1-%E2%80%93-A.-Lenti-Saint-with-a-Human-Face-Don-Bosco-in-Father-Giulio-Barberis-Original-Chronicle(1997)


1-%E2%80%93-A.-Lenti-Saint-with-a-Human-Face-Don-Bosco-in-Father-Giulio-Barberis-Original-Chronicle(1997)



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Saint with a Human Face:
Don Bosco in Father Giulio Barberis'
Original Chronicle
Arthur J. Leoti, SDB
Introduction
T he Central Salesian Archive contains numerous eyewitness reports of
Don Bosco's words and deeds, particularly in the form of chronicles and
memoirs. I I drew heavily on these documents for previous articles
which saw the light of day in the pages of this Journa l. I shall do the same for
the present article. Drawing exclusively on Father Giulio Barberis' original
chronicle, I will present selected anecdotes which may illustrate Don Bosco's
character and personality.
Although not one of the earliest chroniclers, Father Barberis found him-
self in a privileged position as Don Bosco's closest confidant at what was ar-
guably the most formative and creative period in the founder's life. Thus, as
will be explained below, Father Barberis became the chronicler of the latter
1870s.
Who are these chroniclers? What was their respective period of activity?
What did they accomplish and hand down to us? In particular what is Father
Barberis' achievement in this field? These questions will be answered briefly in
Part I, before we proceed to peruse a portion of Father Barberis' original
chronicle in Part II.
1 The Archivio Salesiano Centrale (ASC) is located at the Salesian Generalate
in Rome. The Don Bosco files (Fonda Don Bosco) are available in microfiches
(FDBM) .

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154
Journal of Salesian Studies
Part I: Chroniclers and Chronicles-Documentation
Gathered by Early Salesians Who Were Witnesses of
Don Bosco's Words and Actions2
When we speak of "chronicles" in the present context we are referring to con-
temporary written reports authored by Salesians close to Don Bosco who wit-
nessed what he said or did. This initiative was no haphazard effort by some
individual; on the contrary, it originated out of a common consciousness and
concern.
I. "Historical Committees" and Periods of Recording
Activity
1. First Period of Concerted Recording Activity: The
Ruffino-Bonetti Period
(1) The Formation of a Committee
Initially there had indeed been sporadic recording activity by some Salesians,
such as Seminarians Giovanni Bonetti and Domenico Ruffino, who almost
immediately upon joining Don Bosco undertook to record some of master' s
words and deeds, especially if they had a semblance of the "extraordinary." As
will be explained below, the earliest instance of this activity preserved in the
Salesian Archive is an entry by Bonetti with the date of October 17, 1858.
Not long thereafter, aware of the importance of the initiative, a whole
group of Don Bosco's disciples, probably at Father Michele Rua's suggestion,
formed a standing "Committee" whose task would be to record and hand down
what they heard and saw of Don Bosco. We have Ruffino's report of some of
the meetings of this "Historical Committee." The first meeting remains un-
dated, but it probably took place in early March, 1861. The minutes open with
a solemn statement of purpose, which reflects the shared consciousness and
conviction that God was at work in the life of Don Bosco.
Don Bosco's outstanding and brilliant gifts, the extraordinary happen-
ings which continue to be the object of our admiration, his unique style of
guiding young people along the difficult paths of virtue, and the grand
plans he has conceived and articulated for the future, are clear signs of su-
pernatural guidance and portend a glorious future for him and for the Ora-
2 Throughout Part I, although working directly with source material (as may
be seen from the notes that follow), I am guided by Francis Desramaut, Les Memorie
I de Giovanni Battista Lemoyne. Etude d'un oubrage fondamental sur la jeunesse de
saint Jean Bosco (Lyon: Maison d'Etudes Saint-Jean-Bosco, 1962), 17, 21 -22 and
137-180; and by F. Desramaut, Don Bosco en son temps (1815-1888) (Torino:
Societa Editrice Internazionale, 1996), xvii-xix, 1357-1364.

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Saint with a Human Face-Fr. Barbaris' Chronicle
155
tory. All this lays a strict duty of gratitude upon us; we have the obliga-
tion of not letting anything that concerns Don Bosco fall into obl ivion.
We must therefore do all we can to record these things for posterity, so
that one day, like so many shining beacons, they may enlighten the
whole world for the salvation of the young. This is the purpose for which
we have established this Committee. The following are founding mem-
bers: Father [Vittorio] Alasonatti, Father [Michele] Rua, Father [Angelo]
Savio, Father [Giovanni] Turchi, Chevalier Federico Oreglia di Santo Ste-
fano; Seminarian [Giovanni] Cagliero, Seminarian Professor [Giovanni
Battista] Francesia, Seminarian Professor [Celestino] Durando, Seminar-
ian Professor [Francesco] Cerruti, Seminarian Professor [Giovanni Bat-
tista] Anfossi, Seminarian Professor [Francesco] Provera, Seminarian
[Giovanni] Bonetti, Seminarian [Carlo] Ghi varello, Seminarian
[Domenico] Ruffino.3
Ruffino adds:
In this first meeting three members were appointed to act as principal re-
porters: Ghi varello, Bonetti, Ruffino. At a second meeting held on March
30, 1861, even though Cagliero, Anfossi, and Durando were absent, the
members proceeded to elect a president, vice-president, and secretary for
the Committee. Father Rua, Father Turchi, and Ruffino, respectively, were
elected to those offices.4
Ruffino goes on to give an account of further meetings held on April 1 and 8,
and on May I and 7, 1861.5 But by and by the initiative seems to have lost
momentum, probably because the members of the Committee were extremely
busy with other duties. Thus, one year later, in 1862, Bonetti regrets this fail-
ure and proposes to remedy the situatio n.6 The situation, however, was only to
get worse when the more active members of the Committee began to be ap-
pointed to pos ts outside of Turin. For example, Bonetti was appointed to the
school of Mirabello in 1863, and Ruffino (newly ordained) was named director
of the school at Lanzo in 1864.
During this firs t period of recording activity (1861-1864), of the fourteen
Committee members o nly Ruffino and Bonetti produced sustained chronicles
which have come down to us.7
3 Ruffino, Chronicle, Notebook III, I, in ASC I 10: Cronachette, Ruffino,
FDBM 1211 AIO. Cf. EBM VI, 505-507.
4 Ibid., 1-2, A10-11.
5 Jbid., 2-3, Al 1-12.
6 Cf. Bonetti, Annali II, 59, Apri l 2 1, 1862, in ASC 110: Cronachette, Bon-
etti, FDBM 922 C5-6.
7 We also have short reports by Provera [ASC 110: Cronachette, Provera,
FDBM 1205 C2-ll]. In the Biographical Memoirs [cf. EBM VI, 507] Lemoyne refers
to a "brief chronicle" by Turchi, which, however, has not come down to us. Like-
wise, such reports as Ghi varello is likely to have produced have not survived.

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Journal of Salesian Studies
(2) Ruffino and His Chronicles
Domenico Ruffino (1840-1865), a slight and frail young man whose piety and
angelic life (in Don Bosco's own estimation) matched those of St. Aloysius,8
was born at Giaveno (Turin) on September 17, 1840. In touch with Don Bosco
when still in secondary school, after a try in the diocesan seminary, he entered
the Oratory in mid-October 1859. He subsequently completed his theological
studies while working as a full time teacher. He was ordained on November 15,
1863, and was appointed by Don Bosco spiritual director (catechist) of the So-
ciety-a remarkable choice which made him the third highest authority in the
Congregation at the age of 22. In October 1864, he was named director of the
newly founded Salesian school at Lanzo. He died less than a year later on July
16, 1865 at the age of24 apparently of bronchial pneumonia.9
Throughout his brief life as a Salesian Ruffino took pains to chronicle
events and words of Don Bosco, and produced several notebooks: five Chroni-
cles at the Oratory in Turin, and two Books of Experience during his assign-
ment at Lanzo. Preserved in ASC 110, they are given in FDBM (apparently
not in perfect order) as follows: [i] Notebook I: Chronicle of the Oratory [. .. ]
No. 1, [1859)-1860; [ii] Notebook 2: Chronicle of the Oratory[. ..] No. 2,
1861; [iii] Notebook 3: [Biographer' s hand:] No. 3. Chronicle, Ruffino MS.,
1861; [iv] Notebook 4: [Biographer:] Father Ruffino, Chronicle, 1861, 1862,
1863; [v] Notebook 5: [Biographer:] Father Ruffino, 1861, 1862, 1863, 1864;
[vi] Book ofExperience [Biographer:] 1864, Father Ruffino; [vii] Book of Ex-
perience 1865 [Biographer:] by Father Ruffino, at Lanw. 10
Critical questions regarding Ruffino's chronicle have to do with chronol-
ogy (i.e., to the sequence of the entries, as dated and as entered in different
notebooks) and with the form and style of the entries themselves. These are the
problems which Don Bosco's biographer, Father Giovanni Battista Lemoyne,
bravely faced but did not always solve, when transcribing and organizing Ruf-
fino's reports.
8 Don Bosco's words as reported by Viglietti, Additional Chronicle of Don
Bosco for the Years 1884-85 , 22, October 17, 1884, in ASC 110: Cronachette,
Viglietti, FDBM 1229 AIO. Cf. EBM VIII, 86.
9 This biographical sketch is based on Eugenio Ceria, Profili dei Capitolari
morti dall'anno 1865 al 1950 (Colle Don Bosco: Istituto Salesiano Arti Grafiche,
1951), 68-73. Cf. also EBM VIII, 72-73 and 86.
IO ASC 110: Cronachette, Ruffino: [i] FDBM 1206 AS - El; [ii] FDBM 1210
DI - 1211 A8; [iii] FDBM 1209 B2 - 1210 C12; [iv] FDBM 1206 E2 - 1209 BI; [v]
FDBM 1211 A9 - 1212 AIO; [vi] FDBM 1212Al1 - 1213 Cl; [vii] FDBM 1213 C2
- D7.
There follow in ASC-FDBM Father Lemoyne's reorganized transcription of
Ruffino's chronicles in three notebooks [FDBM 1213 D8 - 1217 A3] and 20 de-
tached, untitled pages in Ruffino's hand [FDBM 1217 A4 - Bll].

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157
(3) Bonetti and His Chronicles
Giovanni Bonetti (1838- 1891), a colorful and talented Salesian, was born at
Caramagna on November 5, 1838, and entered the Oratory in 1855 at the age
of 17. After a two-year stay he left to receive the clerical habit in his home-
town, and for a try in the Chieri diocesan seminary. In 1858, however, a kind
of homesickness forced him back to the Oratory. Here he began to record note-
worthy events in his chronicle. On December 18, 1859, he took part in the
first gathering of the Salesian Society and was elected second councilor at that
meeting. He made his triennial profession on May 14, 1862, and remained at
Don Bosco's side until the opening of the school at Mirabelle (October 20,
1863), when Don Bosco assigned him there as a teacher, under Father Rua as
director. He was ordained on May 21, 1864, and made his perpetual profession
on November 15, 1865. As a priest, he replaced Father Rua as director of the
school of Mirabelle in October 1864, a post he held until 1877, when the
school was transferred to nearby Bergo San Martino. Called back to Turin at
this time, he held important posts at the center of the Salesian Society. He was
appointed director of the Salesian Bulletin (1877); he served as director of the
Oratory of the Daughters of Mary Help of Christians in Chieri from 1878 to
1883, and was personally involved in the controversy with Archbishop
Lorenzo Gastaldi. In 1886 he was elected by General Chapter IV to succeed
Bishop Giovanni Cagliero as spiritual director of the Salesian Society and of
the Daughters of Mary Help of Christians. Aside from chronicles, he authored
articles, pamphlets and books. Among them, of special Salesian interest is his
History of the Oratory, published serially in the Salesian Bulletin. 11 After Don
Bosco's death in 1888, he was appointed postulator of the founder's cause of
beatification and canonization. In this capacity, he was entrusted by Father Rua
with the task of gathering testimonies and recollections from Salesians on Don
Bosco. He died suddenly on June 5, 1891, at the age of 53_ 12
As a principal member of the Historical Committee of 1861, he contin-
ued fai rly systematically what he had already begun in 1858, that is, recording
words and deeds of Don Bosco. His chronicles fill five notebooks that have
come down to us. They are placed in ASC-FDBM as follows: [i] Notebook 1
(containing Bonetti's early, pre-Committee entries): [No cover, no title; first
page begins:] October 17, 1858, Report on Various Happenings. [ii] Notebook
11 The Storia dell'Oratorio di San Francesco di Sales, authored by Bonetti, was
seriali zed anonymously in the Bolletino Salesiano between 1878 and 1886. After
Father Bonetti's death in 1891 , it was published in book form as Cinque lustri di
storia dell'Oratorio salesiano fondato dal sacerdote D. Giovanni Bosco (Torino:
Tip. Salesiana, 1892). Cinque Lustri was translated into English as Giovanni Bon-
etti, Don Bosco 's Early Apostolate (London: Bums Oates and Washboume, 1908);
reprinted for the canonization as St. John Bosco 's Early Apostolate (London: Burns
Oates and Washbourne, 1934), 500 p. The work spans the years 1841- 1865.
12 This biographical sketch is based on Ceria, Profili dei Capitolari Salesiani
[. .. ], 135- 152.

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Journal of Salesian Studies
2: Annals I [Biographer:] 1860, 1861, Father Bonetti. [iii] Notebook 3: Annals
II [Biographer:] 1961, 1962, Bonetti. [iv] Notebook 4: Annals III [Biographer:]
1863. [v] Notebook 5: Chronicle for the Year 1864. This last notebook records
only a sermon and a conference by Don Bosco. It should be recalled that in
1864 Bonetti was stationed at Mirabello.
The archive contains other reports by Bonetti. Of special interest are two
colJections of "souvenirs," episodes relating to Don Bosco which Bonetti heard
from various sources and recorded. They are: [vi] Notebook 6: [No title, no
date] [Archivist:] MS. by Father Bonetti.[vii] Notebook 7: [No date] Souve-
nirs, Fr. Bonetti. 13 Also of interest is a sizable chronicle for the years 1868-
1869.14
Bonetti's main work as a chronicler spans the period 1858- 1863. As in
Ruffino's case, critical questions arise which have to do with dating and (since
the chronicles are a transcription of original notes) with his editorial criteria.
In spite of such drawbacks, both Bonetti's and Ruffino's chronicles are of
fundamental importance for our knowledge of Don Bosco in the 1860s.
2. The Second Period of Concerted Recording Activity:
The Barberis-Berto Period
(1) Reawakened Awareness and Renewed Effort
It appears that the Committee was for all practical purposes defunct when Fa-
ther Giovanni Battista Lemoyne (who had joined in 1864 and succeeded Ruf-
fino as director at Lanzo on the latter's death in 1865) urged Father Rua to take
some action. He wrote:
Reassemble the old Committee for, if I am not mistaken, no one is keep-
ing a record of Don Bosco's doings. These things are too precious to be
lost. [...] Appoint secretaries for the specific task of recording events in
detail. 15
This was in 1868. True, Father Rua himself chronicled events of the years
1867-1869;16 but it seems that no action was taken until 1875, when, accord-
13 ASC 110: Cronachette, Bonetti: [i] FDBM 919 A2 - 920 Al2; [ii] FDBM
920 Bl - 921 C6; [iii] FDBM 921 C7 - 922 E7; [iv] FDBM 922 ES - 924 B2; [v]
FDBM 924 B3 - Dl; [vi] FDBM 925 E9 - 926 B3. (Among the extraordinary epi-
sodes recorded in this last chronicle are the raising of a young man (Charles) from
the dead, appearances of the dog Grigio, the multiplication of chestnuts and hosts.);
[vii] FDBM 926 B4 - C7.
14 FDBM 924 E2 - 925 E2.
15 Lemoyne to Rua, Lanzo, November 23 , 1868, in ASC Rua V, 1, FDRM
3758 E3-4.
16 ASC 110: Cronachette, Rua, FDBM 1205 E6 - 1206 A4. Cf. EBM VIII,
396. Father Rua's introduction is of interest: "In the conviction that the greater

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Saint with a Human Face-Fr. Barbaris' Chronicle
159
ing to Father Rua's biographer, Father Angelo Amadei, a new Committee was
formed.
The Servant of God [Father Rua] decided to appoint a Committee that
would continue to gather memoirs [about Don Bosco] and that would meet
regularly to examine them jointly and edit them for the greatest possible
accuracy. The Committee was composed of Father [Carlo] Ghivarello, Fa-
ther [Giulio] Barberis, Father [Gioachino] Berto, and Father [Nicola] Ci-
brario, under the presidency of Father [Michele] Rua. We owe a debt of
gratitude to [Father Rua], if memoirs from those years, many by Father
[Giulio] Barberis and some by Father [Gioachino] Berto, have come down
to us. 17
By 1875 Father Rua had practically taken over the administration of the affairs
of the Congregation and was already beginning to be recognized as Don Bo-
sco' salter ego. His duties obviously left him no time for a nything else. And
again, no reports by Ghivarello or by Cibrario have survived. Nor have we any
record of any meeting of this Committee, if one ever existed. But we owe it to
Barberis and Berto that extensive records of Don Bosco's words and deeds for
this period have come down to us.
(2) Barberis and His Chronicles
Greater attention will be given below to Barberis and his work. Here a brief
note for the sake of continuity will suffice. Father Barberis was appointed di-
rector of novices at the Oratory after the approval of the Salesian Constitution
in 1874. In that capacity he remained at Don Bosco's side until in 1879 the
novitiate was transferred to San Benigno, not far from Turin. Barberis' auto-
graph "Little Chronicle," as he called it, spans the period 1875-1879. This
chronicle, in Barberis' own hand almost in its entirety, is his most important
contribution as a chronicler, although it amounts to a mere fraction of the huge
output of reports and memoirs compiled by Barberis, or under his supervision.
(3) Berto and His Reports
Gioachino Berto (1847-1914) was born on January 29, 1947 at Villar Almese
(Turin) and entered the Oratory on September 16, 1862. He made his profes-
glory of God and the salvation of souls will be served by this endeavor of mine, on
the advice of persons who are supportive of the Oratory, I, Father Michele Rua, do
this day, the first of September, 1867, begin to set down reports on the Oratory and
in particular on its founder, Father Gio Bosco."
17 A. Amadei, Il Servo di Dia Michele Rua[. .. ] (Torino: SEI, 1931) I, 253-
254.

