Elisabeth of Hungary
Acta Sanctorum, May 6
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-06/elisabeth-of-hungary.html
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ON B. ELISABETH OF HUNGARY

DAUGHTER OF KING ANDREW III, OF THE ORDER OF PREACHERS, AT THOSS IN SWITZERLAND.

YEAR MCCCXXXVIII.

[Preface]

Elisabeth Virgin, daughter of the King of Hungary, Nun, at Thoss in Switzerland, of the Order of Preachers (B.)

D. P.

[Of S. Elisabeth the widow from her brother Stephen great-niece,] After Andrew II of the Hungarians the King's
daughter, the Landgrave of Thuringia's widow, S.
Elisabeth, in life and in miracles
after death most celebrated for virtues,
illustrated her family; many in the same royal family
flourished heroines of the same name: among whom two embraced the Order
and habit of S. Dominic, are commemorated
by Ambrosius Taegius in MSS. Latin preserved at Milan
in part 3, and from this with Michael Plodius book 1 §. 223
in Italian: but in both places confusedly enough.
More distinctly about each treats Sigismundus Ferrarius, [with synonymous kindred both by others]
*On the Affairs of the Hungarian Province*
part 2 book 2 chapter 35 and following, with deduced their genealogical
line, showing that of the aforesaid S. Elisabeth from her
own german brother Bela great-niece would be sister Elisabeth,
Stephen IV's daughter, in the monastery of the island of S. Mary
professed, who in the year of her age XXV, of Christ MCCLXX gave testimony
of the eminent sanctity of B. Margaret her aunt,
in the same Order deceased, uncertain how long after
she survived; and that the other sister Elisabeth, from another but not
german brother of S. Elisabeth Stephen was daughter of Andrew
III; but where she lived and how holily, he was wholly ignorant;
this only about her bringing forth, that Fr. Georgius Eppius of Wimpfen,
in his book on persons of either sex illustrious of the Order
of Preachers, [as also by Georgius Eppius praised] thus wrote: Elisabeth, daughter of Andrew
King of the Hungarians most illustrious, in life, religion, virtues,
and miracles most renowned. For just as a lamp
shining upon a candlestick, so this one in the congregation
of Sisters singularly radiated by examples of eminent
sanctity. She had this grace, both with God
and with the Sisters, which they greatly admired, and
beheld her face as the face of an Angel
standing among them. Having completed at length praiseworthily
the course of her life, in peace in this same fell asleep,
receiving the stole of immortality from the Lord Jesus
Christ, and was buried honorably in the year of the Lord MCCCXXXVI.

[2] Other things, which about this Elisabeth the aforementioned
authors did not know, [Life from the Chronicle of Thoss received from Murerus,] brought to light Henricus Murerus of Lucerne,
professed of the Carthusians of Ittingen, in *Helvetia Sacra*,
rendering her life in German from the vernacular Helvetian, in which
some Holy Religious wrote the Chronicle of the monastery of Thoss.
The Chronicle in the monastery of Wil of S. Catherine, subjected to the Abbot
of S. Gall, Murerus found; whence it itself also at my request
sought and obtained the Rector of our Constance
College in the year MDCLXXVII, R. P. Melchior Balthasar: and
comparing Murerus's version with the original, attested it altogether faithful,
and judged it not worth the trouble, the very
vernacular text to transcribe, to take care of a Latin version
from it immediately. This indeed would have been more in keeping with the institution of our work,
which understood the same Father wished to take upon himself the labor
of interpreting, since perhaps no one else could read either the language
or the character: but certain serious causes had intervened, on account of which the codex restored
to the monastery of Wil could not easily afterwards be sought again:
wherefore I had to acquiesce here, and Murerus's
text, under such faithful witness approved, must be exhibited in Latin.

[3] By him, S. Elisabeth Virgin and Queen,
from the perpetual usage of the monastery of Thoss, in which she lived, is called.
Queen indeed she did not wish to be called while alive, called
however constantly after death, by others living in the monastery of Thoss
or coming there for the cause of visiting the sepulcher,
as the daughter of a King; not Queen only, but [and the honor of the sepulcher still surviving.] Holy Queen: and remains here a tomb's honor, even with
the Zwinglian heretics, who possess the Thoss monastery;
and the very tomb of S. Elisabeth, of living stone
constructed, hitherto preserve inviolate; and they believe her
body to be contained in it, no argument that would suggest the contrary
appearing in the stones. More signs of ancient veneration
the devouring of time and the inundation of heresies have begrudged us. Nor formerly
did the fame of so great sanctity diffuse itself far outside
Switzerland, by which it happened that even the writers of the Order
foreign of her have heard almost nothing. Wherefore I shall contain
myself within the title of Blessed, which the very heretics of this time's sense about her will easily prove.
The year of death I shall note MCCCXXXVIII, following Murerus: who in the year
MCCXCVII born, in her age year XIII professed, XLI
deceased wrote, by more certain, as we believe, authority
informed.

LIFE

From the German of Henricus Murerus.

FROM GERM. MURERI.

CHAPTER I.

The royal lineage of Elisabeth. The beginnings of religious life.

