they arrive, you will receive written informa-
tion on the qualifications and work experience of each one.
2. The deportation of five hundred immigrants is serious. Proceed with
care and keep out of it as much as you can. Maybe this set off the
uprisings in Buenos Aires.
3. By now you have received my consent about "La Boca" and St.
Charles Parish. I can count on three confreres: two for this work and one
for Patagonia. They are raring to go. I think they are a perfect choice.
Will the archbishop go with you on your visit to Patagones?
4. I really feel you must return to Europe in 1877 and then take a trip
to Ceylon in India to open another very important mission. That place
needs a Castelnuovo boy. However, first make sure that all our work in
Buenos Aires is firmly established and cared for.
5. We must have premises or part of an existing property for a local
novitiate. If and when needed, I have a novice master.
6. In 1877 you will have four clerics who will be ready for ordination.
Let me know in time. The Holy Father will grant us a dispensation of
twenty-one months from the required age.
7. I received the money order of four thousand and am waiting for that
nine thousand.
We are moving along; everybody is busy but our coffers are drained.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
8. Yesterday evening (October 30) six Salesians left to tak~ charge of
the schools at Ariccia and Magliano. On Sunday, November 5, another
six will leave for Albano; then will depart those for Trinita and, next,
those for Argentina, who will first go to Rome for the Holy Father's
blessing.
I have no more time to write. I will do so later. God bless you all. So far
no letter or money order has arrived. I will await instructions. Believe me
to be
Yours most affectionately in Jesus Christ,
Fr. John Bosco
On July 4, amid clamorous shouts for freedom, very serious
rioting had broken out in Buenos Aires to thwart a popular
demonstration organized by the city's largest newspapers in favor
of the United States. Don Bosco felt that the rioting had been
caused by an attempted reprisal against the Argentine government
for having deported five hundred foreigners as violaters of the
peace. Since most of them were Italians, it was necessary for
Father Cagliero to exercise the greatest prudence and not take
sides-hence Don Bosco's recommendation.
The idea of a trip to Ceylon come about thus. In August 1876, a
certain Father Louis Piccinelli of Bergamo, a missionary in
Ceylon, called on Don Bosco at the Oratory. After talking at
length about the foreign missions and Ceylon in particular, Don
Bosco gave his visitor the firmly founded hope that by 1878 he
would send some missionaries there, with the proviso that they
were all to be stationed together at one location. Father Piccinelli
was not authorized to accept such a proviso. Therefore he wrote to
his bishop in Ceylon, who replied that he was very anxious to have
a few priests who could teach Latin, Greek, the physical sciences
and other subjects in English. In fact, he hoped that he could have
them before 1878. They could reside with him in the bishop's house
and teach in the large boarding school adjoining his residence in
Colombo, which was then directed by the Brothers of Christian
Doctrine under his direct supervision. To forestall likely problems,
the bishop would gladly begin personal correspondence with Don
Bosco. Having thus securely safeguarded Don Bosco's position,
Father Piccinelli asked him to confirm his promise without further
delay, for, as far as he could see, the matter was settled.
He went a step further and pleaded with Don Bosco to let him

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Preparations for the Second Missionary Expedition
225
have two missionaries immediately to go with him to Ceylon. He
was even willing to wait for them and to defer his departure for
several months. They would share his mission, which comprised
eight thousand Catholics amid a much vaster population of
Mohammedans, Buddhists and Protestants. He wrote, "We shall
live together and I will try to adjust to the rules of your Congrega-
tion. Naturaliy you will incur no expenses for the voyage, food,
clothing or other necessities. If you wish, I know you can do it. So
tell me that you can, and that you want to, and I shall thank the
Lord for it." 12 At the top of this letter we read the following words
in Don Bosco's handwriting: "Reply: accepted in principle." -Since
it was not his habit to rush things, he limited his response to a
favorable consideration, reserving decisions until he could send
Father Cagliero to get first-hand information.
To his most distinguished benefactors Don Bosco did not merely
mail a printed circular, but he sent them a personal letter asking for
their alms. We have two such letters, addressed to the noble Fassati
spouses, on whom he counted whenever he needed any special
assistance. Enclosing the first circular, he wrote to the marquis:
Dear Marquis:
Turin, July 16, 1876
The cleric Bonora has assured me that you are now feeling better. I
thank the Lord and ask Him to preserve you fot many a year. I am
sending you and your wife the Salesian cooperators' certificate which we
spoke of several times. You can thus benefit by the many indulgences and
spiritual favors granted by our Supreme Pontiff, Pius IX.
Herein, too, is a copy of my letter begging help for the missionaries
whom I am about to send to America. Do what you can, for the good
Lord will repay with heaven both those who give their lives for souls and
those who come to the aid of these missionaries, who will be twenty in
number.
May God grant you and the marchioness good health and a good rest
in the country. I hope to see you there soon. I go to Alassio tomorrow on
urgent business. Please pray for me. I remain,
Yours gratefully,
Fr. John Bosco
He turned to the marchioness some three months later. We
12Letter to Don Bosco, October 24, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wonder which we should admire more in this letter-the simplicity
of this man of God or his self-effacement in pleading for financial
assistance as a deed of charity.
Dear Marchioness,
Turin, October 21, 1876
Last year when I brought to your attention the Sons of Mary Program
to support personnel for our missions, you graciously answered that
neither you nor the marquis would sign a pledge for annual funds, but
that, whenever I should be in need, I was to appeal to you both and you
would grant whatever your charity inspired.
In sore straits on two counts, I now appeal to you. I still have fifty
seminarians dressed in civilian clothes and awaiting God-sent help that
they may put on the clerical habit and be allowed to commence their
studies during the forthcoming school year.
My other obligation concerns the Argentine mission. I got some clothes
for the missionaries but have absolutely no money for transportation. The
Argentine government is funding eight missionaries, and I still need
fifteen fares amounting to twelve thousand lire. I went around looking for
help but was unable to obtain anything. I wrote to the Holy Father who
replied that he would help me another time, but that just now it was
impossible.
I know that you too have a lot of expenses to meet. Still, I appeal to
you as to an anchor of salvation for those benighted souls who live
steeped in idolatry and awaiting someone to bring them the light of the
Holy Gospel that they may be saved.
I shall not fail to pray for you, and for your husband, that God may
grant you both a long and happy life and, in due time, the reward of the
just in heaven.
Most gratefully yours,
Fr. John Bosco
Seemingly the Holy Father changed his mind-with good
reason, we venture to guess, since Pius IX sought an important
favor from Don Bosco. E1ght days after his letter to Marchioness
Fassati, Cardinal Bilio wrote to inform him of the Pope's contribu-
tion, adding: "However the Holy Father has attached one condi-
tion to this offering. While it is a token of his lofty esteem for you,
a sign of the trust he puts in you, it will also, I hope, prove more
pleasing than his contribution." The condition was that Don Bosco

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Preparations for the Second Missionary Expedition
227
assume the direction of the Concettini or Brothers Hospitallers of
the Immaculate Conception. 13 We will speak of this matter later.
A benefactor whom he never forgot in critical moments, and to
whom he never appealed ih vain, was the well-deserving Attorney
[Nicholas] Galvagno of Marene.
Dear Attorney,
August 20, 1876
I do not know whether you were sent a circular concerning my
missionaries. I am enclosing a copy. Let your charity respond as it will.
The indulgences and spiritual favors of which I have already spoken to
you have now been printed.
As soon as someone goes to Marene, I will send you a copy. God bless
you and your family. Believe me in Jesus Christ to be
Yours gratefully,
Fr. John Bosco
He acknowledged the receipt of small offerings with a brief form
letter, 14 but when the offering was a large one, or the standing of
the donor warranted special consideration, he wrote brief notes,
such as the following, in his own hand. This note is addressed to
Countess Olympia of Pamparato, nee Marchioness Natta of
Alfiano, residing in Turin.
Dear Countess:
Turin, August 22, 1876
With sincere gratitude I received your donation of a hundred lire for
our missionaries who are getting ready to sail for South America.
I thank you. It is God who will repay you, but I shall not fail to say
special prayers for your husband, the count, and your mother, Marchio-
ness Natta, who, they tell me, is not too well.
My regards to everyone.
Yours gratefully,
Fr. John Bosco
Lastly, what shall we say of the vestments and linens prepared by
communities of nuns? In some convents the sisters worked entire
nights to finish the missionaries' wardrobe.
13 See Vol. X, p. 570. [Editor]
I4Qmitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
To their honor and in gratitude, we would like to cite the girls at
the Rifugio, 15 the Sisters of St. Anne, the Juliettes, 16 and the girls
at St. Peter's home. It was only right that Don Bosco show them
his thankfulness in some way. Some suggested a gift, others a visit.
Don Bosco saw to it that appropriate gifts were purchased and sent
to them in his name. As for visiting each religious house, how
could he if he had to stay home in order to keep up with his work?
For a year the Daughters of Mary, Help of Christians had been
living next to the Oratory, and yet he had not been able to visit
them even once.
The missionaries' departure was scheduled for November. Their
number had now increased to twenty-three. Eight were to open the
Villa Colon boarding school; two, the home for poor Italian boys
in Buenos Aires; two, the festive oratories in the same city. Two
others were to join the staff of Our Lady of Mercy parish. The rest
were assigned as follows: two to the reopened parish church at "La
Boca," four to our school in San Nicolas, and three to stand by for
an initial attempt to reach the savages living at Carmen de
Patag6nes near the Patagonian border. With so many things to
attend to, Don Bosco was totally exhausted, and yet on November
19 he wrote to Father Cagliero: "No matter what, God is helping
us."
15 An institution for wayward girls where Don Bosco had been a chaplain. See Vol. II,
pp. 184f. [Editor]
lbQrphan girls so named after Juliette Colbert, popularly called "Marchioness Barolo"
after her marriage to Marquis Tancredi Falletti of Barolo, a small town in Piedmont. The
marchioness founded several charitable institutions in and around Turin-among them, the
orphanage for the "Juliettes." See ibid., pp. 183ff. [Editor]

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CHAPTER 12
Life at the Oratory
eVERY year death takes its toll of the ever dwindling
number of those who have lived during the early days of the
Oratory when it was being run by Don Bosco alone. Although,
concerning essentials, hearing one means hearing all, it is always a
pleasure to listen to detailed accounts of those days from the
veterans of the past. Salesians or not, priests or laymen, they all
sparkle with a youth beyond their years when they tell of the joy of
living in Don Bosco's house. True, they had none of today's
conveniences, but who cared? Happiness ruled their days, a
happiness tempered by prayer and study, prayer and work, under
Don Bosco's fatherly smile and care. Like the sun, his goodness
cast its kindly influence into every nook and cranny. No sooner did
a newcomer set foot within the Oratory than he almost immedi-
ately succumbed to the charm which seemed to fill the air. Let it
suffice to cite the evidence of Father [Louis] Cartier, a venerable
Salesian of Nice, greatly admired and beloved. Coming to the
Oratory without knowing a single word of Italian, he felt lost at
first, but once Don Bosco spoke to him, the young man was
instantly attracted by his charming manner and the interest he took
about his family and everything that was most dear to him. For
some time, until he felt more at ease with the language, Father
Cartier would go upstairs to Don Bosco's room several times a
day. Don Bosco invariably welcomed him like a father and chatted
away with him as though he had no more urgent business than to
converse with him.
This chapter will recount Oratory life during the three summer
months of 1876, a period of the school year when Don Bosco
would customarily not absent himself since the spiritual retreats
were being held at that time and, soon after, the boys would leave
for vacation.
229

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The spiritual retreats were preceded by an impressive theatrical
production of a Latin play by the students on June L Entitled
Phasmatonices or Larvarum Victor [The Ghosts' Conqueror] and
written in Latin in the style of Plautus by the scholarly Bishop
Charles Rosini of Pozzuoli, the play concerned the antics of a
Roman young man who pretends to be a ghost and foils his
unscrupulous guardian's attempts to cheat him of his fortune. The
boys' performance of the play in Latin was a huge success. A
distinguished audience of college professors and teachers hailed it
as an educational triumph which greatly enhanced the Oratory's
reputation for learning and study. Leading newspapers carried
rave notices, commending the actors' "graceful delivery, ease of
gesture, readiness, and precision." By popular demand, a repeat
performance was held a week later, attended by Don Bosco and
several prominent clergymen and teachers. On both evenings,
musical interludes were given between acts, a favorite being Father
Cagliero's "The Sailor Lad." 1
Once school life at the Oratory got back to normal-as today,
the distraction was but temporary and brief-the spitirual retreats
began. Despite the policy-recently adopted-not to postpone
them until the end of the year, it was unavoidable this year because
of Don Bosco's long absence and his understandable desire to be
present. Fortunately, the cool, wet weather greatly favored the
superiors' best efforts and the boys' good will. Within one week-
J une 11 to 18-the retreats took place for students and artisans
alike. Father [Anthony] Belasio, a zealous missionary well known
for the freshness of his preaching which reaped wonderful results
among simple farm folk and young people, spoke to both groups,
giving a total of four conferences a day. To each section he gave a
step-by-step explanation of the Holy Mass as the celebrant went
through the ceremony. Between sermons he hearq confessions,
going straight from his pulpit to the apse of the Church of St.
Francis de Sales where the retreat conferences were given. The
Salesians who knew him testified to his boundless love for Don
Bosco. Father Barberis' chronicle records: "An excellent man! I
had the chance to know him well. How fond he is of Don Bosco!
He is most attached to him and looks up to him as a son to his
father. He is thrilled to be listed among the first Salesian Coopera-
I This paragraph is a condensation. [Editor]

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Life at the Oratory
231
tors, a new undertaking just begun, in which Don Bosco has placed
his highest hopes."
After night prayers on June 11, Don Bosco addressed the
students as follows:
Sharing your joy, I greet you in the Lord. Your retreat began this
evening. You asked for Father Belasio to conduct it for you, and you have
him with you. I know you're glad. Remember that it is a blessing to make
a spiritual retreat, since it may gain heaven for us.
It is my wish that many of you will make this retreat for the purpose of
choosing your state of life. Some of you are upperclassmen and should
give serious thought to your vocation. Others have a year further to go
but expect to skip their fifth year, and they too should search for that life
to which the Lord calls them. Earnestly beg this favor of the Lord, and He
will grant it to you. I leave the rest to Father Belasio who will dwell on
this topic, show you how to recognize your vocation, and advise you how
to respond to it. Each of you should put himself into the hands of his
spiritual director, strive to be recollected, and study himself well. Some
aspire to the priesthood, others to another state of life. That road of life to
which the Lord calls you He has strewn with many graces to make it
easier for you to reach your eternal salvation. The problem is to make the
right choice.
I will not tell you how you are to conduct yourselves during this retreat
because you will be instructed in the conferences. I will just ask you to
keep the rules which will be given to you and to make a special effort to
observe silence at the right times, such as in study hall, before Mass and
after night prayers.
And now a little thought-or, better, let me tell you something that
happened this afternoon. A son of the very wealthy Marchioness Callari,
our benefactress, is a professional horse trainer and quite proud of it.
Even the wildest broncos have been tamed by him. Whenever he heard
that a horse was unable to be tamed, he would immediately buy it. In fact,
all the horses he has purchased have been broken in by him. Hearing of a
spirited steed at Saluzzo, a wild horse that no one would buy, he went
there, bought it and broke it in to his satisfaction. One day at Saluzzo, he
harnessed it, got into a carriage, and drove away, using the reins and a
light touch of the whip. Suddenly, startled by a sharp crack of the whip,
the horse lunged forward and galloped furiously across an open field.
Realizing his danger, the young man jumped from the coach, but his leg
was caught for a moment in the carriage wheel and instantly broken while
he was flung upon the rocky ground. People dashed to his aid and carried
him to an inn, where his leg was put in splints so that he could be taken to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Turin. Possibly because the bone had not been set properly or for some
other reason, the leg had to be amputated, but even this could not save
him. So much time had been wasted in medical consultations and in
obtaining the consent of both the young man and his family that gangrene
set in and spread throughout his body. At 3:30 this afternoon, after
receiving the Last Sacraments, his soul returned to his Maker.
The Callori parents had three boys. One died some time ago of
consumption at the age of twenty; the second-twenty-three years old-
died today, and the remaining one is in very poor health. The family's
grief is boundless, for they had put all their hopes in that son, and today
they can find no peace or comfort in his tragic loss.
Their only relief from sorrow is the thought that their son died a good
Christian death, leaving the well-founded hope of his soul's eternal
salvation. This family is very wealthy, but riches cannot help them in their
loss. Once again we realize that riches cannot make us happy. This
thought has convinced me more than ever of the truth that religion alone
can comfort the soul in tribulation and bring it peace.
We pray that the Lord will look with kindly favor on this family and
comfort them in their painful loss. Meanwhile, remember, my dear boys,
that riches neither comfort nor fill the human heart. Only religion can do
this. I say this so that you may learn not to overvalue the things of this
world. Our only real wealth lies in the good works which prepare us for a
place in heaven. Good night.
The youth who died so tragically was the young Count Emman-
uel Callari, whose name has often recurred in Don Bosco's letters
to the youth's pious mother. It was Don Bosco who administered
the Last Sacraments to him and, commending his soul to God,
closed his eyes.2 The surviving brother, Count Ranieri, then ailing
somewhat, is the father of a large family and today [1931], in his
old age, enjoys excellent health.
After the tragic loss of their ~on, the Calloris made arrangements
with Don Bosco for an anniversary Mass to be said in perpetuity in
the Church of Mary, Help of Christians.
Seemingly the students made a good retreat because we know
2Since June l l was the last day of the Easter season and Don Bosco did personally assist
the Callori youth, it could very well be that his was the death foretold in a dream which Don
Bosco narrated on January 23. (See Chapter 2) The Oratory chronicle records no deaths
during the Easter season, nor does it suggest that Don Bosco assisted other youths in their
last moments. In that case, the calendar date of May 26, revealed to Don Bosco, may be the
date of the young man's tragic accident. This, however, is a mere assumption. If it is correct,
it confirms our opinion that the death in the dream was not to occur at the Oratory. [Editor's
condensation of author's footnote]

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Life at the Oratory
233
that Don Bosco was pleased. His deepest concern in a retreat was
the matter of one's vocation, and in this instance we have seen it
reflected in his "Good Night" of June 11. One might say that
vocation was an everyday concern at the Oratory. Father Barberis,
who taught religion in the upper grades, touched upon this point
when he offered his students two suggestions for their retreat. First,
they were to decide on their vocation then, since any delay would
be disastrous and cause deep unrest in their lives. Seco_nd, consult-
ing anyone but their regular confessor would be foolish, because
Don Bosco knew them well and was endowed with very special
charisms from the Lord-hence they should seek his counsel.
Those were happy days. The outcome was that forty students of
the fourth and fifth years decided then and there to join the
Salesian Society, while a dozen or so, though inclined to join,
remained undecided either for family reasons or because they felt
that they needed to consult someone else. Taking into account
twenty young men from the Sons of Mary Program and students
who might come in from other schools, the superiors could look
forward to some eighty new clerics for the coming years. But, as we
shall see, the reality even exceeded this hope.
The Congregation was growing rapidly. One reason, Don Bosco
felt, was that the Congregation did not wait for people to take the
first step toward it. "We go out and look for them," he remarked,
"and we don't have to leave our premises to find them. They come
to our schools and oratories with no such intention, but they get to
like our way of life and ask to stay with us; our only task is to make
a choice. If someone will most likely succeed, we keep him; if not,
he is free to go elsewhere." From these elements Don Bosco chose
the more suitable candidates for his Congregation. "Our Congre-
gation does not aim at reforming a person's way of life, as other
religious orders do," he said. "No, we assume that the moral habits
of our candidates have already been reformed, or, better still, that
our candidates have never led an immoral life." 3
A very charming incident which occurred about this time
confirms all we said in the previous volume about the way that the
Oratory boys viewed a religious vocation. 4 An upperclassman, a
lively but level-headed fellow, was walking with some schoolmates
alongside Don Bosco. Noticing that he seemed lost in thought and
3 Chronicle of Father Barberis, August 12, 1876. [Author]
4 See Vol. XI, pp. 207, 247-250, 267f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
anxious to say something, Don Bosco asked him, "Do you wish to
tell me something?"
"Yes, Father."
"What is it?"
"I don't want the others to hear," he replied. Drawing Don
Bosco aside, he whispered: "I want to give you a present you will
like."
"What is it?"
"Me," he said in grave tones, standing on tip-toe and opening His
arms out. "I want to give you myself. From now on, do what you
want with me. Keep me with you always."
"You could not have given me a more welcome gift indeed," Don
Bosco answered. "And I accept you not for myself, but to offer and
to consecrate you entirely to the Lord."
Some years before, this boy had mistakenly thought that the
prefect of the house was about to send him home because his
widowed mother was slow in paying his modest tuition fee. To ease
his fear he had run to Don Bosco. Noticing the boy's anguish, Don
Bosco looked kindly upon him and told him in a fatherly manner,
"Look, should the prefect send you home, just go out the main
door and return through the church and come to see me." Kissing
his hand, the boy went away reassured, promising that he would do
just as he was told. But, of course, he was never dismissed.
This is the young man mentioned in Father Barberis' precious
chronicle, so often quoted, when he recorded the newly accepted
novices' brief visit at home just before receiving the clerical habit.
"Only [Francis] Piccollo would not hear of going home," he writes,
"because although he is fond of good-natured pranks, he really
fears that, going home, he may fall into sin. Hence he did not want
to go." The school records show that Piccollo ranked first in study
and obtained top conduct marks at the end of the school year.
Again, it was to this lad, at the time of his decision, that Don
Bosco addressed the following words: "Look, two roads are open
to you: that which your family would like you to follow, a worldly
profession-law, for example-and that which Don Bosco points
out to you. If you choose the world, you can have a fine career and
earn a lot of money, but run the risk of not saving your soul. With
Don Bosco you will have loads of work to do and much to suffer,
but you will become rich in merit for paradise." Father Francis

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Life at the Oratory
235
Piccollo, formerly the provincial in Sicily, experienced the truth of
those words over twenty-three years, and in his daily suffering he
recalled them to his own comfort.5
Father Piccollo had had his share of tempting proposals too.
Archbishop Gastaldi had heard people praise him very highly and,
through Father Rho, a cousin and fellow townsman, had promised
that, if he left Don Bosco, he would not only give him a full
scholarship at the seminary, but would also pay for his clothing
and books. Piccollo replied that he felt quite happy with Don
Bosco and that he would never walk out on the man who had
reared and educated him to that day with a father's love. Father
Rho's brother, the superintendent of Turin's public schools, also
held out a tempting proposal. He had his mother tell Francis, who
had been a cleric for several years, that if he would leave Don
Bosco, he would give him a teaching position in a public secondary
school and, within a couple of years, a professor's certification.
Francis' answer was the same. Sarcastically the superintendent
remarked to Piccollo's mother, "Very well! Tell your son to stay
with Don Bosco; he will become a cardinal."
When Don Bosco learned of the two incidents, he grieved at
these attempts to steal his clerics from him, but he also felt great
joy at the loyalty of his young sons.
Apropos of vocations and their recruitment, we deem it worth-
while to mention the case of Joseph Mino, a fifth year secondary
school student who had done exceedingly well through all his
schooling. An excellent singer with a pleasing personality, he had
often been exposed to far more tempting situations than the others,
having had to attend dinners and entertainments where he won the
admiration of all. Yet he had always kept himself morally good
and determined to become a priest. When the spiritual retreat was
over, Don Bosco remarked to several priests, among them Father
Barberis, who recorded his words, "If only Mino would stay here
and join our Congregation! I'd love him to stay. I have done all I
could for him at great sacrifice, and he has always responded, sq
that my every word of advice was never in vain. I never let
opportunities slip by, even at my own inconvenience, to do all I
thought best for him in the Lord. Now that he is graduating from
secondary school and is ready to don the clerical habit, I would be
5 Father Piccollo died in Rome on December 8, 1930, at the age of sixty-nine. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
thrilled to have him remain with us. But that is not so easy because
he is pressured by his parents, his pastor, and the bishop himself to
enter the diocesan seminary." In fact, Mino did enter the seminary
at Biella, while Don Bosco said and did nothing to restrict his
freedom. He was still a young priest when he was fatally stricken
by illness shortly after Don Bosco's own death. One of Biella's
priests confided that he had come to love Don Bosco when he met
Father Mino, whose personal manners were so different from those
of others that, he felt, they must have been learned at Don Bosco's
school.
About the same time a similar instance took place, but this time
Don Bosco acted very differently. A boy took a firm stand against
all opposition, and Don Bosco felt that it was not just a question of
respecting the lad's freedom but also of having others respect it.
The boy was James Gresino, a fifth year student who was seriously
determined to remain with Don Bosco, notwithstanding the fact
that his uncle came to the Oratory for a transcript of his records so
that he could enter the diocesan seminary, and even though his
father often threatened to disown him if he did not yield to his
family's wishes. The boy's pastor supported the father, and, adding
to the pressures, a priest of Turin who had often befriended him
kept fanning the troubled flames more than anyone else. Even his
older sister, who was quite influential, filled the house with
lamentations at the mere mention that her brother intended to join
the Salesian Congregation.
The uncle went to Don Bosco for a letter of recommendation so
that the boy could qualify for the seminary entrance test. Don
Bosco replied that he would not issue the letter. Since Gresino had
said he intended to return to the Oratory and not go to the
seminary, Don Bosco refused to give a transcript unless the boy
told him that he had changed his mind. The uncle insisted, but Don
Bosco stood firm. "Let the boy come here himself," he replied. "Let
him show me that he has changed his mind, and I will let him have
the transcript."
Eventually the boy felt overpowered and gave up the fight. When
he called on Don Bosco and told him that he would enter the
seminary, he immediately obtained the transcript.
In their youthful inexperience, living among people whose
values were materialistic and being separated from anyone who

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Life at the Oratory
237
could have properly advised them, young men often yielded to
pressures. Still, not a few withstood all opposition and did return
to the Oratory. In 1876 some lads paid dearly for their victory. One
boy had to sign away his share of the family inheritance to his
brother; another was disowned by his father, while a third boy
came back only by escaping from his enraged father who had
dragged him back home.
In Gresino's case, his was but a temporary weakness. When he
returned home after graduation, he felt sorry that he had yielded
and was anxious to go back. Since he had not yet been confirmed,
Don Bosco had someone notify him that he could receive the
sacrament at the Oratory toward the end of August. His parents
could not refuse permission because without confirmation he could
not enter the seminary. He went to the Oratory and, once there,
absolutely refused to leave. No one could budge him. He received
the clerical habit with his companions and to this very day [1931] is
an excellent Salesian.6
Such episodes in which the Oratory boys showed their affection
for Don Bosco and willingly followed in his footsteps were not
uncommon. "How many such instances have we seen!" Father
Barberis exclaims in his chronicle. In turn, Father Lemoyne
reaffirms the same in his personal memoirs. How beneficial it
would be if those who lived during those days and are still with us
would let us know of such incidents, especially if they themselves
were involved.
Let us offer a further remark on this topic of vocations. Don
Bosco's fatherly suggestions, even if not opposed, did not always
find a docile response in the boys, but in these instances they all,
sooner or later, sadly regretted the consequences. We mention
three very recent examples. In 1875 Don Bosco suggested to a
fourth year boy who was undecided th~t he don the clerical habit
without hesitation, but the boy preferred to wait another year.
After his fifth year, he returned home and gave no further thought
to becoming a priest. Another boy, one of the best students, was
likewise advised by Don Bosco not to wait, but he preferred to do
so and entered the fifth year-and what a change too~ place in
him! By November his superiors were already considering dismiss-
6 Father Gresino died at the Salesian School in Varazze (Italy) on April 17, 1946 at the age
of eighty-seven. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing him. A third young man, advised to speed up his studies by
enrolling in a crash course because of his age, agreed to do so but,
after consulting others, he returned to his regular courses and
eventually came to a sorry end. As soon as Don Bosco realized that
a youngster refused his advice and sought the counsel of others, he
put all hope aside. He still loved him as. before, and he did not let
him know what he thought of him, but he carefully refrained from
advising him any further on that matter.
A few prodigal sons fortunately found their way back to their
father's house. Thus, a young man named Coccero called on Don
Bosco on the evening of November 19, some eight years after he
had unwisely left the Oratory. At the end of his secondary school
Don Bosco had told him, "You are not made for .the world; what
you need is a sheltered life." But the boy replied that he intended to
enter the seminary, especially to please his parents. "Do as you
wish," Don Bosco advised, "but you will be a priest only if you join
a religious order." He entered the seminary and conducted himself
properly so that his superiors were satisfied with him. In his fourth
year of theology, however, his rector called him one day and told
him abruptly that he had no priestly vocation. On returning to his
family, the poor fellow felt like a fish out of water. He stayed at
home for two years, restless in spirit, until he recalled Don Bosco's
advice at his departure from the Oratory. He went to speak with
him, pleading to be admitted into the Salesian Congregation. After
securing adequate information, Don Bosco accepted him.
"How often that happens!" exclaimed the priests to whom Don
Bosco was speaking.
"Why does this take place?" Don Bosco replied. "We can easily
understand it on a purely human level. There are guileless, good-
natured boys facing a deceitful world. They do not know it at all
and believe that everyone is as honest as they. When they experi-
ence deceit, they cannot cope with it. Some young people are as
little suited to the world as their simplicity is suited to worldly
chicanery. They will always feel out of place in the world. Knowing
them well, I warn them frankly. Years later they remember my
words and act accordingly."
The artisans' spiritual retreat was likewise fruitful. A token of
this was the sizable number of applicants to the Salesian Congrega-
tion as coadjutor brothers. Since he hoped to strengthen this
branch, Don Bosco was delighted.

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239
Throughout Don Bosco's life, joys and sorrows were always
intermingled. At this time poor health, his own and that of his
helpers, gave him constant anxiety. Ever since his return from
Rome, he had not passed one single day without some ailment. The
death of Count Callori's son further aggravated his condition
because, on returning home drenched with perspiration, he caught
a cold which totally debilitated him. On the night of June 14 he had
such an acute seizure of colic that he had to leave his bed and rest
on the sofa without a moment's relief. Unwilling as he always was
to bother anyone at night, he did not call for help. The following
night he ran a fever and during the day perspired heavily without
respite. Coincidentally three of his priests were ill but did not
abandon their posts. Father Barberis kept on teaching his classes-
God only knows how, since he could hardly stand, but he did so by
sheer will-power because there was no one to take his place. Father
Guidazio, though strong and tireless, was so overworked that he
collapsed and was ordered by the doctor to take a complete rest.
He left his beloved pupils and went to Nizza Monferrato, to the
home of Countess Corsi who was like a mother to the Salesians.
Father Chiala, the zealous catechist of the artisans, was the
hardest hit. This worthy son of Don Bosco worked to the very limit
of his strength. His illness abruptly took such a turn for the worse
that he had to go to a little village near Feletto in the Ivrea diocese
where his uncle was the pastor. An unpleasant surprise awaited
him there. He could not say Mass because of a decree of Bishop
Moreno, forbidding the celebration of Mass to any priest who,
having been born in the diocese, had established residence else-
where. It is well known that this bishop had misgivings about Don
Bosco and his Congregation. Not long before, the Cuffia brothers,7
both priests, who had grieved Don Bosco by walking out on him,
had caused the bishop some annoyance, with the result that he
resorted to this ruling. Though couched in general terms, it had
undoubtedly been aimed at Don Bosco's priests. However, Don
Bosco asked Father Rua to send Father Chiala the celebrets he had
requested. On this occasion, he substantially declared, "If the
bishop will still deny him permission to say Mass, I am afraid that I
shall have to write to Rome. A priest is not to be forbidden to say
7 See Vol. X, pp. 550f. [Editor]
8 A testimonial given to a priest when traveling that he is in good standing, with the
accompanying request that he be permitted to say Mass. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Mass just because he belongs to a religious congregation. If a
bishop has a serious complaint against a priest, he may rightly
forbid him to do so, but not because he. belongs to a congregation
which he dislikes." Shrugging off personal dislikes toward himself,
Don Bosco was adamant when the Congregation's rights were at
stake.
The artisans' retreat ended on Sunday morning, June 18. That
day was to be crowned with a very solemn ceremony. The more the
enemy of all good strove to sow seeds of hatred against the Pope,
the more Catholics sought occasions to honor him as the Vicar of
Jesus Christ. Pope Pius IX was completing the thirtieth year of his
pontificate, and so long a reign was more than valid reason to
summon the faithful throughout the world to give thanks to
Almighty God. The thirty-first year of his reign would start on
June 16, but the bishops [of Italy] postponed the celebration to
Sunday, June 18, to make it easier for the faithful to take part. In a
pastoral letter the archbishop of Turin invited both clergy and
people to offer public prayers for the Pope, commenting: "It may
be said that God's hand visibly upholds this great Pontiff, whose
name will honor one of the most outstanding epochs of Church
history. He is a single ray of light piercing the darkness which
overshadows our present century, the one and only hope we
possess in the evident harassments aimed at the beacon lighting our
way in the storm which threatens to overcome us."
The Oratory held a solemn feast with general Communion; the
choir sang at the 10 o'clock high Mass. After solemn vespers that
evening, Father [Anthony] Belasio preached, enthusing his congre-
gation and impressing the boys with his last words as he prepared
to leave them after conducting their retreat.
Dur~ng his stay at the Oratory, Father Belasio conceived a noble
plan. Out of reverence for Don Bosco he attempted a reconcilia-
tion between him and the archbishop. In the past Father Belasio
had been on friendly terms with the archbishop and felt that he still
had easy access to him. He had an interview with the archbishop
either before leaving Turin or shortly afterward, but we know that
he did not see Don Bosco immediately afterward. In the course of
his conversation he realized quite well where the crux of the
conflict lay: the archbishop felt that Don Bosco did not adequately
respect his authority, and he feared that he, who had been

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241
appointed by the Lord to govern His Church, would appear
subservient to Don Bosco's will. Father Belasio felt that he was
authorized to confer with Don Bosco on the subject; therefore,
after his return to Sartirana where urgent duties probably awaited
him, he hastened to call on Don Bosco. He met him at Bargo San
Martino and ·frankly told him all he had heard from the arch-
bishop. Don Bosco felt deeply hurt. "How can such doubts
possibly arise between people who seek only God's glory?" he
asked. "No, no, no, I would never do anything to upset either the
diocese or my archbishop, much less anything that could displease
him. I beg you to consider that, as the superior of a fully approved
Congregation which is growing rapidly, I must do my best to
strengthen it and safeguard its indispensable autonomy, like that of
all other religious congregations. Ah, my dear Father Belasio, if
someone, maybe you yourself, could somehow make it possible for
me to live in perfect harmony with my archbishop-he knows how
much I love him-as I do with the other bishops, I would bless the
Lord forever." Father Belasio notified Archbishop Gastaldi of his
visit to Don Bosco and of their conversation, but the archbishop's
reply was not the one they were hoping for.
Meanwhile, at the Oratory the two very important feasts of St.
Aloysius Gonzaga and of Don Bosco's name day were drawing
near. Although we will not dwell on the usual preparations, we
cannot overlook a few minor items which, in the greater frame-
work of history, appear insignificant but are most suitable for these
memoirs, whose main purpose is to show our father's life in the
midst of his sons.
The Oratory superiors had pretty well set the feast of St.
Aloysius on June 25, but Don Bosco did not agree for a special
reason. Since June 24 was the feast of St. John the Baptist, a
holyday of obligation in Turin, there would be no opportunity for .
the boys to go to confession on the eve of the feast of St. Aloysius.
"This feast is very important for the boys," Don Bosco stated, "and
they willingly go to Communion." 9 June 29, St. Peter's feast day,
was suggested. "Certainly not," Don Bosco objected. "St. Peter's
must be kept as an important celebration to his honor alone, with a
proper homily and singing to foster devotion to him. Besides, our
church has an altar dedicated to him. Today especially there is
9 Chronicle of Father Barberis, June 16, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
greater need to honor St. Peter solemnly, to instruct the faithful
about his dignity and to use every opportunity to rally the world
about the Holy See." It was finally agreed to keep the feast of St.
Aloysius on the first Sunday of July.
But once this date was· decided upon, Don Bosco was not
finished with the meeting. He had something to say which would be
a gentle lesson to his staff. The chronicle reads: "That you do
things without telling me I dislike; but I do approve of your
planning ahead, discussing the arguments pro and con, and then
telling me, 'We would like to do this in such and such a manner for
these reasons.' In that case, if I have objections, we can make
needed changes since no definite decision has been made-even
though I usually accept things as presented. This cuts my efforts to
zero, since all I have to do is check for any obstacle or drawback,
whereas it is tiring if I must work out an entire project from
scratch."
Father Belasio's presence during this conversation gave Don
Bosco an opportunity to clarify a very important element of
Oratory life for those who wish to understand it thoroughly. As
this zealous priest was talking about certain current predictions
concerning forthcoming events, Don Bosco-probably also to
change the topic-remarked, "From time to time we have had boys
here who were granted extraordinary favors in prayer. They would
come to me and relate conversations they had with Jesus in the
Blessed Sacrament or Jesus Crucified or the Blessed Virgin Mary.
This year, too, I have seen these extraordinary phenomena among
the boys, not once, but often." Father Belasio understood this to
mean that these boys revealed future events to Don Bosco, but the
latter went on, "No, no, nothing of that sort! For instance, they tell
me, 'Father, keep an eye on these boys'-and they name them.
'They are prowling wolves.' They also advise me on the proper
running of the house; later I see that it was indeed good advice.
There is a priest here too who, when giving Holy Communion, can
sense if the person is ill disposed. He is never mistaken. This has
happened several times."
Don Bosco had a similar conversation with Father Joseph
Vespignani in 1877 as they reminisced about past and present
Oratory boys, imitators of Dominic Savio. Father Vespignani also
recalls an incident that took place in 1877 when Bishop Peter

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Life at the Oratory
243
Lacerda of Rio de Janeiro, a very zealous prelate, visited the
Oratory to consult Don Bosco and rid himself of lingering spiritual
anxieties. Not yet fully at ease after listening to Don Bosco, he
asked him to send for five of his best boys who modeled themselves
on Dominic Savio so that he could refer his doubts to them. Don
Bosco agreed. The five boys came, countenances serene, respectful
to the bishop and trustful of Don Bosco. "This American bishop,"
Don Bosco told them, "would like to know what you think of
certain matters he will explain. Speak freely with him, as you
would with me." He then withdrew, leaving one boy in the room
and taking the others outside with him. The prelate manifested his
fears to each lad: how the responsibility for the eternal salvation of
so many souls weighed heavily upon him, and how he felt power-
less because of the wiles of Satan and his satellites and the dearth
of good priests. He was terrified by the thought of all those souls
plunging into hell every day. Would he have to answer for them to
God? Would he be saved himself? We can imagine how those boys
felt. When pressed for a response, they said very simply that since
he had come all that distance to ask Don Bosco for priests, it was
surely a sign that he was taking good care of his people. The bishop
asked each boy to pray to Mary, Help of Christians and to
Dominic Savio that Don Bosco would send him missionaries.
''Would you like to come and help me?" he went on. He did not
have to wait for an answer; they replied affirmatively and said that
they would ask Don Bosco to train them. "They each assured me I
was not to blame," the good prelate told Father Vespignani some
years later in Rio de Janeiro, "and they promised to pray that Don
Bosco would soon send missionaries to Brazil." 1o This incident
reminds us of St. Benedict's rule that abbots should seek counsel of
even the youngest monks in serious matters, "for God often reveals
mature judgments to young minds." 11
We will now return to Don Bosco's conversation with his
Salesians. As they passed from one topic to another, they came to
speak of the excellent health that the Oratory boys enjoyed. It is
good to quote his words, partially because certain expressions. of
his enrich this biography. "Physical activity is the best thing for
10 Rev. Giuseppe Vespignani, Un anno al/a scuola def Beato Don Bosco, pp. 29-30,
Tipografia Salesiana, San Benigno Canavese, 1930. [Author]
11 Caput III, De adhibendis ad consiliumfratribus. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
health," he maintained. "I was always sickly in the seminary and in
my first years of priesthood, but later I became very active and felt
stronger. I c~n still remember once walking more than twenty
Piedmontese miles 12 in a single day with Father Giacomelli on a
round trip from Avigliana to Turin. Another time I set out from
Turin and walked twelve miles to Becchi in six hours, practically
non-stop. Now, even when I feel weak and ache all over, I go to
visit sick friends who live even as far off as the Po River or at Porta
Nuova, and I never take a coach, unless I have to because of
pressing duties or lack of time or an urgent appointment. I believe
that inactivity is a significant cause of the present day's sagging
health. Readily available coaches, buses, and trains have elimi-
nated the need to walk even short distances, while just fifty years
ago people thought nothing about taking a walking jaunt from
Turin to Lanzo. I don't think that a jolting coach or railway
carriage offers us enough exercise to keep healthy. For instance, it's
healthy for the feet to perspire, and that requires walking, not
sitting down. Walking activates the whole body and toughens it."
After the spiritual retreats, perfect calm and peace reigned in the
house. To quote the chronicle, many lads evinced a piety which
bordered on the supernatural. This spiritual climate helped the
students to prepare for their final exams. The upperclassmen,
whom the chronicle credits with "a maturity far beyond their
years," even studied at night.
Still, examination fever did not dampen the celebration of Don
Bosco's name day, although bad weather did to some extent, but
even then adjustments were made. The festivities of the evening
before the feast were held in the courtyard, but on the feast of St.
John the Baptist itself outdoor celebrations were out of the
question. In the morning, the alumni were welcomed by the band
and received by Don Bosco in the dining room; their gift was the
symbolic flower bouquets which were to adorn the altar of Mary,
Help of Christians, a symbol of the feelings of his former sons for
their ever beloved father. This year [1876], at the dinner which Don
Bosco hosted for them, the alumni thought of arranging for a
memorial anniversary Mass for their deceased schoolmates. Their
Christian concern arose from the fervent piety which these young
men still retained after leaving the Oratory. Don Bosco was so
' 2The Piedmontese mile measured two and a half kilometers. [Author]

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Life at the Oratory
245
pleased that he instantly arranged for a solemn funeral Mass with
catafalque and choir. The organizers immediately collected twenty
lire and fifty cents as a Mass stipend from their colleagues. If their
purses were thin, their hearts were big. The boarders also offered
their gifts for church appurtenances: the students one hundred and
seven lire, the artisans ninety lire. We have already mentioned the
letters which came from America on this occasion. Other items of
the celebration were postponed until the evening of June 29, St.
Peter's feast day, because of the inclement weather. Between the
two dates Don Bosco spoke as follows at the "Good Night" on
June 28:
Finally we can have a chat together. You will say, "But we see each
other and talk all day long." Yes, we do, but it's always in a hurry. Now
we can talk at leisure.
First, I am happy to say that the retreats went pretty well. I was very
pleased with your conduct and earnestness, and so was Father Belasio. I
was particularly happy to see that many upperclassmen gave serious
thought to their vocation and the state of life to which God calls each of
us. They took stock of their traits, leanings and physical and intellectual
talents in order to find out which walk of life they should follow. Some
boys of the lower grades did the same. As of now, many have already
decided to become Salesians and later volunteer for Patagonia and other
lands. Is the world ours, and do all its roads lie open to us at our very
wish? Yes! As you see, everybody wants us. Besides, the Roman Catholic
Church is universal and its faith can be taught to all nations. Each one of
you can go to lands as distant or as near as your daring and strength
allow.
And now about the feast of St. John the Baptist. It was both bright and
dark. It was bright because at the start we were able to hold it outdoors,
and the decorations, gifts and greetings for my name day were splendid. It
was dark because the rain broke up our celebration, and we had to take
all our festivities from daylight and open air to the dark indoors where
you could hardly read your compositions. But you can be sure that I
loved your good wishes and your affection just the same. I was delighted.
My thanks to all who offered gifts, shared in the singing and read
compositions in my honor on this occasion. Yes, I am really happy
because what you did came straight from your hearts; you love me as I, in
a fatherly manner, love you. Many did not venture or think it right to
read compositions in public. Others lacked the time, but they made up for
this with letters. I have read all of them carefully so as not to miss

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THE BIOGRAPHICAL MEMOIRS OF SAINT ·JOHN BOSCO
anything important, and I have sorted out those needing an answer,
which I shall give orally or in writing. Your letters said many wonderful
things. What I liked best was that they did not stop at words, but
expressed worthwhile sentiments. I'd like to answer all who wrote to me,
but this would take not just a day's or night's work, but about half a
year's, and I don't think you would demand that much of me.
Still, in general, let me answer by saying that, as much as I can and the
Oratory finances allow, you will get what you requested. I say this so that
you can all be sure I take seriously the letters you write to me. A few of
them I shall save in order to carefully go over them and do what is best for
those who wrote them.
Next Sunday is the feast of St. Aloysius, when you can gain a plenary
indulgence by going to confession and Communion, just as was true last
Sunday and also today. This indulgence is available 'to you and to the
festive oratory boys who will receive the sacraments and visit the Church
of Mary, Help of Christians on that day. Each one of you should try to
earn this rich spiritual treasure and take St. Aloysius, the patron saint of
youth, as your model of virtue.
Lastly, regarding the serious and tragic loss suffered by the Oratory a
few days ago, I will be brief since you were told of it yesterday evening. I'll
just say that Father Caesar Chiala was a hard-working, saintly priest. He
labored tirelessly for our Congregation, without wasting a moment, and
would gladly have given his life to save anybody's soul. We all ad-
mired the meticulous care and ease with which he handled Oratory
affairs. An illness of the lungs which he had on entering our Congrega-
tion, though it seemed not to be serious, worsened with the years and
forced him to leave his office and look after his health. Just a few days ago
I had to order him to change climate, to his .great regret, and go home for
better care, but it was all in vain.
Three days ago he was still up and about. The day before his death he
got out of bed, ate a little, and seemed somewhat better. Early yesterday
morning toward dawn the Lord called him to Himself. He deserves the
prayers of each and all for his sacrifices and his endless work for us. Offer
your Communions tomorrow and visit the Blessed Sacrament for his
soul, if for any reason he is still in need of purification in purgatory. Our
ranks have lost a valiant fighter. He rriay now enjoy his reward, but he
leaves a deep void in our midst. So let us work with a will. Certainly we
must safeguard our health so as to win souls for God and merit paradise,
but no one should be afraid to die. If the Lord should call us to Himself, it
is because He considers us already worthy of heaven, as He did with our
Father Chiala.
I forgot something. I meant to tell you of a dream. I'd like to tell you
now, but it is already past nine and I'd have to make it short. (At this

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247
there was a general ouJcry of "Tell us! Tell us!") It is rather complicated
and lengthy, and I need to take my time and give you all the details. I've
already said a lot tonight, and therefore I'll tell you the dream and
nothing else tomorrow night. It will make you laugh a little, and even
frighten you a little, because that's what it did to me. Anyway, remember
that it is just a dream. So until tomorrow, good night!
In Salesian houses, religious festivities are usually crowned in
the evening with a program of prose, poetry and music selections
or a stage play to bring the day to a joyous end. Since this had not
been done for Don Bosco's name day, it was planned for St. Peter's
feast day. The assembly was held in the study hall. No other
entertainment pleased Don Bosco as much as this. For the first
time he heard the melodious sound of Spanish in the compositions
read to him. The numbers were well ordered: first the novices, then
the students and, finally, the artisans. There were no lengthy
intervals. Between numbers the band played. The printshop ap-
prentices thought up a pleasant surprise, presenting Don Bosco
with a poster listing the books he had authored and the approxi-
mate number of copies sold. We only have to recall Don Bosco's
warm interest in a good press to appreciate his deeply felt gratifica-
tion. He must have made his own the comment that Pius XI 13
usually makes about any apostolic work: "Always more and
always better!"
We ·have but a sparse outline of Don Bosco's closing remarks.
He thanked all-musicians, singers, poets and donors. The praise
directed at him should be given, he insisted, to God's aid, to the
boys' goodness, and to his priests' cooperation. He went into a
description of the boundless field of action which Divine Provi-
dence had recently opened to the Salesians and of the vast new
field of evangelization about to be opened among the savages of
Patagonia, the reign chosen for the establishment of an apostolic
prefecture. Then would come India, he said, where millions and
millions of people stretched out their arms to the Salesians,
awaiting the light of the Gospel from them. Oceania too, he added,
presented them with new horizons. Then, urging the boys to be
steadfast in their vocation, he started to talk of the salvation of
souls with such feeling and earnestness that he filled his listeners
13 This volume was first published in 1931. Pope Pius XI reigned from 1922 to 1939.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with emotion and enthusiasm. His closing words were: "Courage!
Next year will have its share of thorns, but there will be roses too.
Along with tears, we shall also have joy and laughter."
The boys were not the only ones eagerly waiting to hear Don
Bosco's dream. He kept his promise a day late in his "Good Night"
of June 30, the feast of Corpus Christi.
I am happy to see you (he began). How many angelic faces I see turned
toward me (general laughter). I was afraid that I would frighten you by
telling you this dream. If I had an angelic face, I would say "Look at me!"
and all your fears would vanish. Unfortunately I am but clay, the same as
you. Nevertheless, we are made in God's likeness, and I can say with St.
Paul that you are "my joy and my crown~" However, do not be surprised
if you find a few rough edges in the crown.
But let us get on to the dream. I was rather unwilling to tell you about it
lest it frighten you, but then, I thought, a father should keep no secrets
from his children, especially if he feels they are concerned and should
know what their father thinks and does. So I made up my mind to tell you
the dream in every detail. I only beg you not to give it any more
importance than you would any other dream. Choose what you like best,
whatever helps you most. We all know that people are asleep when they
dream (general laughter), but you must also know that I did not have this
dream last night. It came two weeks ago, as you were ending your
spiritual retreat. I had long prayed to the Lord to show me my sons' state
of conscience, how they could be helped to grow stronger spiritually, and
how certain bad habits could be uprooted from their hearts. This was my
anxious concern, especially during this spiritual retreat.
Thank God, the retreat went very well for both students and artisans.
But the Lord did not end His mercy there. He chose to give me the
privilege to read into the boys' consciences much as one would read a
book. More astounding, I not only saw each one's present condition but
also whatever he would undergo in the fut~re. This happened in a way
which truly astonished me because never before have I been enabled to see
so well, so clearly, so openly into future events and into my boys'
consciences. This was the first time. I had also prayed a great deal to the
Blessed Virgin Mary that She would favor me by having none of you
harbor a demon in his heart, and I trust that this request has also been
granted, since I have reason to believe that you all opened your con-
sciences to me. Well, then, lost in these thoughts and pleading with the
Lord to let me know what would be helpful and what would be harmful to
my dear sons' souls, I got into bed and my dream began.
This preamble began with expressions of innate, deep humility

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249
but ended with an assertion which precludes any doubt about the
supernatural nature of the dream-which may well be entitled:
Faith, Ou,r Shield and Ou,r Victory.
I seemed to be at the Oratory in the midst of my boys, my glory and
crown. It was evening. Dusk was just settling, so one could see but dimly.
As I was walking from this portico toward the main gate, an unbelievably
huge crowd of boys closed in about me, as you do because we are friends.
Some had come to say hello, others to tell me something. Saying a word
here and there, I slowly made my way to the center of the playground.
Suddenly I heard drawn out moans and sobs followed by a resounding
roar with intermingling boyish screams and wild shrieks which seemed to
come from the main entrance. The students ran there to see what was
happening, but almost immediately they ran back madly to us along with
the terrified artisans. Many artisans had already fled from the gate to the
other end of the playground.
As the cries and howls of pain and hopelessness kept increasing, I
anxiously asked what was happening and tried to shove forward to help,
but the boys about me wouldn't let me.
"Let me go," I cried. "Let me see what is happening to frighten
everyone so."
"No, no, please don't go!" they shouted. "Stay away. There's a monster
which will swallow you up. Run away with us! Don't go there!"
But I wanted to see and, shaking off the boys, I got close to the artisans'
playground.
"Look out!" the boys screamed. "Look out!"
"What's wrong?"
"Look! Back there!"
I turned in the direction indicated and saw a horrid animal. At fir.st I
thought that it was a giant lion, but it was nothing like an earthly lion. I
gazed intently at it. It was monstrous; it looked like a bear, but seemed
more ferocious and was far more terrifying. It had an undersized rump
but enormous shoulders and a huge belly. Overly large too was its head,
with grotesquely cavernous jaws, open wide, ready to swallow a person at
one bite. Its mouth sprouted two thick, long, pointed tusks shaped like
sharp swords.
I stepped back among the boys, who kept asking what they were to do,
but I was frightened too and at a loss. "I wish I could tell you," I replied,
"but l don't know myself. Just now let's stay together under the porti-
coes."
No sooner had I said this than the bear stalked into the second
playground and made its way toward us with a slow heavy tread as
though assured of its prey. We drew back in terror until we stood here

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
under this portico, the boys clinging fast to me and all eyes centered on
me. "Don Bosco, what should we do?" they pleaded. I kept looking at
them in silence, not knowing what action to take. Finally I exclaimed,
"Let's turn back to the farther end of the portico, where Our Lady's statue
stands. Let's kneel and pray more fervently than usual so that She may
tell us what to do and what kind of a monster this is, and so that She may
rescue us. If it is just a wild animal of some kind, we shall manage to kill it
somehow; if it is a demon, Mary will come to our aid. Don't be afraid.
Our heavenly Mother will see to our safety."
Meanwhile the beast kept up its slow approach, belly close to the
ground, crouching and preparing to spring and seize us.
We fell to our knees in prayer. It was a moment of utter helplessness.
The huge monster had gotten so close that in one leap it could be upon us.
Then, all at once-I don't know how or when-we found ourselves on the
other side of the wall in the clerics' dining room.
In the center I could see Our Lady. I am not sure, but She looked like
the statue we have here in the portico or the one in the dining room itself,
or maybe like the statue atop the dome or the one inside the church. But,
be it as it may, there She stood, aglow with a brilliance which blazed
through the dining room now grown a hundred times in breadth and
height. She shone like the sun at midday, thronged by saints and angels.
The dining room seemed like heaven. Her lips moved as though She
wished to say something to us.
We were a countless crowd in that dining hall. Astonishment had
replaced terror in our hearts. The eyes of all were upon the Madonna.
"Do not be afraid," She reassured us in the gentlest of tones. "My divine
Son is just testing you."
I looked carefully at the persons brilliant in glory who surrounded the
Blessed Virgin and recognized Father Alasonatti, Father Ruffino, a
certain Brother Michael of the Christian Schools, 14 whom some of you
knew, and my own brother Joseph. I saw others too who had once
attended our Oratory or belonged to our Congregation and are now in
heaven. In their company I also saw several others who are living today.
Suddenly, one of those about the Blessed Virgin loudly announced,
"Surgamus! Let us rise!"
Since we were already standing, we could not understand his com-
mand.
"Why surgamus? We are already on our feet."
"Surgamus!" he repeated in stentorian tones. The boys looked at me,
thoroughly surprised and still, waiting for directions because they had no
idea of what to do. I turned toward the one who had given the command
14 Brother Michael Romano, director of the brothers' novitiate in Turin. [AuthorJ

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and asked, "What do you want us to do? What does surgamus mean, since
we are already on our feet?"
••Surgamus !" he again ordered in a stronger tone. The order made no
sense to me; it was incomprehensible.
As I was standing on a table for better control of the crowd, one of
those who thronged around the Blessed Virgin addressed me in a
wondrously powerful voice. The boys listened intently as he said to me,
"You are a priest and should understand what this surgamus means.
When you offer Holy Mass, do you not say sursum corda [lift up your
hearts] every day? Are you speaking about the physical act of standing
up? Don't you mean instead the uplifting of the heart's love to God?"
Turning to the boys I instantly shouted, "Up, up with your hearts, my
sons! Let us strengthen our faith and raise our hearts to God. Let us make
an act of love and repentance. Let us earnestly strive to pray with lively
fervor. Let us trust in God." I gave a sign and we all knelt down.
Moments later, as we softly prayed in an outburst of confidence, we
again heard a voice ordering, "Surgite! Rise!" Leaping to our feet, we all
felt that we were being lifted from the ground by some kind of supernatu-
ral power-how high I cannot say, but I know that we were all raised
quite a distance above the ground. I have no idea what supported us. I do
recall that I held fast to the sill or frame of a window. All the boys were
clinging to windows or doors-one gripping here and one there, some
holding on to iron bars or stout spikes, some others to the cornices of the
ceiling. We were all hanging in the air, and I wondered that none of us fell
to the floor.
Then, behold, the monster we had seen in the playground stormed into
the dining room, followed by a vast herd of other wild animals. They
stamped about the dining hall growling frightfully, straining for combat
and ready to pounce upon us at any moment. But, though they kept eye-
ing us, staring with bloodshot eyes and tossing their heads, they did not
immediately attack us. We looked down on them from above. Clinging
for life to that window, I thought, Were I to fall, how horribly they would
tear me to shreds!
Caught as we were in these strange positions, we heard Our Lady sing
out the words of St. Paul: Sumite ergo scutumfidei inexpugnabile. [Take
up, therefore, the impregnable shield of faith-cf. Eph. 6, 16] So harmo-
nious was the sound, so full, so sublimely melodious, that we listened
ecstatically. Every note could be heard from the lowest to highest, and we
thought that a hundred voices had blended into one.
Intent upon this heavenly song, we noticed a number of graceful young
lads, who had descended from heaven on wings, leave Our Lady's side
and draw near to us. They bore shields in their hands and put one up
against the heart of each boy. They were large shields, sparkling in beauty

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and reflecting the light which shone from the Madonna. It was a heavenly
sight. Each shield seemed to have a steel center, surrounded by a large
ring of diamonds, and the whole shield was edged in purest gold. It was all
one could hope for in beauty, sweetness, and melody.
As I gazed about me. lost in the music, I was startled by a booming
voice which cried: Ad pugnam! [To arms!] Then the wild beasts began
stamping about furiously.
In a flash we all found ourselves on the floor, each on his feet, each
engaged in deadly combat with those monsters, protected only by our
divine shields. I can't say whether the struggle took place inside the dining
hall or out in the playground. The heavenly choir did not interrupt its
singing. The monsters rushed at us as smoke streamed from their gaping
mouths along with leaden balls, spears, arrows, and weapons of all kinds.
But these weapons either missed us or hit our shields and bounced off.
Our adversaries were bent on wounding and slaughtering us, and they
kept hurling themselves against us, but all in vain. Meeting us head on,
they smashed their fangs and were forced to flee. In waves these hordes of
frightful monsters assailed us, but all met with the same fate.
It was a lengthy battle, but finally we heard Our Lady saying: Haec est
victoria vestra, quae vincit mundum, fides vestra. [This is the victory that
overcomes the world: your faith-cf. I Jn. 5, 4.]
At Her voice, the entire herd of frightened beasts balked and, dashing
headlong, disappeared, leaving us safe, free, victorious in that immense
dining hall, still ablaze with the brilliance emanating from the Madonna.
Then I carefully studied the faces of those who bore the shields. They
were an immense number. Among others I could see Father Alasonatti,
Father Ruffino. my brother Joseph, and the Christian Brother who had
fought by our side.
But the boys could not take their eyes away from the Blessed Virgin.
She was chanting a canticle of thanksgiving which gladdened us with a
new joy and an ecstasy beyond words. I doubt that a lovelier canticle can
be heard in heaven itself.
Suddenly our happiness was rudely broken by blood-curdling shrieks
and cries intermingled with bellowing roars. Were some of our boys being
torn to pieces by the wild beasts which had fled the scene but moments
before? I immediately tried to rush out and help these sons, but I could
not because the boys kept restraining me and firmly refused to let me out
of the room. I struggled to free myself. "Let me go to help those poor
boys," I begged. "I want to see them. If they are hurt or killed, I want to
die with them. I must go, even if it costs me my life." Tearing myself from
those who were holding me, I dashed out to the portico. Oh, what horror!
The playground was strewn with the dead, the dying and the wounded.

