ON THE HOLY QUEENS AND SISTERS, TARASIA THE WIDOW AND SANCIA THE VIRGIN, DAUGHTERS OF KING SANCIUS, OF THE CISTERCIAN ORDER, AT LORVÃO IN PORTUGAL.
>IN THE YEAR 1229 OR 30 AND 1250.
PRELIMINARY COMMENTARY.
Concerning the birthday of each, ancient veneration, the Processes formed for Canonization.
Teresia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
Sancia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
BY THE AUTHOR D. P.
Given as a companion to my Master Godefridus Henschenius of blessed memory for collecting the Acts of the Saints, and with him having set out for Rome, I came in the year 1660 into the acquaintance of Friar Franciscus Macedo of Portugal, of the Order of St. Francis, a man among the Observants erudite, and known by several published books; as also of his own brother, In the cause toward Canonization Antonii Macedo of our Society, then Pontifical Penitentiary at the Vatican church, who too himself known by published books, and having undertaken to the Most Serene Christina Queen of Sweden a legation for her conversion to the Catholic faith, well deserving of the Church. To Father Antonius, after our departure from Rome, there came from Portugal a mandate, that he should resume the business, which in the 16th century by the Kings Sebastian and Henry at Lisbon had been designated, and in the year 1634 had been begun at Rome, for canonizing the Holy (as they are commonly called) Queens, Tarasia and Sancia, a new Life published at Rome in the year 1667, daughters of King Sancius I, in the year 1229 or 30 and 1250 deceased. Franciscus moreover, well deserving of those same holy Queens, by the example of others, who wrote excellent things about them in various languages, composed from the Acts of the Processes, formed in Portugal, and from new and old documents bearing on the same, concerning the life and ancient worship of each a Latin booklet: which also approved at Rome, he published in the year 1667, Pope Clement IX having already been raised to the throne. He prefaces, that nothing there is his own except the style, which he wishes the reader to hold acceptable; but of the faith of the things related by him let him doubt nothing: For I had, he says, suitable and public-law exemplars, which it would be a scruple not to believe; since the Acts, whence I took what I write, according to the laws of the Council of Trent were drawn up, recognized by the Superiors and sent to Rome.
[2] A great part of the writings, which he used, was long preserved at Rome with the Assistant of our Society for Portugal and the Indies; from the Processes, and other ancient monuments: but especially the Processes themselves, made by the Ordinary, at the order of the Pontiff; and translated from the vernacular Portuguese language into Italian. These moreover are divided under eleven Titles in all, of which a synopsis was extracted for us by the aforesaid Assistant Reverend Father Antonius de Rego, in the year 1691, almost in this manner. Under Title 2, Doctor Friar Laurentius of the Holy Spirit, Abbot of the monastery of Alcobaça, General and Reformer of all the other monasteries of his Congregation in the kingdoms and dominions of Portugal, makes known, that since very many miracles, some of which from the Codex of the Processes are here indicated. which God through the holy Queens worked, had been given to oblivion and perished through the negligence and carelessness of men; lest this should thereafter happen, concerning those, which in his time had been done and were daily done, he duly instituted an examination: and decrees to interrogate at Lorvão the Witnesses; as in fact, with his Secretary Friar Georgius a Sanctis assisting him, he interrogated up to thirty, in the year 1595. But afterward the summary of the Process instituted by him to be completed he committed, himself being hindered by other matters, to Friar Antonius a Conceptione, Rector of the College of Coimbra of his Order, with the same Secretary Friar Bernardus de Britto added, who was Chronographer of that Order and of the Portuguese Crown. This commission moreover was signed on the 18th of August 1599, and begun to be put into execution on the 3rd of January following, when, five other witnesses having been heard, the Summary was completed, registered in the process from folio 241 to 272.
[3] Under the third title, through the five following folios up to 277, runs the Relation, In the year 1617 the sepulcher of Tarasia is opened. how was opened the Royal sepulture of the Most Serene Queen Lady Teresia, Queen of Leon and Galicia, Foundress of the royal Convent of S. Mary of Lorvão; where is her sepulture, with the sepulture of the Infanta Lady Sancia, her own sister, Foundress of the royal monastery of Celas; when the Abbess was Lady Maria de Mendoza in the year 1617, on the 7th day of the month of July, on a certain Friday at the 11th hour of the day, by Lady Magdalena de Vasconcellis and Silveria, Religious of the aforesaid Monastery, consigned in writing. And this by Father Conrad Janning faithfully rendered into Latin, in our division of the Life written by Macedo makes Chapter XI. The Fourth Title has nothing other, than a certain transcript from the Breviary of the Cistercians of the year 1611; where Teresia (for so the more recent usage loves to write) Sancia and Mafalda (this other Sister, whose Acts I illustrated on the 2nd of May in the Appendix) are numbered among the Blessed of the Order. The sanctity of each is proved. The remaining eight titles, from folio 277 to 318, are taken up in relating those things, which Friar Angelus Manrique in the Evangelical Laurel, about the year 1604 first published at Salamanca, then reprinted in various places; and Bernardus Britus aforenamed, far more copiously inserted into his Cistercian Chronicle, printed at Lisbon in the year 1602; and also Antonius Brandanus, of the same Cistercian institute Abbot General, and Arch-chronographer of the whole kingdom of Portugal.
[4] The first title, and the chief one, and filling 240 folios, contains the Summary of the Witnesses concerning the Miracles, The Process formed by Ordinary authority which in life and after death were wrought by the Lady Queens Teresia and Sancia, Religious of the Cistercian Order; drawn up by the Archdeacon Benedictus de Almeida, Deputy of the Holy Office of the Inquisition in the city and diocese of Coimbra, by commission of the Reverend Chapter, the See being vacant: which Summary began to be made at Lorvão on the 8th day of March 1634; at Celas, on the 24th; and at Coimbra, on the 27th of July, here 9 witnesses being heard, there 8; but at Lorvão there appeared in all 196, deposing, concerning the public voice and fame of sanctity, and concerning the innumerable and almost infinite miracles and prodigies, wrought by the intercession of the holy Queens, before the Archdeacon of the church of Coimbra Lord Benedictus de Almeida, in the year 1634 deputed Judge; and Emmanuel de Abreu, public and Apostolic Notary; in the presence of the Reverend Father Joannes de Almeida, of the Order of St. Bernard, Confessor of the Nuns of Lorvão, and constituted Procurator by their Abbess. In the last folio moreover of the whole Process is placed the Testification of five Notaries, by which they give faith concerning the sepultures of the holy Queens, and their epitaphs, related in the Life num. 60: and 35. likewise that over them is the altar of the most blessed Virgin; and before them a lamp of silver lighted, from which they saw oil drawn out and from the sepultures earth, which is carried even outside Lorvão for the sick. And all things were signed with the seal of the judge, deputed for this cause, the Lord Provisor Benedictus de Almeida in the year 1635, at Coimbra on the 17th of March.
[5] Macedo, having followed the two aforecited Processes, demands for himself rightly all the faith, which they deserve: but the things which for continuing the thread of the history, The Chronological errors corrected in the Life at the end. of his own judgment, or from the opinion of others he interposed, are not always equally solid, nay sometimes contradict more certainly and distinctly digested history: wherefore I took the liberty of cutting out such places with little dots inserted here and there; and of substituting in a different character certain things of mine, between brackets []: concerning which, that a surer account may be clear to the reader, an Index added at the end will provide; not as if I wish to insult the Author, not sufficiently instructed in the knowledge of histories; but lest I should seem to have changed anything rashly in another's work. Effigies are here proposed: But let it please here also to see joined together in one little plate, the effigies of each Saint, taken from two originals at Lorvão and translated to Rome with the Process, and thence sent to me by the aforesaid Father Assistant. For there is no other more fit place. The inscriptions, which in the Roman copies, as here under the arms, are read; naming each Saint from her grandfather Alfonso Henriques; in the Originals of Lorvão sound thus, the first indeed: Holy Lady Teresia, daughter of Sancius the first, King of Portugal; Queen of Leon, Reformer of the monastery of Lorvão. The other truly: Holy Lady Sancia, daughter of Sancius the first, King of Portugal; Foundress of the monastery of Celas. There are those who think that those five little Escutcheons by which the Arms of Portugal here also expressed are decorated, are to be referred to the number of the Kings slain by Alfonso the grandfather; others propose a holier cause for that number, namely the wounds of Christ, to which the author of that emblem referred the victory received.
[6] It remains, that, since the Saints died on different days, I render the reason for relating them here together. Sancia died on the 13th of March, And let that be the chief reason, that of one separately without the other for the dignity of the matter it can scarcely be treated, so joined and intertwined among themselves are the deeds of each, especially the miraculous; which therefore also in one Process only were collected under the name of each. Sancia died and is venerated, on the 13th of March, according to the sacred calendars of the Cistercians and others, so far as I know, all, although Macedo, citing the Cistercian Martyrologies (which is wonderful), says that she is announced, why she is illustrated on this 17th of June: on the 3rd of the Ides of April. Which either through his own carelessness, or that of the copyist, or of the typesetter, he printed, by putting the third of the Ides of April, which is the 11th day of the same, for the third of the Ides of March, which is the 13th day of this month; on which, as I said, by all she is venerated; and we related something about her in the Things Passed Over to that same day, which thus there we now prefer to be read: Sancia the Queen (so the Spaniards once used to call the daughters of Kings) of Sancius the first of that name; daughter of the King of Portugal, having founded two monasteries, one for the Franciscans, the other for the Cistercians, by the writers of each sacred Order is claimed, as their Foundress; by the Cistercians indeed even as their Nun, as she truly was. Of her we are to treat at greater length, where we treat of her holy sister Tarasia, with whom her deeds are for the most part connected, on the 17th day of June.
[7] On this day therefore, sacred to Tarasia, we now treat together also of Sancia herself: and we premise; Her name and praise in the sacred Calendars, on the 13th of March, there is read in the Calendar of the sacred Cistercian Order, in which the festal days of her chief solemnities according to the order of the months are noted, printed at Dijon in the year 1617: Sanctia the Queen, Nun at Celas. And in the Series of the Saints and Blessed of the same Order by Claudius Chalemot thus is written: In Portugal the deposition of B. Sancia the Queen, who, bereaved of her husband and spouse the King, built the Celas convent of Nuns of the Cistercian Order, and there, having received the habit and veil, by the probity of life and sanctity she shone forth, as certain Authors attest. They attest it indeed for the greater part, very many Authors: But a suitable Author, who attests that Sancia was bereaved of husband and spouse, can be found, I think, by no one: since it is established that she had neither husband nor spouse ever. It can be, that what Chalemotus here says of Sancia, may be verified in Mafalda her sister, and herself a Saint. For she, to Henry, King of Castile, still under age, joined by a marriage ill-omened, because incestuous; and therefore quickly separated, and a virgin returned to Portugal, the marriage, as the same Chalemotus says, not yet consummated: which unless he added, I would think that he had confused the fortune of the two sisters.
[8] But concerning Tarasia, weaving a somewhat longer elogium, Chalemotus, among other things, has these. as also Tarasia. That married to Alfonso King of Leon her own cousin, three children she bore by him. That, because without ecclesiastical dispensation she had invalidly contracted marriage with a kinsman, she came to her senses and repented. That separated from him by sentence of a judge, and the Cistercian habit received, in the Lorvão convent she led a most holy life, and by many miracles shone in testimony of her sanctity. For a certain Nun, laboring under a grave disease, by her embrace alone she healed; to the lame and the languid by her touch alone she restored health; a half-dead boy by embrace alone she revived; and at last through water, with which she had washed her hands, to the fever-stricken she gave back health; and other such things which from the Process more copiously will be brought forward below.
[9] Thus far we took care to reprint this Commentary, the whole volume being already printed; This Commentary, reprinted here, corrects certain errors for the reason that in it we detected certain errors through the more accurate information of a learned man. Among the errors was, that I had made Father Franciscus Macedo Procurator at Rome in the cause of the canonization of the holy Queens, whereas it was his brother Antonius. And hence let the Reader remember to take away from him that title, if perchance it recur hereafter, as it recurs in the next title of the Life. Other things too, it may be, also to be corrected in what follows. that in what follows they do not entirely agree as to the Chronological notes and other minutiae with the primary Process written in Portuguese; either because it was erred in its Italian translation; or otherwise: which however, of whatever sort they are, we do not wish in any way to the authority of the aforesaid Process, lawfully fabricated by the Ordinary, in any way to derogate.
[9] Theodorus Rhay among the illustrious Souls of Cleves, Jülich, etc., Tharasia in the year [? kin to B. Ricchezza?] also of B. Theresia, daughter of Sancius King of Portugal, cousin and wife of Arnulph IX (he ought to have written Alphonsus) as kinswoman of B. Rechezza. Concerning this woman I treated on the 21st of May, but whether and how she ought to be referred to the Kings of Leon or of Portugal, or whether these proceeded from her; according to the genealogical scheme of her collected by Gelenius, I leave to others to be examined.
A RECENT LIFE
By the Author Friar Franciscus Macedo of the Order of Observant Minors, Procurator constituted for the Canonization.
Teresia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
Sancia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
BY FRIAR FRANCISCUS MACEDO
CHAPTER I.
The native land, birth, education of the Royal Virgins.
BY FRIAR FRANCISCUS MACEDO
[1] Where Spain looks toward the West, and is washed by the outermost Ocean, Portugal, a happy province, Portugal lies, stretched out in a fair length; but for the rest narrow, here pressed by land, here forbidden by the sea; to the North steep and shut in by mountains, to the South level and covered with plains: the maritime part wedged with shores, curved with bays, distinguished by promontories; inwardly populous, outwardly full of ports, for commerce everywhere opportune; healthful in climate, fertile in soil, abounding in fish in the sea. A people once fierce in arms, clinging to itself, intolerant of fellowship, when unaccustomed to foreigners; afterward by use and custom gentler, renowned also in letters; in the studies of war alike and of peace it flourished. Loving and tenacious of its inborn liberty: impatient of servitude, the Roman first, then the Moorish yoke last it admitted, and first it shook off. With Christian rites at the beginning of its religion imbued, the Faith handed down, by no filth of heresy ever stained, by no stain of schism infected, it kept inviolate. Before and after the Moors were driven out, the Portuguese held Kings common with the rest of the Spaniards; until about the hundredth year after the thousandth, having received their own Kings after the year 1100, when Alphonsus the Sixth King of Spain, a part torn from the body of the Kingdom together with Teresia his daughter to Henry (of Lorraine, or of Burgundy?) the Prince had given as a dowry; Alphonsus the son, drawing his maternal right to the scepter, they saluted as King. Thence the Portuguese began to have their own Kings. Afterward, carrying on the matter vigorously by arms within the Kingdom, they propagated their empire abroad. First into Africa, soon into Asia, at last into America they bore their arms, joined with the sign of the Cross: and they were the first both authors of instituting navigation, and of amplifying Religion. Whatever peoples either dared to explore the seas, or to open up the lands, having both imitated and followed the Portuguese in traversing the world, found everywhere the impressed track of their valor. ruling far and wide; One of all the Kings of Europe, the Portuguese, leaning from the window of his court over the Tagus flowing beneath, sees ships coming from four diverse parts joined together likewise in one moment, and hears himself saluted Lord in the languages of all the nations. So far does that narrow kingdom far and wide hold sway, that while into the whole world it pours itself out, it receives the same gathered in its own bosom.
[2] Having entered the kingdom Alphonsus the First, after the broken power of the Moors, The royal seat having been fixed at Coimbra, and having vindicated by arms further Portugal (which the rivers Minho, Douro, and Mondego intersect), being about to carry his arms through the remaining provinces, fixed his seat and court at Coimbra. This city he chiefly chose, situated in the heart of the kingdom, and itself the heart of the kingdom; placed on high in the manner of a trophy, girt with olives which might soften the laurels, sloping down to the river, healthful and pleasant, fit for restoring strength and wiping away the sweats of war. Here Mafalda his wife and the Royal family set a fitting dwelling. Hence Alphonsus armed, to battles fierce and eager went out. Hither to leisure, after victory now mild and slow, he returned. Under that King and his son Sancius, if you regard arms, it was an iron age; if morals, a golden. For those occupied in pious and assiduous war, vices did not creep up: inasmuch as neither did sloth relax their strength; it flourishes with manly virtue, nor did wandering lusts enervate their bodies, nor did deceitful flattery extinguish faith, nor base ambition take away merits: minds hardened by military use the soft moth of delights could not corrupt; nor did limbs solidified with hardened callus yield to the soft enticements of pleasures: with the helmet pressing the brow, no one curled his hair with curling-irons. To hands roughened by sword and shield it was permitted to be neither dissolute nor rapacious. Equal to the men the women were kept at home, to do their tasks, to handle the distaff and needle, to be rarely seen, and with feminine discipline, to neglect ornaments, to be ignorant of rouges and pigments; not to intrude others' faces, to bring forward their own; to abstain from wine, to smell of nothing: the virgins to display modesty, the matrons gravity. Each used his own nature, and betrayed himself by his own disposition. The face the image of the soul, the eyes its indicators, the words expressed the feelings of the heart: and as the face was without rouge, so the soul without deceit. At home humanity, in the forum faith flourished. The tables frugal, the sleeps short, the clothing and food easily got. In arms and horses elegance. Each one used to be esteemed so much, as he deserved of the King and of the Republic. Things rightly done and deeds gloriously achieved, sure rewards followed; for things otherwise done just punishments were established. If anything was committed by anyone, it used to be granted to human weakness; not to be assigned either to shamelessness, or to malice. Innocent souls judged more mildly of crimes. with great integrity of morals. The highest religion in the King and Queen kindled the rest to piety: dearer to these was he who was nearer to God. Great concord among the citizens, and the greater because the Moors stood around, with whom they warred not so much from desire of amplifying the kingdom, as from zeal for preserving religion. These arts, these morals suited those times; although neither are good morals the benefits of the times, nor depraved ones the vices of the same, but of men; who, that they may excuse themselves, impute their misdeeds to the time, and that the excuse may be more plausible, prefer to assign to the same their right deeds.
[3] In this city, in this court Sancius, the first son and heir of his Father Alphonsus, born and educated, There King Sancius I, drew in pious as well as noble spirits; these grown up, with great profit to the republic, with immense loss to the Moors, he preserved. Of his Father in the temples the companion, in wars the helper, he could have equaled Alphonsus, if he could have an equal. In his lifetime he took to wife Dulcia or Aldoncia, a virgin distinguished in form and virtues, offspring worthy of her parents: for she had Berengarius, Count of Barcelona, as father; Petronilla, daughter of the king of Aragon, as mother. Several children Sancius bore from Dulcia: of the male line three. Alphonsus, the eldest by birth, heir of the kingdom, afterward called the Fat: Ferdinand, who, called into Flanders by his aunt Mathilde, by her effort joined to himself in marriage Joanna, the only daughter and heir of Balduinus, Count of Flanders and afterward Emperor of Constantinople; and in the disastrous battle at Bouvines, by Philip Augustus King of France, against whom he fought, was captured, and cast into the Louvre at Paris, from Dulcia his wife he begot 3 sons, 5 daughters. and so long he was in chains, until by Louis the Ninth led out, a little after at Noyon without children he died: Peter, who on account of the quarrels undertaken with his brother the King, into Mauretania withdrew; and there, when he had long lived in great honor with the Barbarian King, his brother having died he returned into Portugal; created afterward Count of Urgell, then King of the Balearic islands appointed, unequal in strength to sustain the Principality offered, he could not, and with no offspring left as a Ruler he departed. These the Males. The Females were five: Teresia, Sancia, Mafalda, Berengaria, Blanca, of whom (to omit for the present the two of whom we are writing) Mafalda, in an incestuous marriage to Henry the First King of Castile joined,… by the authority of the Roman Pontiff the marriage being dissolved, into the Arouca monastery of the Cistercian Order, built at her own expense for this purpose, enclosed herself, and there the remaining time of her life she spent. Berengaria unmarried, in the kingdom of Castile at Guadalajara, of which she was made lady, lived. The bones of the dead woman, brought into Portugal, lie at Santa Cruz beside her father's sepulcher. The last, Blanca, a little maiden, Teresia, when, the marriage dissolved, she had returned into her native land, to the Lorvão convent in which she had hidden herself, with herself led, and consecrated to Christ, and shortly lost. Of Teresia, and Sancia we are about to write: The illegitimate ones we do not care about. As the men of that time with the King in military works exercised themselves, so the Palatine virgins with the Queen gave attention to womanly arts: the hours which, both daytime, and nocturnal, free from greater cares remained, these to undertaking womanly tasks they devoted: which because it turned into a solemn custom, and passed to the families of illustrious women, it is necessary to describe accurately as a specimen of their duty.
[4] The women's quarter is ample and open, in which a floor moderately raised and joined to the wall extends, longer than broad, spread with tapestries. Here one sits, after the manner of the country, on the floor; except that for the Queen and women of royal blood cushions lie beneath. This is the order of those sitting. The Queen is eminent at the top, at the sides the royal women sit down. The exercises of these in the women's quarter, This is the first row. There follows a second of noble virgins of the court, within the floor, but humbly, sitting without cushions. The third, which is of the maidservants, remains outside the floor, and on the pavement, covered with mats woven from bright rush, has its seat, so that to each its dignity according to its rank may be clear. And as they differ in places, so they differ in material and work. The highest to embroider with the needle, and with applied gold and silk to exercise the Phrygian art; the middle the finest linens, with threads of diverse colors interwoven, to distinguish and crimp; the lowest, with the distaff set at the side, and the spindle driven in a twisting manner, to pluck and draw out linen and wool: thus to labor until late in the day, thus to work by lamplight until late at night. With the works finished, to gather the tasks for tally, to separate them, and to put them away in different chests; the common ones for clothing for private and domestic use to set apart, the precious ones for adornment and dress to keep, the excellent ones to destine for altars and to dedicate to sacred uses. variously distributed; These were the works of the Queen and of the royal virgins: laborious arguments of piety toward the Heavenly Ones; nor was any other reward demanded except the prayers of the receivers, not commanded however by the givers, but offered and voluntary. In this way the altars were clothed more nobly, consecrated more religiously, shone more brightly; the effigies and images adorned more becomingly, the sacred furniture everywhere more copiously increased: that daily and nightly leisure of the women, the business of war and of the forum equaled. Sometimes the Kings of this labor took the use: for there remained over from the work, things which to the soldiers, either as an incitement to performing military deeds, or as a reward for those performed, might serve; and it was glorious with these ornaments for soldiers to be distinguished and recognized. So the court virgins by kindling warriors to battles, even sitting conquered the enemy.
[5] There was eminent among the rest Teresia, intensely devoted to the studies of piety. There were certain common ones; to be present at the Divine mysteries, the inner senses to recall to meditation, the task of sacred prayers to complete, Teresia being eminent among the rest, the names entered in the register of the Saints by invoking to render, the thread of the expiatory beads (they call it the Rosary) by praying to draw out. These were of the daily duty. Those undertaken at certain and frequent times; to be present at sacred sermons, to open the hiding-places of conscience, and the contracted filth to expose to the Priest; the Eucharistic food to take, to raise pious questions; conferences, after the manner of the Holy Fathers, concerning things pertaining to the profit of the soul to institute. In these Teresia was never wanting, often to act the chief parts, and in that school of virtue not so much to learn, as to teach; by example to go before, not to follow. She added her own: to thin herself with fasting, to beat with scourges, to prick her body with a bristly cingulum, the public delights of the Court with secret torments to macerate, with the cultivation of piety and virtues, the offices of the court gradually to interrupt and to be free for God, into herself more deeply to descend, the hidden recesses of her soul to scrutinize daily; of her thoughts, words, severely to demand an account; if anything was committed, concerning it to ask pardon from God: the softness of her bed to make harsh, and from it often to rise to pray, and to snatch sleep with prayers. This was familiar to her, to belch forth the conceived flames of Divine love through the burning torches of sighs, and with sudden darts of little prayers to seek heaven, and at the Heavenly Ones piously to hurl them. Nor less was her zeal of doing these things, than of concealing them. To the lights of her virtues, the splendor of her majesty an ingenious self-abasement obstructed, which, holding out as a screen pomp and opulence, took away the reputation of sanctity. Who, in the habit and dress of a royal body, would believe a poor and lowly soul to dwell? So inimical is pomp to virtue, that by its mere appearance set forth it creates a suspicion of vice. You could not know which more pleased God, whether virtue, or the concealment of virtue. [Teresia had perhaps entered the thirteenth year of her age, when she was given over to the marriage of which in the following Chapter; accordingly either the virtue here described was altogether precocious in that age, or the Author, having gone beyond the bounds set for himself, indulged a little too much in rhetorical amplification: of which matter let the judgment rest with those, who shall be permitted to see the Processes formed for the Canonization, and to know whether there truly such things about Teresia not yet married are read: for already we have learned not to trust the author, little attentive to reconciling the times with the facts.]
CHAPTER II.
The marriage of Teresia with Alphonsus of Leon, contracted and dissolved.
[6] The lofty disposition in Teresia, her excellent form, her exceptional virtue made her famous in all Spain. Joined to Alphonsus of Leon her kinsman, Excited by fame the King of Leon Alphonsus, wished to have her as wife. Envoys about that matter to her father Sancius he sent: nor was it difficult to obtain. The zeal of each party, desiring the marriage, brought it about, that the impediment of the closest relationship, either they did not notice, or did not care about. The rude age, the distant place, the neighborhood of the Moors, the din of arms, contributed to this, that they did it more excusably. Teresia went to an unwedded wedding, and against right received into the bed-chamber of a kinsman, bore triple offspring to her husband. They both lived for a few years harmoniously and tranquilly, either by ignorance of the law, or by the force of love dulling their conscience. Perhaps not at all; certainly less did Teresia sin, on account of her sex and age ignorant of the law, and subject to her parents, to whom both to give faith, and to comply was fitting. It was not for a virgin, scarcely yet grown up, to examine whether it were lawful, whether it were becoming, the marriage, but to accept what was appointed. For whence would she know the forbidding laws? or, that she might know, whether the impediment had been removed, to doubt? but to be excused on account of her age, She seems to have done it innocently. Would a royal virgin, of such disposition and such probity, wish, after the manner of a harlot, to be brought into forbidden beds; to be handed over to a ravisher, not a husband; to lie a prostitute, not a wife; with infamous disgrace to defile the marriage-beds, to conceive adulterine and bring forth fetuses, thereafter to be illegitimate? Indeed, granted that there was error in the marriage, of sin Teresia seems to be able to be absolved: of whose innocence God, (as it is reasonable to believe) after her death by a miracle gave proof. Her body was found whole, sprinkled with flowers and fragrant, and preserving the very flowers fresh, the condition of nature being overcome; an argument, that the mind had not been injured by crime, whose body was inviolate; that she was chaste, that her body was unpolluted, into which the virtue of a chaste soul had passed. Which narration, to be inserted in its own place, here not inopportunely, I think, we anticipate.
[7] Teresia, betrothed to him, Alphonsus king of Leon, … received as wife into his kingdom. she continues the begun exercises of piety. Her form surpassed her dowry: but to both her virtue was superior. The same plan of life, which in the court of her father as a virgin she had kept, brought into her husband's court as a wife she preserved. In a short time she turned it into a temple: nor did she find there unlike her own, whom with her piously instructed she had led, virgins. And as the dispositions of these are soft, both for receiving, and for laying aside doctrine; by examples, which cling more deeply, she gave instruction. But it was not permitted, through the marriage, the accustomed macerations of the body, and the severe discipline of life to retain, which was in the power of her husband. Obedience therefore she counted as her duty. Whatever she withdrew from harshness, she added to the meditation of heavenly things; she left aside the private studies of piety, she introduced the common; the sacred exercises of the court virgins, more and longer she made.
[8] This appearance of private virtue for a while covered the incest: by it the simple citizens, captivated, God avenging the incest, in their duty, without suspicion of the evil lurking in the marriage, were kept. But [both Kingdoms for that cause being placed under interdict, and the Sacred rites being ordered to cease] the minds of the Nobles and of the People, as if roused, awoke from sleep. The kings, warned, the father-in-law, and the son-in-law, stopped their ears: both were blinded by love; the son-in-law by his wife's, the father-in-law by his daughter's: the very long duration had drawn a callus over their conscience: softer to counsel the young husband; harder the old father of the wife. The obstinate mind of each the Heavenly Ones did not bear. The penalties owed to the Princes, they demanded from the peoples; from the Portuguese especially, to whom a more stubborn King had fallen. Therefore the earth was moved, the air troubled, the clouds gathered, it thundered, it blazed, it lightened; the sky into storms rushed, again it raged: the crops now were scorched by heats, now overwhelmed by rains; the vineyards beaten by hail, the trees cast down by winds, the fruits perished, the cattle wasted, the herds died, clouds of locusts flew down, settling on the grain and gnawing it: everywhere floods, gapings, and slides of the earth occurred; the sea swelled, storms arose, ships were overwhelmed, passengers shipwrecked, the food-supply grew dearer, famine pressed; and what is most wretched, pestilence raged. There was no kind of evil, except civil war (for there was also external with the Moors) of which during that time Portugal was free. This the old men testified, denying that before they had either seen, or heard anything of the kind; this the learned confirmed, that never such misfortunes in any books of histories they remembered to have read. All, highest, middle, lowest, agreed that this was the just punishment of some atrocious crime. So sharply did the Heavenly Ones avenge either the omitted, or neglected authority of the Roman Pontiff.
[9] The Portuguese, a people pious in disposition, religious in temper, loving of right, fearing the Heavenly Ones, and the peoples moved by the Pontifical Interdict, observant of the Roman Pontiff; thinking themselves on account of their sins to be afflicted with so many evils, began to inquire into the kind of offense. The unwontedness and gravity of the calamities had persuaded, that they were not aberrations of the times, but errors of morals; nor fortuitous events, but certain punishments. Each comparing these with private crimes, as it was lawful for individuals to blame themselves, so it was unlawful to condemn others, since especially the innocent were either equal to or more than the guilty, and they knew very well that to private offenses, private and usual punishments correspond, not public and unwonted ones. Therefore they lifted their eyes higher, and gazed upon the Princes, and concerning them suspected something sinister. And although reverence restrained, which is the highest toward them among the Portuguese; yet religion conquered, increased by calamities. The Sacred letters taught, that on account of the sins of Kings the peoples are wont to be punished. There came to mind the marriage of the royal virgin, and the Pontifical authority either passed over or contemned. This opinion settled. They judged it, and indeed a just, cause of the penalties. That God had avenged the injuries of his Vicar on earth: that with the inclemency of the sky he punished those, who did not obey him, in whose hands they knew the keys of heaven to be. By that conjunction of marriage, the laws of nature dissolved; therefore the frames of the world loosened, and the elements separated. The marriage contracted in fault had corrupted the air, and induced pestilence. The wicked torches had inflamed the clouds, and the lightning and thunderbolts evoked. Those nuptial laughs and games had overcast the sky with clouds, and rains from the weeping sky had elicited; the hope of conceiving offspring from an invalid marriage, the earth by denying its fruits with sterility had chastised, that the winds and seas by the dashing of ships, the throwing-overboard of merchandise, the shipwreck of passengers, signified the breaking of the marriage-bed, the proscription of the dowry, the casting-out of the children.
[10] The uncontrolled crowd of calamities holds nothing fair, nothing weighed; a legation is sent to Rome: anxious only for its own lot, it is held within no barriers. It inflamed therefore the Nobles with complaint, anger, fury: and the more boldly, because religion was held as a pretext. Commiseration and the mention of duty stung the Prelates of the sacred rites, and the Nobles of the court, and the Magistrates of the republic. It began to be deliberated about the matter, but it was abandoned, because the people of Leon…, to whom chiefly the cause pertained, since into its kingdom it had received the bride, was quiet; and so nothing then was accomplished. But when that one also began to be moved, and to admonish the King concerning the illicit marriage contracted; the Portuguese blazed up with zeal of religion, and the foremost men of all ranks sent to Rome certain men in the name of the whole Kingdom: who to the Roman Pontiff (he was then Celestine III) might lay the matter. The Pontiff kindly heard those admitted; both the cause was most grave, and it was to the Pontifical interest. He decided a sacred Senate concerning it to be held: It was decreed that a Pontifical Legate should be sent into Spain with mandates, that, a council of the Bishops of the province being convened, by which the greater faith might be constituted, that incestuous marriage should be dissolved, the King and Queen separated. And, that greater authority and splendor might be to the legation, it was decided that Guillelmus the Cardinal should be sent as legate, a man at home splendid, abroad illustrious, who might move the expectation, both of those hearing, and sustain the gaze of those beholding. Him Eduardus Nunnius, a noble Portuguese writer, calls Cardinal of Saint Angelo. Of whom in the archives of that time the title at Rome we could find none. Let the faith rest with Eduardus…
[11] At Salamanca, in the nurturing city of letters, the Bishops of Portugal and Leon convened. There were present the royal Procurators, Whence a judge sent back who the right of the marriage might defend. With the Cardinal presiding the matter was conducted; he ordered the state of the cause to be set forth. There spoke first the Advocates, that the marriage was made according to the laws: that no fault could be in it. That by civil law the marriages of cousins on the father's side and on the mother's side were permitted. So the law of the Code, so the Institutes ordered. That so the Romans, so the Greeks (to omit the Barbarians) both had married and given in marriage kinswomen. That that degree was more remote, than that it could be forbidden. That to the Jews by divine law it was permitted; nay that even of brothers and sisters the marriage was sometimes lawful, at least among those who were born of one parent only, and this by the example of Abraham and Sarah they tried to persuade. Yet less did they wish, he hears the royal advocates, nor did they admit those marriages; only of cousins they asserted. That it was beside the point to cast the axe of the law upon branches so far removed from the root of the tree. That four degrees the sons of brothers are distant from the stem, and so the ancient laws had sanctioned, which Justinian and the following Emperors had confirmed; to these the common consent of the nations had been added. That if the Pontifical law otherwise numbered the degrees, it had done so unusually, and only verbally: that it had taken away the word of blood, left the thing. That nowhere existed laws, by which it was provided, that no one within that degree should enter marriage: but if the adversaries should produce them, they would be refuted by them. And, granted that there were some, that these had become obsolete. Nor, that they might be in force, could the ancient statutes be torn down or weakened. That the marriage of their Kings stood, resting on human and divine law. That it was a thing full of peril to defile pure beds, to dissolve the laws of marriage, to tear away the wife from the embrace of the husband, to snatch the children from the mother's bosom, to exclude the royal offspring from the entrance of the inheritance. What more could Christian Kings suffer from the Moors their enemies?
[12] and answers them: To these the Pontifical men answered on the opposite side: That to Christians it was not to be attended, what with the Jews and Gentiles was common. That by a people separated from that dregs purer things were to be followed: that to the Gentiles on account of ignorance, to the Jews on account of hardness most things were permitted, which Christians ought to avoid; nor that all things which the patrons of the royal cause assumed were true. For that Sarah was not the sister of Abraham, but a cousin: that the loose laws of marriage Christ had restricted; whose vicars the Pontiffs, that they might preserve the precepts, the degrees of consanguinity and affinity more certainly had constituted and more exactly had numbered; the sons of brothers and sisters in the second they had placed, not to the fourth had rejected. Nor to these only, but also to others within seven was forbidden the marriage. That this custom from the very beginning of the Church had flourished. That this, both what is not lawful, and what is not becoming, to regard was wont. That there existed a Canon of Julius I. which to the seventh degree extended the prohibition. That Gregory the Great had renewed it by a framed edict. That Germany and Gaul had received it, from the Councils of Worms, Agde, Lyon, Châlon it was established. Nay even that Spain before the age of Gregory had been observant of that custom, the second Council of Toledo plainly attests: of the same Ambrose and Augustine are suitable authors: that Alexander the Second, a century and a half ago in the Council of the Lateran by his constitution that impediment had sanctioned. That the Pontifical law was more powerful than the civil laws: that these by it are corrected, where they deviated from the equitable, persuaded by the example of prescription, which, when in bad faith they would allow the laws to run, the canons resisted lest it run; that those nuptials, because by cousin Kings they had been contracted, had been unwedded, by which one thing interposed they could duly be made, that is, by Pontifical authority, which had been lacking. That no injury was inflicted on the marriage, which had been none; nor were spouses torn apart, who against right and law had come together, nor were children disinherited, who illegitimate had been born. That penalties were rightly demanded against those, who the sacred laws had violated, and the Pontifical authority had neglected; As to the taunt taken from the Moors, that they returned it: that it is better to suffer from the Moors, than with them perversely to act.
Notes* N. numerous.
* That is, for a long time.
CHAPTER III.
The war for defending the inheritance waged by the sisters against their brother the King.
[13] and the divorce being decreed, These things being disputed on both sides, and maturely discussed; a separation was decreed by the Fathers, and it was declared to the King and Queen. By which a wound was inflicted on each, but much more grave on the wife, who fell from the hope of future marriage; yet her piety conquered the grief joined with disgrace toward God, and her observance toward the Roman Pontiff, which among the Portuguese Princes as if inborn from the beginning of the kingdom flourished, and today flourishes. Scarcely had the sentence been pronounced, Teresia went out of the court, and not only from the bed thereafter, but also from the house, that she might be far from sin and suspicion, abstained. With all her cares turned to God she thought of celibacy. The three children she had borne with the King their father she preferred to leave, than with her into Portugal, whither she withdrew, to lead; lest any of maternal solicitude she should turn upon them, and thereby from the contemplation of heavenly things be called away. At Coimbra in the royal city she had a lodging, Teresia returns to Coimbra. as if about to deliberate concerning a dwelling. Her flourishing age, the abundance of her wealth, the multitude of towns, with which by King Sancius her father she had been endowed, the recent splendor from majesty, not diminished by disgrace, but increased by piety; had created a suspicion among her own and strangers, that Teresia would thereafter live in royal manner. Of her thinking of withdrawal from the world. But holier counsels she revolved with herself. There had settled in her soul a certain heavenly image, which, set before the eyes of her mind, excited wondrous loves of itself. The softness of the disposition to divine impressions had rendered the received wound. Therefore to be molded to God, she offered herself as wax: the court, and pomp, having grown weary of, of fleeing into solitude a noble impulse she took: [which, as long as her father Sancius lived (he lived moreover after the divorce of his daughter and her return seventeen years), hidden in her soul she cherished; but that, her father being dead, she might make it burst forth outwardly,] there added spurs both the new calamity arisen from her brother King Alphonsus, and the opportune exhortation from her sister Sancia to withdrawal, who a little before, harassed by the same brother, having left the royal city, and the Court, to Ierabrica (commonly Alenquer), a remote town of her dominion, had fled, and there to be free for God had begun.
[14] Sancius I, the father of Alphonsus II in the year 1212 dying, Sancius I having died in the year 1212, had left his son heir of the kingdom; but because in children of the female line he abounded, anxious for their lot, certain towns he excepted, which to them by testament he bequeathed. Which indeed he could lawfully do, since, Spain being occupied by the Moors, it was necessary, from their hands what they themselves by force had usurped, to occupy by arms: wherefore whatever accrued to the kingdom, not so much by recovery returned, as by warlike valor was drawn. It was lawful therefore for King Sancius, from those provinces which he had occupied, to pluck off parts, and to his children to give them, to Teresia especially, who, the eldest by birth, demanded more: after her he provided for Sancia, then for Mafalda. To these their own towns and estates, each, as she went before in age, he assigned… [It pleases to append the very words of the paternal testament from Brandanus: I have given to my daughter the Queen Lady Tharasia, the towns left to his daughters by testament, for an inheritance Montemór and Esgueira and 10,000 Morabitins and 250 Marks of silver of Leiria. To the Queen Lady Sancia I have given Alenquer for an inheritance and 10,000 Morabitins and 250 marks of Leiria, and all my Alcalas, acitaras, and quilts, and I command; that after my death she have all my litter, and my rings and seal-rings, except two rings which I command to be given to my son my son King Lord Alfonso: let her have also my belts and my scarlet garments, and various furs, ermines, and linens. To the Queen Lady Mafalda I have given for an inheritance two monasteries, Bouças and Stranca and the inheritance of Sena which was her mother's and 10,000 Morabitins and 200 marks of silver. To the Queen Lady Blanca 10,000 Morabitins and 200 Marks of silver; To the Queen Lady Berengaria 10,000 Morabitins and 200 Marks of silver.
[15] in which were also included the children of Teresia That all are named in the order of their birth I can scarcely doubt, although the more recent writers make Mafalda second-born, and this elsewhere I followed, not yet having seen this testament: and the same I would say of the daughters of Tarasia to whom her grandfather bequeathes To the Infanta Lady Dulcia my granddaughter, whom I nourished in my house 10,000 Morabitins and 150 Marks of silver which is in Alcobaça: To the Infanta Lady Sancia my granddaughter who is in Castile 20,000 Morabitins… As moreover he settles two granddaughters from Teresia among his daughters, so among his sons Alfonso the King and Petrus and Ferdinand the Infantes Sancius settles a Grandson from the same Teresia, the Infante Lord Ferdinand: whom hence we understand not to have died so quickly (as elsewhere I wrote) but to have lived almost up to the second marriage of his father and by his death to have given occasion of desiring a male heir from a second wife. There seems indeed in Brandanus to be an error in the number of the Era while it is written 1217 for this would be the year 1179, in which Tarasia was first born and Alfonso not yet born, as King, that is, the successor of the kingdom subscribed to the paternal testament: to him from the year 1196 but a mystery seems to lurk in the little stroke above the last number XVII, which if doubled there will be obtained the Era 1234 that is the year 1196, midway between the dismissal of Tarasia, and the bringing in of Berengaria, when Alfonso heir of the Portuguese kingdom was already eleven years old, and capable of contracting an obligation conceived in these words. And I King Lord Alfonso, son of the abovesaid King Lord Sancius and of the Queen Lady Dulcia, promise faithfully in the faith of Jesus Christ, that I will fulfill and attend to all these things if I survive my father, and that I will never in anything hinder it nor permit it to be hindered: and already concerning this I have done homage into the hands of my father, by Alfonso the successor having sworn, and have sworn into the hands of the Elect of Braga, and of the Bishop of Coimbra. Where the title of Elect, given to Martin of Braga, so far confirms our chronology, inasmuch as through it this act cannot be deferred further; for he began in the year next following 1197 (as Roderic da Cunha Archbishop of Braga in part 2 chapter 18 attests) to sign with the title of Archbishop. The day of the confirmed testament is not noted, but only In the month of October in the Era now mentioned, the charters are said to have been made; comprised in that instrument.
[16] Meanwhile the Prince Alfonso grew, so that his parent dying he was now in his 27th year, unwilling now as King to abide by this, when it seemed to him, measuring with his eyes the bounds of the kingdom, that more was possessed by his sisters than was fitting; that there was withdrawn from the kingdom, what had accrued to them. But what he turned to injury, was a fault of his soul; his nature unwarlike, and to the duties of war sluggish, he preferred to sit at home, than to fight abroad. His gross body dulled his military valor: his fat paunch oppressed his fiery spirits: from his cowardice avarice arose. He began to cast his eyes upon his sisters' towns, and envy represented the nobler ones, there came upon him a desire of taking them away. That he might hold out an appearance of honesty, he boasted that that was a greater rule than was fit for women: let them hand over to him the towns; he would compensate them with better revenues from himself if not… [perhaps also he alleged, that he was not bound by that oath, to which as an under-age boy the reverence of his father's command had compelled him.] Of a covenant first and agreement he made mention, then prayers and frauds he applied covered by the cloak of an honest duty. The cunning was scented out by the sisters: they refused, what by right of patrimony and dowry they possessed, to hand it over to the King their brother. Let him go further, let him make war on the Moors, from these unjustly possessed things to take it away, by arms to increase his empire: So their grandfather, so their father had done, who by waging war, the Moors routed and driven out, the bounds of the kingdom extended; these were to be subdued by him, not the sisters to be despoiled.