[1] About the year of the Lord MCC, the King of Hungary
was Andrew, [S. Elisabeth's father Andrew 2] of that name the second:
who from his first wife Gertrude, daughter of Berthold of Meran
the Duke, had the holy and widely celebrated
Elisabeth, Landgravine of Thuringia and Hesse,
whose festal day in chaste widowhood consummated
is held on November XIX. The same Andrew in second
nuptials, [through second nuptials grandfather of Andrew 3] with Beatrice the daughter of Aldobrandini Marchio
Estensis [a] contracted, died in the year MCCXXVIII
leaving his wife pregnant: who returning to her fatherland
there bore a son, by name Stephen.
He grown up took a wife from the Venetian Maurocenus
nobility Thomassina: who not only
brought him a great dowry, but also bore an heir son,
whom Stephen from his father's name
wished to be called Andrew. To him the surname Venetus adhered,
because among the Venetians born and raised, that region
he singularly loved, even after
he obtained his ancestral kingdom [b]; which his cousin
Ladislaus had lost in the year MCCXC, on account of
his insolence hated by his own, and so by them deprived of life and at the same time
of principate, succeeding Andrew,
whom we have called the Third; who at Buda crowned, [great-grandfather of this B. Elisabeth] held the kingdom
praiseworthily; and dear to people and nobles,
illustrated himself by distinguished victories against enemies.

[2] To him fell as wife Fenna by name, born of the
Queen of Sicily [c]; and to him she bore a single little daughter at Buda
in Hungary, whom from the name of her holy
great-aunt Elisabeth in the holy bath of saving baptism
they wished to call, in omen of the future virtue,
with which his elect bride faithful God was about to adorn.
At the very time in which she was born, [born in the year 1297] in the year
namely MCCXCVII, at Buda was present an honest
citizen of Constance, Defender of the Thoss convent,
who two of his daughters as nieces in the same
had in the monastery. He narrated how to the argument
and augmentation of public joy on account of the Princess
born, from all the towers of the city of Buda
fountains of wine flowed, whence to anyone willing was ministered
freely: and that all bells together rung
were, with Princes of the kingdom and the whole nobility
hastening to court for the cause of congratulating.

[3] [in the court of Albert King of the Romans educated] When after some time Fenna was dead,
King Andrew received as second wife Agnes,
daughter of Albert of Austria King of the Romans: who
when she had lived for some time in Hungary, obtained from
her Lord the King and husband, that with his good grace
she could lead Elisabeth her stepdaughter to Vienna,
there to be educated among her brother's children. After
however King Andrew in the year MCCCI, of his reign XI, at Buda
died, buried with the Friars Minor; his widow
Agnes persuaded the Magnates, that Elisabeth should be betrothed
to Henry [d] Duke of Austria her brother, with the dowry transcribed
to her own, [and to his son Henry in childhood betrothed:] which up to three hundred Hungarian
thousand was numbered. Around this in the year MCCCVIII on May 1 at the castle Vindonissa of Switzerland
near Russa, was killed King Albert, father of Agnes,
by his brother's son [e] Joannes; whose death to avenge the Queen
with her stepdaughter returned to Hungary: nor
only with her brothers Dukes of Austria did she pursue
the guilty of the slaying, but also their widows and innocent children
and most of the kindred she handed to death,
the lands moreover and castles of these with fires
and devastations she laid waste. About these evils and so much
poured-out blood gravely at length pricked
was Elisabeth, [whom the stepmother Agnes destining for a monastery,] no less the Queen her stepmother: and by common
counsel of penitence, they restored the Königsfelden
monastery. Hoped however Agnes
that it would be that Elisabeth her stepdaughter would induce her mind
to remain there with herself and embrace the religious state:
but when the place did not sufficiently please her, she was permitted
to choose in Swabia among the confederates a convent,
in which she would wish to serve God and end life. Elisabeth
however declared, she did not wish to enter another
than Thoss in Thurgovia, near Winterthur.

[4] [willing she offers to the Thoss monastery,] She was in the thirteenth year of her age the royal virgin,
when before the high altar of the new church,
the sacred habit of the Preachers Order she first took:
which altar afterwards was dedicated in honor of the Annunciation
of Mary and S. Elisabeth Landgravine of Thuringia:
and when in that habit she had completed fifteen weeks,
in all observance,
obedience, and humility, such as the rationes of the Order
require; ordered the Sisters Lady Agnes,
that they should receive her to religious profession. To whom
when more vehemently insisting they could not deny anything, [there professed]
they consented at length that she should make Profession
Elisabeth, as gladly and willingly she did. Knowing
namely her stepmother's mind toward herself, from whom she could not
hope great help or solace, to detest
the world and the deceit of creatures she began more generously,
and turned all her love to the Lord
and Savior, to whom by religious vows she was binding herself.

[5] Here for her Queen Agnes set as mistress and instructress
a certain Religious of Freiburg from Breisgau,
received from the monastery of S. Catherine
in Wur [f] surnamed: who born of the Busnang
family, [her cousin to be instructed she hands over.] was niece by sister [g] of Rudolph of Habsburg.
She since she was of severe ingenium,
treated Elisabeth not a little harshly, so that the other Sisters
strongly compassionated the maiden. Around the same
time the blessed mother and foundress of the Witichensis monastery
of the Order of S. Francis in Kitzingen Valley,
Luidgardis, came to Königsfelden to the Queen
of the Hungarians Agnes, that with her she might treat
about opportune subsidies and Pontifical confirmation to be obtained for the new
little monastery: who when
sat at table with the Queen, during the very refreshment
inspired by the divine spirit with tears and sighs said,
that at the same hour her little monastery was burning. To
which the Queen, "if your little monastery is burning," she said, "I
will erect a monastery for you." Nor did she do less
than she said: for the Witikense [h] convent grew to great
amplitude, and to the number of holy virgins increased, was also stabilized with ample revenues,
from Pontano [i] in the town of Exgovia by the donation
of the said Queen to be received.

