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 us to become saints, for we may not have long to live. All your friends are longing for your return to the Oratory and send their kind remembrances to you. For myself

"I remain,

"Your most affectionate friend, "DOMINIC SAVIO."

This illness of young Massiglia, as we have said, appeared slight at first; more than once he seemed quite recovered; but again relapsed, until he was quite suddenly brought to the point of death.

Fr. Vafrè, who was his Director while at Mondonio, writes: "He had time to receive the last comforts of Religion, and did so with greatest edification; he died the death of the just man who leaves this world to go straight to his reward."

Savio was profoundly grieved at the death of his close friend, and although resigned to the Will of God, he mourned his loss for some time. It was almost the only occasion that I had seen his gentle face covered with the tears of sorrow. His one consolation was to pray for his friend's soul, and to get others to pray for him. More than once he said: "Massiglia has gone to join Gavio in heaven, when shall I go to join them in the bliss of Paradise?"

As long as Dominic lived, he had his friend often in mind, particularly at Mass and at the

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 spiritual exercises; he never ceased to recommend to God the soul of that friend, who, he felt, had been of such assistance to him. In fact this loss had more serious results than one would think, for it seriously affected the already weakened frame of the friend and his health, which had never been robust.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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text: Works of Jules Verne/Adventures of Captain Hatteras/The English at the North Pole/Chapter 21


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S far as the generality of boys is concerned, it would be considered quite extraordinary for them to maintain the high standard of conduct, and the continual endeavour after virtue that has been described above; that innocence of life and performance of good works, penances, and acts of special fervour. But these things made up the ordinary rule of Savio's life. Nothing short of extraordinary, again, were his wonderful faith, his constant hope, his ardent charity, and his perseverance till his last breath.

I now wish to describe certain facts that are really out of the common, and which may perhaps some day be the subject of criticism. It may be well to point out to the reader, that the facts to be related are very like others related in the Bible or in the Lives of the Saints; moreover I am relating what occurred under my own notice, and the incidents are given with scrupulous care; the conclusions to be drawn must be left for the discreet reader.

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 THE URBAN RAT

AND

THE SUBURBAN RAT

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Very often when Dominic went into the church, principally on his Communion days, or when the Blessed Sacrament was exposed, he fell into what was clearly a sort of rapture or ecstasy; and thus he would remain for a very long time, if he were not called away to fulfil his ordinary tasks.

It happened one day that he was absent from breakfast, from class, from the mid-day meal, and no one knew where he was; he was not in the study, nor in the dormitory. The Director was informed, and he had a suspicion that he knew where to find him, namely in the church, as had happened before. He went to the church, and up into the choir near the sanctuary; there stood the boy like a statue; one foot was in front of the other, and one hand was on a book stand nearby, while the other was on his breast. His face was turned towards the sanctuary and his gaze fixed on the tabernacle. His lips were not moving. The Director called him; no reply; he shook him gently; then he turned and said: "Oh, is the Mass over!" "See," said the priest, showing him his watch; "it is two o'clock." The boy said he was sorry for his transgression of the rule, and the Director sent him off to dinner, saying: "If anyone asks you where you have been, say that you have been carrying out an

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 order of mine." This was in case any inquisitive boy should put inopportune questions to him.

Another day, after making my usual thanksgiving, I was going out of the sacristy, when I heard a voice in the choir, as if someone were disputing. I went in to see what was the matter, and found Savio there. He was talking, and waiting every now and again as though listening to the answer. Among other things he said, I distinctly caught the words: "Yes, oh my God, I have already said it, and I say so again: I love Thee and will love Thee till my last breath. If Thou knowest that I should ever offend Thee, let me die; yes, I would die rather than commit sin."

I sometimes asked him what happened when he stayed behind like that. He would answer in all simplicity: "I become distracted, and losing the thread of my prayers, I behold such beautiful and entrancing sights that hours seem to go in a moment."

One day he came to my room and said: "Come quickly, Father, come with me, there is a good work to be done."

"Where am I to go," I said. "Make haste, make haste," he said. I hesitated, but as he insisted, and past experience had shown me the importance of such invitations, I went down with him. He went first, I followed. Down one street, then another, then a third, all in silence;

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 there was yet another turning, and at a certain door he stopped; there he went up the stairs to the third floor, rang the bell vigorously, and turning to me said: "It is here that you are wanted." Then he went away.

The door was opened and a woman appeared. "Oh, make haste," she said, "quick, or it will be too late. My husband has abandoned his faith; now he is at the point of death and wishes to die a Catholic." I went over at once to the bedside, to the sick man, who was indeed very anxious to put the affairs of his soul in order. I did what I could for the man without loss of time, and his confession was just completed, when the parish priest who had been sent for, arrived. He just had time to administer Extreme Unction with one anointing, when the man breathed his last.

Afterwards I asked Dominic how he knew that there was a man ill at that house; he did not answer, but looked at me with an air of sadness, and I noticed that tears were beginning to come. I did not question him further.

Purity of life, love of God, and his longing for heavenly things had made Dominic almost habitually absorbed in God. At times, even during recreation, these visitations would occur to him. He would drop out of the game and walk

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 THE IMPECUNIOUS CRICKET

AND

THE FRUGAL ANT

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 away alone. Asked why he left his companions he would answer: "My usual distractions are assailing me; it seemed to me that Heaven opened and I have to leave my companions for fear that I should say something that would appear to them ridiculous."

On one occasion something was being said about the reward of the innocent souls. Dominic had given his opinion, and by the thought of such things he was quite carried away; he became motionless at first, then dropped into the arms of someone standing near. These ecstacies in fact came on in many different places, in the study, going to and from school, and even during class.

It was remarkable that he often spoke about the Sovereign Pontiff, and expressed the desire of being able to see him, as he had something of great importance to tell him. As he had repeated this on several occasions, I one day asked him what the important matter was. He replied: "If I could have an interview with the Pope, I would tell him, that in spite of the great tribulations which he has to endure at present he should never slacken in his particular solicitude for England: God is preparing a great triumph for Catholicism in that kingdom."

"Why, what grounds have you for that statement?"

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 THE PAMPERED LAPDOG

AND

THE MISGUIDED ASS

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 THE INHUMAN WOLF

AND

THE LAMB SANS GENE

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10 sexual orientation or gender identity without knowing the sex of the affected individuals, there is no reason why the same employer could not lawfully implement the same policy even if it knows the sex of these individuals. If an employer takes an adverse employment action for a perfectly legitimate reason—for example, because an employee stole company property—that action is not converted into sex discrimination simply because the employer knows the employee’s sex. As explained, a disparate treatment case requires proof of intent—i.e., that the employee’s sex motivated the firing. In short, what this example shows is that discrimination because of sexual orientation or gender identity does not inherently or necessarily entail discrimination because of sex, and for that reason, the Court’s chief argument collapses.

Trying to escape the consequences of the attorney’s concession, the Court offers its own hypothetical:

"“Suppose an employer’s application form offered a single box to check if the applicant is either black or Catholic. If the employer refuses to hire anyone who checks that box, would we conclude the employer has complied with Title VII, so long as it studiously avoids learning any particular applicant’s race or religion? Of course not.” Ante, at 18."

How this hypothetical proves the Court’s point is a mystery. A person who checked that box would presumably be black, Catholic, or both, and refusing to hire an applicant because of race or religion is prohibited by Title VII. Rejecting applicants who checked a box indicating that they are homosexual is entirely different because it is impossible to tell from that answer whether an applicant is male or female.

The Court follows this strange hypothetical with an even stranger argument. The Court argues that an applicant


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 THE SYCOPHANTIC FOX

AND

THE GULLIBLE RAVEN

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20 (with a sarcasm that is completely thrown away on her). You have been wonderfully quick, precious quick!

(He is now at the foot of bed, is by its side, holding the medicine spoon insinuatingly in her mouth.)

(proudly, as she pours out medicine). Michael, now you will see how father takes it.

(hedging). Michael first.

(full of unworthy suspicions). Father first.

. It will make me sick, you know.

(lightly). Come on, father.

. Hold your tongue, sir.

(disturbed). I thought you took it quite easily, father, saying ‘Thank you, kind parents, for’

. That is not the point; the point is that there is more in my glass than in Michael’s spoon. It isn’t fair, I swear though it were with my last breath, it is not fair.

(coldly). Father, I’m waiting.

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Rh could not answer the question whether he or she is homosexual without knowing something about sex. If the applicant was unfamiliar with the term “homosexual,” the applicant would have to look it up or ask what the term means. And because this applicant would have to take into account his or her sex and that of the persons to whom he or she is sexually attracted to answer the question, it follows, the Court reasons, that an employer could not reject this applicant without taking the applicant’s sex into account. See ante, at 18–19.

This is illogical. Just because an applicant cannot say whether he or she is homosexual without knowing his or her own sex and that of the persons to whom the applicant is attracted, it does not follow that an employer cannot reject an applicant based on homosexuality without knowing the applicant’s sex.