[17] The more powerfully Kings rule, the more uncontrolled they are in their affections, especially in anger and desire: he makes war on his sisters: for what they once covet, that they may enjoy it, all the bonds and barriers which stand in their way angrily they strive to break through. Therefore Alphonsus, what by arts he could not elicit, by arms he decreed to extort. Against Teresia, who possessed more and nearer things, with greater force and mass it was gone. With the army led out into the field the fields began to be laid waste, the flocks to be driven off, the country folk to be harassed, the towns to be besieged. But Teresia, a woman of manly soul, and more like her father than her brother, vigorously opposed herself; and with a band of her clients gathered, whom love for the Queen, hatred for the King incited, sustained the assault of the enemy and repressed it. There helped, although more by zeal than by strength, the Prince Petrus, who reproached his brother Alphonsus with avarice and inhumanity. But by this he accomplished nothing, nay the King, made more obstinate by the reproaches, began to rage more vehemently. And so Petrus, fearing for himself, secretly left the kingdom, and into Africa crossed over, and to the king of Morocco, with whom by their ancestors a treaty had been struck, he turned aside, with whom a softer and more peaceful hospitality he had, than with his brother. By his departure provoked Alphonsus, kindled the war. Now all the sisters were openly attacked, Teresia, Sancia, Mafalda: Each occupied with her own war could not help another. As they ill sustained the assault and forces of Alphonsus, it seemed good to send to Rome to the Pontiff, men who might warn of the danger, and the aid of letters might obtain, by which the King, otherwise religious and pious, might desist from arms. Meanwhile sharply the King pressed, but in vain besieges Alenquer, whom better prepared Teresia, and Mafalda resisted: Greater was the peril of Sancia, because smaller and weaker forces she had. With great force Jerabrica Alphonsus attacked, in which town she was held: but by no means dismayed, the townsmen to defense she kindled, to whom she was present with provisions, money, arms, presence, and prayers especially: of which so great was the force, that though the defenders were few, yet vigorously both they sustained the enemy and warded him off: so that once when they were more closely besieged, they sallied forth, and put the royal forces to flight; while Sancia prayed meanwhile for her own, to whom the townsmen attributed that victory: thenceforth the attack was slow.
[18] she is conquered also by Teresia, With a still happier outcome Teresia fought with the royal forces, because just aid was brought to her by Alphonsus her former husband, who, mindful of the marriage-bed, mindful of the offspring, his son [St. Ferdinand from Berengaria of Castile, then a youth of fifteen or sixteen years] with huge forces into Portugal sent, and King Alphonsus from attacking towns belonging to others to defending his own compelled. He did not break however the unconquered soul of the Portuguese, who, his anger turned against the one of Leon, into his kingdom prepared to burst in; and would have burst in, unless in time there had arrived from Rome messengers with letters of Innocent III: which, read openly, Alphonsus, with the threatened thunderbolt of censure, unless he laid down his arms, terrified. By reverence for the letters and fear of heavenly anger, he led back his army, and by Innocent III is compelled to desist. and the war he abandoned. The peace that followed, was not so much the benefit of the dread of the war brought by the enemy, as of the religion struck in by the Pontiff. [More about these matters whoever wishes, let him go to Brandanus and read the public instruments of the King and Queens aforesaid in the Appendix of part 3, together with the Pontifical letters, several.]
CHAPTER IV.
Teresia institutes the Lorvão monastery of Virgins, and encloses herself in it.
[19] Teresia, freed from the terrors of war, what before she had conceived in her soul, to carry out she strove. To bid farewell to human affairs, and to enclose herself in a convent with virgins dedicated to God, and there the works of piety and religion to exercise. This both to her own, and to the public interest she counted to be: that her brother the King would understand at last, that she did not wish either to alienate the towns, or to convert the revenues to profane uses, but to place them better, and within the kingdom to dedicate them to God. Lorvão a convent of the Benedictine order, The matter deliberated, she began to look around for a place. There was not far from Coimbra, where she was born, an ancient convent of the institute of St. Benedict, situated in the lowest valley, hedged in by very high mountains, for a pious retreat opportune; uncertain in what year founded: this is established to be most ancient, and either in the age of St. Benedict, or a little after built. There Monks of his most holy institute for many centuries before lived, and the report is, that at the time when the Moors held the Spains, and roundabout spread were dwelling, that sacred place they held, and the Monks living in it in nothing disturbed, but according to their own judgment and laws to live permitted. By the work and labor of their hands they endured life, content with little they dwelt narrowly: rarely thence, and not except for the sake of hidden Christians they went out, to whom the safeguards of salvation they ministered: accustomed to divine things, they cared less for human: within the bowels of the rocks reared, founded before the times of the Moors, they had become harsher, but by this softer to the duties of piety, the more remote they shone the more clearly from the place: to the Moors not only dear, but also venerable they were. So much does the reputation of sanctity avail, that it conciliates even the minds of barbarians, and into admiration of itself snatches them. When afterward the Christians shook off the yoke of the Moors, and the usurped dominion vindicated, and nearer to Coimbra brought their arms, many services of these toward their own appeared. By their warning often ambushes were avoided, by their indications the forces of the Moors betrayed, by their aid famine warded off, by their help the enemies overcome. In the storming of Coimbra, distinguished and manifold was their service. For to Ferdinand the King besieging the city they were present, with arms, money, supplies; and him, languishing with the weariness of the long siege, by prayers and exhortations they roused, and almost despairing they confirmed in his purpose; nor did they desist, until the stormed city into the power of the King came, which was of such moment to the sum of the war, that St. the Apostle James was seen against the Moors to fight on horseback, and they being broken and driven, to enter the city, and to unbar the gates and to hand over the keys to King Ferdinand.
[20] These things had rendered that convent famous among all; and although, Coimbra recovered, to the Monks of St. Benedict other monasteries were erected and assigned, to the convent of the Cistercians, never however was that one of Lorvão abandoned. Love and reverence had attached the inhabitants to the place. Few however dwelt there, nor was the monastery capable of more. Made more certain about this Teresia, to whom the site had pleased, decided thither with the court virgins, and others who had offered themselves, to migrate; and there, the building restored and conformed to the form of a convent of nuns, a more capacious monastery to found. But to be moved from the place first were the Brothers, who unwillingly allowed themselves thence to be torn away, although the Queen had promised them, that she would give a more convenient and more opportune place to dwell. The Brothers sick of soul and resisting Theresia ordered to be summoned to her, and that she might persuade their departure, in this manner to them she is reported to have spoken: Those who to human affairs have bidden farewell, it by no means becomes thus to be fixed to places, just as if in them they had struck roots; and whose minds dwell in the heavenly regions, it is unlawful to circumscribe their bodies with spaces. It makes no difference by the love of what thing each is held. It is unworthy certainly for religious men, in houses, as in nests, to be enclosed: especially for Benedictines, whose author Benedict sent Maurus into Gaul, and Placidus into Sicily: Teresia asks of the Monks he himself the Cassinese mountain a seminary of foreign youths instituted, that thence again, educated, into diverse provinces he might send them. Born are you for the Christian republic: come forth into the light, for the common good provide. While the Moors ruled, and you on every side surrounded, there was need of hiding-places for protection: now, they being conquered and driven out, there is no cause of hiding, and a great one of going out, to help the Christian peoples by your work. But these rocks delight us, you say, these caves, to which we are accustomed. Be ashamed of that reasoning, which the wild beasts, if they could speak, would bring forward. Nor do you live solitary apart, but in a convent joined. And so you are neither Hermits, nor Cenobites. What, that in vain that you are hidden within the enclosures of the narrow mountains you boast, when these daily (and this is done more often when necessity urges going out) into the city and towns you cross over: thus that perpetual crown of ridges, which girds you, is the work of nature, not of Religion. Allow me with my companions thither to migrate, whence once entered we shall never go out. We shall free the place from a mark, and you from harm. That retreat is owed to us women dedicated to God, who the company and sight of men avoid. Those enclosures befit us, never about to go out; in these caverns we shall so live, that as it were alive we may be buried; little does a cavern of the living differ from the sepulture of a dead woman. The faith once given to the place we shall keep; outside it not even dead shall we be carried forth. Nor do I either cast you out or send you forth: a convent built elsewhere I assign, whither you may migrate, in which both your private and the common salvation of all you may provide for.
[21] And Theresia could command, what she preferred to obtain; and it pleased the Monks to give as a favor, It is, a place solitary and horrid, what could be extorted. Therefore it was agreed about the migration; especially when a suitable dwelling in an opportune place to the migrants was assigned. Lorvão thenceforth the Queen thought of. That place is remote from frequented spots, distant nine miles from Coimbra, rough in approach, difficult of access: every road mountainous and wooded; cut by passes, it terrifies horsemen alike and footmen. After long circuits and winding passages when you think the journey accomplished, you cling doubtful whether you have arrived at the goal, or to the beginning have returned. For a small plain being completed, one stands on the steep brow of the mountain, whence a headlong leap begins, through which into the declivities is made the descent, nor thence any sight of the town or hope of approaching it. There meet the gazer the surrounding mountains, in the manner of stairs, by steps from the bottom upward ascending, for the greatest part impassable, in certain places sheer and precipitous. Nowhere huts; nor even for bulls or goats a refuge. To one casting his eyes to the bottom many and hollow valleys, in continuous succession, but uneven, present themselves, through which you can trace no footsteps to the town, which in the bottom of that depth lies as if buried. Of the journey to it the eyes cannot be guides: those advancing are led by oblique roads, and with winding bends tortuous, which recurring into themselves after they extend into a long winding, again to the place whence they had begun, by a small short-cut seem to return, and delude those making the journey. But otherwise safely it could not be gone. The descent is of two miles, nor except the middle space being completed, do the tops of the roofs of the monastery appear: which would not even be eminent, unless the mass of the building had grown to such a point, that since the small valley could not contain it, it was necessary to dig out the mountain, and, subdued, to render it fit for receiving cells. But not lasting nor constant is that sight; in a short time it ceases, for those tending downward it deserts, as the roads insinuate themselves into deeper hollows, whence there can be no upward look toward the higher peaks. Through hidden recesses and the inmost bowels of the mountains one must advance, until to the infernal jaws of the valley you come, which among wooded heaps are narrowed, and a malignant path as it were an air-hole of roads to the little town within they leave. Afterward the spaces are loosened and the plains opened up, as among mountains narrow, but fitting for the place.
[22] This is the site of the monastery and of the village, which is as it were a certain appendix of it, since it consists wholly of menservants and maidservants of the Nuns. ample however In the middle a square lies open, within the slope rounded, for the narrowness of the place ample. To the left the monastery extends, to the right stretched out (like a semicircle) with an unequal structure, as on a precipice, but magnificent on account of the royal expenses and private ones equal to the royal. The temple and the choir ample enough, and wondrously ornamented. A gallery in continuous course to the convent to a fitting length stretches, distinguished by its cells according to the number of the Sisters; almost two hundred are virgins, who use a black veil; twenty of lesser note who wear white: besides the throng of maidservants serving in the house. and capable of 300 Virgins, Of three hundred therefore, more or less, they make up the number. Within excellent women's quarters, suitable workshops, rain-tanks, courtyards, porticoes, terraces, little walks, gardens, pleasure-grounds, and many places destined for assemblies; so that it is wonderful in so great a harshness of mountains so softly the building to have been received. They increase the magnificence and beauty of the building the private houses of the illustrious nuns within the enclosure of the monastery, but outside the common gallery eminent, which each, the power for it made by their superiors, at their own expense raised; various, by small intervals disjoined, as the harshness of the mountains bore, leaping placed: by their chance position more equal, than similar, and by the very inequality remarkable. There are some to which the sides of the hills make up the party-walls: others the winding bowels receive into their bosom and warm: others cling to the rocks, and like nests are affixed outside the convent. A huge house to the right of those entering is seen, for a dwelling to the Cistercian Brothers of the institute of D. Bernard, who manage divine things, and provide for human, and for a lodging of the strangers flocking thither assigned. For the rest the houses around, sparse, narrow, like those of villagers. The soil, scanty for cultivating and sowing, supplies few things besides vegetables, though difficult of access. of which there is a great quantity: from elsewhere the food for the greatest part is to be sought. A huge abundance of sweet and salubrious water within the monastery's enclosure springs up, which outside for the drink and use of the townsmen abundantly flows out, and forms a stream, from which many divisions of waters are made. The exit is the same as the entrance, so that whoever once enters into the pass, by another, except by which he entered, cannot go out. He who attentively looks down on the place from on high, the bottom of a chasm sinking into an abyss of the earth would think it; he who from the bottom looks up, that he will be overwhelmed by the ruin of the overhanging mountains would think. There is no one who would not call the place a meditation on death. Small there are the parts of the day, the greater part occupies the night. The sun passing by, as if at the narrowness of the place indignant, avenges it with rains: for so many showers fall down there, that he truly knew the place, who called it the Rain-tank of Heaven.
[23] Of this valley, when a description, more lonely and more horrid than usual, was made by those who had seen it, Teresia, about to go thither with her companions, before Teresia, it wondrously affected her soul, now long since weary of the Court and pomp, and panting for heavenly things. When she heard it to be vacant, she blazed with desire of dwelling there. This put a delay on her hastening, that the dwelling of men was less apt for a monastery of virgins. But, architects and workmen sent, in a short time she brought it about, that the place received a suitable form of a convent of nuns. When it she had ordered to be furnished with sacred and domestic furniture, and with things necessary for the use of life; she began to look around, what companions she should bring with herself. It was more difficult, from the many, who offered themselves to her, to exclude any, than to choose. Of the court virgins several, now long since to sacred meditations and exercises accustomed, as companions she wished to have: to these most were joined from the chief nobility: there were admitted others of a lower rank (they call them Lay-sisters) who lesser duties might perform: of female servants there was a huge throng. When she had them ready together, about the institute she deliberated. Recent was and famous in Portugal the memory of St. Bernard, whose excellent services toward the Kings (of whom he is said to have been a kinsman) appeared, impressed on the minds of all. The fame of the man had increased the affection, of one admirable for virtues, doctrines, works. There answered to the fame of the parent, the religion and piety of his sons, of whom many and frequent were in Portugal the convents, full of men distinguished for sanctity and wisdom. From these the rules of her institute Teresia sought, and they were from the beginning conformed to the morals and life of Nuns in Grace of Humbeline the sister, by the divine Bernard her brother. These the Queen wished to embrace, because to the genius of the place that manner of living was suited. It seemed likewise fitting, that those who into the place of the Monks of the Benedictine order, from which the Cistercian and Clairvaux families had taken their institute deflected to harshness, were succeeding, should not much from them in the norm and order of life differ. Furthermore Teresia had obtained before from the Roman Pontiff the faculty, of bringing with her some Nuns of the same Order, studiously sought out by her, whom she might have as mistresses of the institute, which she was going to embrace and profess. These at this very time she warned to be present, about to set out together, and about to live under the Cistercian Rule, and concerning this she had made the King her brother more certain. These therefore from diverse monasteries gathered, and matters by the will of the King her brother arranged, to him Teresia for the sake of bidding farewell, surrounded by sisters, went. Apart from the throng the King, and witnesses removed, received them; and when among themselves they had saluted, the inner parts of the house they entered, where the sister Blanca younger in age near the Queen in the women's quarter at the extremity of the house separated dwelt. Who as soon as the Queen her sister in that habit and company she beheld; at first astonished was silent, soon, returned to herself, wept, and, touched with a sense of religion, into the embrace of her sister rushed; and her hand seized, the king first dutifully having reverenced, thus she seemed to speak.
[24] Alas! Lady sister, concealed from me you have held this your counsel, so that from the fellowship of the work you might exclude me. she is asked by her sister Blanca, Truly you, by that toward God piety, have become cruel to me. Do you think it just, you deserting the court, who are a Queen, me, who am a little one and of almost no account, to leave in the court? Do you wish, that I should grow accustomed to delights, which you turn away from? Before you had contemned them I could excuse myself, if I embraced them; now what shamefacedness will there be, when you neglect them, for me to embrace them? Ill for my reputation you provide, when you allow me to remain among the enticements, which you flee. For I shall seem indeed to approve what you have not approved. If a sharer of your counsel me, on account of my tender age in which I am, you did not wish to make, because I was devoid of prudence for deliberating; now the matter deliberated, a partaker of the vow, and of the example a companion you ought to have made me. Capable of imitation am I, who was not apt for counsel. Prejudged for me is your authority: the best thing to do I count, whatever I shall see you doing. I will go on foot into your opinion, since for me there is no place for casting votes. You who have invited strangers, your sister asking you do not spurn: because I am a little one and inexperienced of perishable things, so much the less shall I linger over things unknown. Solitude you seek, this I have cultivated in the palace: I will change the place, not the manner. No grave burden to you shall I be, who fly with my desires; I will follow you, not with even steps of the body, but with equal affections of the soul. I will cling to your side, a little one, as a disciple: I will come into a share of the burden, grown, as a helper. that it may be permitted to accompany her: If you, after marriage, to the marriage-bed of Christ hasten; who will keep me unwedded from it? Long ago I destined Him for my spouse. Come, be the bride-attendant, my sister, and put the bridal veil on my head. And here, with hand stretched to Christ crucified (who was near), Him seizing she impressed on her mouth, and plunged into her bosom. Behold, she said, whom I choose as spouse, to Him I devote myself. Sooner shall my breath fail me, than from His embrace I be torn away. With Him as my guide either I will go before you, if you linger, sister; or I will follow, if you hasten. But you (turning to the King) most powerful King, this, I pray, do not hinder for me, this journey, mindful of love toward your sister, not of power over a subject. Allow me to accompany my sister, who a mother to me henceforth will be. I will free you from this, which toward me you bear, paternal care. Into the family of Christ I pass; He receives me to be nourished, protected, ruled. See how great to you will be the honor, that from your hand to Christ you hand me over, and Him you call the sponsor. Do not be anxious for my lot, for which His wounds Christ pledged to the Father. A dowry from that blood I receive, which on me freely He expended. Tears burst from all, she herself assents, nor could the King restrain himself. And so by the prayers of Blanca conquered he yielded, and her from his hand to Teresia handed over. Who, like one astonished, was listening to the girl, and when she saw her inflamed, blazed with desire of leading her with herself; because she foresaw that she would be a great help to herself, and to her companions an incitement.
[25] There dawned the longed-for day for the virgins, on which both to the court they might bid farewell, and to flattering hope renounce. They had sent ahead their baggage with poor furniture, except that certain precious things they had mingled in, and together they seek Lorvão: which to the altars would be an ornament. Profane things and those which pertained to the womanly world, they left with the court ladies, who to the Queen had clung, of whom very many unwillingly received them, because more sorrowfully they bore to be enriched with the spoils of virgins consecrating themselves to God. Among all Teresia, more cheerful in face and more lofty in body, was eminent, urged on the departure, gathered into a company those about to leave, exhorted these, consoled those remaining, the gifts already beforehand prepared for this lavished, and wiped away tears, and moderated desires. With difficulty at last torn away she departed, and with herself more vows, than companions she bore. By carriages the road was accomplished, until to the brow of the mountain they came; thence, on account of the declivities, beasts they used. At the beginning of the pass, where they began to be let down into the lowest valley, a certain religious dread came upon all, thinking that they were going to that place, where they would be solitary, where they must be free for God, and zealous for the Heavenly Ones: that they would be nearer thenceforth to the immortals than to the mortals: that they were going to be buried alive, that after death immortal they might rise. These things revolving with themselves, to the monastery they came. First of all Teresia, making straight for the temple, before she entered, a kiss on the vestibule with tears impressed. There followed Blanca her sister with the rest, and by the more sacred way, the monastery they entered. Their arrival the Monks of St. Bernard the Brothers awaited, who by their institute received them with song, and tapers, and salubrious water.
[26] The report of the matter had summoned several both Rulers and citizens, who like astonished men were present. where Teresia tonsured and veiled, The amazement grew, when a little after they saw in the sanctuaries near the shrine the Queen, her head before the Prelate, laying aside her ornament, casting it down, and, the scissors admitted into her royal hair, depositing her locks. Then all wept together, while Teresia smiled modestly, and Blanca and the rest of the virgins eagerly followed the example of Teresia. With their hair cut off all were veiled with the virginal bridal veil: the profane clothing cast aside, and the religious habit put on. Nuns, and sisters of Teresia they became together, the distinction of majesty removed, equal henceforth to be. Silence followed this and prayers: then in order into the cloisters they withdrew themselves, and from the eyes of the beholders they removed themselves. These at once a cloud of grief overcast, which a little after dissolved into tears, snatched the sight from those standing by, and compelled many more deeply to enter into themselves, and with themselves about the contempt of the world and the salvation of the soul to dispute. That was wonderful, that there was none of the virgins, who either the relinquished kinsfolk looked back upon, or the absent bade farewell. New thoughts, nobler cares had occupied their souls, now to divine things addicted, abstracted from human; just as if mortal things in nothing pertained to them. Certainly the outcome of the matter, as it had been done, in the court, in the circles, by several who had been present narrated, made great clamors everywhere, and variously, as they were moved to a sense of piety, affected the minds of all. The chief thing was to praise Teresia, who a leader and author to herself and her companions to so distinguished a deed had been, and her footsteps, to those wishing to follow, holily impressed had left.
[27] Having embraced the new kind of life, Teresia, when she saw the care of all the Nuns to pertain to herself, The offices among the Nuns first decided to divide the duties; and the elder by birth selected from the number, to each according to her genius to assign her own: that order, which is wont to be the soul of conventions of this kind, might be exactly preserved. She measured out in her mind the site of the monastery, the parts of which it consisted with her mind she ran over, the Nuns to whom occupations were to be assigned with her mind she noted, and them in thought she divided and set apart, that what was to be administered by each she might attend to. When this by examining separately was established, to the persons, whom she should set over those offices, her care she turned; and when she had set them before the eyes of her mind, and with the duties to be undertaken had compared them, and that the genius answered to the prefectures by conjecturing she knew; to destine to each her own office she began, that the beginnings of administering that sacred republic might be fortunate; for of very great importance to the sum, she thought, were the beginnings of things. Therefore the care of the sacred things was the chief. This was to be threefold. In the Temple, in the choir, she divides it in three ways, in the chapel. To the Temple in the part where it was within, one she set over, who might procure the things necessary for the divine service; and whatever pertained to the adornment of the altars, abundantly might suffice; and to those who outside in the church the mysteries were to perform, and to the same to give attention ought, what was needful might minister: sacristan she is commonly called. Over the choir another she set, who of the solemn singing and the public prayers according to the norms of the Psalter the rule might prescribe: of this it was to take care of the musical books, to distribute the hourly tasks, to designate the psalters. The care of the chapel to another she committed: to whom it was enjoined, to gather the Sisters at stated times for private meditations, and to conceive secret little prayers, and counted to the number of the beads to render them, by familiar discourse about divine things to rouse to the love of God. Over the women's quarter, where the place for womanly handiwork was to be, one skilled in that art a woman she wished to be set, who the young girls in spare hours to embroider with the needle, to pluck linen, to draw out threads, and other such things might teach; whose labor both to the house furniture, and to the altars ornaments might supply. For the rest of the things which to the care of the body, the matter of food, and the custody of the house pertained, with less trouble she provided. That was capital: a Nun, illustrious in birth, advanced in age, and sets a Prioress over herself and her own. excelling in prudence, approved in virtue, over the new, which were the greatest part, virgins she set, that under her their novitiate they might lay: to whom she also herself with Blanca her sister subjected herself, and to her with the rest to be formed handed herself over. To her she gave power of commanding, admonishing, chastising, with no distinction, with no respect to majesty; of which either wearied, or forgetful, so she abased herself, that he who before did not know her, would think her a cheap maidservant. And since at that beginning and state of things it was not permitted to renounce the prefecture of the monastery, so to conduct herself meanwhile she decided, that the title of Queen and Lady laid aside, the name of Mother she might assume; thus she rendered the solicitude, she omitted the command.
CHAPTER V.
Sancia receives the Franciscans and Dominicans, and founds their convents.
[28] These two sisters, both loved each other mutually, and together long lived, Sancia, the sister of Teresia, and the same plan of living professed, and after death almost joined on account of the nearness of their sepulchers lie; these not only is it permitted in writing to join, but it will be even unlawful to separate. Let the law of love prevail over the laws of history. The same little book will contain those whom the tomb does not disjoin. Sancia, among the daughters of Sancius the king second by birth *, at Coimbra (which was the happy native land of seven Kings of Portugal) saw the light. From her tender years accustomed to divine things, her young age with pious meditations toward a purer life, which she revolved in her soul, diligently she exercised. The court girls, as much as in place, so much in disposition and piety she surpassed. To her parents compliant, and to her sisters elder by birth dutiful she showed herself. That she was of a most sweet disposition let this be an argument, that her Father so desired for her, that an excellent dowry he assigned. For when to others other towns he had given, Ierabrica (Alenquer it is commonly called) with the neighboring diocese, a noble part of the kingdom to Sancia he gave. Her father dead, marriage being spurned, spurning the marriages of many Princes who her ardently sought, to which her brother Alphonsus and Urraca his Wife invited, the celibate life she chose. Nor long was she in the court. The desire of solitude, and the harsh disposition of her brother Alphonsus compelled her to leave the court, and tranquilly in a remote place to live. No more convenient place could be devised, than the dowry town Ierabrica, far from Coimbra, then the royal city, situated in the Cistagana region, removed from the throng; with a salubrious sky, fertile soil, the best and abundant waters, placed on a height, and enough for the time fortified. Thither therefore she with a fitting household transferred herself, she withdraws to Alenquer: to whom for liberally nourishing that patrimony sufficed. She began there in a religious manner, without vows however, to live. For in the citadel within the royal house there was a temple, in which she with her domestic women to divine things and sacred exercises gave attention.
[29] For the rest, because both a woman at home, and a princess abroad she had to act, and there she instituted her life holily. she accommodated the times to her duties; so that in leisure to private, in business to public matters she might attend. And so at home to pray, to entreat; of spinning, weaving, embroidering with the needle tasks to undertake: abroad to be present at causes, to decide questions, controversies to settle, lawsuits to compose, and, as far as it was permitted to a woman, to pronounce justice, the rest to men set by her over the graver causes to commit. Her chief care was of the poor, nor only to the known and beggars, but also to the unknown and hidden, whom either shame or health was an impediment to begging, she was wont to help. And lest she should pass by any wretched person, secretly to be inquired through the houses she ordered, if anywhere there were orphaned infants, widowed women, that she might come to the aid of their needs. Better known to her were the poor, than the rich: more copious the list of those, whom from her own she nourished, than of those by whose revenues she was sustained. That message was more welcome to Sancia, which announced that there was someone, who needed the service of his princess. If anyone either by poverty, or loss of family fortune, or by debt she knew to be oppressed, Devoted to almsgiving and penances. to him aid she sent; openly, if he was publicly in need; secretly, if secretly he was in want. Already then (which custom thereafter she kept) on every Friday twelve poor matrons she received at a generous meal, and the unfed she washed their feet, the fed she dismissed presented with new garments. Fasts, not only solemn and customary she observed; but others private and secret she enjoined on herself. This is the more to be marveled at in a royal woman, that beneath her soft and opulent garments a most harsh and with rough bristles shaggy hair-shirt to her tender little body she applied. Sometimes she lay on the ground upon bark, wood being applied as a pillow, both treating herself harshly, and secretly macerating herself, lest any bit of vainglory should creep in; the service of only one intimate maidservant she used, to whom these pious thefts lay open.
[30] There lived in that age St. Francis of Assisi, whom the love of Christ, with which he always burned, burning with desire of martyrdom, and with zeal of visiting the body of St. James the Apostle kindled, She receives the Brothers sent by St. Francis, had compelled to go into Spain, if any occasion there were thence into Mauretania of crossing over. He, none being offered, into Italy, God so willing, had returned; with the hope however retained that what by himself he could not do, by the work of his sons he would accomplish. This day and night a care tormented him, which to defer the matter further did not allow. And so in the year next after he had returned, two brothers from the chief ones, Zacharias and Gualterus, into Spain with companions he sent. Having entered Portugal to king Alphonsus at Coimbra they went: the mandates of Father Francis, whose memory was recent and welcome, they set forth to the King. The sum was, to ask of him, that it might be permitted to his own in that kingdom monasteries to build, which seminaries of learned men might be, who might go to announce the Gospel to the barbarians, in hope of the Moors being converted through them, and who the Moors being driven from Portugal into Africa might follow, and with the precepts of the divine faith might imbue. Acceptable to the King was the legation, but much to Queen Urraca more acceptable; who, since she knew Sancia's piety, to her sent Zacharias one of the two with letters, warning that the time was at hand, of performing the pious works, of which she always thought: that nothing at that time could be devised for the salvation of souls more salutary. With these letters Zacharias from Coimbra to Jerabrica came. Sancia did not need exhortation, to those things to which she of her own accord ran. Benevolently she received her guest, and since from the appearance of his face and body how great virtue was in his soul she conjectured, about heavenly things with him discourses she sowed: and when he, burning with words, the torches of divine love hurled, and a singular contempt of riches and honors displayed, and thereby himself a true disciple of St. Francis to Sancia had proved; she decided to retain him with herself, as a surety and hostage of the rest, whom she hoped would come, that the Franciscan family in Portugal she might propagate.
[31] the chapel of St. Catherine being assigned to them There was near the town, on a sloping site toward the stream, a chapel dedicated to the Divine Catherine the martyr, with a dwelling joined. Thither she ordered Zacharias to turn aside, the counsel taken of amplifying the place, and a monastery, for the place narrow, but for the time suitable, of building. Nor did she delay but that, the workmen brought near, in a short time a few little cells being raised, and the walls of the chapel joined, a fitting for six or seven companions lodging she founded. This they say was the first monastery of our order in Portugal, founded with Sancia as author. From such small beginnings the Franciscan matter grew into so great an amplitude. From this little fountain into Africa, Asia, and America so many divisions of provinces were made. That year was 1216. in the year 1216; I know that certain noble writers prefer to give the first place to the convent of Bragança, which they think was built by St. Francis, about which I do not wish to contend: let each follow what he wills: I from a boy received that by tradition. As if the Franciscan religion drew the Dominican into fellowship by the example of the parents, who with mutual love embraced each other, and of both Sancia the mother in Portugal ought to be; then also the Dominicans: in the next year, that is 1217, friar Suerius Gomesius, who, sent by St. Dominic, was in Spain, when Sancia's name he had heard, having set out for Jerabrica, of his institute at Mons Junctus (so they call it), under the auspices and at the expense of the same Queen, a monastery erected. Thus one Princess of two illustrious Orders undertook the patronage.
[32] There was passing the year 1219, in which the holy father Francis, burning with zeal for the salvation of souls, when already from Syria, whither for the sake of drawing the Sultan to the Faith he had betaken himself, the matter unaccomplished having returned; certain of his sons, of the same purpose partakers, into Mauretania to go he ordered. Then 5 Brothers destined for Morocco, And they in the paternal manner burned: six in number it is established to have been, Vitalis, Petrus, Berardus, Accursius, Adiutus, and Ottho. And when into Aragon they had come, one of them, Vitalis whom the rest obeyed, by reason of disease detained; the other five into Portugal, which the greatest part of the Moors' yoke had shaken off, whence freer was the passage into Africa, having set out, to Lisbon directed their journey. The name of Sancia, which everywhere was held famous, and the desire of seeing the companions dwelling at the Divine Catherine's, drew them to Jerabrica. Her, conscious of their journey and cause, a zeal had seized both of knowing and helping them: nor did they less desire to salute Sancia in person and address her. After prayers to God in passing and in their lodging made, to the royal court they hastened. Sancia was present, whom when reverently they approached, she anticipated those venerating her, and humbly the blessing from them she asked. The pious contention on both sides tears settled: the piety of the virgin lowering herself to her knees conquered the modesty of the Brothers. In that posture of body a kiss on the sack, which they wore, she impressed, and the blessing elicited. Soon into her sacristy led, having kindly addressed them, about the cause of their undertaken journey, about the end set for themselves when she had inquired; having found that they burned with divine love, to holier discourses she turned herself, and many from them received instructions of virtue. None the less they by the Royal virgin's conversation to piety were kindled, marveling that among the delights and riches of the Court so pure and abstracted from mortal cares a soul was found. This they learned, where the Holy Spirit wished to dwell, that the place to reputation somewhat matters, to profit not much. After long conversation dismissed to their lodging, where beforehand by the Queen's mandate the things necessary for food and domestic use had been prepared, and she keeps them for a while with herself, they returned. Of a few days the stay was: for the desire urged of advancing, and of preaching the faith; and suitable for sailing was the weather. But Lisbon was a little distant, whence they must set sail. Therefore while the ship and passengers were preparing themselves, and the things needful for sailing were being made ready, lingering at Jerabrica, a singular specimen of many virtues they gave. Sancia indeed, lest she should allow them to slip away without profit to her own soul, each day called them to herself; and hearing them some hours, her mind on heavenly delights fed; having confessed afterward, that much by that intercourse she had profited. And it was the case, that somewhat longer than for their vow, yet less than for Sancia's desire, them there she caused to linger. For when they wished to retain their own habit in sailing, as if it among the Moors with impunity they would wear; the ship-master denied that he would carry them. The matter therefore to the royal ministers referred, and seriously discussed, it was deliberated, that the habit was to be changed, which even among Christians at those times was unusual, and another common one to be introduced. About it Sancia warned, the men called to obey the mandates, and the garments customary to the Portuguese when they make pilgrimage, which they should wear, to them to be given she ordered; clothed in which into the ship without controversy received, to Seville first, then into Africa they sailed.
[33] The discourses of the holy men, in the soul of Sancia fixed, left their stings. There hovered before the eyes of her mind that rough sack, that coarse rope, that poverty, that modesty, that despising of self, with her remarkable profit; that contempt of human things, that love and care of heavenly things. There recurred that ardor of announcing to the barbarians Christ, that vehement desire of blood to be poured out for God. These she let down into her soul, and deeply by meditations drove them; then into its hiding-places she insinuated her mind, and as if of all virtue empty she accused it. She was ashamed of herself, because beside that sanctity she saw nothing illustrious: slothful she, and negligent she called herself, because at so great an interval after them left in virtue's course she found herself. Nothing so spurs the generous, as a noble shame: it bursts into a blush, and kindles a fire, and belches forth flames. Forthwith to the meditations of the mind to add, to the chastisements of the body to apply, to intensify her vigils, to subtract from sleep, longer on prayer to lie, to pray more slowly and more copiously, to clothe herself more cheaply, to eat more sparingly, to lie down more harshly, more carefully her soul, her body more negligently to hold; and by torturing and exercising herself, less by her own than by others' strength to measure herself. She seemed to herself to see, the Martyrs among the Moors going about, into assemblies and circles coming, Christ with free voice preaching, and with the heat of love burning, and with desire of martyrdom seething. Now the Mahometan sect to confute, the errors to detect, the blindness of the mind to open, of the Christian doctrine the truth to show, with all effort toward their salvation to strive; nor to doubt, but that by that barbarous and savage people they would be slaughtered, and this very thing her soul foreboded.
[34] To her revolving these things, these by day and night turning over, on the 17th of the Kalends of February, (that day of their slaughter it was) of the year 1220, that is in the year next after their departure, of the same martyred in the year 1220 when more deeply into meditation she gave herself; unexpectedly to her those five Brothers, of august appearance through a vision appeared, with leafy stars crowned, in white garment, marked with bloody marks, as if from battle and slaughter fresh, and the very swords with which they had been torn, dripping blood bearing before their hands, but with vibrating light gleaming. Amazement first, but without dread; soon joy with admiration came upon her soul. With a more intent edge of her eyes gazing she recognized the faces, and perceived them Blessed. While she was doubtful what to do, one of them, Petrus, thus addressed her. Behold to you we present ourselves, O Sancia, immortal, whom from here mortal to fight for Christ you sent forth. We have paid the debt which we contracted: you paved the way for our triumphs: honored with their address. by your help into the contest we came: unless you were our helper, Martyrs we would not be. These palms, which in our hands we bear, in this house have their roots: the rivers of blood, which for Christ we poured out, to their fountain return. To Heaven we go, retracing the way by which we came. Through the steps of merits to the reward we ascend, and it is part of beatitude to have deserved it. Grateful to you God bids us be, who sent us forth to the journey. This delay with you, O Sancia, in the part of glory we place, that in giving thanks we are detained. Of such worth is the virtue of a grateful soul, that it is as it were beatitude. This is the better portion of us, that is of our souls, which now, loosed from the bonds of mortality, to the Heavenly Ones fly. Our torn bodies lie at Morocco: them your brother Petrus will care for, dead, as you, sister, preserved alive. Nor with you with this sight alone do we console you: we promise you, never will we be wanting to your vows or prayers. You go on to walk the way of virtue, until to the goal whither you tend, happily with the breeze of divine grace breathing you arrive: to you we will be present at the door of eternity. With these words said the offered appearance vanished. Sancia, like one who in the midst of light grows dim, tottering, and the nearby things, that she might hold herself, with her hands seizing. Soon when she returned to herself, anointed with joy, through a divine flowing into her mind, the fruit of the heavenly vision she received.
Note* M. third.
CHAPTER VI.
The rest of Sancia's life under the Cistercian habit.
[35] Thenceforth, the command and the courtly splendor having grown hateful, Moved by the example of her sisters although the royal light of the Court with various virtues she had dimmed, she wished altogether to extinguish it. There had spurred her mind before the examples of her Sisters Teresia and Mafalda, who, human affairs neglected, the institute of St. Bernard had embraced, but then of the Martyrs through the appearance the illustrious vision kindled her; and since nearer was Teresia, on account of the more frequent letters received from her, in which about solitude, about peace of soul, about meditation of heavenly things, about tranquillity of life, about perfection of the religious state she discoursed, to her plans of life to conform herself she decided, and into a nearer place to her to migrate she resolved. Before she departed, about the Franciscan Fathers who narrowly at St. Catherine's dwelt, solicitous, a certain and fitting for the greater number monastery to build she wished: and for this her palace, which she was leaving, she gives over her palace to the Franciscans, furnished with suitable furniture, to the Brothers she granted; and prefects of the work and expenses for the building of the new edifice she assigned: the narrower lodging of St. Catherine however retained, and by edict, that there the Brothers five in number thenceforth should live; for the memory of just so many holy Martyrs, who had consecrated that place, to be maintained; of whom she was so observant, that in the place where to her they had appeared, there a chapel to be built she ordered, which today is preserved. And indeed ample is it and a magnificent monastery, situated on a height, on every side cut off from the town, salubrious, and to the sight of beholders pleasing; but to the inhabitants somewhat more sad, and this very thing for the meditation of heavenly things helps. In the year 1220 (although about that year it is not very well established) the first after the slaughter of the Martyrs they say it was founded. This monument of her piety and magnificence left, to Coimbra came Sancia; and there about founding a Convent of nuns to deliberate she began.
[36] To her measuring out places two pleased, one near the city on the opposite bank of the Mondego, the other a little more remote almost a thousand paces, and the Recluses of that time gathered, where the city obliquely faces the North. This she chose, but the other she did not neglect. Rare at that time in Portugal was the custom of convents of Nuns: if any women wished to dedicate themselves to God by a religious rite, they in uninhabited places certain little houses caused to be built for themselves, set apart, on every side closed and fortified, a wall introduced with little windows, for light and food to receive suitable. In these enclosed, they lived in the manner of Anchorites, solitary as to companionship, as to decorum neighbors. The little houses, Cells commonly; the enclosed women Walled-up they called. Of these a great abundance in that place there was. To which therefore the name Cells was given. These Sancia wished into one convent to reduce, and, enclosed in a monastery, to the same which she had professed, Teresia, the institute of St. Bernard, to form. Not unwilling they complied, only they waited, while the monastery should be completed, which with great expenses contributed by Sancia to be built was begun. She founds the Cells monastery. Meanwhile she ordered to be summoned other recluses at Jerabrica, whom she before both with benevolence had cherished and with wealth had helped, that a just number of Nuns there might be. The others, who across the river Mondego dwelt, from their place she did not move, because, placed in the vicinity, and into a better form reduced, less of solicitude and business they presented: not however their care did she cast off; for a certain measure of grain to be assigned to them in the future she ordered, which burden after her death to the Abbesses of the Cells passed. And when afterward from those Recluses a new convent of Nuns was made, to which the Divine Anne's name was given, and St. Augustine's institute assigned; always the convent of the Cells those stated and solemn measures of wheat to the Nuns duly paid.
[37] Each sister burned with mutual desire of saluting one another, She visits at Lorvão Teresia and of enjoying each other. To Teresia this through her profession was not permitted, to Sancia it was permitted, still free from vows and cloister. And so to Lorvão she betook herself with a few companions. When into those depressed through so many windings of roads valleys she came, more vehemently she felt herself moved to piety, and that much in places of moment there is for heavenly impressions she understood. The very solitude and harshness of the mountains wondrously affected her advancing. She praised her sister's purpose, who herself and her companions into those wastes had brought. The monastery at last seen, a greater religious feeling struck her soul. There met her mind the sanctity of the inhabitants, and especially of the sisters. These were at the door of the church within the vestibule, but slightly projected outward. The rest of the throng of virgins divided into two ranks, through the whole space of the Church was stretched, with burning tapers awaiting Sancia. The arriving woman with an embrace received Teresia; to whom Sancia suppliant with lowered arms, almost kneeling, herself inclined. From both burst tears. Sancia added a sigh, and Blanca her sisters; made more tender by the sight of the religious habit, which she envied her sister, since the purple before she had not envied. And when among themselves they had saluted, there intervened Blanca, who those embraces with herself newly offered interrupted. More closely her embraced Sancia, but more copiously wept Blanca. Then taking her in their midst, among the ranks of the Nuns, before the great altar they prostrated themselves. The Eucharist adored, within the monastery's enclosure they entered: there Sancia the rest of the Nuns reverently received; whom she forbade so to lower themselves, affirming them to be her equals; nay, because they were spouses of Christ, her superiors. Then they to their tasks to undertake dismissed, into the cell of her sister she enclosed herself. There together with the other about her past life, and about the present state she communicated. Nothing among themselves did they have concealed; and when their plans of living they had compared, and Teresia had perceived Sancia now to the world to bid farewell to be preparing, she wished to entice her into her own society; so that not only a partaker of the institute, but also of the company she might be; and this with many arguments she tried to persuade. But Sancia modestly answered, but she refuses to remain there. that it was not free to her to change the place, which the Heavenly Ones at the Cells had destined: there her dwelling with her new sisters, whom she had prepared, where she was building a monastery, she would set. Long since she had undertaken, that a leader and companion to them of their life she would be. That they joined, for consolation indeed more aptly; for profit, less aptly would live. That it was to be attended not what of private from that conjunction of convenience they might receive, but what to the common good separated they might contribute able be: where there was a coupling of souls, it makes no difference to be sundered in bodies. And when she had satisfied Teresia, to heavenly cares with Blanca they turned themselves, and most sweetly about divine things having conversed, to the rest of the Sisters an opportunity of conversing they gave. It pleased Sancia to be present at the sacred exercises, both those which to the divine offices, and those which to meditations and prayers, and those which to the afflictions and macerations of the body, and those which to the tasks and works womanly pertained: each both admiring and observing, as if to memory she wished to commit them (so accurately what she had seen she noted) as if rules thence and norms for the instruction of her own, about whom she then thought, Nuns she gathered, that at an opportune time she might dictate them. Of three days that stay was.
