From Canterbury to Puglia stretches a road travelled for centuries by people in search of God and of themselves. This is the Via Francigena.

Most of us have probably heard of the Via Francigena, one of the most renowned pilgrimage routes in the world. A journey of self-challenge and inner reflection, it tests body and mind along its nearly 2,000 km route, from Canterbury in England to Santa Maria di Leuca in Puglia, passing through France and Switzerland. It is a journey of faith, as it crosses Rome, where the earthly remains of the apostles Peter and Paul have lain for centuries.
In fact, it is not quite correct to speak of a single Via Francigena, also known as the Francisca or Romea. The Via Francigena is not just one road, but a network of routes that brought pilgrims from Canterbury to Rome and then on to Puglia, from where they could embark for the Holy Land.
This long route winds through unspoiled nature, ancient and picturesque villages, cities rich in art, and breathtaking landscapes. It was declared a European Cultural Route in 1994, on par with the Camino de Santiago de Compostela.

Let’s get to know it better.

What is the Via Francigena

As mentioned, it is an ancient road, or rather a set of roads, that since the Middle Ages linked Canterbury to Puglia, the embarkation point for pilgrims and Crusaders travelling to the Holy Land. The landscapes along the route are strikingly varied: from the Gothic splendour of Canterbury Cathedral to the timeless allure of Rome, from the towering mountains of France and Austria to the cobalt-blue seas of Puglia.
Beyond the natural and architectural wonders, the Via Francigena has absorbed, over centuries, the cultures and traditions of those who travelled it. It is a true custodian of Western civilisation and spirituality.

In the past, this road network was called the Vie Francigene, as they were built by the Franks to more easily oversee the lands they had conquered and subdued. Later, in the Middle Ages, these routes came to be known as Vie Romee, because they led pilgrims to Rome—one of the three great Christian pilgrimage destinations, alongside Jerusalem and Santiago de Compostela.

How long is the Via Francigena? The full route stretches for 1,700 km from Canterbury to Santa Maria di Leuca, with a total elevation gain of 1,347 metres. It can be completed on foot in about a month and a half, averaging 20 km per day, or in around two weeks by hybrid bicycle, averaging 60 km per day.

What are the most beautiful stages of the Via Francigena? It’s hard to say, given its diversity. Much depends on the interests and preferences of the traveller.
Even the very first stage, from Canterbury to Dover via the North Downs Way, offers views of the beautiful English countryside.

Crossing the English Channel, the route enters France, travelling through stunning regions like Nord-Pas-de-Calais, Champagne-Ardenne, Picardy, and Franche-Comté.
From Reims—where French kings were crowned for a thousand years—to Verzy, you can admire the natural wonders of the Montagne de Reims Regional Park and explore the world-renowned Champagne-producing areas, ideal for wine and food lovers.
From Mouthier-Haute-Pierre to Pontarlier in the Burgundy-Franche-Comté region, the route leads through lush forests and dramatic karst gorges, up to the Jura mountains dividing France and Switzerland.

In Switzerland, the Via Francigena passes through the cantons of Vaud and Valais.
From Lausanne to Aigle, the landscape shifts once again, with charming towns, medieval castles, the shores of Lake Geneva, and the UNESCO-listed Lavaux vineyard terraces.
Between the Great St Bernard Pass and Étroubles, the route climbs to 2,473 metres above sea level, amid snow-capped peaks and alpine flowers. Here lies the highest point of the Via Francigena, before descending into the Aosta Valley, with its stunning mountain vistas, wildlife, and unmissable culinary delights.
We’ll explore in a later section where the Via Francigena runs through Italy.

Sigeric’s Itinerary

It was Sigeric of Canterbury, Archbishop of Canterbury in the late 10th century, who first documented the stages of the journey along the Via Francigena. His itinerary, meticulously recorded in a travel journal, traced a route from Canterbury to Rome, about 1,020 km in total, completed in fourteen days.
Even today, some pilgrims follow this historic path, aware of its difficulty and the need for good physical preparation. Sigeric’s itinerary remains the most faithful to tradition. Here are the key stops:

• Canterbury Cathedral
• Hauts-de-France (Northern France)
• Nord-Pas-de-Calais (Northern France)
• Région Champagne-Ardenne
• Franche-Comté
• Canton of Vaud (Switzerland)
• Canton of Valais (Switzerland)
• Aosta Valley
• Piedmont
• Lombardy
• Emilia-Romagna
• Tuscany
• Lazio
• Vatican City