While the Court’s imagined application form proves nothing, another hypothetical case offered by the Court is telling. But what it proves is not what the Court thinks. The Court posits:

"“Imagine an employer who has a policy of firing any employee known to be homosexual. The employer hosts an office holiday party and invites employees to bring their spouses. A model employee arrives and introduces a manager to Susan, the employee’s wife. Will that employee be fired? If the policy works as the employer intends, the answer depends entirely on whether the model employee is a man or a woman.” Ante, at 11."

This example disproves the Court’s argument because it is perfectly clear that the employer’s motivation in firing the female employee had nothing to do with that employee’s sex. The employer presumably knew that this employee was a woman before she was invited to the fateful party. Yet the employer, far from holding her biological sex


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] . It’s all very well to say you are waiting; so am I waiting.

. Father’s a cowardy custard.

. So are you a cowardy custard.

(They are now glaring at each other.)

. I am not frightened.

. Neither am I frightened.

. Well, then, take it.

. Well, then, you take it.

(butting in again). Why not take it at the same time?

(haughtily). Certainly. Are you ready, Michael?

(as nothing has happened). One—two—three.

( partakes, but resorts to hanky-panky.)

. Father hasn’t taken his!

( howls.)

(inexpressibly pained). Oh father!

(who has been hiding the glass behind him). What do you mean by ‘oh father’? Stop that row, Michael. I meant to take mine but I—missed it. ( shakes her head sadly

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text: Cutter of Coleman-street/Act 2 Scene 3

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Rh He has everything to bother him. Whilst we are amusing ourselves in the hold of a ship shoveling coal, swinging a hammer in front of a forge, toiling up a ladder with bricks, stitching until our eyes grow dim at the board, gaily riding up and down for twelve hours per day, seven days per week, on a trolley car, riding around the city in all weather with teams or swinging by the skin of our teeth on the iron framework of a skyscraper, standing at our ease OUTSIDE the printing office door listening to the musical click of the linotype as it performs the work we used to do INSIDE, telling each other comforting stories about the new machinery which takes our places as carpenters, harness-makers, tinplate-workers, laborers, etc., in short whilst we are enjoying ourselves, free from all mental worry.

Our unselfish tired-out bosses are sitting at home, with their feet on the table, softly patting the bottom button of their vests.

Working with their brains.

Poor bosses! Mighty brains!

Without our toil they would never get the education necessary to develop their brains; if we were not defrauded by their class for the fruits of our toil we could provide for education enough to develop the mental powers of all, and so deprive the ruling class of the last vestige of an excuse for clinging to mastership, viz., their assumed intellectual superiority.

I say “assumed,” because the greater part of the brainwork of industry to-day is performed by men taken from the ranks of the workers, and paid high salaries in proportions as the develop expertness as slave-drivers.

As education spreads among the people the workers will want to enjoy life more; they will assert their right


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12 against her, rated her a “model employee.” At the party, the employer learned something new, her sexual orientation, and it was this new information that motivated her discharge. So this is another example showing that discrimination because of sexual orientation does not inherently involve discrimination because of sex.

In addition to the failed argument just discussed, the Court makes two other arguments, more or less in passing. The first of these is essentially that sexual orientation and gender identity are closely related to sex. The Court argues that sexual orientation and gender identity are “inextricably bound up with sex,” ante, at 10, and that discrimination on the basis of sexual orientation or gender identity involves the application of “sex-based rules,” ante, at 17. This is a variant of an argument found in many of the briefs filed in support of the employees and in the lower court decisions that agreed with the Court’s interpretation. All these variants stress that sex, sexual orientation, and gender identity are related concepts. The Seventh Circuit observed that “[i]t would require considerable calisthenics to remove ‘sex’ from ‘sexual orientation. Hively, 853 F. 3d, at 350. The Second Circuit wrote that sex is necessarily “a factor in sexual orientation” and further concluded that “sexual orientation is a function of sex.” 883 F. 3d 100, 112–113 (CA2 2018) (en banc). Bostock’s brief and those of amici supporting his position contend that sexual orientation is “a sex-based consideration.” Other briefs state that sexual orientation is “a function of sex” or is “intrinsically related to


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22 ''over him, and goes into the bathroom. They are looking as if they did not admire him, and nothing so dashes a temperamental man.) I say, I have just thought of a splendid joke. (They brighten.) I shall pour my medicine into Nana’s bowl, and she will drink it thinking it is milk! (The pleasantry does not appeal, but he prepares the joke, listening for appreciation.'')

. Poor darling Nana!

. You silly little things; to your beds every one of you; I am ashamed of you.

(They steal to their beds as returns with the chocolate.)

. Well, is it all over?

. Father didn’t (Father glares.)

. All over, dear, quite satisfactory. ( comes back.) Nana, good dog, good girl; I have put a little milk into your bowl. (The bowl is by the kennel, and begins to lap, only begins. She retreats into the kennel.)

. What is the matter, Nana?

(uneasily). Nothing, nothing.

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 THE CONFIDING PEASANT

AND

THE MALADROIT BEAR

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text:
The Vaudois Teacher

 * "The Vaudois Teacher", in The Writings of John Greenleaf Whittier, vol. I (1892)
 * "The Vaudois Teacher", in The Complete Poetical Works of John Greenleaf Whittier (1895)

title: The Vaudois Teacher


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 THE ABBREVIATED FOX

AND

HIS SCEPTICAL COMRADES

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 THE HOSPITABLE CALEDONIAN

AND

THE THANKLESS VIPER

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 THE IMPETUOUS BREEZE

AND

THE DIPLOMATIC SUN

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 executioner. I need not argue this point further. Its truth is borne upon its face.

But I go further. I dare not only to impeach the mob, I impeach and discredit the veracity of men generally, whether mobocrats or otherwise who sympathise with lynch law, whenever or wherever the acts of coloured men are in question. It seems impossible for such men to judge a coloured man fairly. I hold that men who openly and deliberately nullify the laws and violate the provisions of the Constitution of their country, which they have solemnly sworn to support and execute, are not entitled to unqualified belief in any case, and certainly not in the case of the Negro. I apply to them the legal maxim, "False in one, false in all." Especially do I apply this maxim when the conduct of the Negro is in question.

Again I question the Negro's accusers on another important ground; I have no confidence in the veracity of men who publicly justify themselves in cheating the Negro out of his constitutional right to vote. The men who do this, either by false returns, or by taking advantage of the Negro's illiteracy, or by surrounding the ballot box with obstacles and sinuosities intended to bewilder him and defeat his rightful exercise of the elective franchise, are men who should not be believed on oath. That this is done and approved in Southern States is notorious. It has been openly defended by honest men inside and outside of Congress.

I met this shameless defence of crime face to face at the late Chicago Auxiliary Congress, during the World's Columbian Exposition, in a solemn paper by Prof. Weeks, of North Carolina, who boldly advocated this kind of fraud as necessary and justifiable in order to secure supremacy, and in doing so, as I believe, he voiced the moral sentiment of Southern men generally.

Now, men who openly defraud the Negro of his vote by all manner of artifice, who justify it and boast of it in the face of the world's civilization, as was done by Prof. Weeks at Chicago, I hardly need say that such men are not to be depended upon for truth in any case where the rights of the Negro are involved. Their testimony in the case of any other people than the Negro would be instantly and utterly discredited, and why not the same in this case? Every honest man will see that this point is


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 Linsey-Woolsey, 127 and n. 7; 340 and n. 1.

Linstock, or Linden-stock, 205 and n. 4.

Little Sodom, 149 and n. 5.

Liturgy-indenture, 300 and n. 3.

Lob's pound, 115; a cant term for the jail or the stocks, 115, n. 2.

Lobsters, 409; a regiment so nicknamed, 409, n. 2.

London, energy of the ladies of, 204 and n. 4; the great Plague in, 312 and n. 3.

Longees, 274 and n. 4.

Longueville, William, the friend of Butler, Life, xiii, xvi.

Loudun, the Nun of, 217 and n. 3.

Louis XIV., remarks on, by Butler, Life, x.

Love, a felon, 151 and n. 6; free as air, 287 and n. 5; the power of, 427 and n. 1.

Love, Christopher, a Presbyterian, 378, n. 2.

Love-powder, 291.

Lovers' quarrels, 301 and n. 1.

Loyalists, succession of, 334, n. 1.

Loyola, Ignatius, 351, n. 6; 388, n. 1.

Lucan, lines of, 61, n. 2.

Luez, 389 and n. 3.

Luke, Sir Samuel, 2, n. 1; 4, n. 2; some account of, Life, v; 39, n. 1; alluded to, 278, n. 4

Lunsford, 372 and n. 2.

Lurch, 331 and n. 5.

Luther, Martin, and the devil, 216 and n. 4.

Lydian and Phrygian dubs, 167 and n. 3.

Macbeth quoted, 90, n. 2.

Machiavelli, Nicholas, 314; some account of, 314, n. 1.

Madame and a Don, 198 and n. 4.

Magellan, discovery of, 242.

Maggots in meat, 222 and n. 4; in cheese, 225; convinced to flies, 370 and n. 6.

Magi, the ancient, 25, n. 2; Persian, 327 and n. 1.

Magician, Indian, 236 and n. 2.