[38] To the departing woman Teresia asked, that she would be willing to Montemór, a town of her dominion, to betake herself, and about its whole state diligently to learn; and if anything were in the republic (for so she had heard) of disturbances, that according to her judgment and discretion she would compose it. Sancia undertook the province. Asked to go to Montemór, It was the year from the childbirth of the Virgin 1223, in which year into the town she came. Noble was it among the first and equal to a city in population and in the wealth of its citizens; but Teresia being now long absent neglected, like a sterile soil it lay; in a short time however subdued by the work of Sancia, fruits by no means to be regretted it bore. The seeds of discord sown among many and those of the first rank, and by no means doubtful with the destruction of the republic grown up, partly repressed, she corrects many vices there: partly torn away. The iron aimed at the throats of many, either withdrawn, or thrown back. The ambushes detected, the wicked compacts rescinded, the bonds barred, the injuries driven off: the slanderous from detraction, the avaricious from filth, the rapacious from robberies, the gluttons from haunts, the gamblers from gaming, the abusive from petulance recalled. Using her command, on these and other rampant vices a limit she set: but more she did by example. Frequent in the temple, assiduous in sacred things, to visit prisons, to visit hospitals, to know and help the wretched, to relieve the poor, to console the afflicted, to protect widows, the public and private accounts there to defend orphans, to come to the aid of the accused: nonetheless to uphold justice, to establish judgments, to preserve the laws, to keep the statutes, the calumnies to repel, the informers to go to meet, the wandering peddlers to ward off, the enticements of sinning to take away, the corruptions of morals to remove; on both sides both of piety and of severity proofs to give. And so for the common good enough by this administration was accomplished: but the pecuniary accounts, both private, and public, business to Sancia by no means moderate presented: for they are difficult of unraveling, on account of the expectation and the interest-exchange, and the gaps, in the debt, with which those who bind themselves, the accounts to settle scarcely can. Wherefore not a few there were among the accounts, for which the day of rendering the accounts had passed. These to procrastinate, to put off, to prevaricate; others, overwhelmed and bound, in whatever way to free themselves, by fraud, by malice, by force, by tergiversation; to deny the moneys received, lest to pay they should be compelled. Some to say they had received it, but to affirm they had paid it out: several, who were not solvent, to make a new loan, and with new accounts to bind themselves; and at last with the moneylender's debt to be overwhelmed, and to go bankrupt; sometimes even to change their soil, and to carry their accounts with them, the losses to their creditors to leave. To few of unimpaired faith, the accounts reckoned and balanced, the sum of received and expended squared: so little to the Queen's treasurer of profit came; and it was nearly the case, that the Tax-farmers, partly because of the intercepted revenues, partly because of the prescribed interest, either by the compound-interest being removed or inverted, went bankrupt. In this difficulty Sancia so conducted herself, she settles them for her sister: that, having consulted those, who knew all the ways of money, both by deducting partly, and partly by remitting, and partly by exacting, the disturbed accounts rightly she administered, and the accounts of many without great loss to either party she dissolved. By which indeed Sancia to her sister Teresia's accounts not a little provided; with a huge sum of money for the expenses in the building of the monastery, and the sustentation of the Nuns, both already before made and thereafter to be made, in cash represented. Thus that town to its former virtue and faith restored, to Teresia's vows abundantly answered.
[39] Sancia grew with the profit of virtue at home, and with the fame of sanctity and prudence abroad. Already her, her Father Sancius living, the neighboring and distant Kings had desired as a daughter-in-law, not yet enough grown up, nor mature, which she was wont to allege, that she might not marry. Now both this excuse being cut off, and her esteem increased, and a dowry established, as great as for a Royal Princess would be enough, exposed to royal suitors she began to be. … But the vows and hopes of all Sancia's vow rejected. She had vowed herself from her tender years to Christ. Betrothed therefore to the heavenly spouse she declared herself, and to all suitors a refusal she sent. Her brother Alphonsus, which is the nature of Kings, when with them the will is not done, on her insisted, almost compelling her to marry. She with a firm soul answered, that sooner any whatsoever even most grave punishment was to be undergone by her, than the marriage-bed to be entered. And lest any hope to the King thereafter there should be, secretly to herself the Bishop of Coimbra having summoned, her counsel to him she opened, and to the Cells with him she hastened; She enters the Cells convent: whither now a just number of Sisters had flocked: and before him the vow of virginity renewed, the remaining two of poverty and obedience she pronounced; and so the institute of St. Bernard professing, the sacred veil from his hand, her locks deposited, she received, and openly to the world renounced. This matter wondrously affected the souls of those hearing, of the courtiers especially: but no one the deed to disapprove dared. So great was Sancia's among all both esteem and reverence. To the King alone, of his affections more uncontrolled, hard it seemed, that against his will his sister had acted; but patiently to be borne, what could not be drawn back. She, of her vow a partaker, to God wholly to be free began. Having gotten companions, in disposition pious, in state virgins, in condition subject, them to her own, that is, of piety disposition, to mold she went on. They yielded, and whatever form of virtue she wished to impress, that they expressed. In number thirty Sisters there were, but into one charity had reduced them: of rank only and office a diversity there was. This to obedience referred, where she goes before 30 Virgins by example, because not could without differences of degrees and duties the administration of things consist. Sancia in nothing from the rest, except for the marks of royal blood which on her face stood out, unwilling and to eminence denying herself, was distinguished. She proposed to herself the rule by the line to keep, and it to the Sisters duly to be observed, just as they had vowed, to the established plans of life to prescribe. This to be capital she taught; this to be for religious perfection enough: but by this she for herself by no means satisfied herself, accustomed in the court to exercises, if less perfect, certainly harsher. Of these those which secretly from the rest could be done, them she retained; those which outward flowed, them, lest she should interrupt the tenor of the common life, prudently she abstained from. And so of the daily and severe scourgings with which she afflicted herself, for obedience, which by their noise betrayed themselves, she subtracted; the ropes and bristly breastplates, with which she tightly girt herself, because the matter was hidden, she preserved. Deliberately both: for she took care lest by her example she might seem to others either harsher things to prescribe, or their weakness to reproach.
[40] She was wont to steal from her nocturnal rest hours not a few, and them in meditating she consumed, and the exercises of piety when the silence of the night, silence to tongues, to places infrequency brought, that the pious deed's suspicion she might suppress. She prayed moreover silently, with no groan or sigh emitted; collected into herself she meditated, so that whoever should see her praying, of sense devoid would think her. Twice daily into herself she was wont to inquire, once before the midday meal, again before lying down, and the accounts of her soul with herself to reckon; if anything was rightly done, to God to assign it; if anything otherwise, to impute it to herself and punish it; and for the next day to set apart and to guard against. The hours free from sacred exercises on domestic occupations to spend. Nowhere her soul from the custody of the senses to relax: to observe herself always, lest anything, so far as it could be done, less seemly should creep in: herself from herself, as from an insidious enemy, to fear. She was accustomed to undertake the abject and cheap and proper ministries of servants, to those reclining at table to bring food, the remains to gather, and to its place to carry. In the kitchen she was frequent: wood to the hearth to apply, water for washing pots and cauldrons to bring, and of humility. the dishes and every kind of platters with her own hands to wash and wipe; often with brooms the ground to sweep. These sometimes alone, sometimes with the Sisters together to exercise, with wondrous cheerfulness; so that how great from it she took pleasure, she might signify. Over the sick to keep watch, to be present, to all to come to the aid, remedies to devise, the prescribed medicines to apply, nothing which to use for health was to omit, nothing in that ministry of abject or filthy duty to refuse. Nor truly do these things by telling become greater. With the highest, drawn from the monuments of histories, faith they are narrated. And indeed self-abasement, and the casting-off of self the proper virtue of Sancia is said to have been: which was the more marvelous, the more of the one lowering herself the loftier was the condition. These virtues to admire the rest of the Nuns and to observe, and to imitating them themselves with all zeal, and contention to apply: and since it was difficult all to attain, each for herself each one, as to each whichever pleased, to set forth and to strive by imitating to express. Whoever should see the companions diligently and carefully the virtues of Sancia to observe, and for themselves by noting to gather; would think Sancia to be a meadow, the Companions bees, who the little flowers caught and plucked, that in their cells from them combs they might fashion and the honey of sanctity make.
CHAPTER VII.
The acts of Teresia at Lorvão, with an excursion to the borders for the sake of her daughters.
[41] What they relate of lyres, when, the strings stretched to a measure, Teresia intent on similar exercises to her sister, and for rendering a sound accommodated, opposite are placed; one's strings being struck, that the other, excited by no touch, in faith respond, and a just concord with the rendered sounds make; this certainly to these two Sisters, leading a similar life in different monasteries religiously, is found to have happened. For when one's life was attuned to the norms of the institute, so the other from the opposite responded, that an equal concord of virtues she rendered, and on both sides a certain wondrous and apt harmony of morals existed. And indeed one more certainly and more vehemently excited the other, because both their hearts the heavenly lyre-player with an inner and secret stroke touched their hearts. And that the concord might be greater, they themselves between each other to write, and in what manner each in the study of virtue was profiting, with letters given and received, one to teach the other: and since by disposition and nature, not less than by blood they were joined; and their studies into one, namely of religious observance, by the same plans, by the same teachers had brought to an end; so great was the likeness of morals, that, though they were sisters by nature, in virtue twins they seemed. And so in narrating the sacred exercises of Teresia, not in the matter indeed, but in the words there will be a difference. I will do what Painters are wont, when of the same person an image at different time and state they paint. They change the garments and postures, not the features; and they form the native faces or colors. Devoted especially Teresia was to the studies of divine things, the stated task of the sacred Hours duly to perform, on accustomed meditations and prayers the solemn time to spend; some hours moreover from the common care to cut off, and into the use of private prayer to convert. So deeply into this she entered, that scarcely ever any thought outward flowed: but if any escaped, at once whence it had sprung, she led it back. To recall often to the reckoning her soul, and the account of done and undone, her conscience shaken out, to herself to render: of the senses the custody to intensify, and to the wanderings the exits of her mind to bar; the affections and perturbations of her soul to settle, the appetite for food by fasting to break; among the Sisters with the silent in silence, with the diligent in diligence, with the dutiful in compliance, with the compliant in obedience she vied.
[42] Of poverty she was most observant. While she cared for the affairs of the convent, the moneys collected from the revenues and brought to her, she is zealous for poverty, never with her own hand did she take, as if by that touch she would be contaminated; but to the Sister, whom over the pecuniary accounts she had set, to be handed over she ordered: afterward not even to think about the revenues she wished. And that to poverty as a companion obedience she might join, by another's discretion to live she decided; and herself not only of resources, but of her own even affections to despoil. A virgin of great age, with many virtues endowed, and an Abbess being constituted in her place, an Abbess she designated; and to the Sisters in her own place to be, to be chosen she proposed; and by the votes of all approved she created her: her over the convent wholly she set, the power to her of administering all things made. To her she first by will, then by duty subjected herself; thenceforth a private person to be, into the common throng of the Nuns she passed: thereby herself from all intercourse she withdrew. If any to her chief men, for the sake of seeing and saluting, came; so them she was wont to receive, that reluctantly to conversations she gave herself, and short of contempt signified weariness. Which when they perceived, of their own accord, no great delay interposed, she loves solitude, they departed. If any either public business, or private necessity had brought; them attentively and benevolently she heard, and so precisely answered, that the occasion she took away of anything from elsewhere for conversing to be summoned: but if the matter quickly could not be transacted, to the Abbess she sent them. Thus external things in spare hours, domestic in whole ones she treated. To the plan of common life she accommodated herself: with others in the choir to pray, in the dining-room to eat, in the women's quarter to embroider with the needle, in the dormitory to rest in the place for correction (the Chapter they call it) correction to undergo; for the torture of the body to be scourged, for the relaxation of the soul to be refreshed; to no one troublesome or grave, to all affable and courteous, and the common life. humanity to display: which although a common virtue it may seem, in Royal persons however it is held not common: No grace certainly goes out among the common people with greater applause.
[43] The Reader will pardon, that, lest I should interrupt the deeds of Sancia, this Chapter, from its place I have moved. Alphonsus of Leon hostile to his son the King of Castile, For these things before the entrance into the Cells of Sancia happened; but the connection I preferred to preserve of the matters, than the series of the times. Alphonsus King of Leon three from our Teresia had begotten children, Alphonsus, [nay Ferdinand as appears from King Sancius's testament num. 14, Sancia and Dulcia. She however, the incestuous marriage condemned, dismissed, a second one with Berengaria infected with the same fault contracted … from this others he begot, and among them Ferdinand another, the first having now died, to whom when by maternal right the kingdom of Castile [had come, which to himself as by the privilege of the male sex, rather than to Berengaria he thought to be owed; when in vain he had tried his son from the kingdom to drive, or at least from those camps, which once by the right of War taken from the kingdom of Leon, and to Berengaria in dowry given, by the agreed compacts to the son born of her ought to remain] always to that son little fair and often hostile the father Alphonsus; out of hatred also of the Castilians, whom he did not wish over the men of Leon to rule, the kingdom of Leon to his daughters Sancia, as heirs, his daughters from Teresia, in vain he assigns: and Dulcia by testament left. But his father dead, who to love toward his daughters more than was fair had given, the son his right [by no means doubtful, since by his sex he prevailed and to him as heir long since the Estates of the kingdom had bound themselves; possession of the royal city without delay he entered, by maternal diligence supported and by the favor of the Bishops. There were however of certain Camps Prefects, who for the daughters by the paternal testament preferred to hold them had obstinately set their minds, in hope of Portuguese aid from the King their uncle to come to the Princesses. They alleged also] that it seemed more equitable that the kingdoms be divided, than to one conferred. That the young man would be overwhelmed by so great a mass of affairs, less both agreeable, and experienced in public matters. That better are administered, those which, separated, with their own just head, Kingdoms consist. That enough was for Ferdinand the kingdom of Castile, to which he would be equal: two to rule he could not, nor two by that one to be ruled would wish. To which, if they be joined, would he prefer? That it would be torn into parts, both, one to himself the first claiming, the other resisting. The people was moved and tumultuous, the mother summoned for pacifying these things with her brother, and to arms the matter looked.
[44] Berengaria for pacifying was not enough, and suspect to the cause her maternal love had made her. Therefore to Teresia the cares and hopes were turned. That she who to the kingdom and court had renounced, and the delights and riches had contemned, for settling those which from ambition had burst forth lawsuits was suitable. That she who was free for God and Divine things, to human affections would not be liable; that a mind accustomed to the contemplation of heavenly things, sees more purely and more subtly inspects what to God is pleasing. They had persuaded themselves all that by that one alone the business was to be transacted; but they were dismayed by her absence and profession, which forbade in person to be present Teresia. To be tried however they thought it, Berengaria, letters to her through certain men sent: and others soon after to King Alphonsus of Portugal, with prayers; that if Teresia about the journey doubted, to the journey he himself should compel her. These she when she had read, greatly was moved, because she saw it to be of conscience and of common duty, for the Republic's sake her private quiet and contemplation to leave. But it behooved the matter maturely to weigh. She wished about the state of things the messengers (for this too the letters contained) who honorable men were, to hear: having learned what was pressing, the arbiter and superior of her own soul consulted, and from their counsel her departure deliberated, when about her own counsel to make more certain the King she wished, and from him faculty to obtain; he in time her anticipated, having written to the same letters with mandates, that the business not hesitatingly she should undertake. And so now to obey it was necessary: she acquiesces, a dowry being offered to them: which to her most welcome happened, that more honorably she might go out. With a suitable retinue the journey undertaken, to the place to which Berengaria the Queen had appointed, straight she hastened. There the flower of the citizens with the Queen and the Royal children was. Honorably received, as a pacifier, who an end to so many evils, which by fear they had anticipated, would bring … [Nor was the hope vain: for a suitable dowry to the Princesses her daughters from Berengaria and Ferdinand having obtained content, restored she caused, those which in the daughters' name were held, camps, and to the possessor of the kingdom she yielded. There is extant in Brandanus, book 14 chapter 12, of Pope Gregory IX a Brief, given at Rieti on the 25th of December 1231 inscribed to the beloved daughters and noble women, Sancia and Dulcia, daughters of the dearest in Christ daughter the Queen Lady Tarasia, whereby at their petition, by Apostolic authority is confirmed the composition made between them and the illustrious King of Castile and Leon] … [What further to the Infantas happened, nowhere do I find: for that they err who believe the firstborn Sancia to be the one who at Toledo at St. Euphemia as Blessed is venerated, already before we have said. She calls her mother Tarasia Gil that is the daughter of Ægidius de Soverosa: but the Queen Tarasia of whom here we treat was the daughter of King Sancius. From this therefore born Sancia the elder and Dulcia it is credible in Portugal as Virgins to have died, since no one to them his lineage refers.]
[45] Peace abroad gained, war at home she declared on herself. First she proposed, and having returned to Lorvão, never thereafter from the monastery's cloisters to go out, a stationary with her own self battle to fight out. Her soft and tender body harshly to treat much before already she had begun, because she knew, this enemy domestic, if it be treated gently, rebellion to move; that one alone by indulgence fierce becomes; to the insidious sea similar, which when through calm it lies, a storm contrives. Therefore with scourges herself to beat; and as if her hand grew numb, her own, she used another's, which she urged by command, lest it should relax the impulse of striking. The Pious hands of her Companions by precept she made harsh; the disobedient ones calling those, who the blood spared; the obedient, those who elicited it. She persuaded them to be delinquent, unless they raged: cruelty into religion she turned. By this art she brought it about, that more copiously the blood flowed out, and her very strength deserted her, and among the hands of those striking she slipped down: nor before was there cessation, namely with faintness extinguishing her sense. This penalty although grave, less her however satisfied, because it was necessary for it to be interrupted. Therefore a perpetual one she devised by introducing a hair-shirt, with bristles shaggy, in touch rough, in sight horrid, she singularly applies herself to macerating her body. to which so her body she accustomed, that it clung, and into a part of her body passed; and so it she numbered among her members. The changes of the seasons to torture she accommodated: in spring, by heat she melted away; in winter, she stiffened with cold. With thirst and hunger she macerated herself, by fasting alike and by food she tormented herself. Insipid dishes she loved: if any tasted good, them she mixed with bitter juice, and sometimes ashes for salt she sprinkled: and this she thought more seasoned, because of death the memory it tasted of. Her sleep short and broken; for her mind accustomed to meditations interrupted her sleeping; nor did her body inert lie, which the hardness of the bed rendered restless; and so not so much her eyes did she permit to sleep, as sleep crept upon her eyes; so that to sleep a theft-like thing was, because sleep she as a robbery caught, and from herself shook off, and with waking chastised. That was a remarkable torture. On every Friday, the divine things performed by the priest, she returned into her cell: then the door bolted, within to hide herself, and kneeling on the ground kisses to fix, and her heart into tears dissolved through her eyes to pour out, and her breast struck, a sinner and guilty herself to confess; and the Crucified's effigy with her hands to seize, with an embrace to clasp, the wounds to kiss, as if from them blood she wished to elicit, with which her own (as she said) of her faults filth she might wash away; and in that state long to remain immovable and like a dead woman; (nor from a dead woman except by the sighs, which among sobs she emitted, would you distinguish her) her at last that whole day without food to pass, and with every kind of tortures to exercise.
[46] The rest of her life was a meditation of death. Thenceforth indeed she began, as if soon about to die, to lead her life; She builds a sepulcher for herself, sundered and removed from others, into herself to be collected, and into the secrets of eternity to be hidden. And that this with greater sense of piety she might accomplish, she ordered to be opened for herself a burial-place, in a fitting spot at the Altar of the Divine Virgin of the Rosary: and while a stone (for a common one she wished it to be) for a cover was being prepared, having entered the pit, her living body therein buried she pledged to death: and that herself of her mortal condition mindful she might prove, from the next day after it was closed, upon the stone she knelt daily, and to death herself devoted: and that for herself she might go before, the funereal song, those solemn prayers, which are wont to be sung for the Dead in the Church, privately she recited, with intermingled tears, which abundantly flowed, and a fountain in the rock to be present testified. Of sacred prayers most zealous she is established to have been. To anticipate her companions, when to the solemn Hours one must go; to remain after them, when one must go out: the first to approach, she gives herself to frequent prayer, the last to withdraw: often alone in the Choir to remain, and long to persevere, and this wont to do after the last Hour which completes the rest, and at the setting of the Sun is performed. From it often up to the Matins by meditating to last, so that it was not enough to anticipate those coming, unless she awaited those returning. Which would be marvelous, if less by that of heavenly things sweetness she were touched: but since with so many consolations she abounded, and with so great a taste of immortal delights she was affected, marvelous it by no means ought to seem. But when that sense of divine grace more deeply penetrated into her mind, it behooved her her mortal cares and thoughts to cast off, and toward that to strive with her body, to which she was carried up by her soul.
[47] She was seen often praying to be borne upward, and with bent knees in the air suspended to stand, and to persevere immovable, under which she was often seen to be illumined from heaven, in an appearance which beyond a human state was more august. Sometimes to shine her face, and the sun's image, with rays into a circle coming together, and thence outward projected, to form: whence so great a light arose, that at home the sun itself torn from heaven seemed to sojourn. And this not once her companions, by that splendor happily deluded, observed. Which when from their concourse, Teresia, to herself restored, recognized, she abstained from that public prayer; and into her own chamber enclosing herself, night she enjoined on herself. There that light she hid: but no less it shone and was clear among all with the lights extinguished, than before with them kindled. To her meditation her speech responded: her words burned, as torches applied to the ears of the hearers; she inspired the love of heavenly things, and the more easily because she seethed. This is marvelous, that, placed on the height of perfection, so thence easily she lowered herself, and unworthy of the common light she thought herself, and of most grave faults guilty she called herself; and this by tears she betrayed, which to others brought shame, comparing their proper causes of grieving with her cause. and piously frequents the Sacraments. To this for washing away by all means the stains of the soul, to exhort the Sisters, that they might scrutinize the hiding-places and recesses of the mind; the found ones, with grief to overwhelm; the overwhelmed, to the Priest to betray; the most holy Eucharist's remedy against the troublesome enemy's temptations to use. Hence to external charity's duties to be undertaken, by the sick to sit, food with her own hand to offer, to those nauseating and dying even into the mouth to put it; sometimes with them together to eat and drink, that the appetite she might elicit: the desperate to warn of their danger, the sure of dying to confirm, with sacred safeguards, to fortify to care, by those breathing their last to be present; most sweet names to call out: and in that last, in which the soul's salvation is decided, moment, with all aid to help; nor to depart until they met their death.
CHAPTER VIII.
Sancia's death, burial, translation to the Lorvão monastery.
[48] Sancia's mind, to assiduous contemplations devoted, more subtly to search out secrets, events lurking in the bosoms of causes to discern, Sancia, by a prophetic spirit venerable to the nuns, was illumined by that light which from the eternal fountain's light she drew. She penetrated others' souls, their hidden feelings she knew, and so far as through divine providence it was permitted she manifested. To the Sisters often what they thought, and what they revolved, about these in time she warned: some, who right things had set for themselves, she kindled; some who otherwise, she restrained: with all marveling, how these things to her, which within themselves they had formed and to no one had betrayed, known and clearly seen were. There were some, who sometimes reluctantly to her would approach; because they feared, lest if anything less seemly had come into their mind, she should recognize it and reproach it. But this was so, yet to none did she ever reproach it, nor from it a reviling did she make. Only from that gift of God she took as much, as was enough to keep them in their duty gently. By that fear certainly she profited, that none dared otherwise either to wish or to do, than is fitting, anxious lest she be caught. With this light her mind suffused she experienced foreseeing her death, which to be imminent for her she knew. This thoroughly perceived, for death she girded herself: and in that last act of life a holier person she acted. To pray longer, to meditate more profoundly, to contemplate more deeply, harder herself to hold, to intensify more sharply the custody of the senses, the movements of her soul more diligently to observe, the affections more attentively to examine, she is seized by a final disease: of her conscience the recesses more accurately to explore, the stains more zealously to inquire into, more sorrowfully before the Priest to lay down, to weep more copiously; to exhort the Sisters to virtue both more often and more vehemently, and whatever of her duty was more exactly to perform. To this care intent a disease seized her. At first light it seemed; but a little after insidious it appeared; because a slow fever insinuated itself into her veins, and gradually her, sick of soul, consumed. This disease Sancia gladly received, patiently bore, and in place of a benefit counted; because she hoped that by it she from this mortal and wretched life would be freed. She lay with her body affected, with her soul lively, with her face cheerful. Grief and solicitude had passed to the Sisters, grieving their own lot, as if she, whom they called mother, were departing. She to console them and to confirm, and with gentle words to wipe away their sadness. That over death there was no grieving, which the common debt by her intervention paid; that she went before those following, did not desert them: that the better part of her would be surviving and mindful: that she would profit them more, when she ceased to be seen; less far would be absent, when near God she would be.
[49] And, that of this toward the Sisters faith and love pledges she might leave, three remarkable toward just so many companions ailing works she performed, by which God the attested virtue of Sancia to make wished. she cures those laboring, with a cancer, Of the Sisters one a cancer near her left breast had eaten away, which, gradually creeping, was penetrating into the vitals: and now death was in her bowels, all hope of life utterly abandoned, to Sancia, from her disease lying abed, by the Sisters' hands carried, for the sake of saluting her she came. Her benevolently, the matter understood, Sancia receiving; whether she was well, she asked. To whom when she answered, as if soon about to perish; Queen, of good cheer be: God grant better things, she said. Then: Nearer approach, she added; Uncover the ulcer. Then she looked at it uncovered, and with a gentle hand touched it; soon, a Cross impressed, she dismissed her: thereupon better she began to be. Afterward the cancer departed, and her breast like the other became. Another, for whom, for the sake of letting blood, had been cut too deeply a vein, and an artery pricked, gravely imperiled and ill her arm sustaining, which with a bandage wrapped she wore; in this state to her approaching, she presented with the kerchief of her own head; and the departing woman she exhorted, that it on her arm she should wind. As soon as she did, suddenly closed the gap innermost, and the cut of the drawn-over skin healed; smooth appeared thereafter the arm, and so it remained. The third, with a most sharp pain of the teeth was tortured; and, because she was a young girl, more impatiently she behaved, compelled on account of it from the public to abstain, and the common task and duty to desert, by fasting and vigils to be consumed, and a toothache: and almost out of her mind to be moved. Her tender age moved the sisters to commiseration, and especially Sancia then ailing. She ordered her to be summoned, burning with pain, in a close embrace she received her, and her cheek she applied to her cheek. By that touch the teeth grew numb, and, the sense of pain lost, she was quiet, and with the rest of the sisters to her duty and task she returned. These before her death she performed, when already she was breathed upon by eternity. * Health at last despaired of, Sancia, after taking the sacred for that last journey Viaticum, and with the saving Oil for the supreme struggle anointed, Teresia visits the dying woman, when now death was imminent, to be warned about it Teresia it behooved. In the vicinity she was: nor was there long delay. Quite early a messenger was sent; toward night Teresia with a few was present. Into her sister's chamber led, consumed indeed by disease, but with her senses still entire, mistress of herself she found her. Most lovingly between themselves when they had saluted, she sat near the bed Teresia; And If any death, she said, by law were held, not you me, Sancia, younger by birth, would the elder precede; but, what was just, you would follow. But since that has become both the effect and the punishment of the fault, which is the contempt of the law, it could not but be lawless; unless the spouse Christ's toward you love sooner you to free wished from this life's miseries, and to Paradise to transfer, where the Lamb that, among Virgins, whithersoever He wishes to go, you will accompany. and encourages her to her departure. This I would hold nearer the truth. Of virtue in you account has been taken, not of age: this bitter, that mature. To you no grave thing it will be from the world to be separated, you who to it by no means clung, and your body a prison-house thought: nor are you ignorant of the way, which by revolving in your mind you had accomplished, and by meditation had marked. Quickly you will fly away, whom no bonds of pleasures held; and to us, for following you, impressed footsteps through your examples you leave. Whom before your hands crucified you have, Christ, He to you the leader of the way, and the author of salvation will be. The milky path which you will enter, with His blood marked you will find. To Him you ought to refer whatever piously you have thought, whatever rightly you have done, and whatever you have not failed in. Unless that blood washed you, you would not be clean. That body affixed to the cross freed your soul. These wounds healed you: that nakedness clothed you: that poverty enriched you. To Him commend yourself; to Him trust yourself; Him you have as spouse, and as sponsor of salvation.
[50] To these things Sancia cheerful, as she could, briefly answered: For what would I to you, She dies, having said farewell, Teresia, surviving be, who so much me surpass in virtues? It is not to be attended which is younger, but which is more useful. I go before, I in whom less is the loss: you remain, who both through yourself can profit, and if anything I might have profited, can supply. These therefore my Sisters to you I commend. They are your handmaids: their care undertake, and among your own number them. For the rest the consolations which to me with most sweet words you offer, wondrously to the sense of piety affect me, and with hope fill this departing sinner. Here her soul left her, and began to fail. Then Teresia, having applied to the dying woman's breast the Crucified; Embrace, she said, whom you have loved; kiss the heavenly mouth, for you steeped with gall: these thorns into your breast fix, about to burst into immortal roses. Your soul gather, that into this side, gaping with a wound, when you have expired, you may pour it. While these things said Teresia, the rest of the sisters with the accustomed prayers to God her soul commended. Sancia now by sobs her near death testified: and while Teresia called out more loudly the most holy names of Jesus and Mary; in the year 1229, the 11th of April, when the Choir of the rest of the virgins those words of the solemn Litany recited; All ye Saints and Saintesses of God, intercede for her; most placidly she breathed out her soul, on the 3rd of the Ides of April, in the Era 1267, that is in the year 1229, at the third hour of the day. This was observed, that she retained the same vigor in her face after death, which before in life she had held, so that nothing in that body besides the soul was lacking, nay there seemed from the blessed soul's lodging (as it is reasonable to believe) that excellent appearance to emanate. Of this glory a just and suitable testimony gave St. Ægidius, who then in Portugal was living, of the Order of Preachers an exceptional ornament; and she offers herself to be seen by B. Ægidius, to whom, at that very moment in which Sancia died, in the Church praying, through an appearance to be seen, with heavenly light surrounded, she offered herself: how great and of what kind to the Heavenly Ones she went; confessing herself to be Sancia, who first the Dominican Brothers in Portugal had received. By which vision he refreshed, a great fruit of his prayer took: and to her her beatitude having congratulated, that of him before God mindful she would be willing to be, earnestly he asked. To whom she that she would do, what he wished, undertook: and exhorted him, that he should go on his own soul, with virtues; his neighbors', with doctrines, to cultivate; This he afterward narrating, a more attested sanctity of Sancia to posterity left.
[51] [He died moreover, enrolled among the saints, on the 14th of May in the year 1265, in whose life this is told, 36 years after Sancia and so that she would soon follow to have predicted he could not, as through ignorance of the times in the words here deleted is promised; but the matter itself thus is narrated in the Life, by Andreas Resendius a century and a half ago written (the ancient, for, text which he polished, hitherto in vain is sought): A daughter had King Sancius, Sancia by name, no less in other virtues, than in virginity devoted to Christ illustrious: whose, although the sanctity and innocence of her life was most celebrated, with such modesty and almost self-abasement of soul she was, that if any religion and virtue commended, them not only with wondrous affection she venerated as pious, loved as fathers, but also received as sent by Christ, looked up to and venerated as Lords. Such she had shown herself toward those blessed ones, the most holy Father Francis's disciples, who afterward in Africa Martyrs were made, such she also showed herself toward our Ægidius, to whom so great honor she always paid, that not only to him coming she rose, that she took away from him the goads of the flesh by a kiss. but even with bent knees suppliantly to him she prostrated herself, adding at once; Pray well for me, Father: bless me, Father: pray to God for me, Father. She, after to the heavenly Spouse's nuptials from this life she had migrated, as if with Ægidius still she wished to contend in benefits, to him lightly dozing, not yet asleep, appeared; and into an embrace she descended to his now present waking. Disturbed somewhat at first was Ægidius; but soon when her he recognized; What, he said, O Sancia, are you quite well? I indeed, said she, by Christ's grace and your prayers, O friend, most rightly am well. Peace to you: and his face having kissed she departed. So great force had that virginal meeting, and this address of a woman now made immortal, that all movement of the rebellious flesh not now in his mind, whence also formerly that affection was banished, but not even slightly even in his body, for a long time after did Ægidius feel: just as he himself secretly related to Friar Bartholomew his companion, a religious and trustworthy man, who this after his death narrated.]
[52] That exceptional and wondrous beauty excited Teresia to that sacred body with herself to carry off, to which beatitude seemed to be owed. Teresia composes the body with her own hand, Therefore to go out of the chamber all the Sisters with the Abbess she ordered, and into the choir to withdraw; and, the task of the Hours rendered, to the meal (for in the morning Sancia had died) to the dining-room to go, as if at that time she wished with her own hands in funereal dress her Sister to clothe, and on the bier to place, and for burial to prepare. To no one came into mind that she would be carried out that day; wherefore there was no place for suspecting the pious theft. Another thing Teresia was contriving: and that very robbery from zeal of piety she was meditating. The matter with her companions having communicated, a litter prepared beforehand, so long she delayed to carry her off, until the Nuns to restore with the usual food their strength, all, which she herself had ordered to be done, withdrew. While they were eating to be led out in silence from the chamber the body, as it was for the funeral fitted, but with a coverlet covered on account of the foreigners standing around at the gate, and secretly carries her off with herself. outdoors she commands, and into the litter to be put, with such speed and faith, that not even the doorkeepers perceived it. The body sent ahead she herself followed with her companions, the gates of the monastery closed for appearance left. The fed Nuns after in the choir, as is done, thanks to God they had given, from zeal of visiting the body to the chamber of Sancia returned: and the doors pushed open, the bed in which the body had been placed empty seeing, astonished first by the novelty of the matter: soon struck with grief, a huge wailing with groaning they uttered; especially the Abbess, whose was the duty of caring for and preserving the body to perform. And when all things solitary they had found, and that the Queen with her own had departed; they understood that she Sancia's body with herself had carried off: and this certain country folk, on whom she with her retinue had chanced, to the weeping women, and at the door about the matter asking, announced. Then all things with mourning and laments were mingled, deeply to groan, to complain; not so much of the fraud, which piety and sisterly love excused; as of their own excessive either confidence or negligence. To themselves it was to be imputed, the Cellite women lamenting their loss in vain; that of that sweet and dear pledge they were deprived, when they themselves so badly had guarded it. They ought not from the place to have departed: at least to keep watch they ought, lest from the unwary the body be carried off: of their simplicity they were giving the deserved penalties. The Abbess felt that by these complaints she was pricked, as if a handle by her negligence to the theft she had given: To clear herself, and them to console and pacify, she objected, that to the Queen Teresia commanding she had obeyed: could she, to the willing woman, her sister's corpse to strip, to wash, to anoint, to clothe, for the bier to fit, in any way resist? By her sisterly and Royal right she had acted; nor was it to be suspected, that she would thereafter do, what to no one had come into mind. And granted that there were suspicion about that matter, who could, to her wishing to carry off the body, be opposed? What in peace and silence she did: that by authority, command, and force (if it were needful) she would accomplish. Could anyone be permitted to resist her? That the Mother of all and Lady Teresia was; Sancia, both younger and a private person, to her, if she lived, ought to obey. Often over her living she had exercised power, why over the same dead she should not have been able to exercise it? Around Sancia after death was done, what in life it would have been lawful to be done in gratification to Teresia, that secretly from all she had withdrawn her, whom openly and before all she could have carried off. There remained with them the spoils and memorials of Sancia, which were enough for consolation; for memory does not need those aids or stimuli. As to what pertained to herself, more deeply into her soul had descended Sancia's image, and there more firmly clung, than that any, even the longest distance could erase it. Nor was the presence of the body much to be cared for, which was perishable and mortal; of the soul, which is everlasting, account was to be had. That this was seen perpetually by the eyes of the mind, nor was ever absent from those contemplating those virtues with which she abounded, of which so many expressed with her by illustrious examples images she had left. With these and others of this kind the Abbess, of the Sisters over whom she presided, the tears tried to wipe away.
[53] Meanwhile the Queen Teresia with the dear pledge for Lorvão made. and at Lorvão she buries her: To which when she had arrived, to be drawn out the body from the litter she ordered, and, with a concourse of the Nuns (whom more certain about the whole matter through messengers she had made) in the manner of a supplication made, to the inner parts of the temple near the shrine to be carried; and there openly to be exposed, that by all, even the foreigners thither flocking, it could be beheld, she commanded. There to it by the rite Christian and monastic the obsequies were paid: which performed, into that, which for herself before she had prepared, Teresia, sepulcher, it was led down, and by the Sister's and the Abbess's, and the chief Nuns' hands buried it was, all weeping with grief mingled with joy; grieving at the loss of the living woman, rejoicing at the possession of the dead; because they knew of how great a price that treasure was, which buried in the earth gleamed forth toward the Heavenly Ones in hope of beatitude. That the pious spirits live among the heavenly ones and there enjoy glory, testify sometimes lights cut off from it; and into the tombs, where the bodies lie, brought; whither, as if their fellowship they sought, by God's nod they descend. For there is in those bones a certain seed of immortality, and in the ashes a certain ardor of love, where at the tomb often a light at night is seen, not put under, but standing out, and on high in time about to burst forth. By this sign that supreme Deity wished, of Sancia living with Him the glory to betray. Not long after her burial, certain Nuns, to the contemplation of heavenly things devoted, while, the nocturnal Hours recited, the rest departing, in the Choir were free for prayer; noticed an exceptional splendor in the church to be; which since of lamps and candles it could not be, in a wondrous way affected them, and to zeal of seeing roused them. Having attentively noted the place, they beheld it to be Sancia's tomb, upon which that light lay, and thence itself into the surrounding space poured out; nor however the bounds of that tomb did it transgress, as if to that place assigned the light was. And at first indeed they hesitated (as women are, both timid, and credulous) between joy and fear, whether that was a true light, or feigned and imaginary existed. They wished it true; but from desire they feared it deceptive. Some therefore to ask others, whether they saw the place shine; more faith in others', than in their own eyes to have. And when all had confirmed the light to be in the tomb, and it unusual; a heavenly portent it to be altogether they persuaded themselves. There were those who wished to rouse the rest, and especially Teresia, who that night by chance was absent; but others opposed, because more fair they thought it to another day to defer it, on which more explored and more certain something they might be able to bring. And when the next night the same prodigy had brought back; then Teresia, who had departed, and certain elder Sisters they summoned; who when speedily they had come, the same brightness they beheld, and that it was a miracle with Teresia as leader, who took away all doubt, they confirmed. And indeed for many continuous nights the same spectacle held; afterward intermittently and at certain times, lest the vision should pass into custom, and custom should detract from admiration. Great from it consolation took all, because that splendor a certain pledge of the glory, which Sancia enjoyed, contained.
[54] There was added another more marvelous, although more hidden. On that night, which St. Bernard's festal anniversary day precedes, when the Nuns watchful, to the Hours, which at the middle of the night are wont to be recited, the matins had come, then she is seen to assist in the choir, Teresia confesses and the solemn psalms each at her own stalls had begun; Goda the Abbess saw near Teresia, standing Sancia, clothed in the monastic habit, as if one in the choir of those singing of the number she were. Astonished she stuck fast, and little it lacked but that she cried out: but to herself returned she repressed the impulse, and to think she began, whether she ought from her place to move, and Teresia intent on prayer to approach, and to ask whether of the same vision a partaker she were. Teresia understood from the perturbation of the Abbess, what in her soul she was revolving: and to her by a nod she signified, that she should restrain herself, nor the matter betray: that she knew what she wished, and knew the neighbor clinging to her side. Thus the task of the morning prayers performed, the places dismissed, departed a little after Teresia, accompanied by her sister, until in a certain place a little while having lingered, she vanished; all things curiously observing Goda: who when she wished to follow those departing, and already nearly was, she saw Teresia alone advancing. To her suppliant: I beg you, she said, by our Holy Father Bernard, and I adjure you: open to the one asking; what was that appearance? what kind of vision? what does this portend? And to the one hesitating; If with you, she added, mine, whom Mother and Abbess you created, the authority avails, I command, that nothing from me concealed you have. So what by prayers to elicit she could not, by command she extorted. and that she predicted death to herself, Teresia confessed that Sancia had come from the heavenly ones, to celebrate St. Father Bernard's solemnities; and that occasion having used she had predicted to herself the time of her future death, and the manner of preparing herself for death had dictated. That this was the sum: the rest let her not go on to inquire, which to utter by no means was permitted. But again Goda made more spirited: When, she said, you bound by authority I hold, on this condition I will dismiss you, if you open what is Sancia's in the other life state. Does she purge of her faults, if by any perhaps she was bound, the penalties? or does she enjoy beatitude among the Heaven-dwellers now purged? To whom Teresia quite compliant; Mother, she said, Mother, would that in that state we, in which is Sancia, both were! She rests, and rejoices, and the Lamb among the Virgins follows quite blessed. Nay know that happily she died, with no stain of sin polluted, nor to the purgatorial flame liable, so that by a straight to the Heavenly Ones course she went, by the benefit of a soul duly cleansed and expiated, and of the Sacraments which all piously she received the safeguard. O happy! O blessed! Then Goda cheerfully; With this reward received I dismiss you, she said. Thus was broken off the colloquy.
CHAPTER IX.
Teresia's last life, miracles, death, burial.
[55] From desire of her sister greater impulses took the soul of Teresia, to run in the course of virtue. There spurred her, those which had run before, impressed footsteps: Her sister dead Teresia is more eager, thither she ran more eagerly, the nearer the goal set for her she saw. As if the place too of Sancia empty she wished to fill, she doubled the exercises of virtue and at once her own and her sister's parts she performed: to pray more ardently, more attentively to meditate, to entreat more zealously, to keep watch more intently, food more rarely to use, sleep more sparingly, the divine service to attend more religiously, to torture her body more bitterly, to expiate her faults more accurately, the Eucharist to take more frequently, her institute's plans to observe more diligently and more perfectly. And since in the consideration of death much of moment for virtue she thought there was, lest, the sepulcher being occupied, of remembering the occasion be taken away; another for herself anew near her sister's tomb to be built she ordered, which thereafter she might frequent. And so she doubled the memory of death, from another's, that is her sister's death, and her own. So great was the incitement of her spirit, that to hasten and run she seemed, and the time of slowness to accuse. Plainly her, as if with the hook of grief driven in, to the heavenly ones Sancia her sister drew. Nor was that exceptional sanctity of Teresia empty of fruit. It is established that by her some things in these last times were done, beyond human strength, with divine power into her derived. She gives a beggar the use of his arm, Teresia was wont the poor, to the monastery for the sake of begging food coming, at the gate to await, and from her hand to them her alms to offer. There approached once one, whose arm by an inveterate disease contracted had wholly grown numb, and useless from his shoulder a weight hung. By chance him, while she offered alms, the Queen touched: when suddenly his arm grew strong, and the nerves unfolded sense and motion received. One of the Convent Sister her weakened legs so had deserted, that to lie always she was compelled immovable, and to a trunk similar. There came to her mind a certain tunic, which from the Queen as a gift she had received, and with her by use worn out, to another she restores the use of her legs, but intact she had. With this full of confidence she clothed herself. Scarcely had she finished, when to stand upright, and aptly to move she felt. To another a continuous flow of phlegm so her chest had obstructed, that the breath being entirely cut off she was suffocated. Sharp the ailments make the sick and wretched. A remedy she devised, and found. Having gotten a little water in a basin, in which the Queen had washed her hands, eagerly she drank: the drink loosened the ways of breathing, and free of receiving and giving back air the power made: humor thrust out humor: she was well. and heals a chest ulcer: There labored another Nun with a certain ulcer, from pus in her chest congealed, and into a hollow reduced cavity; which gradually growing diffused itself into the neighboring parts with huge pain, and danger: nor could it be cured, because it did not stand out. Wondrously afflicted and miserably afflicting herself, the Queen visited; and solicitous for the lot of the suffering woman, most tenderly her saluting, in a close embrace she clasped her. By that appearance of one loving moved the Nun, groaned; and with the groan the hidden poison vomited out, the ulcer entirely burst, and the ailment vanished: she pleasantly afterward and cheerfully lived.