Via Francigena: the stops in Italy

In Italy, the Via Francigena winds through seven regions: Aosta Valley, Piedmont, Lombardy, Emilia-Romagna, Liguria, Tuscany, and Lazio. It passes through 140 municipalities and comprises 45 of the 79 total stages of the journey.
It is a long, once-perilous road that crosses the Italian peninsula from north to south. From the Great St Bernard Pass, through Pavia—the ancient Lombard capital—and then on through Ivrea and Vercelli, Piacenza, Fidenza, Fornovo and Berceto in the Tuscan-Emilian Apennines, crossing the Cisa Pass and descending to Pontremoli and Luni (from where pilgrims once embarked for Santiago).
The path then continues through the Lucchese hills, along the Arno River from Altopascio to San Miniato, from Colle Val d’Elsa to Monteriggioni, then on to Siena, Lake Bolsena, Montefiascone, and Viterbo, before finally following the Via Aurelia to Rome—the heart and soul of Christendom.
It was once trodden by bandits and brigands, merchants, and men searching for God—or simply for themselves.

Pilgrim Passport

Just as those walking the Camino de Santiago carry a special document issued by the Pilgrim’s Office and stamped at each stage—entitling them to discounts and services—the Via Francigena also has its own credential.
This “pilgrim passport” is similarly stamped along the way at tourist offices, churches, accommodation providers, and eateries. It grants pilgrims access to special offers and treatment.
And just as those who reach Santiago receive the Compostela certificate, those who walk the last 100 km (or cycle the last 200 km) of the Via Francigena are awarded the Testimonium, the official certificate of pilgrimage completion.

The gifts of the Holy Spirit make a person receptive to divine inspiration and define their relationship with God, bringing them into harmony with Him. Here’s what they are and how they are received.

Points 1830 and following in the Catechism of the Catholic Church state:
“1830 The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.
1831 The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. They complete and bring to perfection the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.”

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Bas-relief of the Dove of the Holy Spirit made by hand in okume wood by the young members of the Focolare Mouvement of Loppiano

The gifts of the Holy Spirit were already mentioned by Isaiah, presenting them as the gifts with which the Messiah would be anointed:
“The Spirit of the Lord will rest on him: the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord.” (Isaiah 11:2).
Jesus himself, in the synagogue of Nazareth, proclaimed the fulfilment of Isaiah’s prophecy and invoked the Holy Spirit upon himself (Luke 4:16–21).

Christians consider the Holy Spirit the Third Person of the Holy Trinity. Just like the Father and the Son, the Holy Spirit is fully God and proceeds jointly from the other two Persons, where the verb “proceed” means “to originate while remaining equal and coeternal.” None of the three was created before or has generated the others. Thus, the Holy Spirit proceeds from the Father and the Son, but without any temporal implication or precedence between them.

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The Holy Trinity of Rublev

Screen-printed icon in various sizes by Rublev, the monk famous for his pictures inspired by the Holy Scriptures.

The Creed states: “I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.”

The doctrine of the Holy Spirit, and more broadly the study of spiritual substances, is called Pneumatology, from the Greek πνεῦμα (pneuma, spirit) and λόγος (logos, discourse, study).

The term Holy Spirit (ruah haQodesh) was already used in Jewish culture to indicate the divine Power that animated prophets and those touched by God. At the beginning of Genesis, we read:
“1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”
Thus, the Spirit of God has been present in the world since its Creation, indeed as an integral part of Creation (creative function), and also as a constant force of renewal, as the Spirit of God creates life (generative function), and has operated since the beginning of Israel’s history, from the early Prophets (guiding function), to Jesus, who, conceived by the Holy Spirit as we read in the Gospels, was filled with the Spirit of God at His Baptism and, in the Spirit of God, preached and carried out His mission.

The symbols of the Holy Spirit in the Bible are many, indicating how He descends into the world. In particular, we recall:

• Water, a symbol of life, from when Moses struck the rock with his staff to bring forth water for his people, to Baptism and its promise of hope and salvation;
• Fire, which on the day of Pentecost descended upon Mary and the Apostles, enabling them to spread the Word across the world;
• A luminous cloud, as the Holy Spirit appeared to Moses on Mount Sinai, and also during the Annunciation to Mary, the Transfiguration of Christ, and the Ascension;
• The Dove, which descended from Heaven during Jesus’ Baptism (Matthew 3:16).

In addition to the seven gifts of the Holy Spirit, Saint Paul also lists the fruits of the Holy Spirit:
“22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law.” (Galatians 5:22–23)

Let us now look specifically at the seven gifts of the Holy Spirit — the permanent dispositions that make a person receptive to divine inspiration, that facilitate the practice of the theological virtues (faith, hope, charity), and the moral virtues (prudence, justice, fortitude, temperance), with which they are often correlated.
These gifts define the relationship between man and his Creator, aligning him with God, and leading him to desire what God desires.