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Journal of Salesian Studies
sion in 1865. Even before his ordination in 1871, he was chosen by Don Bo-
sco to be his secretary, a post he retained until ill health forced him into re-
tirement in 1884. But even in his retirement he served as the Society's
archivist, and carefully collected and preserved every scrap of information avail-
able on the founder. He also authored numerous devotional books. He died at
the Oratory on February 21, 1914.
It is during the many years in which he served as Don Bosco's secretary
that he made his most valuable contribution. In that job, besides dispatching
the staggering amount of work which daily crossed his secretarial desk and re-
cording various events concerning Don Bosco and the Oratory, it fell to him to
accompany Don Bosco on a number of trips to Rome and other places, in the
times of Don Bosco's deepest involvement in affairs of the Congregation as
well as in affairs of state. His invaluable reports of these trips, especially of
Don Bosco's activity during extended sojourns in the eternal city, cover the
decade 1873-1882. They are as follows: [i] A Summary ofDon Bosco's Trip to
Rome, Febniary 18, 1873, Accompanied by a Priest of the Oratory [Father
Berto]; [ii] Notes on Don Bosco's Trip to Rome, 1873; [iii] Brief Notes on
Don Bosco's Trip to Rome in 1873-74: Comments-with Particular Attention
to 1. Revenues for ltalian Bishops, 2. Definitive Approbation of the Salesian
Society and Constitutions; [iv] Memoir of the Trip to Rome-Starting on
February 18, 1875; [v] BriefNotice on the Trip to Rome, 1876; [vi] Notes on
the Trip to Rome, 1877-With Special Reference to the Conceptionist Con-
gregation Whose Reform the Pope Wished to Entrust to Don Bosco; [vii]
[Chronicle of some of Don Bosco's activities in Rome, without title, begin-
ning:] "Today, January 29, 1878, the first conference of Salesian Cooperators
was held...;" [viii] Notes on Don Bosco's Trip to Rome, 1879-80; [ix] Mem-
oir 1882: Some Notes of the Trip to Rome, 1882-with Other Matters from
1882-83-84.1 8
With the departure of Father Barberis from Turin in 1880, and with Fa-
ther Berto's growing commitments as secretary to Don Bosco, coupled with
his gradually mental deterioration leading to his retirement, the second Histori-
cal Committee for all practical purposes ceased to function.
18 ASC 110: Cronachette, Berto, FDBM respectively: [i] 906 C8 - 907 D7;
[ii] 907 D8 - 908 B4; [iii] 908 BS - 911 A8; [iv] 911 A9 - D3; [v] 911 D4 - 912 A9;
[vi] 912 AIO- Cll; [vii] 912 Cl2- 913 B12; [viii] 913 Cl - 916 B9; [ix] 916 BI O
- 918Cl2.

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Saint with a Human Face-Fr. Barbaris' Chronicle
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3. Third Period of Recording Activity: The Lemoyne-
Viglietti Period
(1) Chronicling Don Bosco's Last Years
Although Barberis, Berto, Bonetti, and others continued to record events and
words of Don Bosco, systematic recording activity suffered a lull in the early
1880s. It experienced a vigorous resurgence with the appointment of Father
Giovanni Battista Lemoyne and of Seminarian Carlo Maria Viglietti as general
secretary of the Society and as personal secretary (valet) to Don Bosco, respec-
tively. Continuously at Don Bosco's side, taken together (and not without the
contribution of other Salesians), they left us a sustained account of Don Bo-
sco's activities during his last years (1884-1888).
I have described elsewhere at some length both Lemoyne's and Viglietti's
life and work.1 9 For the purposes of this survey a brief note will suffice.
(2) Lemoyne and His Chronicles
Father Giovanni Battista Lemoyne (1839-1916) had joined Don Bosco at the
Oratory as a newly ordained priest from Genoa in 1864. He was so taken with
Don Bosco 's saintliness and extraordinary personality that, independently of the
Historical Committee nominally still standing at the time, he began to record
what he saw and heard. [i] An untitled notebook with entries dated from his
arrival at the Oratory, October 18, 1864, to April 27, 1865, testifies to
Lemoyne's immediate commitment to the cause.20
Following Ruffino's death in July 1865, Lemoyne was chosen to succeed
him as director of the school at nearby Lanzo, where Don Bosco was a frequent
visitor. From there he continued his recording activity. [ii] A second notebook
entitled, Memoirs 1868, contains two dreams narrated by Don Bosco in 1867
(in Lemoyne's hand), a dream narrated on May 1 and 3, 1868 (in another hand)
and some words of Don Bosco dated May 14, 1868 (also in Lemoyne's
hand).21
In 1879, Lemoyne was appointed spiritual director of the Daughters of
Mary Help of Christians at their mother house of Mornese, a much less acces-
l9 A. Lenti, "Don Bosco's Boswell: John Baptist Lemoyne-The Man and His
Work," Journal of Salesian Studies I (1990:2) 1-46; and "Don Bosco's Last Years,
His Last Illness and Saintly Death from Eyewitness Accounts," Journal of Salesian
Studies 5 (1994:2) 26-36.
20 ASC 110: Cronachette, (placed by mistake under the name, Sala), FDBM:
1219 A7 - 1221 B4.
2I Also erroneously placed under the name, Sala: FDBM 1221 C8 - 1222 B6.
To the Lanzo period belong also some collections of scattered notes, episodes and
other materials, in ASC 110: Cronachette, Lemoyne, FDBM 949-959.

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Journal of Salesian Studies
sible town lying at a considerable distance from Turin. But even during those
years of "exile" he had occasional opportunities to add to his chronicle.
In 1883 (after an absence of 18 years) Father Lemoyne returned to the
Oratory as secretary of the Superior Chapter (General Council) and could thus
personally attend to the gathering of historical documentation on Don Bosco.
Lemoyne's appointment inaugurates a fertile period of recording activity span-
ning the latter eighties up to the founder' s death in 1888. Not only did
Lemoyne become an indefatigable collector of material which he recorded in
numerous notebooks,22 but he also made use of other Salesians who worked
under his general guidance. In addition to this, probably at Father Rua' s behest,
he began to gather and excerpt all prior records for his great collection known
as Documenti, which he had privately printed, and which later served as the
basis for the monumental work of the Biographical Memoirs.23
Lemoyne's most important personal contribution as chronicler for this
period is [iii] a notebook entitled, Office Agenda, essentially a first-draft
chronicle for the year 1884.24
(3) Viglietti and His Chronicles
The person who most faithfully worked in conjunction with Lemoyne, and to
whom we owe much of our knowledge of Don Bosco's last years, is Carlo
Maria Viglietti (1864-1915). Young Carlo had been won over by Don Bosco
22 Cf. FDBM 860-963.
23 Documenti per scrivere la storia di D. Giovanni Bosco, dell'Oratorio di
S. Francesco di Sales e della Congregazione Salesiana, 45 volumes (printed for
private use at San Benigno Canavese or at Turin-Valdocco, from 1885), in
ASC 110: Cronachette-Lemoyne-Doc; reproduced in FDBM 966 A8-1201
C12.
This was the basis of: Memorie Biografiche di Don Giovanni Bosco, San
Benigno Canavese and Turin: I-IX (1898-1917 by Giovanni Battista Lemoyne);
X (1939 by Angelo Amadei); XI-XIX (1930-1939 by Eugenio Ceria) [IBM]
English Edition: The Biographical Memoirs of Saint John Bosco, tr. from the
original Italian, Diego Borgatello, Editor-in-Chief, vol. I-XVI. New Rochelle, New
York: Salesiana Publishers, 1965-1995. [EBM]
24 Ricardi di gabinetto is a small agenda-calendar book from the year 1846 ,
used in part by Lemoyne during his seminary days, and used again for diary jottings
nearly forty years later! It is a small-format notebook of 402 pages. As he often
accompanied Don Bosco on slow walks around the Oratory grounds, Lemoyne
committed to memory and later jotted down in his notebook the rambling recollec-
tions of the saint. These original notes record, among other things, Don Bosco' s
final encounter with the dog Grigio at Bordighera in 1883(!), details of his troubles
with Archbishop Gastaldi, his sleeping schedule during his active years, the direc-
tion he wished to impart to the Salesian Cooperators, etc. data nowhere else at-
tested. The notebook is in ASC 110: Cronachette, Lemoyne 4, but because of its
poor condition it has not been reproduced in FDBM.

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Saint with a Human Face-Fr. Barbaris' Chronicle
163
while a student at the Salesian school of Lanzo. As a young seminarian, in
1884, he was chosen by the aging founder as secretary, valet and traveling
companion. Both out of his own love for the master, and at Lemoyne's sug-
gestion, he kept careful and detailed records of what he saw and heard.
He was especially concerned with recording Don Bosco's doings during
the several extended trips which the founder undertook in his last years, but he
did not neglect to record things "at home," even though others were also at
work there. [i] His fundamental work is the Original Chronicle of Don Bosco,
in eight notebooks, with entries datinf from May 20, 1884 to January 31,
1888, the day of Don Bosco's death.2 [ii] Subsequently Viglietti transcribed
the original work with additions and other editing, thus producing a transcribed
and edited Chronicle of Don Bosco, in two parts (so it appears) filling five
notebooks, spanning the same time period.26 Viglietti, as well as further par-
tial editions of his chronicle, also produced [iii] a Diary, which is largely a
collection of episodes, dreams, etc., dating from various periods of Don Bo-
sco's life.27
The foregoing paragraphs have described in summary fashion only the main
lines and the main periods of eyewitness reporting, focusing on outstanding
names. It should be understood, however, that many other shorter or less im-
portant eyewitness account of events concerning Don Bosco have come down
to us. These fill the gaps between the main periods. I have made no mention of
numerous personal recollections and memoirs, some of them very extensive,
which add considerably to our knowledge of the founder, but which do not rank
as contemporary eyewitness accounts. My purpose in stressing the main lines
and the main periods has been intelligibly to situate Barberis' contribution, to
which we shall now turn our attention.
25 ASC 110: Cronachette, Viglietti, FDBM 1222 D2 - 1237 D8. The eight
notebooks are placed in ASC-FDBM as follows: (I) 1222 D2 - 1223 B7; (2) 1223
B8-EIO; (3) 1223 Ell - 1224 DlO; (4) 1224 DJ! - 122S Bil; (S) 122S Bl2-El2;
(6) 1226 Al-DS; (7) 1226 D7 - 1227 BIO; (8) 1227 Bl l-D8. It should be noted that
each FDBM frame contains two pages of the small note books.
26 FDBM 1232 CS - 1240 E2. The five notebooks are placed in ASC-FDBM as
follows: (I) 1232 CS -123S A9; (2) 123S AlO - 1236 A7; (3) 1236 D6- 1237 D8 +
1237 D9 - 1238 E7; (4) 1238 E8 - 1240 C4; (5) 1240 CS-D2, with a "Conclusion,"
and an added autobiographical note (D3-S + D6-E2).
27 FDBM 1231 DS - 1232 C4.

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Journal of Salesian Studies
II. Father Giulio Barberis and His Work As a
Chronicler
1. Giulio Barberis (1847-1927): Biographical Sketch28
Born at Mathi, near Turin, on June 7, 1847, he entered the Oratory in 186 1.
His mother presented him to Don Bosco. Father Barberis recalls:
Blessed be that day in March 1861 , when my mother brought me to Don
Bosco. It was the turning point in my life, for it marked the first step in
my vocation. The good father placed a hand on my head, and with words
the sound of which remained indelibly imprinted in my mind and heart,
said to me: "We shall always be friends; and you will be my helper."29
What impressed him most of life at the Oratory was the reigning family spirit
and Don Bosco' s fatherliness and personal presence to the boys. Then there
were Don Bosco's dreams and extraordinary experiences. The great church of
Mary Help of Christians was under construction, and the Salesian Society was
in the process of approvaJ.30 Little wonder that Giulio decided "to stay with
Don Bosco." He made his novitiate "in the family," that is, in an informal
setting, and took his first religious vows in 1865. As a special keepsake, Don
Bosco gave him a "rule of life," which concluded with the words: "Do every-
thing possible and willingly endure any suffering for the sake of winning souls
to the Lord."3 1 While working full time in school and oratory, he completed
his theological studies and was ordained in 1870. Continuing the study of the-
ology, he obtained his degree (laurea) from the school of theology of the Uni-
versity of Turin in 1873. After the approval of the Salesian constitutions
1874, he was appointed director of novices, a position which made him also a
member of the superior chapter (general council). He held this post some 25
years, until 1901, and under Don Bosco's direction he formed many generations
of Salesians. Under his guidance the novitiate evolved and achieved consolida-
tion, first at the Oratory and from 1879 on in the special house at San Benigno
near Turin. Later he served as provincial and in 1910 he was elected spiritual
28 All biographical data are taken from E. Ceria, Profili dei capitolari
salesiani, 305-324, and from Alessio Barberis, Don Giulio Barberis Direttore Spiri-
tuale de/la Societa di San Francesco di Sales. Cenni biografici e Memorie (San Be-
nigno Canvese: Scuola Tipografica Don Bosco, 1932). Father Alessio Barberis was
Father Giulio Barberis' nephew.
29 Ceria, Profili dei capitolari salesiani, 306.
30 The church of Mary Help of Christians, begun in 1863, was dedicated in
1868. The Salesian Society, founded in 1859, received the decree of commendation
in 1864 and was approved in 1869. Its constitutions were definiti vely approved in
1874.
31 Ceria, Profili dei capitolari salesiani, 308.

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director of the Society. As spiritual director he undertook journeys through
Europe to visit the confreres before and after the First World War. These were
fatiguing journeys because through his later years his health had been deterio-
rating. He died on November 24, 1927, at the age of 80.
In his chro nicle Father Barberis reports words which Don Bosco spoke to
him on one occasion. He writes:
He said to me: "You will always be my close friend." " I surely hope so," I
replied. "You will be the staff of my old age (baculus senectutis meae),"
Don Bosco insisted. ''I'll do all I can to be of help, most willingly," I as-
sured him. Then Don Bosco went on: "It will be up to you people to finish
the work which I've just begun; I sketch, you will finish the painting."
"Hopefully we won't spoil the work," I ventured. "No, you won't," he said
with finality. " I'm just doing the rough copy of the Congregation; the
good copy is the task of those who will follow."32
Father Barberis certainly made an important contribution toward the consolida-
tion of the founder's work. His work of building up the novitiate program am
the spiritual influence he exerted on generations of young Salesians are his
enduring achievement.
He is remembered as an extremely affable and open person with a "heart
of gold." His simplicity and bonhomie, to the point of guilelessness, were a
byword. They were also traits that endeared him to all. Although not brilliant,
he was endowed with a practical intelligence and a willpower which enabled
him to achieve much. He was a persevering and tireless worker.
Father Barberis authored many books, some of them involvi ng consider-
able research. Besides manuals for religious and Salesian formation, devotional
works, and a number of lives of saints, he published in the field of history am
geography, which he loved.33
But perhaps Salesians owe him the greater debt of gratitude for his activ-
ity as secretary and chronicler, through which he enriched the Salesian archive
32 Barberis, Autograph Chronicle, May 19, 1875, Notebook I, 15, FDBM
833 CI . "You will be the staff of my old age"(baculus senectutis meae), are encour-
aging words which Don Bosco spoke to other Salesians as well, for example Father
Lemoyne and Seminarian Viglietti, as their own testimony confirms.
33 In these last categories may be mentioned: Storia Antica Orientate e Greca
[History of the Ancient Middle East and Greece] (Torino: Tipografia Salesiana,
1877, 18th ed. 1908); La terra e i suoi abitanti [The Earth and Its Inhabitants]
(Torino: Libreria Salesiana, 1890). Especially noteworthy is the book on Patago-
nia which he wrote for Don Bosco to present to Church authorities in Rome in de-
fense of the Salesian missions-now critically edited from MS.: La Patagonia e le
Terre A11strali del Continente Americano [Patagonia and the Southernmost Lands of
the American Continent) Introducci6n y texto crftico por Jesus Borrego (Piccola
Biblioteca dell' Istituto Storico Salesiano, 11 ). Roma: LAS, 1988.

