Itališkas Ledesmos katekizmas „Dottrina Christiana“: Daukšos panaudoto lenkiško teksto šaltinis

ACTA LINGUISTICA LITHUANICA XLIV (2001), 227-250 PUBLICATIONS Source publications THE ITALIAN CATECHIS OF DOTTRINA CHRISTIANA: SOURCE OF MUCH OF THE POLISH TEXTS USED As is known, the Polish text of the catechism translated by Daukša was not an original work, but a translation from Italian. This encouraged me to investigate the connections with Italian sources, starting my research with the Spanish Jesuit Jakob Ledesma, to whom the authorship of the Lithuanian book is attributed. From a recently published documented article by G. Aranci on the Catechisms of Jacobus Ledesma, I learned that this author published two different catechisms in Italian under the common title Dottrina Christiana (Christian Science). One of them is the "short" catechism (Dottrina Christiana Breve), of which the oldest surviving copy, published in 1569?, is kept in the library of the Archdiocese of Bologna; Aranci's study was based on a copy published in Rome in 1593", but ignoring the fact that other copies of the 16th-century editions have survived (including one in the Brera Library in Milan, another in the National Library of Florence, and another in the Vatican Library). And the second work is a somewhat expanded version of the “short” catechism; Aranci's research was not based on the single copy of the 1576 edition in the Brera Library in Milan," of whose existence he was unaware, but on the Catalan translation published in 1596", but he noticed that the Brera Library in Milan had a 1596 edition of the book Dottrina Christiana. Printed on order, and commissioned by the Most Illustr. And Reverend. Monsig. Philippians 1 Plg. Aranci G. Le „Dottrine“ di Giacomo Ledesma S. J. (1524-1575), „Salesianum“ 53 (1991), d Summa della Dottrina Christiana Breve, per insegnare in pochi giorni, per interrogazionee, a modo di Dialogo, fra'l Maestro e Discepolo, Bologna, P. Bonardi. Plg. Aranci G. Min. veik., p. 320, ed. 29. Summary of Christian Doctrine. With his Breve dichiarationea modo di dialogo fra'l Maestro, e discepolo, Genoa, A. Bellone, 1570 (signatūra: Zx 1 44). Doctrina Cristiana breve per insegnare in pochi giorni, et per interrogazioni a modo di Dialogo, fra il Maestro e Discepolo, Florence, A. Padovani, 1587 (signatūra: Pal 15.E.8.171). The work was printed as an appendix to the book Scelta d'orazioni devotissime al Signore e alla Vergine. Christian Doctrine brief to teach in a few days, and for interrogations in the form of a dialogue, between the Master and the Disciple, to teach to the Children, Milan, P. Pontio (signatūra: 315-382. Musica B 39 (2)). Christian Doctrine as a Dialogue between the Master and the Dexeble, Barcelona, J. Cendrat. The book is reprinted in the aforementioned article by Aranci (p. 341 et seq.). Maestro e Discepolo, Firenze, F. Giunti, 1593 (signatūra: Capponi VI.48 (2)). Veikalas išspausdintas kaip knygos Scelta d'orazioni devotissime al Signore e alla Vergine priedas. 228 | Archinto Bishop of Como.... Per uso della sua Citta, et Diocese’ corresponds in many places to the 1596 translation." Judging by the title of the 1576 book (Dottrina Christiana, a modo di dialogo del Maestro, et Discepolo, per insegnare alli Fanciulli) and the list of editions of Ledesma's catechisms provided by Aranci, it is possible to assume that the extended version first appeared (although no copy has survived to this day) in Rome in 1573, when Ledesma's work for the teaching of catechism and the singing of Catholic hymns was also published: the fact that the version in question is later than the "short" catechism allows it to be considered a rework of the latter. Since Ledesma had lived in Rome since 1557 and had been able to learn Italian, close to his native language, fairly well in a decade, it is quite possible that he wrote both catechisms in Italian rather than in Spanish. It is therefore not surprising that there is no knowledge of any Spanish versions of these texts published in the 16th century, and the extensive 180-page Catecismo, y declaracion breve de la Doctrina Christiana, por preguntas, y respuestas entre Maestro, y DiscipuloTM is a different book from the extended catechism, while the “Dottrina Christiana Por interrogaciones a manera de Dialogo, entre el Maestro, y Discipulo” only partially corresponds to the “short” catechism. We'll stop now. The translation from the Ledesma Catechism constitutes only the first half of the Polish book (and its XVI a. „trumpasis“ katekizmas buvo išverstas į albany bei anglų kalbas", o išplėstu variantu buvo pasinaudota rengiant, be minėtojo kataloniško teksto, vertimą į lenkų kalbą, prie kurio Lithuanian translation), because Krotki obycžay spowiedzi (> The Short Buddha of Pasisčemo | or Confession of the Nude) relies on other sources. When comparing the first half of the Polish text of the book Dottrina Christiana, a modo di dialogo del Maestro, et Discepolo, per insegnare alli Fanciulli, published in 1576, and the first half of the Polish text reprinted in the scientific edition of the Daukša Catechism, it is easy to notice that from the chapter O imieniu d znamieniu Chrześcijariskim/ y o imieniu Pana Chrystusowym y o iego nauce Chrzescijariskiey (p. 466) to Trzy Boskie Cnoty (p. 528) the Polish text does not differ much from the Italian source. Some fragments of the original are omitted: after the phrase A Chrystus kto iest? (p. 467, v. 20), before the chapter O Pozdrowieniu Panny Mariey (p. 493, v. 18), before the sentence A czemuž vžywa innych ceremoniy y zwierzchnych pocżčiwoszczy (p. 517, v. 11-13), before the sentence Co iest grech (p. 519, v. 7) —but some of the lines omitted here have been moved 2 Signature: Musica B 29 (1). Plg. Aranci G. Min. veik., p. 337, ed. 69. Aranci's opinion is not entirely justified, since the Italian text of 1596 differs considerably from the 1576 edition, as I have been able to see by comparing the two books. 