[56] The report was constant, that whoever with a tertian fever labored, the water with which she had washed her hands them if either the water with which Teresia her hands had washed, or which to her from drink had been left over, they had drunk; or the garment which she had worn, they had touched; from it at once were freed. This rumor when it crept, and into a fame bursting through the whole kingdom wandered; roused from diverse towns many, who when well they returned, gave faith to the matter, and roused it, so that there was almost no one but wished something, which she had foretasted or touched to have, as a present against fevers remedy, fevers are driven away: and this by all means procured. But when she scented out the matter, having rebuked her companions, who those things withdrew and submitted, severely she enjoined, that nothing thereafter like they should dare: that she a wretched woman and wicked was, and unworthy whom the earth should bear. By this self-abasement of soul and of human glory contempt, she deserved greater things to perform. Once, when the Sacred rites, at which she had been present, in the church performed, with heavenly food fed into the inner house she was returning; upon a woman who an infant in her arms near breathing its last carried, in passing she fell. And when by her asking with tears, that she would heal her son, she was detained, a little she was compelled to halt: and learning what she wished, she shuddered, and the one praying modestly repelled; because she knew, not to be that which she asked, of her aid or power. This the more the mother urging, a dying boy is saved by an embrace and more strongly her departing holding; there intervened by chance a Priest, the arbiter of her conscience: who, the cause perceived, pitying the mother, commanded, by his over her soul right, Teresia, that the wretched woman in whatever way, and so far as it could be done, she should help, whose so certain faith there was. Then she, by religion bound, the infant from the mother's embrace into her arms transferred, and in her bosom warmed, and a sign over his mouth of the Cross made; God you, she said, to health may restore. Nor more. Doing finely her to the mother she restored: who it is established long afterward to have lived, and his life to Teresia to have referred as received.
[57] Marvelous this; but more marvelous that event, which I narrate, was. A Nun ailing, because with a slow and insidious fever she labored, a woman dead without confession deceived the physicians. By an unexpected therefore death overwhelmed, without the Sacraments and last Confession she had died. And when her Companions had bewailed her, and to carry her out wished; and about the place of burial, because, with recent and multiplied funerals, very few places and uncertain were vacant, altogether they doubted; the matter to Teresia, who by chance in the choir near her sepulcher was praying her own, solicitous they brought. She, having learned that unconfessed by such a kind of death she had died, enjoined, that as soon as possible a Confessor they should order to be summoned, and into the chamber of the Sister, for her confession before she should be carried out to be received, they should lead him. Astonished the Sisters, replied, that she wholly was extinct. She somewhat more gravely moved; Summon, meanwhile she is raised up. she said, the Confessor, and what I command do: let there be no delay. They obeyed: the called Confessor was present, and led into the chamber of the Nun to be carried out, her beyond hope alive in the little bed he found, ready to confess. The Priest applied his healing ears to the sick soul, and the Confession received. Scarcely had he absolved her in form, when to breathe out her soul she began, with him himself sitting by, and the last office with the accustomed for the dying prayers performing. It appeared, that she only to expiate duly her conscience had revived, and this by her prayers from God Teresia had obtained: who by that deed proved so much herself about the Companions' salvation to be solicitous, that her care even beyond death into eternity she extended … [Among these an offered occasion there was also about the Cells monastery, The recluses are transferred from Alenquer to Cells. in which the Sister Sancia had lived and died, of deserving well. Testifies it a stone, outside the church on the left side inscribed with these verses by Brandanus brought forth.
Here twice five remain, who to the assemblies Angelic associated, an equal worship merited. Hither from Alenquer, where their life of their own accord recluse Narrow they led, with rough and skins clothed. Hither, I say, the Queen Tarasia, with the love of the King Ethereal, brought them, content with the honor of praise. Era 1272, that is in the year 1234.]
[58] Long age, weakened health, languor of body, anxiety of soul, weariness of life to Teresia brought. The Sisters being forewarned of her near death, There incited her to death the zeal ardent of heavenly glory, and the desire of her sister Sancia. By these stings urged herself she felt: a greater thence of hastening she took impulse. There grew in her highest old age the vigor of soul, and the more quickly she was about to die, the more vehemently she acted: and the brevity of the span by contention of zeal she compensated. Prone she seemed to go, and by a certain as it were natural weight to life's end to be borne. Observed it was by the Sisters, who beyond her strength attempting arduous things when they saw, to restrain her more often they wished, lest she should fail; but to her more deeply driven the heavenly force, than that it could be relaxed. She forewarned them about the nearness of death, of which she foresaw the signs, of which one was the very contention: just as a lamp with a half-dead light failing, in the very conflict of the flame struggling with extinction, with its strength as it were gathered striving against its setting, sharper fires emits; so Teresia, when nearer to be from death she saw herself, in the very last act her strength resuming, more intently acted, and more clearly shone forth. Subsided however quickly that contention, the disease assailing; and to the impending fate she yielded. But at first she did not lie abed: because standing she, who never had grown sluggish with leisure, and the Sacraments being received; to die it behooved. Therefore having cleansed duly her conscience by the expiatory Sacrament, the Viaticum for entering eternity with singular piety she took; and with the saving Oil anointed, to the fire heavenly fuel she offered: and the image of immortality set before her, to it herself wholly she conformed. Thus death foreseen, and her soul prepared, to dying prone, to be led into the church, when now her strength failed, she ordered, having announced to the Sisters that there she would die. Near the altar upon a couch placed she lay down, and suddenly of a dying woman the appearance presented. In that crisis there stood around her her daughters, they lamenting their bereavement, both about their bereavement solicitous, and about the imminent death of their Mother anxious: and, as are the soft dispositions of women, to grief and fear too much they indulged: nor tears, nor sighs did they spare, because to temper themselves they could not. To be deserted by their best mother, by their diligent nurse, by their faithful guardian, by their learned mistress, by their dearest sister: in whom no signs of majesty had been, but of love; who herself to them as equals had conformed, nay even sometimes had lowered herself; and those who less to rise and be raised could, them often she had lifted up, and above her own head, once crowned, had raised. Whom thereafter would they have as a leader to entering virtue's way? whom as a companion in works to be undertaken? whom as an instructress of morals? whom as an exhortress to the custody of the laws? whom as a counselor in doubts? whom as a helper in arduous things? whom as a consoler in adversities? whom as a patron of religion? whom as a vindicator of sanctity? That one taken away, bereaved they all were: that one dead, they would perish. These things pricked the dying woman's soul, commiseration came over her: moved and roused was her love.
[59] Therefore having gathered, as far as she could strive, her strength, thus them she is reported to have addressed: she forbids grieving; Grant me, I pray, Sisters (daughters she would not call them, lest by the more tender name more gravely she should strike them) grant me, that you to address clearly I may be able: do not my words with laments dull. An injury you seem to do to the immortality of souls, and without doubt you do to my love toward you. About my death so you grieve, just as if my departure eternal were with my extinction to be; or you soon about to die were not, and with me about to be; or with the bodies the affections of the soul were extinguished. Not for this I say these things, that you so to be or to be about you think, but because grief compels you thither to turn aside, whence those opinions, reason being disturbed, are drawn. Moderate your mourning, and it within the bounds of prudence contain. Just as I Sancia now my sister follow, so also you soon (for what is in this life "long"?) will follow. That I forgetful of you (which be far) would be absent in body, quickly us death will join, which now me separates. The spirit by nature purer will not bear, that love, the more nobly the more purely it burns, be extinguished: for it not by sight, but by the food of memory is nourished. Do you despair that I will see God, in whom you I far more perfectly both will behold, and will love? Will my love toward you die, when I begin to become immortal? But if for this you lament, that your me being absent lot you grieve; and your, as you say, bereavement you deplore; see lest your rather cause you plead than mine, and while of yourselves you have pity toward me you are cruel, while consolation your to my joy you prefer. To enjoy do you not wish me God, that you me meanwhile may enjoy? It is not just this grief, which delays that beatitude which I piously hope to attain. Unjustly with the time you deal: the setting of life is old age. Ripe apples of their own accord fall. Thrusts me nature into death. Do you wish to oppose it? What that I seethe with desire of dying, and of our spouse Jesus's embraces enjoying. Let it be permitted through you (and here seizing the nearby Crucified she most closely clasped it to herself) to Him myself to devote, and embracing the crucifix she dies. who me with the price of His blood bought. Hither your tears bring, here your affections place: to Him me again and again commend. This Cross, when I have departed, as a pledge of me have. It both of my from you departure the memory will renew, and of you will remind Him. And to Him: Receive me you Lord: wash my faults with your blood, that to you clean I may come. Kisses, while I draw breath, to your wounds I impress, and my last breath to you from whom I received it I render. I will go, I will go, an appendix of your Cross. This my soul from that last nail fixed will hang. And here to burn she seemed, and with a vehement spirit roused, greater than for a human state she rose, and with bent knees she stood; and ordered the Sisters, that they should sing with a loud voice, the Magnificat. The song begun, meditating she fell silent, and her face into her open hands lowering, she paused, until to that little verse it came; He has received Israel his servant, mindful of his mercy; which ended, her lips a little loosened, she breathed out her soul.
[60] By that sigh, as by a certain breath, the clouds of mourning dissolved, Illumined with heavenly light, showers of tears through the Sisters' eyes they poured out. From tears it was gone to kisses, for sobs ill formed. The face uncovered, which with her hands she had covered, a wondrous appearance of the dead woman appeared, which snatched the eyes and hearts. That splendor of the blessed soul an index was. That she, like a radiant light, to the heavenly ones had gone, many, who outside the Monastery dwelt, confirmed; because they had seen a certain splendid globe from the temple's topmost summit, she is buried beside Sancia; to the Sun similar, rise, and be raised, and beyond the clouds be borne, until they took away the sight from those beholding. This to the Nuns announced a great part of the mourning wiped away, and the desire dulled with joy. The solemn rite of the funeral procured, to the duty of burial they applied their minds: which, because Teresia public and costly to be made had severely forbidden, common it was: for she who herself alive to bury had wished, it did not befit dead to be celebrated. And so carried out, with common both preparation and song, she was buried beside Sancia within the choir, in that position, that with no space interposed, one to the other from the junction joined seemed. Thus by the prescription of Teresia. And indeed it befitted, that those whom nature with blood, love, institute, virtue, grace had glued together, them not even death might tear apart and after death burial might join. The distinction however which the vicinity of the sepulchers had taken away, the applied epitaphs supplied: which it will be worth the trouble to produce. Sancia's, who first died, of this kind is. her Epitaph:
Sancia the Infanta, daughter of King Sancius I. of the Portuguese, who through the whole course of her life on holy works intent, her chastity to the Lord guarded. The monastic rule, at the monastery of Cells, which near the walls of Coimbra she had built, having followed, everywhere with the greatest ornaments of virtues encompassed, and with a not common fame of Sanctity died in the year 1229. To this Lorvão Temple by her Sister Teresia she is transferred, and under this tomb is placed. Teresia's is that:
likewise hers; Here rests the Queen Teresia, daughter of Sancius I. King of Portugal, who to the King of Leon Alphonsus IX for some time married, the marriage dissolved, bidding farewell to human affairs, the Cistercian habit put on in this convent of Lorvão, by her order from the Benedictine monks to the Virgins of Saint Bernard transferred, in which more than twenty years she persevered with remarkable praise of prudence, liberality, and chastity, It says Teresia died in 1270 and also with prodigies of admirable virtue and Sanctity. In the year 1270.
[61] Which epitaphs certainly, that they be a little older than we; that of the time, in which first they were buried, they are not, the Latin phrase shows; which then barbarous and corrupt was, just as other monuments of that age testify. Moreover in numbering the years a manifest error is detected: but for the year 1270 for Teresia is said to have died in the year 1270 that is in the year after Sancia by forty-one: which true cannot be. It is established indeed that Teresia for years by no means much more than twenty in the monastery lived professed in the Cistercian institution of Saint Bernard: and after into it she had hidden herself and to God had vowed herself, Sancia's Body thither she had transferred: therefore in the twentieth at most year after Sancia it is necessary she died: and so not in the year of Christ 1270, but in the year more or less 1250; That long however she lived thence is clear, because in the Archive of the Monastery of Saint John of Tarouca an ancient codex is found, in which Teresia subscribes to a donation of the town of Mondim made by King Alphonsus III. of Portugal, the son of her brother Alphonsus, in the year 1247, at which to have been present for the Republic's sake she is said. For the rest this number within that of the twenty years, which she lived after the death of Sancia is contained. The day of death is held certain the 15th of the Kalends of July: which is lacking in the Epitaph.
[62] [But about the year what does Macedo excuse, and suspects that by the inadvertence of the writers the cipher 7 it should be written 1250, for 5 crept in? as if namely in public writings of this kind any use of ciphers there was in the centuries preceding this our own in which we live? Meanwhile the correction, which Macedo applies, is confirmed by Brandanus, of the Portuguese Monarchy part 4 page 188 where one may read, according to the Necrology: the death of Tarasia from the Necrology of Holy Cross of Coimbra, thus related: On the fourteenth of the Kalends of July died the most illustrious Queen Lady Tarasia, daughter of the most illustrious Lord Sancius the first, King of Portugal and of the Queen Lady Dulcia. Era 1288, this is precisely the year 1250: yet for the fourteenth of the Kalends, either it is to be read the fifteenth, or is to be understood the day of deposition or burial, as often in Necrologies of this kind are observed. With that supposed Tarasia would have been, as the firstborn of her parents, 72 years old, when she died; and at years born scarcely more than thirteen she would have come into the bed of a husband. For the Chronicle of the Goths, so that Teresia died at the age of 72, whence its beginning takes the Appendix to the 3rd part of Brandanus, from the Era 349 to 1222, and so at the very time of which we treat written, thus has: In the Era 1316 (that is for us the year 1178) King Sancius married with the daughter of Lord Raymund Count of Barcelona, Lady Dulcia, sister of the King of the Aragonese Lord Alfonso, in the year of the reign of his father 48: whence the daughter Tarasia born, in the year at least 1181 or 2 must have been a wife; since indeed in the year 1195, in which to her father she was sent back, Sancia at 47. of three children already she was mother. Sancia second-born can first into the light have come in the year 1182: and thus she would have passed her 47th year or 48th when she died: for of this too one reads in the aforesaid Necrology page 128 verse Third of the Ides of March died the Queen Lady Sancia daughter of King Lord Sancius and of the Queen Lady Dulcia in the Era 1267.]
[63] Furthermore to the praise of Teresia it would greatly make, what relates Brandanus and others, The daughter of the former was not the Saint, about the sanctity of a certain Sancia, who, to Alphonsus of Leon born, lived and died as greater commendatrix of the Royal Monastery of S. Euphemia of Cozuelos of the Order of St. James of the diocese of Palencia; where since with very many miracles she shone, her body Philip III in the year 1608 wished to be brought to Toledo to the convent of holy Faith, and there is being treated even now for her canonization. who famous for miracles, Of Sancia, I say, that sanctity much would make for the commendation of Tarasia, if her daughter had been that one, as Brandanus and others believe. But while more curiously I take care that the matter be investigated at Toledo, I learn that that Sancia, of Tarasia indeed as mother born, but who was neither a Queen, nor of the King of Portugal, but of a certain Ægidius of Leon the daughter, of which several from various women the Leonese Alphonsus begot, from the two whom successively he had married as Queens parted; she is kept at Toledo. with concubines content. More fully about her it will be treated on the 25th of July on which she died in the year 1270 that Saint, perhaps only fifty years old, who more than eighty years old ought to have been, if she had been born from Tarasia of Portugal. For the rest as to what pertains to her daughter Sancia, whose memory has died out through the sister's namesake sanctity and celebrity obliterated seems to have been elder by birth than Dulcia, for in the first place her placed Rodericus of Toledo in his History, and Gregory IX in his to them Brief: granted that the grandfather Sancius in his testament, in the second place her placed, for whatever other cause.
CHAPTER X.
The opinion of Sanctity confirmed by miracles.
[64] As the esteem of a few and of friends does not make public faith, and suspicion to create on account of affection is wont; By common estimation they are believed blessed. especially if at home it was born, nor far outward does it flow nor by the long duration of time is it confirmed; so when it is common, and of strangers promiscuously and of those at home is, and goes forth among the common people and wanders most widely, and daily by creeping grows and increases with time, fame from opinion and from fame glory begets: which is the consenting praise of the good, and the uncorrupted voice of those judging about excellent virtue. Of this kind is that which about Teresia's and Sancia's, both while they lived, and after they died, sanctity is reported. Born indeed within the private walls both of the Cells, and of the Lorvão Convent, among the Sisters of the same institute, not however there oppressed did it lie hidden; but even with them unwilling outward it flowed, and itself through the whole Kingdom and Europe diffused, and the world it filled; nor interrupted did it cease, or interpolated did it return; but cohering to itself it was continued, with a perpetual course and stretch of times, through four hundred and more years: so many indeed up to our age are counted. Which faith handed down by hand, and from that time received, in which simple virtue and ingenuous candor far from disguise and deceit flourished, and in a pious and religious people (such as is the Portuguese, from superstition especially and insolence alien) grown up, by no means could be corrupted or suborned. Common is that voice both of the Kingdom and of the dominion of Portugal, which through the whole world by land and sea is spread, and with the sun's course contends, calling them the Holy Queens; and by that title their proper names, more gloriously than if it betrayed them, concealing. Nor truly I in this declining, in which I am, age, everywhere the Holy Queens they are called, otherwise ever to be affected them do I remember. Nor is that only of the common people the opinion, but of Princes too, and of Kings, and of all ranks. The name a remarkable veneration followed; which innocently to them, when it was permitted, attributed a suitable of sanctity testimony rendered. While free piety there was, no one by any religious scruples was hindered, but that for his own zeal each one honors on them might confer. Which, if afterward they were wisely and religiously repressed; account was had of the condition of the times, which much have of moment toward either part both of piety and of superstition. Not however did the Church forbid the religious rites, nor the ceremonies condemn, and by ancient usage they are worshiped: when openly to be worshiped thereafter she forbade. Whole those, on their own resting on their antiquity and innocence, she left: she took away the new ones, which suspect by excessive license made. Just as that today by new rites the Saints are consecrated, there is not now taken away from those consecrated their Apotheosis; so that the modes of worship be changed, not from that are the old ones blamed. Diverse was and simpler the form of worshiping and consecrating Saints in that age, purer and more candid, when from heretics danger there was none, and the Church those stimuli to piety needed. Afterward, with the growing of heresies (alas the sorrow!) evil, and the Church abounding in Saints; it was necessary, both more cautiously on account of hostile ambushes, and more rarely on account of the abundance to consecrate. This fame therefore not by tongues only, but by signs too speaks: through vows, through supplications, through titles, through effigies, through letters, and of every kind monuments. These indeed are most ancient, and so beyond envy and suspicion. As the images of ancestors by smoke are commended for nobility, so those monuments by the ancient mold of olden time are confirmed for faith. As to what pertains to letters, there exist those of Pope Innocent III. to Teresia; the Royal ones of Sebastian, of Cardinal Henry, and of Gregory IX, and of the Bishop of Coimbra, and of the Generals of the order of St. Bernard, about their virtues, and wondrous works: of which in their places we will bring forward copies.
[65] That especially is worthy of observation, that Sancia in the Cells monastery some gave forth after death examples of virtue: and at once both shine with miracles, few likewise in the Lorvão one before the death of Teresia, as if for modesty's sake she withdrew herself, because without the consortship of her sister to give forth more she blushed, and wished with her so glory to share, that the first place to her she might concede dead, which alive of dignity and sanctity she had conceded. And this appeared from this, that she dead, and into the fellowship of burial received, very many were given forth by each: that with common zeal they might do good, and with common glory enjoy. As if this of both will known to those in need and perceived were, a religious scruple is cast upon those coming, that not one without the other be invoked. Both together are wont to be implored; of both is the aid: to both is referred as received the benefit. And indeed against fevers chief is their power: the frequency of cures took away the admiration: a common thing it is reckoned: into medicine it seems to have passed. Therefore just as physicians, for light fevers and common diseases, certain and tested remedies have, which applied are wont to be cured; especially in the cure of fevers. so the Nuns to those laboring with quartan or tertian fever, certain pious works prescribe, which performed without doubt they are healed. Nor beside the point I would think to bring the method. To the sick one is enjoined of the seven Psalms, which penitential are called, through thirty days the recitation: this performed a vessel to him is offered full of water, mixed with dust from the sepulchers dug out and dissolved, of which the draught the fever expels. Sometimes a novendial Mass is made by a Priest; which duly completed the sick one is healed. This plan of curing so is certain and constant, that into a custom it has turned: which therefore is the more admirable, that admirable to be it has ceased. Moreover the multitude brought weariness, and perverted the number. The greater part was omitted: nor to the ancients was that care of simpler matters. To posterity when negligence had brought a religious scruple, to be noted began and to be written the wondrous events which beyond ninety-seven, the daily cures of fevers being passed over, illustrious in the year 1630 were counted. Of these to relate some of my duty to be I judge: which are written with public faith, and in the acts, by the prescription of the Ordinary to the norm of the Tridentine Council drawn up, are held.
[66] there is cured also a dangerous ulcer To Ludovica Silva a Nun of Lorvão, a malignant ulcer about the loins had been born, swollen and livid, and with virulent pus full: which her for many years to her bed fixed held, with no hope of cure. Therefore the Holy (as they call them) Queens' aid implored, water with that sepulchral dust thrown upon it she drank up: soon by a placid sleep taken she rested: from which a little after waking up well she felt herself: and to her sister who to her was assiduous she confirmed the ulcer to have departed, a tiny trace left, as much as for faith in the event was enough. In greater peril was another, whose name was Cæcilia Castria, a breast cancer, whose left nipple a cancer had invaded: which gradually creeping so deeply had insinuated itself, that not far it was from the vitals. Seven years had passed, since to her physicians most skilled from Coimbra had come: who, having inspected the state of the cancer, incurable to be had judged. Then to her hope was cast of a heavenly remedy. Near she was at the sepulchers of the Queens. She promised that she would recite for twenty days the Penitential Psalms: she began the task: not yet completed, on a certain night to be wet she found herself, and from her nipple an abundance of humor in a continuous flow flowing. There was to her an aunt in the convent, who near slept. Addressed she revealed the matter to her. This one, a light applied, saw the burst cancer a great force of pus to vomit, and the bed to wet. Thereupon better she began to be, deadly diseases, until most finely she was well. Elisabetha a Cugna, a Sister likewise of Lorvão, with a doubtful and long-lasting disease afflicted, her sense and hope of life had lost. To her when the prefect of the sick Sisters, that dust with water dissolved, in the little vessel which the Queen had used living, had given to drink; she received her sense, and drove away the ailment, and quite was well. The same remedy applied, Violanta Limia, a companion Nun, despaired of by the physicians, and almost bewailed, from the jaws of death snatched. To Maria Aria, likewise a Virgin of the convent, had grown numb first, then had withered her arms and feet: in bed useless she lay. paralysis, She begged the Sisters when the sepulcher of Teresia was opened (about which afterward) that thither they would carry her. She obtained it: she prayed, to be moved she began: and the nerves loosened, with free hands so she behaved, that an iron tool taken vigorously the Sisters, digging out and lifting the sepulchral stone, she helped; and the slow leisure by that pious labor she thrust out and corrected. Let us interweave external cures. quinsy Elisabetha Andradia, of the same town of Lorvão a widow, with quinsy laboring to the sepulchers came: and drank water in a vessel contained with dust infused. She felt in a moment her throat loosened, and freely thereafter breathed. A youth deprived of his eyes, blindness, by fame from afar roused, to Lorvão hastened. Thither when he had arrived, to the altar near the sepulchers he applied himself: a remedy he sought: he obtained a vessel of the solemn water: he washed his eyes: scarcely had he washed, when his sight he recovered. A country woman, recent from childbirth, milk for nourishing her offspring had failed; to whom in supplement broths she applied, but neither a nourishment suitable, and dearer than for her means it was. And so she went out of the village, and from village to village to wander, and from door to door to beg she began. the dryness of the breasts, By chance to Lorvão she came. From the begging woman the cause the Nuns heard: the infant seen, who to be suckled ought, and could not, they exhorted, after alms given, that at the sepulchers the Rosary she should recite. Wonderful! as she finished, with milk she abounded.
[67] To Elisabetha a Faria a Nun a certain swelling scrofulous had occupied her neck. There burst forth outward foully the tumor; Scrofula, but more dangerously inside her throat the humor pressed. She had lain abed from it long, applied and consumed not a few, which physicians and surgeons had ordered, remedies. Health despaired of, as is usual, came into her mind of the domestic medicine. The Queens' she implored aid. Nor in vain. For applied to the scrofulous swellings earth of the sepulcher, suddenly cracked the swelling, and her throat inside freed, and her neck outside made smooth. To Paula Capralis, of the same convent, a bone sticking in the throat, a more present peril, but a swifter remedy there was. To her eating too inconsiderately a little bone in her throat had stuck, by which almost suffocated, two hours with death she disputed. To the one breathing her last one of her companions earth of the burial mixed with water, from that vessel mentioned, into her mouth poured: it pushed the bone's crosswise little piece, and downward to the stomach thrust, and the half-dead woman from peril extricated. Let us interpose domestic examples with an external narration; but illustrious. To Sancio Norogna, Count of Odemira, from a deadly contracted disease certain death was imminent: which he too awaited, with all sacred safeguards now equipped, and also his kinsmen the things necessary for the funeral were preparing. a dying man, But in that crisis his wife, anxious for her husband's lot, into the remembrance came of the two Queens, whom she and her spouse by consanguinity touched. Hence grew confidence, and hope; she ran to her spouse, what she was contriving she signified; whether it pleased, she asked: he nodded, and seemed to confirm. Then she a novendial Mass to them vowed; and ordered at the Altar, beneath which they rest, the Divine service to be done. The day before the number was completed, a huge from the sick man's body sweat flowed, which the physicians thought an indication of near death to be. The contrary however happened: for thereupon better for him to become it began, a consumptive woman, and in a short time recovered from the disease he rose, and to Lorvão with his wife coming gave thanks to the deliveresses, and a votive offering at the altar he left. Let us return home. The Queen's handmaids too, without distinction, both they help and save. Of these one Mariana a Nivibus, a slow consumption and a troublesome cough had almost consumed: whom the water of a jar drunk, the cough suppressed, and the blood which it followed, she drove away; and to her companions unharmed restored. Of another handmaid quite young the tender head a foul and tenacious scab had gnawed, and a horrible kind of crust had brought, of foul scurf an effect and again a fomenter. No to the poor little thing rest from the biting itch. But this by the gentle of the most soft oil of that, which before the sepulchers is wont to burn, lamp by anointing ceased, and quite departed. To Maria Coëllia a country woman of Lorvão, a pestilent little tumor had seized her foot, and with a virulent fetter had bound it, and when the use of walking taken away for twenty years to her bed she had assigned; she had recourse to the oil of the lamp: as soon as she anointed, it loosed her from the morbid bond, and freely she walked. With the same oil applied a withered hand Paula Craveria, of the same village a needy girl, through the water or oil of the Saints. when she had softened it, to use she brought back. Well with that water the oil agrees; nor between themselves do they fight, when the health is at stake of the wretched. And this is wonderful. The charity of the Sisters took away the distinction. This is of another kind. There lay despaired of health at Lorvão Emmanuel Estevius. A Mass offered for him, at that Altar near the sepulchers erected, suddenly health received, eager from his bed he leapt.
[68] That not unlike. To Maria Ludovica a woman in childbed, Likewise breast warts, when she had begun to suckle her infant, certain warts that had grown had wrinkled her breasts, dried her udders, all the milk either sucked up or turned away. She came to the church, to be made for her ordered Masses she wished to attend: toward the end to boil up her milk she felt, and to foam with such force and abundance, that to the ground it flowed down. It supplied while she could bear, nor except with youth did it cease. She accused her age, which ungrateful seemed to envy the benefit: but the milk then would be a burden, and this was a benefit. quinsy, There labored with an inveterate quinsy disease a boy Emmanuel, not far from Lorvão in a village: with the growing inside both humor, and tumor, and constricting his throat, with difficulty he breathed. His father Stephanus, anxious for his own lot and his son's, led him to the Queens' sepulchers: the oil of the lamp he applied to his throat; it pervaded to the obstructed throat the power, it loosened the ways of the reciprocating breath, the air freely afterward both he received and gave back. Elisabetha Dias, a seventy-year-old old woman of Lorvão, from a grave fall had injured her leg: a dislocated leg, brought back to her house she lay immovable, and soon appeared useless with her leg dislocated, so that to govern herself she could not. There came into her mind the saving oil, by so many examples proved: with it to be anointed her leg she had made. Suddenly the pain remitted, to be moved it began, and a little after she walked. To Catharina Tinia of the same town a sad childbirth had happened, because then she was ailing. From the disease and the birth imperiled a mind cast into her divinely, that she should invoke the Queens: prayers poured out to them, from both perils she escaped, and safe sent forth her fetus: to which because it was a female, Teresia's was given the name. To the monastery let us return. Anna Castria a Nun, with a most bitter pain of her teeth for the fourth now month was tortured: having tried, a toothache, and suffered many medicaments, and torments, which her almost toothless had made, at last the pious Mothers' aid implored, and a novendial prayer performed, freed from the pain of her teeth and the butchery of the surgeons she was. Paula Albicastria, a Virgin of the same institute, a more prolix disease had afflicted: variously vexed more truly, a desperate disease, than cured the physicians had deserted her. Abandoned she lay thirty days like a dead woman, without any food's or drink's aid: by fasting beyond the disease finished, death she had in her bowels. In this state ran to her a companion, and secretly from the rest that saving vessel with water full brought, from which to her she gave to drink. a swelling of the side, By the draught she opened her eyes, recovered her senses, food took, recovered. To Maria Caruaglia the side had swollen, and the tumor into hardness had turned, and a pestilent certain swelling had formed. A ten-year ailment and stubborn tenaciously had clung: but a gentle of oil anointing by its softness conquered the hardness, and the poison cast out. Francisca Macedia, a lay-sister, but within the convent, a bone sticking in the throat. when of cut-up meats food she had chewed, a fragment of bone she swallowed, by which sticking she was being strangled. The peril made her piously clever, the Queens she invoked; in a moment the wrenched-out little bone with a cough she spat out and breathed. An equal event of another, Bernarda a Costa, whom another bone among eating crosswise in her throat suffocated. She the same remedy used, it she shook out and herself from peril extricated.
[69] All these recently commemorated at Lorvão; by each sister were done. are cured at Cells, It is pleasing to go out: to delight variety is wont. Let us transfer ourselves to Cells, and lest we think it to lack prodigies of this kind heavenly, not has forgotten her own Sancia, nor with her body departed either power or delay. Catharina Almeidia, a Nun of Cells, with pain of head, pain of head of eyes and cheeks for about the tenth year was tortured, nor to be steady with herself enough she could, nor a plan to enter, nor anything seriously either to think or to do, by the monstrous twisting vertigo. And so both privately and publicly of no account she was. Wherefore to Mother Sancia, who of that monastery had been the author and the leader of life, with ardent zeal and vehement prayers she fled; and her head with the little tunic of Sancia, which at Cells with the rest of her garments is religiously kept, her head she wrapped: and by it suddenly, both the pains were suppressed, and the vertigoes taken away, and her sense restored. And so wholly mistress of herself she gave herself to her companions, and her office to perform she began. To Maria Brandana of the same Convent her eyes grew dim, and of the eyes, and a noxious humor admitted within of the pupils' light by a certain sharp bite of pain had extinguished it. She, with the same little tunic applied, recovered her sight, with no pain, with the greatest ease, with incredible pleasure. The same remedy having used Bernarda Mellia a Nun, to various and grave diseases liable, confessed that them, both it had mitigated and driven away. Maria Norogna, one of the Sisters of the convent, with most acute pains was being finished off. After a torture of fifteen years, covered with that same tunic, all she expelled. Not only to the tunic were assigned the benefits: to the oil of the lamp they spread. By Anna it Botellia's example is plain: whom when dangerously ailing, deserted by the physicians, and almost with death struggling, her companions had seen; with the oil of the lamp at the altar, beneath which certain monuments of Sancia are kept, and various desperate diseases. burning, duly and with entreaty they anointed. To her confidence the event corresponded. Better for her continually it became, and as the day proceeded health was restored. Thither also reached Teresia's power: so great is of both between themselves the love, that where one is and acts, the other too exists and works. It is shameful in a way, for one solitary without the other's consortship to profit her own. The following event will show it. To Maria Riberia, a handmaid of the convent, each Queen (how great among the Heavenly Ones the humanity!) aid brought. Placed in grave peril from a troublesome disease, and almost bewailed, both their aid imploring, they confirmed, and to health restored. These at Cells. To Lorvão let us return.
[70] Elisabetha Silvia a Nun, from a humor hidden noxious, At Lorvão are healed weak hands and feet, the use of her hands and feet had lost. For seven years now maimed and lame in bed she was held. She felt once herself impelled by a divine instinct, that shavings from the sepulchral stone of the Queens to her affected limbs she should apply, and them with that dust rub. She assented, did according to the impulsion from God received: she recovered the entire use of her members, and vigorous thereafter service to the convent she rendered. To Margarita Beggia was a servant Maria Simonia, mother of a four-month infant, a boy sick unto death; whom for his exceptional beauty the lady greatly loved; and him with her to be raised allowing, in the place of a son she held. This one fell into a deadly disease: but solicitous for his health the lady Margarita, ordered to be hung to his neck a little sack, full of earth from the sepulcher dug out; and at once to health restored to his native elegance he returned. Angela ab Incarnatione, a scabby Nun, a handmaid of the convent, with a foul scab covered, to be cast outside the Abbess had ordered, lest the rest she should infect; and there was danger of contagion. The wretched woman ran to the church, fled to the altar near the sepulchers: soon to these clinging the shavings scraped to her head she applied: with these the scab driven away, her head made smooth at once she recovered. At Penacova, a town that is not far from Lorvão, Catharina Moralia when she had perceived her spouse, from a most grave disease by the physicians despaired of, to be abandoned; she sent to Lorvão men who might obtain a sack of the saving earth, which always to the sick is wont to be present. Brought she applied it to her spouse, and applied the same she healed. two women fallen from a height; With equal piety, with a similar event, her mother Catharina Thomasia, Martha Oliveria her daughter from a present peril of life snatched, with no other than of prayers to the Queens intervention; because she was far distant (namely at Soure a town) nor was it permitted through poverty and age a pilgrimage to Lorvão to the sepulchers to undertake, by prayers alone to do the maternal business she could: by them she transacted the business of her health. To Elisabetha Castria, one of the Lay-sisters (these are Nuns of lower note) falling from a high place a hip was broken, the bones into minute parts flying apart. Hope there was none of joining; but by the work of the Queens hidden the bones glued together and restored. Another Lay-sister Maria Caldeira, too zealously a ladder applied adorning the altar, on the vigil of a more solemn day, by a fortuitous fall the ladder deserted. Fallen from on high, against the altar's corner her side with all force she dashed. From the blow a bone broken with huge pain; but she mindful of the aid, and others, by the use of sand taken from the sepulcher, creeping to the sepulchers of the Queens went, as she could: (nor far were they) she crept, seized the stones with her hands, and her feet recovered. Two of the same monastery, one a Nun Paula Baptista, the other a Lay-sister Maria Marcella, from noxious beneath the arms' cavities born tubercles, the same Sisters, the holy Queens, when a sack of earth was applied, freed. Apollonia Francisca from consumption twice into a present peril of life had come: but more present was the aid implored from the Queens. Once by their aid she had escaped, and escaped again, nor thereafter by that disease attacked, a salubrious old age experiencing, long she lived. To Aloysia Goësia, an ailing Nun, a funeral to be prepared had ordered, health despaired of, the physicians. But she an interpellatrix of another's sepulcher, earth from it to be brought to her ordered, and dissolved in a little vessel solemn with water she drank: thus she dispersed the funeral, and a little after safe the buried women visited and venerated. Andreas Simon Melius, with a last disease afflicted, and with all the safeguards of health equipped, with the sacred likewise anointed oil, the last with death struggle awaited, quite unequal to the one attacking, and plainly about to be cast down; when by his wife the Franciscan Joanna, a sack of sepulchral earth hung to his neck, as if by it death he might beat down, the attacking death he weakened and conquered. And of these indeed thus far. from desperate diseases. As to what pertains to the cures of fevers, those certainly are so many, that they cannot be numbered: and so from them we abstain, with one only content, which is on account of the person memorable. Alphonsus Albicastrius, Bishop of Coimbra; with a periodic fever labored: he was cured slowly and irksomely, and to it a grave sadness had been added. And so more gravely day by day the ailment became. The Abbess of Lorvão his kinswoman, a box full of the saving dust to him sent, persuading that, having recited in the manner of the sick the solemn seven Penitential psalms, on his neck he should put it: so it was effected, that the periods ceased, and the fever erred, and quite withdrew. This indeed of that dust salubrious power to a place is not assigned: as if it were innate, it clings; and wherever it is borne, that vigor and force of healing it retains and provides; just as we have received by the narration of the noble matron Violanta a Fonseca; who when into the house of the Duke of Sessa with herself a box full of that dust had brought, many and remarkable in that part of Spain, the same applied to the sick, cures she effected.
CHAPTER XI.
The bodies are translated; and Teresia, the sepulcher being unsealed, is found incorrupt.
[71] Which for 300 years had stood in the choir, the bodies, There is also an argument of esteem about sanctity, the translation of bodies. And this it supplies in the cause of our Teresia and Sancia. For nearly three hundred years in the choir, or the inner part of the Temple, with the Nuns had lain the bodies, to their great consolation, which they by a pious usucaption their own had made; and with them to dwell themselves they believed. But with the daily growing of prodigies, and from their narration the roused zeal of the peoples; greater began to be of those flocking together the force, than that it could be sustained. For as each was affected, so to the tombs he hastened, and some others hindered: and often whose greater need there was on account of infirmity, by the stronger were either oppressed or excluded. A great and troublesome concourse, both troubled the Nuns, and distracted the foreigners: and many there were, to whom since difficult on account of the multitude to the tombs the access was, either by attempting beyond their strength they failed, or by despairing of access without remedy they departed. Nay also often of favor and avarice there was place, when the nobler more easily than the obscurer by the foreign guardians were admitted; and these sometimes by gifts from the more wealthy to the introduction were enticed. These things when she had observed Bernarda Lancastria the Abbess, granddaughter of King Emmanuel and of Maria the Queen his wife, her father the Infante Alphonso, he who afterward was a Cardinal; worth the trouble to do she thought herself, if the sepulchers from the choir into the temple she had taken care to be transferred: the Abbess advises transferring them into the temple outside, that this was for the Christian republic: the common good of the peoples, to the private consolation of the Nuns to be preferred: thus both the aid toward the wretched, and piety toward the Queens, and their among all fame would be increased. But when of this her counsel the other Sisters partakers she made, they resisted vehemently, because they did not wish from the long and pious possession to be driven. She desisted therefore from her purpose, lest the resisting women she should offend: not however did she cast away her mind, if any soft occasion should offer itself of accomplishing the matter. Behold to you on the next night, to the grave and noble Virgin Catharina Albuquercia, who afterward the Convent ruled, in sleep an illustrious vision appeared. Two women, of august appearance, of form excellent, of exceptional dress, stood by. The ornament of the head of ancient manner, of olden time: a hood streaked with folds and hollowed with sinuses, the head surrounded. Their robes let down to the ankles, cut fringed went: and after the apparition of the Saints she persuades. their mantles most white with a beautiful fall from the shoulders hung; the topmost parts at the neck a clasp with a golden bite bound. These looking at one another smiled together: sometimes to the sleeping woman turned to her they nodded. Having gotten this occasion of confidence Catharina asked: what they were doing? what at last between themselves they were contriving? or what at last they were awaiting? They cheerful answered: that awaiting they were there for Joannes Lætus (he was of the monastery the treasurer), until from the Abbess's colloquy he should have returned. Soon when they had smiled at the sleeping woman, they vanished. Awakened Catharina, and having interpreted the colloquy of the Abbess and of the treasurer, about transferring the Queens' bodies, at once to the house of Bernarda the Abbess she betook herself, and the vision narrated, and the words reported. The occasion seized Bernarda to her institute returned, and the vision revealed to the Sisters, a religious scruple she struck into the resisting women; of whom either by eliciting, or by extorting their consent, the tombs to the temple she transferred, and those fountains of benefits public thereafter she made.
Thus far Macedo: in whom reading Bernarda Lancastria, daughter of Alphonsus the Infante, afterward a Cardinal, whom Ciaconius an eight-year-old boy by Leo X to the Purple says was named, on this condition, that not before the fourteenth year a Cardinal deacon he should be reckoned; but made Bishop in the 24th year of his age; I am impelled to suspect that the holy Orders to him were deferred together with the use of the Cardinalitial title even up to about the year 20, before which that daughter he begot, uncertain from what mother (for of this Bernarda nowhere else is mention found), who if she too the year was passing at least the 20th when as Abbess the translation of the Bodies she took care of, it could be reckoned that the matter was done about the year 1550. Until from elsewhere a surer reason be offered of defining the time.
[72] Half a century after these things was opened the tomb of the Queen Teresia, which here to narrate goes on the Author; but in his own words: instead of which I prefer to give to be read a relation more authentic such as in Latin made our Janning, in the Portuguese book of the Processes found under this title.
RELATION,
How was opened the royal sepulcher of the most serene Lady Theresia, Queen of Leon and Galicia, foundress of the convent of S. Maria of Lorvão, where she was buried with the Infanta Lady Sancia, her sister, foundress of the royal monastery of S. Maria of Cells; under the Abbess Lady Maria de Mendoza, in the year of the Lord 1617 on the 7th day of July, on Friday, at the 11th hour of the day: described by Lady Magdalena de Vasconsellos Silveira, Religious of the said convent.
[73] After time and age hence transferred to the rewards and glory of the heavens the religious souls, to whom to see and know it befell the Queen Theresia, in the year 1617 our mother and Lady, and with her to pass this temporal life in continuous penances and divine praises; there seethed always those, who afterward one after another dwelt and lived in this ancient and noble monastery, with most ardent desires of opening the Queen's sepulcher, that there might be found her holy body, of which so wondrous things from the elders to posterity were transmitted, believing it would be, that there would be found that God had it preserved whole and incorrupt, to His greater glory and honor, the Nuns persuaded of the incorrupt body of Teresia and the greater esteem of her, who so holily Him had served in this life. But as without great labors are not wont to be acquired precious treasures; so to us this our treasure to be beheld to be given, God did not will; except after a course of many years her daughters of many holy desires martyrs made; whose tears and sighs by His powerful hand at last consolation and remedy He brought, in that which follows manner.
[74] A certain Religious of this monastery, Lady Catharina de Silva, of happy memory, with singular veneration followed our Lady of the holy Rosary; and thinking, that she could not elsewhere more holily spend her goods, than where into a perpetual they might pass to the Queen of Angels veneration, she set apart with the faculty of her Superiors a part of the revenues, which she enjoyed, and having collected a great force of moneys, she decided to take care to erect an altar to the said Queen of Angels, which as a pledge of her toward her religion she might behold through the rest of the years of her life, the occasion of an opened access to the tomb, which four not more were. With all things necessary prepared and duly disposed, not continuously flowed all things for the pious Religious according to her vow and without bitterness; because a place in the church there was none, where an altar so magnificent to be built could. But God, who always helps and promotes works of piety of this kind, especially to His most pure Mother expended, here too was present, by rousing with His love Lady Eleonora de Noronia of Holy memory, that she to the construction of so great a structure her favor and aid might contribute. For this Religious virgin, since she had in the church her oratory in the wall, which faces the cloister; where the place was most convenient for a new altar; that very thing with tears of devotion she offered to the most holy Queen of the heavens, and by this offering spontaneous and pleasing she wiped away the tears and lament of Lady Catharina de Silva, her granddaughter, with joy and applause of all, seeing this woman her vows joyfully to have attained.