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Boys, panicking with fear, tried to flee in all directions, only to be
pursued by those monsters which pounced on them, sinking their fangs
into their arms and legs, tearing them to pieces. Every second some boys
fell to the ground and died amid horrifying screams.
But the beast that wrought the most fearful slaughter of all was the bear
which had first appeared in the artisans' playground. With its sword-
sharp tusks it pierced the boys' chests first from the right side to the left,
and then from left to right. The victims fell tragically dead with a double
mortal wound through the heart.
With determination I shouted, "Courage, my dear sons!" Immediately
many lads ran to me for protection, but they were pursued by the bear.
Summoning up my courage, I stepped forward in its path, joined by some
of the boys who had already conquered the beasts in the dining room.
That prince of darkness flung itself upon us but could not hurt us because
of our shields. In fact, it could not even touch us because the very sight of
the shields forced it to back away in terror and even homage. Then it was
that, as I fixed my gaze on the two long sword-sharp tusks, I noticed one
word on each in big letters: Otium [Idleness] on one, Gula [Gluttony] on
the other. In utter suprise I kept asking myself: Is it possible that here
where everyone is so busy and we do not know where to begin doing all
the work we have to do, there is still someone who idles a way his time? As
for the boys, I think they keep busy with their work, study and play. It
made no sense to me.
Then someone said: "And yet how many half-hours they waste!"
''But gluttony too?" I asked. "Here at the Oratory one could not
indulge in gluttony if he wanted to. There is hardly ever a chance. Our
food is most ordinary and so is what we drink. We barely have just what
we need. How could one be so intemperate as to endanger his eternal
salvation?"
Again came the reply: ''Oh, you priest! You think you are well versed in
moral theology and quite experienced, but on this point you know
nothing. You are a babe in arms. Do you not know that one may sin by
gluttony and intemperance even when drinking water?"
I wasn't convinced at all, and I wanted a better explanation. While the
dining hall was still bright with the Blessed Virgin's presence, I went very
sadly to Brother Michael to clear up my doubts. "My friend," he
answered, "you are still a novice in these things. I will teach you.
"As regards gluttony, you must learn that one can be intemperate by
eating, drinking or sleeping more than one needs, and by pampering the
body in other ways. As for idleness, you must know that it does not just
mean being lazy. It also means letting one's fantasy run on to dangerous
thoughts. One can also be idle during study periods by fooling around

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and disturbing others, by wasting time in silly reading, or by being
slothful, especially in church. Idleness is the father, the font and source of
many temptations and of all evils. You who are these boys' director must
safeguard them from these two sins by striving to strengthen their faith. If
you can manage to make your boys temperate in the little things I have
mentioned, they will always overcome the devil. Through temperance
they will grow in humility, chastity, and other virtues as well. If they will
properly use their time, they will never fall into the clutches of the infernal
enemy but will live and die as saintly Christians."
I thanked him for his instructions and then, wanting to verify the reality
of all this, lest it be a mere dream, I tried to grasp his hand but touched
nothing. Again and again I tried but failed. I grasped nothing but air. Yet
I could see those people. They were talking and seemed real. I approached
Father Alasonatti, Father Ruffino, and my brother, but once more I
grasped nothing.
Beside myself, I cried out, "Is this all true or not? Aren't these all real
people? Didn't I hear them talk?"
Brother Michael replied, "After all your studies, you should know that
as long as my soul is separated from my body, it is useless to try to touch
me. You cannot touch a pure spirit. We take on our former likeness only
to enable mortal eyes to see us. But when we shall all have risen at the
Last Judgment, then we shall put on our bodies, immortal and spiritual-
ized."
Then I tried to draw close to Our Lady who seemed to have something
to tell me. I was almost beside Her when I heard a new uproar and more
shrieks from outside. I immediately dashed out of the dining hall again,
but as I did so, I awoke.
To conclude his account, Don Bosco added these reflections and
suggestions:
Whatever this mixed-up dream may mean, it does restate and explain
St. Paul's words. However, I was so worn out and exhausted by the strain
of this dream that I begged the Lord never to send me any more dreams
like that. But-wouldn't you know it?-the following night that very
same dream came back, only this time I had to see it to the end, something
I was spared the night before. I was so frightened that I screamed. Father
Berto heard me and in the morning he asked me why I had shrieked and if
I had passed a sleepless night. These dreams drain me far more than if I
were to spend the night at my desk.
As I said, this is only a dream. I do not want you to give it any more
importance. Think of it only as a dream, no more. I would not like you to

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write home about it or tell outsiders who know nothing of the Oratory,
lest they say, as they have already, that Don Bosco fills his boys with
dreams. I don't really mind, though. Let them say what they will, but let
each of us draw from this dream whatever applies. Just now I will not give
you any explanations because all of you can easily understand the dream.
I only recommend very strongly that you revive your faith, which is
safeguarded particularly by being temperate and avoiding idleness. Let
temperance be a friend and sloth an enemy. Some other evening I will
return to this subject. For now, good night.
Rather than distract the boys from their studies, the frequent
religious celebrations made them more diligent because the faculty
knew just when to tighten and when to loosen their control, and
the boys' cheerfulness, well seasoned with piety, was wholesome
and tranquil. The long awaited St. Aloysius' feast day came on
July 2 with its traditional solemn procession and awards assembly
for the artisans after evening services.
There were three artisan a wards: one for excellence in evening
classes which closed at the start of Mary's month, another for good
conduct, and a third for year-round shop work. To enhance these
awards, Don Bosco would invite a distinguished person to give the
keynote address at the assembly. Two raised platforms were
erected in the playground, one for the band, the other for the
honored guests and Don Bosco, at whose right sat the patron of
the feast. All the Oratory boys, artisans and students, were
grouped in two semi-circles on either side of the platforms, facing
each other. These very imposing arrangements impressed the boys
and made them appreciate merit and reward.
At this time the weather was hot and humid. At the "Good
Night" on July 5, Don Bosco, wisely drawing lessons from the
most ordinary things, told the boys: "Tomorrow we must caution
the one who lights the stove in the morning to go easy on the wood
so that we won't all roast. But if anybody needs a comforter or
blanket, let him speak up and he can have it (general laughter).
But, my boys, let's get used to taking everything as coming from
God's hands: cold, thirst, and all the vexations of this pitiable
earthly life. Just now let's put up with the heat and acquire merit to
help us reach heaven."
Don Bosco's concern for young people never slackened, regard-
less of the time of year. For several years he ran elementary

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
summer courses for the day boys of the festive oratories of St.
Francis de Sales, St. Aloysius and St. Joseph. The boys flocked to
these courses in large numbers. There were more than six hundred
in 1876. In a teeming city like Turin, this was a real godsend for
families who could not keep their sons off the streets. Above all,
it was a blessing for the boys themselves-an excellent season
for catching many little fish who never went to confession.
Heaven knows there was a goodly crowd who had never received
the sacrament of penance. Most of them, when asked about the
time of their last confession, would reply, "Easter." Without these
classes they would never have thought of receiving the sacraments
until the following Easter. In this way, they had plenty of opportu-
nities to receive Communion, and those who had not been con-
firmed were properly prepared for this sacrament. True, within a
few months these boys were not seen or heard of again, and, being
short-term pupils, they resumed their old practices, but meanwhile
they had acquired a fair knowledge of their religion, developed the
good habit of approaching the sacraments, put aside their worry of
people's comments and lost their foolish fear of confession. For
these reasons, as long as circumstances permitted and at the cost of
any sacrifice, Don Bosco kept up this vacation school.
Usually the city of Turin gave him a grant for this, but it failed to
do so in 1876. Although he invited the city fathers to see the school,
they did not respond. Anxious to know the reason for this strange
refusal, Don Bosco called on the mayor and at the right moment
told him, "We do all we can to meet this positive need of our city,
but expenses are too high for any private citizen to afford. With
any assistance you might be able to grant, I am willing to make this
sacrifice."
The mayor was too embarrassed to reply, and, on being pressed
by Don Bosco, suggested that he see Count Riccardi, to whom his
request had been forwarded.
"Shall I tell him you sent me to him? Don Bosco asked.
"Yes, if you wish. He has an official answer to give you."
"Can anyone escort me to assure the count that I was sent by the
proper authority?"
"Whom would you like?"
"A personal aide will do!"
The mayor agreed. On arriving at the count's office Don Bosco

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found him engaged in a meeting, but, when summoned, the count
excused himself and momentarily left the conference. "I was sent
expressly by the mayor, who had his aide accompany me," Don
Bosco said. "I have come to get a reply to a petition I have
repeatedly made to you that you kindly come to visit our summer
school and grant us a subsidy."
"Well," the count hemmed and hawed, "I have a meeting
now.... I really couldn't. ... Come again ... or, better, write."
"I have written enough letters and have had no reply, and I don't
intend to come back again. The mayor sent me for an answer, since
this is your responsibility."
"Well, just now I can't. ..."
"I need only a few words.Just tell me the reason so that I'll know
how to act in regard to this city government. I have other business,
but I need to know if this is a gesture of mistrust in me or if there is
some other reason."
"Since you want to know, I will tell you bluntly and briefly. You
are a Catholic priest. Most of us at City Hall are Freemasons. Now
you know."
"Indeed I do. I knew it already, but I wanted to hear it officially.
This will help io guide me. Still, I am astonished that this city
government, to a large extent Catholic, which administers the
money of a Catholic population, discriminates against Catholics
while favoring Waldensians and Jews with subsidies."
City Hall did not openly oppose the Oratory and always let it
operate, but never granted it whatever it could legally refuse.
However, it was due to Don Bosco's expert tact that open con-
frontation never occurred. Without attempting to investigate
whether other saints have ever found themselves in similar circum-
stances, we can state that his patience, condescension and kindness
were certainly to be admired, as without resentment he kept
working for the benefit of the city, taking in boys whom those very
men recommended.
By the feast of the Assumption, forty new pupils had already
taken the places vacated by the fifth year students, who after their
final exams were enjoying a few weeks' vacation at home. The
impression made upon these new pupils by this, their first feast
with its solemn church services, choir and band, defies description.
Father Barberis, who was there, wrote: "How wonderful it is to see

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the trust and simplicity with which they gladly go to confession,
baring their souls with ease to Don Bosco, who is so solicitous for
their eternal welfare!"
For the second time Don Bosco's birthday was mistakenly
observed on August 15 [rather than on August 16]. Several
gentlemen had been invited to dinner. Mindful of Don Bosco's
abiding gratitude to his benefactors and his desire to pass it on to
his sons, Father Barberis specifically mentions in his chronicle,
among others, Dr. Sistelli, a dentist who gave his services free of
charge to the Oratory. Regretfully we have only the topic of Don
Bosco's "Good Night" that evening-his hope that he might
continue to dedicate his remaining years totally to his boys.
Even on such a joyous occasion God allowed His good servant
to feel a pang of grief. For three years Don Bosco harbored a keen
desire to have Archbishop Gastaldi come to confirm the Oratory
boys. Some weeks before the Assumption he renewed his request.
The archbishop seemed willing to accept, but he kept postponing
the date until he finally sent a refusal. It hurt Don Bosco to send
several scores of boys home for vacation without having received
the sacrament, especially since two fifth year boys and some boys
of the fourth year who were to be vested as clerics had not yet been
confirmed. He therefore asked the archbishop of Vercelli whether,
all things considered, he would kindly come to the Oratory to
confer the sacrament. The latter answered affirmatively. Don
Bosco then wrote to Archbishop Gastaldi for permission to invite
the archbishop of Vercelli. Archbishop Gastaldi's secretary replied
as follows:
Dear Reverend Father:
August 15, 1876
His Excellency, the archbishop, has asked me to inform you that he has
no objection to have the archbishop of Vercelli administer confirmation
to the boys of the Oratory of St. Francis de Sales. However, he points out
that it would have been a public gesture of reverence toward his authority
as archbishop if these pupils had been sent to the archbishop's residence
to receive confirmation from their own shepherd.
Informing you of the archbishop's feelings in this matter, I remain, with
esteem,
Yours devotedly,
Canon Thomas Chiuso, Secretary

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Since he could not have Archbishop Gastaldi at the Oratory to
confirm the day students, Don Bosco sent them to the archbishop's
residence, but it would have seemed odd to do likewise with the
resident students, even regardless of the trouble involved. Further-
more, Don Bosco loved to celebrate solemn events as a family feast
with the participation of a bishop, for he knew how much it meant
to the boys. It pained him to be so misunderstood. Confirmation
took place on August 27.
In those days the Oratory school year used to end [in Septem-
ber] on the Thursday during the novena in honor of Our Lady's
Nativity. Don Bosco stretched it out so late in order to cut the
summer vacation to a minimum, for he usually called it "the devil's
vintage." On two consecutive evenings he gave the boys salutary
advice for that perilous period.
AUGUST 23: Vacation Evils and Some Safeguards
We are approaching the fall vacation, so it is time that I gave you some
advice to help keep you in God's reverential fear during this dangerous
period. I shall give you just a few pointers at a time so as not to leave
everything to the last day.
I am asked: "Why is it that some boys, maybe most boys, are so good,
obedient, and careful to avoid sin during the school year, yet, during a
brief vacation, they lose all they have acquired by great effort, not only
becoming dissipated and disrespectful to their parents but often commit-
ting truly ugly sins and making it a habit?"
I can readily answer that. A bird does enjoy freedom outside the cage,
true, but the hawk may also swoop upon it when least expected and
gobble it down. You are like little birds. As long as you are in the Oratory,
all goes well, but once you leave, the devil is at the gate just waiting to trip
you up.
How does such a mishap occur? Well, let's be realistic. Outside there
are more incentives to do wrong and less helps to keep you on the right
path. Incentives to evil may be companions who are sometimes as corrupt
and wicked as you can ever find. You encounter occasions of sin and
scandal. Like it or not, you hear cursing and foolish, sinful and immoral
talk. At one time it may be immodest dress, at another some dealings with
persons of the opposite sex. Even your own parents and friends keep
insisting, "Eat, eat! Come on, drink! Have another!" How can you hold
up under that pressure? Especially bdys who easily yield to others'
opinions-how can they hold out?
Secondly, at home you have fewer means to keep you in God's grace.
Here, if your conscience bothers you, you can go to confession immedi-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ately, every day. That is not true at home. Here you may receive Holy
Communion, visit the Blessed Sacrament, attend daily Mass-all of these
are high-pqwered means to keep you in God's grace-but at home you
have none. Here we pray morning and evening, meditate on spiritual
matters, and attend Benediction. That is not true at home. Many of you
will immediately give up most of these practices. Therefore it is obvious
that you will more easily fall into sin.
My conclusion is this: If any of you want to stay at the Oratory during
vacation, I will be glad to have you. The Oratory never closes down and
everyone is free to stay here. If somebody wants to go home, I have no
objection-he may leave. But for heaven's sake, he should shun as much
as possible the perils and occasions of sin, especially the bad companions
he may meet, and he should do all he can to keep up his usual practices of
prayer as he would at the Oratory. What is so hard about saying your
morning and evening prayers? So say them, and say them properly, all of
you! I also feel that you can all attend daily Mass and, better still, even
serve Mass. Do so gladly. Then who is going to stop you from a little
morning meditation, some spiritual reading, and a visit to the Blessed
Sacrament during the day? Keep your good habit of going to confession
every week or every ten or fifteen days. Do this and I don't think your
vacation can harm you.
If you want to be as good at home as you are at the Oratory, keep up
your religious practices.
One more recommendation-and one that is very important. Keep
recollected. Stay home gladly with your parents. Don't try to go every-
where, to see everything, and to attend worldly attractions.
Resolve now to do the little things I have suggested, my dear sons.
Make up your mind now, and you can be sure that you will be happy at
the end of your vacation for not having offended God.
AUGUST 24: Keeping Recollected
Let me add a few words to what I said last night. I commented that
those who want to remain good during their vacation should carry out the
same practices of piety that they would if they stayed here at the Oratory.
Now let me explain what I meant by "keeping recollected." It means
keeping a way from persons, places and things which can lead you into sin.
By "recollection" I don't mean that you must spend your whole day
huddled in a corner by the fireplace. I mean:
I. Keep away from some people. Regretfully many of you have friends
at home with whom you used to carry on talk that was far from proper. If
you hang around with these friends again, you will be lost miserably. You

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may meet someone who speaks disrespectfully of religion or ridicules
good morals. Walk away! Avoid him! Leave him alone! That would be
discourtesy, you say? No, he is the one who is discourteous for having said
something you find offensive. If he says, "You hypocrite, you faker," it is
the other way around. He is the faker; he is the hypocrite. To call oneself a
Christian ap.d not behave like one is hypocrisy. One either does not claim
to be a Christian or he abides by Christian rules. You can honestly tell
such a person, "I have no intention of denying my faith, and therefore I
don't want to hear this kind of talk." The same is true of any other sin or
evil. One who calls himself a Christian but does not behave like one is a
faker.
2. I said to keep away from people and places that can be dangerous-
for example, parties, dances, shows, and fairs. It is just about impossible
to attend these worldly amusements without offending some Christian
virtue. In these gatherings you hear blasphemies, curses, and obscenities
that stir up evil thoughts. You will also see immodesty in dress. Take my
word for it, serious dangers abound.
You go to a party or stop in at a friend's, and then it's one glass of wine
and usually two or more. Thus you start fancying things, you arouse
feelings and desires, and who knows how it will all end, because one thing
leads to another. I was young like you once, and I'm sorry to say that I
also found myself exposed to such dangers. Listen to my words. I am
more experienced than you are. You will be quite fortunate if, heeding my
experience, you will keep recollected. You will avoid grave dangers, and
you will trod the upright path before testing the bad. This too, believe me,
is good fortune-to learn from the experience of others rather than at
your own expense.
The natural restlessness of youngsters just before leaving for
home usually makes itself felt also at times of prayer. The "Good
Night" of August 25 aimed at correcting carelessness in prayer lest
the new pupils receive bad example. Don Bosco spoke as follows:
I'd like to advise everyone in the house-new and old-to make
properly the first act of our holy faith, the sign of the cross. First you put
the right hand to your forehead and say: "In the name of the Father."
Then you touch your breast, saying: "And of the Son." Next you touch
your left shoulder and then your right shoulder, saying, "And of the Holy
Spirit." Finally, you join your hands and say: "Amen."
Let me also urge you to say your prayers devoutly and in the same tone.
What I mean is: Don't let your tone of voice drop as you pray. Tomorrow
I shall give you some tips for a good vacation. I know that a few of you

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have already decided to stay here, but I also know that others can't wait to
go. More about that tomorrow. For this evening I will only say: "Good
night."
At last, on August 31 an awards assembly was held for the
students, and for the first time prizes were given for music. Father
[Francis] Dalmazzo, the director of Valsalice College, gave the
address. Fifth year award winners, who had already been away for
a month, came back, and since Don Bosco had scheduled the
monthly Exercise for a Happy Death on that day, they all went to
confession to him. The next morning, departure day, was marked
by an impressive general Communion-"a Viaticum of sorts to
accompany them on their way," as the chronicler styled it. Right
after Mass, Don Bosco walked to the altar rail and, facing his dear
sons, took a fatherly leave of them with the following few words:
This is not a sermon-just a word of counsel to accompany you on
your vacation. It will be very helpful to you if you act upon it. I don't
object to your going home for a vacation because it is a reward for your
efforts. As a traveler rests a while after a long tiring journey so as to renew
his strength before continuing his trip, so you are now going home to rest
after the year's labors and brace yourselves for further work.
Pray to God that this vacation may have no bad results for many of
you. I deeply fear that it will, and so I want to give you some advice. I sum
it all up in few words: "Turn away from evil and do good." "Turn away
from evil" means to avoid everything that may harm your soul. "Do
good" means just that. Do you feel that the Lord is demanding too much
of you by this "do good"? No, the Lord is satisfied with very little.
Whatever you have to do, do it well. In short, look after the good of your
soul. You are taking this very precious soul with you. If you could leave it
here behind you, you could go away peacefully, saying, "Don Bosco will
take care of it." But it cannot be detached from your body, and you must
take it with you. Will you look after it with the greatest care? Will you
watch lest the devil rob you of such a precious treasure? How will you
look after it? Do you have the means? Often read that little book of
vacation tips which you were given. Read it every day, meditate on it, and
do all it says.
Some will object that they cannot attend Mass or receive the sacra-
ments as frequently as they do here. Well, if you cannot do that daily, do
it at least on Sundays. Make sure that you find time to go to Mass,
confession and Communion. Are you unable to receive the sacraments

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every Sunday? I am not prescribing any particular day; just try to find
time, be it Thursday or any other day. If some have no sins on their
conscience, they need not gq to confession, but they should say their usual
prayers and receive Holy Communion. Let them be sure that their
conscience is really clear, and if they are in any doubt, I suggest-as the
catechism teaches-that they go to confession as soon as they can.
If I were to ask each of you "Do you want to have a nice vacation?" you
would all answer, "Yes, Don Bosco! Be assured that I won't let relatives
or friends lead me astray."
"Fine, fine, we'll see," I would answer.
Some lads go home, hear a friend say something indecent, dressing it
up in pretty words, and they smile. If not this time, the next time they will
also join in the talk of their fouled-mouth friend. It was that first smile
which was an act of surrender to the enemy. Some lads get their hands on
a bad book and begin by looking at the frontispiece and scanning the first
few lines; the next day they read a page, and the following day they take
interest and read the whole book, going through many hours of the night.
Come morning, they sleep long past their rising time and so can no longer
attend daily Mass. Then they begin going around with companions and
friends because they have given up prayer and have dulled their sense of
fear of sin which they once felt. They give in to what people may say. In
short, little by little, they fall miserably.
Are they having a good vacation? Far from it. These are the boys who
return to the Oratory and the first thing they say is: "Where is Don
Bosco?"
"Over there," they are told.
"Good. I mustn't let him see me."
"Why not?"
"I know why. Tell me, will we have an outside confessor on Sunday?"
"Yes. Why?"
"Because, because...."
Let me finish the sentence. It's because he did not have a good vacation.
Let me give you some sound advice to spare you such embarrassment.
Drop me a note two weeks from now. Will you do that? I recall that last
year I listed some forty boys who gave me little reason to hope they would
persevere in virtue. "Write to me twice a month," I told them, "and tell me
what you are doing; in turn I will advise you and help you to keep your
resolutions." Incredibly, not a single one of the forty boys wrote to me.
On their return I asked them why they had not written as they had
promised.
''Things didn't go too well with us. We were afraid," they replied.
Afraid! Can't you see this was a deceit of the devil? He delights in your

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
silence, in your reluctance to do what is necessary to conquer evil and
protect yourselves against it. He seals your lips with an overdose of
shame.
I have another piece of advice that I think is very important. Some
boys, upon arriving home, greet their parents, and then clam up, as if they
had come to the Oratory to become silent and sulky. I know it sounds
strange, but it happens fairly often. This is bad. You have received a good
education here and learned good manners as well. When you go home,
greet your parents affectionately. Ask about the crops, if business is good,
if some relative or friend of yours is well. In response, your parents will
ask about your own health and studies and you should be able to say, "I
got first prize! Here is my award for good conduct and effort!" Others will
say, "I didn't get an award, but my marks will tell you I did my best to
make you happy." Others yet will say, "I tried hard, but even though I did
not succeed, I promise you that I will study during this vacation to be
ready for the November examinations and keep up with my classmates."
If you speak like this, your parents will be happy or at least satisfied,
because they will feel that their money has not been wasted.
Act this way also with other people you have to visit, such as your
parish priest, your former schoolteacher, and friends of your family.
Hand your pastor the note you received, give him my regards, and ask
him to sign that note when you are ready to return to the Oratory.
Some of you fear that while you are home you will receive a notice to
stay there. Now, let each one rest assured in the belief that your superiors
are not ogres and seek only your own good. Those boys who have
behaved well can go home in peace, with no worry that they will get that
ominous letter. Those who know they deserve such a notice and will get it
because of their bad conduct and laziness-fortunately this has been a
better year than others-have one last resort. "Maybe my superiors will
take me back," they can hope, ''if I really make up my mind to change my
ways and habits." Well, let them do that and then they too can have a
worry-free vacation.
Those who choose to stay here at the Oratory also will have a pleasant
and restful vacation. I am speaking about the new students, those who
have to make up subjects they failed during the school year, those who
want to take advanced courses, and those who will receive the clerical
garb. We shall find ways to make their vacation enjoyable.
And now a word to all about returning here. Those who have to take a
make-up test must be back here by October 15, all others by October 19. I
don't have to tell you to be here on time if you want to find a place at the
Oratory. Let me just say that every year some return late and have to go
back home again. I'm not saying that you should not return if something
serious has delayed you. If your father or mother is very ill, for instance,

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or if you yourself are sick or are detained for some very serious reason,
you may stay home without worry, but have your parish priest or a
trustworthy person drop us a note. Don't write yourselves, lest suspicions
arise-and, well, you understand.
Briefly, this is all I wanted to tell you. Do what I say and you will surely
have a pleasant vacation. Now and then read the leaflet Tips for a
Wholesome Vacation. For more reading, take aloni The Companion of
Youth, and you will find many good suggestions for a pleasant, whole-
some vacation.
I have a sad bit of news to give you. Our cleric Vigliocco is seriously ill
and there is little hope for his recovery. Seemingly the Lord wants him in
heaven. He heartily asks your prayers. Let us all implore the Lord. He
seems to want him with Him, but, if He so wills, He can restore Vigliocco
to his former health.
Keep healthy yourselves! But make sure that, as you give your body
rest, recreation and food, you do not forget to do the same for your soul.
Avoid parties, dances, and amusements which may in any way harm you
spiritually. If you do so, you can be sure of a good vacation in the Lord's
holy peace.
As you have already heard, this coming November will see a new
expedition of missionaries to Patagonia. If you all return, you can again
attend the magnificent ceremony which we held once before. There will be
a place over there for you, too, if you wish to go. Much work awaits us,
and the eyes of all are fixed on us. Tell your parents about this, if you
wish; tell them too that Don Bosco sends his greetings and will remember
them in Holy Mass and asks their prayers for him. Tell your pastor the
same and give him my regards. For my part, I shall always remember you,
my dear sons, in my Mass, so that we may meet once again under this
beloved roof. Have a happy vacation!
Four hundred boys left within a few hours. The chronicle
remarks: "Today's departure was very orderly. Everything had
been foreseen and taken care of: railway tickets, forwarding of
baggage, and the grouping of boys according to their destination."
Many crowded about Don Bosco to hear yet one more word
from him. Parents, too, sought him to greet him or seek his advice.
Every year, once the boys had cleared out, a little cloud of sadness
came over Don Bosco's face. His heart feared for the fate of his
boys, who for over ten months had been the object of so much care
and solicitude.
The boys did not fully realize the impression Don Bosco made
on them while they lived at the Oratory, but years and experience

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
taught them to reflect and understand. Father Francis Piccollo, the
lively fifth year student mentioned previously, 15 experienced great
relief in his many trials by recalling those bygone days or occasion-
ally jotting down reminiscences. In a manuscript we have now
before us, he describes Don Bosco as he saw him in 1876. We will
close this chapter with two of Father Piccollo's impressions.
''Above all," he said, "for me his figure was and still is clothed in
unquestionable virginal purity. He revealed the splendor of this
virtue by his every gesture and word. He was an angel in the flesh.
In speaking of this life, he sang its beauties as few men can. He
looked at things with such modesty that we could barely see those
magnificent pupils of his eyes. If he touched anyone (and the only
time he ever allowed himself to touch us was to put a hand on our
head as a benediction), his touch was like the breath of a heavenly
being filling us with love and purity." The second impression of
Father Piccollo was: "Don Bosco always prayed. In him, union
with God was uninterrupted. Anyone approaching him instantly
felt the presence of a seraphim. Indeed, he at times looked like an
angel when kneeling in prayer or celebrating Holy Mass. Such was
his walk, grave but serene; such was his conversation, for even in
ordinary talk he knew how to raise our minds to God without
becoming tedious or heavy. He did it all with incredible natural-
ness. One could have written in luminous letters around his head:
'Our abode is in heaven."'
I5See pp. 234f. [Editor]

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CHAPTER 13
Household Matters
q ONCERN for the household's needs is concern for the
family. The Oratory always had a serious financial problem.
Toward the middle of August there was so little money in the
house that when a confrere had to go to Borgo San Martino, there
was not enough money for his fare. Brother Pelazza, who managed
the printshop, owed thirty thousand lire for paper and could get no
further deliveries. Brother Rossi, who made purchases, owed sixty
thousand lire to the textile mill, and he too could get no further
supplies. The poor man did not dare face his creditors, and
whenever he saw Don Bosco he would merge into the company
around him and make no requests, well aware of the financial
situation. One evening Don Bosco broke the ice. "We must really
do something about this," he exclaimed. "Look, Rossi, I will give
you all the money that comes in. I have sent out several letters and
hope that I can get a response. But just now there is nothing we can
do, because the wealthy people who have money are away on
vacation and Turin is a dead city."
On October 31, he wrote to Father Cagliero, "Finances de-
pleted," and two weeks later he added: "This missionary expedition
has sunk us up to our necks in debt." Nevertheless the worrisome
financial situation did not depress him. "God helps us," he added, 1
not as an expression of future hope, but as a firm conviction of
present fact.
Buoyed up by such supernatural confidence, Don Bosco spared
no expense when vocations were at stake. It was suggested that
new clerics might be told to provide their own ecclesiastical
wardrobe, which, in all, cost some two hundred lire. To advance
the money meant that it would never be repaid, for once the young
clerics had been outfitted by the Oratory, they would not feel that
I Letter to Father Cagliero, November 14, 1876. [Author]
267

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
they were under any obligation. Don Bosco well knew the expense
involved, for he could foresee that he would have eighty clerics to
clothe, and he was also well aware of two unpleasant drawbacks.
First, a goodly number would drop out because, unable to
withstand the pressure of parents reluctant to pay, they would
return to their families rather than haggle about expenses. The
second drawhack was psychological: most of those remaining,
considering the burden they had placed on their parents to raise the
money, would keep worrying, to the detriment of their own
formation. "True," he said, "our financial situation is shabby, but
we shall manage somehow. The results will justify the expense. If a
boy becomes a good priest, will not our sacrifices have been repaid?
If he remains in the Congregation, he will compensate many
others. We have boys here whose fees are being paid by Domini-
cans, Jesuits, Oratorians and Oblates of Mary. These congrega-
tions carry this burden with the sole hope that those they now aid
may enter their ranks. And still, in most cases, they fail to enter or
later leave. We can do much better than they, for we have fewer
costs and hardly notice if we have one student more or less, one
more mouth to feed."
Another suggestion to strengthen the financial base was to open
more boarding schools and thus raise the income. Don Bosco's
reply was categorical, "We must mainly devote ourselves to poor
youngsters. We do need boarding schools. Our festive oratories,
hospices, and homes for destitute boys are a source of many
vocations and the means of extraordinary good. The best thing we
can do is to open many houses like this Oratory of Turin, the
hospice of Sampierdarena and the hostel of Nice, where students
and artisans, poor or on the verge of poverty, can live, where there
is vocal and instrumental music, where there are different kinds of
trades, and where there is a place suited to every individual lad. If
we set up our houses in this way, modestly, accepting destitute
boys, we will be welcomed by good and bad. No obstacles will be
raised. Even without certified teachers and fancy programs we shall
be able to run our schools and turn out well-trained young men
who will be loyal to us. If our enemies will not support us, we can
at least hope that they will not bother us."
These were months of feverish preparations for the second
missionary expedition, and expenses were piling up. The confreres,

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too, were being assigned to new houses and had to be supplied with
clothing. The Oratory had only the clothing it needed, whenever it
had any at all. But Don Bosco was not cheap. He would not have
the confreres going to a new house looking seedy and threadbare.
A moderate quantity of clothing did come to the Oratory; sent by
charitable people, it had to be shared by two, and it was hard to
make ends meet. "Deo gratias," our chronicler exclaims by°way of
comment.
Although hard pressed for funds, Don Bosco permitted some
small but costly masonry work in the first playground of the
Oratory. Where presently [ 1931] stands one wing of the main
building which serves as a background to a bronze statue of Don
Bosco, there used to be a portico which was later closed in to form
a spacious hall. Upon it two upper stories were subsequently
added, to the height of what is today the tin roof which covers the
length of the veranda. Above the portico there used to be a terrace
some five meters wide, ringed by a railing which was anchored on
brick pillars topped by flower pots. Some vines, rooted in boxes
near the wall, spread their tendrils up the wall and draped them
around the windows of Don Bosco's rooms. On October 18, 1876
construction of two additional floors over the terrace began in
order to give Don Bosco a kind of closed balcony where he could
walk for exercise when his infirmities made it difficult for him to go
up or down stairways. In all truth, permission for this project was
wrested from Don Bosco during his absence by his thoughtful
sons, who told him that the work required little time and no great
expense. As he would not want the vines to be destroyed, they were
transplanted below the terrace so as to continue to brighten his
rooms and let him follow a cherished custom of his-plucking the
grapes to send them to benefactors as a sign of his gratitude, and to
treat the Oratory's upperclassmen. 2
As for thrift, Don Bosco followed St. Thomas' dictum, neque
largius neque parcius [neither overabundantly nor too sparingly],
neither needless expense nor tight-fisted cheapness. For instance,
he did not think it necessary to whitewash the walls of half the
2 F. Giraudi, L'Oratorio di Don Bosco, pp. 131-132, Torino, Societa Editrice Internazion-
ale. In 1876, when the grapes were last picked on the original site while Don Bosco was
away, he sent Father Rua a long list of benefactors to whom grapes were to be sent on
certain dates with a booklet on the Salesian Cooperators. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
buildings every year. In fact, on May 31 [1876], after voicing his
objection to some superiors, he added, "Help me, and keep
reminding the confreres th~t a day without a bricklayer in the
house is a happy day. I realize that I must take this responsibility
on myself and reserve the right to give permission for any masonry
work, no matter how small." But if he judged an expense to be
necessary, he acted in what may be called a truly munificent
manner. A maxim he frequently repeated was: "No matter how
many boys we take in gratis and how large and costly our
enterprises are for the spiritual well-being of others, I have no fear
that Providence will fail us. It will desert us only if we waste money
on needless things."
The general administrator of the Oratory-or, really, of all
Salesian houses-was Father Michael Rua. His gift of outstanding
capacity for work he placed fully at Don Bosco's service for the
good of the Oratory and of the Congregation. He was then thirty-
nine and had lived two-thirds of his life at Don Bosco's side. He
was a· young boy. when he decided to remain with him. When he set
himself into Don Bosco's footsteps to assist him, his self-giving was
unreserved. As St. Francis Xavier, we are told, pledged his head
and hands to St. Ignatius, Father Rua fully entrusted himself to
Don Bosco's direction. With admirable fidelity and steadfastness
he always sought to interpret exactly every wish, desire and
intention, and to carry them out precisely. Rarely does history
show two hearts and souls so literally welded into one, so closely in
unison were their thoughts, judgments, methods and objectives at
c:tll times. What impressed Father Joseph Vespignani at his first
sight of Father Rua one evening in November 1876 was his
unwavering demeanor toward Don Bosco, standing beside his
good superior, seated at table, as though he awaited a word, order,
or advice. Don Bosco handed him Father Vespignani's letter of
introduction for reading and comment and then put the newcomer
into his care. It was clear to the latter that in all matters and with
all persons Don Bosco acted through Father Rua. Nor did it take
him long to realize that both the Oratory and the entire Congrega-
tion depended directly on the young, amiable, and prudent priest.
Lastly, he observed that everything Father Rua did seemed to be a
response to Don Bosco's directives or wishes and was done in his
name-everything, that is, except distasteful measures.

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Father Vespignani's testimony also concerns other matters
regarding this great son of Don Bosco which he himself witnessed
every day. In concern for community life, he saw Father Rua
always punctually at his post, so punctually, indeed, that some-
times he would even break off a conversation with Don Bosco-
precious as it was-to attend night prayers with the confreres and
boys. He observed Father Rua's tactful care to have useful reading
in the dining room. That year the reading of the Church History of
[Rene Fran~ois] Rohrbacher was completed; for various reasons it
had taken nine years to read all fifteen volumes. Sometimes other
readings were inserted, and from August to November Don Bosco
would have such heavy reading suspended since the frequent
movement of personnel made it impossible to follow the narration
uninterrupted. Let us remark that Don Bosco considered Rohr-
bacher as most suitable for reading in the dining room, save for a
few pages which, he advised, should be omitted because of the
presence of young clerics and coadjutors. Father Vespignani tells
us that, after night prayers, he would see Father Rua walk slowly
by himself along the portico, devoutly saying the rosary and gently
admonishing those who did not observe the prescribed silence or
delayed retiring. He would then make the rounds of the entire
Qratot:y. Father Vespignani also knew that Father Rua would
repeat his rounds during the middle of the night and end them in
church before the Blessed Sacrament.
He was one of the regular confessors. Father Vespignani tells us
that he performed this office with fervor. When counseling a
penitent, he would whisper into his ear, offering most suitable
advice and considerations. His penitents came away impressed by
his ardent zeal to kindle God's love and a desire for perfection in
souls.
His position obliged him to admonish and give orders. Father
Vespignani illustrates this with some interesting details. Father
Rua kept an eye on everything, without ever arousing the feeling
that he was being distrustful or was spying on people, so gentle and
thoughtful was his manner. But on his desk he always kept little
pads of scrap paper which the bookbinders mc1;de for him, and now
and then he would tear off a slip and jot a word or name or scribble
a mark on it. During the afternoon recreation he would walk to the
playground, slips in hand, and go to a confrere, stop another, or

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
call a third. They were the ones he meant to speak to, and he would
always use Don Bosco's own expressions: "Would you do me a
favor?" "Would you be willing to go to such and such a place?"
"Would you like to talk about your studies?" "Does your job give
you problems?" "Would you like to talk about this matter or
that?" And he always ended as Don Bosco did: "Be cheerful. ...
Let's alway's be friends .... Be brave!" Father Vespignani recalls
how all admired his thoughtfulness and how they almost wished he
had a slip for them so that they could have a few pleasant moments
with him. He tells us that being called by Father Rua did much
good, kept the confreres on their toes, and fired them with feelings
of generosity.
Father Rua had several secretaries. He did not simply assign
them work, but he observed their aptitudes so as to prepare them
for various offices, especially that of prefect in our houses.3 To aid
them he prepared a whole series of brief manuals to illustrate the
method of keeping accounts in our houses. He made up ledgers for
recording ·Masses, books for accounts receivable, fees, lists of
cooperators and their donations, and as many manuals as there are
branches of administration in our houses: sacristy, workshops,
library, kitchen, pantry, maintenance, laundry and so forth. With
tireless patience and fine clarity he taught newcomers how to
handle various administrative tasks and how to keep entries and
record them in ledgers. He awakened and developed within them a
consciousness of precision and exactness in domestic economy.
Most of the mail came to Father Rua, who sorted it, made
notations and gave it out to different secretaries to write out
standard responses which required only his signature. Several
letters would bear marginal notes made by Don Bosco, who
usually referred domestic matters, reduction or remission of fees,
acknowledgment of offerings and applications to enter the Congre-
gation to Father Rua. Father Vespignani, whose first task on his
arrival was to be one of Father Rua's secretaries, wrote: "I can
truthfully state that Father Rua's office was an excellent place for
me to observe the normal operation of the Salesian Congregation."
Father Rua took loving care of the theology students. He gave
them a weekly lesson on the New Testament and kept a vigilant eye
on their intellectual and spiritual formation. He supervised prac-
3 The confrere in charge of the administration of the goods of the house. [Editor]

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tice teaching and reminded priests to be precise in observing the
rubrics. In addition, he gave a personal example of highest concern
for religious poverty. He was frugal even to the extreme in the use
of paltry items like paper and pens, yet always with a propriety that
avoided stinginess.
Father Vespignani learned two tactful lessons from Father Rua
which showed how he felt toward Don Bosco. A priest sought
admission to the Congregation. Don Bosco drafted a reply and
gave it to Father Vespignani, who happened to come from the
same town, asking him to enclose it with a letter of his own. Father
Vespignani went to Father Rua and informed him that this
excellent priest was in an advanced stage of consumption. Fearing
that Don Bosco might accept the application, he suggested that
Don Bosco's reply be held back or that Don Bosco be cautioned
against accepting a man in such condition. Very seriously Father
Rua looked at him in astonishment. "Would you dare to intercept
a letter from Don Bosco?" he asked. "Would you jeopardize the
plan which Our Lord and Mary, Help of Christians may have for
that priest, whom you judge to be unsuitable and given up by his
doctors? Don't you know that Don Bosco has a special under-
standing with Our Lady?" The questions were too much for Fa-
ther Vespignani. He stammered an apology and mailed the letter.
One morning Father Rua went up to him very quietly, as usual,
with a sheaf of papers in his hand and said in a tone of mystery, "I
have a fine job for you. But first put yourself in God's grace and say
a hearty act of contrition, because Don Bosco's handwriting is
most difficult to make out. These are the regulations for the houses
which Don Bosco has checked, corrected, and almost entirely
rewritten, and here is the final copy for the printer, so transcribe it
carefully." When he finished, he asked Father Rua if he could keep
one page of the original in payment, so as to have an autograph of
Don Bosco as a relic. Father Rua cut him short: "What are you
asking? Don't you know that every scrap of Don Bosco's writing is
carefully kept in the Congregation's archives? That is especially
true of this document which is the rule of Salesian life." Father
Vespignani realized the impropriety of his request and also the
deep veneration of his superior for Don Bosco.
Devotion and prayer sanctified work in Father Rua's office. As
soon as all were present, he would say the Actiones and Ave Maria

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with his secretaries and read a thought from St. Francis de Sales.
Before closing, he would read another of the saint's sayings and
end with the Agimus and Ave Maria. In summary, his office was
truly a classroom of every virtue, doctrine and holiness, an exercise
in Salesian formation. Both in his office and outside Father Rua
was always a man of perfection-such was the feeling and judg-
ment of those who were lucky enough to live close to him. Thus,
Father Vespignani, whom we have widely quoted and who was
then in a position to observe him right through the day, states,
"More and more I admired Father Rua's promptness, unflagging
constancy, religious perfection, and self-sacrifice joined to a most
enchanting gentleness. What charity, what grace of manner he had
in training subordinates for any office he wished to entrust to them!
What tactful scrutiny, what insight in recognizing and assessing
their aptitudes so as to bring them forth in service to Don Bosco's
apostolate!" This was the alter ego whom Don Bosco found and
formed, and whom Providence chose to be his first successor.4
Don Bosco's constant work and that of his faithful disciple
reinforced their exhortations and gave their person~el new energy.
All through Turin's August heat, the teachers remained at their
posts, regardless of fatigue. The doctor did suggest a seashore rest,
but Don Bosco turned a deaf ear. In fact, when several confreres at
the Varazze boarding school, just a short distance from the shore,
asked for permission to go to the beach, Don Bosco said no. There
was always work, unending work, and work was also the topic of
conversation. On August 14, an after-supper discussion began
whether it might be true that work was killing off Salesians before
their time. Everyone had his say, and Don Bosco listened to the
pros and cons. Then he spoke. For about fifteen minutes he
expressed his opinion. He practically gave a conference on the
topic, developing it with theoretical reflections and practical
examples. So noteworthy was his talk that Father Barberis has-
tened to record it.
For each of us who might die of overwork-Don Bosco explained-a
hundred others would be drawn to the Congregation. Yes, it is true, and I
rejoice and am even proud to say: we work hard. But this has nothing to
4 The main sources of these details about Father Rua come from Father Vespignani's
book Un anno a/la scuola di Don Bosco [A Year at Don Bosco's Side] and from a hand-
written account. [Author]

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do with what I heard, that the priests who died in our community were
victims of overwork. No, I believe it is not at all true. They worked much
and they were brave fighters; with more rest they might have prolonged
their lives, but each of them suffered from an illness which doctors
diagnosed as incurable.
Father Alasonatti had a tumor in the throat. He tried every cure, every
remedy, in the hope of recovery. The many doctors he consulted always
held out some hope of recovery, but then their remedies failed. In the last
year of his life, I again ordered him under obedience to take care of
himself regardless of the cost, and he obeyed, but all in vain. The tumor
killed him. Father Ruffino was also a giant of work, but his death was
caused by severe pneumonia. He went from Turin to Lanzo in the pouring
rain, and, without changing his wet clothing, heard confessions in the
parish church for hours on end, since it was Holy Week. He developed a
severe cold which fatally affected his lungs, and he died. Father Croserio
taught and worked very hard, it is true, but from boyhood he had suffered
from heart trouble, and it was this affliction that brought him to the
grave. We all know about Father Chiala. The government accepted his
resignation as postmaster because of poor health. And much the same can
be said of others who were great workers. It was not the work that
actually killed them. If we might call anyone a victim of work, it is Father
Rua, and we see how the Lord has at least so far kept him in good health.
But even if it were true, how glorious a death it would be to die from
overwork! For such a sacrifice God bestows precious rewards not just to
the individual in heaven, but on earth to the Congregation to which He
sends a hundred for the one taken away. Our Congregation will never
diminish or decline in numbers; indeed, it will keep growing as long as we
work hard and are ruled by temperance. I believe that within fifty years
we will have ten thousand members. But ... I also see a marked tendency
toward comfort which frightens me. When I started to found the oratories
and the Congregation, I was alone, yet everything got done. Now the
work is parceled out more and more. True, our undertakings keep
growing vastly and the workers are mostly young and still inexperienced,
and generally they have to learn by themselves and prepare to take tests
for priestly faculties. But you can be certain that as long as those who
lived with me for any length of time and witnessed the early years of the
Congregation are alive, things will go well. Afterward ... well, let us put
our trust in the Lord.
There are three things which undermine a religious congregation. The
first I have already mentioned: idleness, too little work. We must indeed
set more work for ourselves than we can actually do, and then, who
knows, we may manage to do all we can..
The second cause is being fastidious about food and drink. God help us

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
if we ever develop the habit of keeping wine, liqueurs, cookies and candy
in our rooms. God help us when we begin to make demands at table and
seek choice viands. We have already taken this road for quite a while-
that is why I worry. Someone starts by saying: "We must not lack what is
necessary." Then it becomes: "We could very well have this and that since
we always have guests at table. First one step, then another is taken,
especially as regards wine. Then, of course, once one has eaten and drunk
well, he must take a nap. The body may rest, but not the imagination, and
passions grow strong....
The third cause of decline is egoism or a spirit of reform, or call it
grumbling-it's all the same to me. When a subordinate does not agree
with his superiors' actions, he complains, suggests other policies, and
demands that things be done to suit him. By a subordinate I do not mean
a novice or someone not charged with administration, but a lesser
superior. Always remember that once divisions begin to develop among
us, the Congregation no longer goes forward. United into one heart, we
can do ten times more work, and it will be easier.
While encouraging his men to work, Don Bosco did not
discount their need for rest. Toward the middle of August,
fourteen clerics returned to the Oratory from Pinerolo where they
had taken their teacher certification examination. In previous years
examinations were taken at the government authorized normal
school of Novara, where Salesian candidates were a major topic of
conversation because of their excellent preparation, to Don Bos-
co's personal and public praise. Then in 1876 the Ministry of
Education designated the state schools as examination centers for
candidates from private schools. The nearest one was at Pinerolo.
The bishop had generously offered the seminary's facilities to Don
Bosco's clerics. They had worked very intensely to get ready
because they had to .work while they were studying, but the
outcome was worth their labor, since all received their diplomas
and won the praise of both the board of examiners and the school
superintendent. Returning now to Turin with Father Cipriano,
who had supervised them at Pinerolo, they noisily entered the half-
empty dining room and dashed to greet Don Bosco as he sat
finishing his frugal lunch. Pleased with their success, Don Bosco
told them that he planned to give them a well-deserved vacation
after the feast of the Assumption. Among them the one in poorest
health was the cleric John Rinaldi, the future founder of the
Salesian house at Faenza. "Now that you have completed your

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herculean tasks," Don Bosco told him, "and since you are tired and
not too well, I want you to have a real vacation, one you can really
enjoy. Choose any one of our houses where you would like to take
a little rest, and where the climate would best suit you. Go right
away and take a vacation there. The choice is all yours." The good
cleric chose Turin so that he could always be near Don Bosco.
What Don Bosco could not bear was to have clerics asking to go
home for vacation. This situation, of course, called for discretion.
He clearly understood that he had to put a resolute stop to such
trips, but he also realized that an abrupt break would cause the loss
of many vocations. "Innovations are to be introduced little by
little," he said, "almost imperceptibly. In this way the newcomers
accept them as already established and give them no further
thought, while the older members are not hurt." As more houses
were founded, it became easier to provide suitable recreation for
the confreres near the mountains or at the seashore, according to
personal needs. Thus he had arranged to have the clerical novices
spend a month at Lanzo, but in order that they might rest without
idleness, he also had them do some schoolwork and chores which
would not tax them. Father Barberis' letter to Father Lemoyne, the
director of the boarding school, made Don Bosco's intent very
clear:
Dear Father Director:
Turin, August 17, 1876
Don Bosco has asked me to contact you regarding our clerics' vacation
at Lanzo. Please read these directives to them.
1. Since good order requires that there must be someone in every house
who gives orders and those who obey, Don Bosco wishes that the director
of the school have the last word over the clerics and whatever arrange-
ments are made for their vacation.
2. To handle all details Father Rossi is specifically put in charge and
everyone shall refer to him. He should try to be with the clerics at all
times. Don Bosco believes that he can do it since school is over.s
3. Since a rest for the body must not mean harm to the soul, and since
a strengthened body should invigorate the soul, our usual practices of
piety will be held regularly in common at the most suitable time.
4. So that everyone may be prompted to full compliance and the exact
performance of the practices of piety, Father Rossi is asked to keep a
daily record of each one's conduct and mail it in to Don Bosco.
5 Father Francis Rossi was the prefect of studies at Lanzo. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Let everyone strive to be "the light of the world and the salt of the
earth," and may there be not one moment in our life when we do not
practice this saying of Our Divine Master to priests and priestly aspirants.
Rather let our lamps shine ever more brightly, that their radiance may
light up the entire house in which we are. Let us take care that our salt be
an ever richer seasoning, acquiring fullness of taste and preserving from
corruption those around us.
Don Bosco has asked me, Father, to write these things to you, and I do
so solicitously and with great pleasure, since nothing is dearer to my heart
than prompt obedience to the man who for me and for all of us represents
God Himself.
Believe me always, Father Director, to be
Your brother in Christ,
Fr. Julius Barberis
Meanwhile the autumn spiritual retreat was drawing near when
the novices would have to decide whether or not to apply for vows.
To assist and advis.e them in this all-important matter and to help
them with their retreat, Father Barberis went to Lanzo. From there
he immediately wrote to Don Bosco to report on their frame of
mind and to ask him to visit. The zealous master of novices was
upset by a few defections. Don Bosco sent him a most interesting
reply:
My dear Father Barberis:
Your letter re-echoes the thoughtful words of our ever beloved Father
Lemoyne that I come to Lanzo, but current business, and my health
which demands the attention I would gladly forego, prevent me from
coming, at least for now. But every novice is free to write to me and even
to come to Turin, if necessary. I would think that difficulties should arise
when one applies for the novitiate rather than at religious profession,
which is entirely the free choice of the individual.
You will do well to explain that applying for vows entails no obligation
and that everyone is entirely free after the spiritual retreat. The time to
reflect was during the course of the year, and many wisely did so. Now
there seems to be nothing else to do but give the world a kick, as St.
Alphonsus said in a little poem of his.6
Now I want to tell you a dream or whatever else it could be that filled
my mind on the night of St. Ann's feast. I saw a shepherd who toiled to
pasture his sheep and safeguard them from harm. For a whole year he
6Qmitted in this edition. [Editor]

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labored by the sweat of his brow, and he was very pleased with his efforts,
for his sheep put on weight, their wool hung in folds, and they gave plenty
of milk.
He set a date of sheari:p.g and invited his friends. The good shepherd
went to his fold early in the day and saw that several sheep were missing.
Where could they gave gone? he wondered.
He was told that a ma·n had come along with the offer of greener
pastures, and those he deceived went along with him. Nothing else was
known.
"Poor me!" groaned the anguished shepherd. "I have worked and
sweated for those sheep and counted on the wool and cheese they would
yield. Now I see that I have labored in vain."
"No!" replied all the other sheep. "Some sheep deprived you of their
wool, but we will repay you not only with our wool but with our entire
hide."
The shepherd regained his composure and bestowed a thousand
caresses on the sheep which had faithfully remained in the fold, not
succumbing to deceitful allurements.
Offer a handsome reward to anyone who can interpret my story.
God bless us all. Pray for me. I am, in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
A brief aside in keeping with the title of this chapter will not
prove displeasing. We came across a short note which deserves
publication. It was written by Louis Piasco of Sampeyre, a
secondary school Oratory student who figures among the clerical
novices of the following year. He addressed himself to a "superior,"
very likely Father Barberis, since the marginal comments are in his
handwriting and were probably meant for his chronicle. Appar-
ently the boy had been sick in June and felt that he needed a rest.
He asked if he might go and enjoy the bracing air of Lanzo. Don
Bosco approved, and the boy wrote from there to thank him. The
contents of his letter make it clear that he did not go just to enjoy a
vacation. A simple document overflowing with gratitude, it shows
us, as so many other signs have done, the amenities of family life
which the boys enjoyed at the Oratory.
Dear Father Superior,
Lanzo, June 12, 1876
Thank you for all you did to have my wish for a few days' rest at Lanzo

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
come true so quickly. Not even parents give their children so much
attention, nor do they so readily grant their wishes-a proof of the love
our superiors have for us. Here too we are given every possible considera-
tion and all efforts are made to keep us reasonably happy, so that we can
wish for nothing more. And what can we do in return for such care? The
answer immediately suggests itself. We will try to respond to their wishes.
Please tell Don Bosco that I love him and thank him. Because of him, I
find that I now lack nothing. Please accept my love and my gratitude.
Louis Piasco
Episodes, like cherries, come in clusters. Anthony Aime, an
eleven-year-old orphan, had been entrusted to Don Bosco by
Divine Providence. Like others who had no home to go to on
vacation, he stayed at the Oratory. Don Bosco, who went to Lanzo
for the Salesians' spiritual retreat, thought of him and wrote to his
secretary, Father Berto, to bring him along with others to spend a
few days at Lanzo. Anthony came with Peter Furno, a first year lad
in secondary school. On arriving at Lanzo, both youngsters asked
if they could make the retreat too, but Father Dalmazzo objected
that the retreat was not meant for boys. They complained to Don
Bosco, who told them with a smile, "If Father Dalmazzo won't let
you make the spiritual retreat, I'll have to keep you busy in other
ways. Go to Father Prefect and tell him for me that every day he is
to give each of you four soldi and two bread rolls, one for morning
and one for afternoon. While you are at Lanzo, you will eat your
breakfast and lunch of bread and fresh milk up in the mountains."
Further, he himself drew up a schedule for them. Their vacation
could not have been more fun, as Father Aime, who later became a
provincial, first in Spain and then in South America, himself
testified. His name is held in honor wherever he labored. Furno
also became a Salesian and was the first director of our house at
Trent.
Admissions to the novitiate usually took place in the fall. Some
incidents rescued from oblivion cast light, in this volume as in the
preceding one, upon the criteria which Don Bosco used in admit-
ting or rejecting candidates for his larger family.
Borghi, Ghiglione and Garbellone were three artisans at the
Oratory who were attracted to our way of life and seriously wanted
to attend the novices' meditations and conferences.
"We know they are good boys," Don Bosco remarked. "I am

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glad that they want to take part in the novices' common life. In
fact, I'd love to see two-thirds of the boys join in, because in reality
whatever we do is just what a good Christian should do, except
that the conferences point out our failings more frankly." Passing
over the first two, we all know the third, at least by name. This lad
was a living sign of Don Bosco's exceptional gift of formative
training. Elsewhere, Garbellone's natural bent for eccentricity
would have made him the butt of ridicule and a man of little or no
account. But he left Don Bosco's hands so molded that he could
exploit even the weakness of his temperament, and in the course of
fifty years he achieved immeasurable good at the festive oratory of
St. Francis de Sales and rendered numerous, sometimes distin-
guished, services to the Congregation. He would have thrown
himself into the fire for Don Bosco, who so appreciated his loyalty
that he once publicly gave him thirty thousand lire to pay a bill,
placing the money unconcernedly into his hands. Garbellone, then
not quite thirty, was touched by his trust and could not keep back
his tears. He always recalled the incident with feeling.
Two clerics, each from a different diocese, applied to enter the
novitiate. They seemed to be good and determined, but Don Bosco
accepted them only as aspirants. He was very slow to accept
applicants who had not studied in our schools, for he wanted to be
sure that they would respond to genuine Salesian formatio~.
A man of average intelligence, who was unfortunately deformed,
wished to enter the· Congregation as a brother. Don Bosco did not
think it wise to accept him. As he usually did in giving oral
directives, he suggested how Father Barberis could give a negative
answer. "Look," he was to say, "the superiors are all fond of you
and you are welcome to stay with us. Still, it would not be wise for
you to enter the Congregation. As Salesians, we have to go out into
the world and deal with outsiders. Unavoidably your handicap
would hurt our Congregation. But rest assured that we will always
treat you with real consideration." In fact, he spent all his life at the
Oratory. His name was Doda, and everyone in the house knew
him.
Three priests, who knew that Don Bosco would not on principle
refuse to shorten their trial period, wanted to make perpetual vows
on the feast of the Immaculate Conception after a novitiate of just
three months. Although they were excellent men, attuned in spirit
to our way of life, the Superior Council did not admit them. On

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
this matter of simple vows,7 the canonists of the day, being in
disagreement, advised against a liberal use of dispensation which
generally resulted in harm to a congregation, but ultimately they
left the decision to the superior general, who, therefore, did not
have to refer to Rome. In this case, although he was fully informed
and had special faculties from Pius IX, Don Bosco abided by the
Superior Council's decision.
The hand of Divine Providence was evident in this steady flow of
new personnel. At the beginning of November, twenty-three
brothers, clerics and priests left for the missions, and exactly as
many priests, clerics, and brothers sought admission to the Con-
gregation. Singularly providential, too, was the following incident.
Don Bosco had opened verbal negotiations with Rome for certain
dispensations or concessions on behalf of the Society. The need for
them was truly urgent. One day he sat at his desk and spent
considerable time in drafting a letter to the Holy Father. Since
certain tasJ(s had been entrusted to him, he asked, would the Holy
Father grant him what he needed to carry out his revered wishes?
On the morning of November 19, he folded the sheet and slipped it
into an envelope, ready to be mailed, when a letter arrived from the
Pope. It answered each and every question he just had posed in the
letter he was about to mail and granted his petitions from first to
last. "This is truly an act of Providence!" Don Bosco exclaimed.
"The Pope really lives in a higher, miraculous world."
The fame of the Congregation kept spreading more widely each
day, so much so that many priests wrote to or visited the Oratory,
anxious to apply. Don Bosco, however, was anything but anxious
to encourage them. He used to say, "These men have responsible
positions in a diocese. They face countless difficulties in giving
them up, and so I doubt that many will come. If they surmount all
obstacles to do so, they will for the most part begin to complain
after a short stay in the house because they cannot continue their
old habits and must adjust to a new life. On our part, we must
steadfastly refuse to tolerate lifestyles contrary to our rules and
traditions. Their dissatisfaction and our resoluteness will result in
very few of them staying. I believe that they are good priests, and
they can do much good where they are, especially in these days
7 Simple vows are for a definite period of time or for life and render contrary acts unlawful
but not invalid; solemn vows are for life and render contrary acts invalid as well as unlawful.
[Editor]

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when priests are hard to come by. May the Lord bless them where
they are! Though I do not close our houses to adults, neither do I
go looking for them."
One of the priests who came to us in 1876 is our councilor for
trade schools, Father Joseph Vespignani of Lugo, who immedi-
ately grasped the spirit of his new environment from his first day at
the Oratory. He came late in the evening. Don Bosco had been in
the confessional until ten, since it was the eve of the Exercise for a
Happy Death and of the missionaries' departure. Father Vespi-
gnani found him at supper. Four or five priests stood or sat by him
speaking very familiarly. Asked to sit down at Don Bosco's right,
he handed him a letter of recommendation from Father Cerruti,
since he had just taken his brothers to our school at Alassio. Don
Bosco passed the letter to Father Rua who was standing beside
him. Father Rua read the letter and told Don Bosco, "This is a
newly ordained priest from Romagna who has come to live with
Don Bosco."
"Yes, yes!" Don Bosco replied, fixing his gaze upon him with a
smile. "You come to stay with us for a while, perhaps a year, to see
how we run our schools, and then you will return home to do the
same."
Father Vespignani was dumbfounded, for as he was leaving his
native town of Lugo, his parish priest, learning of his destination,
had literally suggested that he do all that Don Bosco had just told
him. Recovering from the initial shock of that strange turn of
events, he hastily denied planning anything like that. If Don Bosco
would accept him, he would remain with him always. "Well," Don
Bosco replied, "now we see each other by the light of this lamp, but
tomorrow we shall see each other in daylight and shall get to know
each other. So, you are a newly ordained priest? Tomorrow you
will celebrate the community Mass for our missionaries who are
leaving for Argentina." He then bade him good night and entrusted
him to Father Rua, who very amicably led him to his room and
prepared his bed. After pointing out an inscription on a porcelain
plaque hanging by a holy water font and wishing him good night,
he withdrew. The inscription read: "No matter how much God may
cost, he is never expensive." That was a golden maxim which he
was soon to have occasion to remember.
Clerics and priests who wanted to enter the Congregation
needed testimonial letters from their bishops, but most of the time

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the latter would not issue them. Don Bosco therefore decided to
follow the system adopted by the Barnabites. He had forms printed
similar to theirs and sent one to each aspirant to sign and forward
to his bishop. Whether or not the bishop answered, the aspirant
then could be accepted. As for boys who attended Salesian schools,
we already know that Don Bosco had full faculties to admit them
regardless of age. Yet, despite such precautions, he was given an
admonition by Cardinal Ferrieri, then Pro-Prefect of the Sacred
Congregation of Bishops and Regulars:
Very Reverend Father:
Rome, November 28, 1876
It has come to the attention of this Sacred Congregation of Bishops and
Regulars that you have regularly admitted young men to your Society of
St. Francis de Sales without applying for testimonials from their respec-
tive bishops, in accordance with the decree Romani Pontifices, issued by
this Sacred Congregation on January 25, 1848. Subsequently, according
to complaints received in this connection, you have admitted and later
presented for ordination some young men who had been dismissed from
the seminary for immoral conduct. This Sacred Congregation therefore
requests you to inform us of any special dispensation from the aforesaid
decree you may have been given. Otherwise, in regard to your institute,
you will have to comply with this decree, from which no congregation,
society, institute, or house, even of simple vows, is excepted. This
directive is communicated for your guidance and direction. Asking God's
protection upon you, we are at your service.
• S. Cardinal Ferrieri, Pro-Prefect
After some delay-the reason for which we do not know-Don
Bosco replied as fallows:
Your Eminence:
Turin, December 16, 1876
I received the admonition you kindly sent me, and I thank you for the
fatherly manner in which it was given. I am asked two things: whether I
have obtained a dispensation from testimonials of ordinaries as required
by the decree Romani Pontifices (January 25, 1848), and if I have
admitted young men dismissed from the seminary of Turin.
To the first question I answer affirmatively. From the very beginning I
noticed that all aspirants to the Salesian Congregation were young men

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who had pursued their studies in our boarding schools and who were
therefore hardly known, if at all, to their respective ordinaries. Moreover,
most of them came from other states. Acting on the advice of a high
ranking person, I sought permission, and graciously was given it vivae
vocis oraculo [orally], by the Holy Father (Audience, May 3, 1876)
dispensing from the aforesaid testimonials all those who had lived in our
houses, hospices and boarding schools and applied for admission to the
Salesian Society. Later, when a few priests applied for admission to this
Congregation, the same dispensation was extended to all without distinc-
tion (vivae vocis oraculo, November I 0, 1876). Nevertheless, desiring not
to offend any diocesan bishop to whose assistance this Congregation is
entirely dedicated, we have always applied for testimonials to the respec-
tive ordinary whenever it was a case of admitting any cleric or priest
already listed in a directory of diocesan clergy, and they were graciously
given. The exception is the archbiship of Turin, who decided not to grant
them, and consequently we abided by the second section of the aforesaid
decree, which directs us to write to the Holy See.
As for the second charge, accepting clerics expelled from the seminary
and presenting them for holy orders, I must reply in the negative. The
same reply we have already given to our own archbishop, and once in the
presence of the archbishop of Vercelli. Perhaps the complaint refers to the
fact that we temporarily took in a few unfortunate clerics who were
dismissed from the seminary and found themselves out on the street. We
charitably befriended them, not to have them become Salesians but to
provide them with shelter and necessities, so as to avert their spiritual and
material ruin. Therefore, I respectfully request our ever revered arch-
bishop to name even one single cleric expelled from the seminary for
immoral conduct and accepted into the Congregation of St. Francis de
Sales. Having responded to these admonitions, I dare to beg Your
Eminence to request our archbishop of Turin on my behalf to explain
certain severe measures against the Salesians. For example:
I. He suspended my humble self from hearing confessions by issuing
limited permission which he refused to renew, giving no reason either
before or after.s
2. He forbids us to conduct spiritual retreats in our houses for those lay
teachers who wish to spend a few days in recollection during the fall
vacation.
3. He has denied preaching faculties to some of our priests who work
in our festive oratories to help endangered youngsters.
8 We described this unfortunate episode in Chapter 22 of Volume XI, but we forgot to add
one observation. What distressed Don Bosco at that time was the suspicion that the reason
for this extraordinary measure was a slanderous accusation of a delicate nature. [Author]

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4. When invited to preside at any sacred function, he refuses to come,
and he will not let us invite any other bishop.
5. He will not come to administer the sacrament of confirmation, nor
will he permit any other bishop to do so.
These and many other actions of this kind underscore serious motives
which we have never been able to discover.
In presenting these things, I mean not to register a complaint, but
merely to make you aware of what impedes the welfare of souls. Let me be
told things clearly and specifically, and I promise in advance faithfully to
carry out all that the Holy See may judge conducive to God's greater
glory. I add but one request. Whenever Your Eminence has any cause to
advise, correct, or admonish me, you will be doing a great act of charity if
you will so tell us. We may well say that the Holy Father is our founder
and has almost personally directed us, and so we all earnestly desire to
work to our dying breath for the glory of the Church. Every wish of the
Supreme Pontiff or of any of the Sacred Congregations will always be for
us a clear command never to be transgressed.
Most gratefully and respectfully,
Fr. John Bosco
The liberal professions, too, looked to the Oratory: lawyers,
notaries, clerks, and even doctors yearned for it as a shelter. Don
Bosco was so impressed by this occurrence that he mulled over the
idea of opening a house specifically for men of this category, not
only so that they might know the Congregation and become
known to us, but also because, as a general rule, they had to learn
both the theory and practice of religious life. But the idea came to
naught ·because experience proved it unnecessary, since very few
adults persevered in the Congregation.
More than the adults, Don Bosco had at heart the younger
hopes of the Congregation, the novices especially, whom he kept
an eye on during the school year and to whose spiritual growth he
had given a strong thrust at the beginning of the year. Secular
subjects were still something of a problem during the novitiate. Of
necessity, Latin was limited to translating and explaining the
psalms and some of St. Jerome's lives; in Italian there was a canto
or two of Dante, and in philosophy there were courses in logic and
ontology. He felt that this allowed the novices to apply themselves
seriously to the tasks and practices proper to their year of testing.
He was concerned about classes in pedagogy, which he felt had

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to be adapted to our needs. His desire was for an overall course
which could be entitled The Salesian Teacher and Assistant and
would deal with the following topics: the task of the assistant in the
dormitory, on weekly walks, in church, in class; the Salesian
teacher's punctuality in class and his attitude toward discipline,
prizes, punishments, and so on. Such lessons would be given
during the novitiate and then printed to serve as a textbook for our
use.
To the practice of isolation from other groups, one item had to
be added: the separation of novices from the professed. "Every-
where and always," he said, "novices must be conscious of the rule.
Mingling with professed members who either exempt themselves
by necessity from the rule or trangress it through carelessness, the
novices lose their desire to embrace wholeheartedly a way of life
which, imposed by duty, will one day bring them great advantage
and satisfaction." There was another change that he thought
should be introduced in the dining room. Until then, the major
superiors ate with the others, but it did not seem proper that the
clerics who had just received the cassock should sit at table as
equals with Don Bosco, Father Rua, and others. They could
partake of the same fare, but if an older confrere should require a
special diet, it was reasonable that he be served without having the
younger men scrutinize him or remark on the difference. He even
added that it would be better for the Superior Council to have a
separate dining room where they could have greater freedom to
speak without the risk that an indiscreet remark might be heard by
others.
It is apparent to our readers that we are still in the period when
Don Bosco dealt personally with all matters of the Salesian family,
big or small. Proof of this is a note of his found among the papers
of Father Lemoyne, director of the school at Lanzo. As ordination
day drew closer, Don Bosco wrote: "Dear Father Lemoyne: Let
Varaja begin his retreat without delay at Bargo San Martino.
Ordination, September 3." The ordaining prelate was the very
kindly Bishop [Peter] Ferre of Casale. In this family narration
some reference to the young ordinand would not be amiss. In I868
Anthony Varaja, a student at Lanzo, had to leave school to help
his family. Deeply grieved, he had a dream on the eve of his
departure. In that dream he seemed to find himself going into the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
reception room, close to which was a small swing. To his astonish-
ment and fear, he saw Jesus Christ there, and so overcome was he
by His brilliance and majesty that he fell to the ground in a faint.
The Divine Savior took him by the hand, raised him, and, clasping
him, said, "Do not be afraid. I will be your own father (the boy was
an orphan), since others have forsaken you. Trust Me."
Kneeling before Him, Varaja replied, "O Lord, grant me the
grace of becoming a priest and a missionary." Jesus looked at him
with ineffable kindness and answered with a smile, "Both one and
the other!"
"Yes, Lord," the boy repeated. "Make me a priest and a mission-
ary."
And Jesus repeated, still with a smile, "Both one and the other!"
The promise was kept. Two years later, Varaja was reaccepted,
tuition-free. In 1876 he was ordained a priest and then sent to
direct the house at Saint-Cyr in France. Eventually, in December
1891, his superiors sent him to the Palestine mission where he
ended his days in a saintly manner on October 19, 1913.9
What follows fits in well with family matters. The psalms and
canticles of the Bible often extol God, voicing gratitude and
detailing the favors which His bounty has granted to His chosen
people, while all creation is called upon to glorify the Giver of all
good. Don Bosco raised such a hymn to the Lord with grateful
heart on the evening of November 25. It was the usual evening
hour of family intimacy, just after confessions, in the dining room,
with a group of ten or twelve priests. Reviewing the recent and
distant past, he came to speak of the graces with which the Lord
had blessed and was still blessing the Oratory. He did not make
general allusions but detailed a long series of events, his listeners
urging him on and praising God. We believe it is appropriate to
record these reminiscences in Don Bosco's own words after an
introductory reflection that he himself made.
As his family grew and expanded, Don Bosco gladly looked
back upon the past. His reasons he stated and restated often, but
he best expressed them on December 21, as our chronicler tells us.
In the presence of [Charles] Bacchialoni, a professor of Greek
literature at the University of Turin, and several Salesians, he
stated, "I enjoy recounting the first days of the Oratory. Sometimes
9 This incident is described with additional details in Volume IX, pp. 212f. [Editor]

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they also involve me personally. But I do not relate them out of
vainglory. Oh, no, thank God, vainglory has no place here. My
purpose is solely to tell of the wonders of God's power and to show
that God uses all kinds of means, even the weakest, the least
capable, to overcome any kind of obstacle and to fulfill His will."
This is the hymn of thanks in which Don Bosco showed how
God, in so many situations, revealed His benevolence toward the
Oratory, protecting its residents from tragic accidents and un-
timely death.
Two years ago, on St. Joseph's feast day-he said-just as our biggest
bell was tolling over the heads of a group of boys clustered beneath the
belfry, suddenly they all started to scatter for no apparent reason-and
none too soon. Within seconds, the clapper broke loose and hurtled
below, smashing the cornice of the portico before hitting the ground. No
one was harmed. Father Lazzero who was standing nearby turned
around, startled by the clamor and the boys' cries, only to see the cleric
Ghione happily toting away a huge tongue of iron on his shoulders.
Father Charles Ghivarello, well-versed in physics, declared that the
clapper's weight had the impact of a cannon ball.
Last year, on February 19, the first day of St. Joseph's month, Father
Rua and Buzzetti heard a strange noise coming from the end of the
playground adjoining the vegetable garden. They got up and went
downstairs to investigate. As they got outside, Buzzetti immediately
spotted a black patch on the ground, like a huge hole, and quickly pulled
Father Rua back. They were hardly a few paces away when the ground on
which they had just stood gave way. The cover of the cesspool had caved
in; the pool was nearly ten feet deep and full. They skirted death by just a
few moments.
The wall in the center of the first wing of the new building suddenly
crumbled causing the collapse of the three stories near the church; on
another occasion, a thunderbolt struck the St. Aloysius dormitory. Yet,
no one was injured in all three accidents.
Aldroandi, a boy from Guastalla, a protege of Monsignor Rota, fell
over twenty feet from the balcony railing into the playground and landed
on his stomach. Within minutes, however, he was on his feet again,
laughing. The doctor was summoned and sutured a large abdominal
wound. Three days later, the boy insisted on taking part in an outing to
Superga and ran so much that the stitches broke. Without panicking, he
walked to the coach and, alighting at the stop, came home. The doctor
repaired the sutures and bandaged the wound as the boy tranquilly peeled
an apple and ate it. He recovered fully.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A few days ago, a boy, while playing a game of hide and seek, fell into a
pit that had been dug for a dumbwaiter in the new dining room, and he
tumbled into the cellar. Immediately he scrambled to his feet and kept
running, unaware of the danger he had just escaped, to get away from the
boy chasing him.
A massive side door of the Church of Mary, Help of Christians came
loose and landed on the pavement of the portico where a crowd of boys
were playing, but no one was touched. At least twenty could have been
crushed.
One boy, while playing, hid inside a drainage pipe. Another lad
squeezed in after him, shouting: "Here I come! I'm a snake and I'll eat you
up!" His prey fainted from fear. He was dragged out and carried to the
infirmary, apparently dead of fright. The doctor who was summoned
could not diagnose the problem, but as he prepared to administer a
powerful stimulant and others spoke of anointing the lad, the boy leaped
to his feet, rubbed his eyes and cried, "I'm all right now." And he abruptly
dashed out of the infirmary, to everyone's astonishment.
When some of our boys went on vacation to our house at Trofarello,
Fiore fell irito a deep fish pond. Finocchio dove in to save him. When his
first attempt was unsuccessful, he surfaced for breath and plunged in
again. Then he reappeared, pulling his companion to the surface, and the
others immediately dragged him ashore. It took some time to revive him.
Words cannot describe the anguish and fear of his companions and of
Father Francesia.
Not a single mishap occurred during the construction of the Church of
Mary, Help of Christians-a real miracle. As Father Savio walked along
the scaffolding at the height of the dome, he stepped on a plank that gave
way, but he managed to hang on to a cable and was saved.
Twice the counterweights of the clock in the belfry of the Church of St.
Francis de Sales fell, smashing a step, but harming no one.
And fire? A fire did begin on the second floor in the room next to Don
Bosco's, but Father Cagliero managed to put it out. Menzio's straw
mattress smoldered for several hours and burst into flames only when
someone entered the room, but it was extinguished in a moment. And
how about the time the boys made coffee inside a trunk in the dormitory?
So as not to be caught in the act as the assistant showed up, they closed
the lid and sneaked out of the dormitory, leaving an alcohol stove
burning. Yet there never was a fire! And this year, as people battled the
Tensi factory fire, water buckets bounded off the roof without hitting a
person, although the playground below was crowded with boys.
How about the boys who are forever falling without ever getting hurt?
One lad struck his head so hard against a pillar that he bounced back
three steps and fell, apparently dead, with an ugly gash on his forehead.