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Journal of Salesian Studies
with enormous amounts of eyewitness documentation on Don Bosco and the
Oratory.
2. Barberis' Activity as a Chronicler
(1) Father Barberis' Chronicles
The Central Salesian Archive, at the location 110: Chronachette, holds several
chronicles authored by Father Barberis. [i] The most important is the Auto-
graph Little Chronicle (Cronichetta di Don Bosco), to be described below,
which is the source of the present article.34 [ii] Little Chronicle-Talks
(Chronichetta-Discorsi), which consists of 20 numbered and 12 unnumbered
notebooks in Barberis' and in other hands. It records addresses, talks and some
dreams of Don Bosco.35 [iii] Little Chronicle in Various Hands (Chronichetta
varie mani), which consists of large sheets in series which are numbered from I
to XXXVIII. They contain reports of diverse origin and in various hands col-
lected under Father Barberis' supervision. Some series, or parts thereof, have
been lost and are not to be found in ASC/FDBM.36 [iv] Also of interest is
Barberis' Little Chronicle of Earlier Times, or Notices on the Life of the Very
Rev. Don Bosco (Chronichetta anteriore or Cenni sulla vita def M. R. Sac.
Giovanni Bosco [... ]). It consists of 12 notebooks in which Barberis assembled
materials spanning the years 1815-1870, using various sources, for instance,
Ruffino, Lemoyne, etc. It appears that it does not contain any material that is
not found in the original sources, but it contains occasional comments and
reflections by Barberis which go beyond the purport of the original sources,
and sometimes even of historical likelihood.
(2) Structure of Barberis ' Autograph Little Chronicle
The Autograph Little Chronicle, with which alone this inquiry is concerned, is
a collection ofreports by Barberis dated from May 10, 1875, to June 7, 1879.
It fills fifteen notebooks, placed in ASC-FDBM as follows:
[i]. Notebook I - [Cover:] Little Chronicle I I Talks by Don Bosco/ all
transcribed (Cronichetta I° I Discorsetti. D. Bosco I tracopiati tutti).
[ii] Notebook II - [Cover:] Little Chronicle I Notebook II I all tran-
scribed I 1875 (Cronichetta/ Quad 2° /Tracopiato tutto I 1875).
[iii] Notebook III - [Cover:] Little Chronicle I Notebook III 1875-1876
(Cronichetta/ Quad 3°175-76).
34 ASC 110: Cronachette, Barberis, FDBM 833 AIO - 845 A8 + 1251 Al 1 -
1254 E4 + 845 A9 - 849 85. As may be seen the chronicle is not reproduced is con-
tinuous sequence in FDBM.
35 FDBM 849 B6 - 872 C7.
36 FDBM 792 Al - 83 1 D8.

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Saint with a Human Face-Fr. Barbaris' Chronicle
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N.B .: There follows a section containing a number of talks of Don Bosco
on various occasions, with a couple of other pieces.
[iv] Notebook IV - [Cover:] Little Chronicle I Notebook IV I 1876
(Cronichetta IQ. 4°I 1876).
N.B .: There follows a series of talks, good nights (chiefly dream narra-
ti ves), in a notebook with pages numbered 1-28.
[v] Notebook V - [Cover:] Little Chronicle I Notebook V I 1876
(Cronichetta I Quad. 5° I 1876).
[vi] Notebook VI - [Cover:] Little C hronicle I Notebook VI I 1876
(Cronachetta/ Quad. 6° I 1876).
[vii] Notebook VII - [Cover:] Little Chronicle I Notebook VII I 1876
(Cronachetta IQ. 7° I 76).
[viii] Notebook VIII - [Cover:] Little chronicle I Notebook VIII I 1876
(Cronachetta/ Quad 8°176).
[ix] Notebook IX - [Cover:] Little Chronicle I Notebook IX I 1876
(Cronachetta/ Quad 9°I 1876).
[x] Notebook X - [Cover:] Notebook X I Little Chronicle I Talks by
Don Bosco I 1876 (Q. JO I Cronichetta I Doscorsi D. Bosco I 76).
[Page l begins with the note: "N.B.: Notebook XI is parallel to this one,
begun before, finished after. They should be read together."]
[xi] Notebook XI - [Cover:] Little Chronicle I Notebook XI
(Cronichetta I Q. 11) [Note by Lemoyne, who used the chronicle:
"Notebook XI should be read in conjunction with X, IX ( XII) I 1876, 1877.]
[xii] Notebook XII - [Cover:] Little Chronicle I Notebook XII I Begins
with April 1877 (Cronichetta I Quad. 12 I Comincia dall'Aprile 1877).
[xiii] Notebook XIII - [Cover:] Number XIII I Little Chronicle I from
December 1877 (N. 13 I Cronichetta I Dal Die. 77).
N.B .: There follow 4 inserted pages dated August 4 , 1878 , describing
Past Pupils' D ay at the Oratory.
[xiv] Notebook XIV - [Cover:] No title.- [Title on p.1 :] Little
Chronicle continues I Year 1878 (Segue la Cronichetta - Anno 1878).
[xv) Notebook XV - [Cover:] No title - [Date on p. l:] February 16,
1879.
The Chronicle ends with a short entry dated June 7,1879.37
37 The 15 notebooks appear in ASC-FDBM as follows: [i] FDBM 833 AIO -
834 Al; [ii] FDBM 834 A2 - ElO; [iii] FDBM 834 El I - 836 83 +Talks: FDBM 836
84 - E7; [iv] FDBM 836 E8 - 838 C3 +Talks: FDBM 838 C4 - E9; [v) FDBM 838
ElO - 839 E2; [vi] FDBM 839 E3 - 841 82; [vii] FDBM 841 83 - 842 CIO; [viii]
FDBM 842C l1 - 844 AS; [ix] FDBM 844 A6 - 845 A8; [x] FDBM 1251 All - 1252
A l I; [xi] FDBM 12S2 Al2 - 12S3 C3; [xii] FDBM 1253 C4 - 1254 E4; [xiii] FDBM
845 A9 - 846 D4 +inserted pages: FDBM 846 D5-8; [xiv] FDBM 846 D9 - 848 D7;
[xv] FDBM 848 D8 - 849 BS.

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Journal of Salesian Studies
(3) Features of Barberis' Autograph Little Chronicle
Except for a few inserted transcriptions in other hands, the Autograph Little
Chronicle is completely in Barberis' hand. It is, however, as he himself states
and as is generally evident from the text, a good copy produced from his own
original notes (if any, not extant), surely aided by memory and by other peo-
ple's reports. Though generally neatly and legibly written, it is not free from
corrections and additions, and occasional hastily scribbled passages. Barberis'
punctuation and other points of style are, if not totally arbitrary, remarkably
subjective. But the text is easily intelligible.
An interesting feature of Barberis' chronicle are his frequent and some-
times extended personal comments on events and people, on life at the Oratory,
and on a variety of subjects, such as education, discipline, etc. This material
may not of itself be germane to the literary genre of chronicle and may need
critical evaluation besides, but it is obviously of great historical interest, espe-
cially when the comments refer to Don Bosco himself.
Most of Barberis' text, however, is "hard chronicle," namely it consists
of reports of words and deeds of Don Bosco, as well as of events concerning the
founder, which the chronicler witnessed personally . Don Bosco's words,
whether uttered in official or familial settings, whether addressed to the con-
freres or to the boys, appear to have been Barberis' prime concern. Most of the
times Don Bosco's words are either quoted directly (obviously, as recalled) or
in ways which make them easily identifiable in the text. These passages often
feature the distinctively simple, elliptical style which has become associated
with Don Bosco's known mode of expression. This trait bespeaks, on the
chronicler's part, both good retentive memory and familiarity with the foun-
der's way of speaking.
Many of the reports record familiar conversations of Don Bosco with
small, intimate groups of Salesians. It was Don Bosco's custom after the
noonday meal and after supper (which he took after hearing confessions some-
times till fairly late in the evening) to enjoy some recreation talking with con-
freres who happened to be free at the moment. Barberis, who seems to have
made it a point to be on hand on most evenings, often refers to the persons
present. He would also occasionally be asked to accompany Don Bosco to
places in the city , usually to homes of benefactors, for visits or dinner. He
would then record the conversation and what took place.
Part II. Don Bosco at the Age of 60: Vignettes from
Barberis' Autograph Little Chronicle
Father Giulio Barberis' Autograph Little Chronicle, all 15 notebooks of it,
contains a staggering amount of information about Don Bosco recorded over a
period of some 5 years, 1875 to 1879. In the present article I will draw on the
first 6 notebooks, which contain entries dated from May 10, 1875 to March
31 , 1876: Don Bosco at the age of 60. I will further restrict my inquiry by

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Saint with a Human Face-Fr. Barbaris' Chronicle
169
selecting only material which may highlight certain facets of Don Bosco's
personality and character, aspects which .may not be immediately evident from
the biographies. For it should be borne in mind that both Lemoyne and Ceria
have made extensive, if selective, use of this archival material. But through its
being edited and compiled with other biographical data it has lost much of its
original vividness and freshness.
Furthermore, si nce the material I have selected and translated is by its
very nature diverse and episodical, I have arranged it in some kind of logical
order under general subject headings. Such attempt at organization is aimed
simply at encouraging the reader.
1. Don Bosco at His Daily Tasks
Don Bosco is aging but maintains a heavy work load. Barberis describes Don
Bosco's daily timetable.
Now that he is getting old, Don Bosco is up at 6 o'clock in the morning.
When he was younger he kept different hours. After rising, he celebrates
Mass in the Church of Mary Help of Christians. When ill, he celebrates
Mass at a private altar set up in his quarters. Very seldom does he accept
outside Mass engagements. [...] After Mass he hears the boys' confes-
sions for about an hour on regular days, but for a lot longer on special re-
ligious occasions. When confessions are over, usually between 8:30 and
9, he goes up to his rooms, where people are already waiting for him. He
remains available for interviews for as long as there are people who wish
to speak to him. After the noonday meal he usually spends some time
chatting with Salesians who wish to speak to him. Then, back he goes to
his room, where he works at his desk without a break till 7:30 or 8
o'clock, time for supper. Both after dinner and supper he attends to house
matters, and this is the time when confreres can discuss business with
him. [...] He retires at about 9:30.38
Don Bosco confides to Father Barberis that he sits long hours at his desk work-
ing with great speed, but can never finish his work.
"So much remains to be done, dear Father Barberis, a great deal indeed!
This afternoon, as usual, I was at my desk at 2:15 and worked till 8 o'clock
without a break, and still could not clear the desk. There's still a pile of
letters and other business waiting to be attended to and dispatched.39 Nor
am I a slow worker; I go through a great amount of work. [...]
38 March 15, 1876, Notebook V, 30-31, FDBM 839 C4-5.
39 In the Biographical Memoirs Lemoyne, citing Father Rua's testimony,
states that "every week [the letters] ran into the hundreds and occasionally into the
thousands" [EBM VIII, 65). F. Motto regards this statement as a gross exaggera-
tion. In his introduction to Volume II of the new critical edition, covering the years
1864-1868, he speaks of one letter every three days on average [cf. Giovanni Bo-

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Journal of Salesian Studies
"I occasionally think about what the future might bring. I am now
60 years old. But if the Lord were to let me go on till the age of 80 or 85,
and keep me in good health and as alert in mind as I am now, I think I
could accomplish quite a bit more. Not only Italy, but also Europe and
other parts of the world would experience the effects of my work."
[...] Don Bosco says: "May the Lord do with me as he pleases. As far
as I am concerned, I am happy to stay on for as long as the Lord will let
me. I will just go on working with all deliberate speed. Time flies, and no
matter how many years one may live, one cannot accomplish even half of
what one has planned. [...] But I won't slow down, not until the bell tolls
for me."40
Don Bosco's eating habits are occasionally referred to in the chronicle. One
passage is of special interest in this respect.
People call quite early in the morning, and then wait till they can see Don
Bosco. After he has heard confessions and celebrated Mass, he holds audi-
ences until noon.
Before midday Don Bosco neither eats nor drinks anything except
a cup of chicory coffee, black. In the past he used to take an egg beaten
with sugar into a cup of milk or coffee. But since it interfered with his di-
gestion, and made him sleepy besides, he stopped taking it. [...] He also
tried bread dunked in the coffee; but again this made him sluggish and gave
him yawning fits. So he stopped that, too. For many years now, that is,
practically since his ordination, a cup of black coffee is all he takes in the
morning.
His only real meal is at noon. He eats in the dining room with us,
but countless are the times when his interviews run late, and he comes in
when dinner is well along, sometimes as late as 2 o'clock when every-
thing is over. [...]
His meal is frugal indeed. He eats only half as much as I do, and I'm
no big eater either. [...] He hardly ever eats meat, and when people press
him he helps himself to no more than a sliver. He says that meat
"thickens his blood" and he suffers discomfort from it. But he loves fresh
fruit. His usual fare consists of a bowl of soup (no appetizers), a plate with
two courses, and fruit. [...] When he dines with well-to-do families who
would want to treat him lavishly, he asks that they give an offering in-
stead. [...] The duchess of Montmorency has been sending him a quantity
of Bordeaux wine for the past few years. He took it on doctors' orders dur-
ing his illness and found it very helpful because the claret is dry. After a
while he asked the duchess not to send any more, a request which she dis-
sco, Epistolario. lntroduzione, testi critici e note, a cura di Francesco Motto (Roma:
LAS, 1991 and 1996), Vol. II, 5]. Obviously, many of Don Bosco's letters have
been lost.
40 January 26, 1876, Notebook IV, 12-14, FDBM 837 A8-10. Don Bosco died
in 1888 at the age of 72. Illness plagued him all his life and he suffered severe
lapses in the seventies. During the last four years general physical deterioration
greatly reduced his activity and practically forced him into retirement.

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Saint with a Human Face-Fr. Barbaris' Chronicle
171
regarded. So he told Father Berto, his secretary, to stop serving that wi ne,
but that is the only wine that Berto will put on the table for him. Don Bo-
sco sips one glass of it with his meal. [...] His supper is even more frugal.
He will have his bowl of soup, his preference being bread gruel, followed
by a vegetable dish and fruit, either or both of which he often skips.41
Don Bosco complains that he has too many irons in the fire; that he is forget-
ful, he feels tired, his mind wanders. He seems to be losing his grip on th ings.
So Barberis quotes him:
"Even when engaged in such a simple operation as buttoning my cassock
in the morning, I lose track of what I'm doing. I start buttoning, but then I
stop to attend to some trifle or other, and in the evening I find that those
other buttons are still undone. [...]
"Sometimes while writing a letter thoughts of some other matter
come into my mind and I lose track of what I'm writing. You may imagine
the puzzlement of the person who receives the letter. Recently I was writ-
ing a letter to a lady in Genoa, while at the same time thinking of some
complicated affair involving a priest. I addressed her as 'Dear Reverend
Sir,' and wrote her a really mixed-up letter. She wrote back asking for an
explanation of what I had written. She thought I was joking. [...]
" In writing letters I usually keep a second sheet of paper handy.
Sometimes, as I come to the end of a line, without realizing it I keep on
writing on the second sheet. The result may easily be imagined. But my
most frequent fai lure is that I tend to omit words or even whole phrases.
This is due to haste as well as lack of attention. [...)42
"My handwriting, however, is fine and, when I can take my time,
almost calligraphic.43 But generally speaking either because of the pres-
sure I am under, or because of physical or mental fatigue, things don't turn
out too well. But I have no alternative; it's either this or nothing at all. I
do what little I can, and may God add his blessing.
"Even while saying Mass I have to make an effort to keep my mind
from wandering. There was a time when I could exercise total control at
Mass. I could even purposely th ink of other things and attend to other
matters when saying Mass , or while preaching. Now unless I keep my
eyes riveted on to the book and consciously check on what I am saying at
every point, I get distracted by other thoughts and no longer know what I
am saying. I skip prayers, I j ump ahead, or I repeat what I've just read."44
41 March 15, 1876, Notebook V, 27-29, FDBM 839 Cl-3.
42 The accuracy of these statements of Don Bosco's regarding his distrac tions
in writing letters is not generally borne out by the critical apparatus of Motto's
edition of Don Bosco letters (up to 1868) [cf. note 39 above]. The situation could
have deteriorated by 1875176.
43 This is just a little human conceit. Don Bosco's handwriting was in fact
very poor, as even a cursory look at his huge manuscript output will bear out.
44 March 11, 1876, Notebook V, 4-6, FDBM 839 A2-4.