[75] A beginning therefore was given to the work by breaking the wall, which our church separates from the outer church, so that, with certain pillars that were there remaining, a passage might lie open most free from one church into another. When the Religious saw this, every other consideration set aside, they betook themselves thither with lion-like spirits, by the love of our mother and Lady the Queen Theresia impelled; and prostrated themselves at the feet of the royal sepulcher, which to approach to them had not been permitted for many years: from which namely the most serene Lady Bernarda Lancastria, daughter of the Infante Cardinal Lord Alphonsus and granddaughter of the most powerful King Emmanuel and of the Queen Lady Maria, took care that it be transferred to the outer church with the intention, that for her body, as also of her sister Lady Sancia, she might erect two mausoleums with as great magnificence, as could be expected from a Princess so religious and a kinswoman of theirs; if death in the middle course of her years had not taken from her her life, and from this monastery a most loving superior…
After these things considering the Religious, that an opportune time was present of obtaining what so greatly they desired; they dealt with the workmen, intent on building the altar, that with iron levers they should move the stone, which the sepulcher, covering, has the form of an ark; and they open it with wondrous ease; and so great was it, that twelve robust men scarcely to lift it could, when on the sepulcher it was placed. The workmen moreover with their Prefects, by the request and tears of the Religious moved, raised a little the stone, and certain wedges of iron interposed went off to dinner. Of this informed the Nuns, knowing besides that the gates of the outer temple were closed, and the keys, as the custom is, with the Confessor were; to the church they hastened; and a footstool taken from the altar, made of one board quite thin, they placed on the ground, and the name invoked of the Queen Theresia our Mother and Lady, five or six of us with two iron levers raised the stone, however large, with the greatest ease and success. There came forth from the place soon a most sweet odor, an indication of the sanctity there lurking: suffused were the Nuns all with a certain consolation spiritual, expressing abundant tears; and they seemed to themselves to enjoy heavenly delights. The stone meanwhile, which they had raised, inverted they set down on the ground, with one of its parts pressing a ladder, which by chance there lay; with the other the footstool, of which we spoke: and what is wondrous, with even more Religious approaching to so great a weight of stone standing upon it; neither the ladder, nor the footstool, although thin and fragile, anywhere were broken.
[76] That stone removed, there appeared another most white, which commonly they call jasper, with certain purple spots interspersed, and it covered the royal body, and with no trouble it was taken away. Here it was to see the Queen, and they find the Body incorrupt, as also the garments and flowers sprinkled, our mother and lady, with her whole body sprinkled with little branches of cinnamon, and rosemary, mixed with some of laurel, which Carvallo they call; with roses likewise and flowers sky-blue so vivid and fresh that, thrown into water, they seemed a few days ago to have been plucked. Clothed she was in the habit of our sacred Religion, which white indeed is made of cloth, but there that color had perished from the lime and vinegar, which to the tomb had been applied. Under this garment another tunic she wore of the same color, but most white still and in no part changed: you would have said then first she was clothed in it. Her head with its black veil covered, her shoulders with a mantle surrounded, her feet shod with leather sandals, whole and as if newly made, of one only the sole, in one part of it, was loosened; which they also drew off, for a relic to be kept. By that deed bared the foot was, and appeared white and fleshy, with nails, toes, and sole most entire and distinguished with its lineaments; which to the admiration of the beholders was.
[77] The body (by the order of the Queen herself and command was this done, and they describe its position and form that the humility and mortification, which living she had exercised, even dead she might teach) the body, I say, in two places around bound was with little cords, of raw and cheap tow twisted, whole still and constricting; and it was of middling stature but stout. Lifted it Bernarda a Conceptione, with virtue and religious morals most adorned, of the Convent infirmary prefect and also a physician; and it was found quite whole, the flesh and color everywhere such as in the face, except that this was more dry, where with greater abundance lime had been thrown. There shone bright in her mouth the teeth, making in it a black shadow. Her tongue fleshy, of the same with the face color, seemed most perfect to have been. Her hands were joined above her breast, but as if eaten away and dry; which without doubt, was owed to the thrown-on lime.
[78] So was that sacred treasure in that coffin, a heavenly clearly fragrance diffusing. There ran the religious daughters, with abundant tears for tenderness of soul suffused, to the kiss and touch of the body, singing the hymn, with many signs of gladness Te Deum laudamus; and bearing in their hands burning tapers; besides the bronze bell vying with joyful ringing striking, they testified the common joy, and in all things they praised God, that in our days this monastery with so great a benefit He had deigned to honor. They applied also to the sacred body prayer-beads (rosaries), and whatever of relics they could get they eagerly by any means carried off. Nay so great was of those approaching to the sacred pledge the ardor and affection, that to be drawn away thence scarcely they could, and not except with the greatest grief and mourning of soul they departed: and then too to leave there their hearts they seemed: for it is wont very difficultly to be separated from that which it ardently loves. There approached also the sick and infirm to this ark of mercy, salutary to all seeking remedies. And truly great and wondrous things in them did God through the merits of the Queen our Mother and Lady; just as can be seen in the examination, which about matters of this kind is instituted.
[79] After they had visited the royal sepulcher, and prostrated on the ground the Religious, and again they cover it; abundant there pouring tears, of their love and desire witnesses, at last torn away from their mother and lady they were, and returned into the monastery, except the mother Abbess and the Sacristan, who there remaining, covered the sacred body with a precious red cloth, embroidered; and crowned the tomb, having disposed around a great number of silver candlesticks with their tapers; while the returned workmen replaced the stone in its place. When indeed they were present, the Sacristan put on the aforesaid body, first a thin veil, through the middle with golden lines distinguished; then another cloth green of bronzino: then the stone they replaced, the jasper; and at last the great of the sepulcher cover: on which they threw the cloth, of which I spoke just now, embroidered. And so there left were all things that whole day. The Religious indeed at the grates of the church remained, with their whole soul on the said mother and Lady intent: whom would that, with the Infanta Lady Sancia, soon we may see in the album of the Blessed inscribed! that the world to honor them and their festal light to celebrate with the faculty of the holy Apostolic See may be able to the glory of this royal convent of Lorvão and of the whole kingdom of Portugal.
[80] Although moreover the Religious opened, the Queen Theresia our mother and Lady's sepulcher, by vehement toward her love stimulated; and although this their operation was of great piety an act; excommunicated nonetheless for the violated enclosure, nor could the somewhat immoderate zeal of contemplating an object so sacred, a culpable excess be reckoned: not continuously did not the Moderators chastise the deed, pronouncing a rigorous sentence of excommunication against the whole convent, and other particular penances imposing; excepted thence only the Religious six, who the choir meanwhile should frequent, and the task of the ordinary office to God should perform. The rest all were suspended, and atoned for their faults, from this, as they said, contracted, that they had violated the enclosure, against the constitutions of the sacred Council of Trent offending. True indeed it is, that this had not been ignorant the Religious, before an expedition so happy and fortunate they undertook: but the desire common of seeing the Queen, they devoutly make satisfaction. our mother and Lady, prevailed and overcame obstacles whatever: and mindful of that blessed vision, and the pleasure from it perceived, eager they underwent the penances, however rigid, which to them were enjoined. Nay even they thought, the harshest things to have nothing of harshness, compared with the goods, which they had enjoyed. And truly they were such, as never enough esteemed and proclaimed can be in this life. Certainly that their piety by no means ungrateful to God was, it seems proved by miracles meanwhile divinely performed, in sister Maria Aria, and a certain handmaid of the Monastery Maria Aquilaria, from paralysis and hemiplegia cured: as here Macedo narrates and we below to be read will give from the process.
CHAPTER XII.
Other arguments of ancient worship.
[81] In the Breviary of the Cistercian Order at Valladolid by Franciscus Ferdinandus de Cordoba in the year 1611, The Cistercian Breviary on the feast of Saint Francha folio 820 and 821, thus is read. At that time in which the glorious Cistercian vine, with increase given by God, its tendrils extended even to the sea; its precious wine so many holy virgins germinated, that by no means can they be numbered. For first Gaul brought forth Saint Umbellina, the Blessed Father Bernard's sister in flesh, but by the Holy Spirit the genetrix of the Nuns of his Order: Poland, Hedwig the Duchess, and her daughter Gertrude; Brabant Lutgardis, Elisabeth, Ida, Geta, Catharina, Aleidis, and Juliana; Spain in Valencia Theresia the Queen, and in Portugal three sisters; Teresia, Sancia, and Mafalda the Queens, etc. The calendars or diptychs commonly the Martyrologies of the Saints of the Cistercian Order Teresia and Sancia specially name, when openly they are read, as is usual: Teresia, on the 15th of the Kalends of July; Sancia, on the 3rd of the Ides of April. of the Martyrology of the Order, These days anniversary are held and birthday (to heaven): on which among the Nuns of Lorvão, the temple is adorned, the altars are prepared, the solemnities are performed: there is said for them a sacred Panegyric, the Mass as on the day of All Saints is celebrated. And this first by Henry the Cardinal was prescribed through letters to the Abbot of Alcobaça General of the Order, with the impending time of the general Chapter, in which he commands, that in it a statute be made, by which it be provided, that on the Anniversary days of Teresia and Sancia there be not celebrated a Mass for the dead, festal anniversaries but as is wont to be done on the feast of all Saints, so on those days let it be done. About which matter was made a decree, to Lorvão to the Abbess and confessor with mandates sent, that according to what was constituted those sacred rites thereafter should be performed, while of the Roman, as is fitting, Church the judgment was awaited. Add the daily about them Commemorations in the choir, which from the beginning to be done began a religious feeling assert. There are seen, both privately within the convent, and publicly in the temple effigies most ancient, eaten away and consumed by antiquity, and these both radiated and crowned; not made in recent times, radiated effigies but from olden times received, which by the very mold veneration and a sacred horror engender in the minds of the beholders: of which, because their origin is unknown, a nobler beginning they have: just as the more illustrious are esteemed those families, which are on account of antiquity more obscure: And as by smoke are ennobled the images of Ancestors, so also by mold are commended the effigies of the Blessed.
[82] This worship by men of more recent memory, was not given, all which not rashly begun but rendered; not bestowed, but restored. Nor is this to the piety of the common people to be assigned (which in Portugal too much is pious) but to the solid and suitable of the Prelates and Generals authority to be referred; who when diligently the causes they had investigated, and carefully had examined, found that they rest on true and solid foundations; otherwise about to go to meet them, and altogether the superstition about to overthrow: especially after the Holy Inquisition in that Kingdom auspiciously and happily erected its tribunal, and of the Faith in it vindicators and guardians were constituted, the peoples in their duty keep, and watch most diligently lest anything creep in, not only superstitious, but not even suspect; mindful that the House of God not only of crime, but also of suspicion ought to be free. These if anything they should find less to faith and honesty consonant, would not receive it, received would not allow it: which very thing is an argument, that whatever by them is admitted and tolerated, pious and religious is to be held. By this reasoning it comes, that nowhere purer and more perfect is Religion (by the peace of others let me say) than in Portugal; and this I, who the greater part of Europe have wandered through, true to be have found, and as found I affirm. Even if there were no other, than this which I subjoin, there is added the judgment of Card. Henry: of Henry the Cardinal and afterward King; about the Queens' sanctity and those who it followed events the testimony, enough, I think, would be to the common esteem both to sustain and to confirm. For who knows of how great both virtue and wisdom a Prince he was; he by no means will doubt, but that what by him was both believed and approved, that quite both true and holy is to be held. Therefore an example of his Epistle to the Abbot of Saint Maria de Tamaranes, of the Cistercian Order of St. Bernard, to bring forward worth the trouble I judge: which of this kind is. Father Abbot of Saint Maria de Tamaranes the Cardinal Henry to you say I greeting. I have received that in the Monastery of Lorvão are buried the bodies of the Queen Teresia, daughter of King Sancius of Portugal, once wife of the King of Leon; and of the Infanta Sancia, her sister, Lady of Alenquer; of whom, both of their virtues and miracles very many exist monuments in the archive of the monastery kept, and by tradition confirmed: to which are added many, which daily by the same are performed clear miracles. From which since God's glory, the honor of religion, and of bodies and souls the salvation, and the common utility without doubt would follow; therefore to you seriously I enjoin; commanding inquiry to be made about the miracles that as soon as possible thither you betake yourself, and about these all diligently inquire, and what true you find, about them me make more certain; that when all things examined and explored I shall have, to my Lord the King I may write, requesting that he be willing for their memory to be consecrated a pious by us business to be undertaken, and to it his with the Roman Pontiff authority interpose. But if for the inquiry of the matters it be needful into the monastery to enter; in the year 1574 of that matter to you I, to whom your well-known virtue is, make the power. Farewell. At Évora on the 5th of the Ides of August, of the year 1574.
The Cardinal Henry.
[83] To these letters thus the Abbot answered. Most high Prince, Yours received, likewise the response of the Commissioner, to Lorvão me to the monastery I betook, and what to be expedient it seemed, having taken as a companion the Confessor, I entered the Convent. I recognized the writings of the archive, among which was an ancient codex manuscript, which related, that Teresia, of Sancius the first, son of Alphonsus, son of Henry the eminent warrior, by whom the Moors at Ourique were overcome, married to King Alphonsus of Leon, without faculty Pontifical and therefore by him after some children begotten separated, and the habit religious received with other religious women in the Lorvão monastery professed the institute of the Nuns to have been: the Lady likewise Sancia her sister, lady of Alenquer, a virgin to have remained; by whom the convent Cells called near Coimbra was built, with the nuns a religious life she led, who found all things true, so close and harsh, that similar to that ancient of the anchorites it seemed: and each both living and dead to have performed many miracles, just as by the same (of which an example to Your Highness I send) codex it will be established, which therefore I pass over. And to me inquiring about the recent ones, very many the Nuns narrated, to which faith made, with me present, a certain dropsical man, who scarcely could be moved, and openly the Church having entered, and near the sepulchers placed, and after poured for him prayers, healed was. Nay even I, to whom a film inveterate with a stain brought injured my eye, I too cured in the eye. and took away my sight; having conceived from this which I had seen hope of a new miracle, when to those sepulchers I had applied myself, suddenly to fall I felt the film, and the stain to be deleted, and my eye to be freed, and entirely my sight to be restored. For the rest the miracles I examined and found established all, by suitable testimonies and by oath confirmed, just as them I send and exhibit to Your Highness faithfully transcribed. To whom it will please them in solemn manner by the work of the Ordinary to explore, and confirm, and publish. May God cast this mind into Your Highness, that those whom by Royal blood she touches, their honor and glory she may amplify, and veneration and consecration, from the Supreme Pontiff procure and obtain, to this Kingdom's consolation and glory, and our Order's honor and ornament. May God keep and preserve Your Highness. From the Monastery of Saint Maria de Tamaranes on the 19th of October, in the year 1574. These letters I from the Portuguese idiom into Latin, just as also the following of King Sebastian faithfully translated.
[84] How great moreover was the King's toward God religion, in defending and propagating the faith zeal, These understood King Sebastian, toward the Roman Pontiff observance, besides the private remarkable virtues with which he excelled, elsewhere often I have written. By him therefore a testimony of this kind about the sanctity and miracles of Teresia and Sancia in letters to the Bishop of Coimbra (in whose diocese is Lorvão) sent recorded thus sounds: Bishop and Count. I the King bid you greeting. From my dear and venerable great-uncle, Henry the Cardinal, I have understood that at Lorvão in a famous town of your diocese lie the bodies of Teresia the Queen of Leon, and of Sancia the Infanta of Alenquer Lady, who the Cistercian institute of St. Bernard having professed, holily lived and died, by whose aid God many miracles to perform is said. Wherefore I command you through these letters, that either through yourself, to the Bishop of Coimbra or through another or other ministers, you give diligent effort, that about their virtues and miracles a diligent and accurate inquiry be made; and whatever shall be established, about it me make more certain. For it has been determined by me, it being found, to obtain from the Supreme Pontiff, that of them in the Sacred rites account be had. This to you so much the more earnestly I commend, the closer to me with them is. Of Royal blood, the same he commands (since daughters they were of Sancius I, and granddaughters of Alphonsus I Kings, my progenitors) the kinship, and the greater from their consecration glory to me and my Kingdom would redound. And altogether I would wish you to know, this your toward me service welcome to me especially, and pleasing to be. At Sintra on the 11th of January 1575. To this epistle thus replied the Bishop. Most serene King. Having received the mandates of your Serenity, in the year 1577 to Lorvão I hastened, that what about the life and miracles of Teresia and Sancia were handed down or might be handed down to the norm of the Council of Trent I might direct, and the directed to your Serenity might send, and having now inspected the ancient codex, in which were related very many by them both while they lived and after they were dead done miracles (about which, tradition being added, unlawful I would think to doubt), when I wished to recent ones to proceed, and a similar response he received. and them with suitable testimonies to prove; an unexpected me invaded fever, which to desist from the begun work and to return home compelled. It me, as if an avenger of my distrust, to Coimbra even pursuing, did not before desert me, than to me for a remedy was applied, by a certain Presbyter prefect of my chapel, a box certain full of dust from their sepulchers, which with himself purposely thence he had brought: which applied at once I drove away the fever. It shamed me then and even now shames, confessing himself by them freed from a fever I confess, of my timidity, that when so present and so near a medicine was, less both I trusted and hope cast away: which to me they themselves seemed to reproach, both when the fever they left, and when they took it away. I had decided to respond to the benefit, and to return. but advanced now the Lent, and approaching the Greater week, I am excluded by time. But after Easter to your Serenity to return, and the matter to accomplish I undertake. The recent ones (of which a great number I think there is) I shall find, them both clearly written, and fully proved I will transmit. For the rest I hope by the aid and protection of these holy Queens, both you long safe and unharmed to be, and the which you wage against the enemies of the faith wars a prosperous outcome to have. Farewell most serene King, in the month of April in the year 1575. The Bishop Count.
[85] Who here was from the subscription is not established: Emmanuel Menesius we think him to be, who first the Lamego Church ruled; and when over Coimbra he presided, into Africa with the same King Sebastian, who that one was? for war Sacred's sake, crossed over; and there in that most disastrous at Alcazar battle perished. But neither did the Bishop fulfill the given faith, nor did King Sebastian exact it, or accomplish anything that to the cause made: because the warlike expedition, which then by the King into Africa was undertaken, all cares both private and public thither had turned: when the King a youth, by what mishap the business was broken off? keen and fierce, nothing else besides arms and horses, soldiers and sailors, an army and a fleet in mind revolved. Wherefore both Bishops, and whoever, of whatever order or condition they were, provided in any way to use they could be, the same with himself he drew: and especially the Bishop of Coimbra, who of the County by right and title enjoys, and with ample wealth abounds, because about fifty thousand gold pieces from annual revenues he gathers. Henry indeed, who Sebastian succeeded, by the calamities, from that African disaster following, so was oppressed; that to breathe even scarcely he could. And so in a short time, with mourning alike, and old age consumed he died [in the year 1580. Nor however continuously ceased the once conceived of soliciting the Canonization purpose. For Brandanus in book 14 chapter 10 thus writes: in my hand an Inquisition was formed in the year 1595 by Doctor Friar Laurentius de Spiritu Sancto, most worthy of our Religion Bernardine General in the kingdom of Portugal, in which are many things most worthy of consideration which the holy Queens to have performed is established. Less however thereafter, on account of the vicissitudes of matters and times, was it permitted to this matter seriously to apply oneself; until in the year 1634 anew was undertaken the cause by the Lorvão convent, the power for it being made by the Generals of the Portuguese Order (who to none except the Supreme Pontiff are subject, in 1634 the Lorvão community resumed it. and the sum and of their whole family's affairs hold). And so in that year a new inquiry was made, by the prescription of the Council of Trent, into the virtues and miracles by the Ordinary of Coimbra, and into solemn form reduced; and afterward to Rome sent, and in the Sacred Congregation of Rites proposed, of which fortunate were the beginnings. Assigned indeed was an Auspex and Patron (Ponens they call him) the most Eminent Cardinal Sacchettus: but to the beginnings less the outcome corresponded, by the same's death intervening. Now rises again the best hope, with substituted into the place of the deceased the most Eminent Cardinal Delcius; by whose aid and patronage it is to be hoped, that by our Most Holy Lord Clement IX, who today a new sun has shone for the Church, by which he is toward the heavenly ones in piety, their memory may be consecrated.
[86] Thus far Macedo, who after the publication of the present History whether and how much he profited in the business committed to him, I have not yet understood: only I know, that in the year 1695, in the month of July, to Rome he came, thither sent by his General, Father Friar Doctor Bernardus de Castelbranco, with Royal to the same cause letters, by which likewise was commended the cause of Blessed Mafalda.
THE PROCESS,
For the beatification and canonization of the Holy Queens to be procured, fabricated.
Teresia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
Sancia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
INTERPRETER C. J.
CHAPTER I.
The Preface of the Collector C. J. and the same interpreter: and certain miracles excerpted from letters.
INTERPRETER C. J.
[1] At various times and by various persons it began to be done, [Into the miracles of the Queens to be inquired they order in the 16th century Card. Henry,] that inquiry be made into the Queens', and if now commonly Holy, virtues and miracles, by which also by the supreme authority of the Apostolic See they might be declared holy. It began in the year 1574, as I think, by the most Eminent and most serene Infante of Portugal, the Cardinal Henry, in letters written to the Abbot of S. Maria de Tamaranes; by which signifying, that he was moved by the many, which daily are performed at the sepulchers of the Queens at Lorvão, miracles; he commands; that thither himself the Abbot should betake, and a diligent inquiry made, whatever about the life and miracles of the handmaids of God he should find, to him the Cardinal faithfully transmit, that he himself more certain to make about all things the King, and with him to treat might be able about the manner of increasing the honor of the Queens through the Apostolic See.
[2] Not long after the King himself, (Sebastian he was, and King Sebastian, the Cardinal's nephew by a brother) on the same subject wrote in the year 1575 to the Bishop of Coimbra, namely by his great-uncle through the response of the Abbot now informed and stimulated; and ordered an all-round about the virtues and miracles of the Queens inquiry to be made, and whatever should be found to be reported to him; that, if true they are, he says, which everywhere are said, to inform by letters our most holy Lord about this particular business, the effect then not following. and to supplicate for the beatification and public veneration of the Relics, as is fitting, we may be able. But the pious desires of that King, (by the intervening against the Moors in Africa for the Catholic faith bravely having fought, and gloriously dead slaughter) of the desired outcome were deprived, reserved, as we wish full of good hope, for the times of the peaceful King, who now the scepters of Portugal governs, in manifold ways by God blessed; and with this new blessing to be heaped.
[3] Again the same was attempted in the year 1595, if true are, those which in our Manuscript codex of the Processes are related from the fourth Part of the Portuguese Monarchy of Doctor Antonius Brandanus the Cistercian and of the kingdom of Portugal Chronologer major, [It was inquired into then by Father Laurentius General of the Cistercians in the year 1595,] book 14 chapter 10 thus speaking: With me is an Inquisition certain of miracles, made in the year 1595 by Doctor Friar Laurentius a Spiritu Sancto, most worthy General of our Sacred Order in the kingdom of Portugal; and in it many things are worthy of consideration, which it is established the holy Queens to have performed. This Inquisition of miracles to be I think that, which in the Manuscript codex is called, the Summary of Witnesses, made by the most Reverend Father Friar Laurentius, General once of the Order of St. Bernard, about the miracles of the Queens Lady Sancia and Lady Theresia; and it is subjoined there to the Process, by the Reverend Lord Benedictus de Almeida fabricated in the year 1634. That Inquisition of miracles or Summary, contains depositions of Witnesses more than thirty, begun indeed, as says Brandanus, or even for the greater part completed in the year 1595; not however finished except three years after; when for inquiring into the miracles, and by Father Antonius a Conceptione in the year 1598, Laurentius the General the Reverend Father Friar Antonius a Conceptione, Rector of the college of St. Bernard at Coimbra, who the three last witnesses examined, and among them Lady Elisabetha de Norogna, as witness 229 in the order of the codex; then aged 24 years. The same moreover Elisabetha de Norogna before too had been examined, as witness 218, by the Reverend Father General Laurentius, then aged 21 years; so that three years between each examination of her intervened. And so if the first was made in the year 1595, the other falls in the year 1598.
[4] (but not 1651 and 1618, as it seems can be objected) One thing to this chronology to be objected I see can be, that the same Elisabetha de Norogna recurs, and the same, who here, about the cure of her brother Sancius, Count of Mira, deposes in the Process, in the year 1634 by the authority of the Ordinary made; saying, in that, herself to be aged 40 years. From which it would follow, that in the year of the Lord 1618 she counted of age 24 years; and in the year of the Lord 1615 she had herself 21 years; and so in each of those years both of the Lord, and of her age, each aforesaid examination was instituted: but not in the year of the Lord 1595 and 98. Either therefore it was erred in the citation of Brandanus and the year 1595, in which the General Laurentius his examination to have instituted he says; or it was erred in the age, which Elisabetha de Norogna had, when by the Archdeacon Almeida she was examined in the year of the Lord 1634. The latter I would prefer to concede, the more gladly, because by a slight change or transposition of the numbers the error to be able to be corrected seems, by ascribing to the age of Elisabetha 60 years for 40. For if in the last examination in the year of the Lord 1634 she had of age 60 years, the years of her age 21 and 24 fell in the years of the Lord 1595 and 98 thus all things seem to be safe.
[5] and by Benedictus de Almeida in the year 1634, Finally a more copious was made Inquiry in the year 1634 by the order of the Chapter of the church of Coimbra the See being vacant, by the most Reverend Lord Benedictus de Almeida, Archdeacon of Coimbra, by the Chapter for this lawfully deputed: who nearly two hundred Witnesses' depositions, received and into public tables to be referred ordered by a chosen for this Notary from the approved ones Emmanuel d'Abreu; who in all things to him was present, the witnesses with him heard, the testimonies or depositions wrote and subscribed, and all things in one codex collected. The same Emmanuel to this primary process then subjoined in the same codex, another process about which a little before by the General of the Order fabricated: Emmanuel de Abreu referring all things into one codex: and to this at last he subjoined the epistles of the Cardinal Henry and of King Sebastian, about which at the beginning, with the responses of the Abbot and the Bishop, and others to the life, burial, and worship of the Queens pertaining monuments; among which a place also has the Relation of Magdalena de Vasconsellos, narrating, how was opened in the year 1618 on the 7th day of July the Sepulcher Royal of Lady Theresia and her body was found incorrupt. All these monuments of the writings, into one codex, as I said, reduced; faithfully from the mouth of the witnesses received, or from their originals described to be, testifies and by subscribing confirms the aforesaid Notary Emmanuel d'Abreu in the year 1634.
[6] The same codex whole in the year 1640 on the 24th day of September testifies Dominicus Carvallio a Portuguese of the diocese of Lisbon, at Rome then dwelling, himself to have interpreted word for word in 215 leaves of paper from the proper original, who from the Portuguese language into Italian translated of 142 leaves, and from the vernacular Portuguese language to have turned into Italian; well and faithfully and with truth; and it to agree, and collated to be with its original. That interpretation into the archive of the Congregation of Sacred Rites was brought; and from it then taken a copy, it is kept in the Holy Congregation of Rites which with the original interpretation of the process, by ordinary authority fabricated, among the locks of the office of the Holy Congregation of Rites existing, collated to agree, in just so many words its own Latin testifies on the 24th day of February 1666 Horatius de Abbatibus, of the Holy Congregation of Rites Notary, Chancellor, and Archivist.
[7] This copy of the said Codex and of the interpretation Italian we at Rome having gotten, while the very Acts of the Holy Queens, and a copy of it came to us; at Antwerp to be subjected to the press and in its place, that is, on this 17th day of June to be printed were, hastily we discussed them, and them chiefly thence we collected, which either miracles truly are or for such were held and deposed by Witnesses sworn, and here to be read we propose them with that faith and authority, which in themselves and in their codex they have; not indeed approved by the Apostolic See; about to contribute however perhaps something, that the Queens, commonly, as we have said, Holy; truly such by the See Apostolic may be declared soon; while seriously it now is treated at Rome; with the Ponens (so they call him or the Patron of the cause the most Eminent of the Holy Roman Church Cardinal Albanus, whose long since, even then a youth, singular zeal toward the Saints and their glory to be increased speak these Acts in volume 3 of April page 345 num. 5 of the Commentary about St. Mark the Evangelist, whose there encomium from Greek into Latin he made: with the care indeed of the most Reverend Father Friar Bernardus de Castelbranco, Doctor Laureate of Holy Theology through the university of Coimbra, and the same's Master jubilate; now for his Cistercian Order through the kingdoms of Portugal, Procurator General in the Roman Curia, specially deputed in the causes of beatifications and canonizations of the Queens Theresia, Sancia, and Mafalda.
[8] as also the sentence of the Bishop of Coimbra. I said, it is to be hoped that soon that declaration be made by the Apostolic See. For already it is announced to us, that the most Illustrious and most Reverend Lord Joannes de Mello, Bishop of Coimbra, by the force of the Remissorial letters and by Apostolic authority a Judge delegated in the cause of which we treat, the process, about the worship of the Queens Theresia and Sancia from time immemorial completed in his diocese in the years 1697 and 98, and to Rome to the Congregation of Sacred Rites sent, with added a sentence his thus pronouncing: In Christ's name invoked. Sitting for tribunal, and only God before our eyes having through this our definitive sentence, which by the counsel of experts we bear in these writings in the cause and causes of Beatification, and Canonization of the Venerable handmaids of God Teresia and Sancia daughters of Sancius the first King of Portugal, pending before us by the Apostolic See in the force of the Remissorial letters of the Congregation of Sacred Rites into Judge deputed, by Apostolic authority of the delegated Judge between the Reverend Father Doctor Josephus a Cugna a Religious of the Cistercian Order a Procurator special constituted in this cause on one side, and the Doctor Emmanuel Henriquez de Carvaglio Promoter fiscal of this Episcopal Curia of Coimbra by the most Illustrious and most Reverend Lord Prosper Bottinius of the Holy Faith Promoter deputed, and also the Doctor Emmanuel Joannes by us in the force of the letters of the same Lord Promoter of the Faith named, in solidum deputed Subpromoters on the other side, of and about the case excepted from the Decrees of happy memory Pope Urban the Eighth in the Congregation of the most Holy Inquisition about non-worship published; the letters of our deputation seen by the most Eminent and most Reverend Cardinal Cybo of the Sacred Rites Congregation Prefect on the day the thirteenth of January in the year from the Nativity of Our Lord Jesus Christ 1696 released together with the Commission of the introduction of this cause, by the hand of the Most Holy signed, and the Decrees of the same Sacred Congregation in the same letters inserted: about the worship from immemorial time, to the Queens given the special Constitution of the Procurator seen, and the deputation of the Subpromoters respectively; the depositions seen of the witnesses before us the delegated Judge lawfully introduced, sworn, and examined, the Writings, Rights, and documents produced, and compelled, and others before us adduced, the whole Process seen, and the things to be seen seen, and examined the things to be examined; Christ's Name repeated, we say, decree, declare, pronounce, and definitively pass sentence that it is established of the Venerable Handmaids of God Teresia and Sancia, daughters of Sancius the first King of Portugal, the worship from immemorial time to have been exhibited, not only for a hundred years; but even for four hundred, and more, nay at once from their death, and at present to be exhibited, with the Ordinaries for the time knowing and tolerating it: and thence we declare, that cause to be among the cases excepted from the said Decrees about non-worship published, and to them therefore in no way contravened, but sufficiently obeyed to have been, and to be, and so we say, decree, declare, pronounce, and definitively pass sentence, not only by the premised, but by every other better manner of right. Thus pronounced I Joannes Bishop of Coimbra Judge Delegated by the Sacred Congregation of Rites, on the day the 13th of March in the year of the Lord 1698. Joannes Bishop of Coimbra Judge Delegated.
[9] I return to our Processes and the examinations of the Witnesses and their Examiners, who in the codex of a double kind are, as already we began to say. The Witnesses, who deposed, are numbered there universally in a continued series 231, The Codex contains Depositions of Witnesses 231 although truly they are 240; because nine numbers in that series twice repeated to two different Witnesses the same are prefixed: which through the carelessness of the Notaries or scribes, whether the first, or the later ones, I think was erred; nor ought it by us to be corrected, lest a confusion greater we induce, the whole series of the Witnesses, from the codex, which we profess to follow, deviating from. Not however is it to be thought that the already mentioned 240 witnesses among themselves diverse are all. Not so: for there are some, who twice, thrice, nay even four times and more often recur, as on different days, so also under different numbers; by which other and other again they testify, under the same, which at the beginning once they made, oath. The first 198 Witnesses examined Lord Archdeacon Benedictus de Almeida in the year 1634: the rest indeed, but in time first Laurentius a Spiritu Sancto and Antonius a Conceptione, about whom above.
[10] To these two processes, as above too we have said, are subjoined with several other monuments the Relation about the opened by the Nuns sepulcher of the Queen Theresia; and certain other monuments, and also the Epistle of the Cardinal and of the King to the Abbot of S. Maria and the Bishop of Coimbra; and of these to them the responses. And that indeed order is in the codex kept, where by the occasion of the chief part, or the process by the Ordinary made, are related as appendices all the rest; preposterous however, if the order of time, in which each thing was done, be considered. We of time rather and chronology, than of the codex the order to be followed having thought, in which order here to be printed first here some things, from the mentioned Epistles excerpted, we will give, miracles of the years 1574 and 5. Then in chapter II and III we will relate the Process by the General Laurentius at the beginning of the following century collected. Finally will be subjoined the primary process with miracles several in it lawfully deposed.
[11] The Abbot therefore of S. Maria de Tamaranes, responding on the 19th day of October to the Epistle of the Cardinal Henry, on the 15th of August in the year (although it is not expressed, at least in the codex which we use) truly likely 1574 given; among other things relates two miracles, one in his own presence, the other also in his own person done; thus beginning his response: There are recorded in the epistle of the Abbot two Miracles, I went by the mandate of Your Highness to Lorvão and with the Father Confessor accompanying I entered the monastery, where at leisure we shook out all the writings, which were in the archive; and at last we found a quaternion ancient, comprising the births and other certain deeds of the Queens; which I send to Your Highness, more prolixly setting forth all things; and therefore here I am briefer. I inquired among the Nuns and other persons into the miracles, and found that even at this time they are done: nay before my eyes I saw health restored to a man, who had come dropsical, with his feet and hands swollen, so that not even leaning on a staff he could walk. He after he had lain there for some time, so abundantly to sweat began, that from his senses he went away alienated, in that space of time, in which the Litanies could be recited. Then at once I saw him rise healed, the other one seen by him, robust and so vigorous, that no disease he seemed to have suffered. To me too had been born an enormous wart which fell off in the same hour, in which I touched the sepulchers of the Queens, so that not even a scar or trace of it the next day remained. Finally I collected all the miracles, which were done there, deposed under oath by persons (as I indeed judge) worthy of faith: and their depositions with these I send to Your Highness, faithfully, as they are, the other done in himself: word for word written, nothing added, nothing taken away, but plainly as they were written. Then asks the Cardinal the Abbot, that he order by the Ordinary an inquiry into the miracles duly lawfully and in form of law to be made for forming a process and instituting the cause of beatification. The Cardinal moreover, thinking this would be done more efficaciously through the King, him about the deeds done by himself and the rescript of the Abbot made more certain, and asked that he too his work thither contribute. Certainly the King about the same matter letters gave in the year 1575 on the 11th day of March to the Bishop of Coimbra, the lawful inquiry into the miracles of the Queens, for their beatification and canonization to be procured, to him committing.
[12] Responds moreover to the King the Bishop of Coimbra on the 10th day of April among other things, that at Lorvão he found a quaternion of writing quite ancient, about the life of the Queens from which it is established, that they performed many miracles in life and after death; in the Epistle indeed of the Bishop one in his own person. which there is nothing that can prove more efficaciously, than, which there are present, the venerable antiquity, the ordinary style, and the witnesses of the truth. And when to proceed I wished to the examining of the miracles of these times, which daily are performed; and now there came together the Witnesses to depose, both nuns, and seculars; I fell into a disease, which me compelled scarcely begun the work to break off and to return into this city; where to the greater confusion of mine and of my modest confidence me deserted the fever, after applied to me a box with the sepulchral earth of the Queens, which a certain my Chaplain with himself thence had brought: and cured I thought with myself, that they themselves the Queens had sent into me the infirmity, that their toward me power they might prove.
CHAPTER II.
The Preface of Laurentius a Spiritu Sancto to the summary of the Witnesses heard by him about the miracles of the Queens; with half of the summary's part.
[13] The examination or primary process of Benedictus de Almeida, the Ordinary's place holding, finished; there came Father Friar Joannes de Almeida, To the first examination, by the Notary authenticated, the Procurator, by the Nuns of the Lorvão monastery, for this examination and others thereto pertaining, instituted, to the Notary Emmanuel de Abreu; and this one gives faith, that he showed him a Summary of Witnesses, made by the Reverend Father Friar Laurentius, General once of the Order of St. Bernard about the miracles of the Queens Lady Sancia and Lady Theresia: in which are read the depositions of some Religious of Lorvão and of other persons under oath testified. Then is prefixed the Preface as follows.
[14] Doctor Friar Laurentius a Spiritu Sancto, Abbot of the Alcobaça Monastery, General and Reformer of all those, which of our Congregation are in this kingdom and dominion of Portugal, etc. we make known, The Preface of Laurentius the General that having information and relation about the life and Holy morals of the Queen Lady Theresia, daughter of Sancius, the second King of Portugal, and the first of this name; and of the Queen Dulcia, the lawful his wife; which Theresia was married to Alphonsus King of Leon and her last day met in the year 1237 (nay 1250) on the 17th of June: after the Lorvão monastery of Benedictine monks she had transferred to the Nuns of the Cistercian Order, in whose society her life she ended, and was buried near her sister Lady Sancia, foundress of the monastery of Cells of the same Order Cistercian.
[15] Knowing too, that of them one in the virginal state, the other in the state of continence an angelic on earth led life, and the Lord God through their merits many daily does miracles especially in those persons, who labor with a tertian fever; with humors into the throat or other parts of the body fallen; with ulcers too and many infirmities other: of which miracles very many, given to oblivion, have perished by the negligence and modest devotion of men: so that indeed not after this the same happen, and that His Holiness about the miracles of the same Queens informed, to their beatification to proceed may deign; we have made this examination in form; to which there came the Religious of the Monastery of Lorvão and other persons: and under oath, which from them we exacted, they deposed the following. These in Lady Catharina de Albuquerque take their beginning: in whose alone deposition we will relate for a specimen the oath, just as it was commanded and performed; and also the subscription of the Examiner, of the Secretary and of the deponent herself; in the following not to be repeated; because the same everywhere recur.
[16] We will prefix here too a list of the Witnesses in that order in which they are related in the Codex, and the names of the Witnesses, who in it deposed. and under the same numbers; that more easily they can be found, if anywhere they are cited.
199 Lady Catharina de Albuquerque the Abbess aged about 90. Note moreover that "about," or more or less, everywhere almost in the age of the Witnesses is to be understood. Note also, that the following all are professed Religious, unless something else be added. 200 Lady Elisabetha de Silva aged 40. 201 Maria Coëlha aged 58. 202 Lady Joanna Suarez aged 69. 203 Margarita Machada aged more than 60. 204 Bernarda de Bessa aged 65. 205 Lady Philippa de Guerra aged 56. 206 Anna Freire aged 80. 207 Lady Elisabetha de Acevedo aged 50. 208 Elisabetha de Morais aged 32. 209 Maria Brandoa aged 40. 210 Anna de Olivenza aged 52. 211 Elisabetha de Castro, a Lay Religious aged 50. 212 Paula Cardosa aged 65. 213 Lady Aloysia de Silva aged 45. 214 Lady Margarita de Britto aged 28. 215 Bernarda a Conceptione a lay Nun aged 45. 216 Apollonia Francisca, a lay-sister aged 54. 217 Maria Caldeira, aged 62. 218 Lady Elisabetha de Norogna aged 21. 219 Maria Varella a Lay-sister aged 60. 220 Maria ab Assumptione a Lay-sister aged: 25. 221 Anna Monteira aged 77. 221 Beatrix Serveira, a secular woman, dwelling in the monastery, aged 35. 222 Elisabetha, born in Botam, a secular girl dwelling in the Monastery. 223 Paula Baptista, a Religious 224 Andreas Simois de Chello, aged 45 cited by Witness 210. 225 Francisca Diaz de Avelleira aged 50. 226 Lady Eleonora de Norogna above cited, by Elisabetha de Castro, witness 211. 227 Lady Margarita Carilla a Religious cited above by Witness 215. 228 Anna Monteira a Religious cited by Witness 211. 229 Lady Elisabetha de Norogna a Religious aged 24. The same above is Witness 218; and below in another examination, 39. 230 Lady Aldonsa Desa a Religious aged 40. 231 Ludovica Joanna, wife of Antonius Esteves, dwelling at Lorvão aged 40.
[17] Lady Catharina de Albuquerque, Abbess of the Monastery of Lorvão, The sepulchers are transferred into the temple aged about 90, witness, according to the order of the Codex, 199; interrogated under the oath of the Holy Gospels which to her by us were given, and she herself on them her right hand placed, and said, herself present to have been, when the burials of these Holy Queens were changed of place, translated outside the rails of the choir; and so copious thence diffused was an odor of roses, that the whole as great as it is church with it was filled; when yet a rose there none was. Interrogated, who to this matter had been present; she answered, that present had been Anna Monteira, Mecia Cordeira and many other persons. Present was also Lady Elisabetha de Silva, witness 200, adding, that in the translation of the sepulchers aforesaid, and a most sweet odor it exhaled; broken off was a certain part of the Sepulcher of the Queen Theresia, and thence had lain open a hole, through which they put in some prayer-beads, that the sacred body they might touch; and to one indeed had stuck a little fragment of stone, which with a most sweet odor the place, where she herself stood filled: and besides the now said ones, who were present, names also Margarita Fereira.
[18] She said moreover, that doubting whether grateful would be to the Queens the future change of the sepulchers, to the translation animated through a vision the Abbess. she prayed fervently to God, that if grateful were the change, it to someone of the Religious He would manifest: and on that very night in sleep there appeared to her two women of exceptional beauty, both of similar form and of olden manner habit, with many folds wrinkled; and with mantles white, around the neck with a knot bound, surrounded: who between themselves looking, with cheerful face smiled together. And when she herself asked, what there they were awaiting; they answered, that they were awaiting, until Friar Joannes Ledo, who then was curator of the Monastery of Lorvão, his with the Abbess Lady Bernarda colloquy should finish. Which said, again most sweetly between themselves they smiled, and vanished. The Witness this thing interpreted, as if the colloquy of the Abbess with the Curator signified, to him by her to be commanded, that the sepulchers be changed, to be transferred to the body or to the middle of the church: and the gentle of the women laughter indicated the gladness, which thence they conceived: and persuaded from those things to herself the same Witness, that grateful would be to the Queens a translation of this kind; which when also to the mother Abbess she had narrated, with much consolation her she suffused.