1 Idem, p. 339. > The Way to Teach the Christian Doctrine, Rome, A. Blado. One copy is kept in the Brera Library in Milan (signature: Musica B 39 (1)). 3 Plg. Aranci G. Min. veik., p. 316. '4—One copy of it, printed in Seville in 1611, is kept in the State Library of Munich (signature: Catech. 406). ¥ One copy, printed in Valencia in 1681, is kept in the Brera Library in Milan (signature: R. Min. 23). 1 The manuscript in the Vatican Library (together with its reprint) was reprinted in M. Sciambra’s monograph La “Dottrina Cristiana” di Luca Matranga, Rome, 1964, 1-199. 1597 m. tekstas The Christian Doctrine in manner of a Dialogue between the Master and the Disciple perspausdintas knygoje English recusant literature 1558-1640, Volume 2, Menston, 1969. 8 The Catechism of 1595 by Mikalojus Daukša, Vilnius, 1995, 459-534. 16 17 | 229 to p. 532 (verses 7-21) and 533 (verses 1-3). The original text has also been rarely reproduced: p. 472 (verses 9-20), p. 495 (verses 17-22), p. 496 (verses 6-16), p. 509 (verses 10-19), p. 520 (verses 8-13), p. 526 (verses 2-12). In one place, several lines are inserted (p. 500, v. 20-24), and elsewhere, short chapter titles. The Polish text differs more markedly on the last pages (pp. 528-534), where the paragraphs Pieč Smystow czelesnych and Cztery ostateczne rzeczy czlowiecze have been inserted, which do not correspond to the original." The preface to the book (p. 462—465) is even more distant than the Italian source text Ammonitione alli Padri, et Madri. In addition, the Polish translator omitted the last two paragraphs of the Catechism, Li Misterij di nostro Signor Giesu Christo and Dell’Ave Maria (since their equivalents are printed in the second part of the book®) and distanced himself from the Latin appendix Per saper aiutare a servire alla Messa and from the lines printed after it about,, Il modo che si ha da tenere guando si comincia la Dottrina Christina“. Part of the differences discussed can be attributed not to the Polish translator, but to the fact that he probably used the unknown Italian edition or an “improved” transcription of the 1576 edition, as becomes clear when comparing the Polish book with the aforementioned 1596 Catalan translation: this text lacks almost all the sentences omitted in the Polish translation (see po A Chrystus kto iest?, before A czemuž viywa innych ceremoniy y zwierzchnych pocżčiwoszczy, before Co iest grech); the marked differences between the last pages of the Polish translation and the 1576 edition here have exact correspondences, although the passages Dels peccats contra Lesperit sanct and Dels guatre peccats gue demanen venjanca davant Ten nukeltos po Le guatre darreries del home; Some short chapter titles are also typical of the Catalan text (e.g. Wykiad Pacierza® = Declaracio del Pater noster; Krotki wyktad Sakramentow® = Declaracio dels set Sagraments). However, there are also cases where only the Polish text differs from the 1576 edition: this is especially evident at the end of the book” and in those places that can be considered as reworking of the original. When comparing the Lithuanian text with the Polish source and the Italian original of 1576 (and the Catalan translation), it can be seen that Daukša was able to use only the Polish work everywhere, except in the one case where the Lithuanian translation differs from the Polish source and coincides with the Italian one: the Polish text lacks the corresponding sentences of several of Daukša’s books (cf. p. 95 verses 8-21, from Mo. Yra tikras Diewas ir tikras žmogus to M. O Christis kaip ižguldžeš) and the original (cf. p. 5a). However, this exceptional case can be disregarded, assuming that the book used by Daukša (or its manuscript copy) contained omitted lines. Dozens of instances have been noted where the verses of the Lithuanian translation have no correspondence either in the Polish source or in the Italian original*- *: cf. p. 91 (from verse 17), p. 93 (to verse 9), p. 97 (verses 8 and 13-14), “ These paragraphs are not lacking in the above-mentioned Italian translation of 1596, where they are printed at the end of the introductory chapter (p. 15): Li sentimenti del corpo sono cingue 1 Vedere 2 Udire 3 Odorare 4 Taste 5 Touch the... The last things of man are four 1 Death 2 II Judgment 3 Hell 4 II Paradise. The last paragraph may have been added in reference to the end of Canisius' Parvus catechismus catholicorum (Ouae hominis novissima dicuntur? ea, quae homini ad extremum accidunt, ut Mors, Iudicium, infernus, et caelestis gloria...). * Plg. pp. 592-594 and 597-598. "1 P488,para. 18. 2 P521, second. 11-12. Only the Polish translator omitted the last two paragraphs of the catechism, Li Misterij di nostro Signor Giesu Christo and Dell’ Ave Maria, and the appendix Per saper aiutare a servire alla Messa, which in the Catalan translation is printed after the hymnal. * For the phenomena discussed plg. J. J. Lebedys, Vilnius, 1963, 207-209. 