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Yet three days later he was happily at play with his friends. Two boys
collided with such force that both fell backward to the ground. The rival
teams came running up to claim them as prisoners, but they jumped to
their feet and dashed off as though nothing had happened. Another boy,
his leg fractured in two places, kept running to avoid being caught in a
game, until he fell exhausted. Doctored and healed, there he was playing
again. How enthusiastically those games are played during recreation!
There is something truly poetic about them.
Then there was my own recovery at Varazze. When I got back to the
Oratory, you were all moved with pity, but I kept telling Father Rua and
Father Bonetti that I was hungry and wanted food. When I talked to the
boys and they heard my feeble voice, none of them could look up at me
because their eyes were welling with tears.
And what about the time the gunpowder factory exploded? And what
about the two cholera epidemics in Turin? Yet no one at the Oratory
became ill, although priests and young clerics were actively caring for the
victims. And how about the many times plots were hatched against my
life?
In 1864 Father Cerruti fell sick at Mirabello. I sent word that he was to
teach the upperclassmen. He obeyed but suffered a relapse, so much so
that his life was feared for. Father Rua wrote to beg me to relieve Father
Cerruti from his exhausting work. I answered, "Cerruti is to continue
teaching." And so Father Cerruti continued. At the end of the first day he
was completely worn out, but he continued to teach on the following day
and felt better. On the third day he was almost completely recovered. At
my request he commuted every week to Turin to attend lectures at the
university and was none the worse for it. Later, sent to open and direct
our new house at Alassio, he felt so worn out that he feared he would die
on the way. "Go," I told him, after listening to his justified objections, and
he went. In the first few hours he felt ready to drop, but he got to Alassio
in excellent condition. If he ever has to illustrate the scriptural verse "An
obedient man shall speak of victory" he won't have to go hunting for
examples in books!
Had the cleric Erminia Borio been present, he could have told
his companions what had happened to him that autumn which he
described in a letter twelve years later. He was almost dead of
malaria contracted at Bargo San Martino during the summer of
1876. He was sent to the seaside at Alassio, but his condition
worsened. He tried his native climate, but there was no improve-
ment. In spite of this, he was told to study for his certification tests,
and he came to Valsalice College here in Turin. The anxiety and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
strain of study aggravated his illness. One day, at about two in the
afternoon, feeling the usual onset of chills, he felt that he had to
have some solace from his superiors, and so he set out for the
Oratory on foot, driven by such a delirium that he could scarcely
see the road or move his feet. He somehow got to the Oratory and
chanced upon Don Bosco who was walking the porticoes, and he
kissed his hand. Seeing him so pale and exhausted, Don Bosco
kindly questioned him. Then placing his hand on his head and
pausing a moment as if in reflection, he said in his usual comforting
way, "Cheer up!"
The cleric left him and went upstairs to rest. As he sat in the
waiting room of the prefect's office, the fever left him, never to
return. It is a fact that he stayed four more years at Bargo San
Martino without a recurrence of the illness.
A family's spiritual treasures play an important part in its
affairs. Two papal briefs arrived during September to enrich Don
Bosco's religious family with added spiritual favors. The first
extended to all the houses of the Congregation certain privileges
granted to the motherhouse, such as the erection of private chapels
for the convenience of Salesians and anyone else who resided in
their houses, so that on any holy day the obligation of hearing
Mass could be satisfied. The second brief allowed the celebration
of Mass, distribution of Holy Communion, sermons, catechesis,
and reservation, exposition and benediction of the Blessed Sacra-
ment. Such faculties had already been granted to Don Bosco for
his festive oratories in Turin by Archbishop Fransoni and Arch-
bishop Riccardi, but these two papal briefs extended them to all of
his communities in any diocese. Thus Don Bosco gradually
acquired the privileges which he had not been able to obtain in
other ways, as we have narrated in the preceding volume.1°
10 See Vol. XI, Chapter 21. [Editor]

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CHAPTER 14
School Matters
~HERE is little to say of school matters for the second
half of 1876. We begin with Liguria, which our holy founder visited
twice more, 1 first in July and again very briefly [in November] to
attend the departure of our missionaries. We will relate more of
that second visit later, but of this first, an ordinary visit, we have
sparse accounts.
On Thursday, July 20, he was at Alassio. We know this from two
letters dated from there, one to Nice, the other to Turin. In Nice,
purchase negotiations for a new house were in progress. Father
Ronchail was conducting them according to detailed, clear and
official instructions from Don Bosco, as expressed in his letters of
June 5 and July 20 to Father Ronchail and Father Rua. 2
Either on his way to Alassio or on his departure, Don Bosco
dropped in for a welcomed visit at Albisola to Mrs. Susanna
Sa_ettone, whom we have already introduced [as Mrs. Susanna
Prato].3 Her veneration for Don Bosco and her concern for the
boarding school at Varazze transcend description, but we would
like to mention a hitherto unpublished visit of hers to Don Bosco
in 1871 when he was seriously ill at the school.4 One of the
confreres who was attending him wrote, "Yesterday morning an
elderly woman, who was not well herself, came to Varazze exclu-
sively to visit Don Bosco. It was a moving sight, a tribute of
affection. I was there and could hardly keep back my tears." 5 The
visitor was Mrs. Saettone-Mrs. Susanna as we Salesians famil-
iarly called her. From her home Don Bosco wrote to Countess
Gabrielle Corsi, who was hosting Father [Peter] Guidazio at her
I He had been there between February and March. Seep. 89. [Editor]
20mitted in this edition. [Editor]
3 See Vol. X, p. 125; Vol. XI, p. 115. [Editor]
4 See Vol. X, pp. 125-126. [Editor]
5 Peter Enria to Joseph Buzzetti, Dec. 22, 1871. [Author]
293

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
villa near Nizza M onferrato, since the rest and care he needed
could not be had at the Oratory.
Dear Countess:
I have learned that our beloved Father Guidazio is again distressed by
his former illness. I fully trust your generous and well-known kindness
toward us and hence do not have to commend him to your care. But I do
seek specific information and would appreicate your letting me know how
sick he is, and whether or not he is able to say Mass. He should not be
allowed to read even a small portion of the breviary.
Please write to me. I shall be at Alassio until Saturday, on Sunday at
Varazze, and from Monday through Friday at Sampierdarena.
I write this from the home of our devoted Mrs. Susanna at Albisola,
whom we style our dear mother. She sends warmest regards to you and to
Countess Maria.
Please pay my respects to Father Guidazio and give him my cordial
greetings. Assure him that I am praying for him and that he is not to
worry about the school or his other work. He is to concentrate on getting
well again, and then, with God's help, we will see what can be done.
God bless all of you. With cordial regards to your honored family, I am
pleased to remain,
Your most obedient son,
Fr. John Bosco
The director of the school at Nice came to meet with Don Bosco
at Alassio, as the following [undated] letter shows:
Dear Father Rua:
1. I received your letter.
2. I talked with Father Ronchail and he is counting on 20,000 lire from
Turin.6
3. The houses have no cash. I am coming back with 3,000 gold francs
taken from Father Fagnano's account. Look elsewhere for more.
4. Seek Commendatore Dupraz' advice about cashing Father Turco's
handwritten note.
5. Saturday, God willing, I shall be in Turin. I hope to see Father
Guidazio.
6. I need money for the St. Vincent Home. You may tell all our boys
6 He needed them to reach his goal of 30,000 lire to close the deal for the St. Vincent de
Paul Home. [Author]

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295
that two tribal chieftains of Patagonia have begged Father Cagliero to
send them a squad of Salesians. He assured him that not only will they
not be eaten but they will indeed be respected and heard with deep
devotion. Father Cagliero is following this up most carefully and we shall
learn the results.7
Greetings to you and all our dear ones. Believe me always in Jesus
Christ to be
Yours affectionately,
Fr. John Bosco
From Alassio Don Bosco returned to Sampierdarena whence he
had departed. The above letter tells us clearly enough how much he
needed funds for the St. Vincent de Paul Home, where construc-
tion was going on. He also had to provide for his Sons of Mary
who were being housed there. Furthermore, he saw that he would
have to set up a printshop there so as to be free to publish material
which would provoke problems if printed in Turin. The required
imprimatur for books printed at the Oratory caused regrettable
delays and wrought havoc with schedules, causing authors no
small embarrassment. Father Durando sent the chancery two
issues of the Italian Classics for the Young which he was editing.
Although the publishing date was imminent, the ordinary wished
to examine them personally, and it was only after considerable
delay that he returned the proofs with the comment that permis-
sion was needed from Rome since passages from books which had
been put on the Index were being quoted. There was really no need
for this because his approval would have been enough. Luckily
Father Durando, a stickler for publication deadlines, was able to
get out of this difficulty by substituting an alternate book to meet
the emergency. As for the two volumes sent to the archbishop, Don
Bosco suggested that Father Durando contact [Anthony] Cardinal
De Luca, prefect of the Sacred Congregation of the Index, a kindly
prelate who would offer no objection once he knew whom the
books came from. As he usually did in such cases, he drafted a
letter for Father Durando, stating: "Since this book is in heavy
demand in the schools, we thought of publishing a condensed
edition which would meet school requirements and, besides con-
taining nothing objectionable, would not send readers to the
7 He alludes to the contents of a letter from Chubut. See Ch. 9. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
original which is on the Index. We submitted it here for revision,
and it was returned with the notation that, though the book
contains nothing objectionable, we should apply to Rome because
the author has been placed on the Index. I understand how busy
Your Eminence is, etc."
Father Durando did as he was told, but, anxious to be rid of
these annoying conditions, he insisted that Don Bosco speed up the
installation of a printshop at Sampierdarena so that books could
be sent for approval to the Genoa chancery office where there was
certain hope for every assistance. One of the insurmountable
difficulties in Turin stemmed from a difference of philosophies.
Several professors would have had their books printed at the
Oratory, but they either gave them to the printers who disregarded
ecclesiastic censorship or sent them out of Turin. Professor
[Joseph] Allievo, head of the Pedagogy Department at the Univer-
sity of Turin, sent his works to Milan because Turin gave him a
hard time whenever his ideas clashed or seemed to clash with
Rosminian doctrines.
Two decrees of the archbishop, dated June 27 and 28, an-
nounced the ordinary's appointment of two censors for Letture
Cattoliche [Catholic Readings] and Italian Classics for the Young,
but the language was couched in unusual terms. Since we are on
the topic, we will add that in April [1876] Don Bosco had obtained
permission from Rome to allow his Salesians to read books on the
Index whenever he t~ought it advisable.
After its move from Marassi to Sampierdarena, the school grew
from forty to almost two hundred pupils-a progress that had
seemed impossible a few years before except to Don Bosco and
some close collaborators. On one of his visits, as several benefac-
to~s were sitting with him at table and someone marveled at such a
healthy growth, Don Bosco stated firmly, "The boys will keep
increasing, and one day there will be three hundred, four hundred
and more. In size and importance this house will rate as high as the
Oratory in Turin."
We have only two brief records of Don Bosco's four-day stay at
Sampierdarena, and they are two short letters addressed to Lanzo
and Turin. He wrote to Father Lemoyne about some business with
which we shall be mostly concerned in this chapter.

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Dear Father Lemoyne:
Sampierdarena, July 27, 1876
Do your best for the railway festivities. 8 I hope that there will be no
backlash after the municipal elections.9
Arrange with Turin for the brass band, provided that the municipality
invites us. I shall be very glad to attend if I am in Turin during those days.
I enclose a letter I just received from Monsignor Ceccarelli. Father
Cagliero has also written a very nice long letter.
Regards to Father Barberis. Tell the novices 10 and all the confreres
that two Patagonian chieftains have formally asked Father Cagliero to
send Salesian missionaries to them, assuring him that they will be well
received. Father Cagliero is negotiating this highly important matter with
the government. It really appears that God is expecting something great
from the Salesians. God bless our dear family at Lanzo. Pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. I received everything that Father Barberis sent to me.
Written two days before Don Bosco's departure for Turin, where
he arrived Saturday, July 29, the second letter is addressed to
Father Rua. Whenever he arrived home from a trip about midday,
he always went to lunch with his dear old friend, Father Vallauri,
so as not to bother anyone at the Oratory by coming in late and
also in order to finish some urgent work which would otherwise
have to be delayed for several hours.
Dear Father Rua:
Sampierdarena, July 27, 1876
I enclose Prince Chigi's letter 11 so that you can start acting on its
contents, namely the certificates for Father Cipriano and Father Bodrato.
I enclose Father Ronchail's letter. Do what you can to get the money
together, and we shall forward it on Monday.
I could not go to Nice to see Father Guidazio. I might pay him a visit
from Turin.
8 This refers to the inauguration of the last segment of the newly constructed railway from
Turin to Lanzo. [Editor].
9 This alludes to disorders that erupted after the previous elections. [Author]
10 Father Barberis had accompanied to Lanzo those who were about to complete their
novitiate year. [Author]
II We shall see later what it was about. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I shall lunch Saturday with Father Vallauri. If you can, join us. Drop
him a little note and ask him to keep some soup for me since I shall be
arriving at 12:30.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Shortly after his return to the Oratory, Don Bosco received a
letter from James Cardinal Antonelli in Rome which greatly
pleased him for its very affectionate tone. This was the last token of
good will given to him by the well-known secretary of state who
was to render his soul to his Maker on November 6.
Dear Father,
Rome, July 29. 1876
It is to your kind heart and warm love that I ascribe your greetings for
my name day. They are very welcome because they are so sincere. I am
truly grateful to you for your best wishes and for the prayers which you
had your boys offer for me to God on this occasion. You can depend on
my unwavering good will.
Yours affectionately,
James Cardinal Antonelli
Don Bosco always liked to drop in at each of the schools toward
the end of the school year for a personal chat with the upperclass-
men to advise them on their vocation. That was one reason for his
trip to Liguria, after visiting his schools in Piedmont. At Borgo
San Martino he joined the pupils in the celebration of the feast of
St. Aloysius. He had not come unexpectedly. Some days before, he
wrote to the boys telling them that he had important matters to
talk over with them. Although we do not have the letter, we know
that his message, worded in a manner all his own, filled them with
joy, and many replied personally to thank him for caring so much
for them. They gave him a joyous welcome on the broad avenue
fronting the railroad station. The upperclassmen were given every
chance to talk with him at their ease.
One of the boarders who expressed his wish to join the Congre-
gation was Peter Rota of the village of Lu, who entered the
novitiate the following fall. He was later to be a provincial in Brazil
for many years and then a tireless worker in Portugal. Father Rota

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recently told us of the joy the older boys felt when approaching
Don Bosco and opening their hearts to him during his visits to
their school. ''How fruitful were those interviews! How indelible
his words, uttered perhaps as a light comment or in a moment of
jest! We were hardly a ware that Don Bosco was guiding us along
the path laid out for us by the Lord. Thus it was that, almost
unconsciously, on finishing my fifth year, I could not face up to the
possibility of leaving Don Bosco." 12
On that trip, Don Bosco stopped off at Lu where he was well
known. The local, saintly pastor was a promoter of Letture
Cattoliche. At the beginning of the month, a young mother,
Isabella Grossetti, had slipped into a coma, notwithstanding the
efforts of skilled physicians, prayers to Mary, Help of Christians,
and appeals to Don Bosco's prayers. Then, to the wonder of all,
she had regained consciousness and recovered. 13 Don Bosco was,
of course, given a royal welcome by all the people, and several
families disputed the honor of hosting him, but since he had
promised to lunch with the Rota family, the other households
agreed to send in dishes of their own cooking.
As at Bargo San Martino, at Lanzo he notified the upperclass-
men of his visit in advance'and personally interviewed them. That
is the only note in the school chronicle for June 26.
Once more the Valsalice College comes to our attention. It was
the feast of St. Aloysius, and the director had invited Bishop
[Emilian] Manacorda of Fossano to preside at the solemn services.
On learning of this, the archbishop of Turin had his secretary write
an indignant letter to Father Dalmazzo demanding an explanation
and an apology for violating the sacred canons. Father Dalmazzo
immediately apologized to Bishop Manacorda for any embarrass-
ment caused him, but the bishop promptly assured him that there
was nothing to fear because he had acted within his rights. He
proved it by citing prominent canonists and the mutual agreement
of the sub-Alpine bishops to allow each other to officiate in their
respective dioceses. We do not know how the controversy ended.
12 A/ Beato Don Bosco, special beatification issue of the Bargo :'.')an Martino Junior
Seminary, p. 23. [Author]
13Cf. Giovanni Battista Lemoyne, L'Arca dell'Alleanza [The Ark of the Covenant], p. 77,
Tipografia Salesiana, Sampierdarena, 1879. This report tells us that Don Bosco met and
blessed the young woman on a second visit to Lu during the following August. We have no
other details. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This incident occurred during the unpleasant dispute concerning
the manual of Salesian Cooperators. 14
Let us now return to Lanzo and its brief hour of fame, as we
shall narrate in the rest of this chapter. A corporation had been
formed in the Canavese region in 1865 to build a thirty-two
kilometer railroad between Turin and Lanzo. Various sections of
track were inaugurated upon completion: Turin to Venaria, then
Venaria to Caselle in 1868; Caselle to San Maurizio and to Cirie in
1869. The final segment, Cirie to Lanzo, was finally completed in
1876. A huge political rally was planned to celebrate the event.
This segment was a mere eleven kilometers, but it crowned a ten-
year project. Parliament had recently undergone a shift from right
to left, and the new men in power, while posing as ardent
supporters of progress and freedom, were actually determined to
use their might to promote not only democratic ideals but clear-cut
anticlerical policies. The inauguration of the railroad seemed made
to order for the enthronement of the new political order in the
heart of traditional Piedmont. The new government was called
upon to lend its weight, and grandiose plans were drawn to focus
the nation's attention on Turin. The Lanzo celebration, offering
the government the raison d'etre for its political show of power in
the historic capital, was the major attraction. Don Bosco's name
got mixed up somehow with the event, but he prudently managed
to steer a safe course between the devil and the deep blue sea.
At the end of July the mayors of Turin and Lanzo called upon
the school director to find out if he would obligingly host govern-
ment officials and guests at a cocktail party which they wished to
hold in the spacious porticoes of the school. Mayor [Felix] Rignon
of Turin represented the Honorable Bargoni, prefect of the pro-
vince, and the cabinet ministers; on his part, the mayor of Lanzo,
speaking on behalf of the municipal authorities, stressed that the
Salesian school was the only place that could suitably host such
illustrious guests. Father Lemoyne gave the mayors a tour of the
grounds, but he informed them that he would have to consult Don
Bosco. Permission would most certainly be given-he assured
them-but he himself did not have the final say. The mayors
agreed, and Father Lemoyne wrote to Don Bosco, who was then at
I4See Vol. XI, pp. 66ff. [Editor]

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Sampierdarena. As we have seen, 15 Don Bosco gave him a free
hand and told him that, were he then in the area, he would come to
Lanzo.
The official opening of the railroad was held on Sunday, August
6 [ 1876]. Don Bosco had arrived at Lanzo the day before with the
Oratory brass band. He had made the trip with [Peter] Barale, a
coadjutor brother, who still clearly remembers that Don Bosco
talked at length about the respect a Christian owes to lawfully
established civil authorities. With the events of 1870 still fresh in
everybody's mind, any contact between clergymen and government
officials could easily have drawn criticism or malignant interpreta-
tions.
The school was festooned with crusader flags flying from every
pillar, between which fluttered red and white streamers. In the
center of the portico a portrait of King Victor Emmanuel II stood
on a stand between the national colors, and beneath it a graceful
column supported a large floral coat-of-arms of the municipality.
At its base, on a wide red background of geraniums, a floral
inscription of miniature daisies from the Salesian school read "Joy·
to All." On thick rugs, chairs were ranged on each side of the coat-
of-arms, and beyond them were two long rows of tables, covered
with white tablecloths, for the refreshments provided by the
municipality. A bandstand stood at the foot of the main staircase
facing the town plaza.
Prince Amadeus, duke of Aosta, was expected, but at the last
minute he was unable to come.
Lanzo is built on a hill. At its foot the town erected a temporary
banquet hall draped in white and blue streamers.
The weather was gorgeous. At 8: 30 the train pulled in with four
hundred guests headed by Italy's premier, [Augustine] Depretis,
[John] Nicotera, minister of the interior, and [Joseph] Zanardelli,
minister of public works, who represented the king. Father Freder-
ick Albert, the vicar forane, and eight seminarians met the train.
Surrounded by passengers and townsfolk, he blessed the train and
delivered a brief, inspiring homily. With soldiers lined up along the
way as an honor guard, a squadron of mounted carabinieri and a
platoon on foot led the premier, the ministers and all the other
15 See p. 297. The following description of the festivities is drawn from other documenta-
tion in our archives. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dignitaries from near and far into the town through a triumphal
arch. After a brief visit to the local hospital, the ministers pro-
ceeded to the town plaza where they were officially greeted by the
vicar forane and the school children. The guests then moved on to
the Salesian school.
Don Bosco and Father Lemoyne were waiting for them at the
entrance. Turning to Don Bosco, Minister Zanardelli asked,
"Excuse me, Father. Is Don Bosco here?
"I am Don Bosco," he replied. After some formal handshakes
and mutual greetings, the ministers entered the courtyard where
four ranks of uniformed students greeted them by doffing their
caps and giving them a rousing cheer. General admiration for the
gorgeous decorations was voiced aloud as the town officials
hastened to congratulate and thank Father Lemoyne for the
splendid reception. The floral coat-of-arms was the focus of
wonder and admiration. t6
The band took its place behind the singers. Amid respectful
silence, Father Lazzero, Brother [Andrew] Pelazza and two boys
sang a four-part anthem written by Father Lemoyne and set to
music by Brother Dogliani. The audience burst into prolonged
applause.
After refreshments, nearly all the guests followed Don Bosco
and the ministers into the garden. The latter stayed with Don
Bosco on a little terrace overlooking the Stura River and struck up
a lively conversation with him. t7
Nicotera began. "Don Bosco," he remarked, "you travel quite a
bit."
"Of course. I visit my schools several times a year."
"Do you go to Rome very often?"
"Yes, I've been there several times."
"We know that you also visit the Vatican."
"Certainly. It's quite the place for priests. Where else should I
go?"
"They say you are quite close to the Pope."
"The Holy Father always receives me very kindly. Our relation-
ship is as friendly as His Holiness allows it to become. On the other
16This paragraph is a condensation. [Editor]
17 This paragraph is a condensation. [Editor]

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hand, I also have easy access to government officials. Whenever I
had to transact business with cabinet ministers, they would alw~ys
receive me immediately; then I would return to the Vatican and
promptly be ushered into the Holy Father's presence. That is how
some problems were settled. I can also say that the Pope has
particularly trusted me and, within limits, has given me full
freedom of action to negotiate for him. Minister Vigliani has also
shown me great trust, allowing me almost full freedom in certain
matters, although he knew that I am more papist than the Pope
himself."
Here Deputy Ferraris interrupted, "True, true! I can repeat what
Vigliani said to me and others who were present when he left. I
quote: 'You had better value Don Bosco. He is the one who can
perhaps render the state the greatest service.'"
"I took on all kinds of commitments," Don Bosco continued. "I
can say that the Pope let me speak freely without interrupting, even
when the matters under discussion were unpleasant. But I never
wanted to handle any business in an official capacity. Many things
were undertaken in agreement with Vigliani, but, because of
someone's indiscretion, they remained at a standstill."
As Don Bosco spoke so unassumingly about high-level negotia-
tions, all listened in respectful silence.
"Well, Don Bosco," Nicotera said, "you are not telling us
everything that is on your mind."
"I am not?"
"You're too smart."
"In what way do you think I'm smart? My lips speak what is in
my heart. I hide nothing, unless it's something confidential. Even
the youngest lad in our schools knows what I want to do. If this is
being smart, then, indeed, I am. As for religious matters, I stand
with the Pope, and very proudly so."
"And how about modern trends?" Nicotera asked.
"I obey established authority."
"Still, Don Bosco, I have the feeling that you are not telling us
everything."
"With your pardon, my candid way of speaking should make it
clear that I am not here to flatter or indulge in double-talk. I
always speak my mind as an upright man should. Everybody
knows where I stand."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Senator [Hercules] Ricotti, an historian, now spoke up and
addressed Don Bosco. "That is all very well," he said, "but the left-
wing cabinet ministers have given Don Bosco two bad marks."
"Please, tell me what they are so that I can see if they are wrongs
which can be righted."
''First, you turn out too many priests."
"And second?"
"Too many teachers."
"Well, Senator, I can't see any harm in that. As for your first
charge, I have no defense. The priests I turn out are not too many.
In fact, they are nothing compared to the overwhelming number of
people who have gone into state employment, the military, the
scholarly professions, the arts and skilled trades. Nor can I see how
you can say that a priest does wrong by trying to train others to
help him in his ministry. I believe that all of you gentlemen, from
first to last, would like to instill your own spirit into as many
people as possible, training them to be men like yourselves,
dedicated particularly to public service. So it is only natural that a
priest should wish to turn out more priests. Doesn't a soldier try to
train other good soldiers, a doctor many skilled doctors? So too
with lawyers. You can't blame me, Professor, if I try to instill my
spirit into others and train men to be like me, restricting ourselves
in our humble career to benefiting our fellowmen. You would
yourselves have to fault me if I were unconcerned in this matter.
Were I to neglect training priests, people would say that I have no
love for my profession."
"Don Bosco is right," the ministers agreed, becoming ever more
entranced by his directness and mostly by his tone of utter sincer-
ity.
"As for your second charge of turning out too many teachers,
who forces me to do this? You do, Senator, because you put me
against the wall by sustaining laws of certification in Parliament. I
am only trying to comply with a law that has been forced upon me.
To keep our schools open, we must have certified teachers with
academic degrees. If you think that doing one's best to comply with
a state law is wrong, then I am proudly in the wrong. I'm sure that
everyone agrees with me on this point. With us it is an absolute
necessity. We would be in trouble if our schools did not have
certified teachers. These gentlemen (and he smilingly indicated the
ministers) would have it in for me."

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"Don Bosco has hushed us," they agreed. "Don Bosco is right."
The conversation then took a more humorous twist. "Tell us,
Don Bosco, since you can read men's hearts," Senator Ricotti
began, "who is the worse sinner-Nicotera or Zanardelli?"
"What can I say? Looks are often deceiving; they are not a sure
basis for judgment. As for their inner selves, I do not know them,
so I have no answer."
"Please say something. What do you think of us two?" Nicotera
and Zanardelli asked.
"Gentlemen, I believe you are both fine men."
"Come, be specific!"
"I respect you both. You, Mr. Zanardelli, are a competent
lawyer, well known throughout Italy, while Mr. Nicotera is famous
for his works on statistics which I highly regard."
"Don't dodge the issue, Don Bosco," Ricotti insisted. "Answer
my question. Who is the worse sinner?"
"You are putting me in a bind. What can I say? Look, judging
from their intellectual achievements, they are both honorable men.
Looking at them as men of action, I must say that they are truly
unique, and it would be hard to find their equals. But if you ask me
to judge them from a moral viewpoint, I have no answer, because I
do not know them."
Then Nicotera, turning to Ricotti, exclaimed, "Why pick on me?
Keep me out of it. Ask Don Bosco instead if you are not the biggest
sinner of the lot."
"But I have no intention of being converted," Ricotti replied.
"Then you are a bigger sinner than I," Nicotera replied, "because
you know what is wrong and do it anyway. Don't you know what
the Bible says? Desiderium peccatorum peribit. [The desire of the
wicked shall perish-Ps. 111, IO]
"What else can I say? You are all taking the words out of my
mouth," broke in Don Bosco. "Just to get to know any one of you
would take me not only one hour, but a whole spiritual retreat.
Each of you would have to review his whole life and think of death
which ends our performance, of the emptiness of worldly things, of
the value of heavenly goods, of God's judgment, of eternity. You
would have to realize that in death's hour only good achievement
brings joy, while everything else brings regret. Only after such
reflections and an honest general confession could I venture an
opinion on a person's inner self."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Well now, tell us, do you think we shall be saved?" someone
facetiously asked.
"I would hope so. After all, the Lord's grace and mercy are
great."
"But we don't intend to be converted right away."
"You mean you would really like to repent, yet you do want not
to change, or maybe you're not sure?"
"Right. That's it."
"Then what else can I say but what that gentlemen said a little
while ago: 'The desire of the wicked shall perish.'"
"That applies to you, Nicotera," someone remarked.
"Even more to you too," broke in another.
The conversation gradually ebbed away and other topics came
up. We do not know what they were, but we do know that during
conversations Don Bosco would not let an opportunity pass
without injecting a few wholesome, disturbing truths. However, his
kindly and simple manner had no trace of bitterness or personal
offense, so much so that they remained grouped about him,
speaking lightly with no hint of disdain in word cir manner. In
brief, Don Bosco had completely won them over. That day
Zanardelli was not feeling well either because of worries or some
physical ailment.
"Aren't you feeling well?" Don Bosco asked.
"No, not at all," Zanardelli answered with a sigh.
"Then try to get better." These words of Don Bosco had an
extraordinary effect on Zanardelli, as Father Lemoyne, who was
there, tells us. Under such circumstances, Father Lemoyne also
remarks, a glance of Don Bosco said far more than his words.
Nicotera plucked a flower and wore it in his lapel throughout the
day. Some journalists remarked that by this the minister meant to
show his love and regard for Don Bosco.
Gradually the deputies, senators and guests had gravitated
toward the group on the terrace, commenting with pleasure on the
ease and graciousness with which Don Bosco sat among the
ministers and conversed with them. In fact, he was the only one
who played a significant role at Lanzo that day, overshadowing all
the local authorities who had made themselves scarce.
While Don Bosco held court, so to speak, in the garden, the
students entertained in the playground with music and gymnastics.

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The boys had been told during the previous evening that they were
to uphold the school's honor by their obedience, and especially in
not breaking ranks without permission, as Don Bosco would be
displeased. They followed orders perfectly, so much so that in spite
of parents trying to persuade their sons to join them, no one
budged from his place for an hour and a half. The honored guests
strolled about the playground, observing them with special inter-
est, looking for lads from their localities and greeting them kindly.
Finally, the ministers, followed by a whole entourage, appeared,
Don Bosco between Nicotera and Zanardelli, and Depretis, who
had hardly opened his mouth, walking behind them.
The ministers moved to the semi-circle of chairs and Don Bosco
was made to sit in the middle, while Nicotera and Ricotti sat at his
side. Depretis remained standing, leaning on Don Bosco's chair.
Zanardelli took a chair and set it directly in front of him, thus
closing the circle. Don Bosco became the focus of all attraction.
The organizing committee had timed the ministers' stay at the
Salesian school for twenty minutes, but they stayed an hour and a
half. The mayor interrupted several times to remind them of the
schedule, but they kept saying, "Just one moment more!"
Toward 11 o'clock the ministers arose and with kindly insistence
asked Don Bosco to join them at lunch, but he declined with
thanks. They had opened up and had become quite cheerful and
almost affectionate as they showed keen delight at the reception
that had been tendered to them. Zanardelli expressed his warmest
satisfaction. Nicotera was quite vocal as he left, and everyone
heard him exclaim, ''I have been more than pleased. One experi-
ences such contentment only once in a lifetime."
"Unless he is invited to come back again to Don Bosco's
schools," Zanardelli added.
Recognizing one of the teachers, our confrere Father Albano,
who was caught in the crush at the school's gates, Zanardelli put
his arm around him as in an embrace and, bending low, whispered
in his ear, "Tell Don Bosco that I could not be happier with the
reception I have received here. Tell him, please, for me. My regards
to these dear boys. Tell them I shall never, never forget them.
Thank the superiors, students, musicians, and singers for us. I have
learned some of their poetry and will take care to learn the rest. I
do not intend to forget them ever but will bear them engraved on

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
my heart. Be sure to tell him all these things. Don't forget. I will do
all I can for your school." With these words he joined his
colleagues as they were leaving. Don Bosco escorted them halfway
across the square, and after repeated bowings and handshakes on
all sides, he turned back, visibly gratified.
After lunch he sat in an armchair in the portico, surrounded by
clerics and priests, and expressed his thoughts and feelings, some
of which we consider worthy of recording.
I do not believe that those ministers and deputies ever heard as many
sermons as they did today at Lanzo. In one way they are impoverished
men who never hear a word spoken from the heart or a truth not
expressed in harshness. I accepted them sincerely, and, wearing my heart
on my sleeve, I told them what the occasion prompted. Those truths
which l could tell them without offense, I uttered fully and honestly.
Maybe they have never made a spiritual retreat, but I feel that today they
got one without having to go to St. Ignatius' Retreat House.
As for other things, I never felt that this ceremony would become so
impressive as to awe people. I was no more impressed than when I am in
the midst of my boys, and I talked with those gentlemen with the same
ease and sincerity as I do with them. They asked me a jumble of questions,
all in a heap, and I had to laugh. They thought it was because their
questions were strange, but I could not help laughing at seeing myself in
the midst of so many people like an oracle. While listening and answering
their questions, I kept thinking of what an odd situation I was in.
I thought I did well to come to Lanzo. The poor director would have
found himself in a pretty predicament. How would he have replied to the
tricky and spiteful and provoking questions they would have thrown out
at him? He would either have been tongue-tied or become the butt of their
jokes or lost his temper, and that would have caused embarrassment. For
one unused to these things, it is not easy to show a wholesome prudence
toward people who are in the habit of looking down upon priests as' of no
account. That is why I came, since this reception was unavoidable and no
one could handle the situation. How could anyone refuse hospitality to
these ministers when they requested it themselves? What an uproar a
refusal on our part would have caused. We might have had to close down
the school. And we had no reason to refuse them. We are in Piedmont
[the cradle of the House of Savoy], Duke Amadeus was expected to
attend, and Zanardelli came to represent the king. Since we had to
welcome him, we had to do it in the most fitting way. The music was not
out of place. The celebration had no overtones of hostility for the Church,
and nothing of that nature had ever been hinted. So whatever we did was

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well done. There is a saying in the Gospel: Give unto Caesar that which is
Caesar's. We did so. We have done nothing more than render homage to
constituted authority.
Some other advantage, I hope, has come to us. I do not think that any
of these men will again be major enemies of the clergy. I treated them with
sincerity, and so they will readily think that other priests too seek only
their good. I believe that at the moment of death, they will all want to
have a priest at their side.
In fact, in all the talk during the banquet, not a word was heard
in any way offensive to religion. Nor did the remembrance of Don
Bosco ever fade from the ministers' minds, as we were able to note
on several occasions.
Word of the event greatly enhanced the school's reputation, so
that the next year it had two hundred and eight resident students.
We feel we must also state that the director, Father Lemoyne,
had the esteem and trust of the parents, while the students loved
him like a father. On one occasion an alumnus spoke fondly of his
memory and pointed out the rustic bench in the upper playground
portico where the good director would sit in a circle of boys, telling
them edifying stories with that rare gift of narration which was an
enviable quality of his.

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CHAPTER 15
Salesians Deceased in 1876
Cl{E consider it in keeping with the contents of these
memoirs if we mention those confreres who passed away in 1876.
They all lived in greater or lesser contact with Don Bosco, so that,
in speaking of them, we always encounter our founder. Further-
more, a study of their lives offers us precious material to form a
correct judgment of the spirit which then animated the members of
the Congregation, a spirit substantially Don Bosco's own. We must
remember that at this time there was no Eliseus to whom Don
Bosco had relinquished his cloak, and, as we have amply demon-
strated, he alone was the firm animating spirtt of his growing
family, so that from him, directly or indirectly, all drew inspiration
and impetus. We consider it worthwhile to spend some time on
three clerics and two priests who were called by God to eternity
during the course of this year.
All three clerics came from our houses which they attended
through the fifth year of secondary schooling. We first mention
James Piacentino, born at Rocchetta Tanaro, who studied at
Lanzo and received the cassock in 1870 at eighteen. In those early
days Don Bosco accepted clerics who were a little older and had
some experience, so that, on receiving the cassock, they could be
sent to the houses and be entrusted to the local director, who, while
assigning them tasks, could also guide them through their novitiate
and studies. Of course, he did not forget about them, for he always
saw to it that they felt his kindly influence. Piacentino was sent
almost immediately to Borgo San Martino for two years, first as an
assistant and then as a third grade teacher; afterward he was
recalled to the Oratory, where he remained as assistant of the
artisans until his death. It was due to his ingenious talent that in
1876 the artisans became a challenge to the students in dramatics-
something unheard of before. Once his theological studies were
310

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311
well on the way and his ordination day drew near, both family and
friends relentlessly endeavored to persuade him to leave the
Congregation by holding out the prospect of a more affluent
future, but he rejected their proposals energetically. Moreover,
once he made his religious profession, he decided to forestall any
future danger by refusing to go home again. In May 1876, an
overall physical decline set in, and his superiors sent him to
Alassio, hoping that its mild climate might restore his health, but
in July, purified by suffering, he passed on to heaven. The memory
of his tireless zeal for the artisans' welfare lived long after him at
the Oratory.
Three months before, Anthony Vallega, who came from Alassio
and studied at the school, died at Noli, Liguria, while at home with
his family. At the age of seven he had been cured of a very grave
illness through the intercession of the Immaculate Virgin Mary,
and this favor helped to make him pious and utterly devoted to
God. A very talented student, he took his final exams at the
Ginnasio Monviso of Turin and won top honors. On entering the
Congregation, he strove ardently for perfection and knowledge.
Each month he kept a checklist of his failings and resolves in a little
booklet which Father Barberis treasured. In it, after making his
profession when the rules were approved, he wrote: ~'By my vows I
have made myself, soul and body, the living temple of the Holy
Spirit. It is my wish that this temple remain ever pure and
stainless." In January '1875 he relapsed into an illness which he had
contracted before entering the Congregation, and it bore him
relentlessly to the grave. On the very eve of his death he still
thanked the Lord for having been called to the Salesian Congrega-
tion, and he earnestly begged Father Cerruti who was at his
bedside to tell Don Bosco of this, adding that, please God, were he
to live, he was ever at his disposal for the foreign missions.
On September 8, the cleric James Vigliocco passed into eternity.
"Valuable" was how Don Bosco described him on informing
Father Cagliero of his death. 1 He came from Barone in the diocese
of Ivrea. Even as a child he possessed a remarkable gift of prayer.
Both at home and in school at Caluso, where he began his classical
studies, he was often found both day and night deeply rapt in
prayer. He wanted to become a priest. On hearing one of his
1See p. 221. [Aµthor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
teachers speak of the Oratory, he felt so drawn to it that he insisted
on completing his secondary schooling there. Very small for
sixteen, pale, simple and quite unpretentious in manner, poorly
but neatly dressed, he looked somewhat like a youngster just out
of grammar 'school, so that he was unquestioningly assigned to the
first year of secondary school. He said nothing but sat through the
class quietly. The next day, when he handed in his homework, the
blunder was discovered, and he was transferred to the last year
where he excelled as one of the top students. His piety soon made
him a candidate for both the St. Aloysius and the Blessed Sacra-
ment Sodalities; later, he joined the Immaculate Conception
Sodality, which was open only to the best boys. When it was time
for him to decide on his vocation, he had no hesitation. His
response to distinguished and influential people who tried to
change his mind was that in the choice of a vocation one should
listen only to one's own conscience and to the advice of one's
spiritual, director. As a novice, he entrusted himself to his novice
master, who unhesitatingly commended him to Don Bosco in a
written report as "the model of the novitiate" and a "genuine St.
Aloysius."
One of his first aims was to master meditation. He read, asked
questions and finally came to the following system. First, after
placing himself in God's presence, he envisioned Jesus Crucified,
looking lovingly upon Him. As he meditated he kept his attention
on the crucifix, to draw strength and thus to concentrate better on
the truth he was meditating upon. Then he prayed to Jesus to let a
few drops of His Most Precious Blood fall upon him in token of
pardon and grace. He ended his meditation with firm resolves. His
constant thinking of Jesus Crucified spurred him to a careful soul-
searching and to steadfast resolutions.
He fully appreciated the value of obedience. When a companion
once expressed his dislike of an immediate superior, Vigliocco
acquainted him with pertinent teachings of St. Alphonsus such as
this one: It's a blessing in disguise to have a superior seemingly
quite imperfect because we can then evaluate whether we obey
because we like him or because he represents God. Nothing was
insignificant in Vigliocco's eyes in the matter of obedienc~. Even if
he happened to transgress in a trifling matter, he still accused
himself of disobedience to his superior. He also appreciated the

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value of time. He did not enjoy small talk but made studies his
delight and recreation, throwing himself into them so intensely that
he became unaware of life about him. Don Bosco, needing a
competent, reliable teacher for the Sons of Mary, had his eye on
him and never regretted his choice. Vigliocco totally subscribed to
and made his own Don Bosco's maxim that one does a lot when
the little he does is what he should do, whereas one who does
much, but not what he should do, does very little.
What mostly attracted him to the Congregation and made him
join it was its primary goal of dedication to poor, homeless youth.
He longed to instruct the most ignorant lads in religion and lead
them on the right path. For two consecutive Lenten seasons he
rushed after daily classes to teach catechism at the St. Aloysius
Festive Oratory near Porta Nuova. He prepared his lessons very
conscientiously, and his pupils were so fond of him that they were
most faithful in attendance, very well disciplined, and attentive.
Every Sunday of the year, in addition to supervising the youngsters
in church, he gathered the most willing boys and taught them how
to serve Mass, while the other catechists were taking a break.
Father Guanella, director of both the Sons of Mary and the St.
Aloysius Festive Oratory, who had Vigliocco as his assistant, when
writing of his own acquaintance with Don Bosco after the latter's
death, spoke of Vigliocco as "a very virtuous young man."
His enthisiasm in teaching catechism grew as he heard Don
Bosco talk of foreign missions. Anxious to become a missionary,
he felt that he was preparing himself to become one by working in
the festive oratory. On February 2, 1875, he formally requested
Don Bosco to include him on the first missionary expedition. "I
realize my little worth and the little help I can be," he wrote, "but,
with God's assistance, I too could do something. Though I am the
least of your sons, let me be the first to express this strong desire. I
very strongly desire to do good to others, and I am not frightened
at the thought of discomfort and fatigue. At a word from you I am
ready to go to the ends of the earth."
But Divine Providence disposed differently. His visibly worsen-
ing health aroused grave anxiety. He was relieved of teaching and
sent to the refreshing air of the Superga hills; later, at his family's
request, he went home. Here he gathered the boys of the village
and neighboring farms and taught them catechism, keeping at this

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
task until illness forced him to take to his bed. Don Bosco, who
loved him tenderly, could not personally visit him and sent Father
Rua. He died on the morning of the feast of Our Lady's Nativity
[September 8]. Some days before his death, the parish priest asked
him if he was afraid to die. "I don't think so," he replied. "I will not
be afraid because I have always made the Exercise for a Happy
Death every month." 2 He was just twenty.
Two Salesian priests were also taken from the Congregation by
death in 1876. One, Father Joseph Giulitto, grew up at the
Oratory, which he entered in 1866 at the age of twelve. We have a
thumbnail sketch of him, probably taken from a funeral oration
and published by Father John Bonetti in Letture Cattoliche, with a
short preface by the cleric Charles Cays 3 who introduced his
subject as follows: "Schoolmates and teachers still recall his
friendly manner, jovial character and entertaining conversation, as
well as his edifying conduct, purity of manner, fervent piety, and
zeal for souls."
Father Giulitto came from Solera, a suburb of Alessandria, and
had been recommended to Don Bosco by Marchioness Emily
Imperiali of Solera. He finished his schooling in four years,
docilely letting Don Bosco guide him. An angelic candor shone in
the boy. He too was promised a brilliant career if he would switch
over to the diocesan seminary, but he could not bear to leave Don
Bosco.
The following year he was separated physically from his spiritual
father when Don Bosco sent him to teach at our school in Bargo
San Martino. He had been there only a few days when he asked the
cleric Louis Nai,4 with whom he had become friendly, to be his
private mentor and admonish him for failings and faults in his
conduct. Father Nai, who has recently informed us of this edifying
2 Letter from the pastor, Father Peter Botta, to Don Bosco, September 8, 1876. [Author]
3 This biography appeared in 1878 in the appendix of issue No. 303, entitled Gli ultimi
giorni e ore di Pio IX [The Last Days and Hours of Pius IX]. Count Cays, who was then a
Salesian cleric studying theology, acted as a secretary to the editor of Letture Catto/iche.
[Author]
4 Louis Nai (1855-1932) completed his secondary schooling at the Oratory under Don
Bosco's guidance. In 1872 he took his first vo'"'s as a Salesian and was ordained a priest in
1877. From 1887 to 1892 he directed the Salesian school at San Benigno Canavese. At the
expiration of his term of office in 1892, he was appointed provincial of the Salesian houses of
Palestine until 1906, when he was named provincial in Chile. He held that office until 1925,
when he officially visited the Salesian houses of some republics of South America on behalf
of the Superior General. That mission completed, he returned to headquarters in Turin
where, revered by all, he filled the office of director until his death in 1932. [Editor]

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detail, also recalls the good grace with which his younger compan-
ion accepted his first admonishment. The task of supervising the
pupils' recreation practically forced all the Salesians to gulp down
their morning coffee and rush out into the playground. Giulitto,
still new at his job, was not as fast. On being reminded, he said he
was very thankful and never again lingered over coffee. Father Nai
also recalls that Giulitto was an avid reader of Rodriguez 5 and had
him at his fingertips. Rodriguez became his unfailing authority to
end arguments decisively, clarify issues in ascetics, emphasize a
viewpoint of his own, or correct mistaken notions. His ipse dixit
was: ''Rodriguez says this, Rodriguez says that." Father Bonetti
confirms this in mentioning two incidents that corroborate the
aforesaid. Someone one day complained to Giulitto that an
assignment was just too burdensome for his shaky self-denial.
Giulitto's reply was, "Read chapter one of Rodriguez, volume two,
and what now seems such a burden will become as light as straw."
To someone reluctant to obey, he advised several days of reading
the fifth chapter of the third volume of Rodriguez, saying, "I think
that within a week you will be the most obedient person in the
house."
The first thing he did on reaching his new assignment was to set
up a timetable for himself, assigning a task for every hour of the
day so as not to waste a moment's time. Under no pretext would he
let himself forego either meditation or spiritual reading. His deep
love for Jesus in the Blessed Sacrament gave him so cheerful a
manner and so serene an expression that everyone was fond of
him, including the doctor who treated him during his final illness.
To his utter surprise, in September 1875 Don Bosco told him to
prepare himself for minor orders and, shortly afterward, for major
orders. The cleric was barely twenty-two. In need of priests, Don
Bosco was often forced to such quick decisions. Giulitto was
perturbed by the sudden news. Don Bosco, who knew him
thoroughly, encouraged him, requested the required dispensations,
and then presented him to his good friend, Bishop [Peter] Ferre of
Casale. Giulitto received the sub-diaconate in December, but then
developed a serious lung infection, followed by a stubborn cough
and oral hemorrhage. It all came like a thunderbolt out of the blue.
He was sent to spend the winter at Alassio, where he recovered
5 Father Alonso Rodriguez, S.J. (1526-1616) authored the widely used devotional book
The Practice of Christian and Religious Perfection. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
enough to return to Borgo San Martino and prepare for the
priesthood. He celebrated his first Mass on the feast of the Most
Holy Trinity. A little note was found among his papers, entitled
Memento of My First Mass. It read: "I. Lord, may I be the priest
You would have me be after Your own heart. 2. May I love You as
You would have1me love You. 3. May I attain my eternal salvation.
4. May no soul ever be lost through any fault of mine, but may I
save many."
Unfortunately, his fine hopes and those of others were soon to
vanish. Barely a month after the impressive ceremony of his
priestly ordination, the mournful chant of Requiem and Dies Irae
filled the same chapel which had rung- with a hundred voices
singing Hosanna around the altar of the newly ordained priest. All
his confreres far and near mourned him deeply. The remembrance
of his saintly example never faded from the minds of those who
had known him, and the very few who are alive today [1931] speak
of him with sincere and tender admiration.
Just a few weeks before Father Giulitto's death, Father Caesar
Chiala, well known to the readers of these memoirs, passed away.
It was of him that Don Bosco one day remarked to a few Salesian
priests, "From every point of view he is a pearl of great price." 6 He
became a Salesian at a somewhat older age, but he had known Don
Bosco for a long time. In fact, his name appears in a list of a
hundred boys and young men whom Don Bosco in 1850 took from
Turin to Giaveno for a spiritual retreat at the local junior semi-
nary. The list, in Don Bosco's own hand, contained the name and
age of each boy. Chiala was then sixteen. He was born at Ivrea in
1837 of a wealthy family. When they moved to Turin, he met Don
Bosco just as his wandering Oratory was finally sinking its roots
into Valdocco. To meet Don Bosco and to love him was one and
the same thing. Caesar chose him for his confessor and spiritual
director and would do nothing important without asking his
advice. At the age of twenty-six he was already in charge of the
postal services of Piedmont. Since he admired Don Bosco's ways in
dealing with boys and teaching them, he gladly offered his services
to teach catechism as a student and later as a postal employee.
Every Sunday he went with the cleric Rua to the Guardian Angel
Festive Oratory at Borgo Vanchiglia, choosing the chimney-sweeps
6Chronicle of Father Barberis, March 11, 1876. [Author]

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as his class. It was an impressive sight to see him, tall, elegantly
dressed, refined in manner, sitting among some thirty of these
ragged youngsters from the Aosta Valley intently teaching them
about God. In 1864, when the capital was transferred from Turin,
he had to leave his dear Don Bosco and go to Florence; then in
1870 he was appointed head of the postal services in Caltanissetta,
Sicily, where he was such an example of virtue and sincere piety to
both staff and general public that at his death they held solemn
funeral services for him even though he had left Caltanissetta four
years before.
He had done so in 1872 when he resigned his office in order to
leave the world and join his spiritual father. After overcoming
some serious difficulties with his family, he finally entered the
Oratory to begin his novitiate as a cleric. Neither his widowed
mother nor his brother Louis could understand why their Caesar
should seriously seek to embrace a way of life that was so poor and
humble. 7
His four years in the Congregation were well spent. He began his
theological studies with great earnestness and was ready for holy
orders in less than three years. His great delight was always the
Guardian Angel Festive Oratory. Father Barberis, then the direc-
tor, wrote, "I am pleased to testify that I have never had a more
intelligent or zealous assistant." He did in fact possess a gift all his
own of completely transforming unruly youngsters who seemed to
be as hard to domesticate as broncos.
He was ordained in April 1875. We again quote Father Barberis:
"His virtue, already eminent, became totally heroic.... Many a
time I had to admire him, as, exhausted from work at the end of
hard days, he forced himself to complete his period of mental
prayer late in the night. ... He celebrated Mass with composure
and deep devotion, always after a long preparation and a period of
fervent thanksgiving. He used to say that the joy of having the
Blessed Sacrament in the house was his greatest consolation."
He habitually kept in the background. Embarrassing and un-
7 Louis Chiala, a writer and politician, was elected senator in 1892. He published Lettere
edite e inedite di Camillo Cavour. He died in 1904. When he heard that a biography of his
brother Caesar was being considered, he opposed the idea. His mother, who had promised
to write a life of her son, did nothing further about it. Enlarging a brief outline he had
himself written in an issue of Letture Cattoliche in 1877, La Repubblica Argentina e la
Patagonia, Father Barberis dedicated eleven pages of his Vademecumfor Salesian Novices
to Father Chiala. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pleasant tasks which other shirked he undertook with docility and
graciousness. We will not mention here his priceless efforts to help
the artisans. He also edited Letture Cattoliche in which he had
considerably assisted Don Bosco even before corning to the
Oratory, and he also proofread galleys and translated booklets
from French. Several anonymous pamphlets always carefully
edited by Don Bosco were his work. During the time he lived in
Turin he often came to Valdocco in the evening after dining with
his mother, and he would retire to a small room kept for his use
where he could work into the wee hours. Sometimes he slept at the
Oratory, and in the morning, after edifyingly saying his prayers
with the boys, and after nibbling a piece of dry bread with the
clerics (at that time the clerics did not have coffee and milk), he
would go to his job at the post office. Father Lemoyne writes, "At
times he accompanied Don Bosco to Becchi to continue writing
under his supervision; here too he was content with dry bread and
nothing at breakfast." 8 The illness which had already afflicted him
as a postal official worsened in the summer of 1876 and brought
him to his grave by the end of June. His death deeply moved those
who had been fortunate enough to know him.· This was their
sincere conviction: "A saint is dead!" His mortal remains rest in the
family tomb at Feletto.
In his dream of paradise 9 Saint John Bosco was soon to see
Father Giulitto, Father Chiala and other Salesians in the company
of Dominic Savio.
sSee Vol. V, p. 521. [Editor]
9 See Chapter 20. [Editor]

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CHAPTER 16
The Spiritual Retreats at Lanzo
as the superior council had decided in its meeting of
June 18, the spiritual retreats of 1876 were held at Lanzo in three
rapidly succeeding sessions. Don Bosco presided at all of them,
taking active part and addressing the retreatants. However, we
have relatively little information on these retreats.
The first ran seven full days-from Sunday evening, September
10, to Monday morning, September 18. Only confreres attended-
among them a good number of clerics and brothers who were to
take triennial or final vows. Father John Bonetti gave the instruc-
tions and Father Ascanio Savio offered the meditations. From the
little we know, Don Bosco gave six "Good Nights" and three
sermons.
After night prayers on the first evening he gave the retreatants
sorpe needed and helpful hints for the smooth running of the
retreat, stressing recollection and silence. He asked them to accept
uncomplainingly sleeping accommodations, food and service even
if they were not up to par. Such inconveniences, he maintained·,
were unavoidable because school facilities had to be changed so
quickly immediately after the scholastic year ended. He also asked
them carefully to avoid damage, especially in the garden, and not
to help themselves in the vineyard and orchard, lest they be faulted
for intemperance and gluttony. "The timetable is widely posted,"
he reminded them. "I suggest, as always, that it be kept faithfully
right from the beginning. Let each confrere conduct himself as if he
were alone on retreat and it were to be his last." As all were very
tired, exhausted after a long day's travel, he said that rising would
be delayed a half hour.
At nine-thirty the next morning Don Bosco gave an opening
conference, of which we find an adequate summary in a notebook
by Father Barheris.
319

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
[Imagine that] at the beginning of the year the manager of a large farm
hires hands to work at different jobs: one is to plow the fields, another to
tend the orchard, and so on. After receiving the manager's instruction, the
workers go off to .their job with a will-one to till the soil and another to
sow the seed, while some look to the livestock and others care for the
orchard. In a word, all get busily to work.
Months go by and it is time for the hired hands to account for their
performance. Since the manager does not want to undertake this task
personally, he sends them all to the farm's owner. One by one the latter
questions them as to how they have carried out their assigned task and
with what success: how one has tilled the soil, another cared for the
orchard, fertilizing, watering, and pruning. He wants to know if they have
made themselves useful. He inquires about the care of his livestock, has it
been fed and so on, until he hears from all the farmhands what they have
done and earned for him.
Had the manager questioned them, some might very well have lied to
him, but once they saw that it was the master himself before whom they
had to appear, either they knew they could hide nothing from him
because he knew his estate perfectly, or if they had to plead negligence,
they regretted _their ways and resolved to be more reliable workers.
Now, coming to ourselves, you are the workmen and I am the manager.
At the beginning of the school year, each of you met with me, I gave you
an assignment, and off you went to your task. Now, at the close of the
year, your manager calls you back to give an account of your year's work.
Don Bosco is a manager, true, but you know well that he can be
deceived and some things he will never know. Not that he is so naive as to
let himself be tricked, but you know that intimate matters are secret
because we all see only the exterior. However, it is not to me that you are
asked to account for your work, but to God, and He cannot be deceived
since He knows your every thought and deed. So, then, you are here to
evaluate your year's work and give God an account of it. If need be, you
will resolve to do better next year.
Let me also say that it is most imperative that we look over the past
year in God's presence because for some of us every year this retreat
becomes our last. Year by year some of us pass on, and if their last retreat
was not pood, I pity them because now they seek in vain for the favor of
another chance of repairing their record.
This retreat too will be the last for some of you who hear me. Just a
year ago our clerics Vallega, Piacentino and Vigliocco, Father Chiala and
Father Giulitto sat in this very church, listening to me, and they prayed
for confreres who had died during the previous years. Now here we are
praying for them, just as next year others will pray for some of us. It is a
convincing reason, is it not, to make this a good retreat?

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As we begin, let me give you some advice-just a few pointers which
you can follow and find very helpful. Later on I will have time each
evening to speak briefly to you and, if necessary, to give you further
recommendations.
Let me start with a very important reminder for most of you: during this
holy retreat let no one give others bad example. Indeed, each is bound to
be a good example to others so that his every word and deed may benefit
their souls. I hope you will follow my advice, so that the preachers' words
will be promptly heeded and any need for admonition will cease. Then the
retreat will run smoothly, to our spiritual advantage.
Without further ado I close by reminding you to keep the periods of
silence. Silence is the basis of a smoothly running retreat because it gives
the mind a broader range for reflection and meditation on the chief points
of the sermons. Keep the silence required from night prayers to breakfast
the next morning and during the afternoon snack so that you can enjoy
greater recollection and benefit spiritually from the retreat. Even when
silence is not demanded, you will do well to avoid noise and whatever may
upset or distract others.
In closing, I urge all to give each other good example and to keep the
required silence times so that our retreat may run smoothly and greatly
benefit our souls.
The other five "Good Nights" we now record in proper sequence
under a brief descriptive title.
2ND EVENING:
CORRECT POSTURE IN CHURCH
In some parts of Italy-Liguria, it would seem, accepts it-there is a
certain custom which I would not like to see introduced among us. It is a
sort of kneeling and sitting at the same time, resulting in a squat position.
If it is an established custom, it should be discontinued, and we should be
the first to do away with it. When it is time to sit, let us sit properly, and
when it is time to kneel, we should kneel upright, without props. ·1 ask the
directors of our schools to enforce this reverential posture in church.
Believe me, external bodily posture does much for interior recollection. 1
3RD EVENING:
HARMFUL HABITS
Tonight I wish to stress the avoidance of certain habits. By "habits" I
I This paragraph is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
do not mean good ways of acting or our usual practices of piety, because
these things are excellent. In fact, everyone should try to form many good
habits, for they make the practice of virtue easier for all. I mean habits
which are bad or just indifferent but in some way harmful.
Take the case of one who is always slow to rise in the morning. "I'm a
fast dresser," he says, "so I can doze fifteen more minutes and in the next
fifteen can get ready." Now, this is not a good habit. If you yield to it, you
will suffer more than just minor losses.
Consider the habit of smoking. It is certainly very harmful to one's
physical health. Except for very stout people, it could gradually cause
serious intestinal irritation.
Some persons indulge in snuff-another very harmful and dangerous
habit. I know a gentleman who spends over three lire a day on snuff alone.
It is a habit that one can contract unawares as a pinch is offered here and
there.2 Soon one becomes addicted and cannot do without it. So, if you
have no real need, stay away from snuff. If a doctor prescribes it as a
remedy for headaches or for eye trouble, all right, but that should be the
only reason. The same goes for coffee, certain drinks, and so on.
Unfortunately, as you know, we already have all kinds of habits that
have to be catered to. So let us not contract others. Let us not create
necessities. It would be great if we could do without sleeping or eating.
How better off we would be, how many fewer problems we would have,
how much more work we could get done! But, alas, we have no way out.
However, we can at least avoid sleeping too long or at odd times, eating
and drinking at all hours, and so forth.
4TH EVENING:
VALUE OF THE Vows
Tomorrow is application day for those who have not yet been formally
admitted to the Congregation and for those prepared to take their vows1
Applications are to be given to Father Barberis, possibly at breakfast, but
those who cannot hand them in then will have time to do so after lunch.
I am often asked about the difference between doing things under vow
and doing them without a vow. I would like all to know my answer. A
good deed done by vow has double merit: that of the good deed itself and
that coming from the vow. St. Bernard, posing this question, answers that
the difference between one who does a good deed under vow and one who
does it without a vow is the same as that between one who gives of the
vineyard's produce and one who gives the vineyard itself. Acting without
vows is like offering the vineyard's fruit to God and keeping the vineyard,
2This sentence is a condensation. [Editor]

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one's own will, for oneself, whereas one who offers himself entirely to God
by vow offers not just the fruit but the vineyard as well.
P.eople ask about the difference between triennial and perpetual vows.
First, I reply that both are pleasing to God. From a positive viewpoint,
one who desires to serve the Lord ·and seek his soul's welfare should not
fear to take either temporary or final vows.
But someone may object that since circumstances and conditions
change, one with perpetual vows can no longer turn back, and so it is
better to take them for three years.
This is a fallacy. Triennial vows leave a person open to much anxiety,
apprehension, and annoyance from parents and the devil himself, while
one who takes perpetual vows severs all ties to the outside and feels more
at peace. As for second thoughts when circumstances change, it is not true
that one cannot go back. If one has valid reasons, the superior has full
authority to dispense him from either triennial or perpetual vows.
Therefore fears of this kind should be put aside. If one feels he is ready to
make perpetual vows, let him freely apply.
A further question: What is the use of taking vows? There are many
advantages. Omit the material ones, such as knowing that one will not
need for food, clothing, or shelter, and will not have to worry about them.
Nor will I say that one can do more good, whereas by himself he would
have neither the know-how nor the opportunity. I bring out but two
spiritual benefits which the soul directly derives from taking vows. By
doing so, one places his soul once again in baptismal innocence as though
he were just baptized, and he acquires before the Lord the merit of one
who sheds his blood for the faith. He becomes like a holy martyr of the
Lord. This is the common teaching of the Church Fathers. As a Salesian,
he also gains a plenary indulgence applicable to the souls in purgatory.
5TH EVENING:
PRAYING FOR DECEASED CONFRERES
Tomorrow a requiem Mass will be offered for the souls in purgatory.
Our rule prescribes that on one of the last days of the retreat, special
prayers are to be said for the souls of our deceased confreres. This year
five have passed into eternity. True, all were of outstanding goodness, and
we firmly trust that they are now with God. Still, we shall pray for them.
The Lord took to Himself the cleric Vallega, the cleric Piacentino, Father
Chiala, Father Giulitto, and most recently Vigliocco. Tomorrow we will
offer all our Communions, rosaries, and pious practices to the Lord for
this intention. Our priests too are asked to commend them to God at Holy
Mass. It is our hope that, if they are still in debt to the Divine Justice, they
may be delivered tomorrow.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
6TH EVENING:
THE PRIEST-BEING HONEST WITH THE CONGREGATION
Applications to take vows were handed in today. How wonderful and
comforting it is to consecrate oneself to God by vow! However, here is a
problem. There are some who intend to consecrate themselves to God in
our Congregation, but they still think of home and parents and personal
gain. Let all banish such thoughts, my sons. The Lord, who clothes the
lilies of the field and feeds the birds of the air, will not fail those wh<;> put
their trust in Him. All we must do is dedicate ourselves entirely to the
Lord, with no reservation of any kind. Let no one say, "If ·1 succeed in
becoming a priest or teacher, I will do as I wish, earn money, and so
forth." Anyone with such intentions should not become a priest. A priest
is God's minister, not a merchant. A priest is-one who should strive to
save souls, not make money for himself.
Then, let no one ever say to himself, I will stay just a while in the
Congregation, maybe three years. Such a man would be guilty of
downright theft before God and the Congregation. Will you have money
and effort spent upon you, and later, when you are able to repay the
Congregation in some measure for the expenses it has borne on your
account, walk a way from it? Take, for example, a student who is poor and
cannot meet expenses. In the firm belief that he will later somehow
contribute his help, the Congregation does all it can to help him continue
his studies, paying his tuition and other fees until he becomes a certified
teacher. Then, after we have made all these sacrifices, he says, "I don't
need the Congregation any longer," and he leaves. I cannot see how such
a person can be at ease in his conscience before God. He is really guilty of
theft, and his sin cannot be forgiven unless he makes restitution. Regret-
fully, from time to time some of our former confreres have acted in this
disgraceful manner. I leave them to their own conscience.· Maybe their
parents have been nagging them or their pastor put their mind at ease, or
perhaps even a bishop called for them, but that's no way to leave the
Congregation.
Let us therefore do as Our Savior says. No one who is putting his hand
to the plow should look back, for such a one would become unworthy of
the kingdom of heaven. Be stouthearted, then! Let us _all consecrate
ourselves to the Lord, but entirely, with no reservations.
These words are but a mild summary of the "Good Night" he
gave on the sixth evening, for we know with certainty that he
bolstered his words with .allusions to past and recent instances,
speaking with such force as to make a profound impression on his
listeners. His words were particularly calculated to restore some

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sense in two clerics whose triennial vows had already expired and
who had no intention of renewing them. They were both excep-
tionally gifted, and seemingly neither had reason to doubt his
vocation. Consequently, abandoning their vocation was tanta-
mount to rejecting God's call.
When the Superior Council met the next morning and this
matter came up, Don Bosco admitted that he realized he had
spoken rather forcefully but felt he had to because at stake was not
only the good of those two clerics but that of several others. Also,
he said, both clerics could not be sure they were the target of his
fatherly concern since neither one had as yet said a word to him
about remaining or leaving, and they could not even assume that
he knew whether or not they had handed in an application.
Don Bosco's words were not in vain. The two clerics talked the
matter over together that night; one submitted his application the
next day, while the other seemed willing to do likewise, and he did
so a little later. We should add that the latter had been badly
harassed at home not just by his parents but also by his pastor
who, with zeal worthy of a better cause, struggled to pull him away
from Don Bosco. Furthermore, even the archbishop, while on a
visit to the village, went to his home and, after trying to dissuade
him from his decision with gentle words, finally told him harshly
that he would never attain the priesthood. That ended the matter,
but the cleric was badly shaken, with the consequences we have
seen.
September 17 was the day of religious profession. At nine-thirty
all the retreatants gathered for a second Mass-it was Sunday-
during which they chanted the usual Little Office of Our Lady.
After the last reading of the rules and the singing of the Veni
Creator, the thirty-five candidates for vows assembled in the
sacristy. Twenty-one were to take their perpetual vows and four-
teen their triennial vows. The sanctuary had a kneeler at which the
profession was to be made by each one singly. At the altar, on the
gospel side, was an armchair for Don Bosco who was to receive the
vows. First came those who were to take their perpetual vows, and
then those for temporary vows, to whom Don Bosco addressed the
usual series of questions. Father Barberis' chronicle comments:
"This year I noted a special determination in the way all read the
formula in a loud clear voice, without slip or stammer." After
pronouncing his vows, each one signed the customary form and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
returned to his place. As Father Barberis tells us, the ceremony
ended with an "effective little sermon," and he jotted down its main
points, as follows:
A general is glad to see his troops grow stronger because he hopes it will
make it easier to overcome the enemy and dispel all fear of them. So too I
now delight to see my sons' ranks expand with new champions willing to
take arms against the devil, expand God's kingdom on earth and merit for
themselves a beautiful crown in heaven.
Do you realize what it means to take holy vows? It means that we are
posted in the vanguard of the Divine Savior's forces in order to do
combat in His service.
But what I now want to tell you is that pronouncing vows is not
enough. We must strive with all our might to carry out what we have
promised God by vow.
By our holy vows, we have all consecrated ourselves to Him com-
pletely. Let us not ever take back what we have given. These eyes of ours
we have consecrated to Him, so do away with useless and trivial reading
and curious or evil glances. These ears of ours we have consecrated fully
to God, so let us no longer linger to listen to one who grumbles or sows
discontent, nor yearn for comfort, nor share in talk or gab sessions where
speech, though sinless, is still thoroughly profane and earthly. This
tongue of ours we have consecrated to God. Let there be no more biting
or stinging remarks to our confreres, no arguing with superiors, no
speaking of discontent. No, our consecrated tongues are no longer to
suffer stain, but to be intent upon singing the Lord's praises, telling
edifying stories and urging others to do good. Our palate we have
consecrated to God; let us therefore curb our desire for fancy foods and
let us be moderate in the use of wine. Let us not be drawn by gluttony to
accept invitations to dinners and parties. These hands of ours are
especially consecrated to the Lord, so let them no longer be idle or shirk
tasks that appear lowly so that everything may be done for God's greater
glory. These feet of ours have been consecrated fully to His service-ah,
this is a vast field to consider! Let us not use them to walk back to that
world which we have left behind.
But now I must deal at length with this topic. The Lord has bestowed
on us a great gift in calling us to follow Him, for this world is too corrupt
and corrupting. Let us treasure God's gift and not turn back to contami-
nate ourselves. The Holy Spirit tells us clearly that "the whole world is
under the Evil One." [ I Jn. 5, 19] Let us make sure that these feet of ours
do not lead us back to slavery. The biggest trap, the hardest difficulty we
come across, is our relationship to our parents. The Lord has said that if