[19] She adds then the cure of Lord Sancius de Norogna, Count of Mira, Fevers in various people are cured. which we relate below chapter VII in the Deposition of Magdalena de Vasconsellos witness I. She adds also the sudden cure of Lord Alphonsus a Castelbranco, Bishop of Coimbra from a fever; to whom the same Witness sent a relic-box with the sepulchral earth of the Holy Queens, and began the devotion of the seven Psalms: and also another similar one in the husband of Catharina de Morais from Penacova, to whom likewise the sepulchral earth was applied, and the same Witness the devotion of the Psalms instituted. Then thus it is concluded the deposition: And nothing else she said. And subscribed with us Friar Georgius a Sanctis, who these things wrote. The Abbot General Lady Catharina de Albuquerque.
[20] Lady Elisabetha de Silva, a professed Religious, aged 40, witness, 200, said that for seven years her hands and feet with grave pain so had swelled, [By the filings of the sepulchral stone the use of the feet and hands is recovered] that neither to work nor to walk she could in any way; and that, brought once to the holy sepulchers, she asked the Father Confessor of this monastery, Friar Andreas by name, that he would scrape the sepulchral stone; whose filings she took within with great confidence, and continually better to be she began, and in a short time quite recovered.
[21] Moreover she said, that for 7 or 8 years her cousin Lady Guiomara de Silva was imperiled from a tertian fever to which neither remedies human, a stubborn fever is driven away, nor the industry of physicians most skilled, nor the implored through various churches of the Saints aids, had brought help; when she herself to her submitted a little particle of stone, which to a prayer-bead, put into the sepulcher, had stuck; as in num. 17 was said. This particle moreover from the neck of the sick woman was hung, and and every kind of disease. the fever that same day withdrew, nor returned thereafter. Furthermore Lady Guiomara distributed the same particle of stone to various sick people, who either by the particle itself in a box hung from the neck, or by its filings in water drunk, were freed everywhere of their pains and ailments. This moreover she knew from the relation of Lady Guiomara herself, by whom to her distinctly they were written.
[22] An infant revives, the sepulchral earth hung from his neck. Lady Margarita Desa, the aunt of the same Witness, in her own house nourished a servant, Maria Simois called; to whom was born a most beautiful infant, whom the lady, both because most beautiful, and because in her house he had been born, most tenderly loved. He, after five months from his birth, by a grave disease brought to the extreme, now as for dead lay, with eyes closed, and with no indication of vital spirit any more appearing: when to his neck they hung a box with the holy earth of the Queens; and without delay the boy opened his eyes, sucked the breast, and at last attained health. Which likewise she learned from the relation of Lady Margarita Desa through a letter, to her by her written.
[23] She adds moreover, that she saw a man, in the village Roccio born, who for some years with a fever trembled; carried indeed to the sepulchers of the Holy Queens, and to them submitted, was seized by a feverish paroxysm so violent, that to die he seemed: and carried back therefore home; there continually a perfect health he had and lasting.
[24] Finally she added, that a certain Lady Catharina Thomas, from Lovre had migrated, to Lorvão with her daughter, A fever-stricken man is healed, submitted to the sepulchers; named Maria de Oliveira; and had fallen into a most dangerous disease with a grave nausea: who when now with all the Sacraments fortified, was near death, ran her, whom I mentioned, daughter to the sepulchers of the Queens; and them with many tears imploring aid, she promised also, to their altar a cloth she would make; and home she returned. There moreover she found her mother, now speaking and better being. Interrogated the Witness, who knew that miracle thus to have happened, answered, that this knew Apollonia Fereira, Elisabetha de Faria, Maria Coëlha.
[25] a woman near death by a vow made through her daughter; Maria Coëlha, aged 58 witness 201, said, that her mother Violanta de Fonseca, a journey making into Castile, took with herself of the earth sepulchral of the Holy Queens; and through it there in the house of the Duchess of Sessa many happened wondrous things; as from the truthful narration of her mother she learned. many others in Castile
[26] The same said, that in the year 1578 her cousin Alphonsus Sanchez Coëlho sent a certain man, who from here to him should bring the aforesaid relics or sepulchral earth for his wife, Aloysia de Reinalth, with some sons fever-stricken now for some months. through the earth hung from the neck; Which earth as he received in Castile, and hung from the neck of all, all a perfect health attained; as by his letters Alphonsus himself to the Witness signified. Interrogated moreover who of the said letters was conscious; she said conscious to be Father Friar Bernardus de Britto. We indeed at once from Friar Bernardus our subject, who present was, exacted the oath and testimony. He said moreover that he saw the said letters, and in them was narrated the said miracle.
[27] Others through the seven psalms drive a swelling from the throat; Lady Joanna Suarez, aged 69 witness 202, said, that there grew on her along the neck a swelling an egg like, and continued more than two years; then with a special pain it was wont to prick, when the weather changed its turns: the physicians indeed feared, lest it degenerate into a scrofula. Having begun therefore by the persuasion of Paula Brandova, the accustomed of seven Psalms devotion, to be carried on to 30 days; and at the very first beginning better being, on the last day without a scar or trace of the swelling she was.
[28] and a fetid scab from the whole body; She said also, that she had a servant, whose name was Angela ab Incarnatione; whom a scab fetid covered all over: and therefore her the Abbess to dismiss from the monastery wished, thinking the ailment to be dangerous and contagious. Then the Witness the devotion of the seven Psalms for the servant's safety began to institute; and the servant soon began so notably to be cured; that she to have the scab altogether ceased, when she ceased to pray. And of this miracle the Witnesses she cited Bernarda de Bessa, Anna de Olivenza, Elisabetha de Castro; and the whole almost convent to know she said, the matter thus to be. And by us interrogated those, who cited were, with oath premised they said, true to be.
[29] a fever through the sepulchral stone, Margareta Machada a Religious, aged 60, Witness 203, said, that she for two years continuous with a tertian fever laboring, was seen sometimes to be near death; and that having received a reliquary, with a particle of the sepulchral stone often mentioned, in the same moment of time from every fever and indication of fever was freed. She added, that the same reliquary she hung to the neck of a boy, who is the nephew of Friar Gonzalus de Silva, prior of Alcobaça: and the limit of life he had touched, with a difficult tertian fever for much time struggling; and that he in the same moment was healthy with the fever fleeing.
[30] near death, Bernarda de Britto a Religious, aged 65, witness 204, said, that when the little son of Antonius de Figueredo and Aloysia de Bretagna, born at Lorvão, who now as a religious the habit Cistercian wears, daily to die was feared, with a tertian fever the hope of life cutting off; she herself the witness the boy, then still tender, in her arms embraced, carried to the sepulchers of the Queens, and there the seven Psalms devotion began; of which devotion half or fifteen days not yet completed were, when the boy perfectly was well. And of this matter the witnesses interrogated, she cited these Maria de Figueredo and Paula Cardosa.
[31] Lady Philippa de Guerra aged 55, witness 205, said, that when Father Friar Gonzalus de Orego, Abbot de Creva; who then created was Abbot of Alcobaça and General of our Congregation, a stubborn fever, very badly was from a fever, came to the Lorvão monastery, for desperate set down by the physicians, who in vain to him had applied remedies very many. Wherefore to another resort fled our mother Abbess, by beginning for him the devotion of the Seven Psalms, and by vowing to the Queens one Mass, to be celebrated at their altar: and sooner the Abbot recovered his health entire, than entire the Abbess completed the thirty days' devotion; and he returned to his abbey perfectly well.
[32] When the same Witness was sacristan, there came to Lorvão with great devotion Friar Matthæus de Almeida afflicted with various kinds of fevers; and others of various kinds. and her sisters Religious having begun the seven Psalms, which is the accustomed devotion, he received all-round health without other medicine. Likewise thither came Friar Joannes de Bretandi, a Religious of St. Francis, to the extreme reduced by a fever, and a trembling of his whole body, it accompanying. He when he offered himself to the Holy Queens, and drank from a little vessel of porphyry, Those drinking from the little vessel of Queen Theresia, are healed. which with gilded silver is adorned, and once of Queen Theresia was; continually better was and perfectly well departed. Finally Aloysius Pereira de Miranda, son of Ruizius Pereira and of Lady Anna de Cuña, for a long time trembling with a fever, no in the physicians found remedy, came too himself to Lorvão; and drinking from the mentioned little vessel, and taking care that a Mass be said over the sepulchers of the Queens, with entire health returned to himself.
[33] Set down by the physicians, Anna Freira, a Religious, born 80 years, witness 206, said, that to Joannes Freire de Andrada, Lord of Bobadilla, on account of a tertian fever by the Physicians set down, she sent herself in a box the sepulchral earth of the Queens; which on his neck hung, he attained health, and out of gratitude visited their sepulchers. The Witness herself too most afflicted once on account of the death of her brother, and him for many days lamenting, with black bile prevailing, began with a vertigo of the head to be driven, and near to insanity to be, and disturbances of mind are cured. devoid of reason; and she felt her brain with a continuous motion as of a little wheel to be turned. Thus affected, she betook herself to the sepulcher of the Queen Theresia and to it submitted herself, imploring for her ailment a remedy: when I know not what to her of disturbance happened, and held her for half an hour: then withdrawing from the sepulcher, nothing more she felt of the aforesaid ailments, nor otherwise, than before she was wont, was she affected. She adds also about Emmanuel Mendez, brother of a certain her maidservant, that to him, with a tertian for a long time laboring, she sent with a box the sepulchral earth, and by it the fever drove away.
[34] Lady Elisabetha de Azevedo a Religious of Lorvão aged 50, witness 207, said; when Elisabetha de Melo, a Religious of the monastery of Olivellae, They are freed from tertian fevers, one, with a tertian gravely sick was; there gave to her Lady Branca Desa, a Nun of Lorvão, of the sepulchral earth, which thither with herself she had brought; and the sick woman in that moment, in which from it she drank, free was of her fever. This moreover knew the Witness, because a Religious she is from the said Monastery of Olivellae. Of the same earth she sent to Lady Gratia de Meneses, another, ailing at Évora from a similar fever with the gravest peril of life: which on her neck bound, healthy made her with the fever driven away. Likewise, she said, sent Maria Brandova, a Religious of Lorvão, of the same earth to her brother Antonius Brandova, a third, at Coimbra no less dangerously from a tertian lying abed: and it partly in water drunk, partly on the neck hung; recovered the sick man; and of this matter a witness to be Maria Brandova aforesaid who the same testifies a little after, Witness 209.
[35] Elisabetha de Morais, aged 32 witness 208, said, that her niece, a fourth, Lady Margarita de Morais, for two years from a tertian sick to the desperation of the physicians, received from her sent to her water from a little vessel of the holy Queen, with sepulchral earth mixed; which as soon as she drank, at once she recovered. Which the same Margareta, who now here a nun acts, having given us an oath, confessed to be true. Said also Elisabetha, that her sister Anna Mendez de Erqueira, at Coimbra born and in marriage joined, after childbirth with much cold and peril to be feverish began: to whom the witness herself at once medicated, by that which just now was said, amulet of water and earth.
[36] Maria Brandova, aged 40, witness 209, a fifth. first deposed what in num. 33 we related in Lady Elisabetha de Azevedo witness 207, about her brother Antonius cured. Then about another of her brothers, Joannes Brandova, she subjoins; that to this one too, with a tertian for a year laboring, to his neck she bound the holy earth with the recovery of perfect health. And she concludes by saying, that it is a most common and public matter, that the holy Queens cure infirmities of various kinds; and that the miracles, which by curing they do, so frequent are; that in memory to be held they cannot be; because they are innumerable.
[37] But that we, here such things collecting, nausea of the same things by the repetition to the readers may not produce, henceforth the cures of fevers, because sufficiently frequent now we have related; and those which follow, in a similar some manner were performed; in few words we will touch upon, with indicated almost only the names of those cured and testifying, unless something singular has been added.
CHAPTER III.
The continuation of the same Summary.
[38] Anna de Olivenza aged 60, witness 210, said, that Guiomara Pessoa, The cure of fevers through the devotion of 7 psalms; with one arm, from a swelling inflated and impeded, bearing, commended herself to the Queens with the recitation of seven Psalms through thirty days; and the swelling at once vanished; and conscious of that matter to be Joanna Suarez. The same Witness herself, in one year, and Andreas Simois from the place Chello, for much time, fever-stricken through the seven psalms cured were, although set down by the physicians they had been. The last too she knew, she said, Lady Margarita de Costa, and Antonia Barbosa, at that time, when that cure happened, sacristans.
[39] Elisabetha de Castro, aged 50, witness 211, a four-month tertian also herself from herself drove away, having hung to her neck a particle of the relics of the Saints. Then she adds, of legs broken from a fall; that once from a higher place fallen, one she broke leg, the bones broken minutely, and in every direction sticking out through the flesh, nor daring to her the surgeons a healing hand to apply. Wherefore deprived of human help, and hope of rising thereafter from her little bed; with as much as she could confidence to the holy Queens she commended herself, and continually miraculously attaining health, she rose and walked about, her legs strengthened; and now she serves in the sacristy. The witnesses too of the deed interrogated, she cited Lady Margarita de Costa, Bernardina Desa, Anna Monteira, Lady Eleonora de Norogna the Prioress, and the Monastery whole. She added also, that as often as she has suffered a pain of the head, she takes the holy earth from the sepulchers of the same Queens, soon free she is from the pain.
[40] Paula Cardosa born 65 years, witness 212, from the monastery of Valdemadeiros, where with a tertian and often a double she labored for some years, of fevers through the earth of the sepulcher; to the Lorvão transferred, at once there the sepulchral earth from her neck she hung, and healthy was. The same earth she sent to a woman, in the village Aveiro likewise ailing, named Elizabetha Feia, and with the earth she sent health. Then she adds, that she knows most certainly, and public and notorious it to be, that the Queens patronize those laboring from a fever whatever, and especially a tertian; that they heal the throat, with humors flowing into it from the head; and that they bring help to all, her imploring of whom also and about the Life of the Queens existed a book copiously written, which with many other instruments in the time of Mother Abbess Beatrix a Cuña, the flames the archive consuming, perished.
[41] Lady Aloysia de Silva aged 45, witness 213, said, that with the little son ailing of Antonius Butelli, of the half-dead through the filings of the sepulchral stone; the Greater Magistrate of Villa-regalis, and of Elisabetha de Figueira from a vehement fever and now neither speaking any more, nor his eyes opening; and his parents him as if dead lamenting; she herself the witness gave them in a reliquary a little fragment of sepulchral stone, and it to the boy's neck applied, he at once as if revived recovered. Likewise she said that to Lady Aloysia de Goes, a Religious of the same monastery, her disciple, when from a malignant fever she lay abed, deprived of the use of her senses and as if dying; she gave to drink from the little vessel of porphyry of the holy Queen Theresia, binding herself with a vow to fast on the vigil both of herself, and of her sister, the feast days and especially to them always devoted to be; she began at once to be comforted the sick woman, and a little after perfectly well to be: as she herself too by oath testified.
[42] Lady Margarita de Britto, aged 28, witness 214, said that to her nephew Aloysius de Almeida, of fever-stricken people through the sepulchral earth. with a long stubbornness of a tertian struggling, she sepulchral earth gave, and him healed: afterward indeed again with the same ailment laboring with the same again remedy she cured; with present or knowing the deed Lady Aloysia Goes, Lady Magdalena de vasconsellos, and Beatrice Nuñez a secular woman. She said also, that the same earth, to Lisbon sent, to the neck of the daughter of Balthasar Leitam, from a tertian imperiled, was hung; and to her health restored.
[43] Bernarda a Conceptione a lay nun, born 45 years, witness 215, said her brother, a religious of the Order of Preachers, Simon a Cruce named; likewise a certain slave of his, with hung to the neck sepulchral earth, from a long-lasting fever were freed: and the last too to be known to Lady Camilla and Lady Margarita Carilla because they saw. Then she adds; in the book, which by fire perished, as we said above, also were written the resuscitations of the dead, and of grave infirmities cures.
[44] Apollonia Francisca and herself a Lay-sister, aged 54, witness 216, said, that twice she by the Physicians deserted and to the gates of death led was from a hectic fever; and twice through the earth of the Holy sepulchers saved her life and recovered perfect health. Who knowledge of that matter had interrogated, she answered; That Felicitas d'Oliveria to her the earth to her neck hung, but dead now to be; Lady indeed Elisabetha de Silva of it knowledge has.
[45] Maria Caldeira a Religious, born 62 years, witness 217, said, Her back, by a fall gravely struck, that once adorning the chapel greater of this monastery, she fell from the top of the ladder, which she had ascended: and dashed her back against the corner of the altar, not without grave hurt through the middle of it. Thus affected, in whatever way she could, with her hands and feet creeping, she came to the sepulchers of the Queens, and to them submitted herself with great confidence, that it would be, that aid to her they would bring. Meanwhile while there she lay, she asks Lady Francisca de Sousa, at that time sacristan, under the sepulchers is restored to her. and of all things which have been said a spectatress, now dead, that to her she would recite seven Psalms; which she did. With the litanies finished, she herself cured and from pain free felt, and returned to finishing what remained the adornment of the chapel, and never pain any more experienced in the part hurt. Interrogated indeed who it had witnessed, she said, Fevers are driven away. Paula Brandova now deceased, and Paula Baptista. She adds, that through the hung to the neck sepulchral earth, of a tertian freed were, 1 Rodriguem Fernandez, a servant of Cardinal Lord Henry; 2 the daughter of Joanna Dinta; 3 the daughter of Catharina de Cirqueira; and 4, another little daughter of the same, still sucking, but of another ailment.
[46] Lady Elisabetha de Norogna a Religious, aged 21, witness 218, said, A swelling of the arm vanishes the tomb of the Queens being touched. that through a similar hanging of the sepulchral earth an end to a tertian long-lasting put Georgius, son of Dominicus Luis from Pennacova: and this she knew, because he frequently to her brought the mandates of his parents, trembling from a fever and scarcely to a man like: afterward indeed when he had received from her the aforesaid earth, and to his neck had applied; returning to her he said that thence he was cured and freed.
[47] Maria Varella, a Lay Nun, aged 60, witness 219 said, A tertian is driven away with peril of death that a swelling on her was born in her right arm, of many pains the cause, and no for her of rest left place: wherefore she went to the tombs of the holy Queens, and them confidently having prayed, she placed on the sepulchers her sick arm, and on the last day of this her devotion it cured, no surviving scar, she deserved rejoicing to see.
[48] Maria ab Assumptione a Lay-sister, aged 35, witness 220, said, that her brother Emmanuel in peril of death placed from a tertian, a particle of sepulchral stone, to her the witness by the mother Abbess given, hung from his neck; and soon with a more vehement, than ever at other times, paroxysm feverish to rave began; but it finished to him thereafter it was well. and to health restored. Likewise without such a paroxysm, with a similar particle freed were of a fever, the daughter of the aforesaid brother of hers, and another woman, whom she does not name.
[49] Anna Monteira, a Religious, born 77 years, A girl imperiled of life about the year 1555 is saved. witness 221, said that, when a girl she was of seventeen years, from a difficult disease she was imperiled, the physicians despairing, of her life; they hung for her from the neck the sepulchral earth; and so health returned the former. Of this moreover matter mindful not surviving a witness, on account of the time's distance.
[50] Beatrix Serveira, a secular woman, dwelling in the monastery, aged 35, witness 221 under the same number with the aforesaid, Other fevers are driven away said, that she from herself drove away with a fever an abundance of blood and a near peril of death, by drinking water, with sepulchral earth mixed: and of it witnesses to be Catharina de Figueredo and Lady Elisabetha de Silva, of the infirmary curatress. She drove away indeed from her sister Anna Serveira, dwelling in the village of Esqueira, a four-month tertian, by sending to her the said earth, and beginning the seven psalms. For not yet half of the accustomed devotion's time she had completed, when to her her sister through letters announced, that for four days she from the fever free, and without other human help perfectly well was.
[51] Elisabetha, born from Botam a secular girl in the monastery dwelling, whose age is not expressed, witness 222, said, with medicines not helping, that to her in the very paroxysm of cold the sepulchral earth to her neck was hung, and the fever at once fled; with conscious Maria de Freira and Maria Varella.
[52] Paula Baptista, a Religious of this monastery, witness 223, An ulcer vanishes, without note of age, said, that there came forth on her under the left armpit an ulcer, of the size of an egg, bringing pains most sharp with solicitude and fear, lest she be compelled to experience the hand of the surgeon. Wherefore she fled to the tombs of the Queens, touched them with confidence, and for her ailment implored aid. The next day moreover, about to examine the ulcer, she found it altogether vanished.
[53] Andreas Simois de Chello aged 43, witness 224, and above cited by Anna Olivenza witness 210, Fortified with the last rites he recovers; said, that he lay abed about six years ago, with a tertian fever; and with abundant blood occupying his head, to such peril he was brought, that now with extreme unction he was prepared for dying as a Christian: when his wife sent to sister Anna de Olivenza, one who both a little of sepulchral earth from her should ask for her husband, and her prayers with the holy Queens should implore. Performed both Anna; sending the earth, which the wife from her husband's neck hung; and beginning the devotion of thirty days by the recitation of seven psalms: which not yet finished, recovered on every side Andreas, and at once came to this monastery with his wife Francisca Iuan, about to offer himself to the holy Queens, and thanks to give for the recovered health; and there he took care that one Mass be celebrated over the sepulchers of the Queens, which the use of an altar have.
[54] Interrogated the same Andreas, why to the Queens he had fled, and their earth had sought; and his son. answered both he himself, and his wife Francisca Iuan, who present was, under oath; that his little son, named Antonius, before his father had labored with a tertian with peril of death. Then his mother had commended him to the holy Queens, by the fame of the miracles, which they worked, incited; had sought and received from Sister Anna d'Olivenza their earth sepulchral in a box enclosed; and it her husband had placed on the neck of the sick son; who at once through a miracle was well, and in a short time wholly recovered; and from that time, flowing now the eighth or ninth year, a fever he did not have. And these things they said to have been the cause of attempting similar things for his father.
[55] Francisca Diaz de Avelleira aged 50, witness 225 said, true to be, that this month, January past, her son, Antonius Medeirus, Sick, the vein cut four times, in nothing better being, in the university of Coimbra to studies giving attention, fell into a daily fever; and therefore by the physicians' order his blood, the vein cut, four times was lessened. But when in nothing better thence was the youth, to change air and into his native land, which is Avelleira, to return he was ordered. Thither led, and in his mother's house received, he continued to ail, as before, for a month almost entire, daily with a fever with the greatest cold recurring, and of his affected body all the strength consuming: when the said Witness and mother, by chance this monastery going to, and with sister Aloysia Botella and other Religious dearer to her conversing, was interrogated by them, how her son was. And learning the state of him, they were the authors to the mother, that him she should lead to the holy Queens, and to them offer. That very many through them from fevers were freed: let her conceive hope, that this one too would be freed.
[56] Related these things to her son the mother: but he, distrusting his strength, to undertake by himself and to carry out, what was advised, dared not. She returned therefore the next day the mother to this monastery, and unable to go to the sepulchers of the Queens, relating to the Religious her son's words, why he could not himself go there. Wherefore they give her water from a little vessel, from which the holy Queen Theresia was wont to drink, ordering that for three days to her fasting son from it a drink she should give: and they add a box with sepulchral earth, to his neck to be bound. With these home returned the mother to her son, she explains to him what she brings. And the son indeed with great confidence received the brought things; his daughter indeed, his sister, the brought earth thence attains health. with equal confidence the earth to him from her neck hung; she herself moreover the Witness for three days in the morning to him the aforesaid water to drink poured; with this following effect. On the first day less sharp than usual to him the cold and fever was, he sweated less, and returned the appetite for food; on the next day milder still was the fever; and on the third scarcely any was, leaving the bed the sick man, and to sing beginning; nor any fever thereafter returned to her son, persuaded, that God through the intercession of the Queens this to him grace had done.
[57] Lady Eleonora de Norogna, the Prioress, witness 226, A broken leg miraculously made whole. interrogated upon the deposition of Elisabetha de Castro, by whom, as Witness 211, she was cited, said, that she was present; when Lady Elisabetha fell, having heard indeed the crash, at once she ran, about to see, what the matter was; as also several other Religious. She found moreover stretched on the ground Elisabetha, with broken leg; a part of the bone, thence struck out, near lying, A broken leg miraculously made whole. and her chamber with blood sprinkled; from which by some Religious carried she was to the infirmary. She knows moreover the said Witness, that there came surgeons, that her they should cure, but cured she was not; now moreover she herself walks through the house, and serves in the dining-room healthy. She heard indeed, that healthy she was made through the intercession of the Holy Queens, to whom she with great devotion and confidence had commended herself.
[58] Lady Margarita Carrilla a Religious, witness 227, A slave is freed from a tertian. interrogated upon the deposition of Bernarda a Conceptione, witness 215, which whole to her was read, said, true to be, that the slave that, of whom in the deposition, frequently here came; sometimes moreover quite sick came, laboring with a tertian: when Bernarda a Conceptione, sister of Father Friar Simon a Cruce, whose was the slave; hung from his neck a box with the sepulchral earth of the Queens; and dismissed him to Coimbra whence he had come. Thence indeed after eight days he returned to the monastery strong and vigorous the same slave; and said, that he came for devotion's sake, to give thanks to the holy Queens, that by their intercession they had obtained for him from the Lord his former health. These moreover all asserted the said Witness, by her to have been seen.
[59] Anna Monteira, a Religious, witness 218, interrogated upon the deposition of Elisabetha de Castro, The miracle of the broken leg is amplified. witness 211; it she confirmed, not otherwise than it had confirmed the mentioned in num. 56 Eleonora de Norogna witness 226: and she added these notable things, that in person she saw of the wretched Elisabetha the leg so broken, that its bones not only stood out beyond the flesh, but even penetrated her stockings, which she had of white chamois: that they lifted up certain little bones, scattered through the ground: that with the surgeons despairing of a cure and it to attempt not daring, cured she was unexpectedly: that now she walks, with her leg its duty doing without a fistula, by a perpetual certain miracle.
[60] Lady Elisabetha de Norogna, a Religious, aged 24, The cure of the Count of Mira, related elsewhere, witness 229, said, that she knows, because she saw and heard, that Lady Sancius de Norogna, Count of Mira, her brother, most gravely labored from a tertian fever, with its paroxysms lasting 25 hours; which then into a quartan was turned with present peril of his own life. But about these things, and the cure of her brother the same Witness deposes below in the examination of the year 1634, then aged 40 years, related in the depositions of Witness 1. Chapter VII, where the rest pertaining to this can be read. She cites however here too as a witness of the deed Lady Jullana de Lara, Countess of Mira her sister-in-law.
[61] She said moreover, that Dominicus Joannis, Prior of the church of Mortaugra, [and of Dominicus the Prior through the eating of Sugar with sepulchral earth sprinkled,] with so sharp a tertian laboring, that by the judgment of the physicians he would die soon, unless he were relieved; came to this monastery: there indeed so much increase had the fever, that himself to death to meet he disposed. Then there were offered to him some morsels of rose-sugar, sprinkled with earth sepulchral of the Queens; which he chewed, and at once the ailment he drove away, never thereafter returned. This moreover knew the said Witness, both because a certain nephew of the said Prior had been a servant of her kinswoman the Countess of Mira; from whom frequently he brought letters to the monastery; both because, with her looking on, offered to the sick man the earth had been in the manner aforesaid: and in confirmation of her sayings she named Lady Aldonsa Desa, who the morsels to the sick man had offered; and here follows.
[62] Lady Aldonsa Desa, a Religious, aged 40, witness 230, it is confirmed by Witness 230. interrogated upon the depositions just now said of Elisabetha de Norogna as witness 229, about the cures done in the Prior Dominicus Joannis, and in Lady Sancius Count of Mira: likewise about the cure done in the son of Dominicus Luis of Penacova, which the same Elisabetha de Norogna had deposed, as witness 218; she confirmed all, expressly relating, about the first indeed, that him she saw sick; that she herself to him gave with her own hand the mentioned morsels, that soon she saw him healthy, the fever not returned the next night, in which otherwise according to its course to return it ought to have; nor returned thereafter. About the second moreover, that she was present and saw, when Lady Elisabetha to him sent the sepulchral earth: and that she heard from the mouth of Lord Sancius de Norogna himself, and of Lady Juliana de Lara, the Count and Countess of Mira, the fever from the sick body to have been driven at the same moment that the earth aforesaid to him was applied. About the third indeed, that she saw, the earth to him sent by the same Lady Elisabetha; and him sick afterward she saw rightly being well.
[63] Aloysia Ioanna, a married woman, dwelling here at Lorvão, aged 40, witness 231 and the last of this summary, Despaired-of health under the sepulchers is recovered. interrogated upon the deposition of her husband Antonius Esteves (lacking it in this codex) which to her was read, said, true to be; and she added, that she him saw sick for the space of six or seven months from a most vehement tertian; and by it so exhausted he was of strength, that neither to walk, nor from his place to move himself could, by the judgment of all near to death. Among these things, by the counsel of pious men he decided as a help to summon the holy Queens, and the fever under their sepulchers five times to await. And the first indeed, when there he withdrew, the fever he felt so sharp, that never more: the second indeed, much milder he experienced: the third moreover, none at all he had, nor had afterward. And these all to know herself she said, because she had seen with her eyes her own, swearing, that her husband not otherwise attained health, than by the intercession of the Holy Queens, and by a manifest miracle.
CHAPTER IV.
The Process in the year 1634 by the authority of the Ordinary formed; and the lawful of it forming petition and concession.
[64] Benedictus de Almeida, Archdeacon of Coimbra, Deputy of the Holy Office, The Preface of Benedictus de Almeida Deputed to form this Process, Canon of the Cathedral Church of Coimbra, and there and in the whole Bishopric Provisor for the Capitular Lords the See being vacant, to all, the present instrument about to see, greeting in Jesus Christ, our Savior. I make known, that on the part of the mother Abbess and of the other Religious of the Lorvão Monastery, in this Bishopric placed, a Memorial was offered to the venerable very Chapter of the Cathedral church of this city, that there be authenticated the life and Miracles of the Queens Lady Theresia and Lady Sancia: and that the Venerable Chapter of the said Cathedral by its Decree to me committed the execution of the contents in the said Memorial, whose Acts here follow, by force of which the Acts into the process were adduced; and their copy word for word is, as follows.
[65] In the year from the nativity of our Lord Jesus Christ 1634 on the 4th day of the month of March, in this city of Coimbra, in the house of the Archdeacon Benedictus de Almeida, [The Memorial of the Nuns, offered to the Deputy through the Procurator of the cause,] Deputy of the Holy Office, and Provisor of this city and bishopric; through the Reverend Father Friar Joannes de Almeida, a Religious of the Order of the Holy Father Bernard, Chaplain of the monastery of Lorvão and Procurator for this cause, was offered to the aforesaid Provisor Benedictus de Almeida a written Memorial of the said mother Abbess and of several Religious of the said Monastery, together with the Decree thereto subjoined, of the Capitular Lords of the Cathedral Church of the said city the see being vacant: through which she supplicates in the name of the said Abbess and Religious, that he would accept the said Memorial for the cause and effect of the Beatification and Canonization of the Ladies Queens Theresia and Sancia (for to him as the Ordinary, this to pertain) because it was equitable and honest, both through himself, and through the Articles, which the Procurator might offer, for interrogating the Witnesses for a perpetual memory of the matter, for the happy outcome of the said Canonization of the said Queens.
[66] it is accepted by him, declaring also, himself to be a competent judge. Which Memorial she presented to him in the presence of Antonius Marquez Scholastic and servant of the said Provisor; and of Joannes Ferreira, born at Lorvão; together also presenting a catalog of Articles, according to which were to be interrogated the Witnesses. And when he had seen the Memorial the said Provisor, it he accepted, because it was equitable and honest; and he pronounced himself to be a Judge competent, as the Ordinary, in the execution of the said Memorial, according to the form and commission, given to him by the venerable Chapter of the city of Coimbra the See being vacant: about which all he ordered to be made this Act, which I the scribe and Notary signed, with him and the Witnesses. Emmanuel d'Abreu, scribe of the Ecclesiastical Archdeacon of the said city, and Apostolic Notary from the approved, this wrote at the instance of the said Father Friar Joannes d'Almeida the Procurator in this cause, and by the order of the said Provisor; and I subscribed. Emmanuel d'Abreu, Benedictus d'Almeida, Joannes Ferreira, Antonius Marquez. There follows now another Memorial, offered by the Nuns to their Abbot General, supplicating, that the faculty he would grant of beginning the cause of Canonization of the Queens Theresia and Sancia.
[67] The Memorial offered by the Nuns to their Abbot General, Our most Reverend Father. There set forth Lady Abbess and the other all Religious of the monastery of S. Maria of Lorvão, placed in the bishopric of Coimbra under the obedience of your most Reverend Paternity; that, considering the manifold benefits and singular graces, which the same monastery obtained from the Lady Queens, while they lived, Theresia and Sancia, daughters of King Sancius, of this name the First; and which now almost any hour they obtain through their intercession from the divine hand; they have decreed in their Chapter in thanksgiving to take pains, seeking the faculty of beginning the cause of Canonization: that from the Supreme Pontiff their Beatification and Canonization be obtained. But since without the authority of your most Reverend Paternity, a work, so equitable and pious, cannot the desired attain end, they supplicate your most Reverend Paternity, that to them to grant He would deign the faculty of procuring the said Beatification and Canonization; and to that end be performed by the authority of the Ordinary in the said Monastery, the things which are necessary, and be admitted the Religious to swearing in this case: and to themselves a charity and grace shown they will think.
[68] To this Memorial, which at the beginning of the year 1634 was written, which the Abbot grants. with the following tenor rescribed on the 12th day of January of the same year the Abbot General, the desired faculty granting: Friar Arsenius a Passione Lord Abbot of the monastery of S. Maria de Alcobaça, General and Reformer of all of his Congregation in these kingdoms of Portugal and of Algarve, considering the reasons, which the mother Abbess and the other all Religious of our convent of Lorvão, of the diocese of Coimbra, allege in their abovewritten Memorial, for treating the Beatification and Canonization of the Lady Queens Sancia and Theresia daughters of King Sancius, of that name in this kingdom the first; we grant to them the faculty of procuring the said Beatification and Canonization about the sanctity of them; and of doing by the authority of the Ordinary all things, which to it are necessary; and to the same end by oath of confirming, what to the things interrogated are to respond the Nuns. Given in this our monastery de Alcobaça on the 12th of January 1634. Doctor Friar Paulus Brandanus Secretary of his most Reverend Paternity these wrote. Friar Antonius a Passione, Abbot General.
[69] These received, another Memorial they dispatch to the Chapter of Coimbra the See being vacant; The Memorial of the same Nuns, to their Ordinary supplicating, by which set forth the Mother Abbess of the monastery of Lorvão and all of the same Religious; that in the said monastery of theirs are buried the bodies of the Lady Theresia, once Queen of Leon and Galicia, Foundress of the said Monastery; and also of the Lady Infanta Sancia, Foundress of the convent of Cells: who both sisters and daughters from the lawful bed of the King of Portugal Sancius the first and of the Lady Dulcia the Queen, were professed nuns of the Order of the glorious Father St. Bernard; and gave, in life indeed great indications of sanctity; after death indeed the clear splendor of many miracles; which God at the invocation of them worked.
[70] Wherefore the Petitioners desire, to the glory, and praise of God and His holy Church, to treat of the Beatification and Canonization of the said Saints; and that they may be able to treat, that He examine Witnesses about the sanctity and miracles; necessarily ought to be made a summary of Witnesses for a perpetual memory of the matter; from which it may be established about the life, sanctity and miracles of the said Saints, the Queen and Infanta; as also about the integrity of the bodies of the same after the space of four hundred years, from which they were buried; they supplicate Your Lordships as their Ordinary, the See being vacant; to themselves that they would send, those who a Summary of the abovesaid may make, and examine the Witnesses to be presented, according to the Articles, which they offer; that through the said Summary more juridically to proceed and to supplicate His Holiness they may be able, that He may order through His Delegates to be taken full information for the Beatification of the said Ladies: and a grace they will receive. Lady Agnes de Norogna Abbess. Heard and granted by the Chapter the supplicants' prayers, this its Decree they obtained: Let our Provisor make this Summary, which task is committed to the Lord Provisor of the Chapter and examine the Witnesses to be presented, as supplicate the Petitioners, at the expense of the monastery. In the Chapter on the 15th day of February 1634 the Archdeacon Julianus Pigneiro.
[71] Having obtained this Chapter's Decree, as Procurator of their cause the Nuns institute, Father Joannes de Almeida, their Confessor, by this instrument. Lady Agnes de Norogna Abbess of this royal convent of S. Maria of Lorvão in the district of the city of Coimbra, and the other Religious Counselors, subscribed, we institute our sufficient Procurator, The Nuns constitute as Procurator in the cause of Canonization Joannes Almeida with the faculty of substituting one or more Procurators, with free and general administration, Father Friar Joannes de Almeida, our Confessor; that in our name and of all the Religious of this convent he may do all requisites, which necessary will seem, before the Lord Provisor of this Bishopric, to moving His Holiness, that in favor of this kingdom and especially of this convent and people abovesaid, he may beatify and canonize the most illustrious Ladies, the Queen Theresia and the Infanta Sancia; whose bodies in the church of this our monastery rest.
[72] Wherefore we grant to the said Procurator ours in solidum, and to any of his Substitutes the faculty necessary of swearing in our name any lawful oath; with the faculty of substituting for himself another. and whatever done and required by the said Procurator ours, or by any other of his Substitutes done or required has been, we for perpetual times will hold for good, firm and valid; and for this cause we obligate our goods and their revenues, both present, and future. Given in this our convent on the 6th of March 1634. Lady Agnes de Norogna; Lady Maria de Sousa, Deputy; Lady Elisabetha de Norogna, Prioress; Lady Paula de Castelbranco, Deputy; Lady Magdalena de Vazconsellos, Sacristan; Lady Elisabetha Coëlha, Sacristan; Lady Agnes de Castro, Deputy; Lady Philippa de Silva, Major of the House; Lady Aloysia de Britto, scribe of the said convent these I made; Bernarda Monteira Sub-prioress.
[73] Two days before, namely on the 4th of March of the same year the Chapter of the Cathedral Church in execution of its Decree, on the 15th day of February made, and here a little before related, dispatched a Commission, by which it grants to its Provisor Benedictus de Almeida the faculty of going to the monastery, of making a process, of choosing a Notary and other things, as follows. We, the Dean, Dignities, Canons, Chapter of the holy Cathedral Church of Coimbra, through the present commit to Lord Archdeacon Benedictus de Almeida, The Commission of the Chapter of Coimbra, that its Provisor make a Summary, our Brother, Deputy of the holy Office, our Provisor; that personally he betake himself to the monastery of Lorvão, which near is from this city of Coimbra, and make a Summary and inquiries about the sanctity and virtues of the Lady Queens Theresia and the Infanta Sancia, her sister; of whom mention they make in their Memorial, in this included (and above num. 68 related) which begins, There set forth the Mother Abbess etc. and that he choose a Notary who should swear that he will faithfully write. He will do moreover the premised things in form of law: and we grant to him the faculty of choosing any Notary Apostolic from the approved of this Bishopric, who may write the said Informations: before however he begins to write, he will give an oath into the hands of the said Lord Provisor, that with truth and fidelity he will write the said informations. About which matter a writing will be made, by each signed. Given at Coimbra in the Chapter, under our sign and seal, on this day the 4th of March 1634. The Archdeacon Julianus Pigneiro Notary by the mandate of the Chapter made the said Commission. Benedictus Pereyra de Mello, Dean; the Archdeacon Julianus Pigneiro; Lord Georgius de Castro; Lord Georgius Cordeiro; the Archdeacon Gondisalvus Leitam de Mello; Didacus Ribero; Sebastianus Cabral; Pantaleon Rodriguez Pachecho.
[74] The Lord Provisor deputes a Notary and a Cursor, There follows the deputation of a Notary and a Cursor with an oath by them given, that faithfully their duty they will perform. On the 7th day of March of the year 1634 in this place of Lorvão in the lodging of the monastery, with present the Archdeacon Benedictus de Almeida, Provisor of the said Bishopric of Coimbra, there appeared before him, the Reverend Father Friar Joannes de Almeida, Procurator in this cause; and to him exhibited a catalog of witnesses, who will depose about the miracles of the Lady Queen Theresia, and the Princess Sancia her sister; about whose beatification and canonization it is treated: at the same time also he asked him, that he would proceed in this cause, and that to him he would depute a Notary, who the acts should write; and a Cursor, who the witnesses should summon: and at once the said Provisor accepted the said catalog, and named as scribe in this cause Emmanuel d'Abreu, an Apostolic Notary approved by the Ordinary of this Bishopric, and ordered him to swear upon the four holy Gospels; and them with his right hand touching and swearing he deputed to write in this cause well and with truth; which he that he would so do promised. who also give the required oath. Likewise he deputed as Cursor, who should summon the witnesses and other things should perform in this cause, Antonius Suarez, a tailor born and dwelling in this place of Lorvão, whom likewise he ordered to swear upon the holy Gospels; which he touched with his right hand, and by oath promised that he diligently and faithfully would perform his duty. To these present were the witnesses, Joannes Ferreira, an inhabitant of this place; and Antonius Marquez, servant of the said Provisor; before which witnesses, at the request likewise of the said Father Procurator, ordered the said Provisor these Acts to be handed over to the said Notary and this instrument to be made, which he signed with him, with the witnesses and the Cursor, and with me Emmanuel d'Abreu Apostolic Notary, who these wrote. Benedictus d'Almeida, Emmanuel d'Abreu, Antonius Suarez, Antonius Marquez, Joannes Ferreira.
[75] [There are offered the names of the Witnesses to be examined, and the Articles to be proposed to them;] On the same 7th day of March and year 1634, at Lorvão in the lodging of the monastery before the Provisor Benedictus d'Almeida there appeared Father Friar Joannes d'Almeida the Procurator in this cause, and presented to him a catalog of witnesses and articles, upon which they were to be interrogated; and asked, that they through the Cursor, who present was, be summoned to bearing testimony; and also be assigned the places and hours, at which the summoned witnesses might be interrogated. And the Provisor ordered it to be done, wishing the aforesaid catalog to be inserted in these Acts; and the witnesses through the Cursor to be summoned: and places and times for making the examination are assigned. he assigned also the places of the examination, at Lorvão indeed, for the Nuns and those in the monastery dwelling, the grates, where they make their Profession; and for the secular foreigners, the Hermitage of S. Sebastian: at Coimbra indeed for the Nuns of the monastery of Cells, likewise the grates, where they profess; and for the seculars the Cathedral church of the same city. The time moreover for making the examination he designated all the days of the week, which were not feast days. Now indeed the Articles, to the witnesses to be proposed, are the eight following:
[76] I. Whether they know, that the Lady Queens Sancia and Theresia were born from the lawful marriage of Sancius I, The Articles are eight. King of Portugal and of the Queen Dulcia his wife: and how this they know.
II. Whether they know, that they, while they lived, signs gave of sanctity and an exemplary life: and whether about them there is voice and public fame.
III. Whether they know, that the same after their death worked some miracles, through which was verified the aforesaid fame of sanctity: and how these they knew.
IV. Whether they know, that the bodies of them were buried at Lorvão for more than four hundred years; and whether they are whole in their sepulchers: and how this they know.
V. Whether they know, that before they were ended their life, there happened something miraculous.
VI. Whether they know that they by historians or other writers, in printed books, were named holy; and by whom.
VII. Whether they know the days, on which they died, with an anniversary worship to have been in honor. Likewise, whether their images are printed or painted.
VIII. Whether they know, that many men them with a particular affection and veneration follow; and themselves to them, as to saints, commend. Moreover let them exhibit for proving such things, the epitaphs to their sepulchers inscribed; and let the Petitioners protest, that they will offer, for a further proof, other books, instruments and documents, of which knowledge they shall have obtained.