230 | p. 99 (eil. 1-10), p. 115 (eil. 8-10), p. 125 (nuo eil. 10), visą p. 127, eil. 129 (iki eil. 14), eil. 131 (section 6), p. 133 (to section 16), p. 135 (to section 13), p. 137 (to section 5), p. 139 (to section 14), p. 141 (to section 16), p. 145 (sections 12-19), p. 147 (sections 10-16), p. 149 (from section 15), p. 151 (to section 14), p. 163 (paragraphs 13-16), p. 175 (paragraphs 2-7 and from 16), p. 177 (to 7), p. 183 (from 10), p. 185 (to 15), p. 193 (paragraphs 2-8 and from 13), p. 195 (to 7), p. 201 (paragraph 21), all of p. 203, p. 223 (from 19), p. 225 (to 8), p. 229 (paragraph 5), p. 239 (paragraphs 4-5 and 15-16), p. 243 (paragraphs 2-3 and 14-16). Much more rarely, Polish verses having an equivalent (even approximate) in the Italian original are omitted in the Lithuanian translation: cf. p. 494 (verses 9—10), p. 508 (verses 8-11 and 18), p. 516 (from section 17), p. 517 (to section 10), p. 518 (sections 1-8), p. 521 (sections 11-14), p. 526 (sections 1-12). The issues discussed allow us to say that both the Polish and Lithuanian translators partly reworked the source used (the Italian original in one case, its Polish translation in the other): this can be seen from the title itself (Dottrina Christiana, a modo di dialogo del Maestro, et Discepolo, per insegnare alli Fanciulli > Nauka Chrzescianska. Abo Katechizmik dla zjatek > Catechism or the science of the krzyżowanie obligatory); but the methods of processing were different, because only Daukša inserted dozens of new sentences. Probably knowing that Ledesma himself had reworked and expanded his “short” catechism, the translators (and perhaps above all their clients) considered it quite natural to continue the reworking in order to make the book as useful as possible for its new readers (the French did the same when they reworked their 1613 translation). Since the changes in the translated text did not affect the essence and general characteristics of Ledesma- 's work, no one prevented it from being presented as the work of a Spanish Jesuit. Therefore, there is no reason to believe that the Polish translator’s revisions could have been influenced by an unknown edition of the Italian original or that Daukša’s translation might have been based on a different version of the Polish text: only new data (which are unlikely to appear) could allow such an opinion to be adopted. In order to deepen the question of Daukša’s reworking, it would be necessary, by comparing his Postila with the Polish source, to check whether there are also similar phenomena: in the positive case, general conclusions could be drawn that Daukša did not refuse the opportunity to supplement his translations. The fact that he translated the second half of the Catechism without any additions does not contradict this possibility: the reworking of prayers is a slightly more difficult thing. The same can be said about the passages of the Postilla from the Gospels. To enable the Lithuanian reader to comprehend the whole chain consisting of Doctrina Christiana, a modo di dialogo del Maestro, et Discepolo, per insegnare alli Fanciulli > Nauka Chrzescianska. Abo Kūtechizmik dla džiatek > Katechizmas arba mokslas kiekwienam krikszczionii obligatus, and to trace the connections between these three books, here is the transcribed text of the Italian edition of 1576, indicating the beginning of each page; current spelling is used as far as possible. |** Christian Doctrine, as a dialogue of the Master, et Disciple, to teach to the Children Composed for the Doctor Giacomo Ledesma of the Society of Jesus. In Milan by Pacifico Pontio, Printer of the Archbishop’s Court. 1576 |" Summary of a Bull of His Holiness * Plg. Aranci G. Min. veik., p. 320, ed. 30. 26 P5b, # P2a | 231 {.asmvinnisiva ). Summary of a bullet of our Mr. Pope Gregory XIII. assrsasterskavass} į Leamsivecomsmt } IP ia} Introduction to the Christian Doctrine. Ragunati that they will be the children, made the sign of the Cross, for the Master, with all the others, two children will begin to sing what follows. Ammonitione alli Padri, et Madri. O dear Christians, I beg you to listen and understand that I am obliged to all fathers and mothers to teach your little children from the very beginning, to know how to love, serve and honor our Lord and sweet Redeemer, who said, Let the little ones come to me, because in this age they will learn and embrace our Catholic faith and the commandments and the other things that belong to good Christians, since you fathers and brothers are negligent in teaching them because you cannot, or do not want, or do not know, send them to the churches and schools, so that you may know the way to obtain eternal life, from Christ's promise of grace, and do not fail in this, and let the love you bring them be seen. Amen. Jesus. Of the sign of the Christian. Every faithful Christian, is very obliged to have devotion with all his heart to the holy Cross of Christ our light, after that he was willing to die on it, to redeem us from the great bondage of our sins, and of the evil enemy, and ford we ought to have the courage to make the sign of the Cross, saying thus, In the name of the Father, and of the Son, and of the holy Spirit, Amen. Jesus. Of the name and sign of the Christian, and of the name of Christ, and of his Christian Doctrine. M. Are you Christiano? D. Yes, by the grace of our Lord Jesus Christ. M. Because you say by the grace of Jesus Christ. D. For not by merit, neither of my Father, nor of my Mother, nor by lack of any other creature am I Christian, but by the goodness of God, and by the merits of Christ. M. What is Christiano? D. And a disciple of Christ, that is, who, having been baptized, believes, and confesses his law. M. What dignity receives ’huomo when they make him Christian? P. 2b. P. 3a. P. 4a. P. 4b. P. 5a. 232 | 33 34 N. Si fa child di Benediction, adopted son di God, heir et of Oh, my God. M. Et what not é Christian what é? D. Stay son di Damn it. schiavo del Demon, et deprived of the heir of Oh, my God. M. Chi é Christo? D. E true God, et what a notice. M. How is God true? D. Because ė vero, et only son di Dio Almighty Father. M. How true é huomo? D. Because é true, only et son of the glorious Virgin Mary. M. What does [Christ] mean? D. Unto. Mr. Why? D. For ė anointed with fullness of la grace |* de lo Holy Spirit, as excellent above all Re li King, Priest above all li Priests, et Prophet above all li Prophet. M. What does Jesus mean? D. Savior, for saved, ci ha redeemed et with his precious blood, et ci ha taught by la de la health, i.e. of Heaven with la sua doctrine Christiana. M. what é la doctrine Christiana? D. E that, that Christ our