[6] [she sought for nuptials by Henry of Austria,] Not much after Elisabeth's professed
time had elapsed, when the Duke of Austria
Henry came to these parts, with this counsel that
the bride destined for him long ago, as wife he might receive.
Therefore when he saw the same against his expectation,
with the sacred veil too quickly given and consecrated to God;
so vehemently he became enraged, that, with the veil torn
from her head, he trampled it with feet; then
turning to flatteries, he tried to persuade her
that, with the new profession set aside, she should
return with him to Austria, and be willing to be his wife. To these things
to reply Elisabeth asked space for deliberating, [after consulting God by prayers]
and going straight to the church she prostrated her body
before the venerable Sacrament, and asked help and forces
together with the declaration of the divine will concerning her,
whence she might know, what to do, what to omit
she ought. For not light was offered to her mind
the contest, while she considered herself her father's
sole heir, and the marriage seemed excusable,
with which she would establish the peace of the kingdom, claiming for herself,
on account of which otherwise [k] would arise heavy
dissensions and bloody wars among competitors.

[7] [and a vehement struggle] Vehement indeed was here the assault of the fraudulent
enemy: stronger however within urged the grace, through
which interiorly she heard God speaking to her, and understood
that it was His will, that in the once seized
form of religious life she should persevere, with the pomps
of the world and all delights cast off; nor should she suffer herself
to be at all separated from the heavenly Bridegroom, but
the eternal reward to be presented to her by Him should expect. Thence
suffering a fainting, as if her soul were now to be separated
from the body, much through mouth and nostrils she sent forth
blood, and at the same time all secular love from
her heart. Restored however to herself and returned to the Duke, [she conquers herself and the world.]
she denied, that betrothed once to God,
the faith given to Him she could violate, on account of the love
of mortal man: and altogether decreed for herself she said, to end
life in humble obedience, voluntary poverty
and perpetual chastity. Going these heard indignant
the Duke: but Elisabeth, after such a fight
and reported victory, with all heart turned herself
to her bridegroom Christ, her virgin body
and the flower of age to him with a new vow dedicating: which
for twenty-eight years thereafter she preserved in all chastity,
so that no word ever from her mouth
was heard to come forth which would oppose Him in the least;
and nothing of this kind she admitted to ears or eyes,
like an Angel similar she had nothing with the flesh
in common.

ANNOTATIONS.

CHAPTER II.

The religious virtues of B. Elisabeth, rewarded by divine favors.

[8] [Frequently accustomed to confess,] The internal cleanliness of heart and mind moreover
she preserved with diligent custody, every act and
thought considerately disposing: nor on that account
less frequent confession of light
faults and defects she used: but to it with great
contrition and attention she prepared, more frequently
even than the Rule prescribed presenting herself at the holy tribunal,
and to her spiritual father with great candor opening
whatever seemed to weigh on her mind. It happened
moreover that another Confessor of the same Order came
to Thoss, to hear the Confessions of the Sisters;
to whom when likewise she manifested her own internal sufferings,
he asked who she was; and
the virgin replying that she was called sister Elisabeth from Buda;
he being of harsh ingenium and uncultivated morals:
"You are indeed worthy," he said, [the impolite confessor she patiently bears.] "that with labors
exercised and tormentable life you should lead, who to these
miseries from such a distant region have come." Such an insipid
and unexpected answer her mind vehemently
pricked: wherefore from the confessional straight to
the Choir she betook herself, there before the venerable Sacrament
poured out her heart, and sought solace from her heavenly
bridegroom, which with the Confessors of her Order she did not
find. He however afterwards understanding her to be the
Queen, was greatly pricked with penitence that
so inhumanely her he had addressed, and her rusticity's
pardon from the same humbly he asked and easily
obtained. [she confesses yearly generally:] To the more certain custody
of internal purity she was accustomed every year with much
preparation, contrition and humility, as if of all sinners
the first she were, to institute a general
confession: which by her example the other
Sisters thereafter also did.

[9] The Rule of the holy Father Dominic and the Constitutions
she observed most diligently and most perfectly, [of perfect obedience]
with great obedience obeying her Prelates and Superiors,
according to that of Bernard, Perfectly spiritual
and obedient does not await the Prelate's command, but
has prepared an ear for hearing, a tongue for speech,
a foot for the way, a hand for the work: and within excites
and goads herself to fulfill the orders of the Superior. True
humility and liberal mercy, perpetual seats had with this holy
Queen: nor was any ministry so abject or vile,
which she would not perform with most prompt mind; and she would grieve
if she saw it commanded for herself by others, and
honored as Queen: [and shines forth as an example of humility:] for she did not wish to be esteemed more
than the rest, or held eminent in anything. Therefore the Sisters
herself coming before, she awaited in the refectory, brought in foods
to the table, and took back to the kitchen the empty
dishes: when however herself she lay at the table,
she wished that promiscuously with herself all, younger as much
as older, from the same dish should eat; if
any out of reverence excused herself, she esteemed herself contemned.

[10] Who for whole twenty-four years presided over the kitchen
the Sister testifies, that never did Elisabeth complain
about any deficiency of foods, nor allowed herself either healthy
or sick to be ministered anything, that
was not common to the whole Convent. [also of temperance,] Further in the Chapter
before the Lady Prioress confessing her faults
most humbly, she shone before all by an example of humility. [of mercy,] There
also shone in her generous beneficence
and a mind toward afflicted or sick sisters
most full of compassion, esteeming the torments and pains
of others as her own, present to all by counsel and
work, lovingly visiting them, and skillfully suggesting
opportune means to relieve them.
Rarely or perhaps never did anyone depart from her empty
of asked counsel and consolation, whether secular
or ecclesiastical: when however the grieving Sisters she could not solace in deed,
she did so by exhortatory discourses to patience and full of charity.