Magnano, the Tinker, his character and accomplishments, 55, 56; dismounts Ralpho by stratagem, 74; wounded in imagination, 104.

Mahomet, his kindred ill-favoured, 52, n. 2; the body of, 230 and n. 3; 351 and n. 5; the Turk's patriot, 371, n. 2.

Main-prized lover, 213 and n. 2.

Maintenance, 419 and n. 4.

Malignants, 67 and n. 3.

Mall Cutpurse, 57.

Mamalukes, particulars respecting the, 39, n. 1.

Mammon and the Cause, 373 and n. 2.

Man, wise, said to govern the stars, 29, n. 1; in the moon, 221 and n. 3; 244; character of an impudent one, 267, n. 1; sometimes called the Lord of the world, 433 and n. 1.

Mandrake, and its wife, 295 and n. 4.

Mandrill, their abduction of women, 150, n. 4.

Manicon, or strychnon, 280 and n. 1.

Manorial Rights, 440, n. 1.

Mantos, yellow, worn by brides, 292 and n. 3.

Marcly Hill, 373 and n. 1.

Margaret's fast, 348 and n. 2.

Marriage, a dragon. 160; alluded to, 287 and n. 2; form of, in the Common Prayer Book, 302 and n. 4.

Marriage-contract, 410, n. 2.

Marry-guep, 93 and n. 2.

Mars and Saturn, 218 and n. 6.

Marshall, Mr, 185, n. 1.

Marshall, Stephen, 396, n. 1.

Martlet, 229 and n. 1.

Mascon, saints at, 217 and n. 1.

Matrimony and hanging, 166 and n. 4; words used in the service of, 346 and n. 4; go by destiny, 419 and n. 2.

May-pole idol, at Kingston, 253 and n. 4.


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 "I will tell you, but do not mention it to others, for they might think it ridiculous. But if you go to Rome, tell Pius IX. for me. This is why I think so. One morning, during my thanksgiving after Communion, I had a repeated distraction, which was strange for me; I thought I saw a great stretch of country enveloped in a thick mist, and it was filled with a multitude of people. They were moving about, but like men, who, having missed their way, are not sure of their footing. Somebody near by said: 'This is England.' I was going to ask some questions about it when I saw His Holiness Pius IX. as I had seen him represented in pictures. He was majestically clad, and was carrying a shining torch with which he approached the multitude as if to enlighten their darkness. As he drew near, the light of the torch seemed to disperse the mist, and the people were left in broad daylight. 'This torch,' said my informant, 'is the Catholic religion which is to illuminate England.'"

When I was in Rome in 1858 I related this to the Holy Father, who was greatly interested and said: "What you have told me confirms me in my resolution to do all that is possible for England, which has long been the object of my special care. What you have related is, to put it at its lowest estimation, the counsel of a devout soul."

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There are many other facts of a somewhat similar nature, but which are out of place in a small life like this. I have left them on record, so that, when, in the opinion of others, their publication is demanded, they maybe given to the world.

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HE brief years of Dominic's innocent life, as above related, may well be considered as a continual preparation for death. But he regarded the Sodality of the Immaculate Conception, which he had practically founded, as a secure means for obtaining the assistance of the Blessed Virgin, at the point of death, which many thought to be a not very remote contingency in Dominic's case. I do not know exactly whether he had a revelation concerning the time or circumstances of his death, or merely a presentiment of it, but it is certain that he spoke of it a good time before it occurred, and with such clearness and circumstantial knowledge, that it could not have been described more exactly by one who had actually witnessed his death.

On account of the state of his health, every care was taken to moderate his studies and his exercises of piety; but as an effect of his natural delicate build, and the constant spiritual effort, his strength gradually gave way. He had no misgivings about this himself, and had often said: "I must hurry,

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 or else night will overtake me on the way," which meant that he had only a short time left to him, and that he should use it well in the performance of good works.

It is the custom at the Oratory for the boys, to make the exercises for a good death every month. This consists chiefly in approaching the Sacraments of Confession and Holy Communion as though it were to be for the last time. Pius IX. had granted several indulgences to this pious exercise. Dominic always made this preparation for a good death with an exactitude that could not be excelled. Among the prayers said in public on this day are an Our Father and Hail Mary for the one amongst us who shall be the first to die. On one of the monthly exercise days Dominic playfully said: "Instead of saying 'for the first one amongst us who is to die,' it ought rather to be: 'for Dominic Savio, who will be the first one amongst us to die.'" And this he remarked on more than one occasion.

In 1856, just before the month of May began, he went to his Director to ask for some special guidance in order to keep the month with particular devotion. The Director told him it should be done by the most exact fulfilment of one's duties, by receiving Holy Communion daily, and performing some little act in honour of Our Lady every day. Dominic then wished to know what special grace

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 he should ask for, and was told to ask that Our Lady might obtain for him an improvement in health, and the grace to become more pleasing in the sight of God. To this Dominic replied: "Yes, I shall ask the grace to become a saint, that she may help me in the last morgent of my life and that I may die a holy death."

In fact during that month he seemed to be living only outwardly amongst us and to be more than usually in communion with the world of angels; and his efforts to do something in honour of Our Lady every day were remarkably successful, so much so, that a companion was prompted to remark to him: "If you do so much this year, how will you be able to improve upon it next year?" Dominic replied: "You may leave that to me; I must do all that is possible this year, and if I am here next year, I will answer your question."

In order that his failing health might have every care I arranged for a medical consultation. Dominic was examined by these specialists, and all wondered at his bright cheerfulness of disposition, the acuteness of his intellect, and the prudence displayed in his replies. Dr. Vallauri, of distinguished memory, who was one of the most eminent consulting physicians, said: "What a priceless treasure you have in this boy!"

I asked him what was the cause of the boy's

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 gradual decline, that could be noticed almost day by day. He said it was the delicacy of his constitution, his precocious knowledge, and the constant highly strung tension of his whole being; these were too great a strain on his vital powers.

"Is there any remedy that you can suggest?"

"The best remedy, as far as I can see, is to let him go to Paradise, for which he seems to be quite ready; but the only thing that can prolong his life is to make him put his studies entirely aside, and let him have some light occupation suitable to his strength."

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OMINIC'S gradual decline was not so rapid or so marked as to cause him to be continually in bed; he sometimes went into the class room, or the study, or helped in some light domestic work, as the doctor had suggested; but his chief delight was to attend on his sick companions whenever there chanced to be any. But he seemed to derive such pleasure from it that he doubted whether it could be meritorious in the sight of God.

However, while he waited upon their needs he was particularly pleased to be able to assist them in some spiritual way, and was very skilful in his method of so doing. He remarked to one companion that the poor body could not last for ever, so that it had to become weak some time or other and gradually be consumed; but then the soul which had been set free would go to its everlasting home, and enjoy an eternal happiness. If the medicine were distasteful, he would remark to the

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 sick boy that it was not nearly as bad as the gall and vinegar of our Divine Lord, and that it was ordained by God that these remedies should be provided for the body.

Dominic's own health had already made it evident that he would have to leave the Oratory and go home for his native air. He had a great repugnance to this, for it interrupted his practices of piety; and in fact I had sent him to his home just before this, but he only remained there a few days and then returned to the Oratory. I must own that our regret was mutual and I would have made every sacrifice to keep him amongst us; I regarded him with the affection that a father has towards the best beloved of his sons. But the recommendations of the doctors made it clear that it would be against all prudence to keep him longer at the Oratory, especially as he had been troubled with a severe and obstinate cough for some days.

Notice was accordingly sent to his father and the day for his departure was fixed for March 1st, 1857. In order to make a sacrifice of his will to God, Dominic submitted to this arrangement, for he would have much rather ended his days at the Oratory. Somebody suggested to him that it would not be for long, and that he would return quite well and be able to continue his studies.

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 But Dominic was under no misapprehension; he replied that he was going away and he knew quite well that he would never return.

On the evening before his departure he stayed with me a long time, so much so that he had no wish to leave me. He had a great many questions to ask, concerning chiefly his own method of action as an invalid, which now he was, and how he might make that state meritorious. I told him that he should offer his illness and his life to God. He was anxious about his past faults and whether I thought he would be saved. I assured him that whatever he might have committed was forgiven, and that he need have no fear of being saved. In regard to temptations, I counselled him to reply to the tempter that he had already given his soul to Our Lord, who had redeemed it with His Precious Blood.

He had many further questions about dying and about Heaven, and he seemed like one who had his foot upon the threshold of Heaven and wanted to know beforehand what it was like.

The day for his departure happened to be the day for the exercises of a happy death, and these he made with the utmost fervour. In fact I have no words in which to describe the devotion with which he approached the Sacraments, though it made a deep impression on me. He regarded

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 these exercises as his actual preparation for death, and thought that perhaps his end might come at any moment.

His few preparations for departure were soon made, though they were carried out with that scrupulous care which showed that he regarded them as the last acts he would do at the Oratory. He went to each of his companions to say goodbye, and to several he gave a little message of advice or encouragement or recommendation. To one boy he owed a few pence. He called to him and said: "Come let us put our accounts right, or else there may be trouble in settling accounts with God." To his associates in the Confraternity of the Immaculate Conception he had some special advice to give, and encouraged them always to have the greatest confidence in Our Lady.