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Journal of Salesian Studies
Don Bosco has his hands full in even more important ways. He has to see to
everything and to everybody. Barberis' brief comment is again quite revealing.
Poor Don Bosco! He must attend to a thousand different things without
any respite. He must make all important decisions. All of us , his priests,
are too young for that, and everything must come down from him. We need
only follow his directives. Were it not for him, we would just be adrift.
May God bless him and keep him.45
2. Sidelight on Don Bosco's Feast Day
In those days people celebrated their name day rather than their birthday. Don
Bosco's Christian name was John (Melchior)-after St. John, Apostle and
Evangelist. In the liturgical calendar of the Roman rite the feast of this St.
John was and is kept on December 27. However, Don Bosco's name day began
to be celebrated on June 24, which is the feast of the birth of St. John the Bap-
tist. This yearly occasion was always a happy experience, with the participa-
tion of various groups, past pupils, and guests. Solemn church services,
music, entertainment, food, a playground fair added to the fun. It was also an
occasion for the renewal of pledges and good resolutions on the boys' part.
In 1875, on June 7, Don Bosco suddenly left Turin on a fairly extended
trip, the purpose of which was to visit recently founded Salesian school s: San-
pierdarena, Varazze, Alassio, and others. Barberis guesses that Don Bosco
would be out of town for at least a couple of weeks, the usual length of such
visits. He would be back only days before his feast day. Then he adds.
Don Bosco never lets the boys know that he will be away. They don't see
him around as usual, but they don't know whether he is at home or out of
town. Only his penitents become aware of his absence when they don't
find him at his usual place in the confessional. Nor are members of th e
Oratory staff, except those who absolutely need to know, told that he will
be away. He does not even announce the day of his return.46
In the evening talk of June 21, so Barberis reports, Father Rua announced that
Don Bosco would be back from his trip the following evening [June 22], just
one day in advance of his feast day.
Father Rua told the boys not to wait till the evening of the next day [June
23] to go to Don Bosco for confession, but to start going in the morning.
No one should go after Benediction that evening, because we will offer the
customary bouquet to Don Bosco [for his feast day] and we don't want to
put this off till late. (But this is exactly what happened. A great number of
boys crowded the sacristy before the Benediction service waiting to go to
45 July 8, 1875, Notebook II, 44, FDBM 834 E2.
46 June 7, 1875, Notebook II, 6, FDBM 834 A7.

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Saint with a Human Face-Fr. Barbaris' Chronicle
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confession, and Don Bosco heard confessions for a long time after the
service.)47
Don Bosco arrived at about 8 o'clock P.M. [June 22]. The boys were
just comi ng out of church in orderly files and were heading for the dining
room. He came through the front door at that moment. The boys broke
rank and ran up crowding around him noisily and shouting, "Hurrah for
Don Bosco."48
It had been raining for several days, and unfortunately it was still pouring on
June 23 in the evening, when the entertainme nt or concert (accademia) was to
be he ld. Since it could not be held out of doors, the large study hall had to be
used for the purpose. The hall was crowded, everybody waiting for Don Bosco.
Since Don Bosco had a long session in the confessional, there was over
an hour's wait, and the boys were a bit annoyed. But when at last at 9 :45
Don Bosco appeared, he was given a joyful, noisy reception. The band
struck up the overture, and the theme song that fo llowed went off swim-
mingly. Written for the occasion, the lyrics were by Father Lemoyne, di-
rector of the school at Lanzo, and the music by Father Cagliero.
Then the boys came up one by one to read their compositions in
Don Bosco's honor. The reading of these literary masterpieces, some of
them ill prepared to boot, took a long time. Eleven o'clock came and went
before this operation was over. By that time, some of the lads had fallen
asleep, while others had left their place and gone over to the side where
the musicians were seated, for the benches had been so badly positioned
that a lot of people could not see what was happening up ahead. [...]
When at the end Don Bosco rose to speak, there were many empty
seats and some of the lads were sleeping. The majority, however, listened
with rapt attention.49
In contrast to the fiasco of the evening before, the feast day itself was a suc-
cess. Even the weather cooperated. Barberis reports:
This morning the rain let up, and the sky was clear and blue. Don Bosco
had been hearing confessions since early morning and did not finish hi s
Mass and come in for coffee until 9:30. While he is sipping his coffee,
here come the Past Pupils from the city to offer their good wishes, with
their band and their presents.so
47 June 21, 1875, Notebook II, 12, FDBM 834 Bl.
48 June 22, 1875, Notebook II, 12, FDBM 834 Bl.
49 June 23, 1875, Notebook II, 14-1 5, FDBM 834 B3-4.
50 The first local Past Pupils' association was formed in Turin in 1870 for the
purpose of organizing a yearly feast day in honor of Don Bosco. After Don Bosco's
death, the group continued to do the same in honor of Father Michele Rua, keeping
the same date of June 24. For many years this was the only Past Pupils' association
in existence.

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A word about the recently organized Past Pupils' band. As is well
known, Don Bosco takes in numerous youngsters and gives them a chance
to learn a trade and so to earn an honorable livelihood as honest citizens
and good Christians. Instrumental music is an activity which receives
much attention at the Oratory and which is exclusively for the working
boys. A great number of past pupils who have come out of our workshops
live and work in Turin. They love Don Bosco very much and maintain a
close connection with the Oratory. Recently our good father has gotten
the musicians among them to join and form a "Christian band." Don Bo-
sco himself gave them their statutes: Only past pupils of the Oratory may
belong to the band, but no one may belong who has been dismissed for
bad conduct. The band must not accept engagements to play in public
halls, but is to be available for church services. The members are to attend
church and receive the sacraments regularly; they are to help each other,
etc. This band has been formed only a few months ago, but it has already
made its mark because all players without exception, some 30 in number,
were already proficient in their instrument when leaving the Oratory . To-
day they have come to offer their musical homage to our common father
on his birthday [name day].51
Barberis goes on to report on some of the events of the day, and closes this
entry with a rather remarkable comment. After describing the solemn services,
he adds:
Don Bosco himself was the celebrant at the Benediction of the Blessed
Sacrament. One cannot imagine how much this meant to all at the Oratory.
Don Bosco presides at church services no more than two or three times a
year, if at all. As for holy Mass, he presides at the solemn Mass at
Christmas, and that's about it. He has never presided at Sunday vespers in
the 15 years I have been at the Oratory. As I said, he gives the Benediction
occasionally. In earlier times, he also gave sermons.52
In 1896 a second Past Pupils' association was formed at Parma (Emilia). Be-
tween 1896 and 1908 many similar associations came into existence in places
where the Salesians were active. Although not federated, all these groups were in-
spired by the idea of keeping alive the principles of their Salesian education and
working as active Christians in their various walks of life. In 1908 the idea of form-
ing a world federation was launched, to unite all Past Pupils' associations which had
sprung up in Europe and the Americas. In 1909 statutes of federation were drafted
and circulated, and some 100 local associations, united to form the World Federa-
tion of Salesian Past Pupils. The First and Second World Congress, both held at the
Oratory in Turin in 1911 and 1920 respectively, were decisive in setting its course
for the future.
51 June 24, 1875, Notebook II, 16-17, FDBM 834 BS-6.
52 June 24, 1875, Notebook II, 20, FDBM 834 B9.

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3. Mary Help of Christians Has Her Day
One month before Don Bosco's feast, the Oratory celebrated the feast of Mary
Help of Christians, to whom the great church built by Don Bosco in the 1860s
was dedicated. The church was planned and begun in 1863. Barberis records
Don Bosco's account of how the building permit was obtained and the title
"approved."
I accompanied Don Bosco and Father Rua to dinner at Mr. and Mrs. Bon-
nie. On the way the conversation touched on a variety of topics, including
the title of the church of Mary Help of Christians. [...] Don Bosco said:
"When I submitted the pl ans of the church for the city's approval,
the superintendent rejected the plans because of the title, Help of Chris-
tians. ' It's too Jesuitical,' he complained.53 'But, sir,' I explained,
'perhaps in your line of work you have not had occasion of looking into
the historic origin of this title. It commemorates the victories won by a
coalition of Italian, Spanish, and other forces against the Turks. It also
commemorates the liberation of Vienna, etc.' He wouldn't hear of it, and
the plans were rejected because of the title. A little later I again submitted
the plans and requested approval, but in the petition I refrained from any
reference to a title. I simply presented the church as a building to be de-
voted to divine worship. The approval was given without further ado. Af-
ter all the papers had been signed and filed, I went to the building office to
thank the chief for giving his approval. He said to me: ' I knew that Don
Bosco would not be so stubborn as to insist on a title that so smacked of
Jesuitical reaction.' 'Sir,' I replied, 'in view of your objections, I refrained
from specifying any title. But now that the approval has been given, I am
at liberty to choose any title I wish, am I not?' 'But this is arrant decep-
tion!' he exclaimed. 'Deception has nothing to do with it.' I replied. 'You
objected to the title and approved a church without a title. But as I must
now give the church a title I will choose any title I please. Both of us are
satisfied that we have each won our point.' He smiled, but he was only put-
ting a good face on a bad deal.[...]"54
The c hurch of Mary Help of Christians was solemnly dedicated in 1868, and
from then on the feast of Mary Help of Christians on May 24 acquired ever
greater importance with each s uccessive year. By mid-1870s the church hoc!
already become a place of pilgrimage. People were resorting to Mary on her
feast day to obtain "graces," spiritual and corporal healing. They would also
seek Don Bosco's blessing.
53 It should be borne in mind that the liberal revolution in 1848 , the unifica-
tion of Italy in 1861, and the taking of Rome in 1870 from the Pope, were accom-
panied by a great ground swell of anticlericalism, the Jesuits being seen as the chief
opponents of the liberal movement.
54 June 26, 1875, Notebook II, 23-24, FDBM C l-2.

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Journal of Salesian Studies
Barberis opens his entry for this May 24, by describing this upsurge of
popular devotion.
Today, the feast of Mary Help of Christians, a huge number of people at-
tended Mass and received holy communion. Quite extraordinary also was
the number of people who came to seek Don Bosco's blessing. This up-
surge of devotion among so many people in distress is probably due to the
current issue of the Catholic Readings.55 [...] Don Bosco stood for Jong
time dispensing blessings to individual people crowding around him in
the sacristy. After a good hour, the sacristy was still crowded with people.
Since he had to vest for the solemn Mass, he reluctantly gave a general
blessing and dismissed the crowd, instead of listening to and blessing
each person. After Mass he came in for his coffee. A group of ladies who
had come from Milan for the feast were waiting for him. He began by tak-
ing out of his pockets a fistful of bank notes, money that people had of-
fered for graces received. He also had three pairs of valuable earrings and
two necklaces. The necklaces were of little value, but perhaps they repre-
sented the most precious thing those grateful people could afford to give .
Don Bosco then related a remarkable episode: "A few days ago I was called
to administer holy Viaticum to retired general, Count Vialardi, who was
desperately ill and was in fact at the point of death. I urged him to put hi s
trust in our Lady, and to promise to come to receive holy communion on
her feast, in thanksgiving for his recovery. No one believed such a thing
possible within the few days that remained before the feast. This morning,
however, he came to the Church for Mass and communion, and here is hi s
offering." [...] Don Bosco reflected: "If I had no other proof of the truth of
the Catholic faith, and proofs I have in abundance, having studied its di-
vine origin in some depth, such happenings would be sufficient demon-
stration that it is truly revealed by God for our salvation. I can only stand
in awe before what I see happening, and I doubt that the miracles of the
apostolic age were any more marvelous."56
55 Don Bosco had been publishing devotional booklets on Mary Help of
Christians in the Catholic Readings (a popular religious series begun by him in
1853), since the consecration of the church in 1868. In May 1875, he published a
collection of "graces," chiefly cures, obtained and reported by devotees. The book-
let, which drew Archbishop Lorenzo Gastaldi's ire was entitled, Mary Help of Chris-
tians with an Account of Some Graces Obtained during the Seven Years since the
Consecration of the Church Dedicated to Her in Turin [Maria Ausiliatrice col rac-
conto di alcune grazie ottenute net primo settennio dalla consacrazione delta Chiesa
a Lei dedicata in Torino, per cura del sacerdote Giovanni Bosco (Torino: Tipografia
e Libreria dell'Oratorio di San Francesco di Sales, 1875); cf. Opere Edite XXVI, 304-
624]. Archbishop Gastaldi had been hostile to Don Bosco since his appointment t o
Turin in 1871, but he opposed the publication of "graces" on other grounds. A clash
over the issue occurred when Don Bosco published another such collection in 1877.
56 May 24, 1875, Notebook I, 24-25, FDBM 833 Cl0-11.

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Among the various episodes and comments related by Barberis in connection
with the feast of Mary Help of Christians, there is one which is both perplex-
ing and embarrassing. Barberis reports it "as an instance of Don Bosco's ex-
treme reserve with women." He writes:
Last night Don Bosco heard confessions as is his custom, and had a late
supper. There happens to be visiting the Oratory two ladies, administra-
tors of a hospital in Bologna; they have come to Turin for the feast of
Mary Help of Christians. These two saintly women, somewhat advanced
in age already, on hearing that Don Bosco was having supper came into
the dining room to see him. Don Bosco spoke to them very harshly: "How
dare you come in at this late hour?" he demanded. "We just wanted to have
a moment with you, and we took the chance," they replied. "But don 't you
know that you are not allowed into a cloister at this late hour?" Don Bosco
insisted. "We had no idea," answered the one; "but if you object to our be-
ing here, we will leave." But the other added, "It was Father Rua who in-
vited us in." Don Bosco was hardly mollified: "I won't put you out," he
said, "but think of the penalties you may be incurring for violating the
cloister." The two saintly women, fi nding themselves reprimanded before
an audience of some ten priests, were extremely mortified.
Barberis tries to soften the blow on the reader by an interpretative comment :
Don Bosco's words were not really harsh; and they were accompanied by
that half-smile which is habitual with him in similar circumstances. In my
fifteen years at the Oratory, however, I don't recall having ever seen
women in the dining room, whether at supper or after supper. I have re-
corded this episode as an instance of Don Bosco's extreme reserve with
women. Here he was, not in his room but in the dining room, and not
alone but with a large group of people. Nevertheless, he would not permit
the intrusion of women. As for the cloister, obviously he did not mean i t
in a canonical sense; he merely wanted to emphasize the impropriety of
the situation.57
4. Don Bosco Speaks of the Oratory and of the
Salesian Society
Looking back over the progress of his work from the vantage point of mid-
l 870s, Don Bosco saw his whole life as divinely guided. God had placed his
life and work under the special patronage of Mary, who in the 1860s and 1870s
(for historic reasons) became for Don Bosco the Help of Christians. Obvi-
ously, the Salesians around Don Bosco shared the same beliefs, most firmly.
57 June 2, 1875, Notebook I, 42-43, FDBM 833 E4-5.

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Journal of Salesian Studies
(1) The Oratory, a Divinely Guided Experience to Be Handed Down
It was to "show how God has always been our guide," that Don Bosco between
1873 and 1875 undertook to write his Memoirs of the Oratory.58 In his entry
of January l , 1876, Barberis writes:
This evening Don Bosco heard few confessions since most of the boys
had gone already before New Year's. So we had more time to chat after
supper. Speaking of the beginnings of the Oratory, he said:
'Truly the story of the beginning of the oratories is at once so
memorable and so poetic that I myself would very much like to gather our
Salesians together and relate it in detail. But I did set down in writing part
of this story [in the Memoirs of the Oratory], and together we shall have
to come to a decision as to what parts might be given out to the general
public and what parts should instead be kept in the family. For there are
things that may be instructive for us, but that are not fit for public con-
sumption , at least not for the duration. [...] I have set down the main
events up to the year 1854. It was at that point that the Oratory acquired
stability and gradually took on the shape it has now. One might say that
with that year the poetic period came to an end and the prosaic period be-
gan. "59
During the Conferences of St. Francis de Sales,60 Don Bosco urged the gath-
ered directors to write a history of their house, and keep a running chronicle of
58 The Memoirs were first published as San Giovanni Bosco, Memorie
dell'Oratorio di S. Francesco di Sales dal 1815 al 1855 [edited by Eugenio Ceria]
(Torino: SEI, 1946). We now have a critical edition: G. Bosco, Memorie
dell'Oratorio di S. Francesco di Sales dal 1815-1 855. Introduzione, note e testo
critico a cura di Antonio da Silva Ferreira (Roma: LAS, 1991 ). The English tran sla-
tion is from Ceria's edition: Memoirs of the Oratory of Saint Francis de Sales from
1815 to 1855: The Autobiography of Saint John Bosco, tr. by Daniel Lyons, with
notes and commentary by Eugenio Ceria, Lawrence Castelvecchi and Michael Mend!
(New Rochelle, New York: Don Bosco Publications, 1989). For the quote on di vine
guidance, cf. Mo-En, 3.
59 January I, 1776, Notebook III, 46-47, FDBM 835 D9-I 0. The terminus al
quern of the Memoirs is given here as 1854 (not as 1855, as in the title), and Don
Bosco gives the reason. The year 1854 was the year in which the first four
"Salesians" banded together for the work of charity; it was the year in which the
new building capable of housing some 100 boys was ready for occupancy; it was the
year when he first drafted a complete set of regulations, etc.
60 The conferences of St. Francis de Sales, so called for their being held
around the feast of the saint (January 29, at the time), were general convocations of
directors and other "superiors" for the purpose of discussing the business of the
Congregation. They were the forerunners of the general chapters, and were held
every year from 1865 to 1877, when the first general chapter was held in accordance
with the constitutions.