[11] Of all however her virtues the chief seemed
religious poverty, [of poverty,] and as it were the foundation
of the rest; for not only was she really poor, to whom
the most necessary at times was lacking; but she did not even
wish to have anything, which is the supreme grade of perfect
poverty. It happened once, that to her stepmother visiting her,
the Lady Queen Agnes, she
ran out at Thoss in a worn and torn tunic: which
when she had noted, and lovingly complaining said;
"Are you not ashamed, dearest daughter, to go about in that
habit, who are the daughter of the King of Hungary?" nothing
moved by these things Elisabeth her poverty loved and preserved,
rejoicing because the monastery of Thoss
had no more than thirty solidi of yearly revenue.
But came soon by the liberality of certain pious people from
Austria, [in dress] and with regard to Elisabeth herself, the estate
of Oeringen, to provide forty modii of grain
as long as she lived. [and cell.] In her little chamber
nothing else was to be seen than a simple Crucifix,
adorned with no gold, no silver; and a straw
sack with a cheap covering and blankets, the rest
of the utensils plebeian and wooden, befitting her
and breathing poverty. But as much as in temporal
things the little monastery was poorer, so much
abounded in truer goods of virtues and sanctity,
of which the sum was the Queen herself, among the Sisters
excelling like Lucifer among the other stars.

[12] [In fervor of prayer is often found rapt,] The fervor of prayer was so great in her, that almost all her action seemed continual prayer: in
the Choir however especially she was zealous and attentive to the chant
of the seven Canonical Hours, from which never
did she suffer to be absent, not even sick, unless extreme
necessity prevented her unwilling. More often
she was found within the church rapt in spirit, sometimes
even raised a cubit's height from the ground,
sometimes so failed in strength that between hands
she had to be carried to her cell. To this so attentive
prayer she joined the study of macerating the body no less ardently,
although she used the body mostly weak and feeble,
on account of its frequent diseases: whence to her Sisters
she was great admiration, hence judging,
how singular a grace she had been divinely prevented with.
To the holy Passion of Our Lord Jesus Christ daily to be meditated
she was attached most tenderly: [is piously affected by the mysteries of the Passion and Incarnation.] but on the very day of holy
Friday in its honor with the affect of the highest humility
she made four hundred bodily inclinations,
with pious prayers added to each, and on the same
day neither wine nor water did she taste. Similarly
in the Lord's Advent she had made it a custom for herself
through the same to divide seven thousand Angelic
salutations with the same number of inclinations, in honor
of that time, in which in the most chaste womb
of the Virgin Mother the Savior remained. When however was passed the vigil
of the Lord's Nativity, around the time of the Matin office
she withdrew to some secret place, that
she might repeat the Angelic Salutation a thousand times, in honor
of the newly born boy, with attentive consideration
of so great a mystery. The Mother of God moreover she honored
with most tender affection, and her festivals most devotedly
celebrated, especially the Annunciation day,
commemorating the joys of that light and honor.

[13] If sometimes the younger Sisters approached Elisabeth,
that by sharing in her spiritual exercises
they might bring some relief to her pains and
torments; [studious of solitude,] gently dismissing them she said: "I have,
little Daughters, what I should arrange in the other world,
that when I come there, I may find where to remain": and
having said this she withdrew to prayer. On a certain
day it happened that one of the elders sought Elisabeth,
for the cause of communicating some business with her:
who not found in the monastery, she went to the choir,
and there found a certain Sister lying on the ground
before an image of the B. Mary Virgin: whom while
not recognizing she considered (it was however Elisabeth herself)
she saw the same lifted by one cubit from the ground. [during prayer is elevated from the ground.] Some time
after the aforesaid vision the venerable Queen descended
to the aforesaid Sister, awaiting there;
who together with herself going out from the choir,
diligently closed it after them, so that no one could enter
or exit: and a little after returning to the same place
with a light, and finding no one in the choir, firmly
believed, that the grace of that rapture had been given to Elisabeth,
since besides her no one had been there.

[14] A certain devout Sister saw once through
a dream the blessed Queen, [is shown pouring gems from her mouth,] and some Sisters of the same
monastery, of whom each carried in her hands
a wooden dish and was reciting Matins of the Marian Office:
to each word of the recited Office,
fell from their mouths into the said dish as many
pearls as words were pronounced: but from the mouth
of Elisabeth at each word came forth larger
pearls two. From which sign that Sister knew,
with how much greater attention and devotion she
prayed. She was wont moreover every night at the first sign
of Matins to rise, and to recite the Marian Matins.

[15] [she prays for the deceased from whom she had suffered injuries.] At various times had died two persons, who
when they lived had created annoyance for B. Elisabeth:
these appearing to three Religious suppliantly
asked, that in their name, prostrated on the ground, they would seek pardon
from Elisabeth, on account of injuries done to her;
and they would ask her, that interceding for them with
God, she would open access for them to eternal joys. Nor
was this an end: for of these souls one to a third
Sister appeared again, and signified, she could
not enter into rest, before she had asked pardon
from the Queen herself. To whom when that Sister responded
that this could not now be done, because the Queen was
gravely ill, nor could now pray for her;
the soul replied; not however before would she be saved.
Afterwards confessed to that Sister Elisabeth herself, that
to herself praying in the choir that soul appeared;
from her suppliantly help asked, through
which to eternal beatitude she might be admitted.