Lord taught ci ha first with works, then with words; et still that, that holy le Mother Roman et Catholic Church la ci ha taught. Essortatione. Wherefore, little children, take heed that ye be followers of Christ our a Lord in your works, from whom ye have been named, le il et vi ha made so much grace. Of the sign of the Holy Cross. M. Quale é il sign of Christiano? D. Il sign of the Holy Cross. Mr. Why? |** D. Why that in ci ha redemption Giesū Christo. M. How does si he do that? D. Si fa putting la hand al head, et al body, et after to the left shoulder, right, et saying, name of the In Father, of Son, of et the Holy Spirit. Amen. Jesus. M. Why this si fa in way? D. To mean two great mysteries; "one of the most holy Trinity, other de The Incarnation of our Signore Giesu Christo. M. How? D. Naming il Father in the head, because principle é other de divine persons, Son in the il body, because proceeds from the Father: lo The Holy Spirit da I'one shoulder a the other, because it proceeds from Father et dal Son. M. Perche si fa in mode di Cross? D. To mean the high mystery; that il Figliuolo di God made huomo ci ha redeemed in cross, way di P. 5b. P. 6a. 35 36 37 | 233 you can say; that the sign of the Cross, which we make, is like a compendium of our faith. M. When should we use guesto sign? D. Every time, that we begin some work, and when we find ourselves in some need, and especially in getting up from bed, in leaving the house, entering the Church, in eating, or in sleeping. M. Why so many times? D. That in all places and times God may guard us from our enemies, and that all our works may be in order, and may rise to the honor and glory of God. Notice of the use, and antiquity of the sign of the Holy Cross. The sign of the Holy Cross has been used from the beginning of the primitive Church until now, from the time of the Apostles; as it is recorded by the sacred Doctors St. Augustine ser. De temp. 181. St. Grisogono to Philip. Homil. 13. St. Augustine in lo. Euan. 118. Tract. And in Ps. 30. Concio. 2. St. Basil lib. De Spirito san. Chap. 27. Augustine in Psal. 141. Idem de sanctis Ser. 19. Item in celebration of the sacraments of Baptism, and Confirmation. Tetul[liano] De corona militis. Essortatione. When they make the sign of the Cross, let them do it with reverence and consideration of the said mysteries, and not without devotion, as they do when they are weak. Del fine, et cose necessarie al Christiano. M. For what purpose is man created? D. To love, and serve God in this life, and then to see him, and enjoy him in the next, which will be our sum of happiness. M. How many things are necessary for the Christian to come to his end, and be saved? D. Four. Faith, Hope, Charity, and Good Works. M. What do you believe about Faith? D. All that, which holds, et believes the holy mother Roman Catholic Church; and mainly, that, which is contained in the Creed. M. Say the Creed. D. 1 I believe in God, the Father Almighty, Creator of heaven and earth. And in Jesus Christ his Son, our only Lord. 3 Who is conceived, De Spiritu sancto Natus ex Maria Virgine. 4 Passed under Pontius Pilate. Crucifixion, Death, and Burial. 15:35, and the third day he rose from the dead. He ascended to heaven and sits at the right hand of the Almighty Father. 7 India venturus is Iudicare Vivos et mortuos. I believe in the Holy Spirit, the Holy Catholic Church. 9 Sanctorum communionem. 10 Remissionem peccatorum. 11 Carnis resurrectionem. 12 We will fight forever. Amen. Jesus. M. Say it vulgarly. D. I believe in God the Father Almighty, Creator of heaven and earth. 2 And in Jesus Christ, His only begotten Son, our Lord. 3 Who was conceived by the Holy Spirit, born of the Virgin Mary. 4 suffered under Pontius Pilate, was crucified, died, and was buried. 5 He descended to hell The third of, Rescued from death. 6 Ascended into Heaven, Sits at the right hand of God the Father P. 6b. P. 7a. P. 7b. 234 | Almighty. 7 And shall come again to judge the living and the dead. 8 I believe in the Holy Spirit. The Holy Catholic Church. 9 The Communion of Saints. 10 The remission of sins. 11 The resurrection of the flesh. 12 Eternal life. Amen. Jesus. D. II Creed. M. Who made the Creed? |** D. The twelve Apostles, when they wanted to go out to preach M. Che habbiamo detto? the holy Gospel to the whole world. M. Why did they? D. To inform us of the faith. M. What is contained in the Creed? D. Twelve articles; that is, twelve main parts of the Faith. M. Whose are these items? D. The first to the Father, the six that follow to the Son, the last five to the Holy Spirit. Expositone of the Creed. M. In whom do you believe? Q. I believe in God, who is the Most Holy Trinity. M. What do you mean by the Most Holy Trinity? D. Father, Son, and Holy Spirit, three persons, and one God. M. II Father is God? D. Father yes. M. II The God of the Son? D. Father yes. M. Is the Holy Spirit God? D. Father yes. M. Are there three Dij? D. No, because anchor are three distinct persons; nevertheless he is one God. M. Why is He called God? |? D. For He sees, and proves all things, as Lord, and Ruler of all. M. What likeness will you give me" of the Most Holy Trinity. Q. Yes, as we are created in his image and likeness, we have one soul, and three powers, memory, intellect, and will. M. Who created Heaven, and the Earth out of nothing? D. God the Father, together with the Son, and the Holy Spirit. M. Because he is called omnipotent. D. For by His will alone, and infinite power, He can make and destroy all things. M. Do you believe in Jesus Christ? D. Father yes. M. Who is Jesus Christ? D. And Son of God the Father, as mighty, as wise, as good, as the Father, who #® P8a » PS. “ ISprinted you want 41 42 43 | 235 Son of God, made man for us in the womb of the glorious Virgin Mary. M. How was guesto made? D. Not by man, but by the Holy Spirit, remaining