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179
events for a historical record. Everybody agreed that it was important. It was
also important that the Congregation should have a "historian."
Then, as Barberis reports it, Don Bosco voiced his belief that his own life
was inextricably wedded to that of the Society.
Don Bosco said: "As for me, I have set down a summary account of events
relating to the oratory, from its beginnings to the present;61 and up to
1854 [in the Memoirs ] the narrative goes into details in many instances.
From 1854 on, the discourse begins to be about the Congregation, and
matters begin to loom larger and put on a different face. Nevertheless I
think that a history will be very helpful to those who will come after us,
and will redound to the greater glory of God; therefore I shall try to write.
It is no longer a matter of having regard for Don Bosco or for anything
else. I realize now that Don Bosco's li fe is totally bound up with the life
of the Congregation; and therefore we have to speak of things. The greater
glory of God, the salvation of souls, and the increase of the Congregation
require that things be known [...]."62
(2) A Well Formed and Divinely Guided Plan
We know that Don Bosco had tried to join the Franciscans at Chieri in 1834-
35 and the Oblates of the Virgin Mary in 1844, out of desire to go to the mis-
sions.63 In a statement reported of Don Bosco in the Barberis Chronicle, we
hear that at one time he also considered joining the Rosminians. We cannot
pinpoint a date for this last endeavor, but it may have been in the very early
1850s, when Don Bosco's dealings with the Rosminians are documented. The
years 1850-1852 were a time of crisis for the oratories, and he may have been
thinking of placing his work under an established congregation.
Chatting with Don Bosco in the dining room after supper, Fathers Gi-
useppe Lazzero and Michele Rua being present, Father Barberis asked:
Is it true, Don Bosco, that you were for a few days a novice with the Do-
minicans?
"No," Don Bosco replied, "but I did consider entering the Oblates
here in Turin, or the Rosminians. I would visit their houses and would talk
with Rosminians when they came through Turin and spent some time here.
6l ''The present" would be 1876. Don Bosco produced a number of "historical
summaries," describing the development of his work. But the historical summary
referred to here cannot be identified, unless he be referring to the historical sum-
mary of 1874: Riassunto della Societa di S. Francesco di Sales net 23 Febbraio
1874, transcribed with commentary in Pietro Braido, Don Bosco per i giovani: /'
"Oratorio" una "Congregazione degli Oratori". Documenti. (Roma: LAS, 1988),
147-155. Cf. also Opere Edite XXV, 377-384.
62 February 2, 1876, Notebook IV, 41 , FDBM 837 Dl.
63 For the Franciscans, cf. Mo-En, 11 0-11 2. For the Oblates of the Virgin
Mary, cf. EBM II, 160-164.

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Journal of Salesian Studies
But on seeing their spirit, I decided against joining them. As far as I was
concerned, I think I could have Jived in perfect harmony under obedience
to any religious superior; in fact, I would have been happy to do so. But I
had already formed a well thought-out plan, which I absolutely could not
and would not give up. I did explore the possibility of putting that plan
into execution within a congregation already in existence; but I realized
that it could not be done. That's why I did not join a religious community;
rather I myself decided to gather a group of brothers around me, so that I
could communicate to them the spirit I felt so deeply about. God knows
that I would have much preferred to live under the guidance of others. But
[that is not feasible] when one is absolutely committed to the success of a
project. For I had a clear understanding of the direction I should follow and
of the means I should use to achieve the goal. I just could not Jet what I had
already in hand go to waste."
As often in his reports, Barberis adds his own comment, here clearly voicing
what was the firm belief of all Salesians.
At this point Don Bosco seemed embarrassed, as though unable to find the
right words to say what he wanted to say without at the same time reveal-
ing too much. But, to put it in plain words, I think this is what he meant:
"The Virgin Mary had shown me in a vision the field in which I was called
to labor, as well as the means I should use to achieve the goal. Since I
found myself alone and had no one to help me, I tried to join some con-
gregation in which I could carry forward the plan given to me by the Vir-
gin Mary and which would supply me with helpers to that end. But then I
found that the spirit of those congregations, holy though it might be, did
not correspond with what I had in mind. So I preferred to work alone and,
giving up the idea of using helpers already formed, I raised my own co-
workers." Of all this we need no demonstration. We know that at least
since 1843-44 Don Bosco had already formed well thought-out plans, that
is, plans given to him by the Virgin Mary. That was the year in which he
had the famous vision in which he was given the ribbon [of obedience]
with which to bind the head of his helpers.64
64 January 1, 1876, Notebook III, 55-56, FDBM 835 E6-7. The "Dream of the
Ribbon of Obedience" is a narrative variant of the "Dream of 1844." Don Bosco
gives one (shorter) version of it in his Memoirs [MO-En, 209-210, written ca.
1874-75) as occurring when he was about to leave the Pastoral Institute (Convitto)
in October 1844. He told it to Barberis also in 1875 while returning from dinner
one evening [Barberis' original draft: ASC 110: Cronachette Barberis, "Notizie
varie dei primi tempi," 2 Feb. 1875, FDBM 892 A 11-12; finalized copy: Ibid.,
"Sogni diversi," FDBM 866 BlO-Cl]. In this version Don Bosco saw wild animals
changed into lambs, and lambs into seminarians. The Lady of the dream told him to
bind their foreheads with a white ribbon, the bond of religious obedience.
In the Biographical Memoirs [EBM II, 231-235) Lemoyne edits the Barberis
text and gives it a later context, since he cannot accept the fact of a narrative dou-
blet. This is also known as the First Dream of the Holy Martyrs.

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As reported in a later entry, Barberis and Don Bosco were discussing the utility
of telling his dreams, perhaps presenting them as "stories," if not for "what
they really are, visions." Barberis made a suggestion to Don Bosco:
Perhaps you could make a collection of your dreams and publish them as
stories [similitudini] in two or three little volumes. They would be very
popular with the young and unlearned, and even with the learned. They
would make a hit. "I think so, too." replied Don Bosco. ''They would do a
lot of good. But I have no time, and I have forgotten most of them. Those
dreams which have to do with the growth of the Congregation are the ones
I remember best. [...]"Then Don Bosco went on to speak of a number of
visions having to do with the Congregation. All of a sudden he became
very serious, almost perturbed, and added: "When I think of the responsi-
bility I have in my position, I am frightened. The things I see taking
place are such that I feel overwhelmed by the tremendous re sponsi bility
they place on me. [...] I see practically everything that is to take place [in
dreams or visions?]. I am led forward by the hand by the Blessed Virgin.
True, other congregations have recorded instances of divine guidance at
their founding , as well as instances of Our Lady's protection [...],but only
on one or two occasions, that's all. Our congregation , on the contrary,
has been guided step by step and in every circumstance by the Blessed
Virgin. It has enjoyed the Blessed Virgin' s visible protection and experi-
enced her deliverance from dangers and obstacles of every sort. And woe to
us if we fail to correspond to our Lady's many graces."65
(3) The Oratory Finds a Place of Its Own
Don Bosco often reminisced about the beginnings of the oratory. As recorded
in the Barberis chronicle, in many instances his reminiscences agree with what
he had written in his Memoirs. At other times, however, he gives a slightly
different version or adds interesting new details. A couple of instances will
suffice.
One evening Don Bosco spoke of an unpleasant discovery made after rent-
ing the Pinardi shed.
"Before long I discovered that the house adjoining [the shed] was actually
a brothel. You may well imagine my embarrassment! I started by renting a
couple of rooms, paying as much as double their worth, but made no use o f
them. As I continued to rent more rooms, the landlord would urge me to
move in. 'I don't really need them now,' I would reply. 'We' ll be mov ing
in as soon as I have got them all rented'."66
65 January 23, 1876, Discorsetti Notebook, 21-22 (after Notebook IV),
FDBM 838 D12 - El.
66 May 26, I 875, Notebook I, 27-28, FDBM 833 Dl-2. In his Memoirs [MO-
En, 265] Don Bosco states that the Bellezza house across the yard was a brothel.
Here clearly he designates the Pinardi house as a brothel. This is confirmed in other

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As reported in another entry, Don Bosco, chatting with some Salesians after
supper, talked about the purchase of Mr. Francesco Pinardi's house in a manner
which differs greatly from the story he tells in his Memoirs.
"I would like tell you how the first little house was purchased, but it's a
long story. It stood at this very spot where now is this dining room.67
The first thing to note is that it was a brothel. The owner had on previou s
occasions offered to sell, but he was asking for an exorbitant price:
80,000 lire for a house that was estimated at no higher than 20,000. I
wouldn't touch it, but I rented a few rooms in it with the aim of changing
its character. It was the last Sunday on which I had use of the [Filippi]
field. I was walking along the edge of that field absorbed in thought while
Dr. Borel was delivering his sermon.68 I look up and I see the man
[Pinardi] walking toward me.
"He told me that there had just been a horrible fight in that evil
house occasioned by a squabble [over a woman?], and now an army officer
lay dead in a pool of blood with hi s head split open, a short distance down
the street.
''The man stood before me greatly distressed. 'It can't go on th is
way,' he said. 'I can't stand it any more. These fights have got to stop. I
want to sell the house.' 'And I want to buy it,' I countered; 'but you don't
really want to sell because the price you are asking is unreasonable.' 'No,
I really mean it,' he said. 'Just make me an offer.' [...] 'I have had the
house and property appraised,' I told him, 'and the whole is worth between
25 and 28 thousand, 30 at the most. This is my offer: 30,000 lire."'
They still haggled for some time over the final price, and settled for 30,000 lire
in gold-with an additional 800 lire thrown in for the wife! Don Bosco goes
conversations recorded in the Barberis chronicle. In the Second Dream of the Holy
Martyrs the house is so designated, both in the Biographical Memoirs [EBM II ,
268] and earlier in Documenti : "Elated by this dream, early next morning, Don
Bosco hastened to inspect the house [...]. But when he got there, he was painfully
disappointed in finding not a building and a church but a house of ill repute [ASC
110: Cronachette-Lemoyne, Documenti II, 157, FDBM 972 Bl2]. It should be
noted that this second dream was compiled by Lemoyne "from fragments ," and ap-
pears to be a variant of the first [cf. note 64 above].
67 The building plans for the expansion of the Oratory included the church of
St. Francis de Sales (1852), the first section of the new home (1853/54), the second
section of the home (1856) which replaced the original little house (Pinardi's). The
dining room in the new building was located almost exactly where the Pinardi house
had stood.
68 Father (Dr.) Giovanni Borel (1801-1 873), was chaplain of the charitable
institutions founded by the Marchioness of Barolo. He took Don Bosco under his
protection and supported his work by every means at his disposal. Other priests
also supported Don Bosco and worked with him, but Father Borel was for many
years a mainstay.

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on to relate how he got the money, some from Father Cafasso, some from
Father Rosmini (on a loan). The Cafasso segment is quite remarkable.
"As the man [Pinardi] was leaving, I saw Father Cafasso walking in my di-
rection. 'Father Cafasso!' I exclaimed. 'How extraordinary, since you
never go out, certainly never on a Sunday. You are looking for me!' 'Yes, I
am,' he explained. 'A pious lady has offered 10,000 lire in behalf of some
work of charity, but it is her wish that the money be turned over to Don
Bosco to use as he sees fit.' 'What a coincidence!' I said to him. 'You saw
the gentleman who's just left. He's offered to sell me that house of his
over there. That's where I mean to establish my oratory, because we've
been given notice and can no longer use this field'. [...]"69
This extraordinary passage calls for brief comments.
(1) Clearly in this story several successive events, extending from 1846
to 1851, are "telescoped" as one continuous event, set at the fated Filippi field.
As recorded in archival documents, the sequence of actions leading to the pur-
chase of the Pinardi house and property by Don Bosco was as follows: [i] Mr.
Francesco Pinardi (who had bought the house and surrounding land from the
Filippi brothers) leased house and property to one Pancrazio Soave, but the
contract excluded a shed which was under construction at the back of the
house.70 [ii] Mr. Pinardi leased the shed to Father Giovanni Borel (for Don
Bosco), and the original Pinardi-Borel contract was for a 3-year lease beginning
with April 1, 1846. [iii] By contract with Mr. Soave dated June 5, 1846, three
rooms on the upper story of the Pinardi house itself were sub-leased to Father
Borel (for Don Bosco) for three years. [iv] On December 1, 1846, after return-
ing with his mother from his convalescence at Becchi (November 3), Don Bo-
sco sub-leased from Mr. Soave the entire Pinardi house and adjacent lot for a
period ending on December 3 1, 1848. Mr. Soave, however, was to retain the
use of the ground floor for his starch business until March 1, 1847. Don Bosco
signed as the contracting party for the first time. [v] When Mr. Soave's lease
of the Pinardi house expired, Father Borel (again acting as principal) merely
took it over, and signed a lease for the house and property with Mr. Pinardi, for
the period April I , 1849 to March 31, 1852. [vi] The Pinardi house and prop-
erty were finally acquired by Don Bosco (in partnership with Father Borel, Fa-
ther Cafasso and Father Roberto Murialdo) on February 19, 1851, for 28,500
lire. By this final action the Oratory of St. Francis de Sales was definitively
settled.71
69 January 1, 1876, Notebook III, 49-50, FDBM 835 D12 - El.
70 The Filippi brothers (Pietro Antonio, Carlo and Giovanni Battista) owned a
fairly large tract of land in the area, of which the Pinardi property was but a part
[Stella, DBEcSoc, 590].
71 Stella, DBEcSoc, 75f. For acquisition and sale of properties by Don Bosco
from 1848 to 1884, as recorded in the Deeds' Office of the city of Turin, cf. G.
Bracco, "Don Bosco e le istituzioni," in Archivio Storico della Citta di Torino,

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Journal of Salesian Studies
(2) On the other hand, the story as reported by Barberis agrees on some
points with what is now known to have actually taken place and which differs
considerably from Don Bosco's presentation in his Memoirs. There, after de-
scribing how the oratory had been meeting at various temporary places, and
last of all on the field rented from the Filippi brothers, which he must now
leave, he writes:
I had no one to help me, my energy was gone, my health was undermined,
and I had no idea where I could gather my boys in the future [...]. I began to
cry ; [...] I looked up to heaven and cried out, "My God, why don't you
show me where you want me to gather these children?"72
At that moment Mr. Soave appeared to tell him about the shed. Now, [i] Don
Bosco was never really alone. Father Borel for one was helping, for he is said
to be preaching a sermon to the boys at the time, and the leasing contract was
in his name. [ii] In a letter contemporary to the events and addressed to Marquis
Michael Cavour, Vicar of Turin, Don Bosco states that negotiations with Mr.
Pinardi for the shed were already in progress at the time of writing (March 13,
1846). This not only differs from the dates given in the Memoirs by Don Bo-
sco (Palm Sunday, March 15), and corrected by Father Bonetti (Palm Sunday,
April 5, 1846), but also contradicts the melodramatic presentation in the
Memoirs of a Don Bosco waiting for God to manifest his wiJJ.73
(4) Minister Urbano Rattazzi Provides Illumination
In that long familiar evening of January 1, 1876, Don Bosco spoke of the
providential guidance that enabled the Salesian Society to come into existence
and to survive "in evil times." In this connection Don Bosco made comments
on such political figures as Camillo Cavour, Urbano Rattazzi, Paul Vigliani,
etc. Barberis then records a comment of Don Bosco's which has since become
famous.
Several ministers of state, the very worst types on the political scene [dei
piu cattivi che ci fossero], gave me encouragement and help: Cavour, Rat-
tazzi, Vigliani. [...] Rattazzi for one came to the Oratory several times and
had the greatest respect for poor Don Bosco. He even spoke of me as a
great man. One might say that it was consequent to his suggestion that I
could write into our rules certain provisions which define our society's
Torino e Don Bosco, a cura di Giuseppe Bracco (Torino, 1989) I: Saggi, 145-150.
72 MO-En, 255.
73 For a Photostat of the leasing contract, see MO-En , 260. For the letter to
Marquis Cavour and comments, see A. Lenti, "Don Bosco's Love Affair with ' Poor
and Abandoned' Young People and the Beginnings of the Oratory," Journal of
Salesian Studies 6:1 (1995) 32-37. For a critical edition of the letter, see F. Motto,
Epistolario I, 66-68 (from an unpublished MS. in Turin's Historical Archive).

