This was in 1158.
The abbot Raymond and his companion Velasquez then proposed to the king to found a military Order of Calatrava, and after having obtained his consent, they communicated their design to the bishop of Toledo, who not only approved it, but gave them a large sum of money for the fortification of the town, and accorded indulgences to all such as should take arms in its defence, or contribute arms or money for the purpose. Several persons joined the two monks, and in a short while an army was raised, at the head of which they entered Calatrava, and took possession of it. The walls were repaired and completed with such expedition and strength, that the Moors abandoned their purpose of attacking it, and withdrew.
The abbot Raymond, having nothing further to fear from the infidels, applied himself to organise the new military Order, which took its name from this town. The general chapter of Citeaux prescribed the manner of life and habit of these warrior monks, but historians are not agreed as to the colour or shape of the original habit.
As the territory of Calatrava was almost devoid of inhabitants, the abbot Raymond returned to Fitero, where he left only the aged and infirm monks, bringing all who were active and young to Calatrava, together with a great number of cattle, and twenty thousand peasants, that he might settle them in the newly acquired territory. He governed the order six years, and died at Cirvelos, in the year 1163. After his death, the knights of Calatrava, although they were novices of Citeaux into whose hands he had put arms, refused to be governed by an abbot, and to have monks among them. They elected as their Grand Master one of their number, Don Garcias; and the monks, who had chosen their new abbot, Don Rudolf, retired with him to Cirvelos, where they began an action against the knights, to eject them, that they might recover possession of Calatrava, which the king had given to their order, and especially to their house of Fitero. But a reconciliation was effected, probably through fear of the Moors, and the knights ceded to them a house at S. Petro de Gurniel, in the diocese of Osma, with all its dependencies, and there they built a monastery, leaving Calatrava in the hands of the knights.
In the year 1540, the knights were allowed to marry, and took only the vows of poverty, obedience, and conjugal fidelity; since the year 1652, they have added a fourth; to defend and maintain the Immaculate Conception of the blessed Virgin.
[Roman and Benedictine Martyrology, those of Menardus, Ferrarius, &c. Authority: – An old contemporary life, falsely attributed to Atto, B. of Pistoria.]
Verdiana was the child of poor, though well-born parents; and her knowledge of the sufferings of the poor from her own experience in early years made her ever full of pity for those in need. At twelve years old she was noted for her beautiful and modest countenance, and humble deportment. A wealthy relation, a count, took her into his house, and made her wait upon his wife. Her strict probity and scrupulous discharge of her duties so gained the confidence of her master and mistress, that they entrusted to her the entire management of their house. One day that there was a famine raging in the diocese of Florence, and the poor were in extreme distress, the girl saw some miserable wretches dying from exhaustion at the door. Her master had a vessel of beans, and she hastily emptied the box, and fed the starving wretches with them. This would have been an act of questionable morality, were it not for the extremity of the case, when, to save life, an act is justified which would have been unjust were there no such an imperious necessity. Her master had, in the meantime, sold the beans, and he shortly after returned with the money. He went to the vessel, to send it to the purchaser, but found it empty. "Then," says the contemporary writer, "he began to shout and storm against the servants, and make such a to-do as to cause great scandal in the house and among the neighbours. Now when all the house was turned topsy-turvy about these beans, and was in an uproar, the lord's hand-maiden, with great confidence, betook herself to prayer, and spent the night in supplication. And on the morrow, the vessel was found full of beans as before. Then the master was called, and she bade him abstain for the future from such violence, for Christ who had received the beans had returned them."
By the kindness of the Count, her relative, she was enabled to make a pilgrimage to S. James, of Compostella, in company with a pious lady. On her return, she resolved to adopt the life of a recluse, and after long preparation, and a visit to Rome, where she spent three years, she obtained the desire of her heart, and received the veil from the hands of a canon of the Church of Castel Fiorentino, her native place, and bearing the Cross, preceded and followed by all the clergy and people, she was conducted to her cell, and, having been admitted into it, the door was walled up. In this cell she spent many years, conversing with those who visited her, and receiving her food through a window, through which, also, the priest communicated her. Two large snakes crept in at this window, one day, and thenceforth took up their abode with her. She received these fellow-comrades with great repugnance, but overcame it, and fed them from her own store of provisions. They would glide forth when no one was near, but never failed to return for the night, and when she took her meals. On one occasion they were injured by some peasants who pursued them with sticks and stones. Verdiana healed them, nevertheless the rustics attacked them again, killed one, and drove the other away, so that it never returned to the cell of the recluse.
When the holy woman felt that the hour of her release approached, she made her last confession and received the Blessed Sacrament through her window, and then closing it opened her psalter, and began to recite the penitential psalms. Next morning the people finding the window closed, and receiving no answer to their taps, broke into the cell, and found her dead, kneeling with eyes and hands upraised to heaven, and the psalter before her open at the psalm Miserere mihi, "Have mercy upon me, O God! after Thy great goodness; and according to the multitude of Thy mercies, do away mine offences."
February 2
S. Cornelius, the Centurion, B. of Cæsarea, 1st cent.
S. Flosculus, B. of Orleans, circ. a. d. 500.
S. Laurence, Abp. of Canterbury, a. d. 619.
S. Adalbald, C. in Belgium and Aquitaine, a. d. 652.
S. Adeloga, V. Abss. at Kitzingen, 8th cent.
SS. Martyrs, of Ebbecksdorf, a. d. 880.
B. Peter Cambian, O. S.D., M. in Piedmont, a. d. 1365.
THE PURIFICATION is a double feast, partly in memory of the B. Virgin's purification, this being the fortieth day after the birth of her Son, which she observed according to the Law (Leviticus xii. 4), though there was no need for such a ceremony, she having contracted no defilement through her childbearing. Partly also in memory of Our Lord's presentation in the temple, which the Gospel for the day commemorates.
The Old Law commanded, that a woman having conceived by a man, if she brought forth a male child, should remain forty days retired in her house, as unclean; at the end of which she should go to the temple to be purified, and offer a lamb and a turtle dove; but, if she were poor, a pair of turtle doves or pigeons, desiring the priest to pray to God for her. This law the Blessed Virgin accomplished (Luke ii. 12) with the exercise of admirable virtues; especially did she exhibit her obedience, although she knew that she was not obliged to keep the law, yet, inasmuch as her Son had consented to be circumcised, though He needed it not, so did she stoop to fulfil the law, lest she should offend others. She also exhibited her humility, in being willing to be treated as one unclean, and as one that stood in need of being purified, as if she had not been immaculate. Among the Greeks, the festival goes by the name of Hypapante, which denotes the meeting of our Lord by Symeon and Anna, in the temple; in commemoration of which occurrence it was first made a festival in the Church by the emperor Justinian I., a. d. 542. The emperor is said to have instituted it on occasion of an earthquake, which destroyed half the city of Pompeiopolis, and of other calamities. It was considered