virgin before, and in childbirth, and after childbirth: and thus in Heaven she has no Mother, and on earth no Father. M. Why was He crucified, died, and buried? D. For our sake, to deliver us from our sins, from the hands of our enemies, from death, and from "Hell, and thus redeemed us with his precious blood on the wood of the Cross. M. So we were slaves, who redeemed us? D. Give us from our sins, and from the devil. Essortatione. It will explain the sin of our first Father, the effects and miseries, which have occurred by sin, and how much we are obliged to Christ our Redeemer. M. What did Christ our Lord do when He descended to Hell? D. Cavo The souls of the holy Fathers, and the other holy souls who were in the Limbo waiting for his holy event. M. How risen on the third day? D. Risen from death to life in body, and soul glorious to never die. M. How He ascended to Heaven, and sits at the right hand of God the Father? D. After forty days He ascended above all the heavens, and all the angels by His own virtue, and power, where He stands with His great glory as the Son of God. M. How will he come again to judge the living and the dead? D. The yoke of judgment, which will be the end of the world, will come from Heaven with great Majesty, et He is able, accompanied by the angels and saints, to judge all men and to give to each man according to his works. M. Do you believe in the Holy Spirit? Q. Yes, that he is true God, the third person of the Holy Trinity, who gives grace and gifts to the holy Catholic Church. M. What is the holy Catholic Church? D. And the whole congregation of faithful Christians, who have and confess the faith of Jesus Christ, the head of which is Christ Himself, and the Pope His Vicar on earth. M. And who does not obey the Church, what harm will he have? D. Whoever does not want to have the Church as Mother, will not have God as Father. M. What do you mean by the communion of saints? D. That all who are in this Church share together in the sacrifices, sacraments, and good works which are done in it, as in the body one member shares in the virtue of the other. M. How is the remission of sins done? D. It is done by virtue of the passion of our Lord Jesus Christ through the holy Sacraments, doing so much as we are obliged. P. 9a. P. 9b. Printed e. P. 10a. 242 | 62 D. Those especially who do idolatry, superstitions, and incantations, which are against the honor of God. M. How shall we observe the second? D. Praising, and giving thanks to God, with our tongue, and asking for our need. M. Who sinneth against this commandment? D. First of all those who blaspheme the name of God, and of his saints. According to those who swear what is not true, right, and necessary. Third, those who do not keep promised vows, and others who do not bear due reverence to the name of God. M. Why do you say true, right, and necessary? D. Why the oath must be with truth et of what one knows for certain; with justice, that it be lawful; with need, that it is a matter of importance; otherwise one sins; and even one seeks reverence of him for whom one swears. M. Do you know any remedy to never perjury? D. You're missing. Never swear. M. How do you say to make someone believe something? D. Yes, no, certainly not, in truth, for this is not swearing, and what is more, it is not good. He is known for his courageous actions, and for his constantly repeated, and often unsuccessful, attempts to escape from prison. M. How shall we keep the third commandment, that is, to sanctify the feasts? D. Demonstrating with outward works, faith and love, that we bring to our Lord God. M. In what will we show them this love? D. Not working on such days, hearing the whole Mass, as the Church orders, with devotion, et attentione, |* making even hearing Mass alli his. M. What more? Q. One should also spend the day in things which are for the service of God, such as praying, and reading good books, and doing works of mercy. Exhortation to keep the feasts, and against those who spend them in evil and vain works. M. How shall we keep the fourth commandment to honor your father, and your mother? D. We are to obey them, reverence them, serve them, and assist them. M. And if your father commanded you to say some lie, to do some sin, would you obey? D. Father no, for I am not obliged to obey him against God, but well in things lawful, and honest. M. How many sorts of Fathers are there? D. Four, the first the natural fathers, who have begotten us, and again the Avoli. According to the spirituals, as are Priests, Prelates, and Masters. Third the Governors of the Republic]. Fourth the elders by their age, and all we ought to honor according to their rank. M. How should good fathers deal with |* their sons? Printed in suprestitioni. P. 18a. P. 18b. P. 19a. 66 67 | 243 D. They must dotirenar them, and govern them, and not overly host them, nor overly caress them, but one, and the other with discretion. M. How shall the servant behave, or the subject with his master? D. As a son toward the Father, bringing reverence in place of Christ our Lord. M. And the masters with the servants? D. As fathers with children, or as brothers in Christ. M. How shall we observe the fifth commandment? D. Not wanting, nor doing hurt to neighbor with heart, nor with tongue, nor with works; remembering that he is made in the image of God. M. How shall we observe the sixth? D. In the same way, fleeing all dishonesty, not only with works, but with the tongue, and with the heart, as it is commanded in the ninth. M. What remedy shall we use to look at this commandment? Q. There are many remedies, but among others these cing[ue]s are very effective. First be regulated in eating, and in |* drinking. Second, avoid bad conversations. Third, do not read bad books, say dishonest words or songs, or hear them as much as you can. Fourth, the frequency