When he was going he turned to me and said: "Then you will not have my body with you, and I must needs take it to Mondonio? It would have been but a brief inconvenience and then all would be over . . . . But the Will of God be done. If you go to Rome do not forget the message I have given you concerning England; pray that I may have a happy death, and that we may see each other again in Heaven.

We had reached the door of the Oratory leading out to the street. He still had hold of my hand,

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 but he turned to his companions and said: "Goodbye, my friends, pray for me, and may we meet again in Heaven where there are no more partings." Just as he was leaving he said to me: "I would like a present as a souvenir." I asked him what he would prefer to have, a book for example?" No, something better than that." I thought perhaps he wanted something for his journey and suggested it to him. He replied: "Yes, it is exactly that, something for the journey to eternity. You have spoken of a plenary indulgence from the Pope, for those who are dying; I should like to participate in that."

I said I would willingly insert his name amongst those who should enjoy that privilege which I had obtained especially from Rome.

Thus he left the Oratory where he had spent the last three years. They had been three happy years for the boy, three years of continual edification for his companions and even for his superiors; he had left it now to return no more.

His parting salutations, so unusual in a boy, had astonished all of us. We knew that he suffered a good deal from his illness, but as he was nearly always up and about, we were not accustomed to regard it as causing immediate anxiety. His cheerful disposition also went far to conceal his sufferings. Therefore, although we

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 were inclined to take his parting words seriously, and were greatly grieved at them, we still had hopes that he would return and continue his studies. But the sequel proved otherwise. He was ready for Heaven; during the few years of his boyhood he had merited the reward of the just, and it seemed that God designed to take him to Himself in the spring time of his life, and before he should encounter those dangers which bring shipwreck often even to the purest souls.

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OMINIC had left the Oratory on the 1st of March. The journey home in the carriage and the change of scene appeared to do him good, and therefore it was not thought necessary that he should remain in bed. But after a few days he seemed to become weaker, his appetite was poor, and his cough more noticeable, so that the doctor was consulted. His opinion was that the boy was a great deal worse than he appeared. He had him put to bed at once, and as he thought there was some inflamation he had recourse to blood letting.

This remedy usually had great terrors for the young. The doctor therefore advised Dominic to fix his attention on something else, and to have patience and courage. The boy smiled and said: "What is such a little wound compared to those made by the nails in the hands and feet of our Saviour?" Then with the greatest tranquillity of mind, in almost a playful mood, and without the least sign of apprehension, he watched the whole

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 operation. When it had been repeated several times he seemed to be somewhat better; the doctor thought there was a turn towards improvement; his parents thought likewise; but Dominic was not to be brought to their opinion. Guided by the thought that it is better to receive the Sacraments in good time, than to delay till it was too late, he sent for his father and said: "Father, I think it would be better to consult the heavenly physician. I wish to go to Confession and Communion."

His parents quite thought that he was on the road to recovery; it was with sorrow they heard such remarks as these, and it was just to satisfy his desire that they sent for the priest. He came at once, heard the boy's confession and, in accordance with his request, brought the Holy Viaticum.

The devotion and eager fervour displayed by Dominic under these circumstances is better imagined than described. Whenever he approached the Sacraments it was in the attitude and dispositions of a Saint Aloysius, and now that he received them for what he deemed to be the last time, it was with outbursts of ardent love that his heart went out to meet his Divine Lord.

He recalled then the promises he had made at his First Communion: how he had besought

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 Jesus and Mary to be his constant friends, and resolved to prefer death rather than wilfully give way to sin. When his thanksgiving was over he said in complete tranquillity: "Now I am at peace; it is true that I have to make the long journey to eternity, but with our Divine Lord by my side, I have nothing to fear; tell everyone that if they have Him there is nothing to fear, not even death itself."

Dominic had always been a model of patience under suffering, but this virtue was even more conspicuous in him during his last illness, which he bore as a Saint. Whatever he could do for himself, he wished still to do, so as not to inconvenience anyone; he thought his parents had already had too much to bear from him. He took any and every medicine without the least sign of distaste, and underwent ten times the operation of blood letting without any sign of impatience.

After four days of attendance the doctor congratulated the boy and his parents on the improvement he found, and told the mother and father to thank God that now the worst was over, and only convalescence remained.

The parents were naturally pleased; but Dominic smiled and said: "The world is overcome. I have now only to make a befitting appearance before God."

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When the doctor had gone, Dominic seemed to place no reliance on his promise of recovery, and asked that the Sacrament of Extreme Unction might be administered to him. In this again the parents only complied in order to satisfy him, for neither they nor the priest could perceive any signs of his being near to death; the very serenity of his countenance, and his bright conversation, made them believe that there was really some improvement.

But whether Dominic was guided by sentiments of devotion, or whether some divinely inspired voice had spoken to his heart, the fact is that he counted the days and hours of his life as a person reckons numbers in arithmetic, and every moment was occupied in preparation to appear before God. Before

receiving Extreme Unction he expressed his devotion thus: "Pardon my sins, O God, for I love Thee, and wish to love Thee for ever! May this Sacrament which Thou permitted me to receive in Thy infinite mercy, blot out all the sins I have committed by my hearing, sight, tongue, hands and feet; may my body and soul be sanctified through the merits of Thy passion. Amen."

He answered all the responses in such a clear voice, and with such realisation of their meaning, that one would have imagined him to be in perfect

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 health. It was then the 9th of March, the fourth day of his illness, and the last day of his life. His strength was diminishing, and remedies seemed to have no effect, so that the Papal Blessing was given. He said the Confiteor himself, and responded to the priest in his turn. When he was told that it earned with it a Plenary Indulgence, he showed the greatest joy and said Deo gratias et semper Deo gratias. Then he turned to the Crucifix and recited some verses of a favourite hymn.

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T is one of the maxims of our Faith that at the hour of death we reap the fruit of our good works during life: Quae seminaverit homo, haec et metet. However, it sometimes happens that good, pious people experience fear and dread at the approach of death. This is in accordance with the adorable decrees of God, who wishes to purify those souls from the small stains they may have contracted, so that they may increase their merit in heaven.

It was not thus with Dominic Savio. It is my conviction that God deigned to give him the hundredfold, which He bestows upon the souls of the just, as a preliminary to the glory of Paradise. And indeed the innocence which he preserved to the last moment of his life, his generous Faith, his habit of constant prayer, his mortifications, and the sufferings which had, as it were, beset his life, certainly merited that consolation for him at the hour of death.

Hence it was that he perceived his end approaching with the tranquillity of an innocent soul; it would seem that he did not feel even the

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 suffering and oppressiveness which are a natural outcome of the efforts of the soul to break the bonds by which it is united to the body. In short, Savio's death was more like the passing into a peaceful slumber.

By the evening of March 9th he had received all the consolations of our Holy Religion. Anyone listening to his voice, or noticing his cheerful countenance, would have thought he was lying in bed for a little rest. His brightmanner, his looks, still full of life, the complete possession of his senses, quite astonished everyone, and nobody, except himself, believed him to be on the point of death.

An hour and a half before he passed away, the parish priest came to see him, and seeing how calm he was, he was surprised to hear him recommending his soul to God. He continued to make aspirations and short ejaculations expressing his desire to go speedily to heaven.

The priest remarked: "I am at a loss to know what to suggest for the recommendation of a soul of this sort."

He recited some prayers, and was about to leave, when Dominic asked him for some final thought by way of souvenir. The priest said he could recommend nothing to him but the thought of the Sacred Passion; Dominic thanked him for this

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 and continued to recall it, and to repeat invocations to Jesus and Mary. Then he rested for about half an hour.

At the end of that time he turned to his parents and said: "Father, it is time."

The father replied: "I am here, my son, what would you like?"

"It is time, father; get my prayer book, and read the prayers for a good death."

At these words the mother began to weep, and had to go out of the room. The father was greatly moved, but he restrained his grief so as to read the prayers. Dominic repeated them after him, and, in the proper place, said by himself: "Merciful Jesus, have mercy on me." When they came to the part which says: "But deign to receive me into Thy Kingdom where I may for ever sing Thy praises," Dominic added: "Yes, that is exactly what I desire; to sing the praises of God for all eternity." He now seemed to rest a moment, as though pondering over something in his mind. Then he opened his eyes again, and said with a clear voice, and a smiling countenance: "Goodbye, father, goodbye; the priest wanted to tell me something else, but I cannot remember it now.... Oh! what a beautiful sight I behold ...." Thus saying, with his hands joined, and a heavenly smile, his soul passed away.

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Yes, go forth, faithful soul, to meet thy Creator; Heaven is opened to thee, and the angels and saints are rejoicing for thee; Jesus, whom you loved so much, invites you and says: "Come, good and faithful servant, thou hast fought and won the victory, come and enjoy that happiness which will never fail: Intra in gaudium Domini tui."

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HE last words uttered by Dominic, as related in the preceding chapter, did not give his father the impression that he was dying, He thought he was again falling into a brief period of repose. He went out of the room for a few minutes, and on his return spoke to Dominic; but there was no reply, and he perceived that he had really expired. The grief of the parents and their desolation at the loss of such a son may be well imagined.