[16] A poor woman, dwelling not far from Thoss,
for whole forty years had had her arm and hand
impeded by paralysis and useless for any work. [the paralytic divinely sent to her]
After many years however she heard a voice saying
to her: "Go to the Queen of Hungary, and ask her
that she touch your hand, so you will obtain health."
She believed it to be a dream, nor made much
of it. The next night the same voice she distinctly
heard saying, "Go to the Queen of Hungary." Then
she began to think within herself how she would go to
Hungary, the way so long and unknown to her; nor indeed
did she know that the Queen was staying at Thoss. Therefore on the third
night again the same voice sounded saying: "Go to
the Queen of Hungary, who in the Thoss convent
dwells: she will heal you." When morning came the poor woman hastened
to Thoss: and with what had happened to her recounted,
she asked to be brought into the sight of the Queen. She
however, as she was in age and profession a youth, in mind
humble, was terrified at the news, [she heals by an embrace.] asserting herself empty of virtue
and unworthy of such grace. Conquered nevertheless by the Sisters'
intercessions and prayers she approached the woman,
and embracing her she prayed God, that for the magnitude
of the faith which she presented, He would succor her. And behold
returned to the arm and hand the pristine vigor: nor
much time elapsed before the woman returned cured
entirely, offering in thanksgiving to the monastery
some little things, made by her hands.

[17] [a fire she extinguishes with a tiny amount of water.] At a certain time having entered the monastery garden
Elisabeth with one of the Sisters, for the cause
of catching air, and walking here and there, came to a little house,
where for distilling rose water and other similar things
they had a furnace lit by maids, for various
uses of the sick Sisters. Inspecting the little house,
which was wholly wooden, they saw
in it everything burning, and no one present who
could extinguish the flame. The Sister therefore companion
of Elisabeth said, "I will go and call help to extinguish the flames."
To whom Elisabeth, "Before," she said,
"you do that the whole little house will go to ashes:
let us bring the help we can." None
indeed there was at that time present a suitable vessel for drawing water:
therefore a half-burnt winnowing basket at her feet, which was useful
only for carrying coals, with her hands she seizes
the Queen, with the Sister vainly resisting, saying
it was impossible that a perforated winnowing basket should hold water.
Conquered nevertheless by Elisabeth's faith, and faithfully
believing that nothing with God is impossible,
she went to water, and with it filled the perforated basket,
brought it to the little house, and the kindling flames
extinguished by her faith rather than by that little water.

CHAPTER III.

Diseases patiently borne by Elisabeth: pious death, elevation, miracles.

[18] It must be explained moreover what crosses, infirmities,
and pains in her life Elisabeth bore:
[She patiently bears the inheritance withdrawn from her by her stepmother,] for these to her Christ as betrothal
gifts gave, by which more strongly to bind her to himself,
and make her more pleasing to his eyes. Among these can rightly be numbered
the poverty borne by her, for those whole twenty-four years
in which in the order she lived, when in
the little monastery all things were most narrow, and friends and
kinsmen who could bring help were far: the stepmother
however the Lady Agnes rigid and austere toward
her stepdaughter, whose entire inheritance left from Andrew
the King possessing, had left little of it
to the daughter, but to the monastery itself even less until
after Elisabeth's death, as will be understood thereafter.
But omitting this perpetual and continuous matter of toleration,
to other more particular things I pass.

[19] [and from her dismissed without gift:] Not long after her profession Elisabeth
fell into a serious disease; for whose curing the use of baths
the physicians judged most opportune.
Therefore with the good grace of the Superiors to Baden in Aargau
she went, accompanied by some Sisters:
and thence after the time prescribed for bathing was completed,
to Königsfelden, to visit her stepmother
the Lady Agnes, and there to take some
recreation. And the Lady Agnes indeed
showed her treasures and jewels, left to her by King Andrew:
but from all of them she gave nothing to her stepdaughter, and
sent her back to Baden entirely empty. Who then
having entered the canton of Zürich went to the Einsiedlers or Hermits,
where both by the city and the surrounding
nobility, venerating her royal person, with manifold
honor she was affected. Here she breathed first
from the grief, into which the harshness of her stepmother had cast her,
especially however in the Einsiedeln chapel of the Mother of God:
where giving thanks for the consolation received divinely,
she often confessed, that without it again into disease
she would have relapsed.

[20] [to death sick] Four years thereafter from her profession again
infirmity she incurred Elisabeth, and that very serious,
and to physicians (as concordantly all confessed)
entirely unknown: wherefore them despairing of her life,
and her strength daily failing, it was necessary
to keep her diligently. This disease lasted from
the day of Pentecost up to November and to the feast of her great-aunt S. Elisabeth.
[she is visited by S. Elisabeth] Within which time when not only her body's strength but also of intellect
had deserted her, on the very feast of all
Saints there appeared to her the holy Queen and Widow Elisabeth
after Matins, comforting her and consoling
promising, that after fourteen days better
it would be for her; before however many torments and pains still
were to be borne. Then on her great-niece's head
laying her hand the Saint, said in this part she would be healed,
and to her senses restored: which thus indeed
was done, but the pains of the whole body were augmented more
and more.

[21] At length on the nineteenth of November by the force of intolerable
pains compelled she rose from the couch, and at a run
to the church proceeded: where in the choir before the altar suffering a faint
she fell, [and is suddenly healed] and brought great solicitude to the Sisters caring for her.
While however by the Convent
were chanted Vespers, the sick one turned herself,
opened her eyes as if waking from a deep sleep,
and felt herself free from all pain and torment,
no indication of the prior disease remaining except some
weakness. This so unexpected healing of herself
the Saint had foretold the previous night before Matins,
appearing to her a third time and promising
on the very day of her festivity at the time of Vespers she would be relieved
of the disease, with her prayers interceding. [on her feast.] Then
the Queen ordered a bath to be prepared for her, and herself
to be placed in a small bed: where daily more and more recovering,
within a brief time to choir and refectory
she could descend with the others and to the Sisters minister. Although however that grave disease ceased,
and health for the greater part was restored to her; some
remnants of it she retained until the end of life,
for the daily exercise of patience.