of the Most Holy Sacraments. Fifth to ask the purita to the Virgin Mary most holy, that it impets us from God. M. How shall we observe the seventh? D. Not taking, or holding, or doing harm to the goods of others by force, or by deception, or giving assistance, or counsel, or causing any, that others do so. Exhortation not to hold the spoil of others, nor the wages of the mercenary. Not to be gamblers, not to engage in illicit trafficking, so that to gain the spoils, they lose their conscience, and thus have to consult in dubious things, not to go blindly in fulfilling the wills, so that having the spoils of others, the devil does not have your soul; 10:10 And suffer with patience, and hope in God, and fear him, that he may give thee as much as thou shalt need. M. How shall we observe the eighth? Q. By not saying falsehood against the neighbor. | Not murmuring. Not discovering secret sins (unless it is to remedy them, to whom it belongs, for some other good, and convenient end); not judging evil of neighbor, nor speaking lies, but rather speaking good, D. Not coveting another's wife, nor any other dishonest. And for this it is good to look at the eyes, and other occasions to be able to look at the heart, and resort to prayer to drive away temptations. M. How shall we observe the tenth? D. Not coveting the spoil, or anything else of the neighbor by unlawful means or bringing him envy of his possessions. come vorresti, che gl'altri dicessero di te. M. Come osservaremo il nono? M. These ten commandments in how many are contained? D. In the two precepts of Charity, that is, to love God above all things, and one's neighbor as oneself for the love of God, so that the whole law of God is contained in this gentle precept of love, which our Lord gives us by his infinite goodness. M. Do you say the commandments of the P. 19b. P. 20a. 244 | 59 Church? D. The commandments of the holy mother Church are five. 1 The first. Udir la messa The Commanded Feast. 2 The second. Fasting the Quarantine, and the other Commanded Days, and abstaining from flesh, on Friday, and on the Sabbath. 3 The third. Confess; At least once a year. 4 The fourth. Communicate, At Least Easter. 5 The fifth. Pay the D. First to glorify God in his S[anti]. Secondly because we mean the glory, which they have in heaven. Third, because "we imitate knowing his life, et virtū. Fourthly, because we have them as our intercessors. Fifth, decime, secondo I'usanza. M. Perche causa celebra la Chiesa le feste de santi. the Church wants to honor the saints her children, as they have honored God, and that Church. M. What days should one fast? D. All Lent, except Sundays. The four seasons of the year, which come in the four seasons, namely Spring, Summer, Autumn, and Winter. In Spring after the first |% Sunday of Lent. In summer the first week after Pentecost. In Autumn after the feast of the Exaltation of the Cross in September. In winter after the third Sunday of Advent. Christmas Eve. Of the Pentecost. The Ascension of the Virgin. Of the Nativity of St. John the Baptist. Of all the Apostles except St. James, and Philip. et S[an] John[vanni] Evang[elista]. Di San Lorenzo. Of all the saints. M. How should one fast? D. First, abstain from eating meat, eggs, and dairy. And as for the hour, eat about half the day, although the small snack for the custom intended, and not taken by the superiors excuse, and all are obliged to serve it, except those who have a just impediment. M. What are the feasts commanded by the holy Church? Q. These are, the first the Christmas of our Lord Jesus Christ. St. Stephen protomartyr. S[an] John[vanni] Evang/elista]. The Circumcision of N[ostro] S[ignore]. Epiphany. Easter with the two following days. Santa Croce di Maggio. The Ascension of N[ostro] S[ignore]. Pentecost with the two following days. The Solemnity | of the Body of Christ. The Nativity, Annunciation, Ascension, purifications of Our] Woman. The Nativity, of St. John the Baptist. The Twelve Apostles. San Lorenzo. The dedication of S[an] Michael of September]. All Saints. The days of Sunday. The feasts which the Bishops celebrate in their Dioceses and dioceses. M. Why does the Church use other ceremonies, and external worship? D. For greater reverence, et decentia of divine worship. Secondly, to move the people to devotion, and to teach them to understand the inner things through the external ones. Third because we have from God, body, and soul, and so we must serve him with all two. Warning. Here it may be admonished, that as they come to the years of discretion they are obliged to confess, and after P. 20b. P. 21a. P. 21b. n 12 73 | 245 some time to communicate, and this at least once a year, although it would be better to do it more often. Of the capital sins that are commonly called mortal. |" M. We have said of good works, say now of the seven sins, which we call mortal. D. The capital sins. Who commonly are called mortals are seven. The first Superbia. The second Avaritia. The third Lust. The fourth Ira. The fifth Gola. The sixth Envy. The seventh Accidia. Which are cause, and heads of the others, and therefore are called capitals, though at times they may be venial. Against these vitij, There are seven virtues. 1 Humility vs. Arrogance. 2 Liberalita against Avaritia. 3 Chastity against Lust. 5 Patience against Wrath. 