News was most anxiously awaited at the Oratory. A letter was dispatched to me in haste by his father, and when I read: "I have sad news for you," I concluded that all was over. He went on to say: "Our dear son, your pupil, gave up his soul to God yesterday evening, with the innocence of another St. Aloysius, and after receiving the Holy Sacrament in a most edifying manner."

There was consternation at the Oratory when I told the boys. Some were in grief at the loss of such a true friend; others, at being deprived of a valuable adviser, and all missed the inspiring example of his virtuous life. Some gathered

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 together to say a prayer for him, but the greater number declared that they were sure he was a saint and already in Paradise. Some began immediately to invoke his intercession, and there was a general endeavour to get something that had belonged to him, as a relic. The master of the class that he attended in Turin, Father Picco, announced the sad tidings to his boys in these words:

"A short time ago, I happened to speak to you about the uncertainty of human life, and I pointed out that death does not spare even those who are in the spring time of youth. On that occasion, I had an example in one of the boys, who had been a pupil of this very class, a boy full of life and vigour, and yet after a few days absence we heard that he had been taken ill and had passed away, to the great sorrow of his parents and relations.

"When I brought forward that example I little thought that this year would be saddened by a similar occurrence, that such an instance would be repeated in the case of one who was sitting here listening to me. Death has carried off one of your companions, Dominic Savio. You may remember that he was not very well when he was here last, and then had to stay away from the classes altogether. The doctors advised his removal to his native place, and there he died after only four days of illness.

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"Yesterday I read the letter from his father in which he makes the sad announcement, and the picture he draws of the boy's saintly death moved me to tears. He could find no more suitable expression to apply to his beloved son than to call him another St. Aloysius, both on account of the holiness of his life and his resignation in death. I leave to his superiors at the Oratory to describe the holiness of his life, the intensity of his fervour and piety; I must allow his companions and friends, who were in daily contact with him, to describe the gentleness and modesty of his demeanour, and the careful restraint he exercised over his words. As far as he came under my direction he always deserved the highest praise for his behaviour, his diligence and exactness, and it would afford me the greatest consolation if all of you would resolve to follow his example.

"While he was at the Oratory, but had not yet begun to attend these classes, his diligence and piety won for him the highest reputation. So rapid was his progress that I was most anxious for him to come, and I had the highest possible hopes for his future career. I had met him sometimes in my visits to the Oratory, had been struck by the innocence of his life and the winning gentleness of his disposition, and had been drawn to him in a particular manner. During the time that he

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 attended these classes he fulfilled my expectations perfectly, and all of you are witnesses to his excellent conduct. In many details, which most boys consider beneath their notice, he was scrupulously exact, and by the fervour and recollection he brought to all his actions, he sanctified his whole day and made it an acceptable offering in the sight of God. Such conduct is worthy of imitation; it would bring consolation to parents and teachers, and all blessings and happiness to the boys themselves.

"Dominic gave us an example of how a life should be spent in the service of God, in contrast to those youths who seem to be in ignorance of the end for which they were created, or who stifle the good dispositions that come to every soul. Reflect on the example of Savio, and it will help you to spend your life in the service of your Creator and to be prepared to give an account when the time comes. If I notice an improvement in work and behaviour, I shall regard it as obtained by the intercession of Dominic, and as a reward for having been associated with him, if only for a short time."

Thus did Fr. Picco announce the death of one of his most promising pupils, and evince the general sorrow at his loss.

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VEN after such a brief description of his life, it will not be surprising that God deigned to honour his servant, Dominic Savio, with special marks of honour, which made his virtues shine forth the brighter. During his life many had depended for guidance on his advice, and been encouraged by his example; others had recommended their intentions to his prayers, and they had often been answered in a striking manner. It was natural, therefore, that after his death confidence in his intercession should rapidly spread.

As soon as the news of his death reached us, many of his companions went about openly proclaiming him to be a saint. When the usual prayers were being offered for him, and the Litany was recited, they did not think it necessary or proper to say: "Pray for him"; but continued the customary: "Pray for us." Dominic has gone to heaven, they said, and can need no payers from us.

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Others said: "If Dominic, with his innocent life and good works, has not gone to Heaven, who will ever get there?" Thus it was that by degrees he became a regular model for the example of all, and was regarded as a powerful protector and intercessor in Heaven. Almost every day I received accounts of temporal and spiritual graces received. Illnesses were cured, sometimes immediately. I myself was a witness of an instantaneous cure of yellow fever.

This confidence in the intercession of Dominic was greatly increased by an assertion made is the strongest terms by his father. He says: "I was is the greatest affliction at the loss of my son, and was consumed by a desire to know what was his position in the other world. God deigned to comfort me. About a month after his death, during a very restless night, I saw, as it were, the ceiling opened, and Dominic appeared in the midst of dazzling light. I was beside myself at this sight, and cried out: "O Dominic, my son, are you already in Paradise?" "Yes," he replied, "I am in Heaven." Then pray for your brothers and sisters, and your mother and father, that we may all come to join you one day is Heaven." "Yes, yes, I will pray," was the answer. "Then he disappeared, and the room became as before." This the father asserts to be the simple truth.

I have before me many documents containing accounts of favours received through Dominic's intercession. The character and authority of the writers are beyond question; but as most of them are still alive, I shall not insert them for the present.

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 There is one related here of a grace obtained by a student who had been a companion of Dominic's.

In the year 1858, this young man's health became very precarious. In fact it had broken down so badly, that he had to interrupt his course of philosophy, take every precaution, and at the end of the year he could not present himself for examination. However, there was a later examination towards the end of the year, and he thought he might be able to prepare for that, and thus prevent the loss of a whole year in the course of his studies; but his health continued to decline and his hopes gradually died away.

During the autumn vacation he had a change of air and rest, and this seemed to give him renewed strength, so that he returned to Turin and applied himself to his studies. But again his health broke down, and he was in a worse state than ever, so that he saw there was no possibility of application to study, or of taking an examination.

"It was then," he says, "that the accounts of the favours obtained by Dominic Savio struck me particularly, and I determined to make a novena to obtain the assistance of this former associate of mine. Certain prayers were said daily, and I made a special appeal on account of my previous intimacy with him, we having been in the same class, and striving for the first place.

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"About the fifth day, my health was suddenly much better, and I immediately took to my books; I seemed to master the subjects with great ease and took the examination. Nor was it a short-lived favour, for my health has since remained perfect, and two months have now elapsed since I was ill. I cannot but recognise that this grace was obtained from God by the intercession of my companion and friend."

With this fact I shall bring the life of Dominic Savio to a close. In an appendix other favours are related, which seem to be conducive to the glory of God and the good of souls.

But, dear Reader, before parting, I should like to propose some little resolution, which may be of service to you and to myself and to others; I should like you to join with me to a resolution to imitate young Savio in the practice of the virtues which are compatible with our state. In his own position he lived a most happy, virtuous and innocent life, which was crowned by a holy death. If we imitate his manner of life, we shall be assured of being like him in our last moments.

But he is chiefly worthy of imitation in frequenting the Sacrament of Confession, which was his support in the constant practice of virtue, his guiding star through life, and his consolation at the hour of death. Frequent and devout use should be made of this sacrament so

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 condusive to salvation; but every time we do so, let us give a thought to our last confession, in order to make sure that it has been properly made, and when there is need for so doing we should apply remedies to the defects. It seems to me that this is the safest means to spend happy days in the midst of the troubles of life, at the end of which we shall calmly await the moment of death.

Then, with our minds at rest, and a smile on our lips, we shall go forth to meet our Divine Lord who will graciously welcome us; and, judging us according to His great mercy, will lead us both, I trust, dear reader, from the trials of this life to a happy eternity.

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MONGST the many graces which are attributed to the intercession of Dominic Savio I select some which are of a more ordinary nature.

Of these graces there exist at the Archiepiscopal Palace at Turin an authentic account, signed by the recipients of the heavenly favours, for the truth of which they have publicly vouched. In order that the account may be given with greater exactness and truthfulness, I have deemed it advisable to give the facts just as they are related in the authentic accounts above-mentioned. They are as follows:

If it be the duty of a Christian to keep hidden such facts as redound to his own honour, it is, on the other hand, his duty to manifest such things as serve to glorify God's servants and to exalt His Holy Name before men.

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 This duty it is that impels me to publish a fact concerning the servant of God, Dominic Savio, whom I recognise as my protector before God and the benefactor of my family.

I had recommended myself on several occasions to the pious Louis Comollo, as others had done, and God in His goodness had always answered my request; on many occasions also I recommended myself to Dominic Savio, and his intercession with Our Lord on my behalf was always efficacious. Private motives keep me from relating a number of facts; one however I must make known, both in order to give to God that honour which is His due, and to glorify before Christians the faithful servant, whom God Himself has deigned to make the depository of His treasures.

Here is the fact in question; in relating it I am only saying what is absolutely true, and conscientiously stated.

On the 8th September, 1858, I caught a severe chill, which after keeping me confined to my bed for some weeks, developed into fever.