[22] [she suffers a quartan fever for four years] Four years before her blessed death there came to Elisabeth
a quartan fever, which the strength of her body
incurably wore down: and seemed our Lord Jesus
Christ to wish to share all His pains, torments and punishments with
this his bride, just as she often
and ardently had asked, desiring to be conformed to him
in all things, nor doubting about the gift of patience
to be communicated to her by him. [for two years colic pains and paralysis] And indeed so much
grace was granted her for tolerating all things, that no
sign of pusillanimity or tedium of gesture or
word she ever showed. In the last
two years however more shone forth the virtue of patience, when by colic
pains most violent afflicted, also in all members
she was made paralytic, so that in nothing herself
could she help, but even for taking food and drink
she needed another's ministry like an infant. Paralysis
followed the corruption of pre-mortified members,
so that with wounds and ulcers her whole body was filled.
So visited and tortured she said with deep affection of heart,
"Thanks to you, Lord, that by your will
of all members and of the use of the whole body deprived
I am: just as you also fixed on the cross for
me, none of your members could move."

[23] [meanwhile her sanctity is manifested by an energumen:] In this toleration when she had spent a whole
year, it seemed to most that by natural order it could not
be that she would not soon die: meanwhile however
it happened that the enemy of the human race, through the mouth of an energumen
speaking, was forced to confess openly, that
the venerable Queen had been singularly chosen by God,
and destined to great glory in the heavens: of so much also
merit, that in the hour of her passing by praying to God
she would draw a vast prey of souls from the flames of purgatory
to heaven, with great joy of the whole supernal
Court. It pleased however God, for the increase of glory and
crown which He was preparing for her, that the bride dear to him
should produce her life still one year, amid the torments
of a paralytic and half-rotten body, with great toleration,
humility and instance of prayer to be borne.
On a certain night when she was vehemently tormented, [the lamp by the bedside extinguished, is kindled from heaven,]
and both Sisters appointed to her custody had fallen asleep,
suddenly a great light appeared in the chamber:
at which terrified she called her caretaker;
who scarcely awakened, again from weariness and long
vigil fell asleep: wherefore not wishing to be further
troublesome to her most humble Elisabeth, allowed her
to rest, awaiting with great desire the day. While
however thus she lay intent on prayer, the lamp
which hung extinguished in the little chamber was kindled from heaven,
and much more brightly than usual began to give light; at which
awakening the caretaker was astounded: she could not however
elicit from the sick one whence the light was, or who had kindled
it.

[24] On another night when similarly her caretaker had fallen
into sleep, [having saluted the venerable for the last time] Elisabeth felt herself healthy and with such
strength gifted, that from the bed she could rise, take her clothes,
go to the choir and there for some time space
before the venerable pray. Thence however silently
returning she replaced herself in bed, with no one at all
observing or knowing this, until she herself indicated:
what however to her existing in the church had been revealed she did not wish
to indicate to anyone: but with herself this into the sepulcher
she carried, nor any more afterward to the temple did she go.
But approaching her time of departure, with her senses still
intact, [she composes herself for death,] she said: "Now is at hand the time,
in which it befits me by praying from God to ask for that which
men commonly fear, namely death,
by which from this valley of tears I shall be transferred." Then with the last
ecclesiastical Sacraments to be fortified she asked: which
with singular devotion and preparation having received,
with the Office in such cases customary performed, she asked the window
to be opened, whence the heaven she could behold; and turning
her eyes there, thus she began to address God.

[25] "Lord my God, Creator and Redeemer
of my soul, and same future remunerator, look upon
me with the eyes of your infinite mercy today, [and to God she commends her soul]
and receive me into the heavenly fatherland from this troublesome
age, through your most bitter passion and death:
for thus from this world I depart, that I do not
remember to have seen any of my kindred,
after I withdrew from the paternal kingdom." Then
to the Prioress and the whole Convent turning, she gave thanks
to them for all honor, beneficence,
care, and patience shown to her in her infirmities.
Again resuming her internal prayer,
she invoked the presence of divine help with the silent cry of her heart,
while her lips were quiet: and so her soul
she rendered to the Creator on day sixth of May, [and renders 6 May.] in the year
of her age forty-first, with twenty-eight years complete
in the holy Order of Preachers passed.
She had been when healthy of remarkable bodily stature,
so that her exterior species indicated the loftiness
of the Royal lineage; not less than internal mansuetude
and humility of mind, ingens
indeed toward God charity, the rigor and discipline of life.

[26] After the Queen thus happily departed life,
great lamentation arose, not only with
the Sisters and maidservants, but with all however many
some notice of her had. [To the stepmother coming to the burial she appears glorious.] Then the body of the deceased
according to the custom of the Order prepared for burial,
above ground was kept in a sacred place for eight days,
until her stepmother Queen Agnes from Königsfelden
to Thoss should come with much retinue.
Who there established and mourning, appeared to her
B. Elisabeth with great splendor and whiter than snow,
and lifted twin cubits above the ground.
This species, not the Queen only, but also
her chambermaid saw; the speaker's voice however
she could not understand, which alone she perceived;
but what was said to her by her stepdaughter she did not wish
to reveal, saying, what between them was done with herself
would die. [the body is buried on the eighth day,] The next day in the morning after the funeral office,
with many tears of those standing around, to burial
was given the body of Queen Elisabeth in the very
church: but Queen Agnes mourning returned to Königsfelden:
and afterwards to the Thoss monastery many
benefits and subsidies she conferred.