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they place obstacles to our greater good, we are not to listen or look to
them. Indeed, He even comes to the point of saying that we are to hate
them. It is therefore necessary to break away from them truly, because
God has favored us by calling us to follow Him. Then, too, by our vows
we have cut ourselves away from them to bind ourselves in a special way
to God. Why then should we again put ourselves in peril of breaking away
from God by going home to listen to their woes, their needs, and their
wishes? I have not yet come across one who could say on returning from a
vacation at home, "Oh, how much good this visit, this vacation, has done
for my soul!" I assure you that no one in all these years has ever managed
to sink deep roots of virtue while home with his parents or drawn any
spiritual benefit from such a vacation. Going home brings about no good,
regardless of one's best intentions.
Let me tell you of a recent experience. A fine young man asked to go
home for a visit. "I want to draw my brother to the Congregation," he
said, "and take my sister to Mornese and thus place my whole family
1
under the protection of Mary, Help of Christians." Knowing this lad's
inconstancy, I tried to dissuade him, but he went anyway. Waiting for him
to return was useless. Then I met an acquaintance of his who told me that
this young man was having a wild time with no thought of returning. I
asked his acquaintance to remember me to him and give him a message
from me. Shortly afterward I received a letter, which I still have, telling
me, "From what I was led to believe at the Oratory, I thought that the
world had only bad people. Now I know that things are very different.
There are good people everywhere, and I realize that I too can be a good
Christian here and help my parents, and I think it best to stay here and
not return to the Oratory.
I was sorry for that dear lad because he was one of our finest. At times,
I recall, I held him up as a model to others, saying, "Do as he does if you
really want to succeed." That letter of his to me was quite unkind, for he
had not a word of thanks or recognition for the years of benefits. He
harshly broke away from the Oratory without saying good-bye to
anybody. As it turned out, my concern for him was well grounded. A
short time ago I chanced upon him. He tried to dodge me but I cornered
him and managed to talk to him. When I was through, he frankly told me,
"Well, I see things altogether differently now. The days of kissing priests'
hands are over for me." Persisting, I asked him if he had at least
performed his Easter duty. The answer was no. Could he live at ease with
himself, I asked, or was he being bothered by remorse? With an ugly look
he cut all talk short, saying: "Bah! We no longer understand each other,
and so let's go our separate ways." He resisted my efforts to detain him
and walked away. That friend of his told me later that for some days he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
seemed quite upset and remarked, "I curse the day I met Don Bosco."
And why? Because I had stirred the worst of personal struggles in him by
contrasting the peace that had been his at the Oratory with his current
despair. I have been told that to shrug off those guilt feelings he had to
resort to blasphemy, drink, and wild living.
That is the story of one of my finest boys who went home to win over
his family. Now you know how he ended. He just had to go home and
would not listen to his superiors. Let us fear for ourselves.
Don Bosco then went on to comment at length on Jesus' words
which insist that we bid farewell to all things, even our parents, in
consecration to Him. Quoting the example of Abraham and citing
Moses' words which close Deuteronomy, he tied them both in with
the words of Jesus and beautifully showed how the natural law
personified in Abraham, the written law of Moses, and Jesus' law
of grace aim at convincing us that it is to our best interest to
withdraw from both country and family. He concluded:
I realize I have strayed somewhat from my original theme that, having
especially consecrated ourselves to God, we owe Him our entire life, all
we do and are. We must make every effort to make our lives, our deeds,
truly conform to this aim. Believe me, no one at the point of death has
ever regretted his consecration to God and a life spent in His holy service,
while countless others regret their failure to have loved and served Him-
poor souls who weep, for their time has passed. Since the Lord has willed
in His great mercy to give us timely warning by calling us to Himself, let
us say yes to Him and perform deeds indeed worthy of His call.
Don Bosco's third conference took place just before the impres-
sive closing of the retreat on the morning of September 18 when he
gave the so-called "souvenirs" by exhorting to patience, hope and
obedience. This time we have a more complete source of informa-
tion on this talk. He spoke thus:
We are about to go our own ways, each of us, as the Lord calls us to
exercise our holy ministry. What watchword can I give you as a timely
reminder, wherever .you may be, of the fruit of this retreat? Just three
words which I believe are most important, and on which we would do well
to fix our attention: PATIENCE, HOPE, and OBEDIENCE.
First, I urgently stress patience. It is the Holy Spirit who warns us:
"You need patience." [Heb. 10, 36] In another place we are told: "By your

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patience you will win your souls." [Lk. 21, 19] "Patience is a perfect
work." [Jas. 1, 4]
The pauence I mean here is not that required to bear arduous toils or
exceptional trials, nor is it the patience demanded by martyrdom and
serious illness. It is true that patience, heroic patience, is needed in these
cases, but since they rarely come our way and since God gives us special
help when they do, the patience I speak of is the patience we need to carry
out our duties well, to keep our rules perfectly, and to meet our
responsibilities with exactness. This is the patience I speak of. Superiors
and confreres all need it, and the occasions are myriad. Patience in
plentiful supply is necessary.
Take the case of one who is overloaded with work and someone tries to
give him another job on top of that. He is about to scream in anger at one
who is unaware of the situation. He needs patience.
Making it more personal, suppose that you would like to teach but are
told instead to supervise the boys, or that you would like to take some
courses but are assigned to teach. Here, again, one needs patience.
Take the person who is convinced that his superior is against him, does
not like him, and always gives him the most undesirable tasks. If he has
no patience and immediately starts to grumble and show discontent, what
will happen? Consider someone who is given a distasteful task. He does
poorly in it and is tempted a thousand times to drop everything and quit.
He must beware a hasty decision and more than ever had better be
patient. At some time or other one will say, "My superior hates me!" It
might be more imagination than anything else, but does that entitle him
to complain, make derogatory remarks and openly show resentment? No,
not at all. That is why I say patience is to be your inseparable companion.
And a superior-how he needs patience! If he makes others practice
patience, it would be fair for them to say: "We are many and he is one.
Each of us has to practice a little patience, but he is alone among so many
and has to practice patience with all of us." That is why superiors, though
young, may age prematurely because of worries, misunderstandings,
frustrations and at times downright ill-will. But does that allow a superior
to break relations with confreres or just quit?
I know that they will a thousand times be tempted to cut a person down
or tell him to get lost or whatever. But this is just the time that he needs
vast resources of patience or, better, boundless charity seasoned with St.
Francis de Sales' recipe: kindness and meekness.
Likewise, a teacher or assistant could settle his every problem with a
slap here or a kick there, but-keep this well in mind-while this may
sometimes check a disorder, it never does any good, and it never draws or
excites the heart to virtue. Be truly zealous and strive to do good in every
way, but always with kindness and patience.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
You may comment, "Well said, but it costs effort to control one's anger,
especially when...." It costs? I know it costs, but consider the origin of
the word patience. It comes from a Latin word patior, which means to feel
pain, to put up with, to endure, to control oneself. Without effort, it
would not be patience. Precisely because it is so costly do I recommend it
to you and does the Lord insist upon it in Holy Scripture.
I too know how much it costs. Don't think that it is the world's easiest
thing to have to interview people all day long or to sit at a desk all evening
to handle business and write letters. Believe me, I'd often like to go out for
a breath of fresh air, and perhaps I really need it, but I also have to take
matters with holy patience. If not, things would not get done, much good
would be neglected, and important affairs would get bogged down.
Therefore, let's be patient!
You may remark, "Sure, it's nice for Don Bosco to say, 'Patience,
patience!' But. ..."
Do you think that it is easy for me to keep calm when, after entrusting
an important or urgent task to someone, I find that task not done or badly
botched? Believe me, sometimes my blood boils and I am about to burst.3
But what good would that do? Things will still not get done, nor will my
anger correct anyone. Let us admonish, advise, and exh~rt, but always
calmly. And even when circumstances call for a reprimand, let us give it,
but let us first pause a moment and ask ourselves: How would St. Francis
de Sales act in this case? Be assured that this is the way we will obtain
what the Holy Spirit promises: "By your patience you will win your
souls." [Lk. 21, 19]
Then, too, we need that patience which is an unwavering and persever-
ing adherence to our rule. The day will come when one is tired, bored
and-let's admit it-with no desire for meditation, rosary, sacraments, or
the unappealing ceaseless task of supervising the boys. That is the time to
pray with unswerving perseverance to Our Lord and the Blessed Virgin
for patience.
See the effort a gardener puts into cultivating a seedling-effort thrown
to the wind, you might say. Yet he knows that, given time, the seedling
will produce abundantly. Hence, regardless of effort he toils and sweats to
till the soil-spading, hoeing, fertilizing, weeding, planting and sowing.
Then he carefully makes sure that no one tramples the seeded ground and
that birds and chickens do not peck at the seed. Happily he watches the
seedling grow: "It is sprouting; it has two leaves, three!" Then he prepares
a graft, selecting with exquisite care the best of his garden plants. He slices
off a branch, binding the graft to keep it from the cold and damp. If the
3 This confession, which reminds us of what St. Francis de Sales said of his own fiery
temperament and his twenty years of effort to control it, is of great value in evaluating Don
Bosco's habitual calm even during moments and occasions when such calm appeared
impossible to preserve. [Author]

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young stalk sags to one side, he quickly adds a support to keep it straight.
If he feels it will ·yield to wind and storm, he drives in a stake and binds
them together to forestall damage. If you wonder why he expends all the
care, he answers, "Because without it, it will bear no fruit. If I want a
good crop, I have to do all this." Yet, remember, sometimes, despite all his
care, the graft does not take and he loses the plant. It is only the hope of
success which makes him do all that work.
We too, my dear sons, are gardeners. We till the Lord's vineyard. If our
labor is to yield a harvest, we must attend to the young plants that are
ours to cultivate. Unfortunately, despite all our effort and care, our graft
may wither and the plant may die. but with due care a seedling will almost
always grow well. If not, the owner of the vineyard will still reward us out
of his goodness. Be convinced that fits of anger and hasty outbursts will
get you nowhere. Endless patience is needed, marked by constancy,
steady effort and toil.
But a gardener expects to be paid for his labors. What about us? Who
will pay us? This leads me to the second point of my talk: hope. Yes, the
hope of a reward is what buoy~ up our patience. Let us keep working
because a most comforting hope of reward shines upon us. We are blessed
to work for such a good Master. How consoling are His words: "Because
you have been faithful over a few things, I will set you over many." [Mt.
25, 23] We poor little ones can do so little, frail as we are and incompe-
tent. No matter. Let us be faithful to the little we can do, and the Lord will
still reward us generously. For instance, when you as a teacher are worn
out and are thinking of quitting, strive to remain trustworthy in small
things if you wish the Lord to put you in charge of greater affairs.
Likewise, a director may have counseled, cajoled, and encouraged until he
is ready to throw in the towel and let matters take their course, or he will
fly ihto a rage. Well, let him too take care to be trustworthy in small
things, and he will be put in charge of more important ones.
Another area calling for much patience while holding on to hope is that
of self-conquest in overcoming habits, bad inclinations, and temptations
which relentlessly assail us. Yes, it is costly to give up habits, routine
lukewarmness, easy-going ways, and neglect in matters affecting obedi-
ence and prayer. Here too we need endless patience during extraordinar-
ily painful struggles lest we succumb to the devil. Day and night, awake or
asleep, at play or at work, we must always endeavor to overcome these
bad tendencies. This is what I mean by patience or forbearance. And if
victory comes only through strenuous combat, let us look to the great
reward and prize awaiting us, and we will not be vanquished. "By your
patience you will win your souls," says Holy Scripture [Lk. 21, 19], and
St. Paul adds: If you are delighted at the greatness of the rewards, do not
be deterred by the hardships you will have to endure.
I will not elaborate on how well founded our hope is. You know very

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
well that the promise comes from our most gracious Lord who offers us
much for the little we faithfully do. He calls those who keep His law
blessed, for He knows the greatness of their reward. And elsewhere He
says that even a cup of cold water given in His name will have its reward.
So take heart! When patience would falter, let hope sustain us!
Here he inserted the story of a hermit who in time of trial would
look up to the sky through a narrow crack, and this sufficed to
keep him constantly cheerful and content. "All my joy comes from
that tiny fissure," he would say. [Then Don Bosco continued:]
Now, which virtue combines patience and hope into one unit? Obedi-
ence. Just a thought or two, since the chapter in Rodriguez on obedience
has been read during the retreat and often commented upon.
I strongly urge patience in obeying. I would wish that when obedience
does not appeal to us and is the farthest thing from our minds, we would
look up to heaven and draw strength from hope.
A steady obedience is the life of a religious congregation, its bond of
unity. How much can be accomplished if many individuals unquestion-
ably obey one person whose outlook is broader by virtue of his office,
who sees things as a whole and knows what works and what has to be
done, who can tell one man to stay where he is, to do something, to go,
and he is immediately obeyed! More good can thus be done that could
never be accomplished without unconditional obedience.
Obedience brings another great benefit. It enhances the merit of all we
do, however menial. Take a person who can do little or nothing, but
submits to obedience. His superior tells him to sweep or to cook, and that
person can merit as much as one who strains himself all day in the pulpit
or confessional or classroom. This is one great advantage of obedience.
Let each one patiently carry out his assignment, doing his best, with no
thought to other things. The Lord is pleased with him and blesses him.
There is one more consideration which I want to bring to your
attention today to tie together the first three: a well-made Exercise for a
Happy Death. Once a month, for one day, let us honestly set things aside
as far as possible, in order to put our souls in order. It will greatly help to
compare one month with another to see if we have gone forward or
backward. Let us ask ourselves: How have I kept this or that virtue?
Review especially whatever concerns vows and practices of piety. How
do I stand as regards obedience? Did I do better? Did I obey perfectly?
For instance, did I properly supervise the boys entrusted to me? Did I
prepare my lessons? As for poverty, am I at fault as regards clothing,food
and lodging? Am I gluttonous? Did I complain when I had to do without

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certain things? Concerning chastity, did I harbor improper thoughts?
Have l detached myselffrom undue parental love? Did I mortify my taste,
glances, and so on? Then, while examining your practices of piety, take
particular note of routine lukewarmness. This self-examen, long or short,
must always be made.
Since some of you have duties which cannot be put aside on any day of
the month, they may continue to be done, but on that appointed day let
each one find time to think of these things and make good, practical
resolves.
One last brief thought. Replying to the young man who asked what he
should do in order to be saved, the Lord quoted the Law and said, "Do
this and you shall live." [Lk. IO, 28] So I say to you: You have the rules; it
is the Lord who gave them to us. Let us keep them and we shall live. Let
each one strive both to study them and find ways to keep them. Let all,
superiors or not, priests or brothers, be concerned with their observance.
How happy and comforted we shall feel at our death to recall that we
have kept them! Be assured that we shall not be disappointed in our hopes
because the Lord is faithful to His promises. The hopes to which He leads
us He will grant. Indeed, He is full of kindness and mercy and will give us
much more than we could ever dream of.
Let us then take heart. If we must endure and suffer in order to carry
out fully the Lord's commands, let us not turn back. He knows how to
reward our every effort, and He will gladden us in time and eternity with
that reward which surpasses all expectation.
After this talk and the Veni Creator the confreres renewed _their
vows before the Blessed Sacrament exposed, led by Father Rua
who ascended the pulpit and, after Our Lady's Litany and the
Pater, Ave and Gloria in honor of St. Francis de Sales, read aloud
the formula for the others to repeat. The Te Deum and Eucharistic
Benediction closed the rite of profession and the retreat. Dinner at
noon featured special fare and was followed immediately by
departure-the confreres from the Piedmont schools leaving
immediately, those from Liguria delaying one further night at
Lanzo. It was Father Barberis' comment that from beginning to
end all went with great "calmness."
A somewhat shorter retreat was held from September 21 to
September 28 for some two hundred and fifty retreatants, almost
all novices or aspirants. The only preacher was Father Gaspar
Olmi, a zealous missionary widely known and highly respected in
northern Italy for his virtue, dedication and persuasive preaching.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In a thumb-size diary, Father Lazzero notes that "he was greatly
appreciated."4
The retreat closed with eighteen final professions and eighteen
triennial professions.5 Apart from one exceptional occurrence and
a most remarkable dream, that is all we know about this retreat.
The episode concerns Father Michael Unia, apostle of the lepers
of Agua de Dios. He arrived at the Oratory from his home at
Roccaforte Mondovi at the start of this second retreat and was
immediately sent to Lanzo. Don Bosco and he had never met
before. Toward the end of the retreat, Unia, seeing that all were
going to Don Bosco for confession, decided to do the same. It was
his intention to cover only the time since his last confession, but
Don Bosco asked, "Don't you think it would be good to make a
general confession?"
"I'm not ready," he replied, "and I don't believe I can examine
myself right now."
"That doesn't matter. I will tell you all your sins and you will just
have to answer 'yes' to all I ask."
Then Don Bosco proceeded to unfold his entire life, detailing the
circumstances and numbers of his failings with such exactness that
Unia, well over twenty-four years old, was dumbfounded. In fact,
all he had to do was gasp "Yes!" and offer no further explanation.
Filled with inexpressible joy after his absolution, he asked Don
Bosco, "How did you come to know me so well?"
"I have known you since you were a little boy. Shall I give you a
proof? One Sunday, when you were twelve years old, you were in
the choir of your parish church for vespers. Your cousin was beside
you, asleep, with his mouth wide open. Seizing the opportunity,
you took a plum from your pocket and dropped it into his mouth,
so that the poor fellow almost choked."
The incident is true, as Father Unia insisted he would state under
oath, and trustworthy Salesians heard the account from his own
lips.
As a retreat souvenir, Don Bosco related a dream rich in
symbolism-one of the most instructive he had ever had. Father
Lemoyne took notes as he spoke and immediately afterward wrote
the dream out completely and showed it to Don Bosco, who made
4 We are omitting a short circular mailed to potential retreatants. [Editor]
5 During the year 1876 there were four other triennial professions and eighteen perpetual
professions. [Author]

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only slight changes. For clarity we will divide the narrative into
four parts.
PART I
It has been said that we are to pay no heed to dreams, and I assure you
that most of the time I too agree. Nevertheless, though dreams may not
reveal future events to us, they can at times help us to see our way through
intricate problems and to act wisely in different matters. Therefore we
may accept what they have to offer us that is good.
Just now I want to tell you about a dream that absorbed my mind, you
might say, all through the retreat and that especially last night upset me. I
will tell it as Isa wit, because I think that it has many valuable lessons, but
I will condense it here and there so as not to be too lengthy.
Well, then, it seemed we were all together on our way from Lanzo to
Turin, aboard some vehicles-either coaches or railway cars, but just
which I am not sure. At a certain point on our way, I can't recall where,
our vehicles stopped. I got off to see what had happened and faced a man
who defies all description. He seemed to me both tall and short at the
same time, stout and slim, red and white, walking on the ground and
floating in the air. Totally confused and bewildered, I made bold to ask,
"Who are you?"
His only answer was, "Come with me!"
I first wanted to know who he was and what he wanted, but I had no
time to find out. "Hurry!" he said. "Let's get the vehicles into this field."
The astonishing thing was that he spoke loudly and softly at the same
time and in different tones, so that my amazement knew no bounds.
The field was very vast and, to all appearances, quite flat, unplowed and
as smooth as a threshing floor. Not knowing what to say and seeing his
determination, we turned the vehicles around into that vast field, and
once there we ordered everyone to get down. They all did so very quickly,
and no sooner were all off than the vehicles immediately disappeared,
leaving no trace.
Not knowing how to conduct myself with that stranger, I stammered,
"Will you now tell us why you made us stop here?"
"To save you from very great danger!" he replied.
"What danger?"
"A raging bull which leaves not a living person in its path: 'A roaring
bull seeking whom to devour."' [Cf. I Pet. 5, 8]
"Easy, my friend!" I retorted. "You apply to a bull what St. Peter says
of a lion-/eo rugiens, a roaring lion."
"That does not matter in the least. There it was a roaring lion, here it is
a roaring bull. What matters is that you had better be on guard. Call all

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your followers about you and immediately and very seriously tell them to
be on guard and very alert. As soon as they hear the roar of a bull, an
unusual and thundering roar, they are immediately to fling themselves
face down upon the ground and stay that way until the bull has passed.
God help anyone who will not obey you. Whoever refuses to lie face to the
ground as I have ordered will be as good as dead. Holy Scripture tell us
that the lowly shall be exalted and the proud will be humbled."
Then he immediately added, "Quickly, quickly! The bull is on its way!
Shout as loud as you can to fall to the ground!"
I did so and he insisted, "Louder! Louder!"
I yelled so loudly that I'm sure I frightened Father Lemoyne who sleeps
next door to me. I was shouting at the top of my voice.
In an instant the bellow of a bull was heard, and the man told me, "On
guard! On guard! Make them all lie next to one another in two straight
rows, with an aisle for the bull to pass between them!" I shouted out his
orders. In a flash everyone lay flat on the ground, and we could see the
bull far off, thundering forward in a fury. Although just about everyone
lay flat on his face, a few remained standing in order to have a good look
at the bull.
"Now you will see what happens to them," the man told me. "You will
see what they get for refusing to lie low."
I wanted to warn them again, to shout, and to run to them, but he
forbade me. I insisted that he let me go to them, but he answered sharply,
"Obedience applies to you too! Lie down!"
Before I could get down, I heard a thundering bellow, awesome and
frightening. The bull drew closer. Terror seized all, and they kept asking,
··who knows? Who knows?"
··oo not fear!'~ I shouted. ••stay down!"
And my friend kept yelling: ""He who humbles himself shall be exalted
and he who exalts himself shall be humbled ... he who humbles him-
self ... he who humbles himself. ..." [Lk. 14, 11']
I found one thing strange and astonishing. Pressed flat to the ground as
I was, face to the earth and eyes in the dust, I could still clearly see
everything happening about me. The bull had seven horns set almost in a
circle, two below the snout, two in the place of eyes, two in a normal
position, and one on the crest. Even more amazing was the fact that the
horns were very tough but mobile, and the bull kept turning them as he
wished, so that to gore and fling his victim to the ground he did not have
to turn from side to side. He kept running forward without a turn,
knocking down anyone he encountered. The horns below the snout were
the longest, and they wrought frightful havoc.
The bull was now upon us. The man shouted, '"Now you will see the
power of humility." Instantaneously, to our astonishment, we found

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ourselves lifted high into the air, so that the bull could not possibly reach
us. Those few who had refused to lie flat on the ground were not raised
up. The bull rushed them and in a flash tore them to pieces. Not one was
spared. Meanwhile, hanging in the air, we were scared stiff at the thought
of what our fate would be if we fell to the ground. We could see the angry
bull straining toward us and leaping high to sink his horns into us, but he
could not do us the least harm. More furious than ever, he rent the air
with a frightful roar as if to tell us he was leaving to seek reinforcements.
And so "in great wrath" [cf. Apoc. 12, 12] he stormed off.
Then we instantly found ourselves again on the ground, "Face the
south!" the man shouted.
PART II
We did so, and suddenly, to our amazement, everything changed
around us. To the south we saw the Blessed Sacrament exposed and many
candles burning on either side. The field was gone, and we seemed to be in
a very vast church, all beautifully decorated.
While we were all kneeling in adoration before the Blessed Sacrament,
a host of most horrid, roaring bulls appeared, their heads bristling with
horns. They came close to us, but since we were in adoration before the
Blessed Sacrament, reciting the chaplet in honor of the Sacred Heart of
Jesus, they could do us no harm. After a while, I don't know how, we
turned around and saw that the bulls had left. Looking back to the altar,
we saw that the candles had disappeared, the Blessed Sacrament was no
longer in sight, and the church itself had vanished from sight, and we
found ourselves back in the field where we had been before.
You know well enough that the bull symbolizes the devil, our spiritual
enemy, who in rage against us continually tries to harm us. The seven
horns are the seven capital sins. We can be rescued from the horns of this
bull, that is, from the devil's assaults, and not fall into those sins mainly
by humility, the bedrock of virtue.
PARTIII
Meanwhile, we kept looking at each other, confused and amazed. No
one spoke, for we did not know what to say. Everyone expected me or the
dream personage to say something. Drawing me aside, he said, "Come, I
will show you the triumph of the Congregation of St. Francis de Sales.
Climb that rock and you will see!"
A huge boulder stood in the middle of that boundless field, and I
climbed on it. A limitless panorama spread before me. I would never have
thought that the field was so immense; it seemed to cover the entire earth.

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People of every race, color and nation were gathered there. They were
such a multitude that I never thought the world could hold so many. I
carefully observed the first who came into my view. They were dressed
like us. Those in the front ranks I could recognize. I saw many Salesians
leading groups of boys and girls; they were followed by other Salesians
with more groups, and more came after them and still more whom I did
not know, until they became a huge blur. They were numberless. To the
south I could see Sicilians, Africans, and an innumerable host of people
I did riot know. All had Salesians in the lead, but I could recognize only
those in the first few ranks.
"Turn around," the man ordered. My gaze met countless masses of
other people wearing animal skins and a kind of cloak of velvet sheen,
brilliantly dyed in various colors. I was told to face the four points of the
compass. Among other things, in the east I saw women whose feet were so
tiny they could barely stand or walk. The wonder of it all was that
everywhere I saw Salesians leading squads of boys and girls and countless
crowds of adults. I always recognized those in the front ranks, but not
those who followed, not even the missionaries. At this point I must cut
short many things because it would take too long.
Then my guide said to me, "Look and pay close attention, even though
you will not understand what I am now telling you. What you have seen is
the harvest awaiting the Salesians. Do you see how immense a harvest it
is? This vast field you stand on is the Salesians' field of labor. The
Salesians whom you see are already at work and you know them, but then
the horizon extends as far as you can see, filled with people yet unknown
to you. This means that not only in this century but also in the next and in
future centuries, Salesians will labor in fields of their own. Do you know
under what conditions the achievements you have seen are to be reached?
I will tell you. Take heed: you must have these words engraved on your
coat-of-arms as your watchword, your badge. Note them well: Work and
temperance will make the Salesian Congregation flourish. Have these
words explained repeatedly and insistently. Compile and print a hand-
book that will clearly explain that work and temperance are the legacy
you are bequeathing to the Congregation, and will be also its glory."
"I will most willingly do so," I replied. "It is wholly in keeping with our
purpose. It is what I keep insisting upon day after day and stress upon
every occasion."
"Are you really quite convinced? Have you thoroughly understood me?
This is the heritage you will leave them. Tell them clearly that as long as
they live by it, they will have followers from the south, the north, the east
and the west. Now bring the spiritual retreat to a close and send them on
their way. These will set the norm; others will follow."

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Then coaches suddenly appeared to take us all to Turin. I kept looking
at them. They were quite peculiar, the strangest I had ever seen. Every-
body began to step aboard, but since they had neither railings nor sides, I
feared that our boys might fall off, and so I didn't want to let them go. But
my guide told me, "Let them go. They are quite safe if they faithfully
abide by the words: 'Stay sober and alert.' [1 Pet. 5, 8] If these words are
diligently carried out, no one will fall, even though the coach has no hand
grips and is in rapid motion."
PART IV
They left and I remained alone with that man. "Come," he said quickly.
"I want to show you a very important thing. Oh, you have so much to
learn! Do you see that coach out there?"
"Yes."
"Do you know what it is?"
"I can't see it that well."
"Draw closer then. Do you see that placard there? Go closer and look
at it carefully. There is an emblem emblazoned on it. It will tell you what
the coach is."
I went up to the placard and saw four very thick spikes painted on it. I
turned to him and said, "Unless you explain, I cannot understand."
"Don't you see those four nails? Look at them closely. They are the four
nails which pierced and so cruelly tormented Our Divine Savior's body."
"And so?"
"They are also the four nails which plague religious congregations. If
you can keep these four nails away, that is, if your Congregation is not
plagued by them, if you are wise enough to shunt them off, things will go
well and all of you will be safe."
"I am still no wiser than before," I replied. "What do these nails
symbolize?"
"If you want to know, go inside this coach. It has four compartments,
one for each nail."
"What do the compartments mean?"
"Look at the first." I did so and read the words, "Their god is their
belly" [Phil. 3, 19]. "Ah, now I begin to understand," I exclaimed.
My guide remarked, "This is the first nail which plagues and destroys
religious congregations. If you are not careful, it will create havoc among
you also. Fight it relentlessly, and you shall see that things will go well
with you.
"Now read the inscription on the nail of the second compartment:
'They are busily seeking their own interests rather than those of Jesus

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Christ.' [Phil. 2, 21] This refers to those who seek their own comfort and
ease, scheming for their own advantage and perhaps that of their family,
rather than for a Congregation which is working for Jesus Christ. Be on
guard, drive scourge far from you, and you will see the Congregation
prosper."
On the third compartment I saw the third nail's inscription. I read:
"Theirs is the tongue of an asp." My guide said: "A fatal nail for any
congregation will be grumblers and complainers, those who, right or
wrong, are forever criticizing.''
The fourth compartment read: "Chamber of idleness." The guide
remarked: "Here idlers abound. When idleness gains a footing in a
community, it totally destroys it. On the other hand, as long as your men
work hard, you will face no danger. Now take note of another thing which
is too often overlooked. I want you to give it special attention. Do you see
that little cubicle which belongs to no compartment and yet reaches a
little into all?"
"I see it but it's just a heap of leaves and grass, tall and short, all ta~gled
together."
"Good! Take a close look at it!"
"But why?"
"Read carefully the nearly half-hidden inscription."
I peered intently and read: "The snake lurks in the grass."
"What are you driving at?''
"Look, there are some people who lie low. They clam up and never
confide in their superiors; they keep· their secrets to themselves. Be on
guard, for the snake lurks in the grass. They are a real scourge, a plague
for any congregation. Bad as they might be, once discovered, they might
be corrected, but, no, they remain hidden and we are unaware of them,
and the evil becomes worse and poison builds up in their hearts. By the
time they are found out, it is too late to repair the damage they have
already done. So, then, learn well what things you must keep far from
your Congregation. Keep well in mind what you have heard. Give orders
to have these things explained at length again and again. If you do so, you
can rest secure that your Congregation will increasingly prosper.''
Then, lest I forget anything he told me, I asked him permission to write
it all down.
"You can try if you want to," he answered, "but I doubt that you have
time. Be alert!"
As he was talking and I was all set to write, I seemed to hear a confused
roar, a rumble all about me, and the very ground seemed to quake. I
swiftly looked around to see what else was happening and saw that the
boys who had departed shortly before were all dashing toward me from
every direction in utter fright. Just behind them came a roar and then a

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bellowing bull in pursuit. His very reappearance struck me with such
terror that I awoke.
I have told you this dream on this occasion before we return to our
houses because I am well convinced and can say in all truth that we would
worthily close this retreat if we were to resolve to live up to our motto,
Work and temperance, and strive to a man to keep from us the four great
nails which plague religious life. They are gluttony, comfort and ease,
grumbling and idleness. To this we might add that each one is to be
always open, truthful and trusting with his superiors. In this way we shall
not only benefit our own souls but also help to save those whom Divine
Providence will entrust to our care.
Don Bosco had originally planned-and then promised in the
course of his narration-to explain later at length the point on
temperance through an appendix to the dream itself. However,
when he went on to the second part of his talk, which we shall soon
record, it slipped his mind. When he was awakened, as he said, by
the reappearance of the roaring beast, he became anxious to know
something more, and he got his wish as soon as he fell asleep again.
What he then saw he later described at Chieri, and Father
[Joachim] Berto, who was present, wrote it down and forwarded it
to Father Lemoyne, who added it as a conclusion to his account.
I was anxious to know the results of temperance and the consequences
of intemperance [Don Bosco went on]. So, with this thought, I returned
to bed. Hardly had I fallen asleep when my guide reappeared and invited
me to follow him and see the effects of temperance. He led me into a most
lovely garden, filled with an abundance of flowers of every kind: full-
blown roses, the symbol of charity, beds of carnations, jasmines, lilies,
violets, perennials, sunflowers, and countless others, each representing a
virtue.
"Now pay close attention," the guide said. The garden vanished and I
heard a loud racket.
"What's that noise? Where is it corning from?" I asked.
"Tum around and see."
I turned and saw a grotesque sight: a box-like cart being drawn by a pig
and a toad of enormous size.
"Go near and look inside."
I did and saw that it was brimming over with the most loathsome
animals: crows, snakes, scorpions, snails, bats, crocodiles and salaman-
ders. Not being able to look at or stand the stench of those loathsome
animals, I turned away in horror. At that moment I woke up with a start,

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but the stench remained with me for some time. I was still so shaken up by
the horrible spectacle that I could get no further rest that night.
Father Lemoyne, concerned only with the dream, did not think
of recording the second part of Don Bosco's talk, but we have it
summarized as follows by Father [Julius] Barberis:
Desirous now of giving you a special remembrance to keep throughtout
the course of this year, I would say: Look for every way to preserve the
queen of virtues, that virtue which safeguards all others, that virtue
which, once possessed, never comes alone but has all others in its retinue.
Once we lose it, the others either do not exist or are soon lost.
Love this virtue, love it much, and remember that we have to work and
pray to keep it: "[This demon] can be driven out only by fasting and
prayer." [Mk. 9, 28] Yes, we need prayer and mortification of the eyes, of
rest, of food, and especially of wine. We are not to seek comforts of the
body; rather, I would say, we should work it hard. We must not give it
special treatment unless we have to for reasons of health. For all other
cases, we are to give our body what it strictly needs, and nothing more, for
the Holy Spirit says: "The corruptible body burdens the soul." [Wis. 9,
15] Does it? Well, what did St. Paul do? "I chastise my body-he wrote-
and bring it into subjection so that it may serve the soul." [Cf. I Cor.
9, 27]
As I did at the last retreat, I now recommend three things: OBEDI-
ENCE, PATI ENCE, and HOPE.
The other recommendation I make is humility, which we must strive to
acquire and impress upon our boys and others. It is a virtue which is
usually called the basis of Christian life and perfection.
It is sometimes said-and I would never allow it-that things should be
done just to please me. No, my dear sons, don't aim at that. Seek to please
the Lord. Be smart! What reward could I possibly give you if you strive to
please me? Just my own nothingness. Set your minds firmly on pleasing
the Lord. If at times you receive an unpleasant assignment, carry it out
just as well, with good will and with the conviction that you will earn the
love of Our Lord Jesus Christ and heaven's eternal reward.
Each of you should have a copy of the rules. Read them and study
them. Let them be our code of law, the norm to which we seek to conform
our life in its entirety.
I especially recommend fidelity to the practices of piety and-as a
special retreat souvenir-that you introduce and carry out faithfully
whatever concerns the Exercise for a Happy Death. I can assure you that
one who carries out this monthly practice well will not need to worry

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about the salvation of his soul, for he will be secure in the knowledge that
he is always walking in the path of his own vocation. It will happen that
several of you cannot find a day when you can be entirely free of duty, but
that doesn't matter. Let them do what they really must for their work. But
there must be no one who cannot find a good half hour on that day to ask
himself seriously: 1. If I were to die this moment, would my conscience be
fully in order? 2. What have been my main faults this month? 3. From last
month to this, in what did I do better? 4. Were I to die now, would I leave
a mess in whatever concerns my duties? Would my superiors have no idea
of what belongs to me and of the financial responsibilities of my office?
After these reflections, we must try earnestly to straighten out whatever is
not in order.
One more consideration about doubts which anyone may have in
regard to his own vocation-whether it really is his vocation, and whether
he can be truly sure that the life he has embraced is what the Lord wishes
of him.
First of all, bear this well in mind: I have never accepted anyone of
whom I have not been positive that the Lord has called him.
Furthermore, by the mere fact that you have come together here at
Lanzo from different places, notwithstanding difficulties of one kind or
another, and setting aside your work because of your conviction that you
are here for a special reason, it is my belief that this is a true sign that God
is calling you to embrace this way of life. Moreover, at this very moment I
have not the least fear to say that all of you here present have been called
by the Lord. All you have to do is to respond and set your hearts to
observe the rules. Yes, indeed, my answer to each of you would be Our
Divine Savior's reply to the young man: "If you wish to enter into eternal
life, keep the commandments." [Mt. 19, 17]
"Do this and you shall live." [Lk. IO, 28] Keep the rules. Anything else?
Do this and you will live. Do you know when a vocation becomes
questionable? Doubts will arise when you begin to transgress the rules.
Yes, then you will really have doubts about your vocation, and if your
transgressions continue, you will run the serious risk of losing it.
Take heart, then! Let the exact observance of our rules be the souvenir
to seal all others, both those which your good retreat preacher has
gradually inspired and those which your own meditations, examen of
conscience and Holy Communions have prompted. Let it also be the seal
of all I have counseled in this conference and you will be happy!
Tragedy marred the second retreat. While the retreatants were in
the school chapel attentively listening to Don Bosco, the parish
rural dean, Father Frederick Albert, a learned and saintly enter-

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prising priest and an artist, was putting the finishing touches on a
painting of his on the ceiling of a chapel that had been built for a
summer camp for his festive oratory. He missed his footing and fell
some twenty-seven feet, striking his head on a pile of huge stones
and lying there unconscious. That very morning he had completed
a month of fasting and had happily told Father Lemoyne that he
was expecting a special favor.
The first thought of a bystander was to run to the Salesian
school to call Don Bosco, a close and old friend of his, but since
Don Bosco was still speaking, Father Rua and Father Lemoyne
rushecJ to the scene themselves. Unfortunately, the injury was fatal.
The local doctors had him taken to the rectory for initial attention.
The renowned Dr. Bruno6 arrived, summoned from Turin by
telegraph, but the patient was beyond the help of medicine. He
lingered two more days in a coma. When Don Bosco went to see
him, bystanders noticed two things: first, ~hile Don Bosco was
speaking, the sick man held his belabored breathing and gave a
long-drawn· sigh as soon as he ceased; second, when Don Bosco
held his hand he seemed to be making an effort to squeeze it, but
could not. Perhaps the two saintly men were in heavenly silent
communication on the threshold of death. Priests flocked to his
bedside and broke down at seeing him in that condition. Many
called on Don Bosco voicing the same request, "Pray for him to
your Madonna because his condition is now hopeless. If you pray,
he will recover." Don Bosco, who felt Father Albert's imminent
loss more keenly than they, could only say, "Humanly speaking, if
there has ever been a time when a miracle from Our Lady was
needed, this as it, but we must be resigned to God's will." For no
one did he have a word of hope.
To his own Salesians he confided, "If anyone feels his loss, 1t is I,
because no one has benefited by his charity as much as I have.
There was not a thing he could do for us which he did not do
immediately and willingly. When we had problems here at Lanzo,
we always turned to him. Several times when we had no preacher
on the very eve of a retreat, we would. ask him and he would
willingly and zealously accept. He helped us financially too before
he opened his own hospice. On my own part, I do not recall that he
bLawrence Bruno ( 1831-1890) of Murazzano (Cuneo) was a physician and surgeon and
the founder of the Alpine camps for poor and sickly children. [Author]

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ever asked us for anything and was denied. It was largely due to
him that we accepted this school. Recently he had given all his
attention to his festive oratory, which we too were anxious to see
started. In fact, one of our priests was already assigned to run it
and provide his priestly ministry. Still, as he was putting the last
touches on the ceiling of his long-desired chapel, the Lord called
him to his reward. For Lanzo and for us this is a very sad loss."
Th~n he went on to tell how they had become acquainted years
earlier. One Sunday in 1844,7 in the most critical days of the
Oratory, Don Bosco was visited by a young priest who introduced
himself and said, "I hear you need priests to help you with
catechism and training these boys. If you think I can be of any use,
I gladly offer my services."
"What is your name?"
"Father Albert."
"Have you preached yet?"
"Yes, a few times. If necessary, I will prepare myself. If you don't
need me for preaching, I could help in teaching catechism, writing,
copying in good penmanship or any other capability."
"Have you ever conducted a spiritual retreat?"
"Not yet, but if you give me a little time, I'll get ready."
"Good! I have some young men here who live with me, and
others may join them. I think it would be excellent to have them
make a spiritual retreat. Prepare yourself, and we shall see."
He did. Don Bosco got about twenty boys together, and that was
the first spiritual retreat ever given at the Oratory. From then on,
he and Don Bosco kept in touch.
Father Albert died at dawn on September 30, at the age of fifty-
six. Sturdy as he was, he might have lived to a ripe old age. He led
a life of mortification, zeal and work, constantly carrying out his
duties with prudence and vigilance. He founded a hospice for poor
girls and restored the parish church-two achievements for which
he will always be remembered. He also ranked among the finest
speakers in the archdiocese. His body lay in state at the hospice of
the Sisters of St. Vincent, whom he had founded. Don Bosco had
the clerics and priests scheduled for the third, retreat at Lanzo
arrive earlier to join in the funeral services.
7 Here the author of this volume made a chronological error. The incident here described
took place in 1847. See Vol. III, pp. l52f. [Editor]

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The third retreat, from October I to October 7, was preached by
Father Bruno, a member of the Congregation of the Oratory of St.
Philip Neri, and a renowned spiritual director. Only priests and
older clerics made the retreat. Don Bosco never left Lanzo during
the brief intervals between retreats. Apart from a dream which he
narrated at the end of the retreat, we know less about it than the
first two. The dream itself we have to piece together, since it was
not passed down to us as a talk. Records of that period refer to it
under the heading "The Phylloxera."8
Don Bosco dreamed he was in a very large hall in Borgo San Salvario9
in Turin, where a number of men and women religious of different orders
and congregations were gathered together. As Don Bosco entered, all
faced him as though he had been expected. Among them he spotted a
strange looking man with his head swathed in a white turban aµd his body
shrouded in some kind of a cloak. When Don Bosco asked the identity of
the man .with that strange headgear, he was told that it was he himself.
Perhaps it was an image of Don Bosco dreaming.
He moved into that crowd of religious, who smilingly_ encircled him in
utter silence. He looked about in wonder, but all stared at him and kept
smiling, still silent. "What are you up to?" he finally asked. "Are you
mocking me?"
"Mocking you? Far from it! We are smiling and laughing because we
have surmised why you came here."
"How could you if I don't know why I came here myself? Believe me,
your behavior is quite surprising."
"You came here," they all answered, "because you have just given your
clerics a retreat at Lanzo.'~
"And so?"
''Now you come to find something to say for a closing talk."
"All right, then, tell me what I should say-something that will foster
the growth of the Congregation of St. Francis de Sales. I shall be much
obliged."
"We have only one suggestion: tell your sons to beware of the phyllox-
era."
"The phylloxera? What has the phylloxera to do with it?"
8 The phylloxera was not discovered until 1879 in Italy. But in France it was known
earlier, and there was much talk of it in Italy, too, though with inaccuracies arising from
inadequate knowledge. [Author]
9 A zone in Turin where Don Bosco had opened a festive oratory. See Vol. Ill, pp. 398f.
[Editor]

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"Keep the phylloxera far from your Congregation, and it will last a
long time, flourish and do great good for souls."
"I don't understand."
"Don't you? Why not? The phylloxera is the scourge which has
wrought havoc in many religious orders and kept them from any longer
attaining their noble purpose."
"Your suggestion is useless unless you explain its meaning. I don't
understand at all."
"Then all your theological studies were not worth your trouble."
"As you wish. I studied what I was supposed to study, but I never came
across any mention of phylloxera in my theology books."
"But it was there. Break the word down to its moral and spiritual
meaning."
"The etymology of phylloxera has nothing even remotely resembling a
spiritual meaning."
"Well, since you cannot grasp this mystery, here comes someone who
can explain it to you."
There was a jostling in the crowd and way was made for a new
personage to step forth. Don Bosco scrutinized him carefully but could
not remember having seen him before, although his friendly manner
seemed to indicate that he was an old acquaintance. As soon as he drew
near, Don Bosco told him, "You've come just in time to get me out of the
embarrassing situation these people have put me in. They claim that the
phylloxera is a threat against religious communities, and they want me to
make the phylloxera the theme of my closing sermon of the retreat."
"Don Bosco, you think you are so wise, and you don't know these
things? It is true that if you fight the phylloxera with all your might and
teach your sons to do the same, your Society will not fail to grow. Do you
know what the phylloxera is?"
"I know it is a blight which attacks plants and kills them by stunting
their growth."
"What causes this blight?"
"It is due to myria.ds of parasites which invade a plant."
"How can neighboring plants be saved from the blight?"
''I have no idea."
"Then listen carefully. The phylloxera first shows up on just one plant,
but in a short time all nearby plants become infected, even those at a
distance. Now, once this disease shows up in a vineyard or orchard or
garden, it spreads like wildfire, and the beauty and crops you hoped for
are ruined. Do you know how this blight spreads? Not by contact,
because there is some distance between plants, nor by parasites crawling
to the ground and going over to other plants. It has been proven that it is

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348
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the wind which carries this curse to the branches of healthy plants, so that
disaster spreads rapidly. Well now, know this: the wind of grumbling
bears the phylloxera of disobedience far. Now do you understand?"
"I am beginning to."
"The harm caused by the phylloxera carried by this wind is beyond
reckoning. In the most flourishing communities, it first undermines
mutual charity, then zeal for the salvation of souls. Later it fosters
idleness and destroys all other religious virtues, and finally scandal turns a
community into an object of censure by God and man. There is no need
for an infected member to go from one community to another. It is
enough for this wind to blow from afar. Be convinced that this caused the
destruction of certain religious orders."
"You are right. I see the truth of your words. But how can one remedy
such a situation?"
"Half-measures are not enough. Radical action is needed. To check
phylloxera, blighted plants used to be treated with sulphur, lime water
and other remedies-all to no avail, because phylloxera on a single plant
can immediately infect an entire vineyard. From one vineyard it spreads
to others like wildfire, so that one area can soon infect an entire pro.vince
or an entire realm. Do you want to know the one way to nip this evil in
the bud? As soon as phylloxera appears on a plant, carefully cut it down
along with the adjacent brush and burn everything. If the entire vineyard
is infected, cut down all the vines and thoroughly burn them to save
neighboring vineyards. Only fire can exterminate the blight. So also,
when phylloxera appears in any community in the form of opposition to
the superiors' will, arrogant neglect of the rules, or contempt for the
responsibilities of community life, do not delay. Raze that house to its
foundation, get rid of its members, and don't yield to dangerous toler-
ance. And as you deal with a house, so deal with an individual. At times
you may think that a certain individual, if left to himself, will improve and
return to the right path, or you may not like to punish someone because
you love him or because he has special skills or knowledge which you feel
will bring credit to the Congregation, but do not be swayed by such
considerations. Rarely will people of this kind change their ways. I do not
say that their conversion is impossible, but I maintain that it is rare-so
rare, indeed, that this probability does not of itself give a justifiable reason
to incline toward a more lenient decision. You may say that some of these
persons will turn out worse by living in the world. So be it. They will bear
full responsibility for their conduct, but your Congregation will not have
to suffer from it."
"What if, being kept in the Society, they might be coaxed back to the
right path?"
"Your assumption is worthless. It is better to dismiss these haughty

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The Spiritual Retreats at Lanzo
349
individuals than to keep them in the hope that they may sow seeds in the
Lord's vineyard. Impress this principle upon your memory, use it
decisively when need arises, treat of it in your conferences to your
directors, and make it the topic of your closing sermon of the retreat."
"Yes, I will. I thank you for your warning. Now tell me who you are."
"Don't you know me? Don't you recall how often you have seen me?"
While the stranger spoke, all the bystanders smiled.
Just then the morning bell rang for rising and Don Bosco awoke.
Don Bosco added that this dream had come on three consecutive
nights, thus dispelling any suspicion that he had concocted this
parable of sorts to give his own thoughts a fanciful dress. His
mention of the "strange headgear" was an opener to humble
himself as he usually did and to dispel any impression from his
listeners' minds that this was a charismatic gift. In most of his
dreams Don Bosco encountered a man who acted as guide and
interpreter.

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CHAPTER 17
New and Proposed Foundations
eVEN those foundations which never got beyond the
stage of planning, or did so years later, deserve a place in these
memoirs, we feel, for two reasons. First, they witness to the trust
which, despite adverse times, Don Bosco's name inspir~d among
the clergy and laity who sought to provide youngsters with a
Christian education. Second, they are a record of things that Don
Bosco necessarily said and did during negotiations, whether they
continued or not, and that history has both the right and the duty
to collect the material needed for a full assessment of both the man
and the saint.
Canon Joseph Guerello wrote to Don Bosco formally inviting
him to take over and expand a boys' home and orphanage which
he had at Chiavari. In support of this plea Father Stefano Rumi,
the rector of the local seminary, also wrote, asking Don Bosco
what sum he would consider sufficient for his Salesians' expenses. 1
In his own hand, Don Bosco jotted a concise answer on Father
Rumi's letter: "No more than is needed for living in poverty."
Unfortunately, the proposal itself had the mere backing of slender
hopes-that the city, in agreement with the archbishop, would
hand over a Capuchin monastery that was then empty, that the
Capuchins would cede their rights, and that some local agency
would sponsor the project and the public would contribute to the
home's support. Nevertheless Don Bosco thought it wise to keep
negotiations open, since he was anxious to help the city. His
answer was that the Salesians would very gladly go to Chiavari,
but that if negotiations were to continue two obstacles had to be
cleared up: the Salesians would not take up residence in a house
belonging to another religious order, and they would never accept
I Both letters were dated June 9, 1876. [Author]
350

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New and Proposed Foundations
351
terms incompatible with a religious community's independence.
Other matters too came under discussion, and Father Cerruti, the
director of the school of Alassio, checked out the good priest's
small hostel. However, nothing ever came of the proposal. The
negotiations, broken off for some three years, were resumed in
1879, and they dragged on until 1884, but, once the principals died
off, everything was forgotten. In 1895 the bishop of Chiavari tried
to obtain some other type of youth ministry from Father Rua, but
acceptable terms were not worked out, nor is there any likelihood
that they ever will. And so, nothing remains of this long-discussed
project except the remembrance of both parties' good will. As yet
[1931] there is no Salesian foundation in Chiavari.
From Bologna came another request in early June from Marquis
Prospero Bevilacqua, a reliable Catholic gentleman who had
visited the Oratory just a month before while attending an annual
meeting of the Supreme Council of the St. Vincent de Paul Society
in Turin. He arrived in time for the Sunday vespers and had such
an exceptional religious experience that he was moved to tell Don
Bosco of an idea he had. 2 "Everywhere," he stated, "more stress is
put on providing education for girls than for boys. Turin is the
only exception, and that is due to the charitable institute which you
founded and direct. I am speaking of poorer youngsters. In my
town of Bologna, too, boys' boarding schools are badly needed,
and I really do believe that it is much more difficult to set up,
direct, and keep alive a school for boys than one for girls. In short,
Bologna needs a boys' school." He then asked Don Bosco on what
terms he would open a house of this kind in Bologna.
A Salesian foundation in Bologna was favored also by Marchio-
ness [Marianne] Zambeccari, who wanted one for Modena as well.
She was willing to endow each house with an annual income of
thirty thousand lire and back up a guarantee of adequate support
by Marquis Bevilacqua and other citizens of Bologna.
Don Bosco judged both proposals suitable because of the chance
of doing good in two important cities and the assurance of
adequate financial assistance. It was a well-known fact that he
lacked the material funds needed to work for the good of souls.
Furthermore, there was a third advantage: the marchioness did not
want it to appear that she had called the Salesians to Bologna. This
2 Letter to Don Bosco from Bologna, June 3, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
anonymity gave Don Bosco greater freedom of action. It was
always his policy to set up his projects independently of charitable
agencies, administrative bodies, or even individual benefactors.
His reply in outline was: I. He had no problem accepting. 2. He
intended to start with a festive oratory which would eventually lead
to a school and a hostel. 3. As for living expenses, just the bare
essentials would do. But Don Bosco was not to see either house in
existence, for his sons went to Bologna and Modena only after his
death.
After an exchange of letters, the bishop of Saluzzo came
personally to the Oratory to offer Don Bosco the Gianotti Institute
of that city. It was verbally agreed that Don Bosco would draft
some guidelines to serve as a basis of further discussion. When he
read the articles and terms of the agreement to his council, the
members praised his prudence and insight. Although a first reading
would seem to favor only the interests of those then directing the
institute, a more careful weighing of the language recalls Don
Bosco's finesse in inserting certain clauses that might be easily
overlooked but that would nevertheless safeguard the Salesians
from unpleasant surprises. Seemingly, the municipal authorities
did not cooperate and the bishop's plans never materialized.
In San Remo too, the resort city of the Ligurian Riviera, there
was interest in Don Bosco's institutions. In July, Father Julius
Barberis, the novice master, went there to attend the religious
profession of an aunt who had entered the Visitation Convent. The
nuns' spiritual director was Father Luke Calvi, a fellow student of
Don Bosco at the Convitto Ecclesiastico of Turin. This circum-
stance put Father Barberis and Father Calvi on friendly terms. The
latter lamented the fact that Liguria had only one home for
abandoned boys at Sampierdarena, and he went on to say that
Don Bosco could very well found another in San Remo, especially
since the Protestants were gaining ground there and threatening
the people's faith. A Salesian festive oratory, he was sure, would
stem the tide of heresy.
This last issue was always a sensitive matter to Don Bosco, and
when Father Barberis told him of Father Calvi's suggestion, he
answered, "Write to him at once that I intend to open a house at
San Remo. Ask him to find me premises to serve our purpose, a
building which I can either lease or buv. Tell him to let me know

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New and Proposed Foundations
353
what he has found and I will go to see it immediately. Perhaps we
can start work at once." Just days later, Father Calvi wrote to say
that he had found a house to accommodate about a hundred boys,
at a rental fee of three thousand lire. Simultaneously, a member of
the St. Vincent de Paul Chapter, who knew nothing of Don
Bosco's plans, asked him to open a trade school in San Remo. Don
Bosco was very responsive to these proposals also because he
hoped to make some contacts with England through the many
English tourists and do some good to that nation, but his hopes
remained unfulfilled. A second attempt to set up a foundation in
San Remo in 1912 also came to naught.
For quite some time Don Bosco had been trying to gain a
foothold in Rome. As the Congregation developed, this soon
became a necessity because he then had to deal with top authorities
of both Church and state. Cardinals and high-ranking Romans
kept urging him to set up a residence there. In September he
received a warm invitation. On the right bank of the Tiber, near the
Garibaldi Bridge, where now [1931] proudly stands the newly
restored Anguillara Castle, this historic residence of that once
powerful noble family was being used as a warehouse. Eventually
the vast building was put on sale. It seemed that it could serve Don
Bosco's twofold purpose of housing a few hundred young artisans
and students and of providing a house of studies for his seminari-
ans. Monsignor Fratejacci seized the chance. He talked,· argued,
and wrote letters, and in his great love for Don Bosco he let his
ardent imagination drive him everywhere. The idea had come to
him when he heard that Pius IX intended to give Don Bosco the
nearby Church of St. Bonosa, one of the most historic and ancient
churches across the Tiber, which, unfortunately, was demolished
just a few years later. Averse to rush things, Don Bosco mulled
over the project. On his visit to Rome in November, either because
of his brief stay or because of other urgent matters, he had no time
to look into the matter, and the owner, cutting off further delays,
gave his consideration to other offers.
However, though the hour had not yet struck for a Roman
foundation, Don Bosco felt that he had to.accept requests from
Romans concerning Albano and Ariccia, two of the most ancient
towns outside Rome.
The Ariccia proposal came from Prince Mario Chigi of Cam-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pagnano, who had already mentioned it in May to Don Bosco in
Rome. The town officials, obliged to the prince who lived in
Ariccia and owned real estate there, kept pressing for concrete
action. They requested two teachers for the elementary schools and
one priest to head the parish. The former teachers' dismissal having
already been authorized, the names and certifications of two
Salesian teachers were to be sent to the town board and the prefect
of the province. A starting salary of 1,320 lire, with an added bonus
of 200 lire and free lodging, was offered for both teachers. After
one year an equitable contract would be worked out. Don Bosco
requested an annual stipend of 2,000 lire, assuring the town that he
would do his best to promote the Christian education of its youth.
He also sent in the teaching certificates of Father Charles Cipriano
and Father Francis Bodrato. Since the majority of town officials,
overriding objections, firmly approved the agreement, the Protes-
tants, who already had a foothold in the schools, had no choice but
to leave town.
Having· come to an agreement with both school and town
officials, Don Bosco began canonical procedures ~or the confreres
to be sent to Ariccia. Two problems faced him. Our rules required
each community to consist of not less than six religious, and
Ariccia had requested only three. Secondly, the lodgings assigned
to them really belonged to the Doctrinarians,3 one of whom
resided there as pastor of the adjoining church. Unless he with-
drew, acceptance would be impossible. Don Bosco therefore
petitioned the Holy Father for dispensations and provisions.
Through Bishop [Francis] Latoni he was informed that in this
particular instance the Pope would allow him to send only three
Salesians to Ariccia and that arrangements had been made for the
Salesians to have the exclusive use of the residence belonging to the
Doctrinarians. The Holy Father also gently suggested that while
hastening to please Prince Chigi and the people of Ariccia, Don
Bosco should also turn his thoughts to Albano.
This veiled but clear intent of the Holy Father originated from a
report he had received from Cardinal [Camillus] Di Pietro, the
bishop of Albano which took in Ariccia. The latter, having learned
of Don Bosco's agreement with Ariccia, asked him to take over the
town's secondary school which his seminarians would be attend-
3 A religious order founded in France in 1592 by the Venerable Cesar du Bus. [Editor]

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New and Proposed Foundations
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ing. Albano and Ariccia being twin towns separated only by a
bridge, the cardinal felt that one residence would do for the
teachers of both schools. Don Bosco's answer was already two
weeks overdue when he learned of the Pope's wish. He immediately
replied in the affirmative to the cardinal and even went beyond his
request, for, while the cardinal, probably not sufficiently updated
on school legislation, was happy to get two certified teachers, Don
Bosco promised him four more to meet the state requirement of at
least six. He then hastened to inform the Holy Father of what he
had done through a letter addressed to Bishop Latoni on August
26, 1876 from Turin. Don Bosco ended the letter with a plea for the
Pope's blessing on all Salesians and on three new houses to be
opened in September at Trinita (Mondovi), Lanzo and Biella.4
Cardinal Louis Bilio, a Piedmontese Barnabite and the bishop of
the suburbicarian diocese of Sabina, requested Don Bosco to send
him two Salesians to teach at his seminary in Magliano. The
seminarians were few but he hoped that the Salesians would bring
in more. Don Bosco kept temporizing, but he finally accepted this
sacrifice of personnel, knowing that he could rely on his confreres'
zeal which never cried "Enough!" when it came to work.
In choosing personnel for the three new houses, Don Bosco, a
practical man, told his council that some places in Italy gave great
importance to personal appearance, so that people were judged by
their looks. However, he himself did not give such secondary
values undue importance, and a few years later he did not hesitate
to send to those places some of his as yet beardless young men who
knew how to handle hordes of boys not just in festive oratories but
in classrooms as well. The cleric [Francis] Piccollo is a case in
point. When Don Bosco sent him to Ariccia in 1878 he looked so
young and was so short that as he walked down the street the
townswomen, in their free and easy way, would call out to him,
"Brother Piccollo, where's your nursemaid?" Yet he marvelously
handled over fifty lively first graders. One day the state school
inspector, known to be a prejudiced anticlerical, walked into his
classroom unannounced and was startled to be greeted by silence
and discipline. He bade Piccollo to continue his lesson and then
personally interrogated the pupils. Verifying !hat Piccollo had
actually earned his certification at Mondovi with a high rating, he
4 The last two sentences are a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
left, congratulating the youthful teacher. Don Bosco performed
veritable miracles with his "boys." In a very beautiful letter [in late
October or early November] asking Piccollo to transfer from
Borgo San Martino to Ariccia, the good father wrote:
My dear Piccollo:
Your assignment has been changed. You will go with Father Gallo to
Rome; there you will see the Holy Father, pay homage to him for me, and
ask for his blessing. Then you will go on to sanctify the people of Albano
and Ariccia.
You will strive for holiness by the exact observance of our rules, by
your monthly manifestation to your director, and by punctually making
the Exercise for a Happy Death. Write to me often when you will meet
with difficulties and tell me about yourself, your spiritual progress and
your achievements.
God bless you, my dear Piccollo, and pray for me, who will always be
in Jesus Christ,
Yours affectionately,
Fr. John Bosco
The confreres left Turin for Rome in three groups: the first one
on October 29, the second on November 7, and the last one at the
end of November. 5 The first group was led by Father Anthony
Sala, the Oratory's economer, an experienced, able-bodied man
with the soul of a child but wise in the ways of the world. They
managed to see the Pope in Rome. As he passed by them with
Cardinal Bilio and Cardinal Mertel, the Pope exclaimed, "Oh, here
is Don Bosco!" After a fatherly word to each as they were
introduced by Cardinal Bilio, he said, "I bless you, your families,
your Congregation, and your future pupils." Then he withdrew,
leaving them full of joy.
Between school work and the sacred ministry, the first ones to
get to Albano were swamped with work and on bended knee
implored the swift arrival of reinforcements. On reading the plea
5 Sent to Ariccia: Fr. Charles Montiglio, Caspar Seita, a cleric, and Louis Falco, a
coadjutor brother. Sent to Albano: Fr. Joseph Monateri, director of the two communities,
Fr. John Baptist Sammorl, and five clerics: Joseph Pavia, Ermenegild Musso, John Rinaldi,
Stephen Trione, and Francis Varvello. There were also two coadjutor novices: Fiorenza
Bono and Felix Bussa. Sent to Magliano: Fr. Joseph Daghero and the cleric Blaise
Giacomuzzi. [Author]

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New and Proposed Foundations
357
sent to him by one of them, Don Bosco, who was having a meeting
with his council, picked up a piece of paper and jotted down some
cheering verses. 6 Perhaps they were not lofty poetry, but they
carried an uplifting message.
Don Bosco had asked Father Celestine Durando of his council
to discuss the personnel for the seminary at Magliano with
Cardinal Bilio. The Salesians had been working there for little
more than a month when His Eminence sent Father Durando a
letter which must have gladdened Don Bosco. We think it should
be quoted in its entirety:
Dear Father,
[No date]
I believe you will be happy to hear from me regarding Father Joseph
Daghero and the cleric Blaise Giacomuzzi. From my frequent contacts
with the school superintendent and the seminary rector I gather that they
are doing excellently. I am delighted and again thank both the Very
Reverend Don Bosco and you. In their letters, your confreres say that
they are quite happy with both the seminarians and the townsfolk, and
the feeling is mutual, thank God. Maybe this year's small number of
seminarians does not match the great zeal of your confreres, but I hope
that it will soon draw more students. Both teachers benefit the seminary
by their teaching and edify the town by their good example. I would
suggest that Giacomuzzi be promoted to holy orders soon. Speak to
Don Bosco of this. I am very willing to ordain this cleric for him.
Be assured of my heartfelt gratitude.
Yours affectionately in Jesus Christ,
• Louis Cardinal Bilio, Bishop of Sabina
Let us now return to Piedmont. At Trinita near Mondovi,
Commendatore Dupraz and his wife moved heaven and earth to
bring Don Bosco's sons to the village of their summer home, but
they knew that they would have problems with the civil authorities
and with the people, who were rather cold toward religion. After
obtaining the bishop's hearty consent, Don Bosco decided to
accept the invitation but to proceed slowly-first with a festive
oratory, then with a few elementary grades, followed by a type of
hostel which would finally evolve into a full-scale home for
6 0mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
destitute boys. Things got off to a good start, but they soon
faltered. The house was opened in November on premises offered
by Commendatore Dupraz, with Father Louis Guanella as direc-
tor. Don Bosco sent him down with Father Durando to open the
festive oratory, but he had mixed feelings. He arrived there on the
eve to take possession of the house. After exchanging courtesies
with the sponsors, he took from his pocket a cap which he used to
wear indoors and remarked, "Well, gentlemen, now I can put on
my cap!" By this he meant that if he was to run the oratory, he had
to be master in his own home.
The enterprise seemed to be born under a lucky star. By the
middle of December, the Dupraz school-the name that had been
agreed upon-operated three day classes for one hundred and
twenty pupils, the town's poorest, ranging from eight to sixteen,
and three evening classes for about a hundred adults, divided into
age groups: sixteen to twenty, twenty to thirty, and thirty to fifty.
The festive oratory was frequented by over two hundred boys.7 It is
unfortunate that an enterprise so well begun was to have such a
short life. At a reception tendered him by Commendatore Dupraz,
Don Bosco remarked that only by free-will offerings could his
works prosper. The remark was aimed at Mrs. Dupraz, but she was
overly attached to her wealth and turned a deaf ear to him. Mainly
because of her lack of cooperation, the school had to be shut down
three years later.
This is probably the best place to quote an important letter of
Don Bosco to Father Guanella in April 1877, giving him instruc-
tions on directing his community.
Dear Father Louis:
Turin, April 10, 1877
I have been delighted by your letters. I thank the Lord for having
helped us to achieve as much as we have in so short a time. I hope that we
shall do more in days to come.
Since I cannot get to see you often, let me jot down some guidelines
which I usually give to the directors of our houses.
l. Watch over the morals of both Salesians and pupils. Make sure that
you call them for the monthly manifestation and that once a month all
make the Exercise for a Happy Death.
7 Unitd Cattolica, No. 22, December 22, 1876. [Author]

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New and Proposed Foundations
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2. Age quad agis [Mind the business you have on hand]. Eternal things
must have priority over everything else. Try to improve things; concen-
trate on our affairs, our people; help them as best you can in sorrow and
in illness.
3. Try to make your house financially self-sufficient. If possible,
contribute to the motherhouse, which is burdened with the needs of the
entire Congregation.
4. Prepare your sermons in writing; help the confreres with their
studies by providing or suggesting needed books.
5. Read, ponder, and put into practice our rules. See that the others
keep them too.
Do all you can to implement these friendly tips. Warm regards in the
Lord to all our Salesians, to Traversino, Depper, Lidovani and Boassi.
Ask them to pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
We shall close this chapter with the account of another under-
taking far more important but, notwithstanding Don Bosco's good
will and untiring efforts, doomed to failure. It called for charity,
patience and tact. Pius IX had it very much at heart when he
decided to entrust it to Don Bosco. He made it quite clear that he
wanted him in Rome to discuss the matter as its importance
warranted. In fact, on giving Cardinal Bilio five thousand lire to
sent to Don Bosco toward the expense of the forthcoming mission-
ary expedition, he had smilingly remarked, "Tell him I'll pay for
his trip if he comes to Rome." Don Bosco understood and
immediately decided to accompany his missionaries to Rome.
The gist of the matter is this. In 1857, soon after the definition of
the dogma of the Immaculate Conception [1854], Cipriano Pezzini
of Cremona conceived the idea of founding a lay religious institute
in honor of the Immaculate Conception. Its members were to be
known as the Brothers Hospitallers of the Immaculate Conception,
or, more simply, the Concettini or Conceptionists, and their
mission would be to work in hospitals. The institute eventually got
its actual form from Brother Louis Monti [ 1825-1900], of whom
we shall say more later. Pius IX, who promulgated the dogma,
showed them special favor and patronage. The institute began well,
but in due course internal conflicts reduced the membership
considerably and a general exodus became a real threat. By 1876,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
hardly fifty members remained in three houses-forty-two at the
Santo Spirito Hospital in Rome where the Pope had built them a
fine residence, three at Orte and five at Civita Castellana. From the
beginning the institute's spiritual direction had been entrusted to
the Capuchins, but experience suggested a change-in fact, several
changes in other matters as well. Pius IX felt that the right man for
this task was Don Bosco. He therefore had Cardinal Bilio write to
say that he would please the Holy Father very much by promptly
assuming this responsibility either by coming to Rome personally
for a few days or by sending a capable Salesian. To meet the Pope's
wish fully and get first-hand information, Don Bosco decided to go
to Rome himself. In his November 5 report to the Superior
Council, he did not fail to point out that this gesture of Pius IX
would give the Congregation a new thrust. "True," he added, "we
are very short of priests at this moment. If we can get the Holy
Father to delay implementing this plan, we shall take it in hand
later. Otherwise we will reply, 'We are your humble servants. We
shall be proud to obey you, even with grave inconvenience, down
to your least desire."'
And so Don Bosco accompanied his missionaries to Rome. In a
private audience the Pope told him, "I want you to look after the
Conceptionists. Theirs is a sublime mission, for they can help the
sick to die a good death. Your task is not to reform or amend them,
but, rather, to amalgamate their constitutions with those of the
Salesians."8 Obedient as ever to Christ's Vicar, Don Bosco only
asked him to put his wish in writing to enable him to ponder it and
carry it out better.
Meanwhile he lost no time. He met several times with Monsi-
gnor Louis Fiorani, Commendatore of Santo Spirito,9 to learn
all he could of the institute, its origins and constitutions, which
had been tentatively approved for five years. Having gathered suffi-
cient information on what might be done to meet the Pope's de-
sires, he drew up a memorandum with Monsignor Fiorani and
asked him to deliver it to the Pope, since he himself had to leave
Rome.
8 Letter from Don Bosco to Cardinal Bilio, Turin, November 29, 1877. [Author]
9 Today [1931] this is the title of the Roman prelate who cares for the Church of Santo
Spirito in Sassia, adjoining the Santo Spirito Hospital. It was once the title of the grand
master of the hospitaller order of the Canons Regular of Santo Spirito in Sassia, suppressed
by Pius IX. Innocent III founded the Santo Spirito Hospital in 1200; for a long time it was
the largest hospital in the world. It is in the neighborhood of the Vatican on the right bank
of the Tiber. [Author]