[77] After these things by name are enumerated very many witnesses, who in the year 1634, on the 7th, and 9th of March; likewise on the 6th, 7th, and 8th of July, lawfully summoned by the Cursor Antonius Suarez, at Lorvão before the Provisor Benedictus d'Almeida and the Notary, Emmanuel d'Abreu gave (part at the grates of the monastery, namely its inhabitants; part in the hermitage of S. Sebastian, namely the seculars) an oath with touched by their right hand the most holy Gospels, that the truth they would speak to all that should be asked about the miracles of the Ladies Sancia and Theresia. Likewise it was done at Coimbra, where by the same Cursor summoned other witnesses, on the 24th of July at the grates of the monastery of Cells, and on the 27th in the cathedral church, in a similar manner swore with touched the Gospels, that the truth they would speak.
CHAPTER V.
The Witnesses, who in the following Process deposed, set forth in a continued series, that more easily they can be cited and found.
[78] The whole examination of the Witnesses was performed within the year 1634, partly at Lorvão, partly at Coimbra. The names of those examined, the age, and the condition in the order of time, in which they were examined and are related in the public Acts, here I will premise in a continued series; that more conveniently they can be cited by me through the word Witness I, II, or III; and found more easily by the readers can be. There are then
I Lady Magdalena de Vasconsellos & Silveira, a Religious of Lorvão aged 50. The same deposes again, as Witness VI, XIII, XXVII,
XXXIV, L, LIV, LXXI, LXXVIII, CLVIII.
II Lady Joanna de Guerra a Religious aged 60. III Beatrix Silveira, a handmaid of the sacristy aged 50. The same is Witness XVI. LXVII. IV Elisabetha Baptista, a Lay-sister, aged more than 60. The same returns as Witness XVII & LXXX. V Lady Violanta de Lima, a Religious, aged 38. VI Lady Magdalena de Vasconsellos, the same as the first. VII Lady Magdalena de Maura a Religious aged 45. Again she deposes as Witness XLII. LXXXII. VIII Elisabetha d'Andrade, widow of Dominicus da Fonseca a Licentiate in canon law, aged more than 50. IX Lady Catharina de Carvallal a Religious aged 40. She will return, as Witness XXXIII. XLI. XLIII. X Lady Elisabetha de Acuña a Religious aged 37. XI Lady Agnes de Norogna, Abbess of the Monastery aged 48. She testifies also CLXVIII. XII Lady Paula de Castelbranco a Religious aged 52.
[78] And these indeed were examined on the 8th of March at the grates of the monastery of Lorvão. On the 10th day moreover in the same place were heard the following; of whom the two first are related in the codex which I use under the number XIII which likewise is done below several times, under the numbers namely XLIII. LXVII. CXLI. CXLV. CLXXIX. CLXXXIV. CXCV. CCXXI; assuredly by error of the Notaries. We moreover the same errors here follow, lest the whole series otherwise thereafter from the codex we should deviate. Let there be then Witness
XIII Lady Magdalena de Vasconsellos, who is also I. XIII Angela ab Incarnatione, a servant aged 50. The same recurs as Witness XXXV. LXVII. XIV Lady Vincentia de Acuña a Religious aged 70. XV Maria de Figueiredo a Religious aged 74. XVI Beatrix Silveira, who also is Witness III. XVII Elisabetha Baptista, above Witness IV. XVIII Maria de Miranda a Religious aged 50. Again she will testify LXIV. XIX Elisabetha de Miranda a Religious aged 40. She will recur as Witness XXXII. XX Aloysia de Amaral a Religious aged 24. She testifies again CLXXX. XXI Antonius da Rocha, from the city of Porto a sailor, dwelling at Lorvão aged 30. XXII Victoria Juan, widow of Ignatius Esteves, aged 49. She deposes again XCVI, CXV,
CXLIV.
XXIII Elisabetha Dominguer, widow of Dominicus Fernandez, aged 60. XXIV Catharina Antuñez, wife of Antonius Simois, aged 27. XXV Vincencia de Mello, wife of Antonius da Rocha, aged 37. XXVI Maria Ares a Religious aged 50. She recurs the same
LIII. & LX.
XXVII Magdalena, who also is Witness I. XXVIII Paula Cabral a Religious aged 40. She will depose again LXV, LXX, CLII. XXIX Lady Elisabetha de Britto a Religious aged 50. XXX Lady Cæcilia de Castro a Religious aged 39. The same we will see XLV, LXXIX. XXXI Sebastiana de Lima a Religious aged 60. She will recur LXII. XXXII The same, who is XIX Elisabetha. XXXIII The same Carvallal, who is IX. XXXIV Lady Magdalena, the same with witness I. XXXV The same who above is XIII de Vasconsellos. XXXVI Joanna Varella, a servant of the monastery, aged 70. Below she deposes, as XLIII. XXXVII Philippa de Sa, a Religious aged 60. XXXVIII Lady Maria Anna de Silva a Religious aged 30. XXXIX Lady Elisabetha de Norogna, a Religious aged 40. Below again XLIX, LXIII, LXXVI,
CLXXI.
XL Lady Maria de Alencastri, a Religious aged 37. At once she returns XLIV. XLI The same, Witness IX, Lady Catharina Carvallal. XLII Lady Magdalena witness VII. XLIII Above Witness XXXVI. Again here in our Codex is doubled the number XLIII. XLIII Above IX, Lady Catharina. XLIV Lady Maria Alencastre, the same who is XL. XLV Above XXX Lady Cæcilia de Castro. XLVI Antonia Carreira a Religious aged 60.
[79] On the 15th of March in the same place at the grates of the church of Lorvão they deposed.
XLVII Bernarda a Conceptione, a Lay-sister, aged 80. XLVIII Feliciana de Carvallo, a Servant of the monastery aged 40. XLIX Above XXXIX. Lady Elisabetha de Norogna. L Lady Maria de Vasconsellos & Silveira, the same is understood who is Witness I Magdalena. LI Elisabetha Moreira, a servant of the monastery aged 28. She will return LXI & CLXXVII. LII Elisabetha Brandoa, a Religious aged more than 60. Again she will depose LXXVII. LIII Maria Ares, who also is XXVI. LIV Above I Magdalena.
On the same 15th day of March in the hermitage of S. Sebastian at Lorvão were examined.
LV Catharina Nuñez, married through words of the future (this Latin so has the codex) with Antonius Fernandez, aged 25. LVI Elisabetha Fernandez a maidservant of the monastery, but outside it dwelling in the place of S. Mamede, the parish of this monastery, aged 60. She recurs as witness CVIII, where she moreover says herself the wife of Aloysius Franciscus; who also himself follows witness CXLV. LVII Elisabetha Fernandez, unmarried, dwelling at Lorvão, aged 60. LVIII Simon, dwelling in the monastery of Lorvão, a youth aged 18. LIX Elisabetha Gomez, wife of Emmanuel Rodriguez, aged 60.
On the 16th of March at Lorvão at the grates of the monastery the examination underwent.
LX Maria, the same who above is XXVI. LXI Above LI Elisabetha. LXII Sebastiana, witness also XXXI. LXIII Elisabetha, who is XXXIX. LXIV Above XVIII Maria de Miranda. LXV Paula Cabral. see XXVIII. LXVI Elisabetha de Feria, a Religious aged 60. LXVII Angela ab Incarnatione, witness XIII in the second place. LXVII Above III Beatrix. LXVIII Lady Maria de Britto, a Religious aged 50. The same below CLVII. LXIX Catharina de Vega, a Religious aged 70. LXX Above XXVIII, Paula. LXXI Magdalena, who also is I. LXXII Francisca Ferreira, a Religious aged 22. She will recur LXXXVIII. LXXIII Irena Fernandez, a servant of this monastery, aged 50. LXXIV Maria de Angelis, a Moorish servant of this Monastery, aged 60. LXXV Lady Elisabetha Coëlha a Religious aged 60. The same CLIV & CLXV. LXXVI Above XXXIX Lady Elisabetha. LXXVII Elisabetha Brandoa who above is LII. LXXVIII Above I, the often-mentioned Magdalena Vasconsellos. LXXIX Lady Cæcilia de Castro, XXX. LXXX Above IV. Elisabetha Baptista. LXXXI A Licentiate, Joannes Nugueira, a Presbyter aged 40.
[81] On the 18th of March they presented themselves for examination at Lorvão at the grates of the monastery.
LXXXII Lady Magdalena de Moura, who is witness VII. LXXXIII Lady Antonia Coëlha, daughter of Doctor Antonius Coëlho de Carvallo, of the Council of Lisbon; in this monastery dwelling for the sake of education, aged more than 12. LXXXIV Maria Anna Suarez, there for the sake of education dwelling, daughter of the aforesaid Antonius, aged 14. LXXXV Marianna de las Neves, maidservant of Lady Maria Anna Coutigna, aged 24. LXXXVI Catharina de las Neves, dwelling in the monastery aged 60. LXXXVII Lady Philippa de Silva a Religious aged 44. LXXXVIII Above LXXII Francisca. LXXXIX Catharina Cardosa, a servant of the Monastery, aged 31. On the same 17th day of March was examined in the temple of S. Sebastian, one witness next following; the rest indeed there on the 6th of July. XC Joannes Ferreira, dwelling at Lorvão, aged 24. XCI A Licentiate, Gaspar de Oliveira, dwelling at Lorvão and Physician of the Monastery, aged 60. XCII Fructuosus Fernandez, a mason of Lorvão aged 48. XCIII Emmanuel Gomez, a servant of the monastery, aged 43. Again witness C. XCIV Catharina Juan, widow of the late Simon Alvaris aged 50. XCV Elisabetha Gonzalez, wife of Fructuosus, a little before mentioned, aged 30. XCVI Victoria Juan, widow of the late Ignatius Esteves, sacristan of the church of the monastery of Lorvão outside the cloister, aged 50. The same deposing above as Witness XXII, said herself aged 49. But in both places is to be understood a little more or less: which all almost add when their age they state.
[82] On the 7th day of July to the examination were called in the Church of S. Sebastian.
XCVII Father Emmanuel de Silva, a Priest, dwelling at Lorvão, aged 37. XCVIII Dominicus Antonius, gardener of the monastery, aged 48. XCIX Blanca Bernardes, wife of Dominicus aforesaid, aged 40. C Emmanuel, the same who is XCIII. CI Emmanuel Rodriguez aged 20. CII Antonius Suarez aged 47. CIII Joannes de Arouio, a Painter, aged 38. CIV Maria, a young girl aged 16, daughter of Franciscus Luiggi, a servant of the monastery. CV Catharina Luis, wife of Emmanuel Franciscus, a servant of this Monastery, aged 35. CVI Maria Simois, widow of the late Petrus de Mello, aged 50. CVII Elisabetha Fernandez, an unmarried woman, aged 70. She seems the same, who above is LVII, although there she says herself born about 60 years. CVIII Elisabetha Fernandez, another from the one just said, wife of Aloysius Franciscus, who also above is witness LVI, where a maidservant she is said to be of the monastery. CIX Antonius Luis, a farmer, dwelling in Rebordosia the parish of the church of S. Sebastian of this place, aged 56. CX Joannes Luis, a ship-master, dwelling at Lorvão in the same parish Rebordosia, aged 26. CXI Antonia Simois, wife of Emmanuel Luis, from the place Caneiro, the parish of Lorvão, aged 27. CXII Antonia Simois, wife of Antonius Luis, from Rebordosia, aged 50. CXIII Antonius Simois, a farmer, from Roxo the parish of Lorvão aged 50. CXIV Maria, daughter of Dominicus Nuñez, wife of Antonius Simois, aged 40. CXV Victoria, who above is witness XXII & XCVI. CXVI Maria, daughter of Antonius Simois, aged 25.
[83] On the 10th day of July at Lorvão in the hermitage of S. Sebastian appeared, and were examined the Witnesses.
CXVII Maria Coëlha, daughter of the late Laurentia Coëlha, aged 50. CXVIII Joanna Palma, daughter of Dominicus Duarte, aged 30. CXIX Maria Forras, widow of Dominicus Duarte, aged 60.
On the 11th of July in the same hermitage of S. Sebastian were present to be examined.
CXX Helena Craveira, wife of Emanuel Esteves, aged 64. CXXI Elisabetha Craveira, daughter of the said Emmanuel, aged 35. CXXII Paula, daughter of Ignatius Rodriguez, aged 15. CXXIII Maria, daughter of the same, aged 17. CXXIV Elisabetha Esteves, wife of Augustinus Juan, aged 48. CXXV Antonia de Matos, wife of Ignatius Rodriquez, aged 38. CXXVI Maria Luis, wife of Antonius Georgius aged 34. CXXVII Catharina Antonia, wife of Gaspar Georgius, aged 60. CXXVIII Antonia Simois, wife of Antonius Franciscus, butcher of this monastery, aged 50.
On the 12th of July in the same hermitage of S. Sebastian to the examination were called and heard the Witnesses,
CXXIX Antonius Franciscus, a butcher, dwelling in Sarnello, the parish of S. Joannes de Figueira, aged 42. CXXX Maria Francisca, wife of Emmanuel Antonius a farmer, aged 48. CXXXI Magdalena Georgii, daughter of the late Paulus Georgii, aged 25. CXXXII Faustina Georgii, from the parish Penacova, aged 25. CXXXIII Magdalena Georgii, daughter of Antonius Luis, from the parish Penacova, aged 18. CXXXIV Maria Luis, wife of Sebastianus Fernandez, a farmer from the same parish aged 37. CXXXV Margarita Francisca, widow of the late Emmanuel Georgii a farmer aged 40. CXXXVI Antonius Georgius, a farmer, from Sarangeira, the parish Penacova, aged 25.
[84] On the 14th of July in the aforesaid hermitage of S. Sebastian, interrogated answered the Witnesses,
CXXXVII Maria Fernandez, wife of Stephanus Simois, aged 46. CXXXVIII Maria, daughter of Stephanus Simois, aged 17. CXXXIX Stephanus Simois, a farmer of Lorvão, aged 33. CXL Elisabetha Diaz, widow of the late Simon Rodriguez, aged 70. CXLI Maria de Castro, daughter of Elisabetha Diaz, aged 30. Likewise under the same number. CXLI Maria Ribeira, wife of Antonius Rodriguez a noble man, aged 45. CXLII Guiomara Fernandez, widow of the late Dominicus Franciscus, aged 70. CXLIII Maria de Segueira, daughter of the aforesaid Guiomara, aged 30. CXLIV Victoria, who above is Witness XXII &
XCVI.
CXLV Francisca de Pavia, an Ethiopian woman, who takes care of the lodging of this monastery, aged 47. And again under the same number. CXLV Aloysius Franciscus, a farmer, dwelling in N. the parish of this monastery, aged 66. CXLVI Simon Antonius, a farmer, aged 63. CXLVII Dominicus de Costa, a cobbler, aged 40. CXLVIII Helena Luis, widow of the late Melchior Fernandez, aged 70.
[85] Thus far many examinations, which in the hermitage of S. Sebastian were instituted, on various days of the month of July. Now here are resumed, those which meanwhile also were instituted at the grates of the monastery and first indeed of those, who there were heard on the 8th of July; and they are nuns there professed all, except one novice.
CXLIX Lady Marianna de Castelbranco, aged 17. CL Maria Rebella, aged 24. CLI Agatha Rebellæ, a Novice, aged 15. CLII Lady Paula Cabral, above XXVIII. CLIII Lady Anna de Castro, aged 40. CLIV Lady Elisabetha Coëlha, above LXXV. CLV Lady Magdalena de Castro, aged 40. CLVI Lady Catharina Ribeira, aged 35. CLVII Lady Maria de Britto, above LXVIII. CLVIII Lady Magd. Vasconsellos, above I.
At once on the same 10th day of July, on which namely heard had been in the hermitage of S. Sebastian some Witnesses, were examined likewise in the church of the monastery at the grates aforesaid, three Professed and two handmaids.
CLIX Lady Paula de Castelbranco, who also is XII. CLX Lady Magdalena, witness also I. CLXI Lady Maria de Gama, aged 50. CLXII Francisca de Macedo, a handmaid of the monastery, aged 22. CLXIII Maria Baptista, a handmaid of the monastery, aged 23.
On the same 12th day of July, on which in the hermitage of S. Sebastian it had been examined, it was granted also at the grates of the Monastery, and were heard, the following nuns, all Professed.
CLXIV Lady Maria de Caravallo, aged 50. CLXV Lady Elisabetha, who above is LXXV. CLXVI Lady Margareta de Guerra, aged 48. CLXVIII Lady Agnes, who above is XL.
[86] On the 13th of July at the grates of the monastery of Lorvão an examination was instituted, with appearing some maidservants besides five Religious, one Novice, and one married woman.
CLXIX Catharina de Arauyo, aged 60. CLXX Joanna Cordeira, aged 40. CLXXI Lady Elisabetha, who also above is XXXIX. CLXXII Lady Philippa a Castello a Religious, aged 40. CLXXIII Bernarda de Costa, aged 25. CLXXIV Juliana Coëlha, aged 22. CLXXV Maria a Pietate, aged 20. CLXXVI Maria de Esperanza, aged 33. CLXXVII Elisabetha. See above LI. CLXXVIII Lady Philippa Theresia, a Novice aged 14. CLXXIX Lady Bernarda de Silva a Religious aged 30. CLXXIX Lady Agnes de Albuquerque, a Religious, aged 26. CLXXX Aloysia de Amaral, above XX. CLXXXI Catharina de Arpuedo aged 30. CLXXXII Maria Varella, in marriage joined to Sebastianus a farmer aged 32.
On the 24th of July in the monastery of Cells, which is outside the walls of the city of Coimbra, at the grates of Profession began to be instituted an examination; and there appeared the Witnesses, there either Religious or maidservants.
CLXXXIII Maria Brandoua, a Religious aged 27. CLXXXIV Lady Catharina de Almeida, a Religious aged 30. CLXXXIV Maria Ribeira, a servant aged 47. CLXXXV Lady Bernarda de Malo, a Religious aged 100. CLXXXVI Maria de Speranza, a servant aged 20. CLXXXVII Lady Laurentia de Tavora, a Religious aged 90. CLXXXVIII Lady Maria de Norogna a Religious aged 50. CLXXXIX Anna Botella, a Religious aged 30.
[86] On the 27th of July at Coimbra in the Cathedral church were examined the Witnesses, who almost only depose upon the three first Interrogatories, and them confirm from various Authors whom only they cite.
CXC Doctor Petrus Ribeiro de Lago, aged 28 or 29. CXCI Doctor Franciscus Vaya aged 27. CXCII Licentiate Franciscus Rodriguez, Physician of the Holy Office, aged 48. CXCIV Licentiate Paulus Ribeiro a Presbyter, aged 38. CXCV Father Master Friar Franciscus Brandao, Lector of Theology of the Order of St. Bernard aged 33. CXCV Father Doctor Friar Aloysius Manes, Lector of Theology, of the Order of St. Bernard aged 37. CXCVI Lady Friar Aloysius de Sa, Lector of Theology of the Order of St. Bernard aged 33. CXCVII Father Friar Dionysius ab Alpoensis, of the Order of St. Bernard aged 58. CXCVIII Doctor Gondisalvus Leitam de Vasconsellos aged 54.
On the 10th of August at Coimbra in the house of the Archdeacon Benedictus de Almeida etc. there appeared Father Friar Joannes de Almeida, Procurator in the present cause, and asked an end to be put to the Examination, and to himself to be given an authentic copy of it; and to be deputed a Notary, who it with the original should collate etc. which also were done.
CHAPTER VI
There is set forth a copy of an entire examination, as a specimen of the others in Lady Magdalena de Vasconcellos the first Witness; and there are added other things elsewhere by the same deposed.
[88] A beginning to this examination of the lawfully and duly sworn witnesses summoned gave the Archdeacon Benedictus d'Almeida, There is given a specimen of an entire examination through responses; Provisor of the Bishopric of Coimbra, for it Deputed; on the 8th day of March of the often-mentioned year 1634, at Lorvão at the grates of the monastery: and the first of all presented to him was Lady Magdalena de Vasconcellos, a Religious of the same Monastery; whose Deposition entire, just as by the Notary Emmanuel d'Abreu it is related in the Acts, here it pleases to append, both that in one example a specimen may be had and the form of the remaining Depositions, and that more distinctly it may be known, how according to the premised Articles the Witnesses were examined.
[89] Lady therefore Magdalena de Vasconsellos, a Religious of this monastery, who was ordered upon the holy Gospels to give an oath, first to the preliminary Interrogatories; said, herself to be of fifty years. And nothing else she said. Interrogated, whether she had confessed in the Easter past and on the other festal days of the year; she said, that she had. Interrogated, whether the gravity of the oath, especially in the case present, she knew; she said, that she knew it quite well. Then interrogated upon the Articles premised; she said to I (about the origin and parents of the Queens) that it was established from books, then to the Articles, and to it she referred the interrogator. And nothing else she said. This from the Deposition of Witness II hither to be transferred I thought, because nothing here about Article I was read.
Interrogated then upon Article II, which to her was read and explained; she said, that she knows, to II, about the sanctity of life, because she had heard, from many Nuns of advanced age, that the Queen Lady Theresia and the Infanta Lady Sancia her sister, who in this monastery of S. Maria of Lorvão buried lie, in their life exemplarily had conducted themselves and great signs of sanctity had given; and this to be and always to have been by public voice and fame attested; so that she herself nothing to the contrary ever had heard, and nothing else she said.
[90] To Article III she said, that she knows, that in the year 1608 there came to this monastery a Religious of the order of St. Francis, whose name was Petrus de las Neues, about to visit the sepulcher of the Holy Lady Queens; for the reason that, for a long time with a tertian fever laboring, [to III, about the miracles after death she said, that a man long laboring with a fever] so affected he was, that scarcely the appearance of a man living he displayed. Having entered moreover the church of the said monastery he asked the sacristans, who then were, to him that they would give to drink from the little vessel, from which the Queen Lady Theresia was wont to drink; and they, having thrown into the said little vessel a little of the earth of the burial of each Queen, it with great devotion offered to the asking Religious: who as soon as he had drunk the water, that he drank from the little vessel of Queen Theresia, confessed, himself suffused with a certain consolation spiritual, which to explain he could not; and with a certain bodily fortitude so great, that to himself wholly well he seemed to be: he continued however for nine continuous days so to drink, daily doing it at the altar over the burial of the said Queens erected: finished indeed those days he was well, and that he was healed. and of every fever free: and for a little while thereafter, in memory of so great a benefit, he returned once every year, to give thanks to the said Queens. Which the witness herself knows, because she saw and with the said Religious dealt. And nothing else she said.
[91] Interrogated upon Article IV, she said, that she knows, that the said Queens are buried in two monuments, To IV, about the place of burial where with much veneration they are kept; and that they have their epitaphs, which declare in what manner the said Queens there are placed, and whose they are daughters; and that there have flowed almost four hundred years, as they say, from which they were buried. to V, about the Miracles in life. And nothing else she said.
Upon Article V, said the same witness, that there is a public voice and fame in this monastery, and that she herself had heard from some of the same monastery Religious, and had read in a book some, by Friar Bernardus de Britto Chronologer major of this kingdom, composed; that the Queen Lady Theresia while she lived, raised a dead infant, whom to her had brought the mother, roused by the fame, which had spread, of her miracles: and nothing else she said. Upon Article VI she said, that she knows, because she saw, in the Breviaries printed in Castile of the Order Cistercian, in the history of St. Francha, Lection first, to VI, whether they are called holy by Writers. the said Queens, among other holy women, also themselves to be reckoned and held such: and in the said Monastery to be recited prayers to the said Queens, because they are in the said Breviaries. Likewise that she knows, that some Historians, as Petrus de Maris, Friar Ludovicus de Angelis a Religious of the Order of St. Augustine, and Friar Bernardus de Britto Chronologer of the Order of St. Bernard, and many others, while of them mention they make, holy hold and name them. And nothing else she said.
[92] Upon Article VII she said, that she knows, because she sees; To VII, whether a festal day is kept and images are painted. in this monastery to be celebrated and festively kept with honor the days, on which the said Queens died, Sancia indeed on the 13th of March; Theresia indeed on the 18th of June: and on these days a feast is kept, and she herself the Witness was wont for years some to give sermons, and other of festal solemnity indications: and that she knows, that there are both in the monastery, and outside it, many pictures and images of the said Queens. And nothing else she said. Upon Article VIII she said, and she knows, because she saw; that to this church flock many persons with various diseases laboring, that they may commend themselves to these Queens, whom as holy they venerate: to VIII, about popular devotion. and that many hence return healthy and freed from their infirmities. She knows also, that in the said Monastery on each day is done a conventual Commemoration of these Lady Queens. And nothing else she said. She subscribed moreover her Deposition with the said Provisor, and with me Notary Apostolic Emmanuel d'Abreu, who these wrote. Benedictus de Almeida. Lady Magdalena de Vasconsellos & Silveira. Emmanuel d'Abreu.
[93] You have here, reader, the entire form of the examination, in this Process everywhere in very many observed; according to which interrogated they answered, Here almost only the miracles, from Article 3 are collected; at least to some Articles, the Witnesses almost two hundred: among whom however, as above too I mentioned, recur some twice, thrice and more often to the examination, always something new bringing, under their former usually oath, at the beginning of the first examination given. Among those deservedly let there be numbered this very first place examined witness, Magdalena de Vasconsellos, who more often returned, about the third Article something new to depose. But since that Article turns about the miracles, which they worked after their death the Queens; and we especially here intend those to collect into one; the chief too labor ours will turn about the aforesaid Article III, omitting most of the others, which from elsewhere for the most part more certainly are established; and here to nausea by all almost the same things are asserted. Now indeed, and there are confirmed those deposed by one by the testimonies of others because Magdalena's Witness I examination entire hither we have adduced; let us weave on also what the same about Article III scatteredly elsewhere deposed as Witness VI, XIII, XXVII,
XXXIV, L, LIV, LXXI, LXXVIII, CLVIII; and
to her single Depositions we will subjoin the names, or more compendiously the number (according to the premised Index) of the other Witnesses confirming the same, about to ascribe also, if anything perhaps of notable difference or confirmation they have brought. And that from the premised to the third Article about the one cured of a tertian fever Petrus de las Neves, of the Order of St. Francis a Religious priest, we may begin; the same almost deposed, Lady Joanna da Guerra, Beatrix Silveira, Elisabetha Baptista, Maria de Figueireda, Witnesses II, III, IV, & XV; all eyewitnesses, except the third, who knew from the relation of the sacristans, who then were, and to the sick man had given to drink; as has been said.
[94] Let us come now to the other Deposition of the mentioned Magdalena de Vasconcellos; in which as witness VI, she said, that she moreover knows, Other depositions of the same Witness I, because she saw, that about eighteen years ago there came to this Lorvão monastery Franciscus Ribeirus Leitam, born from the city of Lamego, to visit the holy Queens; because gravely he labored with a tertian fever. He offered himself to them with much devotion; drank water, to which earth of their burial was mixed; took care that there be celebrated one mass; gave alms of four gold scudi; and continually well and from the fever freed he departed from the monastery, as if no disease he had had; when yet thither he had come very gravely and dangerously laboring. about a tertian fever cured in a gravely sick man, This moreover cure at once to all seemed miraculous and to the said Queens attributed was. The same deposed Witness VII about sight, both the said Franciscus's cousin; and also VIII & IX about hearing, adding moreover another cure in the servant of the said Franciscus, Monteiro by name done, about which below.
[95] Said the same again, as Witness XIII, that she knows because she saw, and in a woman set down by the physicians. that 41 years ago entered this monastery Lady Philippa de Silva for the sake of education; where now she is a nun and professed. She entered moreover with a tertian laboring fever so gravely, that no one believed hope remained of recovering; but rather thought all that she would die, because now for a long time so she labored. Meanwhile Lady Eleonora de Norogna, who then Prioress was in the said Monastery, having pitied the sick woman, and no more bearing her in such a state to see, ordered her to perform pious works, which in this convent the custom is to be done for thirty days; on which to her was given to drink water, to which of earth something from the sepulchers of the Holy Queens received had been thrown: and having passed thirty days, was found the said Lady Philippa from every fever free and perfectly well; although the physicians of the said monastery had affirmed, that to be it could not, that long she should survive: and from that time up to now there did not return to her the fever. Which matter, considered the person ailing and the quality of the ailment, attributed to a miracle was. The same affirm Angela ab Incarnatione, witness XIII; and Lady Vincentia d'Acuña, witness XIV, as by themselves seen: and also Agnes de Norogna, witness XI, of the monastery then Abbess, as heard from her aunt, the aforesaid Lady Eleonora; whom also she asserts in her deposition, not only Prioress, but also Abbess there at one time to have been, but then dead.
[96] The same Vasconcellos, as Witness XXVII, said again, that she knows, because she saw and present was; that Maria Ares a nun professed of this convent, The lost use of her limbs is suddenly recovered at the sepulcher of the Queens. when for six or seven years before, of all her limbs the use deprived she was, so that to rise from her bed she could not, in vain applied all things, which medicine could supply, remedies human; took care, from her bed lifted, to be carried by some persons into the church on that day, on which the sepulcher of the Queens was opened; and that Maria Ares herself, having seized with her hands an iron lever, with some Religious and maidservants (all were six in number) tried to lift the stone sepulchral, and in fact lifted it as eagerly and vigorously, as if she had never been sick. Finished moreover that act, she returned into the convent alone, by no one helped; and up to this day no more with the said infirmity she labored. The cure was public, and all the Religious of this convent judged it to be a miracle of the Lady Queens. Adds the same Maria Ares, witness XXVI, that the weakness of her limbs proceeded from certain humors; and that the physicians all, even her father Antonius Sebastian, the ordinary physician of the monastery, of her cure despaired: that she indeed carried into the temple, which is confirmed by the sick woman herself. suddenly at the sepulchers of the Queens so was strengthened, that with an iron lever, by the workmen who to dinner had gone there left, the stone sepulchral, helped by three Religious and as many maidservants, on her part lifted, soon through the church walked about, and returned into the convent by herself, as if never sick she had been: and the Religious at once the bells in sign of gladness rang. To these similar things depose Witness, XXVIII Maria's sister, XXIX, XXX, XXXI, XXXII, all about sight, except perhaps the last.
[97] Again Vasconsellos, as Witness XXXIV, said, that she knows because she saw; that when to bed fixed she was from a tertian fever and other diseases, her aunt, Lady Margareta de Silveira, once Abbess of this monastery, brought to her the Religious (because very badly she was, despaired of by the physicians) a little vessel from which the Queen Theresia was wont to drink, and on her head placed, Imperiled of life she at once rises healthy. and continually herself healthy she felt, and rose from her bed, as if sick she had not been. Which at once for a miracle was held in this convent. the same affirm Witnesses, XXXIII, XXXV, XXXVI, XXXVII. Deposed the same as witness L, and said that she knows, because she saw; that when Lady Cæcilia, a Religious of this Monastery and her kinswoman, very sick was from a carcinoma, which for seven years one of her breasts was eating away; A carcinoma incurable by human aid, and therefore for set down was held by all physicians and surgeons, who to this monastery came to cure her; and because after mature deliberation they judged, the cancer its roots up to the vitals of the heart to have extended, they would not anything of medicine try, fearing lest the sick woman in the very operation her life should end. Wherefore the said Lady Cæcilia decided the aid of the Queens Theresia and Sancia to implore through a devotion, which in the said monastery to be instituted and for days thirty to be continued is wont. But since the said Lady Cæcilia was quite emaciated and weak, her aunt Lady Archangela continued the said devotion: by the Queens at once she is healed. and it to the middle brought into a sleep fell Cæcilia, and waking she found copious pus from her breast to have flowed; and the said Witness saw, that the rotten flesh from there in pieces fell off, and at once appeared flesh healthy and solid; which with light medicaments cherished, wholly to herself was restored the sick woman, and continues to this day well to be. This moreover in this monastery was judged a great miracle, and attributed is to the Lady Queens, on account of the state and present peril of life, in which, by the physicians' judgment, was the sick woman. There will recur about these things discourse, by Cæcilia's own words set forth in Chapter VII; and there it is confirmed by Witnesses XLVI, XLVII, XLVIII,
XLIX.
[98] In the same place, and on the same day, on which recovered the just-mentioned Maria Ares on another day a cure was done a Religious, was cured also a maidservant of the monastery, Pain of the head and vertigo under the sepulchers are cured. about whom Vasconsellos, as Witness LIV thus narrates, that on that day, on which was opened the sepulcher of the Queen Theresia, was carried into the church of this monastery Elisabetha Moreira, a servant of the same Monastery, who for a long time suffered huge pains of the head and vertigos such, that often to the ground she fell; and applied various medicines, by none to attain health she could. Wherefore she submitted herself to the sepulchers of the Lady Queens, and to them commended herself; and at once healthy and free of the said pains and vertigo she was and remained thereafter: which was held for a miracle and celebrated in this monastery. These too by her to whom they happened are deposed in Chapter VII and are confirmed by Witnesses
LII & LIII.
[99] There appeared again the same Deponent, often mentioned Magdalena de Vasconsellos, Seemingly about to die from an obstructed throat and as Witness LXXI, said, that about four months ago she saw a Religious some of this monastery, Paula Cabral by name; to whom a morsel in her throat crosswise so had closed her gullet, that for two hours in the highest peril she was, with her face clothed in a varied color, and to all beholding her seemed to die. But because the said Paula Cabral was in the choir of this monastery, commending herself to St. Blaise; the said Witness, since she was sacristan, submitted to her the little vessel of Queen Theresia, which in her presence was applied to the obstructed throat; in a moment she is relieved. and suddenly, at once, without any delay swallowed the sick woman the said morsel; the peril of the ailment vanished, and the former color returned. Which matter very public and notorious was in this monastery, and a great miracle as it were was celebrated with many of gladness signs. The same deposes Paula herself, witness LXX, adding, that no other remedy to her was applied, and that to herself it seemed, when she swallowed the morsel, to slip the stone into her chest. There are added also Witnesses, LXXII, LXXIII, LXXIV, & LXXV, all eyewitnesses.
[100] There appeared the same Vasconsellos, as Witness LXXVIII, and said, Fortified with the last rites he miraculously recovers. that she knows, because she heard from others, that the Count of Mira Lord Sancius de Norogna, when dangerously he lay abed from a malignant fever, in the village of his dominion Penacova, set down now by the physicians, and with all the Sacraments of the Church fortified; commended himself to our Queens, water with sepulchral earth drank, and sent here his chaplain, whose name was Joannes Nugueira; that a novendial devotion he might perform. He indeed on each day operated at the altar of the Lady Theresia & Sancia: and on the last day there came upon the Count a most copious sweat, which, considered his state, thought all the physicians a forerunner of death to be. Fell asleep meanwhile the Count, and after his sleep found himself so strengthened, that a few days after he came to this monastery himself, to give thanks to God for the obtained benefit; and the said Physicians asserted to the Witness herself in this monastery, that only through a miracle his health to recover could the said Count: which notorious was in this monastery. So this deposition, collated with the attestation of Lady Elisabetha de Norogna, who sister is of the said Count, and Witness LXXVI; with agreeing
LXXVII, LXXIX, LXXX, LXXXI.
[101] Again the same Vasconsellos, as Witness CLVIII, said that she knows, because she saw and heard from Lady Maria de Britto and Lady Catharina Ribeira, Religious in this monastery, A long-lasting fever is at once driven away. that when their father, Doctor Aloysius de Bastos and Britto, for a long time and gravely labored with a tertian fever, the said Religious sent to him something of earth from the burial of the Queens; which as soon as he took, the fever him left: which for a miracle they reputed. The depositions of these daughters themselves, as witnesses CLVI & CLVII, see if you please below, if it pleases, Chapter VIII.
[102] Finally the same, as Witness CLX, said, that Lady Paula de Castelbranco, A frenzied woman is restored to herself. a nun of this monastery from the malignity of a disease into a frenzy fallen and much raving, no remedy could use, the physicians of health for her despairing. When a certain friend of hers, Lady Maria de Gama, commended the mad woman to the Queens, and their little vessel to her brought. This moreover strongly clasped the sick woman, and unexpectedly better continually she was, into herself returned, in a few days the bed left, and unharmed wholly was. Which she herself and other persons, who of the matter knowledge obtained, for a miracle held; especially Paula herself and her friend Maria, as witnesses CLIX & CLXI, the same narrating.
CHAPTER VII.
The cures of various kinds of infirmities.
[103] Lady Violanta de Lima a Religious of Lorvão, Witness V, said, The Queens invoked bring aid to one imperiled of life; that when her sister Elisabetha d'Acugna in this monastery of Lorvão gravely sick, was imperiled of life, of all things forgetful, and out of her mind, for many days; she herself the Witness, desirous of her health, gave her to drink water, to which the sepulchral earth of the Queens was sprinkled; and continually healthy she was, every ailment driven away: which for a miracle was held in this monastery; considered the state, to which had come the said her sister, so greatly by the force of disease afflicted and from her senses alienated, that of nothing she remembered, not even that the said saving potion she had drunk. The same Elisabetha d'Acugna herself, Violanta's sister, witness X, as from this heard confirmed.
[104] Lady Paula de Castelbranco, witness XII, said, that she knows, because she heard, To a blind man; that in the village Antia near Coimbra a certain blind youth, whose name and parents she does not know, his sight attained, as soon as he washed his eyes with water, into which had been dipped the sole of the shoe of Lady Theresia the Queen, which some mason, when the sepulcher was opened, thence had drawn off. About that sole and its drawing-off mention is made above in the Relation how was opened the sepulcher of Lady Theresia.
[105] Lady Maria Anna de Silva, witness XXXVIII, said that she knows, because she saw, that Lady Aloysia de Silva, her aunt, once in this monastery Prioress, now dead, to a woman laboring 30 continuous years, had wondrously inflated one part of her back; and in it a swelling larger than an egg, of many torments the cause, for thirty continuous years in vain remedy bringing the physicians: when to her in the year 1611 was brought the little vessel, from which the Queen Theresia was wont to drink; and from it also she then drank water, with the sepulchral earth of the Queens mixed; and the little vessel soon to the affected part placed, into a sleep she fell: and not long after waking, she summons a Religious to her familiar now dead, saying, that she quite healthy and of the swelling free was. And she herself the Witness, to whom the care of the sick woman had been committed, with her eyes saw, that all the swelling had vanished. She rose therefore from her little bed the sick woman; and at once through all this monastery signs of gladness were given and the bells rung, on account of the miracle's marvelousness. So likewise Witnesses XXXIX, XL, XLI, XLII, as about a public matter and notorious. To be noted meanwhile, that in the premised deposition of Maria Anna de Silva, to whom the care of the sick aunt of hers and Prioress had been committed, it was erred either in the year, in which the cure is said to have been done 1611, or in the age of the deponent, who is said in the year 1634, in which her deposition was made, to have had 30 years and so only six years she would have been, when the care of the sick woman she had, the back of the sick one she examined, and cured her to be she pronounced. Accordingly to be corrected one or the other number is: which moreover, I do not define.
[106] Lady Catharina Carvallal, witness XLIII, said, that almost seventeen years ago, when she labored with a most grave pain of the teeth (which for a long time she had held, adds her sister, Witness XLII) and with inflammations, tortured by a pain of the teeth; which by no art human could be healed. She fled therefore to heavenly aid, and with great devotion commended herself to the Lady Queens, and went also to their sepulcher; and there a prayer made, rose healthy and of all pain relieved, nor thereafter by it was attacked: Which she both to a miracle attributes, and through the convent published. Concordant with these Witnesses, XLIII, another from the premised sick woman, XLII & XLIV.
[107] Lady Cæcilia de Castro, witness XLV, a Nun professed of Lorvão, set down on account of a cancer, that had eaten away her breast; said; About 14 years it is, from which there invaded one of my breasts a cancer, and held for years quite seven, in which I both suffered always most grave torments. Wishing moreover my aunt, Lady Agnes de Castro, then of this monastery Abbess, to be cured the ailment, she ordered to be summoned physicians and surgeons, who at Coimbra and in other places were eminent. When they had come together, and their counsels had brought together among themselves; they concluded at last in vain to be applied to the ailment remedies, because the roots of the cancer, through the whole breast spread, near were to the heart. Meanwhile was tortured the sick woman so vehemently, that for many months neither sleep, nor any rest could she take. And considering, herself in present peril by human aid deprived, she decided to implore the divine, and began at once a devotion some in honor of the Lady Queens Sancia and Theresia, about to recite the Psalms penitential for days 30. Which indeed to continue the sick woman could not on account of her weakness: but her maternal aunt, Lady Archangela, herself a nun in this monastery, now dead, for her completed it. Meanwhile of time on a certain night after a little of rest, waking, she found herself suffused with pus, which had flowed from her breast: and summoning her maternal aunt Archangela, she ordered her to inspect the said breast; which she found broken, and instead of the withered and rotten flesh, which all had fallen off, with living and healthy clothed. Thereupon moreover only light certain medicaments were applied. The physicians, surgeons, and all who the state of the sick woman, the breast's hardness and torments had known; judged, the cure to be a miracle of the Queens, to whom she had fled. It pleased these by Cæcilia's own, to whom they happened, words here to repeat, although above Magdalena de Vasconsellos, witness I in many similar things deposing we have heard; both because these somewhat more distinct are; both because the marvelousness of the matter twice repeated will not displease. Other too Witnesses, who corroborate, are XLVI, XLVII, XLVIII,
XLIX.
[108] Elisabetha Moreira, witness LI, said that she, for many years sick, from weakness and the greatest pains of the head, suffering weakness of the head; which of various accidents the cause were and to be overcome by no remedies could, was carried to the sepulchers of the Queens, and under them devoutly placed herself, and remained for some time; and rising no more pain either then or thereafter felt: These too above already we have heard from Vasconsellos, witness I & LIV; and here are confirmed by LII, and LIII.
[109] Catharina Nuñez, married through words of the future to Antonius Fernandez a farmer, witness LV, examined in the hermitage of S. Sebastian said, that she bore an infant, whom in her bosom she carried, and the first 10 or 12 days suckled; when at once so dry she felt her breasts, that to nourish her offspring in no way she could except by inserting into its mouth certain crumbs and bits of food, and by begging suckling mothers, that their breasts to it they would offer. needing milk to nourish her infant; But when the said Witness had come into these parts, seeking alms, she understood, that in this monastery were Saints, who did miracles, and who to mothers some dried-up breasts with milk had filled: and approaching to the altar of the Lady Queens, her knees she bent; and for poverty not having what she might offer, she recited one rosary with as great as she could devotion, supplicating them, to her that they would restore milk, with which to sustain the life of her infant she could. And behold scarcely the rosary gone through, with so great she abounded milk, that to be sustained it was not; she satisfied abundantly her infant, and acknowledges even now grateful the benefit, which through the intercession of the Queens to her granted God. Subscribed to this deposition the Witnesses, LVI, LVII, LVIII, & LIX, on the 15th of March, when most recent was the memory of the miracle three or four days before done, from the deposition of the cited Witnesses.
[110] Maria Ares, witness LX, said, that she knows, because she saw, those having a swollen arm, Joanna de Aguiar a Nun lay in this monastery of Lorvão, where this examination and the following some were instituted on the 16th of March, to have had for some time impeded from a swelling with grave pain her arm, so that nothing at all to work with it she could. But when she heard, to be rung the bronze bell of this monastery, on the very day on which was opened the sepulcher of the Queens, she asked, that her would help certain friends of hers and clothe her, and to the choir carry her, a partaker of the common gladness to be. Thither carried, she commended herself, with tears and sighs, to the Lady Queens; and since weary she was, by sleep she is seized near the organ, which is in the said choir; and a little after awakened, nothing of the swelling, nothing of pain she felt, and restored to herself wholly her arm she found: and continually going to the bell-tower, with others she rang the bells. So almost she, with changed and interpolated some things from the depositions of the same testifying LXI, LXII, LXIII, LXIV about sight, & LXV about hearing.