5 Abstinence against Gola. 6 Charity against Envy. 7 Diligence against Accidia. The sins against the Holy Spirit are these six. The first one. Presomption To save without merit. The second one. Despair of the mercy of God. The third one. Impugnazione Della verità conosciuta To have more freedom to sin. The fourth. Envy of the Spiritual goods that our neighbor has received from God. | The fifth. Obstination in sin. The Sixth. Proposed to die Without penance. The sins That demand revenge From God Are four. The first one. Willful homicide. The second one. The heinous sin. The third one. Lopression of the poor. The fourth. Defrauding the workers of his wages. M. What is sin? D. And what one desires or does contrary to the law, et will of God. M. What harm does mortal sin do? D. It makes us lose God, and his grace, and the glory, which was promised to us, and makes us debtors of the eternal punishment of hell. M. Why is it called mortal? D. Because it kills the soul, making them lose the life of grace. M. What does venial sin do? D. It does not cause grace to be lost, it deserves hell, but it makes man cool down in love, and serve God, and deserves temporal punishment, and even disposes him to mortal sin. Warning. Here we can say of the gravity of sin, exhorting to flee it. Of the seven Sacraments of the Holy Church. M. What else is there to do? Q. We must know the seven Sacraments, and receive them in their proper time, which is when the Church commands and declares it. M. Say the Sacraments. D. The Sacraments of the Holy Church There are seven. The first one. Baptism. The second one. Confirmation. The third one. The Eucharist. The fourth. Penance. The fifth. Extreme anointing. The sixth. Order. The seventh. Marriage. P. 22a. P. 22b. P. 23a. 246 | M. Che habbiamo detto? D. The Seven Sacraments. M. Who ordained these Sacraments? D. Jesus our Lord. Mr. Why? D. To forgive us our sins, to communicate to us his grace, and the merits of his passion, and in each of us to give grace, for something particular, but we must receive them worthy. M. What is the value of the Sacrament of Baptism? D. To become a Christian man, and a son of God. M. How do you do this? D. Because we are born in original sin, which we inherit from our first fathers, and is raised up with all others by Baptism, and given grace with other virtues; and so we have become children, and heirs of eternal life. M. What is the value of the Sacrament of Confirmation, the burden of Confirmation? D. To receive grace, and strength, against our enemies, to confess the faith, which we have received in baptism. M. What is the value of the sacrament of Confession? D. I pray that our Lord God forgive us the sins we have committed after baptism. M. How do we have to prepare him who has to confess? D. Do three things. First remember diligently the sins, which you have done. Second, have sorrow, and repentance with the purpose not to sin again. Third, to confess them all entirely, and then do the penance given by the Confessor. M. What is the Holy Sacrament of the Altar worth? D. May our soul be nourished, and fed by the grace of God, and united with him. Second, not to fall easily into sin. Third to achieve every perfection. M. That is in the holy Sacrament of the Altar. D. There is Jesus Christ our Lord in body and soul, as in heaven, both in the host and in the chalice after the consecration of the priest. M. Does the bread remain in the host, the wine in the cup, after the priest has consecrated? D. Father no, because by virtue of the words, which the Priest says the bread is converted into body, and the wine into blood of Jesus Christ Our Lord. M. What is Mass? D. And a memory, and true representation of the life, passion, and death of Our Lord Jesus Christ, and together a sacrifice, offering the same Christ, for the living and for the dead, and thus it must be observed with great attention, and devotion. M. How should one prepare oneself to receive worthy the Most Holy Sacrament? |** D. Going with devotion without consciousness of mortal sin, confessing forward. Essortatione. " P 23b. 75 P 21b. » P22a. | 247 Here one can exhort to the frequentation of the sacraments of Confession, and of Communion. M. What is the value of the Sacrament of the Extreme Ontion? D. To receive the grace of the Holy Spirit, and to take away the sins that remained, and to comfort the soul by giving it hope, and strength to withstand the pains of the sick, and of the devil. M. Why what more? D. To obtain the health of the body, as sees Our [Lord] to be more convenient. M. What is the value of the sacrament of Order? D. To give power and grace to the priest to consecrate the holy sacrament of the altar and to absolve from sins, which only the priest can do. M. What is the value of the sacrament of Marriage? D. I pray that "man and woman may receive grace to live together, and raise up" children to the glory of God, and multiply the Christian people, and that they always serve God. M. How do you have to deport the husband and the wife together? D. The husband is to love, and honor the wife, as a sister in Christ, and the wife to reverence, and obey the husband instead of Christ, and the two together to keep peace, unity, faithfulness, and charity as Christ does, and the Church. Of the Theological Virtues, Cardinals, Gifts, and Fruits of the Holy Spirit. M. The Theological Virtues. There are three, First, Faith, Second, Hope, Third, Charity. The cardinal virtues are four. First, Prudence, Second, Justice, Third, Fortitude, Fourth, Temperance. The Gifts of the Holy Spirit. There are seven. The first one. Gift of Wisdom. The second one. Gift of intellect. The third one. Gift of Advice. The fourth. Gift of Fortitude. The fifth Gift of Science. The Sixth. Gift of Mercy. The seventh. Gift of the fear of God. The Fruits of the Holy Spirit. There are twelve. |** The first one, Carita. The second, Gaudio. The third, Peace. The fourth, Patience. The fifth, Longanimite. The sixth, Bonta. The seventh, Benignita. Cottavo, Mansuetudine. The ninth, Faith. The tenth, Modesty. Eleventh, continence. The twelfth, cast. The Beatitudes are eight. The first one. Blessed are the poor in spirit Why of them E? the kingdom of heaven. The second one. Blessed are the meek, for they shall inherit the earth. The third one. Blessed are they that mourn: for they shall be comforted. The fourth. Blessed