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New and Proposed Foundations
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Memorandum
The Institute of the Brothers Hospitallers of the Immaculate Concep-
tion has today [ 1877] received a renewed spiritual thrust in its charitable
mission by Your Holiness' fatherly concern as you personally deign to
entrust it to the direction of the priests of the Salesian Congregation, to
which you wish that it be attached. The Reverend John Bosco, superior
general of the Salesian Congregation, whom Your Holiness has honored
by delegating to him the responsibility of fostering the institute's greater
advantage and of strengthening its original purpose, immediately con-
tacted the undersigned Commendatore of Santo Spirito, as Your Holi-
ness requested. After several meetings, the above superior general, being
fully briefed on the institute's present status, background and constitu-
tions presently approved on a trial basis, was able to make a fairly
adequate judgment of what can be done to meet Your Holiness' wishes.
To provide a firm foundation for such an undertaking he requests the
following faculties from Your Holiness:
I. To revise the present constitutions of the Conceptionists according
to the spirit of the Congregation of St. Francis de Sales, save what
concerns the original scope and objectives of the Conceptionists.
2. To set up community life as prescribed by Article 1 of Chapter 5.
3. To erect a regular novitiate to screen postulants before accepting
them into active hospital work.
4. To program the Conceptionists' life in such a way that, amid their
charitable efforts to benefit the sick, they will unfailingly have time for the
practices of piety prescribed by Chapter 3 of their constitutions.
5. To apply these faculties always in accord with some trustworthy
person appointed by Your Holiness.
The above-mentioned superior general makes these requests. Fully
aware that they are in accord with Your Holiness' wishes, the undersigned
Commendatore of Santo Spirito pleads that you grant these faculties and
appoint a representative in accord with whom said superior may take
action.
Louis Fiorani
The Holy Father received the memo on November 14 and issued
a rescript on November 17 granting the requested faculties and
Don Bosco's plea for a written mandate. The original was duly
forwarded to the Congregation of Bishops and Regulars, and Don
Bosco was informed by Monsignor Fiorani as follows: "His
Holiness has graciously granted the Reverend John Bosco all the
aforesaid faculties. He may avail himself of them in agreement with
the und~rsigned prelate of Santo Spirito, protector of the Institute.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This is notwithstanding what may be contained in the tentatively
approved consitutions of the Brothers Hospitallers or other previ-
ous rulings. Luigi Fiorani, Commendatore of Santo Spirito." In
regard to the last faculty, the Holy Father indicated that Don
Bosco was to act in agreement with Monsignor Fiorani but would
be given another ecclesiastic on request.
Don Bosco was already back in Turin when he received this
communication. He acknowledged it in a letter to the Pope on
November 18. Among other things, he wrote:
I have given due attention to reading the Conceptionists' rules, which
find very similar to those of the Salesian Congregation, with which
they can be merged with very few changes. Perhaps it may be difficult
to persuade the Conceptionists to observe poverty and community life
as outlined in their constitutions, but with patience and Your Holiness'
guidance I hope that we shall succeed. Your Holiness kindly expressed a
wish to get this task under way as quickly as possible, and rightly so, for,
although these religious mean well, they will soon find themselves in a
profession for which they have little skill if they do not set up a novitiate
to train candidates in the observance of their constitutions. Indeed, any
delay can hurt the institute itself. I would ask Your Holiness to allow
Monsignor Fiorani to give me more information on the Conceptionists:
their number, the hospitals they work in, and matters relating to their
moral and financial condition-for my private use only. In this affair I am
prepared to follow Your Holiness' wishes at all times. There is general
rejoicing among the Salesians that our kind and deserving Pontiff, rightly
considered as the founder and champion of our lowly Congregation,
should be the one to open the city of Rome to our first house there. I beg
Your Holiness to excuse the filial confidence with which I write and not to
mind that, for the sake of legibility, I have used my secretary's services.
Don Bosco sent this letter in care of Monsignor Fiorani and
enclosed a preliminary draft of articles to be used as a basis of
further deliberation. The Pope read it in the prelate's presence and
then had him read it. He also looked over the articles, praised
them, and expressed satisfaction with Don Bosco's concern for a
matter to which the Holy See attached great importance. The eight
articles drafted by Don Bosco were planned as an appendix to the
Conceptionists' constitutions. Io
10 0mitted in this edition. [Editor]

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New and Proposed Foundations
363
Don Bosco spent more than a month in studying the Concep-
tionists' rule. During that time he felt that it would be helpful to
have the Conceptionists' superior or a capable member stay at the
Oratory for some time to get acquainted with the Salesian spirit.
Such a person would also be able to give him the information he
sought. Monsignor Fiorani immediately seconded Don Bosco's
wish and on November 23 sent Brother Gregory, the former
superior, explaining, "I chose him because the present superior is
taking a rest away from Rome just now and Brother Gregory is
greatly concerned about his institute and very cooperative. Since
he was superior, he is also very knowledgeable." The Holy Father
approved.
Brother Gregory gave Don Bosco a letter from Monsignor
Fiorani in which the prelate answered Don Bosco's questions
about a residence for tht Salesians and commented on some views
contained in the latter's memo to the Pope.
You expressed a fear that there may be a problem getting the Concep-
tionists to keep their vow of poverty and live a community life as
prescribed by their constitutions. I doubt that this will happen, because
the constitutions did not introduce a new element into their lives but only
put into words what they had been doing for twenty years. The Concep-
tionists themselves made no comment on this point and were quite
pleased with everything. Indeed all would have gone well, had it not been
for those recent upsets about which I have already told you. However,
this does not mean that you cannot make modifications to harmonize
their rule with the Salesians' rule without jeopardizing the purpose and
aims of the institute. I would like the Conceptionists to hold on to two
things: their name, which honors the Immaculate Virgin Mary, under
whose banner they labor and which recalls the origins of their institute
and the definition of the dogma; secondly, their habit, lest they attract
undue notice from the present hospital authorities. I understand that you
also seek information on the finances of the houses and hospitals where
these religious work, their number, and whether the institute's posts are
all filled. Better than any written account, you can get this information
personally from Brother Gregory, whom you can fully trust. As you will
learn, the Conceptionists, once numerous and growing, are now but few,
since many left because of the recent rifts. I have lately learned that nearly
all the rest were ready to leave in December because of a ruling made,
without my knowledge, by their· current superior. This is no longer a
threat, and I must admit that the Holy Father's decision to turn to you

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364
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and your Congregation was truly an inspiration of God, who does not
want this Institute to be totally disbanded and will, I hope, cause it to
grow and prosper in its true spirit.
Brother Gregory arrived in Turin on November 26. Still young
and energetic, he seemed to be mature and prudent. The next day,
as he was conferring with Don Bosco, the Superior Council
members joined them. In their presence Don Bosco told Brother
Gregory, "The main point you have to bring to your confreres'
attention is this: let them be convinced that we will gladly do all we
can to help them. We are not trying to wipe out their institute;
rather we want to save it, perfect it and make it grow. They can be
sure that whatever the Holy Father decides in this affair, our only
desire is to follow his instructions. We do not intend to bring in
reforms but just to strengthen what has already been established."
Brother Gregory withdrew, and Don Bosco, opening the chapter
meeting, gave an extended report. Since his words were taken
down, 11 we shall pass them on to our readers.
The Conceptionists' main problem-he said-is that they have never
had a regular novitiate. They have rules for a novitiate, very good rules,
but they were never implemented. Candidates with serious moral prob-
lems have kept entering the Institute-and still enter it-as long as they
can produce a letter of recommendation from a pastor. It's simply
impossible for a congregation to operate in this manner and survive. We
ourselves were able to dispense with a regular novitiate because we never
took in strangers, only boys we had known over a number of years, boys,
who, as it were, grew up beneath our gaze. But now that outsiders are
beginning to come to us, we too must have a regular novitiate if we want
to survive.
Now, the Conceptionists' great fear is that we want to turn them into
Salesians and thus destroy their institute. That is why they want full
autonomy with independent superiors. In a word, they would like us to be
nominal superiors or even just chaplains. The Capuchins are behind them
in this, telling them, "You do not want us any longer. Very well, here
comes Don Bosco! You who don't want to be Franciscans will be forced
to become Salesians. He will make you toe the line, set up new rules, and
so forth." I know this from Monsignor Fiorani and from the Conception-
ists themselves. They said so in their letter to this good brother of theirs
11 Chronicle of Father Barberis, November 27, 1876. [Author]

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New and Proposed Foundations
365
authorizing him to deal with me. I told him that they may keep their
autonomy but that we will have absolute authority in all matters of
direction, whether administrative or moral.
"So what do you leave us?" I was asked.
"The purpose of your institute, your habit, your name, and so forth."
The nub of the question is this: they no longer care for the Capuchins'
direction because they had some very unpleasant experiences with them.
The latter were trying to turn them into Capuchins. Hence recently they
once more appealed in a body to the Pope, protesting this pressure and
putting themselves into his hands, asking him to give them a director as he
saw fit, as long as their stability and growth would be safeguarded. Now
the Holy Father has put it all into our hands, and I am to find the best
way to put matters right. After I gave the problem a great deal of thought
and prayer, I drafted a memo to serve as a basis for what I thought should
be done and sent it to the Holy Father, who was very pleased and
approved it, sending me word to proceed along those lines. Monsignor
Fio·rani even wrote to tell me that, after reading my draft, the Holy Father
passed it on to him as protector of the institute, saying: "Read this
masterpiece! I could not have asked for more." So, as far as we are
concerned, the matter is almost settled, although the Conceptionists know
nothing of this. Now we have to find how we can best implement the plan
to the satisfaction of both parties. My memorandum to the Holy Father
derives from this principle: "The Conceptionists are to accept and observe
our rules fully; the Salesian Superior General is to be also their superior.'~
Our rules, however, will contain an appendix for them with instructions
for the proper running of their hospitals.
Now, it is pointless to prolong this meeting because we can reach no
conclusions yet. When things will become clearer, we shall meet again to
see what we can do. I believe that the Conceptionists' reluctance to accept
any direction other than their own stems from a hidden material interest.
Their vow of poverty allows them to dispose of forty-five francs a month
at will, and they rightly fear that they will lose this privilege.
In his discussions with Brother Gregory, Don Bosco drew up a
new draft of basic principles, some from the earlier draft, some
new, and sent it to Monsignor Fiorani for forwarding to the Holy
Father. 12
The Pope received the draft on December 12. Two days later
Monsignor Fiorani sent Don Bosco a report, and he presented it to
the Superior Council on December 17. We quote Don Bosco's
words from Father Barberis' chronicle:
12 0mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Brother Gregory left a week ago. Monsignor Fiorani now writes to me
and in substance says: "I saw His Holiness, who assures me that he was
very pleased with your plans for the Conceptionists. However, he has
some ideas of his own and expressed them to me to pass on to you, but
only orally. His Holiness asks you to co.me to Rome to close this affair
and to bring a priest with you to assume the direction of the Santo Spirito
Hospital immediately." I have done a lot of thinking and praying. Now
we have no choice but to act, since this is what the Holy Father wants. I
already answered that I am leaving at the beginning of January with a
priest and that we shall be ready to listen to His Holiness and act
accordingly. Our only purpose in going to Rome is to carry out what has
to be done. My only problem is: Whom do I take to Rome as director? I
have written to Lanzo and talked with Father Lemoyne. His prefect,
Father Scappini, seems the ideal man for this task; he is energetic and
approachable. Besides, we urgently need a priest to represent us in Rome
almost as a procurator general. This way we can immediately set up a
Roman province. Father Lemoyne and I have straightened out matters in
Lanzo. I will leave Turin at the beginning of January and stay in Rome
until everything is definitely settled, because a matter like this I cannot
leave unfinished. Then around the feast of St. Francis de Sales I shall go
to Liguria, and from there to Marseilles. All they requested for the Santo
Spirito Hospital is one priest and a manservant, since there are only two
rooms available for a director or chaplain. However, I will get the feelings
of the hospital administrators, and, if we can manage to win their favor,
we will have not only two but fifty rooms for our use. Then, also, we shall
have a better idea of what the Holy Father wants. This is our uppermost
concern before we take any steps. We are not going there to discuss or to
propose, but only to listen and then act.
In summation, we gather from Father Barberis' chronicle that
both the Holy Father and Monsignor Fiorani were pleased with
Don Bosco's handling of this matter and that just a brief meeting
was needed to come to a final understanding. In the meantime Don
Bosco was to take a priest with him to assume the direction of the
Conceptionists immediately, and from then on it would be smooth
sailing. As things turned out, instead, no sooner would Don Bosco
get to Rome in January 1877 with a priest to direct the Concep-
tionists than the sky would darken and the water would become
stormy. However, to keep this volume limited to 1876, we will give
the epilogue in Volume XIII.
The year's many undertakings aroused certain fears in the minds

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New and Proposed Foundations
367
of Don Bosco's closer friends who wondered whether he was not
taking on too much. Father Secundus Franco, S.J ., highly re-
spected in Turin and a warm friend of Don Bosco, one day called
on him, planning to voice his fears that the opening of so many
houses every year could gravely harm the Salesian Congregation.
No sooner did Don Bosco see him than, gazing on him with a
peculiar smile which usually played on his lips at special moments,
and giving him no time to speak, he explained the strong reasons
which drove him to start new foundations. His visitor was as-
tounded and speechless, convinced that Don Bosco had read his
mind. On t~lling Father Francesia about this some time later, he
concluded: "That's just how it was with St. Ignatius Loyola!"

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CHAPTER 18
Departure of the Second
Missionary Expedition
.a SECOND expedition of twenty-three m1ss10naries
was scheduled to depart on November 7. 1 Don Bosco publicized
the event with a circular which nicely directed attention to a need
"of clothing and fares" but betrayed no financial concern or fear.
SALESIAN ORATORY
Dear Sir,
Turin, November 4, 1876
With pleasure I announce the ceremony of our missionaries' departure
for America to be held Tuesday evening in the Church of Mary, Help of
Christians.
Vespers will be at five, followed by an appropriate homily. After
Eucharistic Benediction, the blessing of the Most Holy Mother of God
will be given to the missionaries. A brotherly leave-taking will close the
sacred service.
The missionaries will leave at seven from the church to board a train for
Rome. The ship is scheduled to leave Genoa on the morning of November
14.
We still need clothing and funds for the fare, which will be defrayed by
a collection taken in the church.
We hope to be honored by your presence at this ceremony. Invoking
God's.blessings upon you, I am
Yours gratefully,
Fr. John Bosco
I Priests: Francis Bodrato, Louis Lasagna, Stephen Bourlot, Thaddeus Remotti, Michael
Fassio, and Augustine Mazzarello. Clerics: Spirito Scavini, Daniel Raimondo, Emil Rizzo,
Marcellino Scagliola, Charles Ghisalbertis, Louis Farina, and Evasius Rabagliati. Coadju-
tors: John Barberis, Anthony Bruna, Joseph Bassino, Joseph Viola, James Ceva, Felix
Caprioglio, Anthony Tardini, Anthony Roggero, Francis Frascarolo, and Peter Sappa.
Surviving [as of 1931] are Father Fassio, Father Remotti and Father Caprioglio. [Author]
368

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Departure of the Second Missionary Expedition
369
The Superior Council, meeting on November 5 to determine the
departure ceremonies, decided to invite Archbishop Gastaldi to
impart benediction with the Blessed Sacrament. Father Durando
was asked to extend the invitation. Should the prelate be unable to
attend, Father Durando was to request that he at least receive the
missionaries for a farewell. The outcome was as expected; the
missionaries, therefore, called at the archbishop's residence on the
morning of November 7. The latter received them courteously and
gave each a souvemr. Monsignor Anglesio, superior of the Cotto-
lengo Institute, was asked to impart the blessing.
As in former years, the boys that morning made the Exercise for
a Happy Death; the students had the whole day off, while the
artisans were free for the afternoon. The missionaries were hon-
ored at dinner by music and the presence of distinguished guests
at three in the afternoon. By five o'clock the church was Jammed;
all of the Oratory students wer~ present. The missionaries filed out
of the sacristy into the sanctuary and knelt in a long pew, priests
and clerics wearing the cape and hat proper to the Spanish clergy.
The former year's service was repeated: a talk by Don Bosco, the
Tantum Ergo and Eucharistic Benediction, the ritual Blessing of
Missionaries, a fond embrace and farewell to the confreres stand-
ing near the foot of the altar, the long walk down the center aisle to
the coaches, and the ride to the railroad station, as we have already
described in the preceding volume.2 About the farewell to the
confreres, Unita Cattolica commented ~m November 10, 1876 as
follows: "We cannot describe this moving scene. Only those who
have experienced sharing their lives for many years and then
separating with the fear of never meeting again on earth can
understand it." The missionaries got to the station just on time,
and were joined by the Salesians who were on their way to Ariccia
or to Albano. Father Lazzero's chronicle laconically states: "Our
dear Don Bosco accompanied them all."
Just moments before, in the Church of Mary, Help of Chris-
tians, he had addressed a huge crowd, directing these words to his
Salesians and boys:
A year ago at this time, my dear sons, from this very Church of Mary,
Help of Christians the first band of Salesian missionaries set out for
Argentina to evangelize those neoole and find a way to contact the
2See Vol. XI, pp. 363f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Indians of the pampas and Patagonia, who are believed to be quite savage
and ferocious. We participated in that departure ceremony and took our
farewell with deep feeling and tears which were tempered by the thought
that they were going to start a new mission. From this very pulpit they
heard loving words of encouragement and farewell which reminded them
that they were but heeding the command of the Divine Savior to the
apostles: "Go into the world and preach the Gospel to every creature"
[Mark 16, 15] and were taking up an apostolic work. And they were also
told, "You leave, but not alone, for we shall always be with you in thought
and prayer. More and more of us will follow you in your noble endeavor
and be your companions. If the need arises, we will all be ready to leave
and join you in the evangelical field that Divine Providence has prepared
for us." Those hopeful words are now being translated into fact. At this
moment I look upon a small band of Salesians who, animated by the
ideals of our first missionaries, are straining to go and strengthen the
ranks of their confreres.
Having decided to give you only a brief talk this evening, I will say
nothing to draw tears from your eyes or mine-they would but keep me
from talking. Nor, my dear sons, do I think this is the time to impart
words of prudence and wisdom that may seem appropriate for those who
are about to set out for those far-off lands.
Two thoughts alone I wish to express. The first concerns the accom-
plishments of those ten confreres of ours after that memorable. evening,
when, in the presence of the Blessed Sacrament and before the painting of
Our Lady, they took their leave of us. In a moment I will give you the
highlights of those accomplishments so that you may see how marvel-
ously great is the good which you can do, and how blessed and shielded
by Our Lord, respected and beloved by men, are those who are inspired
by real zeal for souls.
Secondly, let me point to the harvest that God is preparing for us in
South America. The tasks are many, the good to be achieved boundless,
the field immense. By laboring earnestly in the Lord's vineyard, you are
actually continuing the work of the apostles. Dearest sons, listen to me:
God sees you; God hears you; to Him alone be the honor and the glory! If
we are given credit as lowly instruments chosen by the Lord, let us always
say, "By God's power has this been done! To Him alone be honor and
glory!"
After going to Rome for the Holy Father's blessing and to receive his
mandate [to evangelize Patagonia], our first missionaries returned to
Turin. They left again on November 11 and sailed from Genoa on
November 14. After a long, safe voyage-you can read the details in a
special pamphlet-they landed in Buenos Aires. The rousing welcome
they received-especially from the pious and learned archbishop, who

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Departure of the Second Missionary Expedition
371
considers them to be his own sons-was such as they could hardly ever
expect from even their dearest friends. On hearing of their arrival, crowds
flocked to greet them, especially Italians who poured out in great numbers
to pay their respects and to beg them to stay and care for their families
and fellow countrymen. It had been the missionaries' intent to go in one
group to San Nicolas de los Arroyos, as originally planned, but so
forceful was the insistence and so great the need in Buenos Aires that they
split up into two groups, and three missionaries stayed on in the capital.
It bears repeating that the purpose of this first missionary expedition
was to bring moral aid to the many Italians living in South America and
to make a fresh attempt to reach the Indians of the. Patagonian pampas.
Many Oratory alumni live in Buenos Aires and in provincial towns, and
now they came forth enthusiastically to ~ee their former schoolmates.
We were originally charged with the church dedicated to Our Lady of
Mercy, also known as the Italian church, and Father Cagliero immedi-
ately opened the Christmas novena with a series of sermons. It was a
grand success, as people flocked from miles to hear him. The morning and
evening services, in Italian and Spanish respectively, were well attended.
Long hours of the day were given to hearing confessions, and since
limited time and facilities made it impossible to accommodate all those
who showed up, sermons and confessions continued into the Christmas
octave. Nor has this attendance lessened. Rather, it seems to grow
steadily, and more missionaries are needed lest those who are now there
succumb to their labors.
Meanwhile the other seven missionaries continued on to San Nicolas, a
twenty-four hour journey from the capital by riverboat. Here agreements
called for a boarding school for about a hundred boys and an adjoining
church, but instead they found that construction had just begun and there
was room for only eight boys at the most. However, the Salesians were
undismayed. With the townspeople's help, they took the work upon
themselves. It was a treat to see them opening classes and at the same time
turning into trade masters. They worked as contractors, builders, masons,
blacksmiths, and carpenters. They speeded up the work.
As soon as a cubbyhole or room was ready, it was put into service, and
enrollment went up. Would you believe it? Within six months that
building was ready for occupancy by one hundred and thirty pupils, and
there they are now, delighting their teachers by their diligence and good
conduct. They belong to very good families.
While elementary and secondary classes were under way, a public
church with a festive oratory was also opened. At San Nicolas the harvest
is so abundant that our missionaries soon found themselves too few and
begged for help.
San Nicolas, bordering on the province of Buenos Aires, is not far from

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Indian lands, and so the Lord inspired a few Indian families to enroll
their sons in our school. Thus we achieved one of the most lively desires
which drew us to that distant land-the gradual penetration of the
tribelands. Seemingly we have succeeded, because once these native boys
have become Christians, they will in turn teach our faith to their
tribespeople, and our plan of having natives evangelize natives will go
into effect.
As work continued at Buenos Aires and San Nicolas, word of the
Salesians' arrival spread throughout the land. With spiritual needs being
endless and the means to meet them being scarce, Father Cagliero, the
Salesian superior, was flooded with requests for missionaries to conduct
night schools, festive oratories, hospices for homeless boys, boarding
schools and junior seminaries. The first requests came from cities,
Cordova and Mendoza (Argentina); then others came from Chile, where
negotiations are in progress in three cities. In Santiago, the capital, we
have offers of a public church, a trade school, a boarding school and
festive oratories; the same is true at Valparaiso. At Concepcion, which
borders on Indian territory, we are being asked to direct the local junior
seminary. All we need is missionaries. May Divine Providence grant us
many so that we may soon send a third expedition.
Just now in Montevideo, the capital of Uruguay and a densely
populated area, where there is neither a seminary nor a Catholic boarding
school-not even one seminarian in the whole republic and no chance of
any in the immediate future-a youth ministry is desperately needed.
Bishop Vera, the vicar apostolic, has urgently appealed to Father Cagliero
to find some way of setting up a Salesian school in that city. After lengthy
negotiations, diabolical hostility, and countless obstacles, we succeeded in
coming to a definitive agreement, thanks to several thoughtful and
religious-minded people who spotted a fine building to serve our purpose,
in a charming suburb known as Villa Colon. They bought it and handed it
over to our Salesians with the sole condition that we take in, educate and
train those boys whom Providence will send to us. Some of the mission-
aries of this band are on their way to open that school, the only Catholic
school in the republic. It is called "Colegio Pio" in memory of Pius IX's
stay there as a delegate of the Holy See in 1823.
At this very moment that I am speaking to you, another historic
moment has been reached or soon will be: hostile Patagonian Indian
tribes who have never yet allowed a European to set foot into their
territory, having heard that there are missionaries whose sole purpose is
to educate the young and to train and help the needy, have realized that
these men will benefit rather than harm their people, and so they have
requested that Father Cagliero be asked to visit them.
Wonder of wonders! Just as we are about to open a house at Dolores,

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Departure of the Second Missionary Expedition
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an outpost of civilization at one end of the Argentine republic, we receive
a request from the extreme opposite end for a parish at Patag6nes or
Carmen de Patag6nes which lies at the very heart of Indian lands and in
which the whites are apparently quite safe. Two of the most powerful
Indian chieftains have summoned Salesian missionaries and assured them
that they will not be harmed in the least and that their religious message
will be eagerly welcomed by all. Even from the tip of Patagonia, Vera
Cruz and Punta Arenas, in the Strait of Magellan, comes the cry for
Salesian missionaries.
In the midst of these happenings it was becoming obvious that more
houses had to be opened in Buenos Aires. In a shabby quarter of the city,
know as "La Boca" or the "Devil's Mouth" where many thousands of
Italians live, a church is needed; in another neighborhood a parish has to
be established; most of all, a trade school has to be opened for poor,
homeless boys; finally, the care of other parishes has to be assumed.
Since the needs are so endless and divergent, and since ten missionaries
could never shoulder such responsibilities, we planned to send more.
Father Cagliero first asked for six, then ten, then twenty, and now at least
twenty-four. I am sure that, were we to delay this expedition a little
longer, we would be flooded with requests to send more and more
missionaries to those lands. The appeal to Europe is unceasing: "Come to
our aid! Send us workers!"
And you, my brand-new missionaries, are now going in small bands to
those countries. One group will go to Buenos Aires itself to operate a new
trade school, so that from now on homeless, endangered lads will find a
home and security from material and moral misery. Spiritually safe-
guarded, they will learn a trade or craft by which they will earn an honest
living. We must therefore send not just clerics but Salesian craftsmasters.
We must open festive oratories for young people and care for a very
congested Italian parish.
Another group will head for Montevideo to open a truly Catholic
school where students can learn with no peril to their innocence and
purity of life. We have sound hopes that this school, so blessed by our
Holy Father, will bear a rich harvest. It may well be that we will soon find
some young plants to transplant into the Lord's vineyard, so that this vast
republic may no longer have to bewail its lack of seminarians.
A third group is on its way to strengthen the ranks of confreres who are
working at San Nicolas, since both the school and the festive oratories
have grown so fast that the present staffs are overwhelmed. There too we
have land to till, cattle to care for, young appretices to train-all tasks
that call in a thousand ways for the skill and work of brave, unselfish men
who are determined and ready for sacrifices.
And finally a fourth group, heeding God's call, will penetrate into areas

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of greatest need to announce the Gospel and to make inroads among the
tribes of the pampas and Patagonia, because it is my feeling, my sons, that
by the time you get there we will have concluded negotiations in this
regard and the only thing needed will be a leader who can direct the
evangelization of the natives.
But now there is still one thing we must do, one thing before you set out
for those distant shores: to go to Rome and receive the Supreme Pontiffs
special blessing, the blessing of Christ's Vicar. We still have to kneel at the
feet of this incomparable benefactor of ours, hearken to his directives,
and follow them.
I call Pius IX our "incomparable benefactor" because you all must
know that Pius IX loves us in a most extraordinary way and never lets the
slightest occasion slip by to give us his blessing and come to our aid. Here
I should tell you who the Pope is, who Pius IX is, but my voice quivers
and my heart is deeply moved when I think of the bounty of this Pontiff of
the Immaculate Conception, this living image of Jesus Christ. Only a few
days ago, learning of our extreme need of clothing to complete our
missionaries' wardrobe and the very tight financial straits we were in, he
cleared his desk of all valuables, and, finding 5,000 lire, he immediately
gave them to Cardinal Bilio to send to us, saying, "Tell Don Bosco that
this is so little compared to his needs, but that just now it is all a good
father has, and he gives it all to his beloved children. The Lord will not
fail to meet their other needs." This is why I told you and keep repeating
that all of us must bless and love the Pope, this distinguished benefactor
of ours, and pray for him. We shall therefore kneel at his feet, thank him
and say, "Holy Father, we are your dearest sons. Bless us!" And with his
blessing go forth, my sons!
It is to you, my missionaries of peace, that I must now address myself
and give you a souvenir or two. What remembrance shall I give you?
Some souvenirs I gave the first band of missionaries. They have been
published, and you have read them and may read them at your conve-
nience. Individually I have given you other souvenirs to suit your personal
needs. What else am I to tell you?
There is no doubt in your minds that it is the Lord who asks this
sacrifice of you and that those endeavors in distant lands are willed by the
Lord. It is truly the Lord who is sending you. What more do you need?
That it is the Lord who calls you who have received so many signs, all so
clear, there is no room for doubt. No! Have no fear! The Lord and the
Blessed Virgin themselves will take you by the hand and lead you where
the need is greatest, where you can do the most good.
You will, all of you, find your own place, for clerics are needed to teach,
supervise, and catechize; lay Salesians are needed to provide for the
material needs, to handle the household expenses, to be doorkeepers,

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Departure of the Second Missionary Expedition
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gardeners, shepherds, carpenters, blacksmiths and so on. There will be
work for everybody.
Have no fears. After all, you are not going as pioneers into venturous
fields without knowing anyone or without knowing where you will be
stationed. There you will find brothers to give you a warm welcome. You
will find a home awaiting you, room and board.
I cherish a warm trust that sooner or later we shall see each other again.
Argentina is but a few days from here. But should it perchance happen
that some of us cannot see each other again on earth, there is no reason
why after our earthly stay we cannot once more meet. Then we shall be
together forever in heaven.
On their way from Turin to Rome only one noteworthy incident
befell our travelers. In those days the railroad's extent in northern
Italy ended at Pisa, and one had to buy new tickets to continue
south. Father Bodrato had been given a collective ticket for the
group's fare and was to purchase another ticket for Rome. At the
ticket window he found out that the fare amounted to five hundred
and ninety-three lire. After vainly waiting for his return, Don
Bosco, knowing that Father Bodrato had little money on him,
went to investigate, but on hearing the price ''he put a hand to his
forehead and with a gentle smile" 3 asked, "What are we to do? All I
have is five hundred lire." He then rummaged through his pockets,
searched his wallet and turned it inside out on the counter, but it
was empty. Father Bodrato did the same with somewhat better
luck, for his wallet yielded nearly sixty lire. In this predicament
Father Lasagna went around and collected thirty-two lire from his
companions. Triumphantly, Father Bodrato added them to his
own and Don Bosco's, but sadly discovered that he was still short
four lire. "If you can't find them, your friends can leave and you
will stay here," the ticket agent coldly announced. Meanwhile word
of their plight got around but no one came to their rescue. The
station master was about to dispatch the train. What was to be
done? "Calm and still smiling," Don Bosco said something to the
station master, who turned a deaf ear. Finally, digging into another
pocket, he found a coin purse he had overlooked, and out came the
redeeming four lire, but they were silver c~ins of the old realm.
Luckily no questions were asked. It is a fact that bad luck can
·1 The words in quotation marks are from a letter of Father Bodrato to Father Barberis
from Rome, November 9, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sometimes turn to good. While the missionaries were waiting on
the platform, the other passengers boarded the train and crowded
all compartments, so that another coach had to be coupled on to
accommodate them. To their joy, it was all theirs. Dawn broke in
the meanwhile, and as the sole occupants of their coach, they all
felt free to say their morning prayers together aloud. Then as the
priests recited the Divine Office in choir fashion, the others sang
sacred hymns. By these and other tricks they managed to still their
hunger, which had been whetted rather than eased by the few
mouthfuls of bread they had bought along the way with the few
soldi4 they had scrounged from the bottom of their pockets, and so
they arrived in Rome without a cent and with voracious appetites.
Father Sala was waiting for them at the station with two carriages
and took them to a hospice. adjacent to the Church of Trinita dei
Monti, while the ever thoughtful Mr. Sigismondi took Don Bosco
to his own home, ~aiting upon him with the utmost solicitude.
Hardly had they eased their fast of twenty-four hours when
joyous news came to 1delight them: the Holy Father, Pius IX,
would give them an immediate audience the following day. They
were jumping for joy. At twelve noon the next day, November 9, as
they stood waiting in a semi-circle in a hall adjoining the private
audience room, the Holy Father suddenly appeared in the com-
pany of Cardinals Asquini, Caterini, Franchi, and Di Pietro and
many bishops and archbishops. "Look," he exclaimed in a fatherly
tone, "here is a band of Salesians who are going to South America.
God bless you, my sons, and may the Holy Virgin protect you." In
a burst of love, thinking that they could act the way they did at the
Oratory, they all rushed toward the Pope to kiss his hand. "No,
no," he said smilingly. "Servate ordinem. I will make the rounds
and each can offer his own greeting."
He began with the expedition's leader. "Holy Father," Don
Bosco said, "this is Father Bodrato who heads this new expedition.
Close to him are those assigned to Buenos Aires."
"Buenos Aires is a great city," the Holy Father commented. "I
was there in 1823. It has a very zealous bishop. May God be with
you everywhere!"
"These others are going to San Nicolas, and their leader is
Father Remotti. The school has grown so large that we just have to
send more personnel."
4 A so/do was worth five centesimi or cents. [Editor]

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Departure of the Second Missionary Expedition
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"San Nicolas de los Arroyos," the Pope continued, "is another
town I have visited. There are many Italians there. You will have a
great deal to do. However, it is an outpost bordering on Indian
territory. You will need much patience and prudence."
"This third group, headed by Father Louis Lasagna, will stay in
Montevideo, the capital of Uruguay. That city has neither semi-
nary, nor bishop, nor clergy. At Villa Colon we will open a
boarding school which, may it please Your Holiness, we shall call
'Colegio Pio."'
"Very well," the Pope answered good-humoredly. "I have been
there too. I am acquainted with those places. There are many
Italians there, and their children badly need a Christian education
and wholesome training. There is a vast harvest, a vast harvest!"
"This last group will go to Albano."
"In Albano too you will find an abundant harvest. The people
are very good and religious. You will be able to put your zeal and
charity to good use. May God be with you!"
Completing his rounds with a few words for each one as they
kissed his hand, Pius IX rejoined the cardinals and, waving his
cane with his left hand in a youthful gesture, he told the mission-
aries, "I am delighted with this new Salesian expedition. May God
bless you and the Holy Virgin protect you! With divine help you
will do great good. They say that St. Francis Solano traversed the
whole length of America on foot. It could not have happened
through natural power. I believe God's angels must have carried
him over that long, painful trek. I do not say that you must cover
the entire breadth of America, but I can assure you that with God's
help you will do a great deal of good. Who knows how vast is the
area, how abundant is the harvest God is preparing for you? Seek
only to live up to the loving care of Divine Providence for you, and
have no doubt that your efforts will yield a rich harvest. I pray that
God will grant vou steadfastness in your good intentions. May He
bless you all, and may your guardian angels accumpany you on
your way by land and sea, while at work and forever! God bless
you, your mission, and those missionaries who are now in Amer-
ica! May He bless the bishop of Buenos. Aires and the vicar
apostolic of Montevideo! May He bless your relatives, friends and
benefactors! I will now bless your medals, rosaries and crucifixes,
and pray that God will bless you in this world and one day grant
you eternal happiness." He then imparted the apostolic blessing

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with a plenary indulgence for their parents and relatives to the
third degree. The Pope was visibly moved as he finished speaking.
Then, regaining his usual cheerfulness, he moved on into another
chamber with his entourage. The missionaries stood rooted to the
spot in rapture and ecstasy, as the apostles must have done when
Jesus ascended into the clouds of heaven.
Don Bosco was again given a private audience the following day.
On that occasion he requested spiritual favors and also the
privilege to accept postulants to whom some bishops had refused
to grant testimoniaJ letters. Pius IX graciously granted all his
requests. 5
The main object of this audience was the matter of the Concep-
tionists, but we know nothing more than what we learned in the
previous chapter. The Pope also gave Don Bosco the task to
inspect a house he was having built as a novitiate for the Concep-
tionists in Piazza Mastai, across the Ponte Garibaldi, near the
ancient Anguillara castle which was mentioned above. Since the
building was near the Church of St. Bonosa, the rumor arose that
the church was to be given to Don Bosco. Don Bosco inspected the
site shortly before leaving Rome and reported as follows to the
Pope: 6 "I believe that it is my duty to comment briefly op. my visit
to the house in Piazza Mastai, one of the many works which Your
Holiness has under construction. I found it well suited to its
purpose and merely made some very minor comments which I
thought would benefit its future residents. It will house twenty-five
to thirty people. The contractor told me that the masons will finish
their work this year; then some time will be needed for drying and
for furnishing."
We have nothing else of importance to add concerning this brief
stay of Don Bosco in Rome, save for a letter he wrote to Father
Barberis after his private audience, while he was busy conferring
with Monsignor Fiorani about the Conceptionists.
We must first understand why Don Bosco wrote this letter. No
sooner did he leave the Oratory than the house council introduced
a temporary change. Choir practice used to be held after supper at
the Oratory, although this was not the custom of the other Salesian
5This paragraph is a condensation. [Editor]
6 Letter to Pius IX, Turin, November 18, 1876. [Editor]

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Departure of the Second Missionary Expedition
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schools, which held it before supper, alleging that it was more
advantageous. When it was proposed that the Oratory do the
same, Don Bosco did not at first oppose it, but when November
came, he did not favor the new schedule for that school year. He
felt that it was morally better to keep the boys together [in the
study hall] during that evening hour when supervision was diffi-
cult. However, the Oratory superiors thought they would try it for
a month. Father Barberis, who favored the change, wrote to Don
Bosco about it once it was introduced, and Don Bosco replied,
commenting on it and other things, as he usually did.
My dear Father Barberis:
Rome, November 10, 1876
1. Inform Miss Lorenzina Maze, or have someone inform her, that her
mother is allowed to take liquids before Communion.
2. Tell Canon Molinari that his faculty in cases reserved to the Pope
has been renewed.
3. We have received unlimited dispensation from testimonial letters.
4. Our missionaries have unlimited faculties for hearing confessions
throughout this voyage. All these favors have been granted orally [by
Pope Pius IX] on November 10, 1876.
5. Concerning Daniele's receiving the clerical habit, I entrust the whole
matter to our kindly Father Rua.
6. It was not my intent to end [the Sons of Mary's] crash course,
especially since we had agreed with Father Durando and with Zemo [their
teacher] to improve it. True, the course is held at Sampierdarena, but at
least one group should take it in Turin for many reasons.
7. You were wise to schedule choir practice before supper during my
absence, because I would not have allowed it, as I did not last year. When
the cat is away, the mice will play.
8. The Holy Father gave our entire Salesian Congregation a general
benediction and a special blessing to the novices, whose praises I sang,
and to the aspirants with these words: "God bless you, tender seedlings.
Grow-but grow so as to bear much fruit in the Lord's vineyard."
9. The missionaries are all cheerful and well. They leave tomorrow
morning (Saturday) at 10 o'clock. I shall leave at the same time on
Sunday with Father Sala.
10. Our affairs in Rome are in great shape indeed. Three cheers for
Rome! But we shall talk about that in Turin.
11. Regards to Father Tonella, Father Capelletti, Father Porani, and
Father Santucci, for whom I have asked a special blessing.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My regards also to Father Rua, Father Lazzero, Father Bertello, Botto
the cook, and Father Berto. May God preserve us all in His holy grace.
Amen.
Yours affectionately in Jesus Christ.
Fr. John Bosco
This letter calls for some comment, item by item.
1. Lorenzina Maze was a niece of Archbishop Gastaldi. The
concession referred to here was for her mother, the archbishop's
sister.
2. Canon [Francis] Molinari, professor of theology at the
University of Turin, was one of the Oratory's first friends. He was
most diligent in teaching theology to the Salesian clerics there and
ran into difficulties [with the archbishop], but he stated that he
would rather relinquish his title of canon and his professorship at
the seminary than leave the Oratory without a theology instructor.
3. The question of testimonials was a headache. Despite the bull
of 1848 on the status of religious, bishops would not always issue
them willingly. Several religious orders enjoyed a more or less
extensive privilege of exemption, Don Bosco having it for those
boys who had studied in Salesian schools. On this occasion the
Pope extended the privilege to remove all limitations, but Don
Bosco had to be content with an oral permission, as it would have
been useless to hope for a rescript, which would only undo the
Church's own decree of 1848.
In this regard Don Bosco jotted down, in a note we have in our
possession, the following norms for the Superiors of the Council:
"1. All boys educated in our houses are dispensed from testimonial
letters. Concession made orally by His Holiness Pius IX. 2.
Testimonials are not needed for lay members, only for those who
seek admission as clerics or as priests. Consult the authors. 3. In an
audience with the Holy Father on November 10, 1876, dispensa-
tion from testimonial letters was obtained orally for everyone
without distinction."
4. The faculty of hearing confessions had come in very handy to
our missionaries in the first expedition to benefit souls.
5. John Daniele, a student, had said nothing of a vocation after
his fourth year of secondary schooling, but he wrote to Don Bosco
and spoke with Father Barberis seeking admission to the Congre-

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Departure of the Second Missionary Expedition
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gation. Don Bosco referred the decision to Father Rua who,
probably taking his cue from the word "benevolent," delayed and
daily kept deferring a decision. The boy wrote to Don Bosco again
on his return from Rome, and Don Bosco referred the matter to
Father Barberis who accepted the boy immediately into the
novitiate. It may be that Don Bosco and Father Rua delayed
because Daniele had been found unprepared for some final exami-
nations and, having failed a make-up test in Greek, was repeating
his last year, then in progress. We find his name among the clerical
novices in the catalogue of 1877-78, after which his name disap-
pears.
6. We have written extensively elsewhere about the crash course
[for the Sons of Mary] and the problems plaguing it beyond 1875.7
7. The Piedmontese proverb is the same in Piedmontese, Italian
[and English]: "When the cat is away, the mice will play." The
meaning is obvious. Father Barberis softens the remark by observ-
ing: "Jotted in a letter whose contents were in a light vein, this
remark was not really a reprimand. In fact, Don Bosco did not
mention the matter again on his return."
10. "Our affairs in Rome" are the Conceptionists' proposed
merger, the Pope's offer of a house, and the frame of mind of high-
placed ecclesiastics.
11. The names were of priests who had recently come to the
Oratory and were in their novitiate year.
Don Bosco's thoughtfulness stands out in these small attentions.
After the missionaries' departure from Rome, Don Bosco wrote
to Father Rua a short letter brimming with concise news and
letting him know, without an excess of words, his deep personal
satisfaction.
My dear Father Rua:
[Rome, November 11, 1876]
Our missionaries are on their way to Sampierdarena. I leave tomorrow
morning at ten o'clock.
Everything went well. Today I will look at the house that the Holy
Father means to donate for our use. Tuesday, God willing, I shall be in
Turin. I will write from Genoa. Father Sala will come with me. Every-
7 See Vol. XI, pp. 44ff, 57. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
thing is going smoothly at Albano, Ariccia and Magliano. God be with
you, and stay well.
Yours affectionately,
Fr. John Bosco
At Sampierdarena the missionaries received a warm brotherly
welcome with music, songs and speeches-nothing was spared to
cheer their hearts. They could not find enough words to thank
Father Albera, the director, a most worthy son of Don Bosco who
so well emulated the father. It took two full days to comply with
required formalities and to book their baggage. Don Bosco
accompanied them everywhere. "Poor Don Bosco!" Father Bod-
rato wrote to Father Barberis. "Eight days he has been on the road;
lots of headaches and no rest."
The missionaries broke up into two parties. Those going to
Buenos Aires, headed by Father Bodrato, embarked at Genoa on
November 14, while the second party, led by Father Lasagna and
sailing to Montevideo, left later for Bordeaux. Don Bosco went
with the first group, fourteen in all, aboard the Savoie, where he
again met Captain Guiraud, who went to great lengths to show him
respect, telling him how much he had enjoyed the delightful
journey the year before with the first expedition. Don Bosco
thoroughly checked out each one's accommodations to make sure
he had all he needed and then lovingly commended them to the
captain's care. A man peddling Protestant Bibles came aboard and
began arguing with Don Bosco, but he was immediately and
unceremoniously put ashore at the captain's orders. To cheer up
his sons, Don Bosco then accepted the captain's suggestion that he
have lunch with them. He stayed on board two hours, speaking
now to one, now to another. When it was time to leave he drew
them together and reminded them earnestly to labor solely for
God's glory and the salvation of souls, for the triumph of the
Church and of the holy, Catholic and apostolic faith. Then he
blessed them, saying, "Go without fear! God is with you. Mary will
protect you." As he went ashore, they followed him with a loving
gaze until he disappeared from view. At two that afternoon, the
ship weighed anchor for Marseilles. As soon as he returned home,
Don Bosco wrote to Father Rua.

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Departure of the Second Missionary Expedition
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Sampierdarena, November 11, 1876
My dear Father Rua:
Give Rossi the gold currency to bring to Bordeaux for the voyage. The
missionaries are already aboard; we had lunch together. They shed a few
tears, but when I left them, they were in good spirits again. They leave
Genoa at two. Warm greetings from them to their confreres and friends at
the Oratory. They will write from Marseilles. God willing, I shall be back
in Turin on Friday and have lunch with Father Vallauri. Let him know
and, if you can, come along yourself. Do all for God's greater glory.
Amen.
Yours affectionately,
Fr. John Bosco
Aboard the Savoie were five first-class passengers, twenty-two in
second class and seven hundred in third class; four hundred among
the last group were Neapolitans. More passengers came aboard at
Marseilles and Barcelona, so that on its crossing the ship carried
thirty passengers in first class, forty-two in second class, and eleven
hundred in third class. Our Salesians were perfectly free to offer
Mass, hear confessions, preach and catechize, and they did so
generously of their own accord. Surveying the situation, they
divided the passengers among themselves and zealously set to
work. The coadjutor brothers attracted· special attention among
the passengers, and many, drawn by their example, began attend-
ing Mass and other religious services.
The missionaries destined for Montevideo had to board their
ship at Bordeaux, the home port of the Pacific Shipping Company,
from whom the Uruguayan government had purchased the
missionaries' tickets. On the morning of November 16, Don Bosco
accompanied them to the railway station of Sampierdarena and, as
they were waiting for their train, he strove to appear cheerful,
amiably conversing with them, offering useful advice and finally
giving them a most heartfelt blessing. It was most moving to see
them kneeling in the waiting room, their eyes wet with tears. They
kissed his hand and, tearing themselves away, hurried to board the
train just as it was about to pull out of the station. They spent the
night at Nice and resumed their journey the next day.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
An unpleasant surprise awaited them at Bordeaux. They had
hoped to board the Poitou on November 20, but the ship had
already left when they got there. They managed to get rooms at the
Hotel Toulouse, but their funds dwindled so alarmingly that they
realized they had to find lodgings elsewhere, since they had no idea
how long they would have to wait. Some charitable people came to
their aid, espeically the chairman of the local chapter of the St.
Vincent de Paul Society and the auxiliary bishop, who saw to it
that the five priests were given rooms at the seminary, while two
coadjutor brothers boarded with the Passionist Fathers and three
with the Carmelites. At each place they were warmly welcomed.
On November 24, the feast of St. John of the Cross, all were
invited to dine with the Carmelites. Father Lasagna, in the
presence of the auxiliary bishop, sang the Mass.8 They stayed in
Bordeaux until December 2. Finally, after a lot of trouble, they
boarded a large British vessel, the Iberia. However, their misadven-
tures were not as yet over, for shortly after departing they found
out what a violent storm at sea can be like.
Don Bosco remained at Sampierdarena until November 17.
During his stay there he wrote Father Cagliero two news-packed
letters.
Dearest Father Cagliero:
Sampierdarena, November 14, 1876
l. Today, November 14, fourteen Salesians left Genoa for Argentina
aboard the Savoie. Ten others will leave Bordeaux on November 20 for
Montevideo. They are scheduled to arrive on December 19.
2. Next April six Salesians and six Daughters of Mary, Help of
Christians will leave for San Nicolas. Two of the nuns are the Borgna girls
who were born and brought up in South America and know Spanish very
well.
3. Wisely distribute the personnel on the list which Father Bodrato will
give you.
4. Next year, 1877, four of your men will be eligible for Holy Orders.
When needed, we have the Holy Father's dispensation from the required
age even beyond twenty months. Remember, too, that we have the extra
tempus9 faculty.
8 Letter from Consul Gazzolo to Don Bosco from Bordeaux, November 22, 1876. He had
accompanied the missionaries there and had remained with them until they left. [Author]
9 0rdinations outside the appointed time. [Editor]

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Departure of the Second Missionary Expedition
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5. One of the things to keep in mind is a house or locality for a
novitiate and house of studies. Do your very best to find an Indian or two
for priestly training. I can send you a good novice master if you need one.
6. There is quite a movement among pastors and associate pastors to
enter our Congregation. The priests of this expedition have already been
generously replaced.
7. Your letter of October 9 arrived just a few hours before the Savoie
set sail.
8. The Holy Father sent our missionaries five thousand francs and
added anothe.r thousand in gold because I went with them to Rome at his
invitation. The Ministry for Foreign Affairs gave me one thousand lire
with deepest regrets for not being able to do more. It's better than a black
eye.
9. The diplomas for the Salesian Cooperators have been printed in
Spanish and Italian. Push the Association of Cooperators, but do it
discreetly. In due time send me their names.
10. Our Salesians are already at Magliano, Albano and Ariccia. The
Holy Father wants us in Rome for a special work, and he is having a
house built where we can begin; it will be ready soon. The missionaries
will give you the details.
11. I have definitively accepted the vicariate of the East Indies; we will
go in 1878. The Holy Father has already asked me to choose someone
who I think should be made bishop of this new mission.
12. We have a hundred and thirty-six novices. Delay a little longer and
you will find a new world. Could you, without detriment to the smooth
functioning of our houses, return here next year?
13. This missionary expedition has sunk us up to our necks in debt, but
God is helping us and we will get by. The promissory note for nine
thousand lire has not yet arrived.
14. You will be given an IOU for 1,755 lire. Please pay it. It is the
balance we owe for the ship fare.
15. The rest you will learn from the dear confreres who are on their
way to you.
16. After you have presented the personnel to each house, see to it that
the community assembles to read the recommendations given to them last
year, 10 and have someone add a few words.
17. I have assigned the personnel, but you can make changes according
to need.
18. Make sure you send me a list of Salesians, novices and aspirants in
each house.
19. I may not be able to write to Monsignor Ceccarelli, so please tell
10 See Vol. XI, pp. 364f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
him that I spoke to the Holy Father about him, and that the quid pro quo
[one thing for another] will be taken care of next winter when I go again
to Rome. Do you think he knows any English?
Greet our confreres in my name and pay my respects to each of them, as
well as our acquaintances, friends and benefactors.
God bless us all!
Yours in Jesus Christ,
Fr. John Bosco
Sampierdarena, November 16, 1876, 4:00 P.M.
Dearest Father Cagliero:
I have some news. I have not yet received the promissory note for 9,000
lire. Father Bourlot can act as interim pastor in Buenos Aires; he is very
experienced in the sacred ministry.
Meanwhile I am readying the departure of the Sisters and the Salesians
for March or thereabouts, unless you instruct me otherwise.
Cardinal Antonelli has been succeeded by Cardinal Simeoni, the
former n~ncio in Madrid and a close friend of ours with whom I have
been in correspondence. Father Lasagna is leaving 11 right this moment for
Bordeaux, and he will give you news of Rome. Besides the fares, I got a
bank note for 1,535 francs in gold from Montevideo. Not enough,. to be
sure, "but it is always better than a black eye." There was a muddle with
the baggage which could not be sent through Bordeaux, 12 so we have to
work things out with the Savoie and the Daughters of Our Lady of
Mercy 13 who will be leaving December I on the Lavarello. Consul
Gazzolo is accompanying the Salesians as far as Bordeaux, because, as
best I can, I intend to make sure that everything works out all right.
The Holy Father has great hopes for the pampas and Patagonia, and he
is ready to help us financially if necessary. More of this later. My head is
spinning, but no matter. God helps us, and everything is going in a way
the world would call "fabulous" but we call miraculous. May God
continue to show us His grace so that we may continue to be worthy of
His favors.
Special greetings to Dr. Espinosa and Father Baccino. My respects to
Marquis Spinola; 14 tell him that we have particularly prayed for the
11 That is, he is on his way. Perhaps Don Bosco thought that he would continue to
Bordeaux the night he arrived in Nice. [Author]
12seemingly there was an increase in the baggage shipping charges. [Author]
I J An order of nuns founded in 1837 in Italy by St. Mary Josephine Rossello ( 1811-1880).
[Editor]
14 The Italian ambassador to the Argentine government. [Author]

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Departure of the Second Missionary Expedition
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repose of his father's soul in the Church of Mary, Help of Christians.
May God bless us all.
Yours affectionately in Jesus Christ,
Fr. John Bosco
On his return, either from Rome to Genoa or from Genoa to
Turin, poor Don Bosco was afflicted with a very painful headache,
just as he needed time to concentrate on important matters. When
his companion, Father Sala, became aware of it, he begged him in
all simplicity and sincerity to have the pain passed on to him. "If
you really want it," Don Bosco answered, "then take it." Immedi-
ately a throbbing headache afflicted Father Sala and Don Bosco
was totally relieved.
The anxious concern of boys and confreres at the Oratory to
hear about the missionaries kept them in suspense until Don Bosco
satisfied their curiosity in his "Good Night" of November 17.
Stepping onto the little pulpit, he purposely hemmed and hawed to
build up their expectations.
When you can enjoy invigorating fresh air outside, why do you all cram
like sardines into this hall for prayers, risking suffocation? Does anyone
have an answer? Do you feel that as long as the air is just cool, all is well,
but when it turns to freezing, it's no longer comfortable?
Well, let us patiently endure a little cold, although it's not really cold
yet, and I hope it doesn't get that way. Here, within these thick walls, it's
warm enough, and in the dining room you can warm up quickly enough,
everyone together, with hot soup and a good bottle (of plain water,
someone interjected). And then, snuggled in bed, you're warm enough,
aren't you? Good! I'm glad because I want you to have whatever you need
to make you comfortable. Still, if occasionally you should catch a cold or
suffer some inconvenience, be virtuous enough to offer it up to the Lord.
But let's talk about more interesting things. I escorted our missionaries
to Rome and got to speak to the Holy Father several times. He asked me
about everything and everybody, and I told him how many of you have
donned the cassock, while others are still waiting but are very good all the
same. I told him that all of you, more or less, were rivaling St. Aloysius in
holiness. When he heard this, the Holy Father asked, ''Don't you have
any roughnecks?"
"Oh, no," I answered. "We really have no such characters; instead, we
have boys who are as good as St. Aloysius."
"Tell me more about it," the Pope continued.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Well," I replied, "I am referring to those who actually are and those
who are determined to imitate St. Aloysius."
"Now I understand," the Holy Father said smilingly. "Tell your boys
that I have great hopes for them and send them my apostolic blessing with
all my heart."
This blessing I have brought you and now give it to you in his name.
I accompanied our missionaries from Rome to Genoa, stopping off a
few days at Sampierdarena where we were heartily welcomed by our
confreres and boys. What a muddle we were in! Some passports were not
in order. Some missionaries were short of clothes; others could not find
their luggage or had forgotten books in Turin. It was quite a mess, I tell
you. Everybody was running about for one reason or another. Eventually
everything got straightened out.
During the trip we had a nice time conversing or discussing things. I
accompanied them to the ship; they were all cheerful. From afar, the ship
looked like a heap of wood, but when aboard one would think that it was
a city with every convenience. The captain told me that it carried 1,200
passengers. The third-class voyagers-not to mention the fourth class,
reserved for sheep, cattle, chickens and livestock-have good food and no
cause to complain. Here is their menu: coffee or tea for breakfast; soup, a
main course and fruit at other meals. They can eat as much as they want.
There is a big dormitory for sleeping; passengers are provided with a
heavy large blanket in which to snuggle up as best they can.
Second-class passengers have better accommodations: a cot in a
roomette about five feet long, but the cots are stacked up like shelves, so
the one in the top bunk must be pretty careful in getting into bed, and,
once in, he had better look out (general laughter)! I say that because if he
is not careful, he may step on somebody's head. A great advantage is that
one enjoys some privacy. Each cot has curtains, and washrooms are
nearby. I was able to book a compartment exclusively for our six priests
because there was no room for them in first class.
The meals for second class are, of course, better than in third, and those
for first class are exquisite and plentiful. If the leftovers were put in a
basket and sent to the Oratory, I'm sure you would be thrilled and well
fed.15
Besides having all they need for the body, our missionaries also have
the facility of saying Holy Mass, while those who are not priests can
attend and receive Holy Communion. So, as you can see, they want for
nothing.
Everyone was full of joy till the moment came to say Bon voyage!
Good-bye! Keep well! Then they all turned pale and finally broke into
t5This paragraph is a condensation. [Editor]

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Departure of the Second Missionary Expedition
389
tears. "Don Bosco, give us your blessing!" they all cried, dropping to their
knees.
With deepest emotion I blessed them and said, "Let's offer our
separation to the Lord. Go now!"
But everyone had one last word to tell me, and there was no end.
However, they all agreed on one request. "Tell everyone, especially our
friends at the Oratory," they said, "that we are going to [South] America
of our own will and desire, with no pressures and with our superiors'
consent. We asked to go not on a whim, but with the sole intention of
doing God's will, to save our own souls and the souls of our neighbors.
Encourage our boys to follow us, should God call them to this life. We
shall be waiting for some to come to our help." Then we parted. As I told
you, one group left from Genoa; the remaining ten took a train through
the Mont Cenis Tunnel and tonight are on their way to Bordeaux, whence
they will sail for Montevideo the day after tomorrow.
I have other things to tell you about Sampierdarena and the ship, but
lest I weary you by saying everything tonight, I will reserve some of the
principal things for next Sunday. t 6
Don Bosco's first thought on his return to Turin was to write to
the Pope, and he was able to do so the following day. We have
already quoted from it before, and we now cite its beginning:
My first duty on arriving in Turin is to express my own fervent thanks
to you and those of the Salesian missionaries. Filled with joy at the great
honor of paying their respects to the Vicar of Jesus Christ and for his
apostolic blessing, they have gladly departed for South America, assuring
me that wherever they may go, they will proclaim your goodness and
kindness, and they are ready to die, if necessary, for our holy Catholic
faith, which alone brings salvation to mankind.
The shortness of his stay and the many things he had to do in
Rome prevented Don Bosco from asking for the same faculties
which his first missionaries had received in 1875 and which were
implicit in their recognition as apostolic missionaries. 17 Thinking
of it some weeks after his return, he wrote to Archbishop Ludwig
Jacobini, secretary of the Sacred Congregation for the Propaga-
tion of the Faith, requesting also vestments and sacred vessels for
16 We have not found any trace of a second talk in reference to this subject. [Author]
17 See Vol. XI, pp. 139, 439. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the [five] new parish churches and others to be opened in the future
in South America. is
Don Bosco, whose thoughts followed his sons as they crossed
the ocean, wrote again to Father Cagliero:
Dear Father Cagliero:
Turin, November 30, 1876
I. Lest you worry, I wish to inform you that the Montevideo contin-
gent could not sail on November 20. Rather I should say that their ship
belongs to a different company, and so they have to remain at Bordeaux
until December 2, and will arrive in Montevideo on December 19 or 26 or
29, according to different sources.
2. This letter is being delivered to you by Daughters of Our Lady who
have some of the baggage which our men could not ship aboard the
Savoie.
3. I approve of your studying English, but do not neglect Spanish and,
little by little, prepare yourself to go to India. How about it?
4. The Holy Father issued a decree putting all the Conceptionist;
under our authority to make Salesians of them all. It is a new venture for
the Church. We'll see what happens.
5. Listen to this. Six priests go to South America; six others enter our
Congregation. Seven clerics go with them; seven others ask to be
admitted. Twelve coadjutor brothers go to South America, Albano and
Trinita; twelve new zealous young men apply and are accepted. Do you
see how God keeps running our business?.
6. I will negotiate with Consul Gazzolo about purchasing the lot. He is
very eager to sell. Have we gotten anywhere with the contract for the
Italian parish church? I alert you to the fact that Consul Gazzolo's star
which seemed so promising is pretty much on the wane. 19
7. Father Reyne, the pastor of Castelletto-on-Ticino, is here at the
Oratory and can't wait to join you. He recommends a pupil of his, Mr.
Pollinini, a banker in Buenos Aires, for any banking operations you may
have. He talks big.
8. Just now the Superior General of the Conceptionists is with me, sent
by the Pope to discuss the arduous taks of merging our two congrega-
tions. We shall see.
9. I have six Daughters of Mary, Help of Christians and six Salesians
18 We are omitting this routine petition for the above-mentioned faculties. [Editor]
19 0n the trip to Bordeaux, Father Lasagna had begun to set through him quite clearly.
[Author]

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Departure of the Second Missionary Expedition
391
ready to leave in spring. I shall send them if needed; otherwise they will
stay home.
10. Madame Maze 20 has died; there will be a solemn funeral on
Thursday. The confreres will give you more news. Ten million best
wishes, all tied up in a bundle, coming to you from everywhere!
May God bless us all, dear Father Cagliero! Pray for me.
Yours ever affectionately in Jesus Christ,
Fr. John Bosco
P.S. Special regards to Dr. Edward Carranza and to Marquis Spinola.
The Montevideo contingent did not even have a pleasant
crossing. They had it rough, especially in the Bay of Biscay, when a
severe storm relentlessly buffeted the ship for four days. An
account of the storm, sent from Lisbon, was publicly read to the
boys, but, instead of dampening their spirits, it aroused to a fever
pitch their eagerness to join the missionaries. The crossing lasted
eighteen days. The sons of Don Bosco, anxiously expected, were
warmly welcomed by Bishop Vera, the apostolic vicar, by church
and civic authorities, and by prominent laymen. Their destination,
however, was Villa Colon, as we have said. They found the bare
outlines of the city as it was later developed and expanded with its
long, straight, broad avenues extending to the periphery where the
school stood-a complex of buildings encircling a fair-sized
Gothic-style church. The interior and outer walls of both the
church and other buildings were stuccoed and coated with white
paint, but there were no decorations and no furniture. Weeds and
thistles three feet tall grew riot over the grounds right up to the
very walls. It took much time and effort to clean, dress up, equip
and adapt the place by demolishing and rebuilding, until the
complex began to look like an educational center. When the
missionaries arrived., they learned that Father Cagliero, Father
Tomatis and the coadjutor brother Scavini, a carpenter, had come
there several weeks before from Buenos Aires and had been
relentlessly at work, with loads more to be done. As soon as the
school was finally ready, the news was immediately spread through
the dailies of Montevideo and other cities, so that within one
month there were about a hundred boarders in the elementary and
20 The niece of Archbishop Gastaldi. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
secondary school grades. Choir and piano classes soon made it
possible to celebrate solemn liturgies and hold impressive assem-
blies. Father Lasagna introduced the same timetable as at Alassio
where he had been director. The pupils were diligent, docile and
fervent in prayer. Parents visited often and voiced their satisfaction
far and wide. Anti-clerical prejudice reared its head in slanderous
newspaper attacks, but they had to reckon with a dauntless foe.
Father Lasagna silenced them orally and in writing, while the
students reinforced his stand by their splendid progress. Thus the
a school's good name spread throughout the country and initiated
growth that became irresistible. Today [ 1931] Villa Colon's "Cole-
gio Pio," 2 1 named by Don Bosco in perpetual memory of his
gratitude to the immortal Pius IX, has grown beyond expectations
in the center of beautiful gardens and vineyards. It also boasts a
meteorological observatory. In short, it· has become a cultural
center of the republic. Its church, dedicated to Mary, Help of
Christians, is now a national shrine.
The missionaries assigned to Argentina arrived in Brazil on
December 6 after a very pleasant voyage. They went ashore to pay
a courtesy visit to Bishop Lacerda (of Rio de Janeiro), as the first
expedition had done, and gave him Don Bosco's cordial regards.
The worthy bishop embraced each tenderly, and, on hearing that
they too were bound for Buenos Aires, asked plaintively, "Always
Buenos Aires? My diocese has over forty huge parishes without
priests. People are born, live and die here, God only knows how.
Why do you all keep going to Buenos Aires? ... Tell me what I
must do to have some of you here.... My dream was to have a
trade school in this city, but the government won't tolerate monks.
The Lord inspired me to send for Salesians, because they are the
only ones who would be allowed here, since they are dedicated to
the education of poor boys and your founder had the holy, clever
and God-inspired thought of giving his religious no special habit to
mark them out from diocesan priests."
Father Bodrato heartened him by assuring him that Father
Cagliero would be passing through Rio de Janeiro and negotia-
tions could be begun. "It is all very well," the bishop replied, "but
21 Although dedicated to Pius IX, this boarding school was always known simply as
"Colegio Pio" right from the very beginning, whereas the one inaugurated in Buenos Aires
after the death of the great Pontiff was known as "Colegio Pio IX." [Author]

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Departure of the Second Missionary Expedition
393
just now I am talking with you. Like Father Cagliero, you will
certainly write to your Superior General, and this means I can save
time." He asked them to stay for lunch, but they had to return to
their ship, and he wistfully watched them leave.
At Montevideo, where they landed on December 11, they had
just enough time to deliver their confreres' baggage to Villa Colon
and be most courteously greeted by the vicar apostolic. On the
morning of December 12, they sighted Buenos Aires. A steam
launch was rapidly making its way to the Savoie. On deck were two
priests, finally recognized as Father Cagliero and Father Fagnano.
They both boarded the ship for moments of heartfelt emotion.
Passengers were not allowed to leave the ship for twenty-four
hours, since Buenos Aires did not then have the magnificent port of
today [1931] and large ships had to anchor some ten miles from
shore. People disembarked on steam launches which took them to
ferryboats that alone could sail up to the shore. The complicated
maneuver could take place only if the waters of the Plata Bay were
calm; tossing seas made landing impossible. This was a day of
rough seas.
The following morning, Father Cagliero's friends were impa-
tiently awaiting the newcomers at the pier. For an entire week there
were visits and receptions. Archbishop [Frederick] Aneiros ex-
pressed his deepest desire to meet Don Bosco and see the Oratory;
as we shall see in the next volume, he did not speak idly. Taking his
leave, he remarked, "I regret that I cannot write to Don Bosco
now, because I am on my way to Paraguay, but I will do so later
on. Meanwhile, when you write, tell him I love you, because you
are destined to be the salvation and good fortune of this city and of
my vast diocese. Tell him that I grant you all the faculties and
privileges I can." 22
People expected great things of the Salesians; all classes of
citizens greeted them with indescribable esteem. History shows
that such early expectations were fully met.
Father Chiala had gotten sick just after readying for Letture
Cattoliche a voluminous report on our missionaries, which was
published posthumously in the October and November issues. A
brief historical introduction about the Salesian missions was
22 From two letters of Father Bodrato to Don Bosco from Rio de Janeiro, December 6
and from Buenos Aires, December 19, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
followed by several letters from the missionaries,23 which, edited by
Father Chiala, had already appeared for the most part in Unitd
Cattolica. He added other letters and the latest news on the subject.
The report ended with an appendix of documents. The aim of this
work merits special attention. Don Bosco's purpose in asking the
author to do the work was twofold: first, to arouse admiration for
God's providence as He avails himself of lowly instruments to
carry out His adorable designs; second, to show his appreciation to
those who helped to finance the first missionary expedition, and to
inspire others to contribute prayers and material help.
23 Rev. Cesare Chiala, Da Torino a/la Repubb/ica Argentina [From Turin to the
Argentine Republic]. Tipografia e Libreria Salesiana, Torino, 1876. [Author]