I tried the various treatments prescribed by the doctors, but without avail. My delicate constitution and my weak state of health soon brought me to a state of great weakness and left me almost prostrate.

Visits from medical men, consultations, change

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 of air, medicines, country, were all unavailing in my case. To my bodily ailments was added anxiety of mind, consequent on my inability to attend to my duty as a mother of a family. I was indeed unfortunate. Prostrate on a sick bed, all hopes in doctors and medicines gone, nothing now remained for me but help from Heaven, and this did not fail me. Only a few days before, a small book containing the life of Dominic Savio had been published, and moved by the virtues which he practised during life, and still more by the graces which others had obtained through his intercession, I resolved to recommend myself to him in order to obtain relief in my distress.

On the night, therefore, of February 20th, 1859, relying on the power of God, who grants His favours in abundance through the intercession of those who have been faithful to Him in life, urged on likewise by the need of comfort in my afflictions and relief in my infirmities, I gave utterance to the following words: "O thou, who in a few years of life didst attain to so high a degree of virtue, show forth the power and goodness of God; let me know that thou art in heaven and that from that happy place thou dost protect thy clients. Obtain from God that I may be relieved of my infirmities and may recover my former state of health. I promise that I will relate, whenever I am able, the favour which thou wilt obtain for me from God." I had hardly finished these last words, when I felt a sort of shivering through my whole body. I felt at once a great relief; my infirmities vanished, the fever disappeared and a sweet sleep stole upon me, so that I

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 was able to spend that night in calm repose. In the morning I was perfectly cured. Dr. Frola, who came to see me, was not a little astonished at so great an improvement. "I do not know," he said, "what remedy has been able to do you so much good. Certainly the finger of God has been here."

I got up from my bed and found myself in perfect health, after a sickness which should have required some months at least of convalescence.

Eight months have elapsed since my cure, and up to the present, thank God, through the intercession of that holy youth, Dominic Savio, I have not been subject to ailments of any sort. All this that I have of my own accord here set down, I desire to be published wherever it may be deemed to promote the greater glory of God and the good of souls: and I am prepared to testify to the truth of the same in the presence of any person whatsoever. I have subsequently on various occasions had recourse to this heavenly benefactor and have always been heard. May these facts serve to strengthen the faith of other faithful

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 Christians, so that they may have recourse to this source of blessings; and may they find in their spiritual and temporal needs effectual help in him, who lived a holy life on earth, and now in his glory protects us from heaven.

née di Mazzenile.

(Turin, 15 October, 1859.)

It was in 1858, about the end of May, that my eyes became seriously affected, and the pain continued, sometimes diminishing, sometimes increasing, up to the November of 1859. Beginning from the month of March of that year it increased to such an extent that I was from the very outset constrained to lay aside all studies, and later on to give them up altogether. In the early part of July my affliction had increased to such an extent, that college life, which I had before enjoyed, now appeared to me to be unbearable.

Thus it came about, that, owing to the state of my eyes, and the regret I felt at the sight of my companions working for the approaching examinations, I had to go home: I thought some

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 improvement might follow, and indeed I did get slightly better, but only for a short time. Four or five days had scarcely elapsed from the time the improvement set in, when the malady again took a turn for the worse, and I was not merely reduced to my former state, but to a far more deplorable one. I then had recourse to several doctors. One of them required me to take about 400 pills of some particular make; I took them as prescribed and followed minutely the directions given me, but all to no effect. I was bled four times, but without avail. On five occasions I submitted to blistering operations behind the ears without deriving any benefit thereby. I was at this time visited by other well known eye specialists, amongst others Cavaliere Sperim, Dr. Fissore and Dr. Paganini, but, after submitting me to various tests, they told me plainly that the way to cure the disease with which I was afflicted was still to them an unknown problem.

Weary, then, at my hopeless plight I knew not where to turn. My days were spent continually in a dark room. All amusement was a source of horror to me and my eyes had become abnormally inflamed. Towards the end of October I seemed to feel some improvement, and, with the hope of a speedy and complete curel returned to the college. A fortnight, however, had hardly elapsed

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 when my eyes again began to give me so much trouble that I felt doubtful of ever being able to study again. I then had my arms blistered and the operation was subsequently repeated; the same was done several times to my ears, but no benefit resulted. I often spoke to the Director of the House about it, and he, in order to console me, would address to me such words as he knew would be to my temporal and spiritual advantage, encouraging me to be patient, and holding out hopes of a speedy recovery.

One evening, whilst all the boys were engaged in some singing classes, I was sitting thoughtful and sad, with my face buried in my hands, and leaning on the table near which the Director was seated. Presently he arose, and coming quietly up to me, touched me on the shoulder, smiling as he did so, and spoke to me as follows: "Why can we not free you, once and for all, from this trouble? I wish to see the end of it. Let us endeavour to take possession of Dominic Savio and not allow him to depart until he has obtained your cure?" At these words I looked at him steadfastly, but said nothing. Then he continued: "Yes, pray every day during this novena (it was the eve of the first day of the novena for the feast of the Immaculate Conception) to Dominic Savio, that he may intercede for you.

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 Endeavour to be in such a state as to be able to go to Communion every day of this novena. In the evening, before retiring to bed, say these words: "Dominic Savio, pray for me," and add one 'Hail Mary.' " I promised to do this exactly, upon which he continued: "That is right, do what I have told you and I will remember you every day of this novena in the Holy Mass." "And who knows," he added, "whether this time Dominic Savio will succeed in escaping us before you have been cured."

On the very day that I began to make the novena I felt an improvement in my malady. I then continued the practices of piety with greater fervour, and was soon rewarded for doing so, for in a few days my eyes were completely cured. During the novena I had promised that, if, after a certain time, I had no further relapse, I would do my best to have published, in honour of Dominic Savio, the grace I had received from him.

I now keep my promise, for the time fixed (1st February, 1860) has elapsed and I am in perfect health. I hope that Dominic Savio will continue to bestow his favours upon me, and I on my part shall do all that I can to show my gratitude to him, striving to imitate him in those virtues of which he gave such a striking example. Meanwhile let praise be rendered to God and to Dominic

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 Savio, through whose special protection I obtained this grace.

(Turin, 1st February, 1860).

Thank God, my eyes are still in a perfectly healthy condition, and I hereby confirm the above statement.

, of Saluggia.

(Turin, March 20th, 1861).

Having read the life of the holy youth Dominic Savio I conceived a deep veneration for him.

But a fact worthy of notice?a fact which has made me deeply indebted to this heavenly Protector, is the one I am about to set down, with the request that you will give it that publicity which you may think fit. On the morning of Thursday, the 7th of April of the present year (1859) I had a slight attack of headache. I paid no heed to it, thinking it was only a passing indisposition, but it increased as the day went on, so that I was unable to work or to sleep the following night. On getting up on Friday, with the pain ever increasing, I was seized with such a sharp attack of toothache that although I went to class I could neither study

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 nor attend to the explanations given, nor to anything else, so severe was the pain I experienced. The trouble went on increasing until, in the evening, in sheer desperation, I was seized with a fit of uncontrollable weeping. It was time for the evening class and I was wandering aimlessly about the house, a prey to racking pain, when the prefect met me on the balcony overlooking the playground. "Recommend yourself to Dominic Savio," he said to me, for he understood the cause of my trouble. "Recommend yourself to Dominic Savio; he can cure you if he wishes to do so." I thanked him for this advice and reproached myself for not having thought about it sooner. I hastened at once to Our Lady's altar, knelt down on the step which had so often been hallowed by the presence of Savio, when he used to withdraw to the silence of the sanctuary, his heart filled with devotion towards her, by whose aid he succeeded in attaining the love, zeal and piety which now form a crown of glory for him in heaven.

Kneeling down there I made the sign of the Cross and began to pray, determined, at any cost, to obtain my cure, provided it were in accordance with the will of God. The pain was then at its worst, but at the moment I was saying the words: "Sed libera nos a malo," the aching pain suddenly ceased. My blood resumed its usual course, the

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 face assumed its natural proportions and I found myself cured and at ease, without any trace remaining to remind me of the agony I had suffered. How can I express the gratitude I then felt, and will ever feel, towards young Savio! What esteem do I not furthermore owe to him, who so speedily cured my body, for the good done to my soul!

I beg you to take this account into consideration, and make use of it in such a manner as you may judge most suited to promote the glory of God, and confidence in the holy youth Dominic Savio.

, of Caramangna

My only son had been lying sick in the hospital of SS. Maurice and Lazarus for nearly a month. The cause of his illness was a rush of blood to the brain, which made him delirious. Amongst other circumstances of his illness, one deserving of special remark was that nothing could make him utter a word. No one can imagine the sorrow of a mother who beholds heir only son a prey to a disease which shows no hope of being cured. In my advanced years I should have been left without

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 help of any kind, and my life, in consequence would have been a most unhappy one.

