HolyPersons andHolyPlaces 199
rardo of Cagnoli with ending civil strife at Castro dei Marti in the contado
of Pisa as late as the 1340 s.^122
Citizens and cities called on the recognized holy people in their midst to
deal with sensitive aspects of public life. Outsiders sought out the local saints
as points of contact. Ambassadors from Reggio approached Asdente at
Parma in 1284 , asking that his city take in exiles from Reggio. The big-
toothed prophet told them to undertake their own work for internal peace
by Christmas, lest Reggio be destroyed by civil war, as had happened to
Modena. The ambassadors promised that they would arrange peace by mar-
riage alliances, but then ignored the prophet’s advice. They should have
listened. Asdente predicted that any agreements they set up would be fraudu-
lent. The peacemaking failed.^123 In the 1280 s, Pietro Pettinaio acted as a go-
between for Siena’s Guelf government and the Sienese Ghibellines exiled at
Arezzo. The commune named him to select prisoners for release on Easter
in 1282 and 1284.^124 Oringa Cristiana left her anchorhold to warn the council
of Castelfiorentino that disaster would follow if they became involved in a
dispute between two neighboring towns. But one council member convinced
the city to ignore any advice from thatmuliercula—‘‘little old lady.’’ The man
died in the subsequent battle.^125 One ignored the saint at one’s peril.
Pietro Pettinaio always exercised restraint in politics, even when he acted
by invitation. A podesta from the March of Ancona requested political ad-
vice, but Pietro gave only the injunction not to offend God.^126 But the right
kind of political association, one with clear Guelf sympathies, pro-communal
and anti-imperial, was fully compatible with sanctity. Support for hometown
independence and the rights of the Mother Church caused no misgivings
among citizens of the communes. The goldsmith Facio of Cremona had to
leave his native Verona after loss of its independence to the da Romano in
June 1226. After the fall of the tyrant, Facio returned to his native city. Alas,
the republican saint fell afoul of the new tyranny of Mastino and Alberto
della Scala in 1259. He remained in prison until a Guelf army under the
command of Azzo d’Este freed him in 1262.^127 Saint Facio sanctified a
‘‘worldly’’ trade like goldsmithing and active involvement in politics by per-
sonal asceticism, remarkable honesty, and charitable service. After a period
of pilgrimage, Facio founded a hospital, an order of lay penitents (the Societa`
dello Spirito Santo), and ministered to the sick and possessed. Conversion
did not inhibit an active life. He healed the sick with blessed bread, person-
- Bartolomeo Albizzi,Legenda Sancti Gerardi, 7. 147 ,p. 442.
- Salimbene,Cronica( 1284 ), 774 , Baird trans., 539.
- Pietro of Monterone,Vita del beato Pietro Pettinajo, 9 , pp. 97 – 98 ; for Easter amnesties, see the city
records in ibid., p. 84 ,n. 1.
125 .Legenda Beatae Christianae, 49 – 50 , pp. 226 – 28. - Pietro of Monterone,Vita del beato Pietro Pettinajo, 9 ,p. 84.
- Following Vauchez, ‘‘Saintete ́laı ̈que,’’ 21 – 23.