GoodCatholics atPrayer 369
Through you infinite glory is given the Father,
through you the Church stands united.^123Here the finality of the sacrifice of the cross becomes a springboard for
praising the work of Christ—who is truth and life—to the glory of the
Father. The stanza concludes with an ecclesiological association, in contrast
to the more privatized piety of the previous example. The stanza reflects the
ancient patristic vision of the Eucharist as the sacrament of Christian unity.
Elevated ideas, if not distinguished poetry.^124
The largest group of prayers in devotional collections is Christocentric
and Eucharistic. But close behind in popularity are compositions honoring
the Virgin Mary.^125 Marian miracles were beloved of preachers. They often
vindicate the honor the Virgin. One Paduan preacher of about 1300 re-
counted how a worldly cleric—clerics are often less devoted to Mary than
laypeople in these stories—dressed up in secular clothing and went dicing,
only to lose badly. On his way home, he jabbed his sword in the ground and
grumbled, ‘‘If only this were the Virgin Mary.’’ The sword came out covered
with blood.^126 Italian devotional poetry of the period also focused on the
power of the Virgin. Bonvesin de la Riva dedicated one of his poems, ‘‘De
la dignitade de la Glorioxa Vergene,’’ to this theme.^127 The work consists of
rhymed stanzas in praise of Mary and closes with an edifying example of
how she rewards those devoted to her.^128 A certain castellan had failed in his
duty to put down brigandage, but he did sing the Ave Maria many times a
day (Spesse volte Ave Maria ognia dıcantava). One day ‘‘Belzubu’’ came to take
him to hell, but Mary, remembering his devotion, protected him. So ‘‘Sa-
tanax’’ himself had to come to finish the job. Again the Queen of Heaven
intervened. The man was left safe but terrified and repented of his negli-
gence:
Seeing that through the merits of the Virgin Mary
The man escaped body and soul, he returned to the good way,
And began to love the Virgin above all things that be,
And as much as he could render her honor and courtesy.^129- Bologna, Biblioteca Universitaria,ms 1563, fol. 53 v: ‘‘Ave vivens hostia, veritas, et, vita,in qua
sacrificia cuncta sunt finita.Per te Patris gloria datur infinita,per te stat ecclesia igitur unita.’’ - For other Eucharistic devotions, consult Florence, Biblioteca Nazionale Centrale,msMagl.xxx-
vi. 81 bis(xiiicent.), fols. 263 r–v, and Verona, Biblioteca Civica,ms 415(earlyxivcent.), fols. 1 v– 7 r, which
belonged to a woman. - On the Christocentricity of communal piety, see Cinzio Violante, ‘‘Sistemi organizzativi della
cura d’anime in Italia tra Medioevo e Rinascimento: Discorso introduttivo,’’Pievi e parrocchie,ed. Erba et
al., 1 : 29. - Padua, Biblioteca Universitaria,ms 717(xivcent.), fols. 1 r–v.
- Edited inPoesie lombarde del secoloxiii, 181 – 94. For another example, see the poem ‘‘Verzene
Gloriosa Anima Bella,’’ in Bologna, Biblioteca Universitaria,ms 2727, fols. 39 v– 40 v.
128 .Poesie lombarde del secoloxiii, 188 – 93. - Ibid., 193 : ‘‘Vezando ke per li meriti de la Vergine MariaScampato e
om corpo e in anima, el torna in bona via;E prende ad amare la Vergene sopra tute le cosse che sia,E quanto el poge rende
honore e cortexia.’’