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185
stance vis-a-vis the civil authorities and the state. One might therefore
truly say that if we never had any trouble with the civil authority we owe it
all to him.74
A brief comment here seems appropriate. Although the documents in our pos-
session do not permit us to reconstruct the exact parameters of the relationship,
it is clear that Urbano Rattazzi admired Don Bosco and his work.75 More im-
portantly, in a conversation with Rattazzi (probably held in May 1857), Don
74 January I, 1876, Notebook III, 57, FDBM 835 E8. "Varii ministri mi died-
ero incoraggiamento[,] mi ajutarono, e dei piu cattivi che ci fossero: Cavour, Rat-
tazzi, Vigliani, etc.- [. .. ] Rattazzi e venuto varie volte all'oratorio ed aveva una
riverenza cosi grande pel povero D. Bosco che mi chiamava nelle conversazioni un
grand'uomo; anzi si puo dire che econ Lui che io ho combinato varie cose delle nos-
tre regole che riguardano il modo di tenersi della nostra societa in rispetto al c ivile
ed allo stato. Si puo dir proprio che cio che spetta le relazioni col civile per non
poler mai noi esser molestati Ju cosa tutta Sua."
75 Urbano Rattazzi was retained as minister of the interior in the second Ca-
vour cabinet (1855) and held the post until the elections of November 1857. The
"Law of the Convents," a bill which called for the suppression and expropriation of
religious congregations, was introduced by Cavour, but was Rattazzi's brainchild. It
was passed into law in 1855 and went into immediate effect in the Kingdom of Sar-
dinia. It was later extended to the united Kingdom of Italy (after 1861 ), and finally
to Rome after its occupation by Italian forces in 1870. Rattazzi was probably the
most radical political figure active in the 1850s in Piedmont. Conservative Catho-
lic historians of the nineteenth century brand him as a rabid and unrelenting anti-
clerical force. [e.g., Tomaso Chiuso, La Chiesa in Piemonte [... ], (1887-1904, 5
vols.), Vol. IV, 60-61]. That's why Don Bosco refers to him and others as "dei piu
cattivi," which might be rendered in colloquial English with "real bastards."
Be that as it may, the Salesian sources speak of him as sympathetic to Don
Bosco' s humanitarian work. He refused Don Bosco's petition for a subsidy in Feb-
ruary 1854 [Motto, Epistolario I, 218], but he changed his mind. This may have
occurred after a visit to the Oratory (probably later in 1854), as related in Bonetti' s
Storia [Don Bosco's Early Apostolate, 1934, 309-313.] He returned the raffle tick-
ets but gave 40 lire. Obviously the relationship was broken off during the debate
and the passage of Law of Suppression. At the beginning of 1856, he again refused
a petition from Don Bosco, but then he granted a subsidy of 300 lire [Rattazzi's
note edited in EBM V, 281-282]. In May 1856 he granted another subsidy of 1,000
lire toward the building designed to house "a greater number of destitute boys"
[Rattazzi's note edited in EBM V, 299]. At the same time Rattazzi recommended
boys to Don Bosco and they were accepted: Romano Chiri [Letter Rattazzi-Bosco
edited in EBM V, 619]; Cesare Rattazzi, a cousin [Desramaut, Don Bosco en son
temps, 496, 421] ; Casimiro Fissore [Note edited in EBM V, 619]. Besides some
further subsidies, Rattazzi supported the raffle of 1857, and donated a painting
[Note edited in EBM V. 409], issued a decree and ordered a subsidy for the value of
tickets which he returned [edited in EBM V, 623-624]. Don Bosco got help from
others in the liberal, anticlerical establishment, but Rattazzi surely had a soft spot
for Don Bosco's valuable philanthropic work.

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Journal of Salesian Studies
Bosco is said to have gotten "an illumination," that is, an idea of how he
might evade the law of suppression and found a religious society to carry for-
ward the work of the Oratory.
Our sole source for this famo us conversation is Father Giovanni Bon-
etti ' s History of the Oratory (Storia dell'Oratorio) published serially in the
newly founded Salesian Bulletin (Bollettino Salesiano) from 1878 to 1886.76
Probably the minister himself raised the question of how Don Bosco's
humanitarian work might be continued after his death. When Don Bosco ex-
pressed his fears that a religious association might be suppressed by the gov-
ernment, Rattazzi explained to him that an association of free citizens
exercising their individual inalienable rights would not incur the government's
sanctions. Rattazzi's advice, as reported in the Storia, is coherent with his at-
tested political and juridical principles. It also explains Don Bosco's stubborn-
ness in wanting to give his congregation a non-religious visage.
As Bonetti's words make clear, Rattazzi did not suggest the founding of a
religious congregation of any type, old or new. He would certainly not suggest
a religious congregation of the kind he was suppressing; nor would he be sug-
gesting a new kind of religious congregation, the kind that not even Roman
canonists could conceive at the time. He was simply explaining to Don Bosco
a point of law, dealing with the exercise of inviolable individual rights, which
was one of the foundations of liberal jurisprudence: individual citizens are free
to associate and use their time, money and ability for any lawful cause they
choose, and no liberal government will interfere.77
This is the basis of the "civil right" article which Don Bosco wrote into
the constitutions, in the chapter on the Form of the Society. The article was
later struck down by the Roman authorities before the constitutions could be
approved. Don Bosco, however, always maintained that the Salesian Society
was an association of free citizens and not a religious corporation needing the
government's approval.
This and none other can be the meaning of Don Bosco's oft-quoted words
in the Barberis chronicle.
76 [Bonetti,] "Storia dell'Oratorio di San Francesco di Sales," in Bollettino
Salesiano, June 1883, 97. The Storia dell'Oratorio was published in book form after
Bonetti's death in 1891 as Cinque lustri di Storia [. .. } (1892), which was translated
into English as Don Rosco's Early Apostolate (1908, reprinted 1934) [cf. note 11
above]. The text of the book and its English translation should obviously be com-
pared with the source before any argument can be made. In our case the text agrees,
but it should be interpreted in the context of the source.
77 The two fundamental juridical principles of the liberal revolution were: (I)
Individual right is inviolable because it is from nature. Hence individual liberties
exercised within the state's legitimate laws cannot be interfered with. On the other
hand, (2) Corporate right is from the state, and from the state only. Therefore, only
the state has the power to approve any corporation, including religious corpora-
tions (such as congregations). The Church is a spiritual entity which cannot gener-
ate a juridical order of its own.

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Then Bonetti writes further:
The foundations thus laid, Don Bosco soon perceived that [...] much more
was needed. The Society suggested by Rattazzi was a purely human
one.[... ] He therefore began to reflect, and to ask himself: "Cannot this
Society, whilst having a civil character before the Government, acquire
also the nature of a religious Institute before God and the Church; cannot
its members be free citizens and religious at the same time?"78
However, Don Bosco's discussion of his plan with Pope Pius IX the following
year started a process which ultimately brought the Salesian Society well, if
not squarely, within the traditional model for a religious congregation.
One evening after supper, when only four Salesians remained in the dining
room, Don Bosco. began to speak about the Society in earlier times. In those
days he would not even talk about setting up a religious congregation, and not
just for political reasons. Barberis reports:
In those days Don Bosco would not speak overtly of a religious congrega-
tion in order not to frighten us away. He kept it all under wraps. When in-
viting someone to be part of the Society, he would carefully avoid even
the least reference to its being a religious congregation. Anything more
explicit would have scared us all away. The four of us agreed, and so would
all other first-generation priests and brothers, that if Don Bosco had
openly proposed to us life in a religious order, none of us would have en-
tered. In those days Don Bosco would simply use such expressions as, "Do
you love Don Bosco? Would you like to do your seminary studies here at
the Oratory? Would you like to help Don Bosco when the time comes?"
[...] This is how we were baited and hooked. And fortunate are we for let-
ting ourselves be so deceived. [...]
"Don Bosco," I asked, "You tried to deceive us and draw us in against
our will, didn't you?" "I had to be cautious," Don Bosco explained. "I did it
that way so as not frighten anybody. Now things have changed, and relig-
ious life is seen in a different light. For a long time I carefully avoided us-
ing the very word novitiate, for example, so as not to arouse people's
suspicion about our being a religious order. Now I see that the word is used
as a matter of course. But only two years ago using the word novitiate
would have been, shall we say, counterproductive. We've come a long
way!"
Don Bosco continued: "Things have changed also with respect to
external discipline. Seminarians in those days carried on with great free-
dom. You could hear them shouting and arguing about literary or theologi-
cal points at all hours. They would raise a din in the study hall when the
boys were not there. They might stay in bed in the morning and fail to ap-
78 Bonetti, St. John Rosco's Early Apostolate (1934), 345 . Italics mine.

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Journal of Salesian Studies
pear in class without warning. They would skip meditation and spiritual
reading as a matter of course, and the boys' spiritual retreat was enough re-
treat for them. I was well aware of all this, and would have liked to put a
stop to it, but I preferred to let things be. The situation gradually im-
proved, and order and discipline were established. If I had acted to enforce
religious discipline all at once my seminarians would have walked out, and
I would have had to send the boys home and shut down the Oratory. But I
could see that most of those young men had a lot of good will and were
very good at heart. Once the youthful phase passed they would settle down
and be a great help to me. A number of priests in our congregation are of
that vintage, and they are exemplary for their dedication to their work and
for their priestly spirit. "79
(5) "School of Fire" and "Work of Mary Help of Christians"
At the beginning of 1876, Don Bosco, as Father Barberis reports, began to
speak of a "great new project completely aimed at increasing quickly the num-
ber of Salesian seminarians." He called it the "school of fire" (scuola di fuoco).
Don Bosco would select the best and somewhat older boys from the fourth,
third, and even second year of the Oratory school and put them through an ac-
celerated course of studies. It was to be so basic in subjects studied and so in-
tense in application (hence the name) that in a few months (March-October) the
candidates would be ready to don the clerical habit and start their novitiate.
These young men from the Oratory school would be joined by the men of the
Work of Mary Help of Christians (Sons of Mary).80
Don Bosco explained:
79 December 7, 1875, Notebook III, 43-45, FDBM 835 D6-8.
80 The Oratory school was a standard "ginnasio," that is, a five-year course of
secondary study roughly equivalent to the American high school.
The Work of Mary Help of Christians was an intensive, that is, accelerated
seminary program which Don Bosco designed to foster young adult vocations to the
priesthood. Experience had taught him that the perseverance rate in that age group
(16 to 30) was much higher than in the younger age group. Pius IX enthusiastically
encouraged the project, and "approved" it by Decree of May 9, 1876, together with
the Salesian Cooperators. For the Sons of Mary, petition and decree, cf. IBM Xi,
533-535, Appendix 3 (omitted in EBM). For the Cooperators, petition, cf. EBM XI,
65; decree, cf. IBM Xl, 546f., Appendix 7 (omitted in EBM).
Speaking of the Work of Mary Help of Christians Don Bosco voiced hi g h
hopes for its success. He said: "When the bi shops see how successful this experi-
ment turns out to be, they will hasten to imitate our example. [...] I entertain the
highest hopes for these Sons of ours. They are the most reliable resource of t he
Church today. I would wager that within five years we shall have over 500 such men
in the program-counting, of course, not only those in our houses but also those i n
other places where the program is established [February 5, 1876, Notebook IV, 52 ,
FDBM 837 Dl2].

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"This is what I have in mind. Some time around the middle of March, once
the mid-term exams are over, [I plan] to establish a new course of studies. I
would bring together into this program all those young men who are
somewhat advanced in age and who desire to don the clerical habit without
much delay, even though they may be only in the third year [of ginnasio].
I would also bring in as many as possible of the Sons of Mary Help of
Christians. An instructor would be appointed especially for them. He
would give them a crash course in Latin and Italian only, so that by the
Feast of All Saints [November l) they can don the clerical habit."81
In speaking of these projects to the directors during the Conferences of St.
Francis de Sales, Don Bosco voiced his certainty that he was acting under di-
vine inspiration, and added:
''The reason why we press forward and never look back is that we are walk-
ing with certainty. Before any undertaking we have to ascertain God's will
in that regard. Once we have this certainty we press fo rward. From then o n
difficulties which may be met with on the way are of no consequence. If
God wills it, we have nothing to fear."82
A couple of days later, Don Bosco announced his plan to the boys. He said,
"I'm after a big catch of fish;" and after outlining his idea he explained:
"I call it a 'school of fire' because by a combination of high-pressure
study (g ran fuoco), good teaching, and the will to succeed, this program
will make a student ready to don the clerical habit by the feast of All
Saints. [...]
"And here are the conditions: (1) Those who join the program must
elect to go to the novitiate here or leave for the mis sions.83 Those who
would join the novitiate here should be from outside the Turin diocese, be-
cause in this diocese to be admitted to the exam for the clerical habit a
candidate, no matter how proficient, must have completed the fifth year
[of ginnasio].84 [...] (2) Those who join the program wi ll have to give up
81 January 3 1, 1876, Notebook IV, 32, FDBM 837 C4.
82 February 6, 1876, Notebook IV, 53, FDBM 837 El.
83 The first group of Salesian missionaries had left for South America but a
few months before, November 1875. But the need of supplying the missions as well
as the expanding Salesian work with priests was the reason why Don Bosco estab-
lished these programs.
84 Some dioceses did not require a five-year course (that is, completion of the
ginnasio) for the reception of the clerical habit and for admission to the seminary,
but Turin did. Perhaps, however, the real reason for this "condition" was that Arch-
bishop Gastaldi of Turin was against these programs and had already strongly ob-
jected to the Work of Mary Help of Christians. Don Bosco established the latter
program officially not in Turin but in Genoa, where the archbishop was favorable.

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Journal of Salesian Studies
the idea of talcing the state examinations for the diploma. 85 The reason is
that to have access to these examinations one must have taken all the sub-
jects required by the state programs, whereas we would require only the ba-
sic subjects, such as Latin and Italian. [...] Therefore those who wish to
take examinations for the diploma cannot join this course. (3) Partici-
pants will also have to give up regular summer holidays, except perhaps
for a few days' recess, or for the spiritual retreat at Lanzo. We can't afford
longer vacations, since our time is short. However, from early March,
when the course is scheduled to begin, to the feast of All Saints on No-
vember 1 we have some 8 months. In 8 months, with intense and perse-
vering application, much can be accomplished. [...]
"One should also bear in mind that [.. .] subjects not offered now will
be offered later and may be made up."86
A few days later (March 13, 1876), Barberis reports that the "school of fire"
got off to a good start, and that the teacher appointed was a seminarian named
Bodrati, a talented man, "who joined us after some experience of [professional?]
life in the world." He continues.
There are some 30 students in the program, and the number may yet in-
crease in the next few days with the addition of some who for various rea-
sons could not immediately join the group. Five of the young men are
from the second year of ginnasio, but besides being already somewhat ad-
vanced in age they are truly select. [...] Two or three are fourth-year stu-
dents. They are very good lads, but they were not doing too well in their
studies. In this course they will be doing fine, since they won't have to
bother with accessory courses like mathematics, Greek, etc. Most of the
students are third-year men, a few being from the group of the Sons of
Mary.87
(6) Comments on the Novitiate and Further Studies
In this connection Barberis speaks of the large novitiate classes that are antici-
pated, and the problem of relocating the novitiate. Again his comments reveal
an interesting aspect of Don Bosco's public relations strategy.
The prospective number of young men who desire to don the clerical habit
in our Society is on the increase. Besides those who wish to join from the
fifth and fourth year of our school, there are those from the program of the
Work of Mary Help of Christians and of the School of Fire, as well as sev-
85 At the completion of the five-year course of secondary studies (ginnasio ), a
student could take a comprehensive examination and be awarded a diploma. This
gave access to a higher level of study.
86 February 8, 1876, Discorsetti Notebook (following Notebook V), 25-28,
FDBM 838 E4-7.
87 March 13, 1876, Notebook V, 9-11 , FDBM 839 A7-9.

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era! fro m our other schools. This raises the problem of where to house the
novitiate in the coming year. [...] It looks like Don Bosco would not be
averse to open a house of novitiate outside of Turin. [...] But how can I
manage as director of novices away from him? It's a frightening thought.
[...] I think that he is inclined to go out of the city so as to make the novi-
tiate less noticeable. ''True," he says, "the novices never go out as a
group, and here at home they appear to be part of the staff in a very large
educational program. Nevertheless, we can't completely escape public
scrutiny."
It should be noted that the Oratory has the dubious reputation of be-
ing an assembly line for the production of seminarians (fabbrica di
cherici). People don't see them being "made," but they see so many around
all the time. Now, unlike the Jesuits who have the reputation of being se-
cretive schemers, we enjoy the reputation of doing things in the open and
of having nothing to hide. But this is only a clever strategy on Don Bo-
sco's part. He does indeed give publicity to things that are harmless or of
little moment, but not to other important matters that might alarm hostile
people (cattivi). The vesting of novices and the ordination of priests are
cases in point. As a rule no publicity is given to these events. For exam-
ple, candidates are given the clerical habit either at Lanzo during the
closed spiritual retreats, with no one but Salesians in attendance, or, if
here in Turin, in the church of Mary Help of Christians and with the boys
in attendance, [...] only after 9 o'clock in the evening and behind closed
doors .88
In view of the recruiting system described above, the problem of having
Salesian seminarians complete their studies at a later date and eventually obtain
teacher's certification or degrees had to be faced. Chatting with Father Celes-
tino Durando (in charge of studies), and with Father Barberis, Don Bosco made
the following points "quite emphatically:"
"We must be guided solely by this principle, Is the Congregation bene-
fited by sending on to examinations this or that seminarian? We should
not give any weight to whether an individual would or would not like to
take the examination. I would go as far as to say that neither should we
have any regard for the good of an individual, that is, whether he will or
will not benefit by it. The good of the Congregation should be our sole
concern. Now, I would not like to push this principle so far as do the Jesu-
its, for example; but as a general rule all our decisions must have the good
of the Congregation in view rather than that of an individual confrere.
" A second guideline, to be carefully considered, is this: allow only
those seminarians to take the examination who are very bright and are
likely to make a career of it. Above all choose young seminarians. Those
who are already advanced in age should preferably be put through a basic
88 March 16, 1876, Notebook V , 34-36, FDBM 839 C8-10.