One day, when under the weight of the deepest sorrow, I went with some relatives to the hospital. Whilst we were by the patient's bed, I heard how many times he had been bled, and at the sight of the death-like pallor and emaciation of his features, I burst into tears and nothing seemed able to console me. But thanks be to God, Who deigned to comfort me in an unexpected manner and to change my sorrow into the greatest consolation! Some little distance off I noticed a young man with a small book in his hands; he went to a bed next to the one where my son was lying, and having opened the book, showed to the patient a picture of a boy about fifteen years of age, whose virtuous life was related in the book. He advised the patient to read and to imitate the virtues of the boy who lived and died like a saint. At the sight of the book and the picture I thought at once that the boy represented in it was some saint, and approaching, I said to the one who held the book in his hands, "for the love of God and of Our Blessed Lady give me one of those books for my son." He answered that he would willingly do so, but that it would be useless to give it to one in delirium to read, and that it would be better for him to recommend himself to Domiriic Savio,

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 imploring him to obtain his cure. I at once approved of the proposal, and going close to my son I said to him in a faltering voice: "My son; listen, recommend yourself to Dominic Savio so that he may obtain your cure from God." At these words he turned towards me, but remained for a few moments motionless. Then suddenly, to the great surprise of those standing by and to my great consolation he said: "I recommend myself to him." Words will not express the joy and satisfaction which my heart experienced on hearing the voice of a son, whose cure I had almost despaired of, on hearing that voice which for eighteen days had not sounded in my ears. I then endeavoured to make him understand the holiness and virtues of Savio, to whom we had both earnestly appealed.

Shortly afterwards there was a complete change, and he was entirely cured from a disease which the doctors declared could only end in death or the asylum.

(Turin, April 10th, 1860).

Amongst other favours obtained after recourse to Dominic Savio, the wonderful cure of a young

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 student deserves to be recorded. I, myself and many others were witnesses of this fact, which is here described by the recipient of the favour.

Three years ago I suffered from rupture, and though cured of it, I had undergone intense pain on that account. But on February 20th of this year (1860), I was attacked by the same complaint whilst at recreation in the playground. I could not stand and was put to bed suffering intensely. The doctor was sent for, and at his advice, everything was prepared for another operation; a carriage was sent for to convey me to the hospital. The pain I was suffering at this time was too great to bear, and a sort of delirium took possession of me; some thought, in fact, that I was surely dying.

But it was just then that I thought of our deceased companion, Dominic Savio. I had read his life and knew all about the favours he had obtained, so I appealed to him, saying: "If it be true that you are in heaven, obtain some relief for me in this illness." I then recited in his honour an Our Father, Hail Mary, and Glory be to the Father.

I had scarcely finished the prayers, when a peaceful calm came over me, and brought on a refreshing, sleep. But after a short time, I was awakened by those who had been sent for to take

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 me to the hospital. To their surprise I said: "My pain has all gone." They found that I was perfectly cured, and had it not been growing late, I should have got up again from bed. However, on the following morning all traces of my attack had disappeared, and I arose with the others in the best of health.

I desire to offer my tribute of deep gratitude to this faithful Servant of God.

(Aosta).

The Very Rev. Don Rua, the first successor of Don Bosco, gives the following account:

A signal favour was obtained through the intercession of Dominic Savio in the town of Chieri. A man, named Charles Bechio, had suffered for three years with a very serious rupture. He could not apply himself to any work, for as soon as he made the slightest effort, the pain became so acute that he could not stand on his feet. He had already applied all the remedies suggested by doctors and surgeons, but the illness only increased.

At the beginning of this year he chanced to read the life of Dominic Savio, and learning that many

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 sick people had been cured by him, even instantaneously, he felt his faith and confidence revive, and hoped to be favoured in the same way. He began a novena at once for this end, and promised that if he were cured, he would go to Don Bosco to attest the fact. In the very beginning of the novena he noticed that his pains were diminishing, and an improvement had set in. After three days he put aside his truss, and by the end of the novena was perfectly cured, so that he could again undertake his work, which was of a very vigorous and tiring nature. It was then the month of March, and from that time has not been in the slightest pain.

Moreover, Dominic did not only obtain for him this temporal favour, but a spiritual one as well, of greater consequence. For some years he had not approached the Sacrament of Penance, and felt such a repugnance to do so, that nothing but a special grace would have been able to conquer it. Accordingly he had recommended this intention also to Dominic, and when his novena was over, all his old repugnance and hesitation disappeared, and he felt a desire of drawing near to God. In fact he approached the Sacraments of Penance and Holy Communion to his great consolation.

The undersigned has taken this down from the

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 recipient of the grace, who is ready to make any attestation required.

(Priest).

(Turin, March 10th. 1861).

A matter of great importance urges me to write to you. During January of this year, I had been troubled with a painful malady of the eyes, and having tried all material remedies in vain, I determined to have recourse to a spiritual one. Remembering your former pupil, Dominic Savio, and the many graces obtained. for those who invoked his intercession, I had recourse to him also. It was on January 19th, and whilst in the act of prayer, it seemed that he bathed my eyes in some miraculous manner, and from that moment the pain ceased and my sight became quite clear and strong.

It is my earnest wish that the foregoing should be added to the accounts of other miracles worked by God for the glory of his servant.

(Carmagnola, April 1861).

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Rh

With corn-leaves waving freshly green The thick and blackened stumps between. Behind, unbroken, deep and dread, The wild, untravelled forest spread, Back to those mountains, white and cold, Of which the Indian trapper told, Upon whose summits never yet Was mortal foot in safety set.

Quiet and calm without a fear, Of danger darkly lurking near, The weary laborer left his plough, The milkmaid carolled by her cow; From cottage door and household hearth Rose songs of praise, or tones of mirth. At length the murmur died away, And silence on that village lay. —So slept Pompeii, tower and hall, Ere the quick earthquake swallowed all, Undreaming of the fiery fate Which made its dwellings desolate!

Hours passed away. By moonlight sped The Merrimac along his bed. Bathed in the pallid lustre, stood Dark cottage-wall and rock and wood, Silent, beneath that tranquil beam, As the hushed grouping of a dream. Yet on the still air crept a sound, No bark of fox, nor rabbit’s bound, Nor stir of wings, nor waters flowing, Nor leaves in midnight breezes blowing.

Was that the tread of many feet, Which downward from the hillside beat? What forms were those which darkly stood Just on the margin of the wood? Charred tree-stumps in the moonlight dim, Or paling rude, or leafless limb? No,—through the trees fierce eyeballs glowed, Dark human forms in moonshine showed, Wild from their native wilderness, With painted limbs and battle-dress!

A yell the dead might wake to hear Swelled on the night air, far and clear; Then smote the Indian tomahawk On crashing door and shattering lock; Then rang the rifle-shot, and then The shrill death-scream of stricken men,— Sank the red axe in woman’s brain, And childhood’s cry arose in vain. Bursting through roof and window came, Red, fast, and fierce, the kindled flame, And blended fire and moonlight glared On still dead men and scalp-knives bared.

The morning sun looked brightly through The river willows, wet with dew. No sound of combat filled the air, No shout was heard, nor gunshot there; Yet still the thick and sullen smoke From smouldering ruins slowly broke; And on the greensward many a stain, And, here and there, the mangled slain, Told how that midnight bolt had sped Pentucket, on thy fated head!

Even now the villager can tell Where Rolfe beside his hearthstone fell, Still show the door of wasting oak, Through which the fatal death-shot broke, And point the curious stranger where De Rouville’s corse lay grim and bare; Whose hideous head, in death still feared, Bore not a trace of hair or beard; And still, within the churchyard ground, Heaves darkly up the ancient mound, Whose grass-grovn surface overlies The victims of that sacrifice.

from the cold and silent Past! A relic to the present cast, Left on the ever-changing strand Of shifting and unstable sand, Which wastes beneath the steady chime And beating of the waves of Time! Who from its bed of primal rock First wrenched thy dark, unshapely block? Whose hand, of curious skill untaught, Thy rude and savage outline wrought?

The waters of my native stream Are glancing in the sun’s warm beam; From sail-urged keel and flashing oar The circles widen to its shore;


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Having been requested by a number of prudent persons to inform you of a cure obtained through the intercession of Dominic Savio, I would ask you to add it to the other accounts sent to you.

In July 1871, I was attacked by such a violent cough that I could get no rest either night or day. The doctor was sent for, and he consulted others, but there was no sign of improvement. After some days I was evidently growing weaker and was troubled with catarrh, which made breathing impossible. Acute bronchitis set in. I was unable to do anything but a little reading, and so I picked up Dominic Savio's life, although it was already familiar to me.

His virtuous life, and the favours he had obtained, naturally suggested to me that I should have recourse to him in my illness, and I began a triduum or three days of prayer. When the doctor came next he found such a marked improvement, that he said it could not be due to human aid or power. "It seems like an illusion," he said. The cough that had been racking me for three months was gone, together with the bronchitis which was slowly wearing me away; now, instead, I go about with sound and robust health, blessing Savio for obtaining such a signal favour.

(Como).