[111] Elisabetha de Feria, witness LXVI, remembers, that she had at her throat a swelling, an egg like large and very troublesome; and the throat and for a long time medicaments to it she had applied, no help following: once moreover when in bed she lay abed, she asked a certain Religious, her friend, to her that she would bring a little of the sepulchral earth of the Queens; and the brought she wrapped in a little paper, and at night applied to the said swelling: when in the morning waking, and wishing to take the prescribed for her medicine, she touched with her hand the part, which the swelling had occupied, and nothing of it remaining she found. Wherefore summoning, at once with much gladness and tears, the Religious, who near her bed were, she narrated the miracle, which our Lord by the intervention of the Queens worked had: and all at the first glance (for it had been a swelling on the outermost part of the throat, easily to anyone visible) noticed, it wholly to have vanished; and at once were rung the bells and other of gladness signs given. Certain of the Religious, who present were, now their day have met, for twenty and two years from then now have elapsed. It happened therefore in the year 1612. Agree moreover with the said things the Witnesses two under the number LXVII, likewise LXVIII &
LXIX.
[112] Lady Magdalena de Maura, witness LXXXII, said that she knows, because she saw. About four months it is, a woman feverish with a grave cough; when Marianna de Las Neves, maidservant of Lady Maria Anna Coutigña, a boarder in this monastery, with a grave laboring cough and a continuous fever for many months, by the judgment of the physicians for a consumptive, and by no medicines to be cured, set down was. Wherefore offering herself to the Lady Queens, and brought by two girls, who in this monastery are educated, the little vessel, from which the Queen Theresia was wont to drink, taking, from it also Marianna herself water drank, and with the water health; and with her cough and fever altogether dispelled and driven away, she soon from her bed rushed forth. This public was in this monastery, and is established to the Deponent, because she herself at that time the care had of the infirmary, and Lady Marianna there sick. The mentioned two girls, Lady Antonia Coëlha and Lady Maria Anna Suarez; and also the sick woman herself, and her aunt Catharina de Las Neves, as witnesses LXXXIII, LXXXIV, LXXXV & LXXXVI, the same depose.
[113] Licentiate Gaspar de Oliveira, witness XCI, a man laboring with a quartan fever; physician of the monastery, remembers, that to himself, 20 years ago, at Lorvão with a quartan fever laboring, was brought something of the earth of the sepulchers of the queen Theresia and Sancia, which with great confidence and devotion, wrapped in paper from his neck he hung. Although moreover is wont a quartan fever for much to last time, he after binding to his neck what I said amulet, beyond the third paroxysm did not suffer: which for a miracle he held, inasmuch as a physician and well knowing, that not so quickly, nor so easily that ailment departs, but repeatedly recurs through a great space of time, as by manifest experience is established. Furthermore the said Witness, two or three days from so happy a cure, visited the Count of Mira in his village Penacova, and there meeting Doctor Antonius Gomez, Professor of medicine in the evening at Coimbra, narrated to him the success of the matter; responding and affirming, by a miracle of the Queens so to have succeeded, because a quartan fever by its nature for two years, or three, or even more holds.
[114] Dominicus Antonius, witness XCVIII deposed, a man lacking the use of his hands and feet; that he in this place of Lorvão so was struck in his feet and hands, that neither to work, nor to dress himself, nor food or drink to take by himself could; in all things of another's help in need. Thus affected, he fled to the Lady Queens, and through his wife Blanca Bernardez (for he himself could not walk, much less outdoors go out) a novendial begins supplication; of which on the last day so healthy he was, that nothing him hindered, but that he might as before work could, from his house go out, and his gardener's office do. So confirms his wife, Witness XCIX, likewise C, CI, CII.
[115] Maria Simois, widow of the late Petrus de Mello, a girl teeming with worms and scab; witness CVI said, that she knows, that Maria, a young girl of 16 years (as she herself in her deposition asserts) born in the village Arganil, was in this place of Lorvão sick and with scab and worms generated thence so full her head, that no one to approach her dared; and this for no less than two years' space she held. She herself however the Witness, for the love of God, the wretched girl to herself brought; several times in vain she medicated her; and at last taught her to perform a supplication of nine days in honor of the Queens, and to anoint her head with oil from the lamp of them taken. This when to do she began the sick girl, at once on the first day better she was; on the third moreover (as she herself testifies) wholly cleansed she found herself over her whole head, and of all pain free, no now surviving of the ailment a trace, and her hair to her copiously growing: which both to the Witness and to all, who knew the sick girl, a miracle seemed, through the intercession of the Queens done. Besides the sick girl herself, witness CIV, the same affirm, CIII, CV, CVII.
[116] Maria Coëlha, witness CXVII, said, that for 20 years and more she was tortured with a grave pain in one foot, a woman unable to walk; so that to walk by no means could. After many in vain applied to her medicaments, she implored the aid of the Queens, and her foot with oil from their lamp she anointed, and so it cured that thereafter neither it pained, nor a staff to lean on while she walked was needed. They assert these things too witnesses about sight, CXVIII & CXIX, explaining, the impediment so long-lasting, which the faculty of walking took away, to have proceeded from a swelling, sitting on her foot.
[117] Paula, witness CXXII said that on the artery of her arm was born an abscess, a woman having an abscess in her arm; not smaller than a lupine; and a vehement it brought pain. The abscess itself, after into aid of her she had called the Queens, with oil from their lamp smeared, no other applied remedy, by itself fell off, and all with it the pain and ailment took away. So too testify her kinsfolk, eyewitnesses, CXXIII, CXXIV, CXXV, indicating the right arm to have been that on which the abscess had been born.
[118] Maria Luis, witness CXXVI, dwelling in the place Sarangeira, the parish of the Church of Penacova, said, that for a long time she lacked milk to nourish her infant, and meanwhile not except with the greatest labor his life from elsewhere she sustained: to a mother needing milk, when understanding from a certain poor woman, who hither to Lorvão had come, that those holy Queens her dry breasts with milk had filled, with which to sustain she could her little infant; came also she herself the Witness to the church of the same Queens, the same for herself, which to her they had given, benefit asking, for the sustenance and nourishment of her infant. And continually, with her still standing in the church before the said Queens so copious came milk, that to herself a miracle it seemed: before indeed so dry she bore her breasts, that not even a little drop could be pressed thence: now indeed from there milk flows so copiously, that several with it she could nourish infants. And these things, she says, well-known to be to her mother-in-law Antonia, and to many others.
[118] Recent these things were done, and within the last four months; both because now (and as other Witnesses say at present) she had copious milk: both because saying herself from a poor woman, who to Lorvão had come, to have understood the benefit of milk to her by the Queens done; assuredly that one she designates, whom above deposing we have heard, Catharina Nuñez, witness LV: hinting it also Witness CXXVII, when she says, that woman poor heard to have been the past Lent. That Nuñez indeed, a poor woman, deposed on the 15th of March, and three days before the benefit she had obtained. This moreover Maria Luis her of the obtained milk benefit testified on the 11th of next July: to whom both on the same and the following day the same attest ten Witnesses from CXXVII up to CXXXVII, saying also, some indeed, that dry breasts had carried the mother for months three or four: others indeed, that the boy of seven months was when the milk to fail began. The father too of the boy Antonius Georgius, witness CXXXVI, more distinctly explains, that from the place Sarangeira, where he dwelt, having heard of the miracle, in the mentioned poor woman performed, came he and his wife and other persons, with great devotion to the Queens; carrying also their infant; and a prayer before them poured out and a Mass one promised; they obtained milk abundantly, with which at present the mother her infant nourishes.
[119] Maria Fernandez, witness CXXXVII, said, that her son Emmanuel, then six years old, as says his father, witness CXXIX, had in his throat an ulcer; a boy stinking much from an ulcer; which the physician said a quinsy to be, stinking strangely, on account of the malignant humors there collected. Him she, asked by him, led to the sepulcher of the Queens, to them offered and with the oil of the lamp smeared several times the throat outwardly of the boy; who thence in a few days, without all other medicine, free of the ulcer and unharmed was, and is even now. Agree his daughter and husband, witnesses about sight, CXXXVIII & CXXXIX.
[120] Elisabetha Diaz, witness CXL, said, that returning she once from this hermitage of S. Sebastian, a woman having a bruised leg from a fall; with so grave a fall was dashed to the ground (when by chance she descended through the ruins of a wall certain, as says Witness CXLII) that two men her had to carry home, not able to walk, because the greater part of one leg miserably bruised, and its flesh much lacerated was from the fall, or, as testify her daughter and a certain neighbor of hers, from this that stones, together lying, had crushed that leg. Hence arisen pains not small persuaded her, that with oil of the lamp of the Queens Theresia and Sancia she should anoint the bruised leg. Which also she did: and continually, no other used remedy, she began to move the said leg, which before, as if dead, to move she could not in any way; and a few days within (as adds her daughter, the aforesaid all things also confirming, with Maria Ribeira, her mother's neighbor; both witnesses cited under the number CXLI) health entire to the leg returned, and pain all withdrew. Adds moreover Simon Antonius, witness CXLVII, that the said Elisabetha fell from a wall half-ruined, higher than is the stature of a man; that stones and bricks upon her fell; and that he himself with Aloysius Galcius, who now dwells at Lisbon, her between his arms carried home.
[121] Dominicus de Costa, witness CXLVII, said, that his wife Catharina de Tina, when from a long-lasting infirmity to bed fixed and by the physicians abandoned, a woman imperiled in childbirth; besides also with the last Sacraments fortified she was, to give birth began (for she was indeed pregnant) with the greatest labor and peril on account of her weakness and defect of strength: and that she commended herself in such a state to the Queens Theresia and Sancia; and at once without danger and with an easy birth gave birth to an infant; to whom in acknowledgment of the benefit the name Theresia she wished to be imposed. Which both he himself, and his wife for a miracle held; as also Helena Luis, witness CXLVIII, who to the woman in labor, for this called, was present; and to give birth naturally thus to have been able she denied.
[122] About Anna de Castro, a Religious professed, witness CLXIII, she said, that about twenty-four years before this monastery she entered, a woman intolerably suffering in her teeth; then for the space of four months she suffered so vehement and intolerable pains of the teeth, that by the counsel of the physicians to be pulled out for her some, even healthy and whole, she took care; so that at least some vacancy from pain might follow: but none at all followed. Wherefore wholly she turned herself to the Queens, a novendial to them beginning devotion, with her heart rather and a good will, than by work: because the pain's bitterness did not allow either the divine Office or any other prayers by her to be recited. Nonetheless while thus she performs her devotion, the pain of the teeth wholly ceased, and never returned. The same almost are, what Witnesses CLIV & CLV here depose.
[123] Francisca de Macedo, witness CLXII, said, a woman scarcely breathing because of a bone crosswise in her throat; that among eating something of a mutton shoulder, there stuck in her throat a bone crosswise, of one finger's size; which neither to swallow, nor to eject she could. Wherefore having noticed the present peril and necessity, she invoked with as much as she could of devotion's affection the Queens; and sooner said than done swelling into her mouth the said bone she spat out, and thanks to her deliveresses paid, a miracle for herself through them done thinking: which also thought the following Witness
CLXIII.
[124] a woman with an ulcerated back, Lady Maria de Caravaglio, witness CLXIV, said, that she for ten years' space carried a swelling on one part of her back, with grave pain and inconvenience to her: imagining then to herself, to be able from that cause into peril to be brought her life, she implored the aid of the Queens with fervent prayer, and with the oil of their lamp smeared the affected place; and from it without other medicine within six days matured the ulcer, a little after burst, and in a short time entirely healed left her back, not even a scar surviving. Which, considered the ailment's long duration and peril, a miracle she reputed, not only she herself, but also the eight following in the Index Witnesses, of whom the three first say themselves her sisters; the fourth is the Abbess; all Religious except two handmaids.
[125] Bernarda de Costa, witness CLXXIII, said, that to her eating by chance a partridge's foot, through negligence swallowed there stuck in her throat a little bone, and by no force, by no art could it be passed through. her gullet closed by a little bone; Thence her breath being cut off, and her mind the peril apprehending, with the silent affection of her heart she commended herself to the Queens, who in this monastery are buried. And a certain other companion of hers, whose name was Juliana Coëlha, applied to her throat a purse, with sepulchral earth of the said Queens stuffed, which also hung from the neck she herself the Witness wore; and in a moment passed through the little bone, and from all danger freed she was; not without a miracle, as she herself, and her cited companion, witness CLXXIV, confess.
[126] a breast, eaten away by a cancer; Maria a Pietate, as witness CLXXV, a servant of the monastery, aged 20, said, that she in one breast grave torments suffered, the physicians judging, it by a cancer disease to be eaten. Hence was summoned a surgeon, that a remedy he might bring. But when he had come, and now his hand to the cure was about to apply; the sick woman forbade, nor could be persuaded, to allow it: but the aid of the Queens she called out; and at that very time both to be tortured she ceased, and the inflated before and inflamed breast to its position and color former returned, as also to this day it is. Which cure a miracle seemed, both to the Deponent herself, and to two fellow-servants of hers, witnesses CLXXVI & CLXXVII, and to others.
[128] Maria Varella, a married woman, witness CLXXXII, with many ailments at once; said, that she labored both with a fever, and with a flow of blood, and with dry breasts, so that for two months' time to suckle she could not, the infant whom she had little one. In this state placed, because she had heard, that the Queens of Lorvão to mothers, lacking milk, it confer; to them she with confidence offered herself, pouring out what she could prayers: and heard, milk to her to have returned she found, and nourished with it the infant until he was weaned. After these things with a bitter pain of the teeth tortured, to the same, by offering herself, she had recourse the Physicians; and at once withdrew the pain, nor returned thereafter. Thus far were examined the Witnesses at Lorvão, both in the Monastery, and in the S. Sebastian hermitage. Those who follow appeared, partly in the monastery of Cells of the Cistercian Order outside the walls of the city, on the 24th and 27th days of July.
[129] Maria Brandova, a Nun professed in this monastery of Cells, aged 27, with sick eyes; witness CLXXXIII, said, that she for some months had sick eyes, with which no art brought a remedy. With urging her moreover a certain friend of hers, Lady Maria de Castelbranco, who now from the living has departed, that she should commend herself to Lady Sancia the Queen, who her last day closed in this monastery of Cells, in the Lorvão one buried; the said Witness placed on her eyes the undergarment of Queen Sancia, which this monastery for her Relics keeps; and health to them at once it brought, without any other medicine.
[130] Lady Catharina Almeida, there a Nun, witness CLXXXIV, for many months, as she herself deposes, affected with a pain of her cheeks and head, and over her whole face swollen, a face badly affected; to speak she could not; and the remedies, which she had applied very many, in vain had been. She commended therefore herself to the Queen Sancia, dead in this monastery and its Foundress, now indeed at Lorvão buried; and veiled her face badly affected with her undergarment just now said; and at once without other medicine cured she was.
[131] Maria Ribeira, witness CLXXXIV, said, that on account of a disease to bed fixed for a long time, and by the physicians, despaired-of health; her life despairing, abandoned, she fled to the Lady Queens, buried at Lorvão, and at once and in a moment healthy she was, and from her bed rose. At another time too with pains oppressed, again to the Queens she fled, and again their aid having experienced, free herself from pains she found: and therefore confidence great in them placed she has.
[132] Lady Bernarda de Melo, a Nun, witness CLXXXV, with whatever diseases; said, that she heard from the mouth of Lady Maria de Castelbranco, once a Religious in this monastery, now dead; that as often as she herself badly was, she commended herself to the Queen Sancia, our Foundress, and her undergarment, about which above, on herself put, and continually better she was. And the Witness herself several times saw, her this do, and at once recover from whatever infirmity of hers, on account of the faith and devotion, with which the said Queen she venerated: and this public she said to be in this monastery.
[133] an affected leg; Maria de speranza, witness CLXXXI, said, that there pained her vehemently one leg, which by the persuasion of a certain her familiar she commended to the Queens, at Lorvão buried, and smeared with the oil of their lamp: and by that alone medicine healed it was the pain driven away. With a similar commendation and anointing herself from eight years, a continuous fever, with which to the desperation of the physicians she was afflicted, freed to have been, Anna Botella witness CLXXXIX asserted.
[134] Lady Maria de Norogna, a Nun of Cells, witness CLXXXVIII, fifteen years ago, a continuous fever; so bitter torments to have suffered she said for a long time, that to be borne it was no more, no relief bringing the Medicine: she put at last on herself the now said undergarment of Sancia, with which unexpectedly, with bitter pains. and in a moment of time the pain all she wiped away, and to this day without it she has been.
CHAPTER VII.
The cures of tertian fevers; and a few things upon Articles IV & V.
[135] Already we have related in the depositions of Magdalena de Vasconsellos Chapter VI cures some of fevers of this kind, A youth is cured, submitting himself to the sepulchers of the Queens; done in the person of Petrus de Las Neves, Franciscus Ribeiri Leitam, Lady Philippa de Silva, Lady Margarita de Silveira, and Lady Maria de Britto: Now the depositions of others upon such fevers' cures here we join. Elisabetha Baptista, a Nun lay of Lorvão, sixty years old, Witness IV said, that she knows, because she saw, that a certain youth of Lorvão, whose name she had forgotten, nine or ten years ago; when very sick he was from a tertian fever, the art and aid of physicians all eluding; commended himself to these Queens, with brooms swept around their sepulchers, and to them submitted himself for nine days; and these finished, healthy and of every ailment free he was. And this public and notorious here was, both outside, and inside the monastery. The youth moreover, added the Witness, now is dead.
[136] another, drinking from the little vessel of Lady Theresia; Lady Violanta de Lima, Witness V, said, that she heard from a person worthy of faith, in this monastery; that there came Germanus d'Acuña, her brother, very badly being from a tertian fever; that he drank for three days from the little vessel, whence to drink was wont in her life Lady Queen Theresia, thrown first into the said little vessel the sepulchral dust of the said Queens; and after three days to himself and to health restored he was the fever driven away. The same the other of Germanus, sister Lady Elisabetha d'Acuña Witness X, confirms.
[137] a third, prostrating himself at the sepulchers; Lady Magdalena de Moure, witness VII, after under oath she had narrated, in what manner her cousin Franciscus Ribeirus Leitam was cured of a grave tertian fever; subjoined continually, that, when the said Franciscus once had returned, after received the cure's benefit, to the same monastery, accompanying him his servant, Monteiro by name; and now about to depart again thence he was; there invaded the said servant so violent a fever tertian, that the physician of this monastery affirmed, never himself a similar in another to have observed. There offered himself the sick man to the Lady Queens; prostrated himself beside their sepulcher, fell asleep; and when he woke, without any fever he was so healthy, that immediately with the said his Lord himself to the road committed. The same confirmed witness VIII & IX.
[138] Lady Vincentia d'Acuña, witness XIV, said that she knows, as also a fourth; because she saw and was present; that to this monastery came the Chaplain of Lord Antonius Mascarignas, called Dominicus Luis de Couto, very sick from a tertian fever, and vexed now more than a year: he came moreover, roused by the fame, which spread the Lady Queens singularly to patronize those laboring with such fevers: and prostrated at their sepulcher with great confidence, while the Religious in the choir had recited a certain antiphon, at once he rose healthy; and of every ailment, which the fever brought, relieved. At the same time too he testified to the said Religious, that God in him worked that miracle through the intercession of the said Queens, in whom confidence he had, made more certain also, that with such a fever thereafter not would he labor. This miracle at once published and with many of gladness signs celebrated was in the said Monastery. And knows the said Witness, never to have returned to that Dominicus a fever of this kind. The same deposed Witnesses XV, XVI, & XVII. This last then a helper was of the sacristans in the sacristy, and heard that one narrating the Chaplain himself, as soon as he was cured; and his Lord, she says, dwells at Lisbon.
[139] Maria de Miranda, witness XVIII, affirmed, that her brother Joannes Brandam, a fifth through the sepulchral earth; dwelling in the place, which is called Goes, for a long time was vexed by a malignant fever; and it into a tertian turned, after in vain he had applied remedies human all, took earth from the sepulcher of the Lady Queens, at once better was, and wrote to the said Witness; that as soon as in water the said earth he had drunk, experienced to return to himself his strength and spirit; confessed moreover, that God through the Lady Queens' intercession had worked the said miracle. Meanwhile indeed she herself the Witness continued for days 30 the devotion, which she closed by taking care that be said one Mass for the said her brother: and he on every part recovered. Testify these things two other sisters of the same, Elisabetha de Miranda & Aloysia de Amaral, witnesses XIX & XX, both among themselves, and from the brother, by surnames distinguished: meanwhile each him their brother call.
[140] Antonius de Rocha, witness XXI, deposed, that he for six months wondrously was tortured by a tertian fever, a sixth through earth with water mixed; and for four days cured was by the Lady Queens. For when he was in the place Penacova, he came into this monastery to commend himself to the said Queens, with confidence great; and submitting himself to their sepulchers, there a paroxysm feverish cold he suffered, and within four days wholly cured he was, and healthy thereafter remained: before however the common medicine, water with earth sepulchral mixed he had drunk. He judged moreover, that God in him this miracle worked through the intercession of the said Queens; because before in vain he had tried whatever art and medicine could contribute. The same deposes Witness XXII, because she heard, XXIII, who to attempt this remedy had exhorted the sick man; XXIV, & XXV, who his wife is; because they saw.
[141] Francisca Ferreira, as witness LXXXVIII, said that she knows, that Doctor Gaspar Pinto de Fonseca, Professor of jurisprudence in the university of Coimbra, a seventh through the little vessel and earth; from a tertian and other fevers lying abed; after with remedies all, which physicians are wont to prescribe, in vain he had used; received (she says) with me sending, a little vessel, from which to drink was wont Queen Theresia, with sepulchral earth; from the same also he drank, and unexpectedly healthy he was, without a tertian and every other fever. So he through his letters testified to this deponent, his hand well knowing from other of his letters, which several she has with her; and she adds, that it was testified also, that he after he had drunk, much more vigorous than before was. So she: so too the Witnesses LXXXVII, LXXXIX, & XC. an eighth, lying near the sepulchers;
[142] Fructuosus Fernandez, a mason dwelling at Lorvão, witness XCII, remembers, that, when 18 years before with a tertian he labored, and knew that many fever-stricken people by the intercession of the Queens had recovered; he cast himself, when a paroxysm of feverish cold he felt, near their sepulcher; and the cold ceasing, and again, vowing a mass; the aid of the same Queens he implored and attained; freed thereafter from the fever; except that in the past year 1633 again there invaded him a similar fever, and he himself again implored the aid of the Queens, vowing himself a mass to take care to be sung, if before the Sunday next from the fever free he should be: and on that very Sunday, no applied remedy, free he was, and his vow paid, celebrating the mass Father Friar Cyprianus, who then to the Religious of this monastery confessor was. The last part confirms Witness XCIV, with the three following. a ninth drinking from the little vessel;
[143] Emmanuel Gomez, witness XCIII, also he the last of the premised deposition's part confirms, as by himself seen; and to memory to recall, he says, that from 9 or 10 months sick from a tertian, when he had drunk from the little vessel of Queen Theresia water with sepulchral earth mixed, the fever departed, never to return.
[144] a tenth woman drinking water with earth; Elisabetha Fernandez, witness CVIII, said, that she for nine months and more with a tertian labored, in vain medicines having used; from the little vessel often mentioned water with sepulchral earth mixed having drunk, and the fever driven away, which never thereafter returned. The same affirms her husband Aloysius, witness CXLV.
[145] an eleventh, taking care that a Mass be celebrated; Antonius Luis, witness CIX, soon said, that he for some time with a similar fever laboring, and knowing that many of such sick people present aid from the Queens had gotten, vowed to the same one Mass, and soon to be celebrated took care: before however withdrew the said fever, than the Mass was finished. Subscribe witnesses CX, CXI, CXII, and they are, his son, daughter, and wife.
[146] a twelfth, offering oil for the lamp; Antonius Simois, witness CXIII, from a tertian fever much weakened, as he said, for three continuous days submitted himself to the sepulchers of the Queens, offering moreover half a measure of oil for their lamp; and after those three days healthy he was without a fever. Testify the same his wife, witness CXIV, saying, three times him to have submitted himself to the sepulchers, namely once daily; so that it ought not to be understood, for three continuous days submitted there to have remained: likewise Witnesses CXV & CXVI.
[147] Helena Craveira, witness CXX, said, that her husband Emmanuel Esteves, for many months' space sick lying abed on account of a tertian fever, after various of the physicians' attempts was held for set down: when she with her sons to the monastery betaking herself took care that one Mass, a thirteenth, commended by his wife to the Queens; in honor of the Queens be offered. Thence moreover returned home, she asked the sick man, how he was. He moreover, Much better to himself to be answered. For there had come on a gentle sleep, which greatly him had refreshed: and so thereafter strengthened he was, that a few days within from his bed he rose. Which all the household for an evident miracle held, and her daughter, witness CXXI, also for such deposed.
[148] Guiomara Fernandez, witness CXLII, said, that for four months with a tertian fever afflicted, a fourteenth woman, drinking from the little vessel; she offered herself at the sepulcher of the Queens; and there on prayer intent, she had a paroxysm feverish, but the last. For she drank the potion often said from the little vessel of Queen Theresia; and a fever thereafter none returned; with subscribing to this cure witnesses CXLIII, and the three next following.
[149] Lady Marianna de Castelbranco, a nun professed, likewise a fifteenth; born 17 years, witness CXLIX, said, eight times for her was opened a vein and drawn blood to drive away a tertian fever, with which miserably she was afflicted; but in vain: Then from a brought to her little vessel of Queen Theresia she drank a little of water; and the fever at once departed, nor returned ever: which she herself with the three following in the Index Witnesses, and many others among the miracles numbered.
[150] Lady Catharina Ribeira & Lady Maria de Britto, both Religious professed and sisters, witnesses CLVI & CLVII, a sixteenth through the sepulchral earth said, their father Doctor Aloysius de Bastos, now dead, by no human aid could be freed from a vehement tertian; when one of his daughters to him sent a little of the sepulchral earth of the Queens; which taken freed at once he was, and confessed to be with his sons that by a miracle he had recovered.
[151] Lady Philippa Theresia, witness CLXXVII, a Novice in the Monastery of Lorvão, said, that when in her father's house she still was, as also a seventeenth, before she entered the monastery, she labored with a tertian fever: and that, this understood, sent to her her sisters Lady Bernarda & Lady Agnes, Nuns of this very monastery, the sepulchral earth of the Queens; which in water drank the sick girl, and from the fever freed she was, and at once betook herself to this monastery, where now she is. The same after her testify the named sisters of hers, and also Witness CLXXX.
[152] Catharina de Arpuedo, Witness CLXXXI, a year and more vexed to have been herself by a tertian fever, an eighteenth woman once and again, eluding whatever the art medical of aid had tried to contribute: when to her her mother offered a little of the sepulchral earth of the Queens, which partly in water she drank, partly in a sack she hung from her neck, and on that same night freed she was. But when a certain brother of hers, from abroad home returning, brought also himself with him a fever; to him from the neck she hung taken from herself the sack which I said; and at once, she said, returned to her her fever: Wherefore having returned, the sack she took back, and again the fever from herself drove away, never thereafter returned. a nineteenth. and a twentieth
[153] Doctor Gondisalvus Leitam, witness CXCIX, said, that in the year 1618, when he was Governor in the city of Viseu, with him laboring gravely from a tertian fever, was sent from Lorvão a little of the sepulchral earth of the two Queens: and that by the intercession of the same quite he recovered from that fever, nor thereafter with it did he labor ever: and that finally much he makes of the said earth and in place of Relics venerates it.
[154] Theresia's sepulcher opened And these things about tertian fevers, about which many too occur in the first Process examples. Now a few things to Articles IV & V receive, about the opening of the sepulcher of one of the Queens, and the miracles through them in life performed. To IV indeed responding Beatrix, witness III, said, when was opened the sepulcher of Lady Theresia about 17 years ago, that she saw her body whole, without any corruption, in the said sepulcher, whence a most welcome came forth odor: that she saw there flowers, with which the body was on every side sprinkled, so fresh as if at that first hour they had been thrown in: and this very thing moreover also was seen by many Religious, who there were present.
[155] Elisabetha, witness IV, said, that she knows, because she saw the Queens in the temple of this monastery placed in two sepulchers of stone with their epitaphs; the body is found whole and sweetly smelling. in which they are said to rest for more than 400 years. The same present was when the sepulcher of Queen Theresia about 17 years ago was opened, and saw the body of the same incorrupt altogether and whole to be: and at the same time as was opened the sepulcher, burst forth from it a wondrous clearly fragrance, which by all present was thought miraculous. Finally saw the same Witness, to be lifted the body of the said Queen, and under it she beheld as also above it, a great force of flowers, so fresh, that at that same hour gathered they seemed; which the Nuns distributed to various persons and places. This moreover the said Witness very well saw, because among the first there she ran, when the sepulcher was opened. Fructuosus Fernandez & Emmanuel Gomez, witnesses XCII & XCIII, to the aforesaid add, that they, when was opened the sepulcher, were called by the mother Abbess, who then was Lady Maria de Mendoza; and saw the body devoid of corruption, with flesh covered all except that a tiny bit was lacking at the tip of the nose, as small as are (as the last says) two heads of pins.
[156] But these things about the opening of the sepulcher of the Queen Theresia, about the integrity of her body, about the fragrance of the odor thence diffused, about the beauty of the flowers fresh there found, to which other witnesses many consonant things depose, here let them suffice; especially since a fuller about the same narration, by Lady Magdalena de Vasconcellis written, above was given. A miracle of the same, while she lived, done. Let close this Process the Abbess of the monastery, Lady Agnes de Norogna, witness XI, who to Article V responding said, that she heard, and public it is in this monastery the fame, that Lady Queen Theresia, while she lived, performed many miracles; and that among others she had heard, that there had died in the infirmary a Religious some without Confession. Wherefore it was run to the said Queen, on prayer then engaged near the place, where she was to be buried. The matter known, at once ordered the Queen to be summoned the Religious (priests), that her confession they should receive; and to the person replying, who the sad news had brought, and repeatedly saying, what avails it to summon a Confessor, when the said nun now is dead: charged the Queen, that her commands she should execute without tergiversation. And when there entered the infirmary the called Religious, they found the said Nun alive, confessing they heard, and afterward she died.
INDEX OF ERRORS
In the foregoing Life corrected.
Teresia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
Sancia, commonly Holy Queen, of the Cistercian Order, at Lorvão in Portugal (B.)
BY THE AUTHOR D. P.
[1] Of Alphonsus of Portugal the first King the son and successor Sancius, joined to Dulcia of Barcelona, and about the year 1178, as was said num. 62. From this marriage as soon as was born Tarasia, she was of years only 13, when [The Author errs by not distinguishing the time at which Teresia from Alphonsus of Leon] to Alphonsus King of Leon she married. Tarasia in the order of birth next followed Mafalda, to Henry of Castile still under age given as wife in the year 1214, she herself more than thirty years old. To be excused therefore by no means can it be, that each marriage he imagines Macedo, with a small interval, and with her father still living contracted: for he in the year 1212 died; Says however he num. 7, that the Leonese court, received now into it Tarasia, was fragrant with the odor of virtues; and thereby helped the neighboring emulation of Mafalda her sister who a little after her had married Henry I King of Castile and now for a long time with him dwelt; … and that as the Kings abroad in driving out the Moors with equal glory among themselves contended, so, what he says the Queens at home about restraining vices with equal praise contended. But Henry first was born in the year 1204, and her sister Mafalda from Henry of Castile were separated when Tarasia nine years before now had departed from Leon by divorce separated, in that very year in which her father had died.
[2] But true too from the said things it cannot be, that, Alphonsus the son of Sancius, did not dare his sisters to disquiet for the towns, by the paternal testament left, as long as the marriages with Alphonsus & Henry stood for fear of the husbands as says Macedo num. 14, when there he had said; that Tarasia from this a paternal dowry sufficiently ample to her husband had brought, almost equal to Mafalda to Henry. another error about the King the brother, troublesome to his sisters, For when his testament made Sancius in the year 1211, in the following year deceased, dissolved long since was the Marriage of Leon, the Castilian not even thought of: into which, although so unequal, that she consented Mafalda, induced she could be on account of the troubles which, her father dead, brought her brother, hoping that by the forces of the Castilians her rights she could defend. So far moreover is it that she with Henry long lived, that scarcely the marriage contracted, with insisting the boy's sister Berengaria, soon it was dissolved, and still a virgin the bride sent back into Portugal; when her sister Tarasia for quite 18 years had been from her husband separated. Meanwhile these all so treats the Author num. 8 & 9, as if under the same Pontiff and through the same Legate each cause was treated.
[3] None the less he errs when num. 10 he says, that the divorce sentence was passed, so that the children, as illegitimate, by the right of the kingdom should be interdicted. For just as one born with a like fault from Alfonso of Leon and Berengaria of Castile St. Ferdinand Innocent III declared the legitimate of the paternal kingdom successor; and the children of Tarasia, so also Celestine III ought to have declared legitimate the other Ferdinand from the same Alfonso and Tarasia first born, and then when the divorce of Tarasia was being done still living on account of the good faith of the parties whose contract ratified had held each kingdom's estates, both Ecclesiastical and secular, no account had of consanguinity openly known, as if in the case of so great a public good, the marriage not impeding.
[4] A graver too and more patent is the error, into which num. 43 goes Macedo, against the now said St. Ferdinand, where he says, and his stepson St. Ferdinand that the same Tarasia's husband, Alphonsus of Leon, bereaved of a successor of the kingdom from her to him born (Alphonsus he himself names, whom Sancius of Portugal, the boy's grandfather maternal, in his testament Ferdinand) and to the other younger, from Berengaria of Castile of the same name son, to whom as heir all the kingdom's estates an oath had made, on account of his turbulent and fierce disposition, less at the beginning fair and indulgent, and afterward hostile was. Hence, he says, first dissensions, then quarrels, at last open enmities arose; so that Alphonsus the father dying the kingdom of Leon to his daughters Sancia and Dulcia from Tarasia, about whom we treat, begotten, by testament left: so had alienated the mind of the father the sons' morals. Through that whole Chapter most basely deluded Macedo, I do not know whether he knew himself about a most holy youth to write, about whom to ask by right we can, what about B. Mary Ambrose asked, when did he even with his look injure his parents? For Lucas of Tuy a contemporary asserts, that so he obeyed the most prudent Berengaria the Queen his mother, although he was to the kingdom's summit exalted, as if he were a most humble boy, under the master's rod. Toward his father moreover so he conducted himself, that even by a war most unjust attacked, he preferred the brought to the bounds of Castile damages and burnings to suffer, than against him to fight; as confesses the same Lucas of Tuy, himself a subject of the King of Leon; acknowledging moreover, that as soon as composed peace between them was, Alphonsus certain rebels in his kingdom subdued, with King Ferdinand his son aid lending.
[5] What therefore alienated the father from the son? Not of this one, but of that one the fierce disposition and ambitious. He grieved that certain towns, by his uncle the King of Castile, and the causes of war between this one and his father once by right of war taken from him, and by reason of the marriage with Berengaria restored, with her from the bed separated again had returned to the Castilians. He grieved that by the industry of Berengaria it was done, that from his power withdrawn his son Ferdinand, King of Castile was constituted by his mother, the nearest of him, Henry abovesaid deceased, heir; when he himself this to himself to be owed pretended, as by the right of sex to the succession nearer: and he hated the Castilians, nor allowed them over Leon to rule. Hence by the same license, by which the Marriages' rights, also of kingdoms he thought he could refashion: but in vain, anticipating Berengaria's diligence those, who the Castilian King having spurned, in favor of the daughters preserved wished the unjust testament, themselves for them about to reign, and their marriages at their own discretion about to dispose.
[6] But the King now proclaimed Ferdinand, asked indeed was through Berengaria Tarasia that to Valencia she should come, to confer about the peace of the kingdoms, [and the concord with the sisters by him entered into the mother of them intervening.] and a dowry for her daughters to be constituted, and she came; but not as of the controversies, without her decided arbiter. This however num. 14 imagines Macedo, writing, that with Tarasia arriving, they laid down their arms and the angers the peoples; and when she asked they abstained from ambition, and by her one judgment to abide all promised. She moreover, of the masculine prerogative mindful, against her own daughters the mother a sentence passed … then to his preconceived error setting sail Macedo; Welcome, he says, to all the sentence was, and from it juster it seemed, that from a mother it proceeded, who right to love had preferred. And the daughters not reluctantly obeyed, because to the sentence reverence weight had brought, and because they knew Teresia once to have abdicated her state and freely to have yielded the kingdom.
[7] Too much also exaggeratingly it is said, that St. Ferdinand thus left in peaceful of the kingdom of Leon possession, ordered to his sisters to be assigned many and suitable towns, whence revenues which would be enough to a royal person to be sustained they might receive. Rodericus Archbishop of Toledo, to the whole matter present and the chief actor, inasmuch as Royal Chancellor, with all restored only writes that Tarasia what in the daughters' name were held, with them withdrew, content with the provision which to them King Ferdinand, and the Queen noble Berengaria should assign; revenues namely of thirty thousand gold pieces, in competent places to be received through the whole time of her life, nor beyond, whether celibate they or conjugal should prefer. Let be seen chapter VI of the Life of the holy King: and it will appear how far from the truth has gone here Macedo.
[8] Suspect too, nay convicted of fiction the same becomes, when num. 39, after he had narrated what Sancia did in the year 1223 at Mons Major, he says that her brother King Alfonsus, of Affinities most powerful desirous, Likewise about St. Sancia urged into marriage; then adds, There sought her before others Ferdinand, King of Castile and Leon, of Alphonsus and Berengaria son, who his Father and Mother had succeeded; a youth Magnanimous, and with royal virtues endowed; Sancia, unless by Christ preoccupied she were, of a spouse worthy. This one altogether was to the others to be preferred, as if she had been sought for St. Ferdinand as wife, and to her brother Alphonsus wondrously pleased. Each people that marriage with common zeal that it be done procured. But how could it? The kingdom of Castile Ferdinand his mother yielding received in the year of Christ 1219 of age 21 and a wife to himself congruous took in the same year Beatrix of Swabia, when Sancia now perhaps was passing her 40th year of age, apt who Ferdinand's mother to have been, if the dismissed by her sister Tarasia bed to enter she as a young girl had wished. Who would believe Berengaria a most prudent matron and the same of the spouse for her son to be chosen the arbiter, whose mother she could have been, who her brother Henry's unequal with Mafalda nuptials with so great zeal to be dissolved had procured, by a title similar to be disapproved for her son most dear to have ambitioned? But whether moreover even she had forgotten, why she herself, why before Tarasia from Alphonsus of Leon's bed were separated. But there was Sancius, father of Sancia, brother of Urraca, from whom born Alphonsus, father of Ferdinand. But if a dispensation to be sought you would say; with what face from Honorius III then Pontiff it to seek Berengaria could, who so powerfully had acted with his predecessor, by whose authority she too had been separated from her husband, that he would not dispense in the marriage of her brother Henry with Mafalda; Sancia's sister contracted or to be contracted, but the badly joined to be disjoined would order? I would prefer therefore to be ignorant what nuptials once before were by her brother Alphonsus proposed to Sancia, and she was very near in blood. than to divine about those, which both so unequal were, and so difficult about to be.
[9] Therefore this place too I strike out: just as also what num. 43 above noted is said, Alphonsus of Leon, the more gladly Tarasia dismissed, married Berengaria, because with her in dowry the kingdom of Castile he drew. For when she was married in the year 1197, The error about Berengaria about to marry with a right to Castile, there lived in Castile the Prince Ferdinand, in place of the other dead of the same name in hope of the succession a youth who as long as he lived no hope of succession to Berengaria there was.
[10] Moreover num. 50 enormously in the times' reckoning it is erred, as if to B. Ægidius appearing, at the very moment of her death, Sancia, and so in the year 1229, in the apparition to B. Ægidius made, soon together with herself in the heavenly ones to be predicted; when he first died in the year 1265, and his Life to the 14th of May published, num. 19 such an apparition relating, a far different and much more excellent fruit from that vision to have come to Ægidius commemorates.
[11] More easily will be pardoned, that other several following Macedo after num. 57, narrates about Dulcia, that by the prayers of Tarasia her mother revived, to days fifteen she survived. It was erred in the person of the mother, a dead woman raised by B. Anthony of Padua at the prayers of her mother. who the King of Leon's wife was, and who invoking St. Anthony, and him appearing, the revived girl is said num. 43 letter d, where I also said, among the wives or concubines of Alphonsus to have been a Portuguese one most noble, daughter of Ægidius de Soveresa, by the same, by which the first wife had been, Tarasia name, who to Alphonsus of Leon bore another Sancia, by her holy Brother Ferdinand the King constituted Commendatrix of the Order of St. James at S. Euphemia's at Toledo, where with incorrupt still body she is venerated as Blessed, deceased in the year 1270, on the 25th of July, when her Life we will give in this volume collected, but in that point to be corrected. He saw enough Macedo, that not agrees the circumstance of the place, in which the matter done is narrated among the older miracles of St. Anthony, when Tarasia long before had departed from the kingdom of Leon; and therefore to the Mother in the monastery being revealed he wishes the death of her daughter met in Castile (Leon he ought to have said) and is silent about St. Anthony, lest the same case it be understood to be, which everywhere others call into doubt: not about to doubt, if they had known, after the two Queens' divorce, to Alphonsus of Leon other wives to have been less solemnly married, and from them offspring. And so the miracle, as nothing to Tarasia and Dulcia pertaining (whom also the Author ancient of the miracles of St. Anthony does not name) to be struck out was. It does not seem that Macedo found it in the processes, but with the press running added it suggested from elsewhere: for the title of the Chapter only promises two things more marvelous than the prior events, that moreover is the third.
[12] Finally not rarely forgets Macedo the things before written by him, and to them afterward contradicts. For (to pass over the rest) that very Ferdinand, Berengaria's son, whose fierce and intolerable to his father disposition above he had said his of disinheriting the cause to have given; afterward he praises as a youth with virtues endowed and of Sancia as a spouse worthy. Likewise num. 18 treating of the reinforcements, to Tarasia, by her brother Sancius attacked, sent by Alphonsus her once Husband as a Leader to them set he asserts the aforesaid Ferdinand, Berengaria's Son, as if he then still under his father's power had been, who already long ago by maternal right in Castile reigned, and by his own auspices wars waged.
[13] These all to be explained were, that the Reader might understand, why a life, To be pardoned all these things to the extempore writer, by a Chronologer so unfortunate written, I could not into our work wholly unchanged insert; but in all those places corrected, or interpolated with additions my own. In the rest faith to a religious man, and the Process before his eyes having, to be held I judge; the style's also elegance I praise, but not the of doing the work speed; which how little it conduces to rightly writing history, already elsewhere against the same I was compelled to show on the 5th of May, in the Appendix to the Vindications for St. Hilary of Arles, until we obtain the original monuments. teaching this one to be distinguished from the other Hilary, Prosper's companion in the defense of St. Augustine, against what Macedo judged in the polemical Commentary for St. Vincent of Lérins. Admiration that one at Rome carried off, when of his extemporaneousness a public about to give a specimen, he offered on whatever proposed theme to versify, and whatever you bade him say was a poem. It would have been better at present for one about to write history to indulge himself a longer delay: and to exhibit whole the old monuments if any he had: he had moreover some, and especially the Manuscript Codex of Lorvão found by the Abbot of Tamaranes, about the year 1574, but the rest to be received, by the mandate of Henry the Cardinal, inquiring into the lives and miracles of the Holy Queens; which codex num. 65 is alleged.