What are the seven gifts of the Holy Spirit?

The Gift of Wisdom

Considered since antiquity as a personification of divine wisdom, Wisdom has been identified by many Christian theologians with the Holy Spirit Himself, and later with Jesus, who is referred to as the Wisdom of God. Among the seven gifts of the Holy Spirit, Wisdom allows us to understand supernatural realities, to know all that has been created by God, and to contemplate God Himself.
According to Saint Thomas Aquinas, it is inseparable from charity: for him, wisdom is nurtured through contemplation, mystical life, and the experience of God — but only charity raises our capacity to love to the spiritual level necessary to love God.

The Gift of Understanding

If wisdom elevates us to full awareness of love for God, understanding, another of the gifts of the Holy Spirit, enables us to comprehend the truths of faith, the mystery of Revelation, and the divine reality itself. It is not merely rational understanding but an intelligence of the heart that serves the Faith.
For Saint Augustine, who brought Neoplatonic doctrine into Christian thought, God illuminates the human intellect, where ideas are held, elevating human thought beyond its natural limits.

The Gift of Counsel

A foundation of spiritual guidance, counsel also acts upon human intelligence, illuminating moral choices; allowing us to understand God’s perspective; helping us to choose between good and evil, true and false.
Thus, counsel enables us to recognise God’s will in life’s situations and helps us to make the right decisions to remain in communion with Him.

The Gift of Knowledge

Knowledge, understood as a gift of the Holy Spirit, reveals God’s thought living through us, within our intelligence and understanding. Through knowledge, we learn to recognise and judge created things, and to love God through the world He has designed.

The Gift of Piety

Piety as a gift of the Holy Spirit shapes our attitude towards others, as our brothers and sisters, children of the same Father. Through it, we understand the love of God the Father, the comfort of prayer, and veneration for God and the Saints.

The Gift of Fortitude

Fortitude strengthens a person in their faith, making them courageous, steadfast, and resilient even in the face of the most insurmountable obstacles, persecutions, and threats. It is thanks to this gift of the Holy Spirit that we can defend ourselves from evil and its assaults, cultivating the virtue of fortitude itself, which enables us to do good and resist evil despite our weakness.

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The Gift of Fear of the Lord

Fear of the Lord places us in the correct attitude of reverence and submission before God, teaching us to relate to His greatness and to acknowledge His power with respect, living every moment aware of His gaze. But it’s not only about fearing Him; it’s about wanting to be worthy of His expectations, to make Him proud of us, like a child who wants to make their father proud.

Why are there seven gifts of the Holy Spirit?

The gifts of the Holy Spirit are seven because in many ancient cultures, including the Jewish one, the number seven symbolised perfection and completeness.
Seven is just one of the symbolic numbers recurring throughout the Bible. It is the divine number par excellence, the day of God’s rest after Creation, and in Catholicism, the number of the Sacraments, the Virtues and Vices, and the gifts of the Holy Spirit.

When are the gifts of the Holy Spirit received?

Each person receives the Holy Spirit with the laying on of hands during Baptism, and the Sacrament of Confirmation (or Chrism) strengthens the gifts of the Holy Spirit within us. But to receive the gifts of the Holy Spirit, one must invoke them continually upon oneself, through prayer and by living the Gospel daily.
In short, it is by cultivating the gifts of the Holy Spirit that they descend upon us and continue to nourish our existence.

God sees and provides: just one of the most famous religious proverbs. Let’s discover the others.

Don’t look in the mouth of a horse that was a gift. A word to the wise is enough. Strike while the iron is hot. The old hen makes good broth. When did we first hear these proverbs? Probably when we were too young to question their meaning. Often, they are peculiar phrases, seemingly nonsensical, yet each contains a truth, usually derived from experience, popular wisdom, and ancient traditions rooted in the history of a people, a culture, or even a religion.

Indeed, there are religious proverbs that convey profound meanings related to God, spirituality, and faith through maxims or metaphors. Proverbs also express a form of popular philosophy, often originating in rural settings and inspired by everyday objects, daily actions, animals, and seasonal changes. Among these rural proverbs, the figures of Saints frequently appear, often linked to the agricultural calendar, farming activities, and animal husbandry. In our country alone, there are thousands of proverbs connected to various regions and dialects.