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 Such is the Ven. Don Bosco's narrative of the Life of Dominic Savio, and of some of the favours obtained through his intercession. These favours have been multiplied in the years that have passed; they have been influential in the progress of the Cause of his Canonisation, which was formally introduced at Rome in February last (1914). Much has been written about Dominic Savio, particularly since that event, but we may well conclude by giving the Reader the words of His Eminence the late Cardinal Parocchi, who wrote in 1895: "May the young learn from Savio how to sanctify themselves, even in the midst of dangers, how to join holiness with cheerfulness, frankness with reserve, dignity with modesty, the interior life and intimate union with Our Lord with the diligent exercise of external duties; let them learn of him to be beloved by God and men, and thus to leave a holy memory to succeeding generations."

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22 to the full fruits of their labor, and by that act of self-assertion lay the foundation of that Socialist Republic in which the labor will be so easy, and the reward so great, that life will seem a perpetual holiday.

''But Socialism is against religion. I can't be a Socialist and be a Christian.''

O, quit your fooling! That talk is right for those who know nothing of the relations between capital and labor, or are innocent of any knowledge of the processes of modern industry, or imagine that men, in their daily struggles for bread or fortunes, are governed by the Sermon on the Mount.

But between workingmen that talk is absurd. We know that Socialism bears upon our daily life in the workshop, and that religion does not; we know that the man who never set foot in a church in his lifetime will, if he is rich, be more honored by Christian society than the poor man who goes to church every Sunday, and says his prayers morning and evening; we know that the capitalists of all religions pay more for the service of a good lawyer to keep them out of the clutches of the law than for the services of a good priest to keep them out of the clutches of the devil; and we never heard of a capitalist who, in his business, respected the Sermon on the Mount as much as he did the decisions of the Supreme Court.

These things we know. We also know that neither capitalist nor worker can practice the moral precepts of religion, and without its moral precepts a religion is simply a sham. If a religion cannot enforce its moral teachings upon its votaries it has little relation to actual life


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Rh as the pre-election promises of a politician have to legislation.

We know that Christianity teaches us to love our neighbor as ourselves, but we also know that if a capitalist attempted to run his business upon that plan his relatives would have no difficulty in getting lawyers, judges and physicians to declare him incompetent to conduct his affairs in the business world.

He would not be half as certain of reaching Heaven in the next world as he would be of getting into the “bughouse” in this.

And, as for the worker. Well, in the fall of 1908, the New York World printed an advertisement for a teamster in Brooklyn, wages to be $12 per week. Over 700 applicants responded. Now, could each of these men love their neighbors in that line of hungry competitors for that pitiful wage?

As each man stood in line in that awful parade of misery could he pray for his neighbor to get the job, and could he be expected to follow up his prayer by giving up his chance, and so making certain the prolongation of the misery of his wide and little ones?

No, my friend, Socialism is a bread and butter question. It is a question of the stomach; it is going to be settled in the factories, mines and ballot boxes of this country and is not going to be settled at the altar or in the church.

This is what our well-fed friends call a “base, material standpoint,” but remember that beauty, and genius and art and poverty and all the finer efflorescences of the higher nature of man can only be realized in all their completeness upon the material basis of a healthy body, that not only an army but the whole human race marches


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24 upon its stomach, and then you will grasp the full wisdom of our position.

That the question to be settled by Socialism is the effect of private ownership of the means of production upon the well-being of the race; that we are determined to have a straight fight upon the question between those who believe that such private ownership is destructive of human well-being and those who believe it to be beneficial, that as men of all religions and of none are in the ranks of the capitalists, and men of all religions and of none are on the side of the workers the attempt to make religion an issue in the question is an intrusion, an impertinence and an absurdity.

Personally I am opposed to any system wherein the capitalist is more powerful than God Almighty. You need not serve God unless you like, and may refuse to serve him and grow fat, prosperous and universally respected. But if you refuse to serve the capitalist your doom is sealed; misery and poverty and public odium await you.

No worker is compelled to enter a church and to serve God; every worker is compelled to enter the employment of a capitalist and serve him.

As Socialists we are concerned to free mankind from the servitude forced upon them as a necessity of their life; we propose to allow the question of all kinds of service voluntarily rendered to be settled by the emancipated human race of the future.

I do not deny that Socialists often leave the church. But why do they do so? Is their defection from the church a result of our attitude towards religion; or is it the result of the attitude of the church and its ministers toward Socialism?


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 “The great strike of the shop employes on the Canadian Pacific Railway has been declared off—lost. While the shopmen were fighting desperately to maintain their organization and decent working conditions, the engineers, firemen, conductors, trainmen, etc., worked with scabs imported from the states and from Europe, and thus by keeping trains moving aided to break the strike. It is only one more illustration of what a vicious, not to say downright criminal, scheme craft autonomy actually is in practice.

“Here's another example: After four years of hard fighting from the Mississippi river to the Pacific coast and from the Ohio river to the gulf, the machinists have been compelled to abandon their strikes on the Santa Fe and the L. and N. railways. The engines and cars built and repaired in the railway shops by strike-breakers were hauled over the roads by members of the old brotherhoods without the slightest objections. No wonder that onlookers become disgusted with such ‘unionism.’ Some union cards cover a multitude of sins.”— in International Socialist Review.


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Rh Let us take a case in point, one of those cases that are being paralleled every day in our midst. An Irish Catholic joins the Socialist movement. He finds that as a rule the Socialist men and women are better educated than their fellows; he finds that they are immensely cleaner in speech and thought than are the adherents of capitalism in the same class; that they are devoted husbands and loyal wives, loving and cheerful fathers and mothers, skilful and industrious workers in the shops and office, and that although poor and needy as a rule, yet that they continually bleed themselves to support their cause, and give up for Socialism what many others spend in the saloon.

He finds that a drunken Socialist is as rare as a white blackbird, and that a Socialist of criminal tendencies is such a rara avis that when one is found the public press heralds it forth as a great discovery.

Democratic and republican jailbirds are so common that the public press do not regard their existence as “news” to anybody, nor yet does the public press think it necessary to say that certain criminals belong to the Protestant or Catholic religions. That is nothing unusual, and therefore not worth printing. But a criminal Socialist—that would be news indeed!

Our Irish Catholic Socialist gradually begins to notice these things. He looks around and he finds the press full of reports of crimes, murders, robberies, bank swindlers, forgeries, debauches, gambling transactions, and midnight orgies in which the most revolting indecencies are perpetrated. He investigates and he discovers that the perpetrators of these crimes were respectable capitalists, pillars of society, and red-hot enemies of Socialism, and that the dives in which the highest and the lowest


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26 meet together in a saturnalia of vice contribute a large proportion of the campaign funds of the capitalist political parties.

Some Sunday he goes to Mass as usual, and he finds that at Gospel the priest launches out into a political speech and tells the congregation that the honest, self-sacrificing, industrious, clean men and women, whom he calls “comrades,” are a wicked, impious, dissolute sect, desiring to destroy the home, to distribute the earnings of the provident among the idle and lazy of the world, and reveling in all sorts of impure thoughts about women.

And as this Irish Catholic Socialist listens to this foul libel, what wonder if the hot blood or anger rushes to his face, and he begins to believe that the temple of God has itself been sold to the all desecrating grasp of the capitalist?

While he is yet wondering what to think of the matter, he hears that his immortal soul will be lost if he fails to vote for capitalism, and he reflects that if he lined up with the brothel keepers, gambling house proprietors, race track swindlers, and white slave traders to vote the capitalist ticket, this same priest would tell him he was a good Catholic and a loyal son of the church.

At such a juncture the Irish Catholic Socialist often rises up, goes out of the church and wipes its dust off his feet forever. Then we are told that Socialism took him away from the church. But did it? Was it not rather the horrible spectacle of a priest of God standing up in the Holy Presence lying about and slandering honest men and women, and helping to support political parties whose campaign fund in every large city represents more bestiality than ever Sodom and Gomorrah knew?


text: Page:The Giaour, a fragment of a Turkish tale (IA giaourfragmentof01byro).pdf/20


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Page:James Connolly - Socialism Made Easy (1909).djvu/29

Rh These are the things that drive Socialists from the church, and the responsibility for every soul so lost lies upon those slanderers and not upon the Socialist movement.

''Well, you won't get the Irish to help you. Our Irish-American leaders tell us that all we Irish in this country ought to stand together and use our votes to free Ireland.''

Sure, let us free Ireland!

Never mind such base, carnal thoughts as concern work and wages, healthy homes, or lives unclouded by poverty.

Let us free Ireland!

The rackrenting landlord; is he not also an Irishman, and wherefore should we hate him? Nay, let us not speak harshly of our brother—yea, even when he raises our rent.

Let us free Ireland!

The profit-grinding capitalist, who robs us of three-fourths of the fruits of our labor, who sucks the very marrow of our bones when we are young, and then throws us out in the street, like a worn-out tool, when we are grown prematurely old in his service, is he not an Irishman, and mayhap a patriot, and wherefore should we think harshly of him?

Let us free Ireland!

“The land that bred and bore us.” And the landlord who makes us pay for permission to live upon it.

Whoop it up for liberty!

“Let us free Ireland,” says the patriot who won't touch Socialism.

Let us all join together and cr-r-rush the br-r-rutal


text: Page:Color standards and color nomenclature (Ridgway, 1912).djvu/53