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Journal of Salesian Studies
course of studies, without any secondary subjects, and sent on to the
priesthood and the practical ministry."89
(7) Plans for Salesian Cooperators, Men and Women
As already noted, in May 1876 Don Bosco obtained "approval" from Pope Pius
IX, not only of the Work of Mary Help of Christians but also of the Salesian
Cooperators. Don Bosco had been working at this second project for some time
and had already drafted several statements of purpose for the association. As
reported by Barberis, Don Bosco said:
"Now that the new course of studies [for the Sons of Mary] is about to get
off the ground, I have got another important project on the drawing
boards, namely, the Salesian Association. I have been working at it for
the past two years, and I'll need another two years to put it on a solid ba-
sis. I have already sketched out a further project, and shall be working on
it during the next two years. Once the Salesian Association is firmly in
place, I will announce the new one."
Don Bosco has been speaking about thi s Salesian Association for
some time, especially since last year. Now, however, he has given it a
new name, different from "association." I don' t remember what he called
it.90 The further project has to do with setting up a kind of third order for
women, which, however, will be attached to the Daughters of Mary Help
of Christians, not to our congregation.9 1
At the Conferences of St. Francis de Sales of 1876, already mentioned, Don
Bosco announced a great work that would be begun that year, clearly referring
to the Cooperators. Barberis reports:
89 March 25, 1876, Notebook VI, 25-26, FDBM 840 B3-4.
90 Between 1873 and 1876 Don Bosco produced a number of statements of
purpose for the association, using different names: (1) Associates to the Congrega-
tion of St. Francis de Sales (Associati alla Congregazione di San Francesco di Sales)
(ca. 1873); (2) Christian Union (Unione Cristiana) (1874); (3) Association for
Charitable Work (Associazione di opere buone) (1875); (4) Salesian Cooperators,
or Practical Way of Advancing the Moral and Civil Good of Society (Cooperatori
Salesiani ossia un modo pratico per giovare al buon costume ed al/a civile societa)
(1876). These four fundamental statements produced by Don Bosco during the plan-
ning and founding period of the Cooperators, are transcribed from MS. or from
original editions in fl Cooperatore nella Societa contemporanea. Colloqui sulla
Vita Salesiana 6, 1974, ed. F. Desramaut and M. Midali (Leumann-Torino, Elle Di
Ci, 1975), 355-373. For excerpts and discussion , cf. EBM X, 558-568 and XI, 60-
77.
In view of the above, the name which Don Bosco used but which Barberis
could not recall, was evidently "Salesian Cooperators."
91 February 19, 1876, Notebook IV, 81-82, FDBM 838 B5-6.

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Don Bosco also rose to speak. He talked a long while and grew more emo-
tional as he proceeded. Toward the end his speech acquired extraordinary
energy. He touched on a number of topics, and then announced that this
year a great and wonderful work will be started which will arouse tremen-
dous admiration. He would be glad to go into details at the conferences of
the following year.92
Later that year, the night of December 6-7, Don Bosco had a dream (the Lanzo
Dream) in which Dominic Savio "appeared" to him and made predictions about
the future of the Society. He told Don Bosco that in the following year (1877)
"a bright day will dawn for the Salesian Congregation from the four corners of
the earth." This "prophecy" is generally understood to refer to the Coopera-
tors .93
5. Aspects of Don Bosco's Educational Strategy
Father Barberis often records episodes and utterances of Don Bosco which re-
flect the educational approach of the founder. For Don Bosco the seventies were
a time of reflection on every aspect of his work. He wrote the little treatise on
his educational method (the Preventive System) in 1877. In the chronicle,
however, Father Barberis, although deeply interested in the subject of the edu-
cation of the young and closely associated with the formation program of the
Society, only seldom reflects on the method expressly.
The notable exception occurs at the beginning of Notebook II, where
Barberis gives a seven-point summary of Don Bosco's educational strategies.
Secrets of the Oratory
I. The youngsters are poor and are kept at the Oratory either free of
charge or at reduced rates. Those who are bad (i cattivi) are promptly dis-
missed. This keeps all the boys on their toes, especially those who under
the circumstances would have no home to go back to.
2. The sacraments are received with great regularity and devotion.
Consequently the boys act and obey from conviction rather than from fear
of punishment. All the priests on staff are available to hear the boys ' con-
fessions.
3. All staff members (teachers, supervi sors, even the kitchen per-
sonnel) belong to our Congregation. There are no outsiders on the team.
4. Moral and religious guidance is given in talks (conferenze) which
are freely attended by the best young men. They thus freely seek and re-
ceive the kind of formation which is adapted to their need.
92 February 5/6, 1876, Notebook IV, 45, FDBM 837 DS.
93 Don Bosco' s autograph, in ASC 132: Autografi-Sogni, "Sogno-Lanzo 6-
12-76," FDBM 1346 B7-C4. For a longer version based on reports of Don Bosco's
narration cf. EBM XII, 432-441.

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Journal of Salesian Studies
5. There is mutual trust between educators and boys. Staff members
are always present among the boys, though they are careful to avoid par-
ticular friendships.
6. There is another "secret" which I believe to be very educational.
I'm referring to the short talks, informal and from the heart, addressed to
the boys after evening prayer. They go a long way in forestalling disor-
ders before they arise.
7. A joyful environment is provided with choral and instrumental
music, and lively games which allow the boys full freedom.94
The presence of the educator among the boys, especially during recreation, is
an important point of the method. In the time of his direct personal involve-
ment, chiefly in the fifties and the sixties, Don Bosco's uninterrupted presence
was a given. In the late sixties and thereafter, the cares of the founding and
winning approval of the Society and the rapid expansion of the work left him
little time for direct involvement. But his was still a visible and significant
presence in the 1870s, even while visibly aging and plagued with deteriorating
health. Barberis comments on how Don Bosco spends his recreation time.
After the noonday meal, Don Bosco lingers for some time in the dining
room so as to be available to members of hi s council or other Salesians
who need to speak to him. They may want his advice on urgent personal
matters, or may need to ask for permissions or directives. Often he must
spend time with outsiders who come to see him at lunch time so as to be
sure to find him. In this respect the Oratory is a busy port of call. It is a
rare day in which there are no visitors to see Don Bosco at lunch time.
As soon as the interviews are over, however, he heads for the play-
ground. Immediately the boys crowd around him to greet him and kiss his
hand. One who does not know Don Bosco by sight need only survey the
playground for a large bunch of boys crowding around a priest, and will
have found him. Don Bosco engages the boys in conversation, makes a
point, cracks a joke, rewards one youngster with a kindly look of encour-
agement, another with a whispered "little word." When someone wants to
tell him something personal amid all the noise he bends down to hear
what the boy has to say to him.
The boys love him with a filial, almost worshipful love, and every-
body tries to have a moment with him. When he happens to be crossi ng
the yard at recess time, boys swarm all around him. It takes him fifteen
minutes or half-an-hour to walk the hundred feet, for he likes to stop and
chat a while with the boys who run up to greet him. He wants to get to
know them, and wants them to get to know him.95
In the above-quoted summary Barberis tells us that dismissal of "bad boys" was
an important point of Don Bosco's educational strategy. Clearly the boarding
94 No date, but between June 4 and 24, 1875, Notebook II, 1, FDBM 834 A3.
95 No date, but between July and December, 1875, Notebook III, 23, FDBM
835 810.

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school setting, especially when premises are grossly overcrowded (as the Ora-
tory was in the seventies), creates problems of immoral or otherwise undesir-
able behavior. Obviously, Don Bosco and the educators around him would be
faced with this problem and with the need to take action. Don Bosco, however,
was never hasty, and preferred "to talk" to the boys privately or publicly.
In a talk given at the beginning of the working boys' spiritual retreat, he
urged the lads to use that God-given opportunity, and expressed his satisfaction
with most of them. But he added, as Barberis reports:
"I regret that I cannot say, 'All of you.' Unfortunately some of you just
don't care and would rather skip the retreat. Such boys are to be pitied be-
cause they are the ones who need it the most. But let such people take
warning, because we may have to show some of them the door before the
retreat is over. In the case of others, we shall wait and see if they really
mean to turn over a new leaf. If not, they will have to be expelled. They
are the ones who are doing the devil's work by sowing the bad seed: im-
moral talk and behavior. Then there are those who break the rule. As late
as this evening I have had a report that some boys went out without per-
mission. In some schools this would draw immediate expulsion, and de-
servedly so. But in our case I would rather not take such drastic action."
Barberis adds a comment which reveals the general belief that Don Bosco was
clairvoyant. He writes:
As Don Bosco was speaking, I overheard a couple of the older boys whis-
pering behind me. One of them remarked: "We are in for it. How can he
know that we went out, and know it so soon. It doesn't seem possible." It
is, however, true. When as yet no one in the house is aware that anything
is wrong, Don Bosco already has knowledge of it in detail.96
Meetings of the house council, the purpose of which was to deal with discipli-
nary problems and discuss educational strategies, were held on a weekly basis.
Father Rua usually presided and took down the minutes.97
At one point in his chronicle, Barberis speaks of the advantages of such
meetings, adding that all important decisions are referred to Don Bosco for a
final disposition. The latest meeting dealt with the problem of immoral behav-
ior (disordini d'immoralita) on the part of some boys, with the result that two
of them were dism issed. Then Barberis adds a personal comment.
Lest anyone be shocked by this decision to expel some boys from the Ora-
tory who were guilty of immoral behavior, it should be remembered that
96 May 30, 1875, Notebook I, 33-34, FDBM 833 D7-8.
97 For a critical edition of these minutes covering the years 1866-1877 (and
of other similar documents), cf. Jose Manuel Prellezo, Valdocco nell'ottocento tra
reale e ideale (1866-1889). Documenti e testimonianze (Roma: LAS, 1992), 123-
2 18.

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Journal of Salesian Studies
this is an established policy which is adhered to with utmost severity
(arcirigorissimamente). When it is ascertained without a doubt that some-
one has been guilty of bad talk, we proceed without further ado. Likewise,
when certain actions come to light which may not appear to be gravely
immoral in themselves and might just be put down to childishness, but
which cause scandal, then we have no alternative but to act. It has been our
experience that modicum fermentum totam massam corrumpit ["A little
leaven corrupts the whole lump," 1Cor 5:6, Latin Vulgate]. Hence the cul-
prits are immediately dismissed.
What happened last year is worth a comment. A number of working
boys, among the most proficient in our workshops and in their musical
instrument, were involved in immoral behavior. These youngsters were
expelled regardless of work in progress or of our need of a band. Then it
was discovered that the whole band as a group was " infected" with the vi-
rus: it was first suspended for a time, but finally dissolved outright. Sev-
eral months later it was reassembled, but on a different basis and with new
membership chosen from among the best in conduct and musical ability.
The new players were drawn both from the workshop population and from
the junior brothers of the Society.98
6. Unusual Aspects of Don Bosco's Missionary
Commitment
Don Bosco for years had been considering launching the Salesian Society into
missionary activity. Every since Vatican Council I (1869-70), at which he had
met bishops from all parts of the world, he had been looking for an
"opportunity" to realize the dream. In 1871or1872 (as he later related) he had
dreamt of Salesian missionaries evangelizing a population of swarthy natives,
whom he could not identify. In 1874 Mr. John Gazzolo, an Italian who had
emigrated to Argentina and subsequently been appointed Argentine consul in
Savona (Liguria, Italy), having become acquainted with the Salesian work, put
Don Bosco in touch with Church authorities in Buenos Aires. Negotiations
progressed rapidly, and toward the end of 1875 a group of 10 Salesians left for
Argentina. They were to staff a church and a school, chiefly in behalf of Italian
immigrants, while exploring the possibility of undertaking missionary activity
among the natives of Patagonia and Tierra de! Fuego.
(1) Missionary Strategy
The Argentine consul visited the Oratory on a number of occasions. Toward
the end of May 1875 he was entertaining some priests in the dining room after
supper. He was describing the customs of early Patagonian natives as recorded
98 January 23, 1876, Notebook IV, 27, FDBM 837 Bil.

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in reports written at the time of the discovery of those regions. Barberis com-
ments, "It appears that all those early inhabitants practiced cannibalism." 99
This discussion took place when the mission was still in preparation.
Some time after the missionaries' departure, one evening after s upper D on Bo-
sco told a number of seminarians and priests how he thought the evangeliza-
tion of "Patagonia and the Pampas" might be accomplis hed, taking into
account the (imaginary) character of the natives. Other missionaries had failed
miserably, he said, but a new strategy might produce results.
''True, other missionaries, Jesuits in particular, tried without success t o
evangelize those regions. All those missionaries were torn to pieces and
eaten by the natives. We, however, should profit by their experience, and
by taking due precautions we might be successful. With this aim in view,
we would establi sh a school (collegio) in a town already fairly civilized
and as near as possible to the region where the natives live. While serving
the local population in the school, the missionaries would study the char-
acter and the culture of the natives living nearby. It would be very helpful
to take into the school some of the natives, or their children. This would
not be too difficult, since (as I am told) they come to the towns to trade.
By dealing kindly with them, by giving them gifts, we would find accep-
tance, and a door would be opened. Then, if we could take as a guide one of
the natives who has spent some time in our school, this would facilitate
our approach. It is of paramount importance, however, to avoid acting
recklessly or in haste; we must first prepare the way. Nor should we even
let out that we are interested in them; we would instead set up a school at
their borders and begin to make ourselves known and loved with band,
with si nging, as well as with goods and gifts. The next step would be to
get a priest to visit their territory for a few days, and thus open the way for
more permanent activity in the region. And if it should please the Lord
that some of us die a martyr's death by being killed and eaten by those
cannibals, even this should not fri ghten us away."100
(2) Editing the Missionaries' Letters for the Purpose of Publicity
99 May 29, 1875, Notebook I, 39-40, FDBM 833 El-2. On the same occasion
Gazzolo went on to talk about money that he could lend; about hi s building the
church of Our Lady of Mercy in Buenos Aires; about property he owned in the vicin-
ity which could eventually be given "to a religious order." He must have done well
for himself in Buenos Aires, as his subsequent dealings with the Salesians in that
city would confirm.
100 January 7, 1876, Notebook III, 66, FDBM 836 AS. Obviously the
Patagonian natives were no cannibals. This notion, like their designation as
"savages," was part of the Romantic lore purveyed in the literature and encyclope-
dias at the time. However, going into the natives' territory south of the Rio Negro
was not without its dangers. T he natives would naturally resent any intrusion.

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Communication between the missions and the center in Turin could only be by
letter. True, the submarine telegraph cable connecting Portugal with Brazil,
Uruguay and Argentina was in operation. But apparently it did not service other
areas. A letter would take over a month, but one is amazed at the flow of corre-
spondence. The letters from the missionaries formed the basis of the publicity
made on behalf of the Salesian missions in the Catholic papers.
As Don Bosco was chatting with a group of Salesians after supper,
someone remarked how people looked forward to the letters from our mission-
aries published in the newspaper, L'Unita Cattolica. Barberis describes how
this publicity was handled.
Don Bosco has entrusted to Father [Cesare] Chiala the task of abstracting
the more interesting news from the many letters received from South
America-from Father [Giovanni] Cagliero, Father [Domenico] Tomatis,
Father [Giacomo] Allavena and others. Out of this material Father Chiala
will compile 5 or 6 letters to be sent in to the newspaper L' Unita Cattolica
for publication on stated days. The new mission seems certain to bring
about a resurgence of popular interest in the foreign missions in Italy and
other countries as well. Never before have news reports from the missions
caused such a stir. [...] These letters are eagerly awaited and read, and the
newspaper issues in which they appear make the rounds of the neighbor-
hoods.101
On another evening, as a group of Salesians were talking about how successful
this kind of publicity was turning out, Father Chiala's name naturally came up
in the conversation, for he was in charge of editing the letters for the newspa-
per. Don Bosco exclaimed: "Father Chiala is a most precious asset (una vera
per/a preziosa) for our Congregation in every respect."
Barberis comments:
Let me say a word on how those letters are compiled for publication. Fa-
ther Cagliero and the other missionaries are the source of the subject mat-
ter which has to do with the missions, but the form is exclusively Father
Chiala's work. I mean to say that the news items about our missions are
edited and compiled from different letters, whereas matters of hi story, ge-
ography, anthropology, etc. are taken from standard books and encyclo-
pedias. This method of editing the letters for publication was Don Bosco's
idea entirely. Father Chiala submits the drafts to Don Bosco, who invaria-
bly adds some appealing touch. For example, in one he might insert, "We
have received copy of L'Unita Cattolica, and we thank the editors..." [.. .];
or: "The feast of the Immaculate Conception here in our mission is marked
as a day of special prayers for our benefactors;" etc.102
101 January 22, 1876, Notebook IV, 17, FDBM 837 Bl.
102 March I I, 1876, Notebook V, 7-8, FDBM 839 AS-6.