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The truth expressed in proverbs is undeniable and well-founded. They affirm what people believe to be true, or in some cases, they validate commonly held beliefs. Their origin is deeply rooted in the history, customs, and traditions of the people to whom they belong, making them of historical, social, anthropological, and linguistic interest. To support the importance of proverbs in our culture, there is a specific field of study dedicated to examining their origins and the oral traditions and direct experiences they encapsulate: paremiology (from the Greek paroimía). Alongside this is paremiography, the collection of proverbs, with ancient and illustrious origins such as the Book of Proverbs from Jewish culture in the Bible, the “sentences” of Menander from the Hellenistic period, or sayings recorded and passed down by Aristotle. By the medieval period, there already existed a rich and extensive Corpus paroemiographorum.

There are two types of proverbs:

– Prescriptive, which directly or indirectly encourage certain behaviours (e.g., Don’t look a gift horse in the mouth);

– Descriptive, which describe behaviours to avoid or follow (e.g., He who keeps company with the lame learns to limp).

Let’s explore some of the most famous Christian proverbs and proverbs about saints, and how they overlap with popular wisdom, creating a fascinating blend of the sacred and the profane.

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Sacred Books

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Proverbs About God and Religion

We’ve highlighted some of the most well-known religious sayings, aiming to uncover their meanings.

God sees and provides

Derived from the Latin phrase: “Spes confisa Deo, numquam confusa recedit” (Hope placed in God never departs in confusion), this proverb is widespread in Italy with various forms. Its meaning is clear: a good Christian should fully trust in God and place their faith in Him. If someone harms us, it is God’s role to make them realise their mistakes and possibly punish them. It encourages not to lose hope and to rely on divine providence. However, it also implies that one should behave righteously while awaiting divine judgement. A variant of this saying is another religious proverb: “Help yourself, and God will help you,” which clearly advises against passively waiting for divine aid when facing challenges, urging personal effort alongside faith in higher support.

Among the proverbs encouraging resilience and trust in God, consider “The Lord works in mysterious ways,” which suggests relying on divine providence, as God may offer unexpected solutions when least anticipated.

Man proposes, God disposes

This ancient proverb appears in famous literary works and derives from the Latin: “Homo proponit, sed Deus disponit.” It conveys that no matter how hard one tries or how well one plans, the final outcome is determined by God’s will. Thus, while humans strive with good intentions, ultimately, God decides.

He who waits for God is well served

If we pursue our goals with patience, allowing things to unfold naturally without succumbing to haste and anxiety, God may intervene to ensure favourable outcomes.

What is done for good does not displease God

This implies that the end justifies the means, at least when actions are for a higher good. God is ready to forgive and overlook the methods used if they serve worthy purposes. This ancient popular proverb dates back to the Middle Ages. A related variant is: “Only what I enjoy and give for God can I truly call mine,” where material goods are the means to achieve good, such as helping others or performing acts of charity.

God sends only what we can bear

In other words, God gives each person only what they can endure and overcome, serving as encouragement not to be discouraged, as no problem is too great to handle, even if it seems insurmountable. This originates from the Latin: “Ultra posse viri, non vult Deus ulla requiri.”

Proverbs About Saints

There are many weather-related proverbs tied to the agricultural calendar and saints’ feast days, such as “By Saint Urban’s day, wheat becomes grain,” “Saint Martin’s summer lasts three days and a little more,” “Saint Lucy’s day is the shortest of the year,” “By Saint Benedict’s day, the swallow is under the roof,” and “For Saint Catherine’s day, either rain, snow, or frost.”

Other proverbs use saints as examples to encourage living closer to God.

Saints do not eat

Those with a rich and intense spiritual life, like a saint, do not need physical nourishment because their spirit is sufficiently fed. This is an ancient Tuscan proverb.

When God does not will it, the saints cannot

A variant of: “If God does not will it, no saint can intervene.” Only God’s will matters, and nothing can oppose it. Not even saints can intercede against His omnipotence.

Joke with soldiers but leave the saints alone

Meaning do not mix the sacred with the profane, and also a warning against blasphemy. It’s better not to joke about saints and sacred matters, though it’s acceptable to jest about secular and non-serious topics. This derives from the ancient Latin phrase: “Noli miscere sacra prophanis.”

The Feast of the Visitation of the Blessed Virgin Mary commemorates a key moment in the history of Salvation. In the encounter between Mary and her cousin Elizabeth begins the spreading of God’s message as He becomes man.