[27] [which after the seventh month dug up,] Thirty weeks after the burial had passed,
when it seemed convenient to some, that taken
from the earth the body of the Blessed and removed from the wooden coffin
above ground higher should be elevated, in a stone tomb,
in respect of her eminent sanctity and royal
lineage. Therefore it was dug up, and with the Sisters asking
that with opened sarcophagus they could see it still
once again, it seemed by no means to be indulged,
because already before death almost consumed,
after it would be believed entirely rotted. But they,
nothing moved by that reason, with the men withdrawn, [is found intact and translated.] themselves
opened the coffer, and with garments consumed
the Queen's body they found most intact without
any vestige of prior ulcers, and at the same time
a most sweet odor they perceived: by which wonderfully
recreated, they magnificently praised God. Translated
then the holy body was into a stone, as I have said,
tomb somewhat elevated from the ground: and above
it were erected four statues of the Evangelists, of which
in the middle on each side are seen the insignia of the Hungarian
kingdom, without any sepulchral inscription or title.

[28] [at her tomb are healed two sick Sisters:] Further mindful of the brevity proposed for us
three only here I shall add miracles, granted to the intercession
of the faithful handmaid by God; by which may appear,
not only in life, but after death also by signs
and prodigies B. Elisabeth shone. Of the Thoss
Sisters one, afflicted with many infirmities,
on the day which according to praiseworthy Christian
usage thirtieth from her deposition was kept,
above measure feeling herself oppressed, to the blessed
Queen's tomb crept, certainly trusting that thence
help would come to her. Nor was that confidence
vain: for when she had vowed, if she were healed, daily
to visit the same tomb for the whole year,
from all infirmity to be freed she testified
herself to be. With a similar vow binding herself
the other of the Sisters, laboring with quartan fever,
which had worn down all her strength; not long
after, free from fever, the pristine
body's strength she received. A third through a dream seemed
to herself to sit among the Sisters seated in the choir,
and there to see entering many venerable men
clothed in surplices and Levitical ornaments, [another in vision hears her life read.] of whom
the middle one more venerable in aspect and habit a Bishop
was carrying a book: from which, after he stood before the Venerable
Sacrament before the altar, turned
to the Sisters he began to read the Life of Blessed Elisabeth
and the wonderful works of God around her, how they
are described here, and many others passed over; and so
disappeared the whole vision, to confirm in
the hearers the estimation of no common sanctity.

B. PRUDENTIA VIRGIN OF THE ORDER OF HERMITS OF S. AUGUSTINE, AT COMO AMONG THE INSUBRIANS.

YEAR MCDXCII.

[Commentary]

Prudentia Virgin, of the Order of Hermits of S. Augustine, at Como among the Insubrians (B.)

By D. P.

[1] The Sanctuary or Martyrology of the Holy
Como Church, both from MS. Codices
and from approved authors elaborated,
with utmost diligence by Primus Aloysius de
Tattis, of the Como Congregation Somaschan
Theologian and Consultor of the holy Office, in the year MDCLXXV
came forth to light; and to us benignly transmitted by the Author,
both many other things by no means to be neglected has it taught us, and of this Blessed
the first notice gave us, [Of Milanese origin,] under this eulogy: On the day before
the Nones of May at Como in the suburb of Vicus among the nuns
of S. Marcus, of the Order of B. Augustine of B. Prudentia
the Virgin, who born of noble lineage rendered
the ancestral nobility more illustrious by her virtues. At Milan first
in the asketery of S. Martha consecrated to the obsequy
of the heavenly Bridegroom, by order of her Superiors soon transferred herself to Como,
that she might preside over religious women gathered there
and moderate them. The province committed to her Prudentia
most prudently fulfilled: for the long-lasting strifes,
[At Como deceased,] between the asketries of the same B. Martha at Milan
and D. Marcus of Como, with great dexterity she pacified:
and the church of the Mother of God Visiting Elisabeth
from the foundations she erected. At length broken with labors
and merits accumulated, after she had governed her convent
most piously for thirty-eight years,
to the reward she flew up to heaven.

[2] To this compendium of life lived by her is subjoined an Annotation,
teaching that this is received, from the ancient
monuments of this asketery, in which everywhere
she is narrated to have shone with miracles: [she shone with miracles after death:] which thing many,
says the Author, also testify
the tablets, which to her tomb the piety of the
faithful has brought and suspended, on account of various
kinds of diseases by the invocation of B. Prudentia driven away.
But this memorable among other things, that when
she lay in the coffin lifeless, of her own accord she lifted herself from the bier;
and for some time thus standing, venerated the most holy
body of Christ the Lord. She was by origin Milanese
from the ancient progeny of the Casati, who
B. Beatrice equally brought forth for us, of Franchini

Rusca Count's wife; truly a kinswoman of B.
Beatrice we believe B. Prudentia was, just as she existed
contemporary with her. For died the blessed Virgin in the year of salvation
MCCCCXCII on this day; while that one in the year MCCCCXC,
on March XVI, as says Donato Bossio in the Chronicle
of Milan. About this not even among the Pretermitted has it happened
to us to make mention, because we did not find her
on such a day inscribed in the Franciscan Martyrology. The defect
indeed here recognized may in the Supplement be abundantly
compensated, especially if to that which has the aforesaid Como
Martyrology (because Beatrice is judged to have passed by her marriage into the right
of citizenship of Como) shall accede from Milan a more distinct notice
of the present cult, such as concerning B. Prudentia to suggest
the aforementioned Primus Aloysius de Tattis, by letters of XXVI October in the year
MDCLXXVII given, thus replied.