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CHAPTER 19
Newspaper Harassment
lI[ ITH the lapse of time, newspaper attacks generally
appear of little account to the general public, but not to the person
impugned. Among other things Don Bosco suffered also from this
kind of harassment until the end of his days. It is true that
ultimately his reputation was never impaired in the slightest degree
and that he who spits at heaven spits in his own face, but certainly,
both as a priest and as the father of a large religious community, he
was deeply wounded by the malicious falsehoods of a hostile press.
Proceeding in chronological order, let us first take to task a
nasty humoristic newspaper published tri-weekly in Turin. Entitled
Il Ficcanaso [ The Busybody], for better or worse-and generally
for worse-it exercised its trade of meddling in other people's
affairs. Unavoidably, it often suffered confiscations, lawsuits, and
injunctions, but in the long run such reverses worked to its
advantage by giving it a notoriety that whetted public curiosity. Its
spirit, unfortunately, was Voltairian, which became its boast. And
yet, how many people shed their inhibitions when it's a matter of
reading such tabloids, as though a desire to laugh justifies the
means. In fact, this despicable rag boasted of a circulation which
truly excellent periodicals could not hope to match. But to be held
in derision, with mention of name and surname and an else, was at
that time like being dragged through town tied to a horse's tail.
In 1876 this lurid newspaper was obliged to suspend publication
395

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
because of some impropriety, but it soon was out again on the feast
of St. Joseph [March 19]. Hardly back in business, it made known
clearly enough that its revived program included harassing Don
Bosco. In the brief span of a few months he was their target three
times. In its own way, it revealed its malicious intent to its readers
by claiming that after resuming publication it had sent him a
"cordial greeting" and received a courteous reply stating that "to
respond worthily to its courtesy" he had in mind to become a
"special contributor" and ''comrade-in-arms.'' It then announced
that Don Bosco's collaboration would start with an account of "the
long history of the Succi inheritance," sarcastically promising that
"with polished style" and "exquisite priestly kindness" he would
speak about many bigwigs-lawyers, attorneys·, administrators-
all of them involved in who knows what unsavory affair. On behalf
of the public the editor thanked him, "deeply touched by such a
favor," and anxiously awaited "the story of that inheritance."
This was nothing more but malicious insinuation. Yet it bitterly
wounded Don Bosco's benevolent heart. Louis Succi, a lawyer,
had died suddenly in early January 1875, leaving Don Bosco in an
ugly predicament. Don Bosco had guaranteed a bank loan of forty
thousand lire that the lawyer had sought from a bank. He had done
this willingly because he knew that the lawyer was very wealthy,
though at that time he lacked ready cash, and because he felt
obliged to him for his frequent financial assistance. By law, the
lawyer's heirs should have shouldered the obligations of the
deceased, but after a muddle of specious reasoning, they refused,
thus forcing Don Bosco to honor his own signature. How and to
what extent human greed intrigued for that inheritance is no
concern of ours. It will suffice to note that the intention to strike
indirectly at Don Bosco's reputation, as if he were an accomplice to
a large-scale fraud, did not go beyond an insidious and elusive
insinuation of a general nature. Still it sufficed to discredit him
before many readers who were not in a position to know the whole
background of the story or to ascertain its veracity.
A month and a half later this Turin tabloid again meddled in
Don Bosco's affairs. By this time a sensational fiscal sanction
would have silenced it if the same paper had not reappeared in
May under a new title, La Lanterna de/ Ficcanaso [ The Busybody's
Searchlight]. Just then Don Bosco happened to be in Rome. In the
May 6-7 issue (Year 1, No. 2) it attacked him in two articles, from

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Newspaper Harassf!Zent
397
which we will draw only the substance, discarding the vile and
blasphemous rind of their language. The first of these articles was
entitled Don Bosco in Rome. It was a hodgepodge report, typical
of the work of secular journalists writing about ecclesiastical
matters. The press had had no inkling that in 1875 Don Bosco had
been suspended from hearing confessions, 1 so great was Don
Bosco's reserve. Now a strange news story was being circulated
that Don Bosco had just been suspended a divinis [from all priestly
functions] and had gone to Rome for this reason. The newspaper
maintained that Archbishop Gastaldi had suspended him from the
celebration of Mass for three reasons: 1. He had too many
connections in Rome. 2. He exploited this advantage to bypass the
archbishop's authority. 3. He upset the conscience of the faithful in
order to extort inheritances from them. The writer depicted Don
Bosco as fighting. "tooth and nail" in Rome to shake off his
ordinary's canonical penalties and concluded ironically: "This time
the archbishop has acted properly, and he deserves praise.... We
shall see who is the more powerful, Don Bosco or Archbishop
Gastaldi." What gall!
The second article was entitled Jesuitical Fanaticism which
mainly corresponded to the truth. We quote the article as written,
omitting incidental comments which, distorting facts, abuse Don
Bosco and would deceive unwitting readers. The article read as
follows:
Some time ago, three gentlemen called at the St. Francis de Sales
printshop to have a pamphlet published. Everyone knows that this
printshop is controlled by Don Bosco. He agreed to print it, set the price,
and accepted the manuscript. Three days later the customers came by to
see how things were going. "Gentlemen," Don Bosco said, "I ask a
thousand pardons. Kill me if you wish, but God inspired me to burn it
and so I did!" "Why?" they asked him. "Because this manuscript did not
speak too well of our dearly beloved archbishop."
It really was no "pamphlet" or "booklet," but a manuscript of at
least a thousand pages! As for "not speaking too well" it concocted
such a biography of the archbishop that the book would have
offered indisputable grounds for a libel suit. At the end of the
article, the writer admitted that he failed to understand why the
I See Vol. XI, pp. 449-459. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
three authors of the destroyed manuscript had not taken the case
to court. His explanation was very simple: Don Bosco had bought
their silence.
A third bifrontal attack appeared in its columns a few days later
in the May 9-10 issue. Both attacks were disguised, each in a
different way. The first would not have identified its true target but
for its title, Matters at Bra, or A Pupil of Don Bosco. This pupil
was supposed to be a certain "Father P., parish priest at Bra"; the
case in point was an extorted inheritance. But no former pupil of
Don Bosco was a parish priest at Bra, unless a dastar:dly meaning
was given to the word "pupil," namely a disciple and imitator in the
art of extorting inheritances.
Seemingly the second attack was against Don Bosco, though it
really was leveled at Archbishop Gastaldi. It rehashed the sensa-
tional item of Don Bosco's suspension a divinis, repeating its
imaginary reasons and adding new vicious allegations. It again
asserted that the reasons for this grave sanction were secret
jealousy on the part of the archbishop and Don Bosco's ruthless
competition in chasing after inheritances. At the bottom of it all
was always evident the same malicious falsehood whose very
enormity made it incredible to anyone acquainted with its victim.
But Scripture says that calumny perturbs even a wise man, even
though it may not always undermine the courage of his heart.
Calumnia conturbat sapientem et perdet robur cordis illius [Op-
pression troubles the wise, and shall destroy the strength of his
heart-Eccl. 7, 8]. A source of great affliction to Don Bosco was to
see how this diabolical cunning sought to discredit him before the
people among whom he exercised his apostolate.
Another humorous journal which enjoyed a wide circulation,
and which we mentioned in the preceding volume, was II Fis-
chietto [ The Whistle].2 It resumed venting its spleen against Don
Bosco and Archbishop Gastaldi in its May 2 issue, No. 62. A
certain "Fra Giocondo," neither a friar nor a merry one, but a man
imbued with Voltairian ideas and with a penchant for blasphemies,
presumed to pontificate about the mysterious origins of "the well-
known and long-standing friction between these two great men."
We shall spare our readers the utter nonsense regarding Don
Bosco's suspension a divinis and insinuations similar to those
2fbid., pp. 468f. [Editor]

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Newspaper Harassment
399
already cited. But the article offered a new tidbit to its readers by
claiming that Don Bosco was seriously thinking of leaving the
banks of the Dora River and of establishing himself on the
Ligurian Riviera. It had drawn this conclusion from the festivities
held on May 18 at Sampierdarena, celebrating Don Bosco's return
from Rome. In reporting this news, II Cittadino [The Citizen] of
Genoa mentioned "a manifestation of filial love, held with proper
solemnity in a spacious hall of the new and beautiful building
complex constructed as if by magic through the generous assis-
tance of various benefactors." This paragraph of local news was
embellished into a report that because of harassment in Turin Don
Bosco was seeking a more peaceful environment in Liguria. Such a
departure might have suited the enemies of the Church, who
seemed to be united in undermining his reputation in order to force
him to leave. But this was not in the designs of Divine Providence.
A press account about the inauguration of a new segment of the
railway connecting Turin with Lanzo also annoyed Don Bosco by
giving him more publicity than he desired. We must be aware of
the politics of the time, characterized by the recent transfer of
powers from conservatives to democrats. The party newspapers
made this event at Lanzo their own, each portraying it in its own
color. Yet the role of Don Bosco on this occasion was generally
viewed favorably by the newspapers of both the right and the left,
as well as by the so-called independents such as Unita Cattolica,
which disavowed both right and left. The question of parliamen-
tary orientation daily grew more urgent, for there was a rumor of
forthcoming political elections. The unanimity of the press in
presenting Don Bosco's action in a favorable light was an indica-
tion that even on that occasion he had been faithful to his great
principle: "Politically I belong to no one." And yet, from this
unanimous agreement, a discordant note was soon struck.
It is helpful first to read the praise given to him by Unit<i
Cattolica on August 8:
At the Salesian boarding school, a fine reception and refreshments had
been prepared beneath the elegantly decorated porticos for the entire
a gathering. The pupils' brass band accompanied delightful choral piece
for the occasion, performed also by Salesian students, and drew tumultu-
ous applause. The three cabinet ministers and the prefect of the province
visited the school and expressed their heartfelt praise.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
L'Emporio Popolare, also an advocate of Catholic principles,
had this write-up on August 7:
I must state that Don Bosco's school was admired by all, and that the
most fervent and sincere compliments came from the three cabinet
ministers and the prefect of the province. One must say that it deserved
them under every aspect, since it is a splendid and outstanding institution.
The Nuova Torino [ The New Turin], an industrial journal and
certainly not clerical, also wrote the same day:
We walked to Don Bosco's school, where this priest graciously received
his guests and engaged at length in conversation with Ministers Nicotera
and Zanardelli.
Even La Gazzetta del Popolo wrote on August 7:
At the [Salesian] boarding school a fine reception, with white wine and
vermouth in abundance, was prepared by the municipality. The students
presented a delightful choral number to hearty applause.
Despite its briefness, by no means accidental, this slight notice
was really considerable, in view of the anticlerical phobia of that
Turin newspaper at the time.
The discordant note, mentioned earlier, had its origin in a
government-sponsored newspaper of Rome, Il Bersagliere, whose
profuse praise went beyond that expressed by other segments of
the press. A sour note was struck in the August 9 issue m the
following passage:
We finally entered the magnificent school of Don Bosco, the wonder-
worker who manages to support nine thousand boys in his several
institutes! The pupils greeted the ministers with applause and shouts. Don
Bosco was present and shook hands with Zanardelli, Nicotera and
Depretis. Under the spacious colonnade facing a lovely chain of hills,
Don Bosco had iced vermouth served. Excellent! The students sang, the
all-boys brass band played, and squads of these youngsters performed
military drills. To be for or against priests is not the issue. Here education
is manly, and the boys grow up into citizens of sterling character. At a
certain moment, Don Bosco becomes the main attraction and sits among
Nicotera, Zanardelli and Depretis. The most surprised of them all is the

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Newspaper Harassment
401
Honorable Zanardelli, who cannot believe his own eyes. But it is so. This
wonder-worker priest, who could be mistaken for a mere sexton, accom-
panies the premier as far as the town square. The two men shake hands
and exchange compliments with bows and cordial words.
At this point politics reared its head to destroy harmony. A
Roman dispatch for Unita Cattolica, written that same day
[August 9] and published in the August 11 issue, stated:
[Nicotera] visited the northern provinces, known as the stronghold of
the rightists, to deceive the simpletons by playing "saint" with Don Bosco
and at the Cottolengo Institute, and the "monarchist" with Victor Em-
manuel.
One should read this morning's Bersagliere, the organ of the Neapoli-
tan baron, to catch an echo of its owner's devotion. It describes him to us
as he gets off the inaugural train at Lanzo to attend its blessing and then
takes his place in the orocession behind the crossbearer-he who only
yesterday forbade all religious processions. Then he profusely pours out
compliments on Don Bosco, the wonder-worker priest, and goes on in
that vein in a manner which would upset even a strong stomach.
A week later an article appeared in the same newspaper, in
which the writer, professing to be a "most affectionate son of Don
Bosco," asserted that he was "greatly mortified at the poorly
written tributes" lavished on him by the Roman newspaper.
Therefore, fearing that others might be "unfavorably impressed
regarding his most beloved benefactor," he declared that the article
"inflated" things and contained "little that was accurate" and
"much that was false.'' The writer then absolved Don Bosco of any
possible charge of wasting money "on decorations and refresh-
ments for the premier, the cabinet ministers and their party." He
would have found a much better use for the "twelve thousand lire
spent by the municipality for the famous dejeuner!' The conclu-
sion read: "Whether in his exquisite courtesy Don Bosco shook
hands with the ministers, I cannot say, for I was not present. But if
he did, it would be desirable that their Excellencies would match
his courtesy by effectively helping him to give an ever growing
number of boys a good education, which cannot be anything but
manly because it is genuinely Catholic." So much for the ill-
advised Roman dispatch.

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rn2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
No one can fail to see how untimely this unfortunate article was.
Yet worse even than the article itself was the introduction by the
paper's editor:
We are very glad to publish the following letter, written to us by a
Salesian, in regard to Bersagliere's eulogy of Don Bosco. On August 6 we
would have wished Don Bosco one of those momentary indispositions
which on similar occasions so conveniently affect diplomats, including
papal nuncios.
The paper's editor-in-chief, Father [James] Margotti, was not in
Turin at the time. Upon his return he immediately called on Don
Bosco to apologize, declaring that he had known nothing prior to
the publication of that article. Consequently, in the issue of August
23, he took the opportunity to insert the following item:
Unita Cattolica always bears the greatest affection and veneration for
Don Bosco, and is aware that in all his actions he is motivated solely by
the glory of God, his love for the Church and the Pope, and his desire to
win souls to Jesus Christ. We consider ourselves very privileged every
time we can support his truly apostolic labors through our newspaper.
Among other things, it should be pointed out that although the
unfortunate article was signed "A Salesian," it was apparently
written by Father Joseph Persi who had been a guest of the
Oratory but was not a Salesian. To conclude, we might add that
shaking hands with cabinet ministers, as Bersagliere repeatedly
stressed, got on the nerves of certain people.3 But no law, human or
divine, forbade what Don Bosco had done. After all, he was
dealing with ministers of his legitimate sovereign; furthermore
Zanardelli represented Prince Amadeus, who was to have come,
but did not appear, because, as the opposition newspapers de-
clared, he really was prevented by a diplomatic indisposition. Nor
could one honestly say that there was anythmg antireligious about
the event. Besides, how could Don Bosco refuse to host cabinet
ministers without risking very grave harm? And having granted the
request, could he fail to give the visitors a suitable reception? He
3 For example, in the same issue of August 23, someone signing himself "A Roman
Catholic" made this highly transparent allusion: "We don't care who shakes hands with
Nicotera, Depretis, and others...." [Author]

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Newspaper Harassment
403
would never have resorted to a diplomatic indisposition and
thereby leave his young Salesians in the lurch by exposing them to
an interview for which he alone had the wisdom to handle the
unanticipated, embarrassing and compromising questions.
Don Bosco was very displeased with this rambling article, and he
had good reason. Anyone who was unaware of how he always kept
himself free of newspaper controversy might easily imagine that
the journalist had followed his instructions and his views, whereas
he had had nothing to do with the matter. Reaffirming his policy in
regard to newspaper controversy, he declared: "This kind of
reporting unavoidably perpetuates one's troubles by unfailingly
alienating both sides. Utterly insignificant things are blown up to
enormous proportions, and what should remain private is made
known to the entire world." 4 On this occasion he deliberately chose
to be overcautious. Therefore, to put an end to all gossip, he even
forbade the publication of a poem written for the occasion by
Father Lemoyne and set to music by Brother Dogliani. He
explained that there had already been too much publicity on the
Lanzo event and too many interpretations. Furthermore, it was
unwise to feed the fire when it was dying out; printing the poem
could support the false opinion that he had given the reception an
official and political overtone.
Also the shameless Secolo of Milan was interested in Don
Bosco that year. It was rumored that he planned to open a school
on the picturesque slopes of Cassine, a municipality in the district
of Alessandria. This annoyed an anonymous anticlerical who gave
vent to his anger in the Milanese newspaper. But the people of
Cassine became very indignant and responded in kind to the
troublemaker by addressing a protest to the newspaper with a very
long list of signatures. Then, wishing to give tangible expression of
their sentiments toward Don Bosco, they sent him a manifesto of
support signed by I, 184 people, with a covering letter from the
local doctor. Don Bosco sent someone to inspect the building they
had offered for sale, but two problems prevented the Salesians
from going to Cassine. The area adjacent to the building was too
small for playgrounds, and complications were foreseen in the
purchase of the building which was to be converted into a school.
4 Chronicle of Father Barberis, August 15, 1876. Under this date the chronicles combined
two other incidents that took place later on. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Thus the plan was abandoned after an unproductive exchange of
letters.
Nor did all approve of the Salesian foundations in the Roman
suburbs. In the second half of October 1876, Lo, Liberta and Lo,
Capitale, two liberal newspapers, published two letters from
readers in Albano who were sounding a cry of alarm [about who
was responsible for inviting the Salesians to Albano and Ariccia].
After 1870, the fashionable topic in Roman circles was to argue
about "Whites" and "Blacks," as the two Roman aristocracies were
characterized, according to whether they accepted or rejected the
accomplished fact [of Rome's annexation by Italy].
At first Cardinal Di Pietro was displeased, but soon he realized
that it was only a flash in the pan. Probably a word from on high
had its effect, because the write-ups on Lanzo were still well
remembered. Nor was it long before a friend's prediction came
true: "The 'Blacks' will not say that you are 'White,' and the
'Whites' will not qualify humane and Christian charity as
'Black.'" s
5 Letter to Don Bosco from Canon [Charles] Menghini, Rome, October 24, 1876. He
meant that the ultra-conservatives would not accuse him of being a liberal, nor would the
liberals accuse him of being ultra-conservative. [Author]

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CHAPTER 20
October Through December 1876
at the Oratory
~HE encouraging words of Don Bosco, drawn from
manuscripts in our archives, will fill a goodly number of pages in
this last chapter.
At the Oratory the school year generally began after All Saints'
Day, but Don Bosco wanted the boys to be back a couple of weeks
before that solemnity. All the new pupils and two-thirds of the old
ones were present on the evening of October 20, when at the "Good
Night" he exhorted them to put things right with their conscience.
I am glad to see you again, all healthy and in such large numbers, after
a period of absence, although not all have arrived as yet. I commend those
who came back punctually at the set time, and especially those who even
anticipated their return. They were blessed with nice weather, while those
who chose to delay by one day encountered bad weather, which to all
appearances will continue.
Now what will be your first task at the Oratory?
Do you know what a traveler does as soon as he comes home from a
journey? He first examines his clothing for any dirt, mud, or stains. Then
with a brush he removes these stains one by one. If he happened to fall
into a puddle, he has to have his clothing laundered. That is what you
must do now after returning from your vacation. Examine your con-
science to see if it is clean or stained. Should you find even a small spot,
use the brush of confession immediately to remove it. If you find any big
stain, then, for heaven's sake, remove that too!
It may be that during your vacation some of you have not stained
yourselves at all, not even slightly. But tell me, is there anyone among you
who can say: "During my vacation, I behaved better than when I am at
the Oratory and made progress in virtue"? No, I have never heard anyone
tell me that. Rather, very many regretted the time spent on vacation. One
said: "Despite myself, a friend of mine persuaded me to eat meat on
Friday." Others lamented: "A relative made me eat and drink more than
405

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406
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was good for me; some companions made me listen to indecent conversa-
tion; a neighbor got me to read a bad book, and he took me for a walk
during which I saw some bad things." In short, the harm that some suffer
during vacation is greater than can be imagined.
Now that you are back here again, try to purify your soul by a good
confession and Holy Communion. Let us always keep ourselves ready to
return to God at whatever moment He may wish to call us. Good night.
He spoke again two days later. Few classes were planned for that
week, and he earnestly exhorted them to occupy their time well. He
also expressed his heartfelt wish that they speak Italian rather than
their dialect.
For the time being-he said-we cannot follow a regular timetable,
because quite a few boys for justifiable reasons have not yet returned from
vacation, but, starting tomorrow, we shall have a few classes so as to
review the subjects you covered last year. A few industrious lads I came
across have already done that on their own. That is a very smart thing to
do, and they will gain the benefit during the school year.
We shall have a full schedule after the feast of All Saints, when
everyone will be back. On that day we shall meet in church for the
Exercise for a Happy Death, sing the Veni Creator, and close with
Benediction of the Blessed Sacrament, as is our custom, so that the Lord
may grant us a fruitful year.
Just now what I particularly recommend is that you do not waste time.
At mid-year how many regret the time they wasted and the poor grades
they receive! They would like to make it up by studying during recreation
or by rising before the regular time, but these things are not allowed. All
need their night rest and recreation period lest their health suffer. They
would have no trouble if they set their minds to their work from the first
day of school.
I recall that last year especially we had to be very alert day and night to
keep students from overtaxing their strength by study. Be determined
now to make good use of each day so as not to regret the loss of time.
Even a single moment, remember, is infinitely precious, as St. Augustine
says, because during that moment one can perform a good deed and thus
deserve God and heaven.
Tomorrow we start the novena in honor of All Saints. Let each strive to
make it well. I suggest two resolutions for this school year: first, avoid sin
of any kind, and, second, shun all thoughts and words offensive to the
holy virtue of modesty. May this latter resolution endure not only this
year, but for years to come and always. Then, if during this novena you
would like a practice or suitable nosegay which can serve for the entire

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October Through December 1876 at the Oratory
407
month or even for the whole year, I suggest this one: Don't say a single
word in the Piedmontese dialect. You may think that this is a seemingly
useless suggestion, but it will help you greatly in learning to speak proper
Italian. So, away with dialect, and not a word of Piedmontese! Talk, play,
work, eat, drink and sleep-but all in Italian. (General laughter) And if
anyone starts to snore tonight, then let him snore in Italian. (More
laughter) This nosegay does not call for any painful penance or sacrifice.
All it requires is self-control. But if you feel that it is very difficult, the
greater will be your heavenly reward. May the Lord bless you, and good
night to all of you.
The novena of All Saints suggested the topic for the "Good
Night" of October 27. He recalled the days of Dominic Savio,
comparing them simply and effectively with their own time.
The novena of All Saints is in progress, but I still fail to see that you
have become especially good. Not that there hasn't been any improve-
ment at all, but I see no miracles happening. I recall how several boys, like
Dominic Savio, Mickey Magone, Francis Besucco and others, made this
novena with extraordinary devotion and fervor. One could not ask more
of them. I do not mean that you are making it poorly; there are good boys
among you, but the enthusiasm of former times is lacking. Then every-
body was aflame. There were only sixty or seventy boys, but there were
just as many receiving Holy Communion. What has caused this change?
Could it be that Don Bosco no longer talks to his boys or can no longer
make himself understood as in the past? Could it be that you do not
understand him or no longer want to understand him, as those boys of old
did? I do not wish to know now where the fault lies. What really matters is
that you become good. There is still time. Have you ever seen a bunch of
sticks stacked one on top of the other? If one catches fire, all in turn ignite
each other. You can do the same. During this novena be an incentive for
good to each other. A lighted match can set fire to a haystack and start a
great bonfire. One of you with the will to become a saint could kindle the
others by your good example and salutary advice. What if all of you were
to make this effort? What a great blessing that would be!
Let everyone think of heaven, where some of you have brothers or
sisters, friends or companions, superiors or subjects, a father or mother,
who are enjoying the reward of their virtuous lives. They were flesh and
blood, the same as you, and perhaps they were not shielded from danger
as you are. Maybe it wasn't as easy for them, as it is for you, to practice
their religion and go to confession. So if they became saints, why can't
you?
What does it require? God's help and nothing else. And I assure you

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that the Lord will help you. What do you lack? A small dose of good will.
If you haven't got it, if you cannot arouse it by yourselves, ask the Lord
for it. Ask insistently and He will grant it. Should your prayers be
insufficient, turn to the saints, and especially to the Blessed Virgin. During
this novena they are ready to help you in every way. Ask them to obtain
for you an ardent and constant love of God, and the Lord will grant
through the prayers of so many saints what your prayers were unable to
obtain. Good night.
At the Oratory everybody knew what the Salesians were doing,
and the boys took an active interest in them as becomes members
of one family. Thus the departure of confreres for various destina-
tions provided Don Bosco with the topic for the ~~Good Night" on
October 29 and with the opportunity to introduce the subject of a
vocation. He publicly hinted at a conference he planned to give to
the Salesians, not only to inform them, but also to coax some
upperclassmen to seek permission to be present.
A few hours ago some Salesians left for Rome. These are not the group
destined for South America. They went to open a small boarding school
in Albano, a little town near Rome at the foot of the hill on whose slopes
Alba Longa once stood before and during the days of ancient Rome.
Next Sunday, a second little group will leave to open another small
boarding school at Ariccia; from there some of them will go to Magliano
to teach in the local seminary. Lastly, a group of three or four will leave at
the end of this week or early next week to open a house at Trinita.
Meanwhile we pray, as is our custom, for those who are on their way to
Rome and likely will not be there until tomorrow at about two in the
afternoon.
Since we are now making the novena of All Saints, we must not allow a
day to pass without praying for those who are to go to South America. I
ask our priests, too, to remember them during Holy Mass. This time our
missionaries number twenty-four, but perhaps they will not all leave at
the same time; the departure of the second group might take place a week
or two later.
Now that the adult ones are leaving, the younger ones should grow,
take their places and likewise become apostles. It would be nice if the
bread rolls baked here I under the motherly protection of Mary, Help of
'The Oratory bakery was located in the basement of the Church of Mary, Help of
Christians. [Editor]

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October Through December 1876 at the Oratory
409
Christians would make each of you boys grow a meter taller every time
you ate one and turn you all into adults. (General laughter)
Let us put our trust in Divine Providence, with whose help I hope you
will gradually become good missionaries for the conversion of the whole
world. Meanwhile I want to let all of you know that tomorrow evening, at
about five-thirty, there will be a conference for the members of our
Congregation.
Let us always stand firmly by the Lord who guides all our actions, and
let us so behave ourselves that He will have nothing to reproach us for on
the day He will come to judge all mankind.
Do not let a day go by during this novena of All Saints without asking
some favor of God. Let us strive in particular to gain the plenary
indulgences obtainable at this time. Let us not forget the souls in
1
purgatory: the souls of those who once lived here with us, who played
with us in the same playgrounds, who had our same teachers. Finally,
those who have lost their parents or relatives should not be so unmindful
as to forget them. Prayers offered for the souls in purgatory gain a
twofold advantage: these poor souls are relieved of their sufferings, and
we, in turn, will earn a great reward in heaven. Good night.
The conference announced for October 30 aimed at spiritually
disposing the professed members, novices, and aspirants to start
well the new school year. Two hundred and twenty-eight people
gathered to hear their good father talk to them about vocation
from half past five to seven in the evening. After assuring all
present that God had indeed called them to the religious life, he
discussed the danger of losing this signal gift by going home [for
visits or vacations]. For some time now he had earnestly desired to
eliminate such trips entirely, but he wished to do so by persuasion.
Enough has been said elsewhere how cautiously he had to proceed
to solidify the regularity of religious life among his sons. Detach-
ment from the world, religious vows, and confidence in one's
confessor were his main points on the theme of vocation.
During the spiritual retreats at Lanzo-he began-we discussed our
Congregation, [the priestly and religious] vocation, and the vows of
chastity, poverty and obedience. I was very pleased with the outcome of
the retreats, and so were also the preachers and retreatants. I was very
gratified by their number and fruitful participation, and also by the fact
that several made their vows and others are preparing to do so next year.
I am here now to solemnize the year-not the school year that will start

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
next Monday if not sooner, but "the Salesian year," a year memorable for
the expansion of the Congregation in Italy, in Argentina, and in France at
Nice. During this year we opened twenty-one new houses. Only yesterday
some confreres left for Ariccia and Magliano near Rome, and possibly at
this very moment they are at the feet of the Holy Father asking his
apostolic benediction upon us. Others will leave shortly for Albano,
which is also near Rome. Let us hope that this year will be just as fruitful
as the one just completed.
However, to achieve great things, we must be faithful to our vocation.
The first step requires that we forsake the world, as many of you have
already done by putting on the clerical habit. This, in itself, symbolizes
the renunciation of the world and its allurements. Many wish to enter the
Congregation as lay members, but for all members the main objective is
the salvation of their souls. This honest intention assures us that we are on
the right path. Banish all doubts. As for all of you gathered here, were you
to ask me if your vocation is to remain in the Congregation of St. Francis
de Sales, I believe that I can answer affirmatively.
Yes, all of you are called to the Salesian Congregation, to the priest-
hood and· to the religious life.
I can assure you in God's name that all of those who made their
profession were undoubtedly called. Before accepting them I made it a
point to know them thoroughly, and by admitting them I proved beyond
doubt that I was convinced of their worthiness for this great calling.
Moreover, the superior is obliged under penalty of a grievous sin to reject
any applicant whom he considers unfit.
What of those who are only novices or aspirants? I believe that I can
say the same thing, and I can prove it. How? Holy Scripture says that the
whole world is under the evil one and is enslaved by lust of the flesh, lust
of the eyes, and pride of life. Now the Lord wants us to save ourselves, to
think of eternity, and to love Him alone. Is not the world a great obstacle
to this love? It certainly is.
Consequently, does one act rightly or wrongly by resolutely forsaking
the world in order to give his attention to God? Undoubtedly he makes
the right decision, just as you have done.
In conclusion, what does one do on entering the Congregation? He acts
according to Our Lord's desire; he does God's will. The mere fact that
God led us here and that we followed Him is a clear sign that He Himself
opened to us this path of salvation. Feeling an inclination for the Salesian
life is already a sign of vocation. Who instilled this feeling into us? "Every
worthwhile gift, every genuine benefit," says St. James the apostle,
"comes from above, descending from the Father of the heavenly lumi-
naries." [Jas. 1, 17] Hence, your vocation comes from God.
What if something unexpected should lead one to decide otherwise? In

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this case the same superior, noticing a weakening in the subject's
vocation, is bound to alert him to it. I would be the first to tell such a one:
You are not called to the religious life. and by remaining in it you are
jeopardizing your eternal salvation. Then we would both work together to
find a calling better suited to the achievement of his salvation. If
necessary, I would solicitously help him to find a position outside the
Congregation. But until such a sign becomes manifest, St. Thomas says,
one should persevere in the state he has embraced. St. Paul, too, warns us
to abide in the same calling in which we were called. [Cf. 1 Cor. 7, 20]
Many object: "In our Congregation we can't even go home and see our
relatives and friends." Well, they are the very ones we must guard against
as regards our vocation. St. Alphonsus used to say, "Parents are our
soul's enemies." And even those who mean well will many times by their
advice create the greatest difficulties for those wishing to dedicate
themselves totally to God. "We have done so much for you," they lament.
"It is only right that you help us now. And then, too, the Fourth
Commandment says: "Honor thy father and thy mother.'" In explaining
the Gospel text about how "a man's enemies will be those of his own
household" [Mt. IO, 36], St. Thomas [Aquinas] states that parents are
incompetent in matters of vocation and turn into enemies. For the most
part our relatives seek their own interests rather than those of Christ
Jesus. [Cf. Phil. 2, 21] Their conversation is about worldly advantages,
and their thoughts and desires are for worldly comforts.
A relative may visit a religious and say: "Why do you stay here? You
could come home to your father and mother who are so fond of you. You
can find a more rewarding job at home. Couldn't you do just as much
good if you were a diocesan priest?" Similar remarks are also made by
respected and well-meaning people, who, however, do not understand
what a vocation is. But what of home? I, too, went home, remained there
a day or two, did what I had to do, and then returned to the Oratory.
"Why don't you stay a little longer?" my relatives asked. "Here too boys
need a Christian upbringing." "My duty calls me back to the Oratory," I
replied. ""If there are boys here who need a Christian education, I will
provide for them in some other way-through others, perhaps. But I have
to be where the Lord placed me."
In such cases we must do as Our Divine Savior did when at the age of
twelve He was temporarily lost by Mary, His mother, and Joseph, His
foster father. Did they not love Him with all their heart? How anxiously
they searched for Him! How much they wept for Him for three days until
they found Him in the temple! "Why have You done this to us? You see
that Your father and I have been searching for You in sorrow." And Jesus
said to them: "Why did you search for Me? Did you not know I had to be
in My Father's house?" [Lk. 2, 48-49] Such should be our answer to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
anyone trying to draw us away from the life and the place where God
wishes us to be. "Do you not know that I must do the will of My Heavenly
Father? Do you not know that I must think of matters that pertain to the
greater glory of God and not of My father and My mother?" The Virgin
Mary was silent, the Gospel says, at such a response, and She kept these
words carefully in mind to meditate upon them.
One day when Jesus was preaching to a multitude of people, His
mother and brethren-that is, cousins-came to speak with Him, but He
gave them no attention. The Virgin Mary could not get near Him, and she
sent word by someone. Then this individual tugged at His mantle and
said: "Your mother and Your brothers are standing outside and wish to
see You." [Lk. 8, 20] Extending His hands over the surrounding multi-
tude, He exclaimed: "My mother and My brothers are those who hear the
word of God and act upon it." [Lk. 8, 21] This statement most eloquently
proves that those who wish to follow Jesus Christ must detach themselves
from their parents.
To a few among you I could also say, "Why do you at times sigh for the
life from which the Lord has mercifully rescued us?" Isn't it true, my dear
sons, that here we are safeguarded from the occasions of sin that abound
in the world? Let us therefore turn to the Oratory if our choice is a place
far removed from sin. Here we no longer fall into the sins we committed
in the past.
Let us then seek this safe place, far removed from bad companions.
Here it's much easier to do good, to visit the Blessed Sacrament, to
meditate and receive the sacraments. If we wish to save our soul by
removing what could harm it, let us cling to our Congregation, a safe
haven and a most suitable place for attaining our eternal happiness.
Naturally, we must be on guard lest we lose our vocation, by turning
back from the path already taken. ''Can a vocation be lost?" you will ask.
It certainly can. A vocation is the precious pearl mentioned in the Gospel.
A man goes in search of it, finds it, and in order to have it he sells all he
possesses. If one owns a pearl or a diamond, he guards it jealously. If,
instead, he should foolishly throw it into the sea or trample it underfoot
or, unmindful of its minute size, drop it in the sand or loose soil or even
throw it into a deep puddle to be lost in the mud, this brilliant, costly gem
would be gone. No one would sympathize with a man who foolishly lost
his treasure. We must, therefore, hold our vocation dear. The Fathers of
the Church refer to it as the pearl hidden in the religious life, the pearl that
belongs to the religious who carefully observes his rule. We would incur
God's wrath if we were to show contempt for this most precious treasure
and cast it away.
Then, too, we must love seclusion and be wary of exhibiting it to the
world. We must keep it safely guarded or we shall lose it. If the owner of a

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silver or gold coin of great value were to go into a public square and
shout: "'Look what I have!" some pickpocket would immediately try to
snatch it away. But if he says nothing about it and carefully carries it with
him, no one will be the wiser, and he will not risk losing his treasure. We
should do the same; let us carefully guard our religious vocation lest the
devil, who seeks only our ruin, be given a chance to make us lose it.
Furthermore, let us not seek advice from those who might dissuade us
from our vocation. At times we even ought to conceal it from our parents,
if possible, especially when we must make a decision, because a man's
enemies are those of his own household. But above all, we must not be
worldly-minded and fond of sensible affections or family attachments.
Now I'll say a few words about the vow of poverty. Someone might say,
"'I would gladly remain in the Congregation if I had a better furnished
room, if I had work more to my liking, and so on." Well, didn't we make
the vow of poverty? Would one mind being poor as long as he lacked
nothing? This would be a mockery. Some take pride in having taken the
vow of poverty but fret at its consequences. For instance, wine may be
watered down and not to one's liking, but if we really mean to be poor, we
must accept some privation. A truly poor man would be content with
poor quality wine. Let us not be the kind who love poverty only in word.
And what about the vow of obedience? I hear complaints such as this:
''My superior cannot bear the sight of me. When he knows that I like
something, he won't let me have it; contrariwise, he will deliberately order
me to do something I dislike." Haven't we taken the vow of obedience? In
taking this vow, we sacrificed our will to Our Lord, and therefore we
ought to do whatever our superior may order. Do we like it? That's fine!
Does it upset us because it's against our inclinations? So much the better!
We acquire greater merit before God. But we should not obey with a sour
face, as some people do. We ought to obey willingly and cheerfully,
accepting our superiors' orders as coming from Our Lord Himself. Look,
a good breakfast eaten in obe.dience is more meritorious than any
mortification prompted by one's whim.
At times a superior may give an order and the confrere will carry it out
only halfway. Later, when the superior finds things only half done, he
sadly ponders all night what to do about it. With so many other things to
look after, the poor director has to worry about this because a spoiled
young religious took it into his head to do things his own way.
The third vow we took is that of chastity. What a beautiful virtue this
is! I would like to speak to you for days on this topic, but obviously I lack
the time. Would that all Salesians could preserve it free from even the
slightest blemish! This is the loveliest, most resplendent and, at the same
time, the most delicate of all virtues. It is so easy to lose if we do not use
the means to preserve it. It is so easily tarnished if we do not safeguard it

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
as our superiors and the rules suggest. We must do our utmost to remain
pure and holy in God's sight. Be on guard at the first hint of temptation,
curb your feelings when you tend to be sentimental, avoid unbecoming
words, and abhor friendships that are somewhat tender-hearted and
books that unduly fire the imagination. Curb your senses. And if the
devil, taking advantage of some idle moments, neglected safeguards, and
imprudent acts committed by transgressing the rule, should assault us
without warning, do not waver. Do not relinquish your treasure by
saying: "Just once! I will do it only this once! It is so long now that I have
been resisting! Later I shall make up for it!" "Deep calls unto deep," says
Holy Scripture. [Ps. 41, 8]
What if someone allows the devil to overcome him? He should be
careful not to take a fatal step by changing his confessor. l know of no
other thing more harmful than this. Here it is not merely a question of
absolution, but of spiritual direction. Any confessor can absolve you, but
how can you expect one to direct you if you tell him only minor faults and
conceal from him serious ones? How can he advise you about certain
faults when, lacking further information, he may consider them trivial
whereas they are the real cause of what you are concealing? What spiritual
assistance can he give, what guidance can he offer, if, believing what you
tell him, he understands as scrupulosity that which is consent and as
carelessness that which is the consequence of something he does not know
about? What would you say of a patient who discloses to his personal
physician only minor ailments but conceals what really ails him? The
doctor will prescribe a palliative, but it will not save the patient's life. The
most effective remedy in such cases, the most powerful means to avoid
falling into that sin, is to confess it to one's regular confessor.
In conclusion l urge all of you-boys, clerics and priests-not to let a
single day pass without asking the Lord very earnestly, especially after
Holy Communion or Holy Mass, for the grace of preserving this beautiful
virtue. Always pray for it as for the greatest of favors. Ask for it very
insistently while the Eucharistic Jesus is within you. l think l can say that,
since the body of Jesus permeates our body and His blood mingles with
our blood, nothing unbecoming can happen to us.
The "Good Night" on All Souls' Day deserves particular note.
After announcing the resumption of regular classes, Don Bosco
graphically presented the three fundamental principles of his
educational system: avoidance of sin, frequent confession, and
frequent Communion. It is a delight to observe the calm simplicity
and the commanding language with which he stated his long-held
views on the frequent reception of the sacraments-then a very
ticklish subject.

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I have some news for you. Tomorrow our regular schedule will begin.
Some of you were already complaining about too much playtime, too
many leisure walks, and too little study time. Well, tomorrow you will all
be satisfied. But you will still have plenty of time to enjoy yourselves. You
must constantly bear in mind that you are here to learn; therefore, study!
I shall carry out my duties and you will carry out yours. So, commencing
tomorrow, do your utmost to avoid idleness and sin if you really want to
learn. If only you knew the value of time! Time is a treasure; wasting even
a moment means losing part of this treasure. Therefore, let us immedi-
ately set about our work willingly, so that at the end of the year we need
not grieve over wasted time.
You must also be convinced that true wisdom comes only from God.
Keeping busy and making good use of time would be of no avail if you are
burdened with sin. Since ..the fear of the Lord is the beginning of
wisdom," we must put our conscience in order. In the study hall there
used to be a poster with this inscription: "Wisdom will not enter into a
malicious soul, nor dwell in a body subject to sins." [Wis. I, 4] I do not
know if it is still there; if it is not, I will ask Father Durando to put
another one up.
Here I feel the need to repeat the advice I customarily give at the
beginning of the year: Frequent confession andfrequent Communion. As
to the frequency of confession, I make no rules. The Fathers of the
Church suggest once a week, or every two weeks, or once a month. St.
Ambrose and St. Augustine agree on once a week. I leave it up to you; go
to confession whenever your conscience bothers you. Some of you may go
a week or ten days without committing a sin; others may go fifteen and
even twenty days. However, still others may fall into sin within three or
four days. Naturally these boys should go to confession more frequently,
unless their sins are slight. The catechism teaches us to go to confession
once a month or every two weeks. St. Philip Neri taught and recom-
mended weekly confession. Such was also the practice of St. Aloysius. I
suggest this: if you care but little for your soul, go once a month; if you
want to save your soul but are not too eager about it, go every other week;
if you want to aim at perfection, go every week. Do not go more often,
unless your conscience bothers you.
As to the frequency of receiving Communion, I likewise do not wish to
set rules. Instead I will tell you a short story. There was a man who
usually went to St. Vincent de Paul for confession but became dissatisfied
with him because he insisted that the man should go to Communion
several times a week. Tired of hearing this, the man decided to go to
another priest. He found one and told him, ••1 want you to know that I
used to go to Father Vincent, but since he always ordered me to receive
Communion nearly every day, I left him and came to seek your advice."
Perhaps unaware of the harm he was doing, the priest replied: ••You are

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
right, my son. Why go so often to Communion? Once a week will be
enough." Some time later he even counseled his penitent to go every other
week in order to better prepare himself. Finally, continuing in this false
spiritual direction, the priest told the man to receive only once a month. I
do not know the reasons for this advice; perhaps the man kept commit-
ting the same sins or the priest thought that he was not making any
spiritual progress. The poor fellow followed his confessor's advice. And
what happened? Within a short time he discontinued going to Commu-
nion altogether, and only went to confession. Then he began to go to
theatres, parties, dances, and other amusements, and soon enough he
stopped going to confession and gave himself up to unbridled living.
After a while, though, feeling rather miserable and remorseful, he went
back to St. Vincent and said: .. I'm in very bad trouble, Father Vincent."
"Why did you not come to see me anymore, my son?" the saint asked.
"I became tired of frequent Communion, so I changed confessors. But I
see that in abandoning Communion, I also gave up piety, became worse,
and ended by abandoning confession. From now on I want to follow your
advice and receive Holy Communion often."
He then made a good confession and again began leading a good life.
Gradually he received Communion more frequently and once again
became the pious man he had formerly been.
l recommend the same to you. Everyone needs Holy Communion.
Those who are good need it in order to remain good, and those who are
bad need it in order to become good. In this way you will acquire that true
wisdom which comes from the Lord. Therefore, I repeat: avoid idleness
and sin, and go frequently to confession and Communion. Good night.
At the beginning of every school year, wise educators sorrow-
fully find out that vacation time always claims victims-youngsters
who have taken a bad turn because of bad companions or for other
sinful reasons. To safeguard their other pupils from possible
corruption and instill a healthy fear in the not-too-well-
intentioned, these educators must necessarily overcome their own
feelings and take drastic preventive measures. Such a course of
action did not conflict with part of Don Bosco's system of
education. During November, three upperclassmen were dismissed
from the Oratory. (Incidentally, the whole class evinced disquieting
symptoms.) The three culprits pleaded earnestly to be allowed to
stay, but in vain. One boy from Palazzolo (near Brescia), after
pleading with Don Bosco, threw himself at the feet of the kindly
vice-director, Father Lazzero, with whom the final decision rested.

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417
He earnestly beg_ged to be allowed to remain even as a mere
domestic, declaring that he was ready to cto anythmg the superiors
might wish. How many tears he shed! How many reasons he
adduced to move the superior! Next, he pleaded with Father
Bologna who was in charge of public relations with the pupils'
parents. Convinced that the boy was sincerely repentant, the
superiors allowed him to transfer to the Salesian school at Lanzo.
Another boy from Trinita (Cuneo) did leave, but he returned a few
days later with his parents. There was weeping and loud lamenting.
His father, a well-educated man, was so distressed that he refused
to take any food until his son was given another chance. Compas-
sion for the poor man prevailed and the boy was sent to Borgo San
Martino. The third pupil, from Busca (Cuneo), went home and
from there wrote several letters to his superiors. In despair at
receiving no answer, he returned to the Oratory with his parents.
As a result, he was allowed to transfer to Alassio, but without any
reduction in fees. The mitigation of a rule which was usually
strictly applied was due to the special circumstances of these
unfortunate upperclassmen.
Don Bosco never let himself be so totally absorbed by Oratory
problems or other matters as to forget his other houses. In fact, on
November 21 he visited the junior seminary at Borgo San Martino,
where he attended the patronal feast of St. Charles, which had
been postponed to November 23. On December 4 he visited the
school at Lanzo, to which he returned on (he eve of the feast of the
Immaculate Conception. Here he had a dream that Father Laz-
zero, after hearing it, described in his chronicle as "unlike any
other." On December 12 Don Bosco went to Trinita to visit the
newly opened house.
A letter in late November reveals his solicitude for the house at
Vallecrosia.
My dear Father Cibrario:
Turin, November 29, 1876
I received your letter and that of Father Boido, and I am grateful to
both of you for giving me the news as it is. This.helps to guide me.
Father Rua will see to the sending of a teacher without delay. I am
leaving for Liguria right after Christmas, and I will make an unhurried
stay with you. Miss Letizia Lavagnino and her young sister may go to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Mornese at any time.2 As regards finances, leave that to me and to Mr.
Lavagnino. We will drink one of his choice bottles, and after that
everything will be settled. Tell Monsignor Viale to ignite the fire [of
enthusiasm] for his church; I will bring some wood. 3
I am very sorry to hear of Bishop Biale's illness. This community is
praying for him, and we hope that at his venerable age God may still spare
him for us. My greetings to our sisters and to the Lavagninos. Impart to
all a special blessing from the Holy Father. Amen.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Wherever possible, Don Bosco always tried to seek financial
assistance for the various needs of the Oratory. His frequent trips
made him keenly aware of the necessity to again obtain reduced
railroad fares for himself and his boys. For this reason, therefore,
he wrote to the Minister for Public Works and to the General
Manager of Railways. [His request was granted for northern
Italy.] 4
We now resume our account of events at the Oratory. Don
Bosco personally wished to announce to the entire community the
start of the novena in preparing for the feast of the Immaculate
Conception. For the second time he mentioned Dominic Savio,
but now he did so by expressing himself with notable fervor and
recounting in greater detail an event to which he had briefly
alluded in his biography. In Chapter 17 he had written:
Dominic's entire life may be said to have been a prolonged act of devo-
tion to Our Lady. He never let go by an occasion of offering Her some
sign of honor. When, in 1854, Pope Pius IX promulgated the dogma of
the Immaculate Conception, Dominic became very eager to give the
Oratory a living and lasting memorial of the glorious title given by the
Church to the queen of heaven.
"I would like to do something to honor Our Lady," he said, "But I must
do it right away, or I won't have time."
Then the biographer went on to describe the Immaculate
2 Miss Letizia was in Mornese as a postulant. Later, she and her younger sister Elvira
transferred to Nizza Monferrato, respectively as postulant and resident student. The house of
Vallecrosia was being generously helped by the Lavagnino family. [Author]
3 A pun: bosco in the Italianized Piedmontese dialect means "wood." [Author]
4 We are omitting these routine letters. [Editor]

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419
Conception Sodality which Savio had conceived and brought into
reality. It was to the same feast that Don Bosco referred in Chap-
ter 8.
Dominic Savio was among those most eager to make the feast a holy
celebration. On each of nine slips he wrote a resolution or act of virtue,
and on each day of the novena he drew one of these to practice. Then,
with careful preparation, he joyfully made a general confession of his life
and very prayerfully received Holy Communion.
This is how Don Bosco spoke on the evening of November 28:
Tomorrow we begin the novena to the Immaculate Conception, and I
would like all to put their best possible effort into it. Every morning and
evening you will hear the words sung, .. Praised be the Immaculate
Conception of the Blessed Virgin Mary, Mother of God." It is a prayer of
the faithful in honor of the Blessed Virgin Mary. However, to glorify Her
Immaculate Conception, the Church has instituted a special feast whose
novena we will begin tomorrow and, God willing, complete, not without
receiving some extraordinary favors.
I can still recall, as though it were today, the cheerful, angel-like face of
Dominic Savio. How obliging, how good he was! The day before the
Immaculate Conception novena began, he came to see me, and we had a
conversation which is given only in summary form in his biography.
Many of you have read it, and others can do so if they wish. It was a
lengthy conversation.
..I know that Our Lady grants big favors to those who make Her
novenas well," he began telling me.
"What would you like to do for Her during this novena?" I asked him.
"Many things."
..What are they?"
"First, I want to make a general confession of my whole life to prepare
my so~l. Then I intend to carry out perfectly the daily nosegays given each
evening during the novena. Third, during the novena my conduct will be
such that I can receive Holy Communion every day." Then he stopped
short, as though he had more to say.
..Nothing else?" I prompted.
"Yes, there is something else."
''And what is it?"
"I want to fight a war to the death against mortal sin."
..Anything more?"
"I want to pray ever so much to the Blessed Virgin Mary and to Our

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Lord that they will let me die sooner than allow me to fall into even a
venial sin against modesty."
Then he gave me a note on which he had written: "I wish first of all to
make a general confession and then to ask the Immaculate Virgin to keep
me spotless so that I can receive Holy Communion every day, and to
make me die rather than let me fall into mortal sin." With the help of the
Blessed Virgin Mary he kept those promises. My dear sons, he was your
own age, flesh and blood like you; he had the same bad inclinations we all
have, he lived where we live and was brought up in this very Oratory, he
studied in the same rooms where you study and have class, he slept in
your dormitories, he ate the same food you eat-only, of course, he was a
little better than the rest of us and left us a good example.
In saying this I don't mean that you should all make a general
confession. No, not that. But if anyone has such a need, if he remembers
any special sin of the past which he has not confessed, I urge him to go to
confession. If it was a serious sin, then he must begin his confession from
his last good one and tell all the sins, confessed or not, that he has
committed. Some complain that they are always confessing the same acts
of disobedience, the same badly checked anger, the same waste of time,
the same bad thoughts not immediately put away, the same silly things
and remarks-in short, a cycle of confession and sin, sin and confession.
Let such a boy consider the way he has lived since his last confession. Has
he done any better? The tree is known by its fruit. If he sees that he has
made some progress, then he should continue to go forward in virtue, but
if not, then he should realize that confessions which have been fruitless
were not good, and that it is his fault. Let him endeavor to do better, with
a good examination of conscience. Let him make a general confession and
then make every effort to do better in the future.
Still, it would be a good thing for many, if not all of you, to make a
general confession. Here I could have a lot to say about how you should
prepare for it and how you should make it, but usually I sum things up
this way: "See yourself at the last moment of life, and tell me what you
would do. Think of all the sins you have committed as though you were
just about to account to God for all you have done, and then go ahead
and make your confession."
I am convinced that most of you do everything properly, but I would
like to insist with a few that they apply themselves with every possible
effort to make truly good confessions.
In closing, here are the only two things I suggest for this novena: a good
confession and daily Communion-if not sacramental, at least spiritual,
that is, a lively desire to receive Jesus in your heart. Good night.
He reserved the evening of December 3 for a "Good Night" to

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October Through December 1876 at the Oratory
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the artisans and again recalled Dominic Savio. The words he used
to inspire them to make a good novena must have borne fruit, for
in his private little chronicle, under the dateline of December 8,
Father Lazzero wrote: "Don Bosco showed himself greatly pleased
with the artisans. A visit he paid them during the novena helped
very much." Don Bosco spoke thus:
Now you can no longer complain that I don't drop in to see you. You
think that I speak to the students every evening, but I don't. I've spoken to
them only twice since August. I have another excuse, too. The bell for
your evening prayers rings while we are still having supper, and I cannot
make it over here on time. Besides, you have Father Rua and Father
Branda who have all sorts of things to tell you.
However, if I don't come here to see you, you can come to see me. The
students know that they can find me in the sacristy, and I am very happy
to have some artisans come too. But in this matter the students have it all
over you. Well, here's your chance to even up the score: "Don Bosco
won't come to see us? We'll go to see him!"
There is something else· I want to tell you. We are making the novena of
the Immaculate Conception, and I will say to you what I have already
told the students on the first day of the novena, namely, that by the time
this feast is over they must all put things right with their souls. If anyone
of you is worried about his soul, if there is something to be put right, he
should not let this feast of the Immaculate Conception go by in vain, lest
he put his soul in danger of being damned. I do not mean that all of you
are to make a general confession. No, not that. In fact, if one has already
done so, he need not repeat it. But let each one of you make the
confession which he needs. One who keeps telling the priest the same sins
over and over again would need a general confession. For instance:
someone confesses to a lie and then keeps telling lies; someone else
accuses himself of misbehaving in church or of being disobedient or
disrespectful to superiors, or of indulging in bad conversation, jokes and
comments, or of having bad habits. Have all his confessions been good? I
say with the Gospel: "By their fruits you shall know them." If confessions
bear no fruit, we have good reason to believe that while they may not have
been sacrilegious, they were at least useless. So you will have to search
your heart well to determine the reason: perhaps it was a poor examina-
tion of conscience, or lack of sorrow, or something else. Then, after
making a good confession, sever all ties that might keep you bound to the
devil.
There is another case that calls for a general confession, and that is
when one may have had the misfortune of knowingly keeping back a

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mortal sin and constantly neglects to confess it at the next occasion.
Easter, Christmas, other feast days and even entire years go by in a
continued series of bad confessions. I am not saying that this is true of any
of you, but should it be so, let such a one not allow this feast day to pass
without putting his conscience in order and thus avoiding the risk of
eternal damnation. Let him confess the sin he has concealed, repeating all
subsequent confessions, and turn over a new leaf.
Dominic Savio came to me the evening before the novena of the
Immaculate Conception and said to me, "I want to make this novena
well."
"I will be happy if you do so," I answered.
"What should I do?"
"Perform all your practices of piety well."
"Of course, but I would like to do more," Savio said.
"Receive Holy Communion more often."
"I hope to do that too, and with God's help I will receive every day, but
I'd like to do more still."
"What, for example?"
"I want to make a general confession and renew the promise which I
have repeatedly made to Our Lady of withholding every glance and
haboring not even the remotest thought that may offend the virtue of
purity."
Dominic Savio was exemplary in everything, but in this matter he was
superb. He made a general confession to the great edification of all who
saw him.
You too, now, following Dominic Savio's example, should do your
very best in this novena. Does this mean that you must all make a general
confession? No. As I said before, I do not want this, but if anyone
happens to need it, he should not let the opportunity of this beautiful feast
pass by. Should he be unable to put his conscience in order by the feast of
the Immaculate Conception, let him do so on a subsequent day up until
Sunday, for I will always be on hand to listen to him in the sacristy. But
for heaven's sake, let no one dissuade anybody from going to confession!
Another thing I want to tell you is this: be good to one another, love
each other, help each other and give each other good example and advice.
But never-I say, never-let there be any friendship which only too often
leads to mutual scandal, obscene conversation, and the ruin of each
other's soul. Such is the friendship of those who come together for some
evil purpose, such as stealing. In fact, I understand that this has been
going on now for some time, to my great sorrow. There has been pilfering
in the orchard, the dining room, and the kitchen. Even the infirmarian has
to keep a careful eye on the supplies he needs in his care of the sick.
Towels and shirts were stolen and sold. Are we living in a den of thieves?

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Some boys have already been dismissed from the Oratory on account of
this. It is not that I mistrust any of you. I am saying this to warn you and
to discourage anyone who might be so tempted.
Just one more thing. You always keep saying that you love Don Bosco,
but does your conduct show it? If you are asked ''Do you love Don
Bosco?" you instantly reply, "Of course!" But is this what Don Bosco
wants? Not at all! Only those who cooperate with him in striving to save
their own souls are Don Bosco's real friends-these and these alone! If
Don Bosco works so hard to save your souls-your souls, I repeat-you
too should make every effort to cooperate with him. After all it's your
own souls that are at stake, even though Don Bosco must answer for them
to the Lord. On my part, I shall always pray to Our Lord and the Blessed
Virgin Mary that they may guide all of you to heaven. Good night.
After the feast of Immaculate Conception, a minor change in the
house gave Don Bosco the opportunity of having his beloved
words heard again. Because of their large number, the novices were
assigned a more spacious study hall, and a beautiful statue of the
Blessed Virgin was enshrined in it. A brief assembly was prepared
by the novices for the hall's dedication and the blessing of the
statue, and Don Bosco was invited to attend. Don Bosco was so
delighted that he invited all the resident Salesians to meet with him
there for a general conference. So, on Sunday evening, December
10, some two hundred people gathered in the novitiate study hall
before Our Lady's statue, beautifully enshrined under a pretty
canopy and surrounded by candles and flowers. It was the first
little festivity that the novices had organized on their own initia-
tive, and their joy was reflected in their faces. Don Bosco entered
the room, a prayer was said to the Holy Spirit, and the choir sang a
suitable hymn. Then, vested in surplice and stole, Don Bosco
blessed the statue with the ritual prayers and, sitting beside the
little altar surmounted by the statue of the Blessed Virgin, ad-
dressed the group.
We all understand that I have not blessed the Madonna Herself but
only an image of Her. We also know that our reverence for this statue is
directed to the Virgin Mary. Some people, especially Protestants, mis-
judge us and, quoting the Holy Bible: "You shalt not create any graven
image or likeness," accuse us of idolatry. But we know better.
We abide by the command," You shall adore but one God alone." This

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excludes all others. Since this is our premise, what further objections can
the Protestants raise?
How are we to interpret that verse of Holy Scripture? Very simply! You
shall not make any statue, any likeness of animals or anything, in order to
adore it. That is the point: adoration, which does not mean veneration or
reverence.
Adoration, or !atria in Greek, means supreme worship, supreme
service, given to God alone.
Contrariwise, the respect shown to the saints-du/ia in Greek-is mere
reverence and homage; it is not adoration, bec~use we know that the
saints were people like us, and we, too, can become saints.
The cult of the Virgin Mary, Mother of God and queen of heaven, the
most exalted of all creatures, on the other hand, is termed hyperdulia in
Greek, and it means a higher form of veneration. Latria or adoration is
reserved to God alone. If we ever loosely use the word adoration in
reference to an angel, we do not mean this literally but only as indicating
homage, veneration, but never real adoration.
We can rebut Protestants through their own Bible. For instance, what
stood at the right and at the left of the very sanctuary of the Lord in the
temple? Two cherubs! Who put them there? The idolators? Was it not
Solomon himself who did so at the order of the Lord Himself? So, then, if
God Himself ordered this, it in no way conflicts with His will. Protestants
are embarrassed by such arguments and have nothing to say in answer
except, "We never noticed that." Furthermore, as St. Paul says, images
are necessary for people, because they rely upon material things to
strengthen their faith. Man cannot long endure in an abstract faith,
without symbols or images. The Christian always says, "See, the Blessed
Virgin! See, such-and-such a saint!" He is not speaking of mere wood and
plaster as being really the Blessed Virgin or the saints; they are just
reminders of whom they represent.
Now let us come to our little celebration. I am very satisfied with it and
would like many others like it to be held elsewhere.
What are we to learn from this blessing of the statue and the prayers we
have said?
There are so many things I would like to tell you about Mary's special
protection for us and for our houses! We can be positive that She watches
over us and asks us to follow Her example. She asks us to respond to Her
care and go with Her along Her glorious way, strewn with lilies. And what
advantage shall we gain by keeping ourselves under Her protection? If we
do so in words only, She will not number us amo_ng Her sons, but if
indeed we are truly devoted to Her, we cannot doubt that we shall go to
heaven and be happy with Her for all eternity.
In these corrupt times Our Lord made us understand that the Blessed

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Sacrament is truly His body, that the Virgin Marv is queen of heaven, His
own Immaculate Mother, and tnat through Him She is all-powerful. It is
thanks to Her that our Congregation exists and prospers. I therefore
plead with you to urge all first to adore Jesus in the Blessed Sacrament
and then to reverence the Blessed Virgin Mary. Promote this devotion. It
will do an immense amount of good. In regard to one's vocation, the
Virgin Mary is a firm support. One who can accomplish very little by
himself will, with Mary's aid, achieve much. Without citing specific
examples, .I have known shaky and even totally mistaken vocations-a
great misfortune, indeed-yet through Mary's intercession, they were
completely straightened out.
Just one instance. Not very long ago, a man bound by holy orders for
four years was living a dissolute life, poised on the very brink of hell. He
came to me and opened up. I asked, "Tell me honestly: do you have
devotion to Mary?"
"To tell the truth," he answered, "I have never given it any serious
thought."
"Well, then, say three Hail Marys each morning and evening. Often,
but especially when tempted, say 'Mary, Help of Christians, pray for
me.'"
He promised to do so and went his way. Some years later we happened
to meet again. He was very glad to see me and assured me that from the
day he had opened his heart to me, he had always enjoyed peace of soul.
"You gave me the right remedy," he said. "Always promote devotion to
Our Lady. Especially to young souls setting out in God's service,
recommend that they entrust themselves to Our Lady's protection."
Indeed, with Mary's help, one can obtain whatever favor he needs. By
grace She is all-powerful and we are to invoke Her at every moment, for
She will give us the strength we need to overcome all our spiritual
enemies.
I hope that you will all revere this statue and refrain from any jest,
conversation or reading that may displease Our Heavenly Mother and
Her Divine Son. For the Most Holy Virgin will then grant you favors and
blessings. I wish you this with all my heart.
I also ask you now to plead with the Blessed Virgin to help Don Bosco,
who has so much to do and must answer to the Lord for your souls and
his. I hope that we shall be devoted to Mary throughout life and that we
shall all die a holy death so as to rejoice with Her forever in heaven.
After this homily Don Bosco set aside his vestments and sat with
the superiors before the improvised altar to enjoy the assembly.
Present also was the Conceptionist Brother who was to return to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Rome th~ next day. The hymn was sung again and followed by
recitations in prose and poetry in Latin, Italian, French and
German. A group of clerics chanted the Hail Mary in Chinese,
having been taught by a former student of the apostolic schools of
Turin. Before leaving the study hall, Don Bosco carefully looked
over the new study hall, and with his observant eye he noticed that
the gas jets had not been properly spaced. He directed that they
should be rearranged for a better lighting of the room.
It was customary to give weekly conduct marks also to the
novices. From the outset of the year Don Bosco had requested that
they be brought to his room for his examination. The practice was
resumed a week after the ceremony described above. Not all the
marks were satisfactory. With a simple word or two Don Bosco
personally cautioned those who had failed to obtain an excellent
grade. "Look," he advised, after hearing confessions, "you got a
bad conduct mark for this or that reason. Try to improve." The
impression this made was extraordinary. The young men thus
admonished ran in tears to their novice master, Father Barberis, to
seek a detailed explanation.
The clerics' philosophy classes during the school year 1875-76
had left much to be desired, 5 and so, in choosing a new professor,
Don Bosco looked to the youthful theologian, Father Augustine
Richelmy, the future cardinal archbishop of Turin, who was very
fond of him from childhood. Since he did not receive a favorable
answer to his request, Don Bosco asked him if he would at least
preach the Sunday homily to the boys of the St. Aloysius Festive
Oratory, which had lost the services of Father Guanella. In his
letter to Richelmy he alluded to the size of the church to forestall
any objections because of the priest's weak voice.
My dear Father Richelmy:
[No date]
Since I cannot have you for our philosophy classes, would you at least
help me in preaching at the St. Aloysius Festive Oratory? The church is
not very big. A short catechetical homily, even a simple story rounded out
with a moral, will do.
Father Durando will give you details. Pray for me.
5See Vol. IX, pp. 270f. [Editor]
Always yours in Jesus Christ,
Fr. John Bosco

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Don Bosco still kept thinking of the dream he had had while at
Lanzo. He had promised to narrate it, but not immediately,
because he still felt too distressed about it However, the effects of
the dream's revelations resulted in immediate action. When Don
Bosco realized what was going on among the Oratory boys and
who were the ringleaders, he immediately summoned them to his
room. They were two: an artisan and a student, both of whom,
Don Bosco said, were real demons.
First he called in the artisan. "Look," he said, "I must tell you
something. Do not interrupt me. When I'm through, just say yes or
no. You have not been to confession for the past six months. After
your last confession you did this and that, at such a time and such a
place, with so-and-so." He went on in this vein for ten minutes
without a break. "Now," he concluded, "is this true or false?" "It's
true," the boy answered, thoroughly frightened. He remained silent
for a tense moment and then added, "It's all true. I am totally
guilty. If you can forgive me and let me stay, you may be sure that
you will see a radical change in me; if you decide to expel me, I
can't complain." Don Bosco said not a word. The boy fell silent
too. Then, bursting into tears, he fell to his knees before Don
Bosco, pleading, "Please forgive me! I really needed a shock like
this. Yes, I have been away from God all this time. If you send me
home, let me at least first straighten out my conscience. Don't send
me away like this....""Please," he sobbingly added, "have mercy
on me! Give me another chance and you will see that I will undo
the harm I have done!"
"When you began to speak," Don Bosco answered, "and I saw
that you were only admitting your guilt and promising to do better,
ready either to stay or leave, I was afraid that this was a trick of the
devil and that you would not keep your word. But now that I see
that you want to put your soul in order and repair the harm by
your good conduct, I am willing to give you another chance. For
now you may stay."
Then it was the student's turn. "From such and such a day," Don
Bosco told him, "you have done a lot of harm in this house. The
only chance you have to obtain my pardon is to tell me in every
detail all that you have done. Keep nothing from me."
The culprit admitted his misdeeds, but only in part, omitting
several of the more serious faults he was guilty of. Don Bosco
prompted him with a few comments, but when the boy kept lying

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to excuse himself, he cut the interview short, dismissed him, and
sent a note to Father Lazzero instructing him to send the boy home
the next morning.
Many others were summoned quietly to Don Bosco's room.
How much good was done by this dream's revelations! At times the
unexpected shock would radically transform a youngster then and
there. The entire community itself, knowing that the superior's
gaze could penetrate their inmost secrets, was wondrously kept in
check.
These initial warning signs made nearly everyone anticipate that
Don Bosco would soon have something extraordinary to tell them,
and on the evening of December 20, when he appeared to give the
HGood Night," they thought that the moment had come. But no, he
still refrained. However, he did speak at great length. First,
formally but somewhat facetiously, he introduced Father Lazzero
as vice-director of the Oratory, an office formerly held by Father
Rua but recently filled by Father Lazzero. He then announced the
establishment of a new office, that of Director of Education for
Salesian schools in the person of Durando, the Oratory principal,
whose duties were being taken over by Father Guidazio. Don
Bosco closed with a fervent exhortation to the boys to be good
always and avoid sin. He spoke as follows:
I have many important things to tell you this evening. First, I should
narrate to you a marvelous dream, but I will do that tomorrow evening so
as not to prolong things tonight, and I shall arrange for the artisans to be
present too. Now here are some things which are not dreams, but cold
facts.
There is a slight change in the administration of the house. Right now
Don Bosco is liquidated, and so is Father Rua; Father Lazzero will follow
suit, and, in due time, we shall all be liquidated. Until now, the next in
command after the Superior General, the one who handled the more
important affairs of the house, was Father Rua. But now he has to absent
himself too often and can no longer look after everything. For this reason,
he is yielding his office to Father Lazzero. Very often people come to see
Father Rua and he is out, or an emergency arises and he is nowhere to be
found, or some of you would like to speak to him and do not have the
opportunity. Now Father Lazzero will be here most of the time and so
will be able to look after the Oratory's needs. In conclusion, Father Rua,
who is so good, will have other cares to attend to, and Father Lazzero,
who is even better, will take his place as director, as he has practically

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429
been doing already. So now it becomes official and everybody knows it. If
anyone, therefore, needs anything, he can go to Father Lazz~ro and find
him home and be able to talk with him freely.
Another change has been made concerning the running of the schools
here at the Oratory. Father Guidazio, who is now in better health, cannot
as yet carry a full teaching load, but he is strong enough to supervise not
just one, but all the various schools of the Oratory, because supervising is
less fatiguing than teaching. Hence, anxious to continue helping you, he
will have the position of a superintendent, i.e., director of all the Oratory
schools. Father Durando held this position up to now; he is indeed a very
virtuous priest but cannot as yet manage to be here in Turin while he is at
Lanzo or be at Sampierdarena and Alassio while he is here. Therefore he
will supervise all the schools of our Congregation, both because he is
known to outside authorities and because we now have someone at the
Oratory who can take over his former work. Anyone needing school
certificates should apply to him. In conclusion, Father Guidazio will now
be in charge of the running of the Oratory schools and also of the clerical
students, except the novices who are under the direction of Father
Barberis. I don't want anyone intruding on other people's domains.
It is my wish that these men be superiors not just in name but in deed.
Everyone, therefore, is to obey and respect them as real superiors. They in
turn will take care to exercise their duties diligently. If there is any breach
of discipline in the schools or some other infraction, I shall ask not Father
Rua or Father Durando to account for it, but Father Lazzero and Father
Guidazio. When anything goes amiss at the Oratory or when I see that
things are not faring well, I shall go after Father Lazzero and scold him
properly until he puts it right. They are the ones who must answer for
everything regarding either the boys or the clerics, and not they alone; the
other superiors anq their charges are also obliged to answer for any
impropriety which may occur so that it can be remedied.
And now, my dear boys, let's come to something closer to you.
Regardless of how much good we try to do, some mischief will always
occur. I know that many of you are genuine models of St. Aloysius, But I
also know that many of you are not as yet behaving as they should. Just
yesterday, as you know, to our regret we had to dismiss some boys. It will
grieve parents to see their son returning home and know that he is not
welcome either here or anywhere else, because, once it is known why he
was dismissed from the Oratory, no other school will accept him. Recall
how God punished that wretch who was the first to sin against the Sixth
Commandment. You can find it in the Holy Bible. Therefore, let each one
of you be particularly careful in matters of immodesty in deed and word.
This is the vice which most harms youth.
Even the wicked esteem goodness, though they may not practice it.

