Life of St. Rita of Cascia, O.S.A. from the Italian. Richard Connolly
WORKED BY RITA AFTER HER BEATIFICATION
MORE RECENT MIRACLES OF ST. RITA
THE THREE MIRACLES APPROVED FOR HER CANONIZATION
CHAPTER I
CASCIA: A GLANCE AT ITS HISTORY
St. Bernard observes that the place in which our Saviour died attracts our devotion in a greater degree than any of those places in which He dwelt during His life, and can therefore boast of a certain pre-eminence. Speaking of St. Rita, we can say the same of Cascia compared with Rocca Porena, her birthplace. Cascia governed Rocca Porena as did Jerusalem Nazareth, but it is not on this account we claim its superiority, but because our saint lived there for many years and died there, and there her relics are venerated. Cascia is therefore looked upon as St. Rita's home, and hence she is called St. Rita of Cascia. Were we but to give a cursory sketch of the history of Cascia from its annals, which still exist, the present volume could not contain what we should be forced to write, so important did it become; we will therefore content ourselves with alluding to a few of the more salient points in its story.
This ancient and illustrious town is built under the shadow of the Apennines, at a point in that chain of mountains almost midway between the Alps and the Mediterranean. It is on the borders of Umbria, seven miles from Norcia, ten from Leonessa, thirty from Rieti, and twenty-three from Spoleto. It stands on the site of the ancient Cursula, which is believed to have been a Roman free-town—that is, its people enjoyed the honours, rights, and privileges of Roman citizenship, and their town was governed by its own laws. That Cursula was a town of some importance is attested by its remains, which are still extant, notably by the Temple of the Augurs, the Temple of Mars, and the House of the Duumviri.
We have nothing else than these remains to guide us in inquiring into the history of Cursula, nor can we surmise the epoch from whence to date its existence. We know from Dionysius of Halicarnassus that it was destroyed, and that a new town rose on the ruins of the original one, but the dates of these events cannot be fixed with certainty. The date of the rebuilding of Cursula may, with some probability, be placed at something more than ten years before the birth of our Saviour, and hence its pagan inhabitants were strengthening the foundations of its future greatness when Jesus Christ, born in Bethlehem, was laying the foundation of the Redemption of man. We know, too, that it was a republic, but are left in the dark as to how it managed to achieve and preserve its independence. It is credible that, like other Italian cities, it acquired its liberty at the time of the second fall of the Roman Empire, after the death of the Emperor-Saint Henry, during the Pontificate of John XIX., or about the year 1025. This independence it retained till 1260, in which year, through the ambition of rival leaders, the seeds of civic dissension were sown, and the republic was exposed to dangers from without. It was at this time that the people of Cascia determined to put themselves under the authority of Alexander IV., who then occupied the Papal chair. They were induced to this action by what they saw of the peaceful nature of the Papal government, and because they adhered to the Guelph party, which was favourable to the Holy See. Alexander IV. was the great Pontiff who, uniting the greatest virtues to the highest mental attainments, contrived during the height of the sanguinary quarrels between Guelphs and Ghibellines, which had for twenty years torn and divided Italy, to stamp out incendiarism, to crush tyranny, and cause peace and happiness to flourish again in the distracted peninsula. Cascia had no reason to regret the changed state of affairs, for the monarchical system which its submission to the Pope introduced by no means destroyed its republican form of government. Hence it retained the right of regulating its own affairs by its own laws; hence its mayor, elected every six months, retained his authority; hence it retained those chiefs of the people, at first called 'Ateposti,' then 'Gonfalonieri,' and finally 'Consuls.' To these latter a troop of soldiers, called the people's jury, was subject, who had the duty not only of defending the people, but of acting on the offensive when necessary. The court of justice, the guards and robes of the consuls, the stately retinue of the mayor, the fortifications with their garrisons, the number of subject towns and villages—of which more than forty recognise Cascia as their chief at present, without speaking of the many which the ravages of time have destroyed—the right of peace and war left, at least in part, to the brave people of Cascia—these and other memories of the past, which even now may be seen in the consular registers, constitute a proof of the liberty which Cascia enjoyed under the Popes and of the fame which it acquired.
But at the beginning of the disastrous and prolonged schism of the anti-Popes, Cascia unfurled the standard of rebellion, either through a desire of complete independence, or, as some say, on account of the insolent conduct of the Papal soldiers, and for a period of about 131 years—till the year 1517—it remained under a sort of mixed government. This interval of complete independence was filled up by an uninterrupted series of wars waged with its neighbours of Norcia, of Leonessa, of Monreale, of Aquila, or of Cerreto. But after the first outburst of enthusiasm for complete independence, and in the midst of quarrels with its neighbours, the republic of Cascia took occasion to show its pristine reverence and love for the See of Rome. A clear proof of the correspondence between Cascia and the Papal See is the formal announcement, made by the Cardinals met together in council at Constance, to the commune of Cascia, of the election of Pope Martin V. to the Pontifical throne. The prompt assistance given by the people of Cascia to Eugene IV., successor to Martin V., against Corrado Trinci, Governor of Foligno, who tried to make himself lord and master of that city, is another proof of their loyalty to the Holy See. When the wise and great-minded Leo X. ascended the Papal throne he brought back Cascia to its obedience to the Holy See by a brief dated 1517. All its ancient privileges and distinctions were confirmed by him, and a Cardinal was appointed to govern the city; for Cascia still continued to have the title 'city,' as it had till 1600 at least. Some speak of money coined there, of its coats of arms, of printing done there, of its prosperity and commerce, of the cultivation of the fine arts; but the cultivation of souls is what chiefly adorns it.
And, in the first place, if nobility presupposes the talents or merits of ancestors either in field or court, what must we say of Cascia, which reckoned in its environs 200 famous families, which are extinct only within the last two centuries, without speaking of others that betook themselves elsewhere, or of the ancient patrician families that still dwell in the homes of their ancestors?
There is no need to go back to remote antiquity to catch a glimpse of the great men who had their origin in Cascia in the splendour of its greatest glories. The great ones born there, even in the latest years of its decadence, are a proof of what it produced in the past, and are sufficient to renew the honours it merited in its beginnings.
The Cardinals, the Bishops, the Prelates, the names distinguished in science and in arms of the Poli, Frenfanelli, Benenati, Cruciani, Squarcipani, Colangeli, Negroni, Graziani, Franceschini, Leonetti, Giudici, Elemosina, Girolami, Gregorietti, and of other illustrious families, would supply ample material to whosoever would wish to pronounce the praises of Cascia. We, who have for our study a nun and a saint, shall content ourselves with going into the shadow of the