E mandou a esses santos
que o fossen acorrer,
que y estauan, et ela
foi o seu Fill’ asconder,
con medo d’aquel braado,
que o non podes’ auer
Rei Herodes; et porende
foi logo passar o mar.
D’esta guisa con seu Fillo
fugiú a Jerussalem[42]
a Uírgen Santa María,
et guariú acá mui ben
o menynn’ e o caualo
que se non feríron ren:
et o padr’, a bouc’ aberta,
fillou-see Deus a loar.” (No. 337).
This is the first and only reference I have found to this peculiar fear on the part of the Virgin.
CHAPTER III
Miracles Performed Voluntarily by the Virgin
Altho at times this study of Miracles may have the appearance of an examination of the character of the Virgin, which indeed it is in a certain sense, nevertheless it is such only in order that we may, by studying her acts as recorded in these miracles, come to a better understanding of what was considered supernatural in that period and what was not. Perhaps it will help in arriving at this result if, before beginning the study of the next group, we stop at this point to see what was Alfonso’s own judicial definition of “miraglo”, as the term is used in his Siete Partidas.[43] It reads as follows:
“Miraglo tanto quiere decir como obra de Dios maravillosa que es sobre la natura usada de cada dia: et por ende acaesce pocas veces. Et para ser tenido por verdadero ha menester que haya en él quatro cosas: la primera que venga por poder de Dios et non por arte: la segunda que el miraglo sea contra natura, ca de otra guisa non se maravillarien los homes dél: la tercera que venga por merescimiento de santidad et de bondat que haya en sí aquel por quien Dios lo face: la quarta que aquel miraglo acaesca sobre cosa que sea á confirmamiento de la fe.”[44]
Next in extent after the group of miracles performed in answer to direct appeal is that in which Santa María comes to the aid of her followers voluntarily, owing, perhaps indirectly, to their prayers, but if so this is not so stated and the dominating thought is not that the act was in answer to prayer but rather it is to emphasize the kindness, care and eternal vigilance she ever has for those who have commended themselves to her keeping.
In our study of this division we shall follow the same classification as we did in the last, but shall cite examples only in cases where they differ materially in one particular or another from those mentioned above. Altho the actual number of miracles is less, here divine aid is manifested in an even greater variety of ways. These new elements will be considered under additional appropriate headings beginning on page 65. On the whole the general tone of the miracles is the same, and sometimes it seems as tho the poet merely forgot, or perhaps it was not convenient for him, to work into his verse the statement that a given case was one of direct answer to prayer. At other times, however, it seems that the prayer was answered in a manner entirely unlooked for, or again that the miracle was performed without supplication whatever on the part of the recipient.
Beginning again with the group composed of the greatest of all miracles, the restoration of life, it is noticed that here instead of being in response to a direct appeal on the part of some faithful servant, the miracle seems to be performed as a reward, without the bereaved person having thought such a thing possible. The fact that the soul of the person whose life is thus restored may be brought back from the regions of eternal happiness seems of minor importance. One of the most beautiful of these miracles is said to have taken place in “Inglaterra.” A widow had a young son who sang, as no one else could, the “Gaude Virgo María”. A jealous Jew killed him and put his body in a cellar, thinking that would be the end of it. The mother, not knowing what had become of her son, went thru the street calling “Where are you?” As she passed the house of the Jew she was answered by her resurrected child singing more beautifully than ever “Gaude María”. The Jew was put to death for his crime (No. 6).
The new element of temporary restoration is found in No. 311. A pious man and his friend set out on a pilgrimage to Nuestra Señora de Monserrat. His friend does not seem to be very well confirmed in the faith, and when, as they are passing thru Barcelona, a flash of lightning kills his devout companion, he curses the Virgin and taunts his dead fellow pilgrim with the worthlessness of his devotion. The next day at the burial the dead man rises in his coffin and vindicates his faith by saying that all is well now.