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(3) Great Illusory Ideas
Don Bosco was scheduled to go to Bordighera to open a new Salesian school.
From there he was planning to go on to Rome to promote the cause of the
missions. He would also present to Prime Minister Marco Minghetti the pro-
posal for an Italian colony in Patagonia.
Don Bosco has been seriously working on an idea which may seem ludi-
crous at first, but which he will nonetheless present to [Prime Minister]
Minghetti. Don Bosco's proposal is that a colony [of Italian immigrants]
be established in South America, specifically in Patagonia. The first s tep
would be to establish a fort as a base; then gradually by successive forays
the whole region could be reduced, while at the same time the natives
(sel vaggi) are civi lized. Salesian missionaries would be available to fa-
cilitate the process in this latter respect [civilization or evangelization].
Don Bosco first outlined this idea of his some time back (February
5). Letters meanwhile arrived from Father Cagliero bearing exciting news
of the missions. So, the follow ing evening Don Bosco spoke again of his
plan in greater detail and in a manner which made it look feasible. He
added, 'The first thing I'll do on arriving in Rome will be to take it to
[Prime Minister] Minghetti."103
A little later, since several letters had agai n arrived from Buenos Aires, the
conversation after supper was chiefly concerned "with our affairs in South
America." Don Bosco spoke of propos als which he would present to the Prime
Minister. Barberis reports:
Don Bosco has been waiting for the chance to put a number of proposals
before Prime Minister Minghetti, two in particular.
The first I have already mentioned. Don Bosco is proposing colo-
nizing parts of Patagonia, that is, setting up an Italian colony with th e
Italian immigrants in that "no-man's land," which would therefore belong
by right to the fi rst occupants.
The second proposal concerns setting up a postal union between It-
aly, Argentina and Uruguay. The advantages of such a union would be
enormous, not only for the purpose of trade, but also for immigrants and
for us. At present postage rates are exceedingly high. With such a conven-
tion the rates could be cut to one-tenth the present level, and Italy would
be the winner. I'm not privy to the fine points of this proposal, but I
know that Don Bosco has already worked it out in detail. He never puts out
ideas before researching their feasibility, and so is able to suggest practi-
cal ways of implementing them. 104
103 February 516, 1876, Notebook IV, 46-47, FDBM 837 D6-7.
104 February 19, 1876, Notebook IV, 82-83, FDBM 838 86-7. The idea that
Patagonia was unclaimed no man's land was obviously quite incorrect.

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As was to be expected, from the start the South American missions were ac-
corded top priority. But even while planning and making specific preparations
for Patagonia, Don Bosco was already dreaming of a worldwide missionary
effort. One evening "the conversation moved from our present missions to
those that are now being planned." A mission in Australia, from where he had
repeated requests, would be possible in a couple of years. This would require a
knowledge of the English language. Don Bosco was also looking beyond Aus-
tralia and thought he might divide those who opted for the missions into three
groups: Spanish-speaking, French-speaking and English-speaking.I05
As early as 1875, Don Bosco was already thinking of missions in the Far
East (an area which would be uppermost in his mind and in his dreams in mid-
1880s). Barberis reports that during a familiar moment after supper when the
conversation had been on the missions, Don Bosco remarked:
"Missionaries in huge numbers are needed if the millions and millions of
people that still haven't heard the Word are to be brought to the faith.
This is particularly true of Asia. There are over 800 million people on that
continent, 500 million souls in China alone, and 200 million in India.
Think of the need in those countries. We imagine Europe to be a big place;
but China alone has more than twice the number of people. We speak of
Piedmont and its variegated history with pride; but Piedmont is no more
than a grain of sand in the midst of an ocean! And what about this little
atom, our puny Oratory here in Valdocco, which keeps us so frantically
busy? But we are planning to send missionaries out to convert the
world!"I06
7. Encyclopedic Bosco
The South American mission had the further effect of focusing Don Bosco's
keen and inquisitive mind on interests which went beyond the immediate mis-
sionary concerns. One might say that Don Bosco's interests were encyclopedic.
He took great pleasure in reading and talking about "scientific" matters, and he
was especially interested in history, geography and anthropology.
(1) Speculations about the American Continent and Its Early Inhabitants
The dream on the missions of 1871-72 fired Don Bosco with a desire to ascer-
tain the identity of those natives. When finally, after the offer from Argentina,
he identified the natives as Patagonians, he embarked on a veritable mental
journey of exploration. Anything that had to do with South America and its
native people became the object of research and the subject of conversation.
Barberis reports:
105 January 7, 1876, Notebook III, 66, FDBM 836 A5.
106 May 20, 1875, Notebook I, 21 , FDBM 833 C7.

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Don Bosco and I were walking under the portico, and the subject of Buenos
Aires and voyages of discovery came up in our conversation. Don Bosco
is extremely fond of such subjects. He is thinking of writing a book about
Buenos Aires and about the prospective voyage of our missionaries. Their
departure and arrival, and the events of the voyage would be described in
detail. The book would go into the history and geography of the city and
touch upon the people's culture and eating habits, and the fauna of the
area. [...]
Don Bosco went on to talk about the first settlers of the Americas.
He believes it to be very probable that the continent was settled by de-
scendants of Arpachshad crossing over the Bering Strait from Asia into
North America.107 It is also possible, so he believes, that people could
have crossed the Atlantic from the westernmost point of Africa to the
easternmost point of Brazil. [...]
Don Bosco takes the keenest interest in everything that has to do
with explorations and scientific discoveries. 108
Barberis adds a note which reveals his own abiding interest in the subject. He
writes:
With all this talk of geography, ethnology, discoveries, etc. my excite-
ment knew no bounds. So the following day, Thursday [day off from
school], I managed to set aside a few hours and to begin my research on
Buenos Aires. Using history books and various encyclopedias I put to-
gether some ten pages of data relating to the discovery of the place, the
founding of the city, the topography, ethnology, and culture of the area.
In the evening I submitted the papers to Don Bosco for him to review. 109
One evening Barberis was working in the library, when Don Bosco came by on
a short break. Barberis reports:
We walked back and forth and talked for about three quarters of an hour. At
one time Don Bosco stood before a large globe which I have installed on
the main table. He pointed to the Isthmus of Panama and to the exact loca-
tion of the projected canal. He then pointed to the Strait of Magellan, and
107Arpachshad is first mentioned in the "Table of Nations" in Gen 10:22:
"T he sons of Shem were Elam, Assyria, Arpachshad, Lud, and Aram." The name re-
curs in Gen 10:4; 11: 10- 13; in IChr 1:17f., 24; andinLk3:36 in Jesus' geneal-
ogy. In a dream Don Bosco is said to have had around 1885, the "Angel of
Arpachshad" appears as the angel of Asia. This was in accord with the view of early
Biblical interpreters, that the descendants of Arpachshad peopled the Asian conti-
nent.
108 May 15, 1875, Notebook I, 16-1 7, FDBM 833 C2-3.
109 May 15, 1875, Notebook I, 18, FDBM 833 C4. This initial efforts by
Barberis may well be regarded as the beginning of his extensive research o n
Patagonia, which he undertook at Don Bosco's request and completed the followi ng
year [cf. note 33 above].

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we talked about Magellan's perilous journey and noted the extreme degree
of latitude he had to reach in order to circumnavigate the southern tip of
South America.
Traveling up the globe to the opposite pole, we fixed our attention
on the Bering Strait. It appears more than likely that ancient Asiatic peo-
ple could migrate over the strait and settle North America. [...] Don Bosco
then asked me to find out whether the two continents had common flora
and fauna. "It's not just out of intellectual curiosity," he explained, "that
we should take an interest in these matters. This knowledge helps cor-
roborate principles which we already possess on much surer grounds [the
Bible!] but which are disputed or rejected by people in our own day. For, if
we can ascertain that the plants and animals of the new world are similar to
those of the old, we would have at once proof of the settling of the new
world by people from the old, and proof of the unity of the human race.
[...] And as for the different human races themselves, there is no longer
any argument but that variations are purely accidental. Furthermore, voy-
ages of discovery have revealed an amazing anthropological fact: namely,
that many Biblical traditions have survived in the folklore of human
groups almost everywhere. [...]"
He went on: "I'm especially curious to know if the primitive inhabi-
tants of the new world had the domestic animals that are part and parcel of
our daily lives today : horses, cattle, dogs, cats, poultry, and the like. If
not, what draft animals did they use for transport of goods and for agri cul-
tural work?" I replied that, as far as we can tell from the way they are de-
picted, American natives seem to have been too weak and shiftless for
agriculture and commerce. They lived off of the natural bounty of the land.
[...] Nor did they have the use of such pack animals as horses or oxen, nor
of any other comparable beast of burden. "However," I added, "I shall have
to read up on the subject." 110
(2) Tobacco, Coffee and Archaeology, Too
Don Bosco was against smoking, but after meals he enjoyed a pinch of snuff
or two. He also kept his snuff box handy for others to sample. Once, as Bar-
beris relates, this led to a disquisition on tobacco.
Don Bosco and I were walking under the portico after the noonday meal.
We were immediately joined by a group of seminarians who crowded
around Don Bosco for their pinch of tobacco [snuff]. During the conversa-
tion which ensued, someone asked what the Latin word for tobacco was ,
and by what name was tobacco known when first introduced. Don Bosco
explained: "Tobacco was first introduced to Europe from America by a gen-
tleman named [Jean] Nicot, who was a minister of the queen of France. The
queen sent samples to various sovereigns and nobles with the note that it
was a powder which her minister Nicot had sent from America, and which
110 May 20, 1875, Notebook I, 18-20, FDBM 833 C4-6.

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was capable of working peculiar effects. I I I Since the name of this sub-
stance was unknown, it was soon named pulvis Nicotina, that is, Nicot's
powder, and this name remained in use for a long time." Then the toxic ef-
fect of tobacco was mentioned, and Don Bosco added: ''Tobacco contains a
toxic substance and it is very harmful when smoked. Chemists named this
substance nicotine, or poison of Nicot's powder. Because of this a ban
was placed on the sale and use of tobacco in Europe. Such a ban remained
in effect for a long time and it was aimed at preventing disease or even
death. The use of coffee was likewise banned at first." [...]
The conversation continued and ranged over a variety of "scientific" topics.
Barberis concludes:
Don Bosco is very fond of discoursing on discoveries, inventions, and
achievements of earlier times. He can recall verbatim pages he barely read
once 40 or 45 years ago. It's truly amazing.112
It is a fact that Don Bosco's interest in science and discovery in general equaled
his curiosity about the early populations of the American continent. For ex-
ample, one evening when a number of priests were chatting with Don Bosco
after supper, as Barberis reports,
The topic of archaeological discoveries came up in the conversation. Don
Bosco spoke of the identification and excavation of the city of Troy. Then
he went on to talk about Babylonian cuneiform writing, and about a great
headstone (lapide) unearthed a short time ago in those ancient ruins. He
also discoursed on Egyptian hieroglyphics and on the method by which
Egyptian mummies were embalmed. I 13
8. Tender Loving Care
Most in evidence in Barberis' chronicle is Don Bosco's fatherly love for all his
spiritual children. He cared about them and made it a point to show his affec-
tion. Numerous times we find Don Bosco dealing with the humblest confreres
with loving respect and beautiful sensitivity.
111 Jean Nicot (ca. 1530-1600), French diplomat and scholar, served as am-
bassador to Portugal ( 1859-61 ), and introduced the use of tobacco from Portugal
into France. The terms nicotine and Nicotiana (botanical name of the genus) derive
from his name [Webster's New Biographical Dictionary].
112 June 5, 1875, Notebook JI, pp. 3-4, FDBM 834 A4-5.
113 January 22, 1876, Notebook IV, p. 22, FDBM 837 B6. The site of Troy
was identified by the German archaeologist Heinrich Schliemann, who in 1870
began excavations of the mound and noted 46 strata. The stratum known as Troy VII
is believed to be that of the Homeric city.
It is impossible to tell what the "great headstone unearthed a short time ago in
those ancient ruins" may have been.

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204
Journal of Salesian Studies
Barberis relates that once he was asked to accompany Don Bosco on a
visit to some benefactors, and writes:
On our way out, the porter ([Brother Giuseppe] Bassino) greeted Don Bo-
sco and kissed his hand. Don Bosco stopped a while and in a most kindly
manner said to him: "I did read the letter you wrote to me. I want to assure
you that you are often in my thoughts and that, if there's anything I can do
for you, I shall be very happy to do it."
When we got home, [Brother Luigi] Dep[p]ert came up to greet him
and kiss his hand. "Dear Dep[p]ert," Don Bosco said to him placing hi s
hand on his head, "I think it's time for you to set aside these secular
clothes and put on the clerical habit. Leave it to me. You have placed your
trust in me and I won't let you down. You are in my thoughts, and I desire
nothing more than to make you happy in this world and the next."11 4
Barberis remarks that Don Bosco always took someone along with him when
invited to dinner. They could thus have a good talk on the way. He writes:
Don Bosco was invited to dinner at Marquis [Domenico] Fassati's hou se.
Around 6 in the evening, he sent for [Brother Andrew] Pelazza, and asked
him to go along. So they left together. Don Bosco does this very often,
whenever he needs to talk to any confrere or when someone needs to talk
to him. It is very difficult to have a leisurely talk with Don Bosco at
home. By this method the two can talk undisturbed on the way about per-
sonal or business matters. These private conversations are a great boost
to the morale of the person involved, for the very gesture is a sign of trust
as well as an honor. And since Don Bosco is invited out two or three times
a week, many are the confreres who, being troubled or in pain, have found
strength and consolation in these heart-to-heart exchanges.115
Don Bosco had left the Oratory to accompany the departing missionaries and to
dedicate St. Pierre's orphanage in Nice-25 days on the road. Barberis describes
the touching scene on his return.
At supper time he walks into the dining room while the reading is in prog-
ress. Immediately the bell is rung for the reading to end, and we greet him
with a thunderous ovation expressing all the joy of having our common
father back among us. Don Bosco makes his way slowly across the dining
room smiling and greeting everybody. He has a fatherly glance for one, a
friendly pat for another, a reassuring word for a third confrere. Some of us
have written letters to him while he was away. As he walks from one to the
other he also has a word about the letters. It is as though he has had noth-
ing else to think about except the matters presented in them, and he makes
everyone happy.
114 May 27, 1875, Notebook I, p. 31, FDBM 833 DS. Deppert was ordained a
priest and died in 1889.
115 March 22, 1876, Notebook VI, pp. 16-17, FDBM 840 A6-7.

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Saint with a Human Face-Fr. Barbaris' Chronicle
205
When he got to me, he stopped only a few seconds; but he looked at
me with inexpressible kindness and said: "I have taken your proposal very
seriously to heart and am looking at ways of acting on it." Such simple re·
assurance fi lled me with joy, and the worries and doubts I entertained in
this regard instantly vanished.116
Conclusion
Father Barberis' chronicle is truly a vast canvas depicting from life, and some-
times with fastidious realism, the figure of Don Bosco and of the Oratory in
the middle and later seventies. In this article, after describing the activity of
some outstanding chroniclers, Barberis' in particular, I limited myself to pre-
senting small selections, barely skimming the surface. My only aim was to
bring together some episodes in the life and times of Don Bosco that would
illuminate facets of his personality and thought.
There is no question that for the chroniclers, as for all the Salesians of
their generation, Don Bosco was the saintly founder guided by God and the
Virgin Mary at every step in his great undertaking on behalf of poor young
people. The charismatic figure of the founder, surrounded by a halo of the su-
pernatural, stands out from every page. Every word of Don Bosco, in fact eve-
rything that had to do with him, was therefore precious and to be treasured.
But what is remarkable is that Don Bosco also appears a totally human
saintly founder. Perhaps precisely because of the general belief that Don Bosco
could do no wrong, and that what he did or said was never without justifica-
tion, Barberis can maintain the detachment necessary for a presentation of the
founder as a real person.
Above all, Barberis presents us with the picture of a beloved and loving
father. Barberis clearly loved him passionately and felt loved in return; so did
all the confreres and boys. And clearly Don Bosco deserved this worshipful
love, for he himself was most devoted to each and all, and everyone felt him-
self to be the object of his special love and concern.
116 December 6, 1875, Notebook Ill, pp. 34-35, FDBM 835 C9-10.