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There are fathers, you know, who realize how bad they are deep at heart,
but they want their children to remain good, or, if they are not yet good,
to become so, and are glad that they are receiving a religious training.
There are fathers who are drunkards, but woe betide if their son dare to
set foot in a tavern! A parent may well be a gambler, staking all he owns
and even what is not his, but it will go hard with any son of his who is
caught gambling! A man may be foul-mouthed, but heaven help anyone
who will utter indecent words in the presence of his children! Why?
Because they know the evil consequences of such bad habits. Just to cite
an example, I recall a man somewhat advanced in years, highly respected
but not religious, who called on me only a few days ago. "Make sure that
my son attends your religious services, that he hears Mass and goes to
confession and Communion, that he prepares himself for confirmation,
and that he behaves well."
"Do you consider these things important?" I asked.
"I certainly do!"
"And do you act accordingly?"
"Well, now," he replied, "it's true that I'm bad and not much of a credit
to myself, but that's the very reason I don't want my son to be like me."
"If you are so anxious to have your son receive a religious education," I
countered, "wouldn't you want to become religious yourself?"
"Impossible," he answered, "at least for now! At my age? Besides, it's
not so easy for me in my village. I've lived this way for so many years and
can't make up my mind to change. Who knows? I may yet put my soul in
order when I get sick."
"Don't bank on that," I retorted. "A lot of people drop dead in the
street or while they are eating and laughing. A sudden accident hurls them
into the next world. Supposing something like that were to happen to
you?"
"Well, patience! What can I do?"
"Patience? Do? How will you manage to suffer for all eternity in hell
when just now you cannot even bear a slight effort to straighten out your
soul's affairs?"
He fell silent, and so did I. A moment later he said to his friend (they
had come together): "Wait for me outside in the hall for a moment. I have
to talk with Don Bosco alone, just the two of us."
When we were alone, he began, "Do you know that I was on the verge
of tears just now? You recalled to my mind the peace which I enjoyed as a
child, when I went to confession and carried out my devotions. Show me
how to put things right with my conscience, and I promise that I will do
so. I want to return to God."
"If that is all you want, an instant solution is at hand: make a good
confession and a good Holy Communion."

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"I've tried that many times already but at long intervals: Christmas to
Easter, Easter to Pentecost, and so on."
"Well, if you wish, you may come here. If you can't come to the
Oratory, stay a day or two in Turin and go to Our Lady of Consolation,
where there are excellent confessors, or to St. Philip's Church or to the
monastery. They will help you settle your account with God, and you will
have the opportunity to do everything else well."
"Yes, I really want to put my conscience in order. I want the octave of
the feast of the Immaculate Conception to be a day to remember in my
family. I will write to you from home, and you can then tell my son here at
school that his father is once more a Christian like him. But don't tell him
right away, because I am not one yet."
With God's grace he kept his word and was able to be again a good
Christian.
I wanted to tell you this episode so that you may see how hard it is to
break a bad habit which has taken root in one's youth, how parents want
their children to be trained to be good even when they themselves may
sometimes be bad, and how upset they become to have a son dismissed
from school. But the worst thing is not the grief of the boys' parents nor of
their superiors, but the offense done to God. Often enough wrongdoings
can be hidden from superiors. "Don Bosco is over there with the other
superiors," one may say, "and we are here in this cubbyhole and we can
get away with it." In God's sight too? Oh, no!
At the Oratory we tolerate pranks, childish capers and annoyances, but
never an offense against God. One of you may shove a companion or
answer back or neglect his work; if we see that you are sorry, we forget the
whole thing. But when it is a matter of offending God, of leading others
into sin, then the evil done is such that the limb must be amputated lest
the gangrene spread. Avoid causing such deep grief to your superiors, and
such offense to God!
My dear sons, pray! During this lovely Christmas novena think
seriously about becoming holy. For tomorrow's nosegay, tell the Infant
Jesus from your very hearts, "I promise to love You and serve You with
all my heart by strivii:ig for purity in my glances and my speech." Good
night.
Finally came the evening of December 22, a date that made
history at the Oratory. Night prayers were said earlier than usual,
and then the artisans and the rest of the community joined the
students. Don Bosco had promised to speak the night before, but
he had been unable to keep his word, so one can imagine the over-
all feeling of expectation. He stepped up to the platform and, as

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usual when he came to give the "Good Night" to the entire
community, was greeted by enthusiastic applause. As soon as he
began to speak a profound silence fell.
When I feel asleep the first night I was at Lanzo, I had a dream which is
totally different from all the previous ones. I did narrate a dream
somewhat like this during the spiritual retreat, but since you were not all
present and this is quite different, I have decided to recount it to you. It is
quite strange. However, as you know, I bare my very heart to my sons and
keep no secrets from them. So give this dream whatever consideration
you wish, but because St. Paul says: ..Test everything; retain what is good
[I Thess. 5, 21], if you should happen to find something in this dream that
is beneficial to your soul, make good use of it. Those who do not want to
believe it don't have to, but let no one ever hold up to ridicule what I am
about to say. Furthermore, I ask you not to tell any outsider and not to
write home about it. Dreams are to be given the importance they deserve.
Those who do not know how close we are to each other might well
misjudge the whole thing. They do not realize that you are my children
and that I tell you everything I know, and even, sometimes, things I don't
know. (General laughter) Whatever a father tells his beloved sons for their
own good should stay between them and go no further. There is another
reason, too. If the dream were to be told to outsiders, more often than not
the facts could be twisted or presented out of context. This could be
harmful and lead people to regard as worthless what, instead, is impor-
tant.
As you know, dreams come in one's sleep. So during the night hours of
December 6, while I was in my room-whether reading or pacing back
and forth or resting in bed, I am not sure-I began dreaming.
It suddenly seemed to me that I was standing on a small mound or
hillock, on the rim of a broad plain so far-reaching that the eye could not
compass its boundaries lost in vastness. All was blue, blue as the calmest
sea, though what I saw was not water. It resembled a highly polished,
sparkling sea of glass. Stretching out beneath, behind and on either side
of me was an expanse of what looked like a seashore.
Broad imposing avenues divided the plain into grand gardens of
indescribable beauty, each broken up by thickets, lawns, and flower beds
of varied shapes and colors. None of the plants we know could ever give
you an idea of those flowers, although there was a resemblance of sorts.
The very grass, the flowers, the trees, the fruit-all were of singular and
magnificent beauty. Leaves were of gold, trunks and boughs were of
diamonds, and every tiny detail was in keeping with this wealth. The
various kinds of plants were beyond counting. Each species and each
single plant sparkled with a brilliance of its own. Scattered throughout

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those gardens and spread over the entire plain I could see countless
buildings whose architecture, magnificence, harmony, grandeur and size
were so unique that one could say all the treasures of earth could not
suffice to build a single one. If only my boys had one such house, I said to
myself, how they would love it, how happy they would be, and how much
they would enjoy being there! Thus ran my thoughts as I gazed upon the
exterior of those buildings, but how much greater must their inner
splendor have been!
As I stood there basking in the splendor of those gardens, I suddenly
heard music most sweet-so delightful and enchanting a melody that I
could never adequately describe it. Compared with it, the compositions of
Father Cagliero and Brother Dogliani are hardly music at all. A hundred
thousand instruments played, each with its own sound, uniquely different
from all others, and every possible sound set the air alive with its resonant
waves. Blended with them were the songs of choristers.
In those gardens I looked upon a multitude of people enjoying
themselves happily, some singing, others playing, but every voice, every
note, had the effect of a thousand different instruments playing together.
At one and the same time, if you can imagine such a thing, one could hear
all the notes of the chromatic scale, from the deepest to the highest, yet all
in perfect harmony. Ah yes, we have nothing on earth to compare with
that symphony.
One could tell from the expressions of those happy faces that the
singers not only took the deepest pleasure in singing, but also received
vast joy in listening to the others. The more they sang, the more pressing
became their desire to sing. The more they listened, the more vibrant
became their yearning to hear more. And this was their song: Salus,
honor, gloria Deo Patri Omnipotenti ... Auctor saeculi, qui erat, qui
venturus est iudicare vivas et mortuos in saecula saeculorum [Salvation,
honor and glory to Almighty God the Father ... the Creator who was,
who is and who will come to judge the living and the dead forever and
ever].
As I listened enthralled to that heavenly choir I saw an endless
multitude of boys approaching me. Many I recognized as having been at
the Oratory and in our other schools, but by far the majority of thein were
total strangers to me. Their endless ranks drew closer, headed by Dominic
Savio, who was followed immediately by Father Alasonatti, Father
Chiala, Father Giulitto and many, many other clerics and priests, each
leading a squad of boys.
I kept asking myself: Am I sleeping or am I awake? I clapped my hands
and felt myself to make sure that I was seeing reality. Once that host of
boys got some eight or ten paces from me, they halted. There was a flash
of light far brighter than before, the music stopped, and a hushed silence

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fell over all. A most radiant joy encompassed all those boys and sparkled
in their eyes, their countenances aglow with happiness. They looked and
smiled at me very pleasantly, as though anxious to speak, but no one said
a word.
Dominic Savio stepped forward a pace or two, standing so close to me
that, had I stretched out my hand, I would surely have touched him. He
too was silent and gazed upon me with a smile. How wonderful he
looked! His garments were altogether unique. The snow-white tunic
which he wore down to his feet was studded with diamonds, and there
were threads of gold running through it. About his waist was fastened a
broad red sash, so thickly embroidered with precious gems that they
almost overlapped each other, and sewn into such a charming design with
such brilliance of colors that, just looking at them, I could feel myself
quite lost in admiration. From his neck hung a necklace woven of exotic
but not natural flowers whose petals seemed to be clusters of diamonds set
into stems of gold. And so it was with everything else. Those flowers
flashed with a preternatural sparkle brighter than the very sun, which was
then brilliantly burning in all the glory of a spring morning. Their
blinding sparkles reflected from Dominic's candid, ruddy countenance in
an indescribable manner, so brilliant indeed that their individual species
were undetectable. A crown of roses encircled his head. His hair fell down
in waves to his shoulders, giving him such a handsome and lov·ely charm
that he seemed ... he seemed ... a·n angel!
While enunciating these last few words, Don Bosco seemed to be
at a loss for suitable expressions, punctuating them with a gesture
which defies description and a tone of voice which moved his
listeners. It was as if he had exhausted himself in an effort to find
words that would fully convey his idea. He paused momentarily
and then went on.
The other persons too were aglow with light, dressed as they all were in
different but always glittering garments, some more colorful than others,
each garment symbolizing something that exceeded human understand-
ing. However, all wore the same red sash about the waist.
I kept staring and wondering: What can it all mean? How did I ever
manage to get here? With no idea where I was, beside myself and shaking
with awe, I dared not take a step forward. The others all remained silent.
At last Dominic Savio spoke. "Why do you stand there silent, as though
you were almost devitalized?" he asked. "Aren't you the one who once
feared nothing, holding your ground against slander, persecution, hostil-
ity, hardships and dangers of all sorts? Where is your courage? Say
something!"

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I forced myself to reply in a stammer, "I do not know what to say. Are
you Dominic Savio?"
"Yes, I am. Don't you know me anymore?"
"How come you are here?" I asked, still bewildered.
Savio spoke affectionately. "I came to talk with you. We spoke together
so often on earth! Do you not recall how much you loved me, or how
many tokens of friendship you gave me and how kind you were to me?
And did I not return the warmth of your love? How much trust I placed in
you! So why are you tongue-tied? Why are you shaking? Come, ask me a
question or two!"
Summoning my courage, I replied, "I am shaking because I don't know
where I am."
"You are in the abode of happiness," Savio answered, ''where one
experiences every joy, every delight."
"Is this the reward of the just?"
"Not at all! Here we do not enjoy supernatural happiness but only a
natural one, though greatly magnified."
"Everything here then is natural?"
"Yes, only enhanced by God's power!"
"Oh," I exclaimed. "I thought this was paradise."
"Oh, no, no!" Savio answered. "No human eye can look upon the
beauty of paradise."
"And this music," I asked, "is it the music which you enjoy in heaven?"
"No, no, absolutely not!"
"Are these then natural sounds?"
"Yes, of course, but brought to perfection by God's infinite power."
"And this light which outshines the very sun's brilliance-is it a
supernatural light? Is it heavenly light?"
"It is only natural light, fortified and perfected by God's omnipotence."
"Might I be allowed to see a little supernatural light?"
"No one can see it until he has come to see God as He is. The faintest
ray of that light would instantly strike one dead, because the human
senses are not sturdy enough to endure it."
"Could there possibly be a natural light lovelier than this?"
"Yes, but if you could only see a single ray of natural light increased by
just one degree, you would go into an ecstasy."
"Might I not see at least one tiny ray of this brighter light?"
"Yes, of course you may. I'll give you a proof of what I say. Open your
eyes."
"They are open," I answered.
"Pay close attention, then, and look out toward the farthest end of that
crystal sea."
I looked. Instantly from the remotest heavens a sudden streak of light
flashed through space, fine as a thread, but so brilliant, so piercing that

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my gaze faltered in pain. I shut my eyes and screamed loud enough to
wake Father Lemoyne (he is here now) who was sleeping in the next
room. In the morning he asked me in fright what had happened to me
during the night to have so upset me. That filament of light was a hundred
million times brighter than the sun; its brilliance could have lit up our
entire universe.
After some moments I opened my eyes again. "What was that?" I asked
Dominic. "Was not that a heavenly beam?"
''It was not a supernatural light," Dominic replied, "though ever so
much superior in brilliance than the light of the world. It was nothing
more than earthly light rendered ever so dazzling by God's power. Even if
a vast array of light as strong as the ray you saw at the end of that crystal
sea were to cover the whole world, it would still not give you an idea of
the splendors of paradise."
"Then what do you enjoy in paradise?"
"Ah, that defies all telling. The happiness of heaven no mortal beings
can ever know until they die and are reunited to their Maker. We enjoy
God-nothing else!"
By now I had fully recovered from my initial bewilderment and was
taken up with admiring Dominic Savio's beauty. "Why are you wearing
that white, sparkling robe?" I asked him frankly.
Giving no sign of wanting to respond, Savio remained silent, but the
choir, accompanied by all the instruments, sang: /psi habuerunt lumbos
praecinctos et dealbaverunt stolas suas in sanguine Agni [They have
girded themselves and have washed their robes white in the blood of the
Lamb-cf. Apoc. 7, 14].
"And why," I asked as the music ended, "are you wearing that red sash
about your waist?"
Again Savio did not reply and motioned that he did not wish to answer.
It was Father Alasonatti who then began to sing by himself: Virgines
enim sunt et sequuntur Agnum quocumque ierit [They are virgins and
follow the Lamb wherever He goes-cf. Apoc. 14, 4].
I then understood that Dominic's blood-red sash was a symbol of the
great sacrifices, the strenuous efforts, and the near-martyrdom he had
endured to preserve the virtue of purity, and that, to remain chaste in
God's eyes, he would have given up his life if the circumstances had
warranted it. It was also a symbol of penance which cleanses the soul of
guilt. In addition, the shining whiteness of his robe signified the baptismal
innocence which he had preserved.
Entranced by the singing and gazing upon those endless ranks of
heavenly youths massed behind Dominic Savio, I asked him, "Who are
they?" Then, turning, I asked: "Why are all of you so resplendent with
light?" Savio continued to remain silent and all his companions broke
into song: Hi sunt sicut Angeli Dei in caelo [They are like God's angels in

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heaven]. I had noticed meanwhile that Savio seemed to enjoy a certain
preeminence over that assembly, which kept at a respectful distance some
ten paces behind him. "Tell me, Savio," I said, "you are the youngest of
this entire following and of those who have died in our houses. Why then
are you at their head as their leader? Why are you their spokesman, while
they are silent?"
"I am the oldest of them all."
"Oh, no," I countered. "Many of them are a good deal older than you."
"I am the oldest of the Oratory," Dominic Savio repeated, "because I
was the first to leave the world and enter into this life. Besides, legatione
Dei fungor" [I am God's ambassador]. This answer made the reason for
the apparition clear to me. He was God's envoy.
"Well, then," I said, "let us speak of the things which most concern us at
this moment."
"Yes, and be quick. Ask me whatever you wish to know. Hours go by
and the time I have been given to speak with you may run out and you
might not see me again."
"I am convinced you have something of supreme importance to tell
me."
"What could I ever tell you-I, a poor creature?" Savio said with the
deepest humility. "From on high I was given the mission to speak with
you. That is why I am here."
"Then," I exclaimed, "tell me of the past, of the present, and of the
future of our Oratory. Tell me something about my dear sons. Talk to me
of my Congregation."
"There are so many things I could tell you about that."
"Reveal to me the things you know. Tell me about the past."
"All the past is your responsibility," Savio replied.
"Have I made any blunders?"
"As to the past," he answered, "I will say that your Congregation has
already accomplished a great deal of good. Do you see that countless
multitude of boys there?"
"Yes. They are so many," I answered. "How happy they look!"
"Observe," he went on. "Do you see what is written at the gateway of
that garden?"
"I do. It says 'Salesian Garden."'
"Well then," Savio went on, "those who are there were all Salesians or
Salesian pupils. They were saved by you or your priests and clerics. Or
they are those whom you directed on the path of their vocation. Count
them if you can! Still, there would be a hundred million times more if you
only had greater faith and trust in the Lord."
I sighed in dismay. I had no excuse for his reproach but resolved within
my heart: I shall endeavor to have this faith and trust in the future.
Then I inquired, "What of the present?"

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Savio held out a gorgeous bouquet of roses, violets, sunflowers,
gentians, lilies, evergreens, perennials, and sprigs of wheat and he handed
it to me. "Look at these flowers," he said.
"I am looking," I replied, "but I don't know what you mean."
"Give this bouquet to your sons so that, when the time comes, they may
offer it to the Lord. See to it that everyone has it, that no one is without it,
and that no one steals it from them. Do this and you can rest assured that
they will have enough to make them happy."
··what do these flowers symbolize?"
"Get your theology book," he replied, ••and you will know."
•Tve studied theology," I objected, ••and I still can't fathom any
meaning from what you have given me."
••And yet you absolutely should know these things."
••wen then," I pleaded, "ease my anxiety. Tell me what this is all
about."
••oo you see these flowers?" Savio obliged. •They symbolize the virtues
which most delight the Lord."
··which are they?"
••The rose is the symbol of charity, the violet of humility, the sunflower
of obedience, the gentian of penance and self-denial, and the wheat stalks
of frequent Communion. Then, the lily stands for the beautiful virtue of
chastity of which it is written: Erunt sicut angeli Dei in caelo [They shall
be like God's angels in heaven]. Finally, the evergreens and perennials tell
you that these virtues must endure forever. They denote perseverance."
··very well, my dear Savio," I answered. ••Now tell me, you who
practiced all these virtues in your lifetime, what comforted you the most
at the moment of your death?"
••what do you think it was?" Savio prompted.
••Perhaps having preserved the beautiful virtue of purity?"
••Not that alone."
••ttaving your conscience at peace?"
•That too is a good thing, but it is still not the best."
••Perhaps the hope of paradise?"
••No, not even that."
··wen, was it the treasury of good deeds you had stored up?"
"No, no."
••well, what was it then?" I pleaded with him, nonplussed at having
failed to fathom his thought.
••The one thing that consoled me most at the hour of my death," Savio
answered, ••was the assistance of the mighty and lovely Mother of the
Savior. Tell your sons never to forget to pray to Her as long as they live.
But now hurry if you want me to answer more questions."
••what can you tell me about the future?"

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"In the coming year of 1877, you will have a painful sorrow to endure.
Six and then two more of those dearest to you will be summoned into
eternity. But be comforted, for they will be transplanted from this world
to the gardens of heaven. They will receive their crown. And do not be
worried, for the Lord will be your help and will give you other good
sons."
"God's will be done! And what will happen to the Congregation?"
"The Lord is preparing great things for you. In the coming year your
Congregation will see a dawn of glory so resplendent that it will light up
the four corners of the earth. A great splendor lies in the offing. But see to
it that the Lord's chariot is not led by your Salesians off its course, out of
its set path. If your priests will guide it in a manner worthy of their lofty
calling, the future of your Congregation will be most glorious and will
bring salvation to endless multitudes of people. There is but one condi-
tion: that your sons be devoted to the Blessed Virgin Mary and that all of
them learn to preserve the virtue of chastity which so delights God."
"Now I would like you to tell me about the Church in general," I
continued.
"The Church's destiny is in the hands of God, our Maker. I cannot tell
you what He has determined in His infinite decrees. To Himself alone He
keeps such mysteries, and no heavenly creature can ever share that
knowledge."
"What will happen to Pius IX?"
"All I can tell you is that the Church's shepherd will not have much
longer to do battle here on earth. Few are the combats he must still win.
Soon he will be taken from his see and the Lord will grant him his well-
earned reward. The rest you know. The Church will not die. Is there
anything else you want to know?"
"What will happen to me?" I asked.
"If you only knew how many tribulations still await you! But hurry
now, for the time allotted me to speak to you is drawing to a close."
Impulsively I stretched out my hands to clutch those of that blessed
youth, but his hands were no firmer than thin air, and I grasped nothing-
ness.
"How foolish!" Dominic said with a smile. "What are you trying to
do?"
"I am afraid to lose you," I exclaimed. "Are you not really here in the
flesh?"
"Not in my flesh. One day I will take that up again."
"But what is that I see? You have Dominic Si;ivio's features; you are
Dominic Savio."
"Look," he said, "when a soul, separated from the body, is allowed by
God to reveal itself to a human, it retains its features just as it had them in

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the flesh, though considerably enhanced in beauty, until it is reunited to
the body on the day of the universal judgment. From then on soul and
body will again be together. That is why I seem to have hands, feet and
head, but you cannot grasp me because I am a pure spirit. You only
recognize me because of the features that I am allowed to retain in order
to be seen."
"I understand," I answered. "I have one more question: Are all my boys
on the path of salvation? Tell me how to guide them."
"The boys whom Divine Providence has entrusted to your care can be
divided into three groups. Take a look at these three sheets of paper." (He
held one out to me.)
I looked at the first. It bore one word: Invulnerati, unscathed, that is,
those whom the devil had not been able to harm, those who had never lost
their baptismal innocence. There was a great number of them and I saw
them all. Many I personally knew; many others I was seeing for the first
time-perhaps boys who will come to the Oratory in future years. They
were all moving forward unswervingly along a narrow path, regardless of
the arrows and swords and spears that were continually being hurled at
them from everywhere. These weapons bristled like hedges on both sides
of their path, threatening and harassing but never wounding them.
Savio then handed me a second sheet. It bore the word: Vulnerati,
wounded, that is, those who had fallen into sin but had risen to their feet
again, healed of their wounds after repentance and confession. Their
number was considerably greater than the first. They had been wounded
on their passage through life by the enemies who lined their way. I
scanned the list of their names and saw them all. Many dragged them-
selves along, bent over and disheartened.
Savio still held a third sheet in his hand, labeled: La.ssati in via
iniquitatis, exhausted on the path of iniquity. [Wis. 5, 7] It bore the names
of all those boys who at that moment were in the state of sin. Impatient to
know the contents of that list, I put out my hand, but Savio quickly held
the note back. "Wait a moment," he said, "and listen. Once you open this
note, such a stench will come out that it will overcome us both and make
the angels withdraw in disgust and horror. The Holy Spirit himself cannot
stand the offensive odor of sin!"
"How can this be," I objected, "since God and his angels are impassi-
ble? How can they smell a material stench?"
"They can," he answered. "The purer and holier a creature is, the more
it resembles a heavenly spirit, but the filthier and more sinful one is, the
further he moves from God and His angels, who in turn withdraw from
him, an object of disgust and loathing."
He then gave me the note. "Take it," he said, "and use it for the good of
your boys, but don't forget the bouquet of flowers which I have given you.

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Make sure that everyone has it and does not lose it." Giving me the list, he
hastily withdrew and joined his companions. I opened it. I saw no names,
but in an instant there flashed before my eyes all the lads therein
mentioned, just as real as if they were standing there in front of me. With
great grief I saw all of them. Most I knew personally as belonging to this
Oratory and to our other schools. I also noticed quite a few who rate as
good boys and even some who rank among the very best but are not so at
all. Then, as I opened that note, an unbearable stench emanated from it.
An atrocious headache immediately seized me, and I felt so sick to my
stomach that I thought I would die. The whole sky darkened, the vision
vanished, and nothing was left of that wonderful sight. Suddenly a bolt of
lightning flashed with a crash of thunder so deafening and frightening that
I awoke in a cold sweat.
That stench penetrated the very walls and got into all my clothing, so
much so that for days afterward I could still detect its foulness. Even the
name of the sinner is truly foul in God's eyes. Even now, no sooner do I
recall that stench than I begin to shudder and choke, and my stomach
turns over with retching.
There at Lanzo, where I had this dream, I began to call in some boys
and soon realized that my dream was no dream but, rather, a very special
favor of God that enabled me to know each one's state of soul. Of this,
however, I shall say nothing in public. There are also several points which
need clearing up, but I will put this off to some other evening. Now, let me
just wish you a good night.
Because the dream showed that some Oratory boys who seemed
to be among the best were actually morally bad, it gave Don Bosco
cause for misgivings that it might be a mere hallucination. That is
why [before narrating the dream] he had summoned several boys
to his room in order to ascertain its truth. Hence, too, he delayed
two weeks before narrating it, and only when he felt quite sure that
it had come from above did he speak. As its predictions would be
fulfilled, time would corroborate its message.
The first prediction-very important to him-concerned his
beloved sons who were to die in 1877: six within a short span and
two later on. The Oratory records of that year bear the symbolic
cross beside the names of six boys and two clerics. 6 The second
prediction, likewise to be fulfilled in 1877, heralded for the Salesian
6 Boys: John Briatore, Victor Strolengo, Stephen Mazzoglio, Natale Garola, Anthony
Bognati and Louis Boggiatto. Clerics: Michael Giovannetti, a Salesian seminarian, and
Charles Becchio, a seminarian who died at home in Murialdo on December 31, 1877, but
who attended the Oratory throughout the school year 1876-77. [Author]

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Society a radiant dawn whose splendor would reach to the farthest
ends of the earth. That same year, the Association of Salesian
Cooperators began to shine on the Church's horizon, and the
Salesian Bulletin came into existence-two events which were
instrumental in spreading the knowledge and practice of Don
Bosco's spirit to the ends of the earth. The third prediction
concerned the forthcoming death of Pope Pius IX, who did in fact
die fourteen months later. The last prediction had an ominous ring
for Don Bosco: "If you only knew how many tribulations still
await you!" And sure enough, Don Bosco's last eleven years and
two months were packed with ceaseless struggles, travails and
sacrifices to his very dying breath.
At this time the police precinct of Borgo Dora [quite near the
Oratory] was headed by a captain who knew several people at the
Oratory. Having heard about the dream, he was struck by the
prediction regarding the eight deaths, and so he kept careful count
throughout 1877 to test its truthfulness. At the news of the eighth
death, w,hich occurred on the last day of the year, he abandoned
the world, became a Salesian and exercised his apostolate in Italy
and South America. He was Father Angelo Piccone, whom many
still remember.
On Christmas Eve 1876 a plan was effected to give the novitiate
an identity of its own by assigning a dining room exclusively to the
novices. They moved in on that day and assumed all necessary
chores. This separation from the professed members, especially
from Don Bosco, was not painless, but Don Bosco was a master at
kindling enthusiasm even for unpleasant tasks. His delightful way
of announcing this emigration, the very novelty of it, the tables
nicely set with new cutlery, the novices who served while wearing
white aprons over their black cassocks, the dispensing with the
usual public reading during a substantial part of the meal-all
these things contributed to spread a feeling of contentment among
them.
Don Bosco sang the customary Christmas Midnight Mass, for
which permission had been granted by the chancery on December
21 with the condition that all entrances be closed to the public. The
restriction posed a problem for the vice-director or vicar. Did it
mean that all church doors had to be closed? Then how were the
guests to enter? The director wrote a memo to Don Bosco: "Please
read the last lines of this decree and let me know if we may let the

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guests in through the door facing the inner courtyard. Should I
consult the chancery secretary tomorrow?" Don Bosco brushed
away his scruples by returning the note with a scribbled marginal
remark: "We will all enter from the belfry."
In the evening Don Bosco presided at a ceremony during which
four priests and a clerical student made perpetual vows and two
other seminarians made their triennial vows in the presence of all
the novices and resident Salesians of the Oratory. Don Bosco
addressed them as follows:
I usually make a few comments after a ceremony of this kind. Various
thoughts coursed through my mind during the religious profession. Four
priests have come from some distance to our Congregation. It recalled to
my mind what we recently read at mealtime about Noah: how God
revealed that He would wipe out mankind and that Noah was to build an
ark in which to take refuge. Noah symbolizes the man who, recognizing
the world's many perils, seeks a haven and cuts off all relations with those
who are hurtling madly into such dangers.
Lot is another example. Seeking to forsake the world, he abandoned
the corrupt cities and withdrew into the hills. The same is true of Elijah
who, hounded by his foes, fled into the desert and lived a hard existence
sooner than remain among evil people like Jezebel and her courtiers. All
these events demonstrate the dangers which are in the world and how God
provided religious life for our salvation;
After this introduction, he divided his sermon into two parts.7 In
the first part, after recalling that whenever he invited a candidate-
an adult, especially-to enter the Congregation, he would promise
him bread, work and paradise, he took pains to develop this theme
graphically. He did it by taking the newly professed members, so to
speak, on a tour of the motherhouse which was a miniature of the
Congregation, since all Salesian houses were modeled on it.
He took them metaphorically through the main entrance, where
they were courteously received by the Salesian doorkeeper, whom
he valued as a real treasure for a school. He then presented them to
the priest in charge of admissions and to the director, graphically
portraying the amiability and fatherliness of the men holding these
7 This first part has been saved for us in a condensed form by Father [Joseph]
Vespignani-one of those four priests-in his booklet Un anno al/a scuola de/ Beato Don
Bosco [A Year at Don Bosco's School], pp. 36-39. The introduction and the second half of
the sermon are drawn from notes taken during Don Bosco's talk by Father Gresino, at
Father Barberis' request. We do not know why he omitted the first part. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
offices. He bade them look from an upper floor upon the play-
grounds bustling with boys who were playing to their hearts'
content under the supervision of young clerics. Then he took them
on a tour through the classrooms and the spacious study hall,
explaining the system in use to train students .in carrying out their
duties. He did the same thing in the workshops, pointing out the
various responsibilities of craftsmasters and assistants. "Here you
see," he said, "how all these priests, clerics and coadjutor brothers
work together with one spirit and with the sole purpose of saving
souls." Then, pointing up to his own little room in the heart of the
Oratory, he invited them to call on him frequently to tell him of
their impressions, to confide their doubts, and to listen to the word
of a friend.
Afterward he led them to the festive oratory crowded with boys
and adults who came on Sundays and holy days to perform their
religious duties, and he explained the well-integrated program of
catechism classes, games and church services. Here Don Bosco
seemed to be thoroughly in his element.
Finally he went down with them to the dining room where in a
simple fatherly way he bade them taste Don Bosco's bread, sent, he
said, by Divine Providence through the charity of so many good
benefactors and shared by the Salesians with their poor boys,
students and artisans.
Having thus gone through the first two parts of his declared
program, bread and work, he drew his sons into a closer intimacy
and spoke with manifest pleasure, saying, "After all that we have
seen, the very best remains, not just to be seen but to be tasted-
paradise !"
Breathless with eagerness to find out what kind of paradise Don
Bosco was alluding to, the audience listened intently. He chose the
Church of Mary, Help of Christians, portraying it in such terms as
to excite not just their admiration but their genuine delight.
Masterfully he took them step by step from the front entrance to
the main altar where stood the tabernacle of the Blessed Sacrament
and, behind it, the painting of Mary, Help of Christians. He spoke
to them about the solemn church services, the devotion of so many
boys and the faithful, the music and singing, the frequent reception
of the sacraments, and the visits to the Blessed Sacrament and to
the image of Mary, Help of Christians. At this point, he asked,
''Don't you think that all this is a beautiful prelude to paradise?"

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He concluded the first part of his talk with the words: "All these
things you will find in all our houses and churches. Wherever you
go you will find bread, work and paradise. It may happen that, like
the Hebrews in the desert, you will also have to taste bitter waters
of frustration, sickness, trying situations, and temptations. Very
well, then resort to what Moses recommended and dip into those
bitter waters the wood that can sweeten them, the wood of the
cross, the remembrance of Jesus' sufferings and death daily
renewed on the altar."
After completing this metaphorical tour of the house, he re-
turned to the idea of work, deepening its concept. On the premise
that ours is an active, work-filled life, he explained:
In this regard, St. Ambrose, applying references from sacred and
secular history to religious life, draws a fine comparison from bees.
Incidentally, he must have studied Virgil very intently, or at least have
read him several times. He begins by saying that the bee chooses the right
moment. It knows when to go out and when to stay in. In rain,
thundershowers and storms, it stays safe in the hive. If it is unexpectedly
caught by a sudden tempest in the meadows, it hastens back to the hive.
Swarms of bees, caught by surprise too far from the hive and in real peril,
seek immediate shelter under a rock or in the hollow of a tree or beneath
its broad leaves.
What bees do instinctively you should do by obedience, and it is a good
norm to follow in all things. What a vast amount of good we could do to
benefit ourselves and others with this kind of obedience!
A religious who seeks to go out, beckoned by worldly clamor, should
stay at home. Once you have forsaken the world, you would only
endanger yourself by returning to it. So, too, if we should find ourselves in
the world with our souls imperiled, let us immediately withdraw if we can
to our beehive, our home. At least, let us leave the place or company we
are in and, given the chance, run off to safety.
St. Ambrose goes on to say that those who wish to become religious
should observe the bees as they take over a hive which a farmer has set up
for them. It is no more than a bare wooden shelter, and they turn it into
an orderly dwelling. They find a plant which has a very thin peel oozing
sap and draw from it a very bitter, sticky substance which they smear all
over the hive, sealing every crack, even the smallest. Then they work all
the tiny gaps at the hive entrance into one single slit to serve as both
entrance and exit. They do this either to keep outsiders from peering in,
or to drive off rodents by that bitter substance and keep out insects which

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
would steal their honey. If the hive has a glass panel, they smear it with
that syrup which makes it opaque.
You religious, darken your windows and shut out the world. Imitate
the bee which sucks the bitter syrup from that tree, which for us is the
cross, from which we draw strength by prayer and meditation. Let all our
longings be directed to Jesus. True, this spiritual retreat is not a vacation,
for it has its painful moments and makes its demands, but the sap of the
cross recalls the liquid used by the bee to keep harmful insects from the
hive, where they would kill the bees and eat their honey. The bitter fluid
kills or immobilizes them. We too can overcome our enemies by adhering
to the cross. We must do more than hold it or kiss it. We have to carry it.
All of us, whether superiors or subjects, have a cross to carry, be it the
responsibility proper to one's office, privations or afflictions. At all times
we need to mortify our senses, and we shall succeed in this by keeping our
gaze fixed on Jesus crucified.
Remember what St. Ambrose tells us: regardless of the number of bees
in a hive, there is only one way in and out, so that sometimes they have to
wait their turn.
We too are to have but one portal in our house, even in a physical
sense-one door to the outside. No one is to go out secretly, lest he be
involved in some impropriety. How much of a blessing this is! Having
only one entrance has its practical advantages. With several gates, we
never know if someone is in or out. Ask for him at one place and you are
told to go to another. Go there and you have to try elsewhere. With only
one entrance, the doorkeeper knows who has gone out and can give an
account. A superior who has a message for someone will not have to fret
looking for him.
But most important of all, the devil tries to find a way to lure a religious
back to his former state. You know that the more one strives to pull out of
the world and leave it completely behind, the more the devil tries to make
him latch on to earthly things and leave the religious life.
The devil makes his way into a congregation, spots a likely prey, and
calculates: There he is surrounded by the good example of his confreres,
watched over by his superiors and strengthened by so many exercises of
prayer. Let me trick him into going out.
Might he not plan to strike that soul instantly? No, not instantly. He'd
rather ease him out by degrees and not frighten him. The devil is clever
and never thinks of getting us into compromising company or foul talk on
the first try. He just tries to nudge us out of our security. Outside there
will be people to talk against the Congregation and deride religion,
clowns with their indecent shows, female acrobats in immodest attire,
easy-going men to flaunt their fun in eating and drinking, and so many
other things to harm one's chastity.

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A religious who is always looking for something new leaves the house
without need. He comes across people who spout their faulty morality; he
sees paintings and pictures which he will carry indelibly impressed on his
mind day and night. He will fight back for a while but will weaken in
spirit. He will feel the need for distraction or to go on vacation and spend
some time at home. In the end he will fall disastrously. Constant
experience has proven that when the devil succeeds in getting one to leave
the house without need, he always wins out. And Satan, so keen in the art
of deceit, never runs out of f"Xcuses.
"I'll spend a few days at home. I have a relative who wants to see me,"
one will say. "I will make my meditation and do my spiritual reading and
say my prayers and be faithful to all other practices of piety, just as if I
were in a religious house."
Indeed? Go into the world with this intention and you will see. I'd like
to know how many go home and faithfully live up to this resolve. The
same problem has already befallen many. They would not believe me but
had to find out for themselves; they learned about the world the hard way.
They went, gawked at everything, and got into conversations; then came
the drinking and card games and all sorts of entertainments. Put yourself
into an occasion of sin. Do you think you can escape the net? No, you will
die-or at least you will be badly hurt. If one comes out of it unscathed,
he can regard it as an exceptional grace given to him by the Lord. Indeed,
let such a one speedily return to his cloister, to the religious house where
he took his vows, and the devil will be hard put to tempt him. There he
will find good companions, work suited to every person and talent, and all
the sources of merit before God that he can possibly ask for.
Now I would like to go back to the topic of the bees and St. Ambrose,
because, if I had a little time, I would like to write a book comparing the
religious life to that of the bees. When a bee is out in the fields and is
hungry, does it help itself to the nectar it has gathered? No. It keeps the
rule and, having gathered its full supply, it flies back to the hive and enters
through that one common portal. Will it eat then? No, patiently it awaits
the given bee's signal without which no one moves; that signal summons
another bee to relieve it of its burden and store it away. Often you can see
bees so laden that they can hardly stand, and yet, hungry as they may be,
they wait. Once relieved of their burden, they eat only the tiny fragments
dropped by the other bee as it was storing away the day's harvest. Then
that bee can take its rest and another goes out. Thus all share the work,
each doing its bit to build up the common store. They come and go, each
minding its own business and each doing its own work.
How differently some of us act in regard to thrift and rules of eating.
How often we seize a chance to get into the kitchen or pantry, and since
the cook is an easy-going person, we make sure to help ourselves to all we

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
want, or at times we raid the orchard and vegetable garden. This cannot
be allowed. Such serious disorders are to be forestalled at all costs. If we
make these concessions to our clerics today, tomorrow we shall have to
make them to the boys who will most certainly imitate their teachers.
The bees also keep their time of rising. Some mornings you can hear a
buzzing which means that the bees are up, but none leave the hive.
Sometimes you can see long strings of them waiting for the queen bee's
signal; then, at a sign from her, they rush out to their day's work. Any bee
going out before that time is marked out by the others, and on its return it
is stopped at the portal, seized, and, after a due hearing, it is stung to
death. And this, mind you, is for one single act of disobedience. Bees also
retire at the same time, but no punishment is enacted if a bee returns late
at night because that depends on distance and on the time it takes to find
and gather its share of the harvest.
ls this how we show our obedience to the sound of the bell? Not a bee
moves without the queen bee's signal. When bees become too numerous
for a hive, the queen bee, to forestall disorders, splits the swarm, begets a
new queen bee for the second group, and seemingly says, "Here you have
learned how to live together, to make a home, a hive, to produce honey
and wax. Now put all this to good use. We shall always be friends, never
at odds, but let us not get in each other's way. Do not come and bother us,
and we will not bother you." The new queen is told, "Go, seek your own
fortune." The swarm leaves and settles in a tree or a beehive that someone
has prepared for it, and there the bees establish their home. The new
queen, who has sought a realm of her own, takes over and issues
commands. This is pretty much what we have done in our missionary
expedition.
Another striking thing about bees is that they do not work in winter,
since there are no flowers, but rest, all huddled together, and build up
energy to work with zest when spring arrives. So too we must stay here
together, and in the springtime of our life we shall go forth and reap a rich
harvest. We need seclusion and training. Let us get ready to combat
temptation, discord, quarreling and those passions which can be over-
come only by seclusion. Hence before religious profession we customarily
make a spiritual retreat for a few days to dispose ourselves for the solemn
promises we make to God and for their later exact observance.
Militia est vita hominis super terram [The life of man upon earth is a
warfare-Job 7, l]. Warfare means striving to overcome our spiritual
enemies. A soldier fights by injuring and killing, the religious hy ~e~ing to
safety. Having left the world behind, we must fight by shunning places
and people and such things as may be harmful to the soul. Like soldiers,
we have to train, though our drills may not be the same. Wisely using a
time of recollection we can acquire knowledge and virtue. The one who is

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449
prepared braves danger and overcomes it. Strengthened by study, medita-
tion, the sacraments, and visits to the Blessed Sacrament to master the
senses, one can leave the hive, go to his appointed station and bring in
sheaves from the Lord's harvest. But let him not leave without any hope
of success. One who has done all he could to get ready and has been given
his orders by his superior possesses that hope. Let him walk even into the
midst of peril, for he will not fall. In promoting God's glory, he will tread
upon serpents and scorpions and not fall because the hand of the Lord
sustains him.
Furthermore, we can learn the lesson of work from the bees. All day
long they labor untiringly, going from hedge to hedge, flower to flower,
hither and yonder, for miles and miles until they finally return home with
their supply. On reaching the hive, they separate the honey from the wax,
depositing them in their proper places, and go back to work.
And if there are bees lazy enough to want to feed upon the work of
others without doing work of their own, then the judges pass sentence,
and there ensues a struggle such as one can often see among bees. An
entire squadron hems them in, stinging them on all sides and clipping
their wings until, rendering them defenseless, they push them out of the
hive. It is sad to see those bees squirming helplessly, unable to fly, and
trodden upon by the passers-by. The hive contains only bees who can and
will freely work.
Here, too, we all have different chores to do: one washes dishes, an-
other cooks, and still others preach, hear confessions or teach. Others
sweep floors or help. Anyone who cannot do hard work prays and advises
the others. Each one does his own share. Let him do it well and everything
will run smoothly. St. Paul says: ••obey your superiors and submit to
them," not in what pleases you, but in what pleases your superiors.
I recall a former schoolmate of mine who used to wash dishes as I did in
my day. Referring to me he once remarked, ..That fellow went to school,
and now he is a priest, honored and respected, and here I am still a
dishwasher, at the very bottom. I do not envy him, but. ..."
..Do the job that you have to do," I say...Do you think that Don
Bosco's merit will be any greater?"
.. But he hears confessions, says Mass and really acquires merits."
..Tell me, does one who hears confessions all morning long gain any
more merit than one who scours pots? There is no difference. The
Congregation is made up of both. If you were not there to wash dishes,
the priest would have to do them. We are all equal-one for all and all for
one. You do one thing, and someone else does another, but since we form
one body we all strive for the glory of God. Everything we do is judged by
God with the same weight and measure. Therefore the merit is the same,
because more will be asked of a man to whom more has been entrusted."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
[Lk. 12, 48] Of one who has a bottom position God will exact a minimum,
while of the other He will exact ten times as much. Should there be any
difference at all, it would be that the greater merit would go to the
humbler task.
Would you like to know how we can be sure that we are doing
something which redounds to God's greater glory? Let us throughout the
day do whatever task we are assigned.
One washes dishes-fine. Another works in the kitchen-better. Some-
one has a good education and talent-fine; he will go and preach. One is
not a good speaker; let him hear confessions. One confrere will teach,
another will supervise. And if someone is not good at any of these tasks,
he can sweep up because we need sweepers too. If one is sickly and unable
to work, he can edify others by his patience, be a counselor and thus do
his share. In a house such as ours, there is a wide choice of chores to be
done. Each one will do the share he can handle.
Let no one say, "Someone else can do this. I have enough work
already." No, if one is good at something, 1et him do it. Let's not lose
merit or be deterred by difficulties which loom like mountains but are
only molehills. Someone may say: "But that superior, that assistant, can't
stand me and forever finds fault with me." My sons, such persons are a
source of merit. We need patience to become saints.
Hence, for our own protection from danger, let us not make up excuses
to return to the world, but rather keep our distance.
"But I cannot do the assignment they have given me," someone may
object. If something is really beyond your strength, respectfully inform
your superiors and abide by their decision. But if the task is beyond your
will power, or just an inconvenience, then force your will, do that work,
and do it well.
"But that confrere has a private room and I am in the common
dormitory. I'd like some consideration."
"Well, are you here to lead your own life or a community life?"
"Community life."
"'Then be satisfied with community life. There is only one superior, and
he is responsible for what is being done or has to be done. Let each one of
us do our own job."
Another recommendation I would like to give you is to help each other.
Don't say, "'That's his job, not mine." Sometimes you may notice
something amiss :which can and should be stopped, and the assistant in
charge is not around. Don't stand by unconcerned because it is not your
specific job. Then and there you are the assistant.
Anytime evil can be prevented, even in a material sense, prevent it. Let
there be no waste of food, clothing or things we use. Since we are living in
common, we are all bound to care for everything belonging to the
Congregation.

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Most of all, however, we must be alert to prevent all moral evil, any
disorder, among the boys or ourselves. Only by unity can we go forward
and render harmful m~mbers powerless. For instance, if you know that
someone has a bad bopk, you who want to lead a religious life must not
help him keep it or h:ide it but must try to get hold of it and burn it.
Quarrels, cliques and ~candals can be prevented. Sometimes newcomers,
especially adults, find that they are left to themselves and need a friend. A
timely good word can do them a lot of good. Let our practices of piety
and our sodalities be bolstered and never put down. A disparaging word
can seriously harm a listener, even in school matters and in superiors'
directives. If one has a reasonable objection, he should go to those in
charge and not babble about it to his companions. In conclusion, let the
bees teach us to work with a will.
I have told you many things meant to give us new life in our humdrum
tasks on this day when God has willed to consecrate to Himself seven of
His servants who are promptly at His service.
Let us inspire each other in carrying out His will, which is that of the
superior, and let us help one another to correct our faults and put up with
those of others so that we may all keep on the right path. If anyone of us is
in danger, let him be cautioned, and each one must support him and bring
him aid.
Thus, always improving in this school of love, we will form but one
heart and soul, joined to that of Jesus Christ, up to the last moment of our
life, when we shall go to Him, never again to leave.
This memorable conference lasted an hour and a half, but,
Father Joseph Vespignani assures us, it flew by like a moment.
Don Bosco sent very special birthday greetings to John Cardinal
Simeoni, designated as Secretary of State by the Holy Father a few
days after the death of James Cardinal Antonelli. He was well
known to Don Bosco. 8 The promptness and tone of the reply 9 give
us an idea of how gratifying his thoughtfulness was to His Emi-
nence.
We now come to the end of the civil year. December 31 is the
date on this brief letter to Father Cagliero.
Dear Father Cagliero,
I have not yet spoken with Consul Gazzolo about his parcel of land. I
hope he is anxious to sell as soon as possible. You will have an answer by
January 15. Others will give you the rest of the news.
8 See Vol. XI, p. 116. [Editor]
9Qmitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I will again go to Rome on Monday, summoned by the Holy Father. I
have many things to attend to; our Congregation's advance is fabulous-
or, rather, it is being carried aloft by God's hand.
The Corsi, Fassati, Radicati and Appiani families and many others
send you the fondest best wishes.
Greetings to all our dear ones. Believe me ever to be
Yours affectionately in Jesus Christ,
Fr. John Bosco
The last "Good Night" of the year was given by Don Bosco to
the entire community after prayers. Stepping up to the platform,
he began with a greeting: "A Happy End and a Happy Beginning
of the Year!" that was answered by a resounding "Thank you!"
from all. With silence restored, he gave them the traditional
practice for the New Year: "Let us always so live as to be ready to
die at whatever moment death may come."
His salutary advice was preceded and followed by considerations
that were colored by family remembrances, daily occurrences, and
some lessons learned from experience and Scripture.
A Happy End and a Happy Beginning! Everyone is saying this these
days. The words are ordinary, but, with a little thought, they make for
good meditation. Tonight the year 1876 will slip into the oblivion of the
ages. Not a trace will remain of it, nor will it ever come back. There will be
other '76's-1976, 2076-but never another 1876.
So, how did this year pass? The good that was done will always remain
with us; the evil, too, will remain.
Can nothing be done about it? No, nothing. We can do better in days to
come, and God, considering our former good deeds, may well overlook
one wrongdoing of the past, but the time lost, the time when we harmed
our soul, can never be redeemed.
A Happy End and a Happy Beginning of the Year! We are pretty
certain of starting the new year, but whether we shall see its end is not so
sure. Someone may even wish us a happy ending of the new year, but no
one can be so generous in heart as to promise us that much. Who can
assure us that we shall not die this year? We are here now; next year many
of us will not be here.
On the last day of last year-as is my annual custom-I gave you some
words of counsel, and I foretold that some of those who were then
listening to me would within this past year be called into eternity. I am no
prophet, and this was no prophecy, but Father Piacentino, Father Chiala

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and others (Massa and Vigliocco, the boys whispered) died, as well as
some students whose names I do not recall at this moment. We shall pray
for them, as we do for those who have died in previous years.
And this year-will any of us die? It is a prophecy which anyone of us
can make. This evening we are all here, and it could well be that
tomorrow some of us will not be here. Certainly someone will die this
year. I am not a prophet, as I said before, but, basing ourselves on human
reckoning, we have little choice but to believe it. We now number about
eight hundred. Figuring on a three percent death rate, about twenty-four
of us will die. Perhaps death will have some regard for your young age,
since you do not wish to die. Does this mean that no one will die? No,
because death is like a scythe. Fenum est vita hominis. ..I wither like
grass," says the psalmist [Ps. 102, 12]. Do you know what a reaper does?
When he sees that the hay is overall quite ready, he cuts into it with his
scythe. In the meadow some of the grass has dried up, some is still fresh
but tall enough, some is short, and some is nowhere near ripe. Will the
scythe spare this last? The scythe cuts its swath and moves on. So also is it
with death. It finds an old man, white-haired and bearded; it cuts him
down into eternity. Then comes one with black hair and beard, and it cuts
him down too. It comes upon a beardless boy and also a baby not yet
ready to talk-and all, all go into eternity. Death does not look at faces.
This year it might be myself or anyone of you. Let us hope that there will
not be twenty-four of us, but fifteen, or maybe ten. Eight there will
certainly be. Let us keep ourselves prepared to make this great journey
well. The year which ends tonight is a further step into eternity, for either
everlasting happiness or unending misery. And so my greeting-or,
better, my advice-is that we regulate our lives in such a way as to be
always prepared for death at whatever moment it may come.
I give this advice in two parts. The first is how to escape death. What
urges a horse into a gallop if not the rider's spur? Flinching at its pressure,
the horse dashes at full speed. So also is it with death. What spurs death
to rush swiftly upon you if it is not sin which hastens death just as the spur
drives the horse? "The sting of death is sin," says St. Paul. [l Car. 15, 56]
Therefore, to stave off death as much as possible, let us be alert to shun
sin as much as we can, and if we are unfortunate enough to fall into it, let
us immediately go to confession.
One who is in God's grace, who is without sin, who has a clear
conscience, goes to bed at night with a prayer and calmly falls asleep with
no fear of what may befall him. If the Lord calls him, all the better, and he
serenely goes into eternity. But think of one who bears sins on his
conscience and feels remorse eating at him. He goes to bed and worries
that while today he lives, tomorrow he may die. He falls asleep, but
fitfully. In the dead of night he awakens with a start, and his overwrought

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imagination conjures up thoughts: what if, while everyone is asleep, he
were to see at the end of the dormitory a hideous spectre, a stark skeleton,
its skull eaten by worms, with holes for eyes? Torn by remorse, he shakes
with fear. What if that hideous thing were to move toward him, stop at
the foot of his bed and say, "Come with me! (Br-r-r-r-r-r . .. general
laughter) "I do not want to die now," he wails. "I don't want to leave my
parents, friends, and superiors. What a scare there will be in the
dormitory tomorrow! And I'm not ready."
Now suppose that the spectre, iron-clawed, should get closer to him
and say, "That does not matter. Now you have to leave everything-
parents and friends. Forget this dormitory and tomorrow. You can take
with you only what you have prepared. 'This very night your life shall be
required of you' [Lk. 12, 20] and you shall go to your everlasting home."
[Cf. Eccl. 12, 5]
What I say of one is true for all. Only yesterday, for example, Dr. Savio
felt somewhat ill after supper and went to bed. Toward midnight someone
went to check on him and found him dead. He died without receiving the
Last Sacraments. Without even having time to think of his soul he was
already in eternity. Fortunately he had said night prayers with his family
that evening and, quite out of the ordinary, had led his family in the
recitation of Our Lady's Litany. Let us hope that the Blessed Virgin
helped him on his great journey. Years go by and death draws closer, and
many of you who are now healthy and strong will not be here a year from
now.
So, returning to our topic, to keep death at bay for as long as possible,
let us flee from sin, especially impurity which, more than any other sin,
hastens death. It was of this sin that the Holy Spirit said: "The sting of
death is sin." [ 1 Cor. 15, 56]
The second part of my advice is how to keep ourselves ready for death.
Let's resolve to go through this new year as we wish we had done in the
year that is now drawing to an end. Every single task is to be done with
diligence. I say with diligence, that is, with love, because diligence comes
from the Latin diligere, to love. Cobbler or bookbinder or teacher or
assistant or student-discharge your duty cheerfully and lovingly, and
you will be prepared for death should it come. The Lord rewards the
obedient. But these are material things. The word itself tells you that they
are only matter, and that they concern our body which soon will come to
an end. Greater diligence is to be put into the practices of piety: frequent
confession, and frequent Communion which is our mainstay throughout
our lives. Let us perform all the good works we can, carry out all our
duties, and visit the Blessed Sacrament. Above all, let us be devoted to
Mary Most Holy, often praying to Her from our hearts, and She will
protect us. These devotions are to be done with love and joy, for "God

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October Through December 1876 at the Oratory
455
loves a cheerful giver." [2 Cor. 9, 7] The Lord desires that what we do for
Him is to be done gladly. This is how we shall all form but one heart with
which to love the Lord.
..And in this way," you ask, '"death will not touch us?"
Of course, now, we must still die, but ours will be the death of the just
man who fears death as the inevitable moment which determines one's
eternity. It is the fear of going into the unknown and of appearing before
so majestic a God, the fear of divine justice which finds blemishes even
among angels. But it is also a hope in divine mercy, the hope of pardon
granted when a sin has been committed.
Thus, by shunning sin and by diligence in all our temporal and spiritual
duties we shall be well prepared and rich in merits when our time comes to
leave this earth. Death will not terrify us, but will enliven our trust that
the Lord will receive us with mercy. Today we are alive. A month from
now I myself or one of you will no longer be here.
A happy ending and happy beginning of the year, and good night to all.
In figuring the number of those who might die in 1877, Don
Bosco seems to have forgotten [Dominic Savio's] prediction [of the
death] of ''six and then two more" [who were very dear to him].
Just as, in his plans for his works, he forged ahead like one who
had no plans and relied on all human means at hand to achieve his
goal while he left God to dispose of all events, so also in this case he
would not refer back to his many predictions unless others
prevailed upon him. However, after saying that there might be
"fifteen or ten," he did go on to say, "but certainly eight." He did
not say this with assurance, it is true, but the way he put it strikes
us as being noteworthy.
Let the events of this one year alone suffice for this volume. But
before we momentarily leave this work, we would like to alert our
readers to the danger of restricting their view of Don Bosco's
achievements to a single facet. His exterior activity, which over-
came a multitude of contrarieties and obstacles, is but one feature
of the whole man, that feature which most forcefully catches the
eye, but a second and most important view, lost to the gaze of the
superficial observer, is that which sees the saint. Let us hear this
from a man who in his day enjoyed position and esteem, Father
Mauro Ricci, Superior General of the Piarists. He was personally
acquainted with Don Bosco in Florence, having been introduced
by Marchioness Henrietta Nerli, a generous benefactress of Don
Bosco. His behavior "so simple, so plain of speech, so unpreten-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tious as though he were but the most ordinary of men" most highly
edified Father Ricci. Moreover, he loved to stress the contrast
between Don Bosco's humble station and that nobility of mind by
which he raised himself to hopes and designs so lofty as to puzzle
even an emperor. Later, searching to learn how Don Bosco
planned and succeeded in doing so much good, Father Ricci wrote,
~~in meditation before the crucifix he drew that mighty spark which
enabled him to make up for so much religious and moral damage
and replace it with durable institutions which had in themselves the
power to reach out to all the world.... Today we explain many
things by blaming the environment, but Don Bosco built his own
ambience on the inspirations that came from God." 1o
ll>Letter written by Father Ricci in May 1898 and published in Charitas, a memorial issue
on the tenth anniversary of Don Bosco's death, Tipografia Salesiana, Torino. [Author]

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APPENDIX

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Appendix
CONFERENCE OF DON BOSCO TO THE SALESIANS
(See page 113, footnote 29)
Messis multa, operarii pauci
One day Our Divine Savior was walking through the countryside in the
neighborhood of Samaria. Gazing about Him at the plains and valleys
and seeing a bountiful harvest, He pointed it out to His apostles that they
too might enjoy the sight. Soon, however, they noticed that there was no
one to harvest it. Turning to the apostles and certainly alluding to
something far more sublime, Jesus said to them, "The harvest is great but
laborers are scarce."
Throughout the centuries the Church and people of all nations have re-
echoed this anguished cry.
You quickly grasp that by fields and vineyards our Divine Savior meant
the Church and all mankind and that the harvest He had in mind was the
souls to be gathered into His granary. How abundant a harvest this is!
Millions of souls live on this earth and vast is the work which remains if
everyone is to be saved! But the workers are few-not just priests but all
those who in one way or another work for the salvation of souls.
Certainly, priests are more directly involved in harvesting souls, but they
are not alone, nor are there enough of them. All those who work for the
salvation of souls are called apostolic laborers, just as all who help in
harvesting are themselves harvesters.
See how many kinds of laborers we need to work a field. Some plow,
others clear the ground, break up clods, rake the soil, sow seeds and cover
them with earth. Then a dozen other tasks have to be done before the
wheat is finally harvested and stored. I
The Church, too, needs all kinds of laborers, and I mean all kinds. No
one can ever say, "My conduct is blameless, but I would never be any
good working for God's greater glory." Don't think that way, because
everyone can do his share.
The laborers are few. What a blessing it would be to have enough
priests for every city, town, village, and hamlet-enough to convert the
whole world. Since this is impossible, others must lend a hand. Besides,
how are priests to give full time to their ministry if they do not have
persons to bake their bread and cook their food? Suppose they had to
make their own shoes and clothing?
A priest must have help, and I believe I am not wrong in saying that all
of you here present-priests, students. artisans, and coadjutors-can
become true evangelical laborers in the Lord's vineyard.
I This sentence is a condensation. [Editor]
459

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
How? In many ways. For instance, you can all pray, and this is the most
important element mentioned by Our Savior in remarking on the scarcity
of laborers. Therefore pray to the Master of the vineyard to send laborers
into His harvest.
Prayer strongly appeals to God's goodness and as it were compels Him
to send workers. So, let us pray for our own country and for foreign
lands, for the needs of our own families and cities, for souls still shrouded
in the darkness of idolatry, superstition and heresy.
Let us all pray most heartily and insistently to the Lord of the harvest.
Another thing we can all do, extremely helpful and effective, is to give
good example. How much good we can accomplish this way-good
example in word, encouraging each other to do what is right and offering
salutary advice. One person may have doubts about his vocation, another
may be set to make an irreparably harmful decision. Timely good advice
and encouragement can avert that. Often indeed a single word can mark
the difference between choosing the right path or the wrong.
St. Paul used to exhort the faithful to be a "lamp set aflame and
burning bright." 2 Oh, were such a light visible in us, were everyone
edified by our words and deeds! If we only had that burning love which
makes us put everything aside in order to help our fellow humans! If we
only had that perfect chastity which enables us to wipe out all vices, that
meekness that conquers all hearts! Then I believe that we would draw the
entire world into our nets.
Another thing which we can all do is to be faithful to our practices of
piety and to be persevering in all undertakings which may promote God's
greater glory and the salvation of souls. Likewise, let us foster the good
reputation of the Church, its ministers-the Pope especially-and its
laws. These are things which each of you, from the highest to the lowest,
can do. We are to act the same way among ourselves, speaking well of our
superiors, the Congregation, the house, whatever is being done for us.
And that is not enough. We can all help uproot stubborn weeds,
thistles, useless grasses, and all harmful plants. What I mean is that
scandal is never to be tolerated. Those who are able to uproot it
personally should do so and make sure it does not raise its head again.
Those who cannot take direct action should not close an eye to it, but
speak to someone who has responsibility as often as they have to until the
scandal is done away with. If someone complains about the food, all of
you can well advise him. If someone tries to go out without permission or
groans because he is not allowed to do so, you can all raise his spirits,
encourage him, and urge patience.
Another important thing: uproot all scandalous talk. This kind of thing
2 Probably a slip of the tongue. The quote is from John 5, 35. [Editor]

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Appendix
461
can happen quite often without the superiors becoming aware of it and
therefore making a move to stop it. It is of utmost necessity that you tell
them of it, because while your superiors are not in touch with such
mischief-makers, you are.
One way of uprooting this cockle is fraternal correction. lfere and at
home friends may inadvertently slip into unbecoming talk or use in their
letters phrases which are un-Christian, words which may excite angry or
evil thoughts in us.
In such a case one might reply, "Look at the kind of talk you are using.
Remember that such words are unseemly on Christian lips. I know you
are my friend and used them without thinking, but just because you are
my friend I trust you will not feel offended if I call this to your attention."
Or else you might say, "I'm sorry, but I cannot take your suggestions.
They are out of keeping with the life a Christian youth is expected to live."
Many times such friendly correction to one's companions or brothers
will be more effective than many sermons and may even prompt them to a
better awareness of God and make them more religious-minded merely
because of the kindly courtesy shown them by someone who they knew
was living up to his faith.
Regretfully, one has to exercise such charity with parents sometimes,
instructing and correcting them while disapproving of their ways. One is
to be firm, unembarrassed, but all the while loving, kind and meek, as was
St. Francis de Sales in similar situations.
These and a thousand other ways are open to all workers in the Lord's
vineyard, be they priests, clerics or laymen, regardless of age and position.
Everyone, you see, can help gather in the Gospel harvest as long as he is
motivated by zeal for God's honor aq.d the salvation of souls.
Now you may wonder, "What are you driving at, Don Bosco? What are
you trying to tell us and why?"
My dear sons, the cry of"The laborers are few" did not resound only in
past eras, but it is more imperative than ever in our present day and age.
The harvest allotted to our Congregation grows daily at such a pace that I
may well say that we do not know where to begin or how to go about our
task. That is why I would !ike to see all of you very soon working hard in
the Lord's vineyard.
An extraordinary number of requests for new resident schools, houses
and mission stations reach us from different parts of Italy, France, and
foreign countries, such as Gibraltar, Algeria, Egypt, Sudan, Arabia,
India, China, Japan, Australia, Argentina, Paraguay, and practically all
South America. Everywhere the scarcity of evangelical workers is thor-
oughly shocking when we consider how much good can be done and
remains undone through lack of missionaires. Heartrending news comes
to us from Father Carliero. In Argentina a priest does not ask his

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
penitent, "How long is it since your last confession?" but, "Have you ever
gone to confession?" Not infrequently men and women between the ages
of thirty and forty reply that they have never been to confession. And this
is not due to dislike for the Church, but only because there was never an
opportunity. So you can imagine how many will find themselves at
death's door, desirous of making their confession and receiving absolu-
tion and this consolation cannot be theirs because very rarely is a priest
available.
But I do not intend to urge you to journey to such distant lands. Some
can, but not all, and there are reasons. First, we have an urgent need right
here, and again, not everyone called to the Salesian Congregation is
inclined to go so far. But in view of such need and such a lack of
evangelical laborers, how could I remain silent? Realizing that you can all
in one way or another work in the Lord's vineyard, how could I keep from
revealing my heart's hidden desire? Yes, really, I would hope to see you all
eager to work like so many apostles. This is the goal of all my thoughts,
cares and efforts. This is the reason for our crash courses, for the greater
opportunities we offer you to don the clerical habit, and for other special
study courses.
How was I to remain silent in the face of so many and such urgent
needs? How was I to turn a deaf ear to people appealing to us from all
sides? I feel that it is God Himself speaking through them. Can I remain
silent and not try to bolster the ranks of missionaries, when God makes it
so clear that He wants to accomplish great things through our Congrega-
tion?
There is one more thing I have to tell you, and it is the most important
of all. Although I urge you to be steadfast in your vocation or to enter the
Salesian Congregation, I will not have anyone who does not have a
vocation try to join. Realizing the great good we can accomplish, I tell
you how abunpant the harvest is and how pressing is the need of workers
in order that those who hear an inner voice saying, "In the Salesian
Congregation you will more easily assure your own salvation and that of
many others," may know what the situation is, and may be encouraged to
enter. However, I want all others to follow their own calling.
What 1 strongly desire and insist upon is that in all plans and callings
you may be a "lamp set aflame and burning bright" as the Gospel says.
[John 5, 31] I hold nothing against a young man who wishes to enter a
seminary and become a diocesan priest. What I aim at, what I insist upon
and will keep insisting upon to my last breath, is that seminarians be holy
seminarians and priests be holy priests. He who wishes to share in the
Lord's heritage by choosing the clerical state must not concern himself
with worldly matters but should think only of saving souls. This is what I
ask: that all of you, priests especially, be a light to illumine all about you,

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Appendix
463
not a darkness to deceive wem. But this light is to shine not just in words
but in deeds. Let each of us strive to adorn the heart with that charity
which would make him sacrifice his own life to save souls and be
indifferent to material gain when it is a matter of doin,g good. May we,
like St. Paul, esteem earthly goods and gain as mere rubbish in order to
win souls for Jesus Christ. With him let us say, "I have accounted all else
as rubbish so that Christ may be my wealth." [Phil. 3, 8]
Be not slaves to gluttony and intemperance which lead many people-
and regretfully, even priests-to ruin. If you want to work in the Lord's
vineyard in any position, you must acquire self-control, especially in
drinking.
A genuine evangelical laborer, wherever he is, willingly takes part in
services of worship, promoting them, and enhancing their solemnity. If it
is a novena, he shows his joy, performs special devotions and invites
others to do likewise.
To be a real evangelical worker, one must not waste time but diligently
carry out his duties, whatever they be, mindful that time is precious.3
These, my dear sons, are the factors which make a good evangelical
worker. Would that they were to be put exactly into practice among us!
Let us look about us. Are they practiced in our Congregation? If I could
truthfully say yes, how fortunate I would be, how truly proud! If the
Salesians were really to live their faith as St. Francis de Sales understood
it in his zeal, charity, and meekness, I could truly be proud, and there
would be reason to hope for a vast amount of good to be done! In fact I
might say that the world would come after us, and we would master it!
Another factor which I see as truly most important, something we must
strive to acquire and ever retain, is brotherly love, that bond which holds
religious societies and congregations together. I think I can call it the
hinge on which all religious congregations turn. But what degree of
brotherly love do we need? Our Savior tells us, ''Love one another asl
have loved you." [John 15, 12] Holy Scripture repeats that we must have
great love for one another, a love whereby the well-being of one is the
well-being of all, the suffering of one, the suffering of all. We are to
uphold each other, without criticizing the deeds of another confrere,
without being even a little jealous of his position, his popularity and
success. Do away with envy! The welfare of one must be the welfare of all;
the sorrow of one, the sorrow of all. ls anyone being persecuted? We are
all to feel persecuted, sympathizing with him. ls anyone sick? We are to
feel downcast, as though we were sick. Then, in unity, let us promote
good works, regardless of who offers the initiative. We know that not
everyone possesses equal talent, knowledge or opportunities.
3This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Hence, let a strong brotherly love reign among us so that what
happened in the Church will also occur in our Congregation. Besides the
apostles there were seventy-two disciples, deacons, and other evangelical
co-workers, all toiling in harmony with each other, all bound together by
firm brotherly love. That is why they succeeded, as they did, in changing
the face of the earth. So, too, with us. Wherever we may be, whatever
tasks may be assigned to us, let us strive to save souls, and above all, our
own. Do that, and it is enough.
But such an achievement demands painful sacrifices and suffering on
our part, and we must be ready for anything. Yes, let each of you enter the
Salesian Congregation, but let him first say to himself, I choose to take
this road for the only purpose ofsaving souls, my own especially. Since I
cannot achieve this without sacrifice, I am ready for it. I intend to follow
Jesus Crucified, who died on the cross, amid atrocious pain. I want to be
His disciple and must get ready to suffer anything, even death on the
cross!
After all, does not the Gospel say, ••Blessed are they who suffer"? It
never says, .. Blessed are those who have a good time." If we have to suffer,
let us take· joy in following the footsteps of Our Divine Redeemer more
closely. The pleasures of this world last but a moment, and those who
have indulged in them will lose them for all eternity, while those who
1
suffer will do so for a short time only and their sufferings will win them a
jeweled crown and they will be happy forever and ever.
I close with St. Paul's words, ..If you joyfully look ahead to your great
reward, do not be frightened by the nature of the hardships."