[3] [of which two more attested are narrated,] The cult of B. Prudentia is from immemorial on account
of the frequent and these signal miracles, which at her tomb
were performed. The chief were those which still
are seen depicted on a double wooden tablet. Namely
of an insane man who naked had betaken himself to the monastery;
and commended by a Sister Religious to B. Prudentia,
immediately the pristine sanity of mind he received;
and of another sick man, who about to breathe out his soul, immediately
when by his kindred B. Prudentia was supplicated
in his aid, with her appearing he was freed
from sickness. To forty other monuments of benefits
affixed to the sepulcher of B. Prudentia
already there were, of which most in our time
have vanished. [her body and image on the altar.] Of these moreover that none has been preserved
in writing notice, the more to be lamented,
the less such benefits are now frequent. For
the church of holy Mary at Elisabeth, where lie B.
Prudentia's remains, by Jacobus Minuntius Vicar
of the said Nuns under Bishop Lazarus Caraffinus
(and so after the year MDCXXVI) from the old
ark were translated into a more honored coffin,
not without wonderful fragrance of unusual odor breathing
on those standing around; and where above the lesser altar
stands her venerable image, with all that
furniture which befits the Blessed; this church, I say,
formerly open to all, beside the way which leads
to the Swiss territory, now is closed
within the precinct of the monastery; namely after from this
to the other of S. Marcus the Religious nuns
have transferred their choir: hence with the cessation of the people's running
to honor the aforesaid Relics, it is no wonder
benefits cease to be conferred on those invoking. But if any
benefits hereafter happen to be published, to be attributed
to the intercession of B. Prudentia, those gladly into this work
we shall refer, as they have been communicated with us.

[4] Meanwhile all the prenoted things in the presence of the prelauded author
solemnly affirmed the most Reverend Antonia
Francisca de Gallis, [that she was from the beginning a professed of the Augustinian Rule,] now for the third time of this asketery
Prioress; Sor. Julia Catharina a valle, twice with the same
office discharged; and Sor. Francisca Magdalena
de Bulziis; all professed and senior Nuns
of the aforesaid monastery: who from their writings,
which most few they have about B. Prudentia, nothing else
could elicit, than what we have already given reduced
to order. To the Milanese monastery of S.
Martha as far as it pertains, of it briefly we said on January XIII,
that there is nothing whence it could be established, that it was once
founded from the institution of the Preachers; and so
appears no foundation by which Philippus Ferrarius in
his general Catalogue of Saints, [as also B. Veronica de Binasco,] to the said Order ascribed
Beata Veronica de Binasco: now however
indubitably we add on the contrary that it is certainly established, that
from the beginning and thereafter always of the Augustinian institute
it was.

[5] For when this Order recently insisted in the sacred
Congregation of Rites, [it is established with examined Mss. of the monastery of S. Martha] that to itself should be conceded
of that Blessed as proper a feast with Office
to be done, and of Ferrarius and some others'
authority the Promoter of the faith had objected; was produced
the diploma of Gerardus Cardinal of Como,
given at Milan in the monastery of Clairvaux on day
III December in the year MCCCCXLI; and the Bull of Pius
II, given at Mantua on XXIV August in the year MCCCCLIV;
in which both the Pontiff and the Cardinal Nuns
of S. Martha conceding, that they could choose any
Confessor they wished, call them
of the Order of D. Augustine. That these things might be more certainly known,
the sacred Congregation gave letters to Cardinal
Litta Archbishop of Milan,
strictly ordering, that all the monuments, in
the archive of the monastery of S. Martha existing, sedulously
unrolling, most diligently he should examine, under what
Order the monastery had been founded, and if under the same
continuously up to the present time it had persevered,
nor to another ever had defected. All which
when accurately the aforesaid Cardinal had performed,
he found at length the monastery of S. Martha to have had its origin
in the year of the Lord MCCCLXIII, under the habit and Rule
of S. P. Augustine, and in it always to have remained and
up to the present to remain. These things however in authentic
form and proving to the sacred Congregation
transmitted, soon these things, all faith, which up to that time in
Ferrarius it had had, longer blowing away, decreed benignly
conceded the Office to be recited and Mass to be celebrated
under the rite of Double, of B. Veronica de Binasco,
as of a true Blessed of the Augustinian Order.

[6] These things to us in the year MDCLXXVII on day II February the historiographer of that
Order Aloysius Torellus; which on the offered occasion,
we wished gladly to propose here, especially with this end that
it may be open how grateful are to us the admonitions of those, who
about their own affairs, as far as we have not had them fully known,
in friendly and sincere manner warn us. I add that for sixteen years
passing through Milan, and visiting the said monastery
for the veneration of the same B. Veronica (whose Life in January Henschenius had
edited) in the year MDCLXII on day XXIV
of April, [whatever Ferrarius wrote against it of Veronica.] both other monuments of favors of the said Blessed conferred from heaven we saw,
and a distinguished MS. Breviary which to the same,
hitherto unlearned, and to be taught the recitation of the Psalter
in the year MCCCXCIV, was said to have been brought by an Angel;
and that accurately running through, and recognizing it altogether such
as the Augustinian Order then used (for this proved
the proper Offices of Saints) we could not doubt,
but that of that Order she was, whose Breviary she used: more so
were we confirmed in opinion, that the faith in the aforesaid Ferrarius,
often deprehended in such errors, is not too
easily to be had. Which I would have those note, who against what
in April on day VIII we said, of the cult of B. Albert Patriarch
of Jerusalem, not yet received by the Church of Vercelli (which
just recently has been confirmed to us from there) pretend,
the Vercelli Canons themselves to argue of falsity, on account of
Ferrarius seeming to assert something more on day XIII September. But of this elsewhere more fully and distinctly.

May II: 7. May

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