are they that hunger and thirst for righteousness: for they shall be filled. The fifth. Blessed are the merciful, for they shall obtain mercy. The sixth. Blessed are they that are clean of heart: for they shall see God. The seventh. Blessed are the peacemakers, for they shall be called children of God. Lottava. Blessed are they that are persecuted for righteousness' sake; for theirs is the kingdom of heaven. Corporal works of mercy There are seven. The first one. Feeding poor hungry people. The second one. |* Giving drink to poor thirsty. The third one. Dress them nude. The fourth. Accommodate pilgrims. The fifth. Visiting the sick. The sixth Visit 'incarcerati. The seventh. Bury the dead. P. 25a. P. 25b. Printed by Et. P. 26a. 248 | 82 83 Spiritual Works of Mercy There are other sevens. The first one. Give good advice. The second one. Teach the ignorant. The third: Admonish the sinner. The fourth. Consolar le persone Afflitte, et tribolate. The fifth. Forgive the offenses, and insults received. The sixth. To bear patiently, The molest[i]- e, Give us by others. The seventh. Pray for the living and for the dead. The main counsels of Our [Lord] Jesus Christ. There are three. The first one. Poor voluntary. The second one. Chastity forever. The third one. Whole obedience. The enemies of man There are three. Primo. The devil. Second. The World. Third. The meat. Li Misterij of our Lord Jesus Christ. To meditate and say the Rosary.*! Of Our Lady, which are fifteen. Five Joyful, Five Painful, And Five Glorious. These are the five joyful ones. The first one. Annunciation, When the Son of God was conceived. The second one. The Visitation of St. Elizabeth. The third one. La Nativita Del NJostro] Lord Jesus Christ. The fourth. The presentation of our Lord in the temple. The fifth. When he was found in the temple among the doctors. The five Painful ones are these. The first one. Loratione of our Lord, In the Garden. The second one. The flagellation at the Column. The third one. Coronation With the crown of thorns. The fourth. Carrying the Cross to Mount Calvary. The fifth. The Crucifixion, And Death on the Cross. These are the five Glorious Ones. The first one. The Resurrection of our Lord. The second one. His Ascension to Heaven. The third one. The coming of the Holy Spirit. The fourth. The Assumption of Our Lady. The fifth. The coronation Above the Angels, and Blessed. |** Of the Ave Maria. When the Hail Mary sounds, one gains Indulgence by saying three verses With three Hail Mary. In the first touch, Angelus Domini Nuntiavit Mariae, Et concevit De spiritu sancto. Ave Maria. At the second touch, Ecce ancilla domini Fiat mihi Secundum verbum tuum. Hail Mary. At the third touch, Et verbum caro factum est, Et habitavit in nobis. Hail Mary. To know how to help serve at Mass. Fresh. Judge me, O God, and judge my cause from the people Vers. Introibo ad Altare Dei. Resp. Ad Deum qui laetificat iuventutem meam. who are not holy, from the man who is wicked, and from the man who is wicked. Resp. For you are God, my strength, why have you rejected me, and why have you grieved me when I was afflicted by my enemies? Fresh. I will be your light and your truth, and I will be brought to your holy mountain and to your tabernacle. Resp. And I entered into the altar of God, to God, who hath laid my youth. Fresh. I trust in thee, O God, my God: why is my soul sorrowful, and why hast thou troubled me? P. 26b. P. 27a. P. 28a. 85 86 | 249 Resp. Hope in God, whom I trust, and salute my will and my God. Fresh. Gloria Patri, et Filio, et Spiritui sancto. Resp. It was in the beginning, and now, and ever, and in the ages of the ages. Amen. Fresh. Adiutorium nostrum in nomine Domini. Resp. He made a column, and a terrace. Fresh. Confiteor et c. ut Vers. Introibo ad altare Dei. Resp. Ad Deum qui laetificat iuventutem meam. infra Resp. Forgive us our sins, O Lord, and grant us eternal life. Fresh. Amen. Resp. Confiteor Dei omnipotenti Beatae Mariae semper virgini, Beati Michaeli Archangel, Beati Ioannis Baptista, Sanctis Apostolis Peteris, et Paulis, Omnis Sanctis, et tibi Pater quia peccati nisi in mente, verbo, et opere, mea culpa, mea maxima culpa: Ideo precor Beatatam Mariae semper virginem, Beati Michaeli Archangel, Beati Ioannis Baptista, Sanctis Apostolis Peteris, et Paulis, omnes Sanctis, et Sanctas Dei, et te Pater orare pro me ad Dominum noster Dei. Fresh. Forgive us our sins, O Lord, and lead us into eternal life. Resp. Amen. Forgiveness, absolution, and remission of all our sins grant us, O Lord Almighty and Merciful. Resp. Amen. Fresh. God, you converted us to life. Resp. And plebs tua laetabitur in te. Fresh. Ostende nobis domine misericordiam tuam. Resp. Et salutare tuum da nobis. Fresh. Domine exaudi orationem meam. Resp. And my cry to you came. Ver.® Dominus vobiscum. Resp. And with your spirit. Fresh. Kyrie eleison. Resp. Kyrie eleison. Fresh. Kyrie eleison. Resp. Christe eleison. |% Vers. Christe eleison. Resp. Christe eleison. Fresh. Kyrie eleison. Resp. Kyrie eleison. Fresh. Kyrie eleison. P. 28a. Printed on Vespa. P. 28b. 250 | After that il Priest ha said, Orate fratres. Reply il Cleric. "Suscipiat Dominus sacrificium de manum tuum ad laudem, et gloriam nominis sui, utilitate ad juggue nostra totiusgue Ecclesiam tuum sanctam." Amen. Il so that si ha da Keep the glove si begins la Doctrine Christiana. In prima il Master make say il Pater noster, et '’Ave Mary, then et say the following la prayer. Oremus. Omnipotens sempiterne God, who has written your righteousness in the hearts of in your believers, grant us the light of wisdom, truthfulness, faithfulness, diligence, to achieve what you have ut te promised. et Per Christum dominum nostrum. Resp. Amen. Guido Michelini Received 1999 06 23 University of Studies di Parma Viale S. Michele 9/A, 1-43100 Parma, Italy Get directions [email protected]