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INDEX

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ABBREVIATIONS
B.S.
D.M.H ..
D.B.
D.S.
E.H.D.
G.N.
I.C.
L.C.
M.H.C.
S.C.
S.M.
S.S.
Blessed Sacrament
Daughters of Mary, Help of Christians
Don Bosco
Dominic Savio
Exercise for a Happy Death
Good Night
Immaculate Conception
Letture Cattoliche
Mary, Help of Christians
Salesian Cooperators
Sons of Mary
Salesian Society
A
Abstinence: beneficial to chastity, 6
Accidents: heavenly protection experi-
enced by Salesians and pupils,
289-291
Adult Vocations see Vocations, Adult
Adversaries: D.B.'s reaction to, 184f.
See also Gastaldi, Lawrence
Advice: of D.B. sought by a cabinet
minister, 2; welcomed by D.B., 39,
65f, 178; of D.B. to Salesians, 51,
83ff, 96ff, 103; on priestly vocation,
68ff, l 18f; D.B.'s exhortations to
listen to the a. of superiors, 119, 121
Aime, Anthony, Fr.: reminiscences of
D.B.'s good-heartedness, 280
Alasonatti, Victor, Fr.: in D.B.'s
dreams, 250, 436
Alassio: report on the Salesian school,
48; visits by D.B., 103, 293; opening
of a house by the D.M.H.C., 209
Albano: invitation to D.B. to take over
a secondary school, 354f; Salesians
sent to, 356
Albera, Paul, Fr.: report on the Sale-
sian hospice at Sampierdarena, 49
Albert, Frederick, Fr.: fatal accident,
344; friendship with D.B., 344f;
death, 345; priestly zeal and generos-
ity, 345
Alberti, Francis, Bishop: reminiscences
of the arrival of Salesian mission-
aries in Buenos Aries, 78f
Allavena, James: member of the first
missionary expedition to Argentina,
67
Aloysius, Gonzaga, St.: sodality of, 15;
report on the festive oratory of, 54;
celebration of the feast of, 24lf, 255,
298; D.B.'s exhortation about devo-
tion to, 246
Altar Boys Sodality: key to piety, mor-
ality and religious vocations, 15; well
looked after at the Valdocco Festive
Oratory, 54; a nursery of priestly
vocations, 70; a means to foster piety
among youngsters, 149
Aneyros, Frederick, Archbishop: bene-
volence toward the Salesian mission-
aries, 75f; letters to D.B., 76f, 80;
enthusiasm at the success of the
missionaries, 80
Animals: symbolic a. in D.B.'s dreams,
3lf, 143, 249-253, 335ff
Annuario Pontificio see Directories
Anticlericalism: in the Italian govern-
ment, 144; in France, 151; in seg-
ments of the Italian press, 395-399,
403f
Anticlericals: won over by the good
example of Salesians and pupils at
Sampierdarena, 49
Antonelli, James, Cardinal: forwarding
of Pius IX's donation to D.B., 92;
D.B.'s visit to, 127; thank-you note
to D.B., 298
Arcadian Academy: D.B.'s induction
into the, 126; address to the, 127,
132f; comments, 133ff, 149
Argentina: request for Salesian
schools, 14, 58, 188; arrival of Sale-
sian missionaries, 23, 75f; notions
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INDEX
about the establishment of an Italian
colony in southern A., 87f; Holy
See's approval of a Salesian novi-
tiate, l 93ff; missionaries' fares paid
by the government of, 219. See also
Buenos Aires, Carmen de Patag6nes,
Dolores, San Nicolas de los Arroyos
Ariccia: invitation to D.B. to take over
an elementary school, 353f; Salesians
sent to, 356
Artigianelli Institute: warm relation-
ship with D.B., 113, 183
Artisans (Valdocco Oratory): annual
report on the, 56; celebration of the
feast of St. Joseph, I I If, 154, 168;
gratitude for their superiors, 112;
induction of new members into the
St. Joseph's Sodality, 112; catecheti-
cal contest, l 52f; Salesian vocations,
153, 238; good conduct, 182; awards
to the, 255
Aspirants (Salesian): drawn to the S.S.
by the annual meeting of directors,
74
Assemblies: at the Oratory in 1876,
109, 112, 152f, 168, 247, 262; D.B.'s
opinion of, 112. See also Birthdays,
Name Day
Assistants (Salesian): urged to set the
example of thrift, 60; limits to au-
thority of, 117
Association of Salesian Cooperators
see Salesian Cooperators
Australia: D.B.'s plans for, 4; requests
for Salesian houses, 58, 137, 147
Authoritarianism: shunned by D.B., 39
Authorities, Civil: harassment by, 23,
50; D.B.'s respect for, 144, 300-308
B
Baccino, John Baptist, Fr.: priestly
zeal, 58, 78f; biographical footnote,
78
Barberis, Julius, Fr.: biographical foot-
note, 2; excerpts from chronicle of,
2, 24, 5lf, 92f, 108, 140, 149, 15lf,
199f, 202, 233, 237, 241, 257f, 274ff,
366; letters from D.B., 103-137,
278f, 379f; D.B.'s suggestions about
a spiritual retreat, 130, 138; D.B.'s
approval of suggestions for fostering
vocations, l 38f; dedication to work,
239; letter on D.B.'s behalf about
vocations, 277f; summary of D.B.'s
conferences at the first retreat at
Lanzo, 320L 326-333
Bazzani, Richard: informative foot-
note, 189
Belasio, Anthony, Fr.: preacher of
Oratory boys' spiritual retreat, 230;
generous attempt at reconciling
Archbishop Gastaldi with D.B., 240f
Belmonte, Dominic, Fr.: assistant pas-
tor at the Italian church in Buenos
Aires, 58
Benefactors: letters by D.B. to, 24, 124,
136, 138f, 225f, 227, 294; D.B.'s
gratitude for, 25, 95, 97f, 130f, 159,
181, 227; outstanding b., 123f, 139,
225f, 227, 293f; D.B.'s talent for
turning people into b., 179, 181;
D.B.'s annual gifts to, 269
Benitez, Francis: D.B.'s gratitude for,
25, 130, 147; benevolence for Sale-
sian missionaries, 76; letter to D.B.,
76; present at dedication of Salesian
school in San Nicolas, 197
Benso, Camillus, Count of Cavour:
biographical footnote, 2; friendliness
toward D.B., 2
Bertello, Joseph, Fr.: biographical
footnote, 109
Berto, Joachim, Fr.: D.B.'s secretary
on trips to Rome, 126, 148; excerpts
from diary of, l 27f, l 63f; comments
on D.B.'s address to the Arcadian
Academy, 134; papal audience with
D.B., 149
Biella: opening of a house by the
D.M.H.C., 208f
Biographical Memoirs, The: sources
and historicity, x
Birthdays: D.B.'s birthday, 258
Bishops: a bishop seeking spiritual
advice from charismatic Oratory
boys, 242f; D.B.'s policy as regards
testimonial letters from, 283f-
Blessed Sacrament: value D.B. at-
tached to devotion to the, 18; a
shield against the devil, 337
Blessed Sacrament Sodality: a key to
piety, morality and priestly voca-
tions, 15, 149; letter to Pius IX from
the, 149
Bodrato, Francis, Fr.: biographical
footnote, 83
Bologna: invitation to D.B. to open a
boarding school in, 351 f
Bologna, Joseph, Fr.: artisans' grati-
tude for, 112
Bonetti, John, Fr.: biographical foot-
note, 23; letters from D.B., 23, IOOf;
report on the junior seminary, 47;

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start of a traditional gift to D.B., 173
Books: D.B.'s warning about bad b., 6,
20, 119f
Bordighera: D.B.'s success in thwarting
Protestant proselytizing, I02, I 04f.
See also Vallecrosia
Borgo San Donato (Turin): St. Peter's
Oratory, 57
Borgo San Martino: report on the
junior seminary, 47; D.B.'s sugges-
tions about the spiritual retreat at,
130; purpose of D.B.'s visits to, 298,
417
Boys: eager to listen to D.B.'s dreams,
28; D.B.'s predictions of deaths
among the, 32ff; how D.B. prepared
b. for death, 35; suggestions for
fostering spirit of sacrifice in, 69; to
be encouraged to become altar b.,
70; D.B.'s ways to keep the b.' mind
occupied, 108f; D.B.'s attentions for
upperclassmen, 110, 231; enthusiasm
at D.B.'s return from Rome, 156;
Pius IX's high opinion of D.B.'s b.,
158; spiritual retreat for the Oratory
b., 230; D.S.'s revelation to D.B.
about the state of conscience of the
Oratory b., 440f
Branda, John Baptist, Fr.: biographi-
cal footnote, 39
Brasesco, Angelo: zealous work in Bue-
nos Aires, 79
Brazil: scarcity of priests and seminari-
ans, 14, 25
Bread: D.B.'s promise to his Salesians,
443f
Brothers Hospitallers (i)f the Immacu-
late Conception: first intimation to
D.B. to take over the, 226f; brief
history, 359f; Pius IX's oral request
to D.B., 360; D.B.'s memorandum to
the Holy See, 361; Pius IX's rescript
authorizing D.B. to take over the,
36lf; D.B.'s study of the rules of the,
363; meetings between D.B. and the
representative of the, 363ff; D.B.'s
report to his chapter, 364f; D.B.'s
draft of basic principles to be pre-
sented to Pius IX and response, 365f;
D.B.'s meeting with Pius IX con-
cerning the, 378
Buenos Aires: arrival of the Salesian
missionaries, 23, 75f, 393; history of
Our Lady of Mercy Church, 77; zeal
of the missionaries for the Italian
colony, 77f, l 90ff
Bus, Caesar de, Fr.: biographical foot-
469
note, 153
Buzzetti, Joseph, Bro.: boys' gratitude
for, 112
c
Cafasso, Joseph, St. see Joseph Ca-
fasso, St.
Cagliero, John, Fr.: letters from D.B.,
24, 82ff, 102, 147ff, 188, 192f, 195,
216f, 220-224, 267, 384-387, 390f,
451 f; zeal for the spiritual welfare of
Italian immigrants in Buenos Aires,
58, 77ff, l90ff; biographical footnote,
109; rendition of the Saepe dum
Christi by, 170; letter to D.B., 187f;
notification by D.B. to get ready to
return to Turin, 189, 223
Calumny: pernicious effects of, 161
Carmelites, Discalced: dispossessed of
a shrine, 95ff
Carmen de Patag6nes: parish offered
to the Salesians, 186, 373
Carnival: at the Oratory, 106f
Cartier, Louis: biographical footnote,
97
Cassini, Valentine, Fr.: efforts to revive
a chapter of the St. Vincent de Paul
Society in San Nicolas de los Ar-
royos, 155
Catechesis: need of suitable textbooks
for secondary schools, 53; tips to
young catechists, 54; in the Turin
festive oratories, 54ff; for the Italian
colony in Buenos Aires, 86; for the
artisans at the Valdocco Oratory,
111, l 52f. See also Religious Educa-
tion
Cavour, Count of see Benso, Camillus
Ceccarelli, Peter, Fr.: welcome to
missionaries, 75f; letters to D.B., 76,
81 f; hospitality to the missionaries,
80; praises for the missionaries, 86;
D.B.'s gratitude for, 130, 147; dedi-
cation of the Salesian school at San
Nicolas, 197
Ceremonies, Sacred see Rites and
Ceremonies
Ceria, Eugenio, Fr.: Preface, xiiiff
Cerruti, Francis, Fr.: biographical
footnote, 41; re.port on the lyceum at
Alassio, 48; faith in D.B.'s words,
291
Ceylon: plans to open a Salesian
mission in, 223ff
Charisms: of Salesian priests, 242; of
Oratory boys, 242f

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470
Charisms (D.B.'s): reading of hearts,
248, 334, 367; healing, 29lf, 299;
transferring ailments, 387
Charity: D.B.'s exhortation to practice
mutual c., 20, 66f, 463f; progress in
the practice of c. at the Oratory, 55;
necessary to induce boys to make a
general confession, 7lf; of D.B. with
difficult individuals, 84, 131, 142;
symbolized by a rose, 438
Chastity: means to preserve c., 5-13,
342, 413f; the hallmark of the S.S.,
163; and the other virtues, 163; sym-
bol of, 438; necessary for the growth
and success of the S.S., 441. See also
Purity
Cheerfulness: among the directors at
their annual conference, 38
Chiala, Caesar, Fr.: biographical foot-
note, 39; editor of missionaries' let-
ters, 82; heroic dedication to work,
239; death and eulogy, 246, 316;
biographical sketch, 316ff
Chiavari: invitation to D.B. to take
over an orphanage, 350f
Chile: negotiations for a Salesian foun-
dation in Conception, 193, 197
China: requests for the opening of
Salesian houses, 58, 137, 145f, 147
Chronicles: to be written by the direc-
tors of each house, 42, 5lf; D.B.'s
chronicle, 52; directors' zeal in re-
cording D.B.'s visits to their schools,
89; excerpts from the Oratory chron-
icle, 103, 112. See also Barberis, Ju-
lius
Chubut: invitation to open a Salesian
mission in, 186
Church: harassment of the C. in
France, 151; in Italy, 168
Church History (D.B.'s): sought by a
bishop, 172
Church of Mary, Help of Christians:
increasing number of pilgrims, l 69f;
offering by the people of San Nicolas
to the, 199
Cibrario, Nicholas, Fr.: assignment to
Vallecrosia, 58, 104; letters from
D.B., 99, 417; esteem for his saintli-
ness, 101
Circulars (D.B.'s): on the state of the
S.S., 14ff; to benefactors, 159; to
newspapers about/ the Salesian
mission in Patagonia, 218, 368
Clerics: dedication to work, 2; D.B.'s
conference to c. on chastity, 5-l3;
duty to supervise boys diligently,
INDEX
30ff; and dramatics, I07; vacations,
276f
Coadjutor Brothers (Salesian): to be
given time for their practices of
piety, 16; D.B.'s promotion of voca-
tions, l 20ff; success in Argentina,
122
Communion, Holy: Oratory rule to
receive H.C. on Thursdays, 10;
D.B.'s promotion of, 18; advice
about the reception of, 19, 4 l5f;
symbol of frequent C., 438
Communfon, Spiritual: encouraged by
D.B., 21
Community Life: D.B.'s exhortation
not to absent oneself from 446f
Companion of Youth, The: French and
Spanish translation of the, 85; gift to
fund-raisers and benefactors, 98
Companions: D.B.'s advice on, 20
Concepcion (Chile): negotiations for a
Salesian foundation, 193, 197
Conceptionists see Brothers Hospital-
lers of the Immaculate Concep_tion
Concettini see Brothers Hospitallers of
the Immaculate Conception
Conference of St. Francis de Sales,
1876: 38-74; chairman, 39-46, 52;
appointment of a historian of the
S.S., 42; history of the houses and
chronicle, 42; general session pre-
sided over by D.B., 46f; reports of
each director about his house, 47-50,
54ff; D.B.'s closing address to the
assembly, 56-64, 66-72; beneficial
effects, 74
Conferences (D.B.'s): on chastity, 5-13;
at the annual meeting of directors,
50f, 56-64, 66-72; on the need of
evangelical workers, 113, 459-464;
about the success of his trip to
Rome, 159-163; at the first spiritual
retreat at Lanzo, 320f, 326ff,
327-333; about the S.S., 409-414;
about his promise of bread, work
and paradise, 443-451
Confession: need of a firm resolution,
19; upperclassmen to be given prior-
ity in going to, l9f; norms about
frequent c., 19f, 55, 415; D.B.'s use of
knowledge acquired in dreams, 36;
need and benefits of a general c., 71 f,
420f; candor in c. a sign of Salesian
vocation, 182; D.B.'s concern about
making confession easy for the boys,
241
Confessor: advice of c. needed as re-

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INDEX
gards frequency of Communion, 18;
having a regular confessor a sign of
Salesian vocation, 182; harm in
changing one's c., 414
Congregations, Religious see Religious
Orders
Congregations, Roman: admonition to
D.B. and his reply, 284ff; D.B.'s
recourse to the Congregation of the
Index for an imprimatur, 295f
Conscience: privacy of one's c., 44;
torments of a troubled c., l05f
Constancy: D.B. the personification of,
94
Conversation: serious obligation to
prevent foul c., 36, 120, 263; D.B.'s
favorite time for, 125; D.B.'s conver-
sational talents, 170f, 174-178, 184f
Conversions: due to the good example
of Salesians and pupils, 49; of a
doctor, 166f; of a young Calvinist,
172; of a cleric in major orders
through devotion to the Blessed Vir-
gin, 425; of a man after talking with
D.B., 430f
Convitto Ecclesiastico: explanatory
footnote, 179
Cordoba (Argentina): request for a
Salesian house, 188
Correction, Fraternal: D.B.'s sugges-
tions about, 461
Costamagna, James, Fr.: report on the
Institute of the D.M.H.C., 49; es-
corting D.M.H.C. to Sampierdar-
ena, 206
Courtesy: of D.B., 170, 178, 184,
300-380, 399-402
Crucifix: the might spark that ignited
D.B.'s zeal for the salvation of souls,
456
Cures: of an unbeliever through confes-
sion, l66f; of an elderly man through
D.B.'s blessing, 168f
D
Dalmazzo, Francis, Fr.: biographical
footnote, 39; report on the Valsalice
College, 48
Daughters of Mary, Help of Chris-
tians: D.B.'s promise to send them to
South Amenca, 25; poor health of,
49, 209; report on their growth, zeal
and humility, 49; diocesan approval
of the rules, 49, 203; increase in
membership and foundations, 57, 80,
193; recollections of a D.M.H.C.
471
about the arrival of the first Salesian
missionaries in Buenos Aires, 79;
opening of a community at the Biella
seminary, 148; religious spirit, 203;
clarification about the founder of
the, 204f; foundations in 1876, 204,
206-211; opening of a community at
the Oratory, 207f; special work of
mercy at Sestri Levante, 21 O; a
strange postulant and D.B.'s firm
action, 210ff; D.B.'s praise of the,
214
Death: how D.B. prepared boys for,
35; exhortations to be ready for, 176,
453ff; sin and, I 06, 453ff; uncertainty
of its timing, 452; strenna for 1877,
452
Deaths: D.B.'s predictions of, 32-35,
439, 441, 453, 455; at the Oratory,
154, 310-318, 441f; among the
D.M.H.C., 209f
Depression: D.B. not immune from
moments of, 24
Detachment: of D.B. from material
things, 165
Devil: need to guard against the deceits
of the, 8ff, 12; weapons to ward off
the, 114, 120
Dimissorials: D.B. dispensed from
seeking dimissorials from local bish-
ops, 146
Directories see Directory (Salesian);
Directory (Vatican)
Directors (Salesian): D.B.'s policy in
appointing d., 26; edifying behavior
of d. at annual conference of St.
Francis de Sales, 38; not authorized
to change duties of confreres, 40;
charged with writing a brief history
of their house and starting a chroni-
cle, 42; monthly manifestation, 44f;
conferences to their confreres, 45;
D.B.'s advice to, 6lff, 66ff, 71, 89,
98f; advantages of the d.'s meetings,
73f
Directory (Salesian): membership and
houses in 1876, 13
Directory (Vatican): first listing of D.B.
as superior general, 13
Discipline: a problem during the early
years of D.B.'s work, 59; D.B.'s firm
recommendation to the Oratory
boys about l;>reaches of, I l5ff; not
the direct responsibility of a director,
98
Dismissals: D.B.'s firmness in dismiss-
ing unworthy boys, 120f

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472
Disobedience: not tolerated by D.B.,
l 16ff
Disorders: prevention of, 169, l 72f
Divine Providence see Providence, Di-
vine
Divine Will see God-Will
Dogliani, Joseph, Bro.: biographical
footnote, 109; excellent performance
as choirmaster, 112, 152, 170
Dolores (Argentina): request for a
Salesian house, 188, 372
Domestics: to be given time for prac-
tices of piety, 16; D.B.'s friendliness
with a, 176f
Dominic Savio, St.: Oratory boys as
good as, 136; D.B.'s recollections of,
419f, 422; D.B.'s dream about D.S.,
432-441; heavenly glory, 434ff; chid-
ing D.B. for insufficient faith and
trust in God, 437; God's ambassa-
dor, 437ff; his greatest consolation
at the hour of death, 438; predictions
to D.B., 439
Dramatics see Theater
Dreams: of Salesian school pupils, 287f
Dreams (D.13.'s): beneficial effects on
the boys, 28, 35ff, 427f; On Murmur-
ing, 29-32; Three Deaths, 32-35; a
strange meeting with Pius IX, 143;
Faith, Our Shield and Our Victory,
248-255; A Raging Bull, Work and
Temperance, 335-343; The Phyllox-
era, 346-349; about bad boys at the
Oratory, 427f, 440f; about Dominic
Savio in heavenly glory, 432-441;
cautiousness of D.B. in believing in,
441. See also Dreams (D.B.'s)-
Symbols; Animals
Dreams (D.B.'s)-Symbols: spikes, s.
of gluttony, self-interest, murmur-
ing, idleness, 339f; phylloxera, s. of
murmuring, 347f
Durando, Celestine, Fr.: biographical
footnote, 94; presentation of his
Latin dictionary to the Pope, 131,
149; dedication to work, 132; com-
ments on D.B.'s address to the Arca-
dian Academy, 133f; papal audience
with D.B., 149
E
Enclosure (Monasticism): deliberations
at the 1876 Conference of St. Francis
de Sales, 53
Espinosa, Anthony, Msgr.: compli-
mentary remarks about the Salesian
missionaires, 76; letter to D.B., 86
INDEX
Esteem for D.B.: of government offi-
cials, 2; of Salesian directors, 38; of
clergy and laymen, 180, 455f
Eternal Salvation see Salvation, Eter-
nal
Evil: to be prevented at all costs, 451
Example: pernicious effects of bad e.,
8, 70; salutary effects of good e., 49,
64, 460
Exercise for a Happy Death: salutary
effects of fidelity to the, 55; exhorta-
tions to make it well, 195, 342f
Expedients (D.B.'s): to gain the boys'
love, 69, 113
Expulsions see Dismissals
F
Faber, Frederick William Fr.: bio-
graphical footnote, 152 '
Fagnano, Joseph, Fr.: construction of
a new wing at San Nicolas, 81;
missionary treks, 86f; biographical
footnote, 147; zeal for the spiritual
welfare of the Italian colony, 198
Faith (Virtue): D.B.'s dream, 249-254;
shield of faith, 25 l f; means to revive
one's f., 255; D.B. chided for not
having had greater f., 437
Family Spirit: at the Oratory, 38, 165,
182, 229; a means to promote voca-
tions, 71
Far East: invitations to D.B. to accept
missions in the, 145f, 147
Fassati Family: close friendship with
D.B., 136, 151
Fasting: a means to preserve and
strengthen chastity, 6; best way of,
114
Fatherliness: D.B.'s recommendation
to directors, 6lf, 66f, 98f; of D.B.,
11, 39, 100, 122f, 164
Fault-finding see Murmuring
Favors, Spiritual: granted to D.B. by
Pius IX, 95, 98
Fear of God: strengthened by chastity,
163
Festive Oratories: opening of festive
oratories in Vallecrosia, 58; Buenos
Aires, 79; Nice, 93, 98; summer
courses for the boys of the, 255f;
unwillingness of city officials to help
the, 256f; course of many vocations,
268
Festive Oratory of St. Aloysius: annual
report, 54f
Festive Oratory (Valdocco): yearly re-
port, 54f

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INDEX
Finances: D.B.'s unceasing need of
help, 24, 60, 84, 148, 169, 267ff, 418;
D.B.'s talent for winning benefac-
tors, 179; missionaries' fares paid by
Uruguay and Argentina, 217, 219;
Pius IX's contribution to the Sale-
sian missionary expedition, 220
Financial Administrators see Prefects
Fire: threatening the Oratory dormito-
ries, 156
Foreign Missions see Missions, For-
eign
Foul Talk see Conversation
France: anticlericalism in, 151. See also
Nice
Francesia, John Baptist: biographical
footnote, 22; letters from D.B., 22,
100; yearly report on the Salesian
school at Varazze, 48; application
for the missions, I00
Franchi, Alexander, Cardinal: strong
pressure on D. B. to accept missions
in the Far East, 145, 161; appoint-
ment for D.B., 149f
Francis de Sales, St.: D.B. exhortation
to imitate the virtues of, 20; move-
ment to have him declared "Doctor
of the Church," 90
Fratejacci, John Baptist, Msgr.: invita-
tion to D.B. to address the Arcadian
Academy, 127
Freemasons: striving for control of the
Italian colony in Buenos Aires, 79f;
regaining legal control over the land
of the Salesian school in San Nico-
las, 82
Friends: meaning of being "friends"
with D.B., 423
Friendships, Particular: not tolerated
by D.B., 11, 15, 422f; spiritual retreat
a powerful means for breaking p.f.,
40
Funerals: recollection of a pioneer
Salesian about f. at the Oratory, 154
G
Galletti, Eugene, Bishop: attempt to
mediate between Gastaldi and D.B.,
14lf; letter to D.B., 142
Garbellone, John, Bro.: D.B.'s gift of
formative training, 281; D.B.'s trust
of, 281
Gastaldi, Lawrence, Archbishop: con-
stant opposition to the S.S., 13, 128,
140f, 171 f; creating difficulties for
D.B.'s ordinands, 128f, 142f; offer to
resign, 14lff; D.B.'s restraint in deal-
473
ing with, 142; refusal to officiate on
the feast of M.H.C. and resentment
at being substituted, 171 f; harass-
ment of Salesian priests, 172; assis-
tance in promoting D.B.'s Church
History, 172; attempts to entice cler-
ics away from D.B., 235; a priest's
attempt at reconciliation between G.
and D.B., 240f; refusal to administer
Confirmation to the Oratory boys,
258; appointment of censors for L. C.
and Italian Classics for the Young,
296; displeasure at the presence of a
bishop at Valsalice on the feast of St.
Aloysius, 299; D.B.'s invitation to G.
to impart a solemn blessing to the
missionaries, 369
Gazzola, John Baptist: and his self-
interest in Salesian undertakings in
Argentina, 85f, 130f, 190; D.B.'s
charity and gratitude toward, 130;
bruised feelings, 170; offer to sell
land to D. B., l 88f; report to the
Holy See about the Salesian
missions, 188, 190
Girls: flocking to the D. of M.H.C.
school at Vallecrosia, IO I
Giulitto, Joseph, Fr.: biographical
sketch and death, 314ff
Gluttony: D.B.'s exhortations to avoid
g., 10, 106, 319, 326; symbolized in a
dream by a monster's sharp tusk,
253f; a cause of decline in religious
orders, 275f, 339
God-Providence see Providence, Di-
vine
Good Nights (Salesian)-Dates: June
18, 1876-245ff; Aug. 23, 24, 25-
258-262; Sept. 11, 12, 13, 14, 15-
321-324; Oct. 20-405f; Oct. 22-
406f; Oct. 27-407f; Oct. 29-408f;
Nov. 2-414ff; Nov. 17-387ff; Nov.
28-4 l9f; Dec. 3-421 ff; Dec. 20-
428-431; Dec. 22-431-44 l; Dec.
31-452-455
Good Nights (Salesian)-Topics: devo-
tion to the B.S. and missionary
spirit, 16ff; frequent reception of the
sacraments, 18-21, 415f; visit to the
Salesian schools in Liguria, l04ff;
mortification of the senses, l 14f;
obedience to the house rules, l 16f;
vocation to, the Salesian brother-
hood, 12lf; papal audiences, 157ff;
Oratory students' spiritual retreat,
23lf; spiritual retreat, D.B.'s name
day, Fr. Chiala's death, announce-
ment of a dream, 245ff; Vacation

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474
INDEX
Evils and Safeguards, 259f; A voiding
Near Occasions of Sin, 260f; tips on
vocal prayer, 261 f; Correct Posture
in Church, 321; Harmful Habits,
32lf; Value of Vows, 322f; Praying
for Deceased Confreres, 323; The
Priest-Being Honest with the [Sale-
sian] Congregation, 324; papal audi-
ence and farewell to the missionaries,
387ff; putting one's conscience in
order, 405f; good use of time, 406f;
rekindling piety, 407f; Salesian voca-
tion, 408f; avoidance of sin, frequent
confession and Communion,. _415f;
Dominic Savio's fervor and piety,
4 l9f, 422; personnel changes, 428f;
conversion of a man, 430f; D.B.'s
vision of D.S. in glory, 432-441; on
being constantly prepared for death,
452-455
Gossip: pernicious effects of1 161
Gratitude: of D.B. to God, 56, 61, 83,
162; D.B.'s gratitude to benefactors,
97, 228; of people for favors received
from M.H.C., 168; an Oratory stu-
dent's g. for D.B., 279f
Grudge: D.B.'s exhortations not to
harbor g., 66f
Grumbling see Murmuring
Guala, Louis, Fr.: annual report on the
festive oratory at Porta Nuova, 54;
means to attract people to the con-
fessional, 179; founder of the Con-
vitto Ecclesiastico, 179
Guanella, Louis, Fr.: annual report on
the St. Aloysius Festive Oratory, 54;
and the Association of Salesian
Cooperators, 65f; letters from D.B.,
358f
Guidazio, Peter, Fr.: biographical foot-
note, 110; pupils' love for, 153f; he-
roic dedication to work,· 239
H
Hardships: transitory nature of, 464
Health: poor health among the
D.M.H.C., 49; D.B.'s suggestions
for, 16f, 243f
Heaven see Paradise
Histo.rian: appointment of a h. of the
S.S., 42, 5lf
Holiness: practices of piety and, 12;
tell-tale signs of, 94
Holy Orders see Ordinations
Hope: D.B.'s exhortations to practice
the virtue of, 331 f, 342
Hostility see Opposition
Humility: of the D.M.H.C., 49; of
D.B., 166f; power of, 336f; basis of
Christian perfection, 342; symbol of,
438
Humor: instances of D.B.'s sense of,
177f
Idleness: a danger to chastity, 6ff; voca-
tion lost through i., 9f; symbolized in
a dream by a monster's sharp tusk,
253f; a cause of decline in religious
orders, 275
Immaculate Conception, Feast of the:
"G.N." in preparation for the,
419-423
Immaculate Conception Sodality: a
key to piety, morality and religious
vocations, 15; importance D.B. gave
to the, 56, 140; letter to Pius IX, 139;
outstanding numbers of the, 139
Immigrants: D.B.'s idea for an Ital-
ian colony in Patagonia, 87f, 219;
Salesian missionarie's work on be-
half of Italian i., l90ff, 198
Impurity: safeguards from, 110; and
death, 454
Inaction: of young Salesians in a dream
of D.B., 30f; a serious evil when it's a
matter to prevent wrongdoing, 36
India: D.B.'s plans for, 4; requests for
Salesian missionaries, 58, 137, 161
Indulgences: granted by Pius IX to the
Oratory boys, 137
Intemperance: D.B.'s warnings about,
lOf, 463
Italian Classics for the Young: policy
as regards availability to confreres,
46, 72f; selection of writers of, 168;
chancery's delay in granting the im-
primatur to two issues of, 295; re-
course to the Congregation of the
Index, 295f; Gastaldi's appointment
of a censor for, 296
J
Japan: request for Salesian mission-
aries, 137
John Bosco, St.: photograph, 26; good-
ness of heart, 39, 280; traits, 94, 151,
165, 170f, 174-179, 18lf, 184f; firm
stand as regards a strange postulant
of the D.M.H.C., 210ff; ailments,
239; determination to reserve deci-
sions to himself, 242; recollections of

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INDEX
pupils, 279f, 298f; delight 1n re-
counting past events showing God's
benevolence, 288-291; charming
ways with Italy's premier and minis-
ter, 302-308
Joseph, St.: sodality of, 56f, 112; obser-
vance of his feast days at the
Oratory, 11 lf, 154, 168; protection
from accidents, 289
Joseph Cafasso, St.: exhortation to be
ever ready for death, 176
Journeys (D.J3.'s): to Rome, 126-156;
incidents during j., 178-182; to Ligu-
ria, 293-298
J uniorates: extraordinary growth, 5
K
Kindness: D.B.'s exhortations to, 68f,
96; of Fr. Cagliero toward the boys
in Buenos Aires, 79; of D.B., 170
Knowledge: D.B.'s exhortations to ac-
quire k., 7
L
"La Boca" see Buenos Aires
Lanzo: D.B.'s strenna for 1876, 2lf;
annual report on the Salesian school,
47; opening of a house by the
D.M.H.C., 209; visit by D.B., 299,
417; hosting of Italy's premier at the
dedication of a new railroad,
300-308, 399-402; D.B.'s comments
about the visit by Italy's premier,
308f; spiritual retreats for Salesians,
319-349; dreams by D.B., 417, 427f,
432-441
Lasagna, Louis, Fr.: biographical foot-
note, 130
Latin Christian Classics: policy as re-
gards availability to confreres, 46
Laxity: causes of, 62
Laziness: D.B.'s insistence on avoid-
ance of, 8ff; hotbeds of, 110
Lazzero, Joseph, Fr.: biographical
footnote, 55; excerpts from chronicle
of, 64, 108; tribute of gratitude to,
112
Lemoyne, John Baptist, Fr.: annual
report on the Salesian school at
Lanzo, 47; letters from D.B., 100,
297; performance of a stage play by,
151; a pupil's recollections, 309
Letter-writing: a heavy burden for
D.B., 26; a powerful means for pro-
moting unity among confreres, 43;
tips on, 50f
475
Letters (D.B. 's): to Salesians, 22f,
82-85, 94-103, 147ff, 188f, 192f, 195,
216f, 220-224, 267, 294f, 297f, 356,
358, 38 lf, 383, 384-387, 390f, 4 l 7f,
451 f; to benefactors, 24, 124, 136,
l38f, 225f, 227, 294; to both Sale-
sians and pupils, 199; to Pius IX, 389
Letters, Testimonial (Canon Law):
D.B.'s policy as regards, 283f; Holy
See's admonition to D.B. and his
reply, 284ff; unlimited dispensation
from t.1. granted to D.B., 379f
Letture Cattoliche: policy as regards
availability to confreres, 46, 72f;
issues about favors obtained through
M.H.C., 166, 168f; Gastaldi's ap-
pointment of a censor for, 296; issue
about the Salesian missionaries, 393f
Love: of D.B. for his sons, 11, 14, 2lff;
of boys for D.B., 21f; of Salesians for
D.B., 38
Loyalty: of boys and clerics to D.B.,
235, 237; D.B.'s loyalty to the pa-
pacy, 24lf; Fr. Rua's unswerving
loyalty to D.B., 270, 273
Lu Monferrato: opening of a house by
the D.M.H.C., 209; vocations from,
298; beneficial effect of D.B.'s bless-
ing, 299
M
Magliano: invitation to D.B. to send
Salesian teachers to the diocesan
seminary, 355ff
Mail: director's control over his sub-
jects' mail, 43
Manifestation, Monthly: not to deal
with matters of conscience, 44f; con-
freres to be given the opportunity to
talk with D.B. during his visits, 66f;
necessity of the, 98
Mary, Blessed Virgin: in D.B.'s
dreams, 250ff; blessing of statue in
the novitiate, 423; nature of devotion
to, 423ff; conversion thru devotion
to, 425; D.S.'s greatest consolation
at the hour of death, 438; devotion to
M. necessary for the growth and
success of the S.S., 439
Mary, Help of Christians: start of
Mary's month, 150; Oratory boys'
fervent devotion to, 152, 155; favors
obtained thru the intercession of,
111, 166-169, 172; novena and feast
of 1876, 166-173; Gastaldi's refusal
to officiate on the feast of, 171 f;

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476
INDEX
medals of M.H.C. scattered in "La
Boca" neighborhood, l90f
Mary, Help of Christians, Church see
Church of M.H.C.
Mary Mazzarello, St.: sound ascetism,
203; sayings of, 203; spiritual in-
sights, 21 Of, 2 l 2f
Mass, Holy: D.B.'s tips for the devout
celebration of Mass, 45, 125; devo-
tion of directors in celebrating M.,
38; D.B.'s daily remembrance of his
boys during, 100; Gastaldi's restric-
tions for newly ordained Salesian
priests, 172
Mathis, Emily, F.M.A.: recollections
about the arrival of the first Salesian
missionaries in Buenos Aires, 79
Maxims (D.B.'s): "Wine and chastity
do not go together," IO; "Whenever
they throw an obstacle in our path, I
respond by opening a new house,"
13; "D.B. defends himself but does
not offend," 142; "... a day without
a bricklayer in the house is a happy
day," 270; Providence "will desert us
only if we waste money on needless
things," 270; "Let us always so live as
to be ready to die at whatever mo-
ment death may come," 452
Mazzarello, Mary see Mary Mazzar-
ello, St.
Meekness: D.B.'s exhortation to, 20
Mermillod, Gaspar, Bishop: assistance
in Salesian fund-raising, 90f; benev-
olence toward the S.S., 92
M ilanesio, Dominic, Fr.: report on the
Valdocco Festive Oratory, 54f
Missionaries (Salesian): first news from
the, 17, 23; arrival in Buenos Aires,
23, 75f, 393; D.B.'s first letter to the,
25; great demand for Salesian m., 58,
175; plans for a secon<;I expedition,
67, 87; at work among Italian immi-
grants, 77f; hardships, 81, 86f; objec-
tive in sending m. to South America,
186; advice to potential m., 186f;
preparation of a second expedition
of, 189, 193f, 215-228; D.B.'s efforts
to ease the drain on personnel, 215,
282; extraordinary number of volun-
teers, 216; departure of the second
missionary expedition, 368-384;
poverty of the, 375f; audience with
Pius IX, 376ff; farewell to D.B., 382f;
priestly zeal during their voyage,
383; delayed departure for a group
of, 383f; rough crossing, 391
Missions, Foreign: D.B.'s plans for
India and Australia, 4f; Salesians'
fervor for the, 26; volunteers sought
for South America, 67; requests for
foundations in mission countries, 58,
145f, 193; Pius IX's personal interest
in Salesian missions, 188, 193; D.B.'s
unflagging interest in, 199f; ex-
traordinary number of volunteers for
the, 216
Modena: invitation to D.B. to open a
boarding school in, 351 f
Mole Antonelliana: descriptive foot-
note, 183; offered for sale to D.B.,
183
Monsters see Animals
Montevideo (Uruguay): first Salesian
foundation, 196. See also Villa
Colon
Moral Virtues see Virtues, Moral
Morality: safeguarded by the sodali-
ties, 15; a condition for a priestly
vocation, 68; D.B.'s firmness in safe-
guarding, 120, 416f, 428, 431
Mornese: annual report on the
D.M.H.C., 49; religious spirit at,
203; a strange postulant at, 210ff;
diabolic harassment, 2I2f; ill-advised
hostility against D.B. and the
D.M.H.C., 213f
Mortification: a safeguard of chastity,
6; edifyingly practiced by the direc-
tors, 38; strongly recommended by
D.B., l 14f, 319, 326, 447f, 463; sym-
bol of, 438. See also Gluttony
Murialdo, Leonard, St.: biographical
footnote, 113; friendship with D.B.,
113, 183
Murmuring: D.B.'s exhortations to
avoid, 6, 32; D.B.'s dream about,
29-32; responsibility of those who
condone m., 36; ways to root out,
110, 120, 348; a cause of decline in
religious orders, 276, 340, 348
Music: vocal and instrumental m. at
the Oratory, 109f, 169; reasons for
the reorganization of the brass band
at the Oratory, 110, 120f, 152; excel-
lence of the Oratory's brass band and
boys' choir, 152, 170
N
Nai, Louis, Fr.: biographical footnote,
314
Name Day (D.B.'s): celebration of n.d.
in 1876, 244f, 247

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INDEX
Newspapers: favorable articles on the
Salesian missions, 2 I7f; anticlerical
attacks against D.B., 395-399, 403f
Nice: annual report on the Salesian
hospice, 49f; growth and plans for
expansion, 89ff, 93f; help from the
St. Vincent de Paul Society, 90, 92f;
benevolence for the hospice, 93; spir-
itual favors for benefactors, 159
Nosegays (D.B.'s): during the St. Fran-
cis de Sales novena, 20f; for the
novena in honor of M.H.C., 157;
during the Christmas novena, 431
Novenas: in honor of St. Francis de
Sales, l 8f; effective in reawakening
fervor, 48; Christmas novena
preached in Buenos Aires, 77f; in
honor of M.H.C. at the Oratory in
1876, 166-173
Novices: large number in 1876, 2, 56,
136; topics for conferences to the, 36,
53; annual report on the, 56; Pius
IX's advice about the formation of,
138; norms for admission to vows,
278f; D.B.'s concern for the spiritual
progress of, 286; course in Salesian
pedagogy, 287; reason for isolating
n. from professed members, 287. See
also Novitiate
Novitiate: approval of a Salesian novi-
tiate in Argentina, 193ff, 385; D.B.'s
criteria for admission to the, 280f;
curriculum, 286f; blessing of a statue
of Our Lady, 423; separate dining
room, 442. See also Novices
0
Obedience: exemplary o. of directors,
38, 44; D.B.'s exhortations to, 63,
l 16ff, 162f, 332f, 342, 413; symbol of,
438
Obituaries: of Salesians in 1876,
310-318
Occasions of Sin: D.B.'s exhortations
to avoid, 260f
Opposition: to the S.M.'s program and
to the Association of S.C., I
Oratory, Festive (Valdocco) see Festive
Oratory (Valdocco)
Oratory (Valdocco): a nursery of
priestly vocations, 3; canonical in-
vestigation of the curriculum, 24;
annual report, 55f; smooth running,
150; boys' fervor during Mary's
month, 152, 155; catechetical assem-
bly, 152f; deaths in 1876, 154; enthu-
477
siasm at D.B.'s return from Rome,
156; family spirit, 165, 182, 229;
celebration of the feast of M.H.C.,
168ff, 172f; arrival of the D.M.H.C.,
207f; celebration in honor of Pius
IX, 240; spiritual climate, 244; con-
stant financial straits, 267ff; tradi-
tional gift of grapes to benefactors,
269; D. B.'s delight in recounting the
Oratory's early years, 288-291; start
of school year, 405; personnel
changes, 428f; D.S.'s predictions of
deaths at the, 439, 441
Ordinands: Salesian o. put to a severe
test by Archbishop Gastaldi, 129
Ordinations: consultation of directors
as regards, 41; Gastaldi's systematic
opposition to the o. of Salesians,
128f, 142f; D.B.'s instructions to Fr.
Rua concerning o., 128f; Holy See's
permission to D.B. to hold o. outside
the appointed times, 141, 146
Osservatore Romano: articles about
the Salesian missions in Patagonia,
217
Our Lady of Mercy Church: given to
the Salesians in Buenos Aires, 77;
priestly and religious vocations
from, 79; opposition from anticleri-
cals, 79f
Outings (Oratory): to Lanzo in 1876,
l 14f; rules about weekly walks, l l7f
p
Papacy: D.B.'s loyalty to the, 133, 24lf
Papal Audiences: granted to D.B.,
134ff; D.B.'s discretion during, 135;
D.B.'s description of, 136f
Paradise: D.B.'s promise to his Sale-
sians, 443ff
Paraguay: request for a Salesian house,
58
Parents: detachment from, 328, 411 f;
not competent in matters of voca-
tion, 411
Patagones see Carmen de Patagones
Patagonia: D .B.'s plan for an Italian
colony in, 87f, 219; large number of
volunteers for, 137, 216; request to
the Holy See to set up an apostolic
prefecture in, 146; D.B.'s thorough
study of, 146, 157, 164; invitation to
open a Salesian mission among the
Chubut Indians, 186
Patience: of Salesian priests in festive
oratories, 54; of D .B. with confreres,

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478
INDEX
84; of D.B. in disappointments, 257;
D.B.'s exhortations to practice p.,
115, 342
Peace: of heart stemming from chas-
tity, 163
Pechenino, Mario, Fr.: in Rome with
D.B., 131; presentation of his Greek
dictionary to the Pope, 131, 149;
papal audience with D.B., 149
Pedagogy: course in Salesian p. for
novices, 287
Pellico, Silvio: biographical footnote,
73; success of his unpublished letters,
73
Penance (Virtue): D.B.'s exhortations
to, 115, 446; symbol of, 438
Penna, Felix J ., Fr.: Dedication, v
Perfection, Religious see Religious Life
Perseverance: of D.B. in his pioneer
work, 59; signs of probable p. in the
Salesian vocation, 182; symbol of,
438
Personnel: assignment of p. in 1876,
39f; shortage of, 215
Pestarino, Dominic, Fr.: and the
founding of the D.M.H.C., 204f
Phylloxera: a dream by D.B., 346-349
Piacentino, James: biographical
sketch, 31 Of
Piccollo, Francis, Fr.: gift of himself to
D.B., 233f; D.B.'s advice to, 234f;
Gastaldi's attempts to steal him from
D.B., 235; recollections about D.B.,
265f; excellent teacher, 355f; letters
from D.B., 356
Piety: link between practices of p. and
sanctity, 12; means to promote p.,
15, 48; demonstrations of p. during·
the triduum in honor of M.H.C., 168
Pious Society of St. Joseph: founder,
113
Pius IX: spiritual favors for D.B.'s
benefactors, 95, 98; benevolence for
D.B., 134f, 141, 161; audiences
granted to D.B., 134ff, 378; com-
ments about D.B.'s address to the
Arcadian Academy, 135; personal
interest in the Salesian missions in
South America, 135f, 161, 188, 193;
letters from the Oratory community,
137ff; D.B.'s dream about, 143; high
opinion of D.B.'s pupils, 158; dona-
tion for the Salesian missionaries,
220, 376; first intimation to D.B. to
take over the Conceptionists, 226f;
thirtieth anniversary of pontificate,
240; oral request to D.B. to assume
the direction of the Conceptionists,
360; audience to Salesian mission-
aries, 376ff; letter from D.B., 389;
D.S.'s prediction about, 439, 442
Poor: D.B.'s declaration that Salesians
should mainly devote themselves to
poor youngsters, 268
Poor Souls in Purgatory see Purgatory
Popes: D.B.'s staunch loyalty to the,
133, 141
Postulants· see Aspirants
Poverty (Virtue): observance of p. a
guarantee of assistance by Divine
Providence, 60; D.B.'s love of, 165,
350, 352; of the missionaries on their
way to Rome, 375f
Poverty (Vow): observance in deeds
and not just in words, 413
Practices of Piety: fidelity to the, 460.
See also Piety
Prayer: necessity and power of, 12, 48,
61; D.B.'s tips on vocal p., 26lf
Predictions (D.B.'s): of deaths, 32-35,
439, 441, 453, 455; about the growth
of the S.S., 64f
Predictions (D.S.'s): to D.B. about the
future of the S.S., 439; about Pius IX
and D.B., 439; of deaths and a Sale-
sian vocation, 442
Prefects: respect for their authority, 40,
98; Fr. Rua's training of, 272
Preventive System: D.B.'s practice of
the, 108ff
Priests: and the manner of saying
Mass, 45, 70; D.B.'s concern about
the bad example of, 70, 77; need of
zealous p., 105; D.B.'s misgivings
about accepting diocesan p., 282f
Privileges (Canon Law): opposition to
the granting of p. to the S.S., 24, 140;
granting of some p. to the S.S., 141,
146, 160, 292; D.B.'s endeavors to
acquire p. piecemeal, 146
Profession, Religious: at the first re-
treat in Lanzo in 1876, 41, 325f; at
the Oratory and conference by D.B.,
443-451
Protestants: opening of schools in Val-
lecrosia, 57f; flight of two boys to the
Salesian hospice, 93; flight of girls to
the Salesian Sisters school, IO If;
rebuttal of objections to the venera-
tion of the Blessed Virgin, 423ff
Providence, Divine: D.B.'s unlimited
trust in, 60, 64, 91 f, 94, 121, 200f,
202, 267, 270; guiding the S.S., 161;
unfailing help of, 202

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INDEX
Prudence: of D.B. in counselling about
vocation, 3, 180; in planning new
undertakings, 4. J45
Publicat10~1s (D.B.'s) see Italian Clas-
sics for the Young, Latin Christian
Classics, Letture Cattoliche
Publications (Salesian): deliberations
at the annual conference of St. Fran-
cis de Sales, 46, 66, 72
Publicity: given to the Salesian
missions in South America, 217f
Purgatory: D.B.'s exhortation to pray
for deceased Salesians, 323
Purity: suggestions for preserving, 12;
symbols of, 436; heavenly reward of,
436f. See also Chastity
R
Rattazzi, Urbano: esteem for D.B., 2
Recollection (Spiritual): what D.B.
meant by, 260
Recreation: and the application of the
Preventive System, 6; a safeguard for
chastity, 6f
Rector Major: the sole focal point of
the S.S., 62
Religious Congregations see Religious
Orders
Religious Education: deliberation of
the 1876 Conference of St. Francis
de Sales, 53; catechetical instruction
at the Oratory, llOf. See also Cate-
chesis
Religious Instruction see Catechesis;
Religious Education
Religious Life: progress among the
confreres, 55, 161; and the priest-
hood, 68; conference on the,
445-449. See also Profession, Reli-
gious
Religious Orders: causes of decline,
275f
Religious Profession see Profession,
Religious
Religious Spirit: flourishing in the S.S.,
25, 161
Retreats: recommendations about the
time-table, 40; D.B.'s suggestions
about, 130; at the Oratory in 1876,
230; D.B.'s concern and satisfaction
about the boys' r., 233, 245; at
Lanzo, 319-349; D.B.'s conference
during, 320f, 326ff, 327-333; souve-
nirs of the, 328-333, 342
Rho, Joachim: biographical footnote,
23
479
Ricci, Mauro, Fr.: esteem for D.B.,
455f
Richelmy, Augustine, Fr.: invited by
D.B. to teach catechism, 426; letters
from D.B., 426f
Rio de Janeiro: scarcity of priests in the
archdiocese of, 14, 18, 25; D.B.'s first
mention of possible foundations in,
25; request for a Salesian foundation
in, 392f
Rites and Ceremonies: to be diligently
observed by priests, 45; a means to
foster priestly vocations, 70, 110
Roman Congregations see Congrega-
tions, Roman
Rome: D.B.'s trip to Rome, 95,
126-156; arrival in, 127; invitation to
open a house in, 145, 353; D.B.'s
departure from Rome, 156; purpose
of D.B.'s trip to, 160
Ronchail, Joseph, Fr.: annual report
on the hospice at Nice, 49f; bio-
graphical footnote, 89; effort to ex-
pand the hospice's facilities, 89ff;
letters from D.B., 94-98
Rosminians: Pius IX's opinion of the,
141
Rota, Peter, Fr.: recollections about
D.B., 298f
Rua, Michael, Fr.: chairman at the
annual conference of St. Francis de
Sales, 39-56; report on the mother-
house, 55f; letters from D.B., 99f,
136, 294f, 297f, 381 f, 383; alter ego of
D. B., 165, 206, 270, 273; confessor of
the D.M.H.C. at Valdocco, 208; a
model to all Salesians, 271-274;
piety and zeal, 271, 273f; training of
prefects, 272; practice of poverty,
273; veneration for D.B., 273
Ruffino, Dominic, Fr.: in a dream by
D.B., 250
s
Sacraments: D.B.'s solicitude for the
frequent reception of the, 18, 262f
Sacred Ceremonies see Rites and Cere-
monies
Sacrifice: spirit of s. of the D.M.H.C.,
49; necessity of spirit of, 56, 58, 60;
D.B.'s spirit of, 60; how to foster
spirit of s. in pupils, 69
St. Aloysius Festive Oratory see Aloy-
sius Gonzaga, St.
St. Aloysius Sodality see Aloysius
Gonzaga, St.

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480
St. Joseph's Sodality see Joseph, St.
Salesian Bulletin: birth of the, 442
Salesian Congregation see Salesian So-
ciety
Salesian Cooperators: opposition to
the Association of, I; D.B.'s concept
of the, 65; Fr. Guanella and the
Association of S.C., 65f; D.B.'s zeal
in recruiting S.C., 180f; brochure
about the, 195; fulfillment of D.S.'s
prediction about the, 439, 442
Salesian Directory see Directory (Sale-
sian)
Salesians, Lay see Coadjutor Brothers
Salesian Schools: high praise from
Italian government officials, 144;
family spirit, 182; abundance of
Salesian vocations, 215f; D.B.'s mis-
givings about accepting applicants
from other schools, 281
Salesian Society: opposition to the, I,
23f, 239; state of the S.S. at the
beginning of 1876, 2f, 38-74; super-
natural guidance, 52, 64; steady and
rapid growth, 59; conditions for the
triumph of the, 337f; D.S.'s predic-
tion about the future of the, 439;
devotion to Mary and chastity essen-
tial to the growth and success of the,
441
Salesian Society-Constitutions: abso-
lute necessity to observe the c., 61 f;
allegation that D.B. was tampering
with the authentic text of the, 140;
observance of the c. a guarantee of
eternal life, 343
Salesian Society-Houses: new and
planned foundations, 3, 350-358,
410; member of houses in 1876, 13;
D.B.'s tips for the smooth running
of, 39, 98f; requests for new founda-
tions, 87, 91, 144f
Salesian Society-Membership: con-
stant growth, 2, 193; in 1876, 13;
mostly from Salesian past pupils,
2l5f; new vocations to replace the
missionaries to South America, 282;
applicants from the liberal profes-
sions, 286
Salesian Society-Privileges see Privi-
leges (Canon Law)
Salesian Society-Regulations: delib-
erations taken at the annual Confer-
ence of St. Francis de Sales, 42-46,
52ff
Salesians: dedication to work, 2, 132,
239; people's appreciation of, 47, 49f,
INDEX
93, IO I, 162; annual report on the
religious spirit, 55; exhortation to
unity with superiors, 62; missionary
zeal, 82, 86
Saluzzo: invitation to D.B. to open a
house in, 352
Salvation, Eternal: devotion to the
Blessed Sacrament a sure guarantee
of, 18; a good reason for seeking to
join the S.C., 121, 464; D.B.'s con-
cern for his boys' s., 440f
Salvation of Souls: zeal of confreres for
the, 54, 56, 58; jeopardized by laxity,
62; need of priests totally dedicated
to the, 105, 462f; zeal for the s. of s. a
condition for being real friends with
D.B., 423; the only reason for joining
the S.S., 464
Sammori, John Baptist, Fr.: reputation
as an excellent orator, 83
Sampierdarena: annual report on the
Salesian hospice, 49; visits by D.B.
to, 89, 295; plans to open a print-
shop, 295f; growth of the Salesian
hospice, 296; hearty welcome to the
Salesian missionaries, 382
Sanctity see Holiness
San Nicolas de los Arroyos: arrival of
the missionaries, 80f, 86; opening of
a Salesian school, 81; dedication of
the school, 197f; triduum in honor of
M.H.C., 198f; letter to D.B. from
Salesians and pupils, 199; letter from
D.B., 199; zeal of Salesian mis-
sionaries, 371 f
San Remo: invitation to D.B. to open a
house in, 352f
Savio, Dominic see Dominic Savio, St.
Sayings (D.B.'s) see Maxims (D.B.'s)
Scandal: D.B.'s abhorrence of, 460f
School Year (Oratory): beginning and
end, 259
Seclusion: needed to overcome tempta-
tions, 448
Self-control see Mortification
Self-denial see Mortification
Self-interest: a plague of religious con-
gregations, 339f
Serenity: of D.B. under all circum-
stances, I, 25, 100, 170
Sermons: made fruitless by fault-
finding, 3lf; narration of D.B.'s
dreams more fruitful than, 37
Sestri Levante: special works of mercy
of the D.M.H.C., 210
Shields: of faith given in a dream to the
Oratory boys, 25 lf

52 Pages 511-520

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52.1 Page 511

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INDEX
Sick: care of the s. a means to draw
them and their families to confes-
sion, 179
Sigismondi, Alexander: D. B. 's host in
Rome, 124f, 127, 156
Silence: importance D.B. gave to, 7f,
15, 21; reprehensible in the face of
wrongdoing, 36; Fr. Rua's tactful
way to enforce, 271
Sin: a frequent topic of D.B., 7, 105f;
the sting of death, 453; torment of,
453f. See also Occasions of Sin
Sin, Occasions of see Occasions of Sin
Snacks: deliberation of the 1876 Con-
ference of St. Francis de Sales, 53f
Sodalities: a key to piety, morality and
religious vocations, 15, 56. See also
Altar Boys Sodality, Blessed Sacra-
ment Sodality, Immaculate Conc~p-
tion Sodality, St. Aloysius Sodahty
Sons of Mary: opposition to the, I;
crash course for the, 13, 65; at Sam-
pierdarena, 49; progress of the, 59;
D.B.'s interest in the, 83, 103, 180;
brief of approval of the, 146, 160
Soul: sinful s. compared to a stormy
sea, 105f; should rule the body, 114;
D.S.'s explanation about after-death
appearances, 439f
Souls, Salvation see Salvation of Souls
South America see Individual Coun-
tries
South Sea Islands: request for a Sale-
sian foundation, 58
Spiritual Communion see Commu-
nion, Spiritual
Spiritual Reading: greater regularity at
the Oratory, 55
Spiritual Retreats see Retreats
Strenna: for 1876 to staff and pupils of
Lanzo and Varazze, 2lff; for 1877,
452
Students (Valdocco Oratory): 1876
report on the, 56; weekly reward for
best seniors, 11 O; a boy's gratitude
for D.B., 279f
Summer Courses: for the festive
oratory boys, 255f; unwillingness of
city officials to help D.B. financially
in running s.c., 256f
Superiors: D.B.'s policy in appointing
s., 26; duty to refrain from prying
into matters of conscience, 44; unity
of confreres with, 62; obedience to,
,l l6ff; sad consequences for not fol-
'lowing the advice of, l 18f; divine
assistance to, 119; separate dining
481
room for majors. at the Oratory, 287
Supervision: necessary for safeguard-
ing morals, 6, I07
T
Teachers (Salesian): to set the example
of thrift, 60
Temperance: D.B.'s exhortations to
practice, IOf; and the coat-of-arms of
the S.S., 338; fruits of, 341
Temptations: sources of, 9; tips on how
to overcome, 12
Testimonial Letters see Letters, Testi-
monial
Theater: stage plays at the <;>rat?ry,
106, 108, 151, 230; D.B.'s directives
for plays and actors, I07ff
Thrift: D.B.'s exhortation to, 60f;
D.B.'s policy about, 269f
Time: D.B.'s good use of time, 18lf;
lost t. can never be redeemed, 452
Time-table: changes in the, 44
Tomatis, Dominic, Fr.: difficulties with
a confrere, 83f; letters from D.B., 84f
Torrione see Vallecrosia
Trinita (Mondov.D: opening of a Sale-
sian house at, 357f
Trivia: importance of, 39
Trust: advantages of showing t. to
upperclassmen, 69; D.B.'s t. in God,
200, 267; D.B.'s t. in a confrere, 281
Trust in God: D.B.'s unlimited t., 60,
90ff; D.B. chided by D.S. for insuffi-
cient t., 437. See also Providence,
Divine
u
Unia, Michael, Fr.: first meeting with
D.B. and singular experience, 334
Unita Cattolica: articles about the
Salesian missionaries, 26, 82, 135,
161, 170, 217
Unity: D.B.'s exhortation to unity, 62f
Unselfishness: of D.B., 129
Uruguay: request for Salesians in, ~8;
negotiations for a Salesian house m,
131; first Salesian foundation, 196;
ten missionaries' fares paid by, 217
v
Vacations: sad effects of v. at home, 15,
41, 48; D.B.'s efforts to shorten v.,
259; D.B.'s solicitude for the spiri-
tual welfare of boys on, 259f, 262;
D.B.'s address to the Oratory boys

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482
on their departure for, 262-265;
D.B.'s sadness at the boys' departure
for, 265; for Salesian seminarians,
276ff; D.B. 's opposition to clerics'
vacation at home, 277, 327
Vallauri, Thomas: biographical foot-
note, 83
Vallecrosia: plans for the D.M.H. to
open a school in, 57; flight of girls
from the Protestant school, 10 I; visit
by D.B., IOlf; opening of a festive
oratory by the D.M.H.C., 207
Vellega, Anthony: death and bio-
graphical sketch, 311
Valsalice: annual report on the college
at, 48; Gastaldi's displeasure at a
celebration in, 299
Varaja, Anthony, Fr.: boyhood dream
or vision of becoming a priest and
missionary, 287f
Varazze: D.B.'s strenna for 1876, 22f;
annual report on the Salesian school
at, 48
Ventimiglia: opening of Salesian
houses at, ,83; letter of D.B. to Fr.
Bonetti, IOOf
Vespignani, Joseph, Fr.: biographical
footnote and recollections about a
funeral service at the Oratory, 154; a
witness to the charisms of Oratory
boys, 242f; recollections about Fr.
Rua, 274; arrival at the Oratory, 283
Vigliani, Paul: esteem for D.B., 2
Vigliocco, James: death and biographi-
cal sketch, 311-314
Villa Colon: request for a Salesian
school, 372; opening of the school,
39lf
Vincent de Paul Society, St.: assistance
to the Salesian hospice in Nice, 90,
92; Oratory chapter, 155; effort to
revive a chapter in San Nicolas de los
Arroyos, 155
Vines: at D.B.'s windows, 269
Virtues, Moral: outstanding in each
Salesian, 59; D.S.'s symbolic bou-
quet of flowers, 438
Virtues, Theological see Faith, Hope,
Charity
Visits (D.B.'s) to Salesian Houses: pur-
pose, 66f, 71; suggestions to the
directors, 66ff; in I876, 89-102, 4l 7f.
See also under the name of towns
INDEX
Vocation (Salesian): freedom in the
matter of, 3, 235f; D.B.'s zeal in
promoting vocations for the S.S., 4,
113, 120ff; best time to talk about v.,
l38f; signs of a, l82f; a boy's singular
gift to D.B., 233f; conference on the
Salesian v., 409-414; means to safe-
guard one's v., 41 lff. See also Voca-
tions (Priestly and Religious)
Vocations, Adult: scant perseverance
of, 286
Vocations (Priestly and Religious):
suggestions for promoting v., 15f, 47,
67f, 71, 460f; tips for counselling
potential v., 68; requisites for a
priestly vocation, 68; D.B.'s talk to
the artisans on the religious voca-
tion, 12lf; D.B.'s approval of su_gges-
tions for fostering v., 138f; ratio of
applicants reaching the priesthood,
200; at the Oratory, 233; reason for
the numerous Salesian vocations,
233; attempts by Gastaldi to entice v.
away from D.B., 235; D.B.'s sacri-
fices to help v., 267f; sad conse-
quences for disregarding D.B.'s ad-
vice, 237f; extreme need of, 459,
460ff. See also Vocation, Salesian
Vows: D.B.'s restraint in admitting to
perpetual v., 28lf; D.B.'s G.N. on the
value of, 322f; D.B.'s confer~nces on
fidelity to, 326ff, 413f
w
Will, Divine: D.B.'s undertakings
prompted by, 59, 94, 145
Wine: a danger to chastity, IOf, 463
Work: necessary for the growth of the
S.S., 25, 47, 151, 338; D.B.'s dedica-
tion to, 26f, l 56f, 165, 170; a charac-
teristic of D.B.'s co-workers, 2, 47,
132, 151, 153, 239, 274t D.B.~
thoughts on, 62, 64, 161, 274ff,
445-451; not the cause of death
among Salesians, 275; a distinctive
trait of the S.S., 182, 338. 443ff, 449f
World: D.B.'s exhortations to be de-
tached from the, 446f
Worries: of D.B. about the Oratory's
material needs and opposition, 23f;
D.B.'s serenity in spite of, 25, 100.
See also Serenity