On 31 May, concluding one of the Marian months par excellence, the Visitation of the Blessed Virgin Mary is celebrated. This feast, one of the main Marian celebrations held each year in honour of the Virgin, commemorates her visit to her cousin Elizabeth. Mary had recently received a visit from the Archangel Gabriel announcing her forthcoming motherhood, in what we also know as the Feast of the Annunciation of the Lord, celebrated on 25 March. When Elizabeth saw her cousin and heard the miraculous news, she greeted her as the Mother of the Lord, and the child in her womb—who would become John the Baptist, the forerunner of Christ—leapt for joy.

The Feast of the Visitation is also known as the Feast of the Magnificat, from the hymn found in the Gospel of Luke, which recounts the episode and in which Mary gives thanks to God for having chosen her and for having freed Israel from slavery. Here is the opening of the hymn:

My soul magnifies the Lord
and my spirit rejoices in God my Saviour,
for He has regarded the lowliness of His handmaiden.
Behold, from henceforth all generations shall call me blessed.
(Luke 1:46–48)

The meeting between Mary and Elizabeth offers many layers of interpretation and, in many ways, marks a transition from the past, represented by Elizabeth and the long wait for the Messiah, to the awareness that a new era has arrived, and the divine plan is about to unfold.

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Elizabeth and Mary

It is the Evangelist Luke who tells us about Mary’s journey to her cousin’s house (Luke 1:39–55). Mary had been visited by the Angel, who not only announced her imminent motherhood but also that of Elizabeth, wife of Zechariah, a priest of the Temple in Jerusalem and member of the tribe of Levi—an elderly woman believed to be barren. So the young girl hurriedly set off from Nazareth in Galilee, possibly joining a caravan of pilgrims heading to Jerusalem, to assist her relative. Mary runs, eager to be of help, but also moved by the desire to share the angel’s announcement. In this haste we read Mary’s sense of mercy, but also her astonishment, her being overwhelmed by the mystery she had become part of, and at the same time, the wish to speak with another woman also chosen to play a part in God’s plan through a truly miraculous late pregnancy.

Elizabeth lived in Judea, in a town called Ain-Karim, a few kilometres west of Jerusalem. Mary set off and arrived at her cousin’s house three months before the birth of John. Upon seeing her, Elizabeth was filled with the Holy Spirit and praised her for being part of God’s plan, greeting her with the words:

Blessed are you among women, and blessed is the fruit of your womb!
And how is it that the mother of my Lord should come to me?
For behold, the moment the sound of your greeting reached my ears, the baby in my womb leapt for joy.
Blessed is she who has believed that the Lord’s promises to her will be fulfilled.

Two extraordinary mothers meet, two annunciations that touch each other, in an encounter that might seem ordinary—just two relatives greeting each other. But Mary is carrying the Son of God, the Saviour of the world, while Elizabeth is carrying His forerunner, the one who will baptise Him and signal the beginning of His earthly mission. It is a meeting filled with joy, but also laden with a solemn gravity. It marks the point of no return, the beginning of a New World, and the two women can only sense it, feel it, without fully knowing the destiny awaiting the two children they carry—children who would go on to change the course of human history forever.

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Painted statue in wood Saint Elizabeth with bread, Val Gardena

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When is the Visitation of the Blessed Virgin Mary celebrated?

The feast was instituted in 1389 by Pope Urban VI, although it had already been celebrated by the Franciscan friars since 1263. Urban VI and, later, Pope Eugene IV made the Feast of the Visitation a topic of debate against the supporters of the antipope during the Great Schism. The feast was confirmed by the Council of Basel in 1441.
The Franciscans originally celebrated the Visitation on 2 July, but following the Second Vatican Council, the feast was moved to 31 May to conclude the May Marian celebrations. The Feast of the Queenship of Mary, which recognises and honours the regal dignity of the Virgin, was moved from 31 May to 22 August, the eighth day after the Assumption.

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Virgin Mary

A collection of all our products dedicated to the Virgin Mary.

Prayer for the Visitation of the Blessed Virgin Mary

On the occasion of the Visitation of the Blessed Virgin Mary, a prayer written by Blessed Charles Eugène de Foucauld, a French religious who lived between the 19th and 20th centuries and was recently canonised, is recited. For him, Mary’s Visitation to Elizabeth held a powerful message of missionary vocation—an invitation to every baptised Christian to bring Jesus to others, just as Mary did, along with the extraordinary message of the Angel.

Mary, attentive Mother of the Visitation,
teach us to listen to the Word—
a listening that makes us leap for joy and rush
towards every situation of poverty
where the presence of Your Son is needed.
Teach us to carry Jesus
silently and humbly, as You did!
May our fraternities (families) be among
those who do not know Him,
to spread His Gospel
not by words but by life;
not by proclaiming Him but by living Him!
Teach us to travel simply,
as You did,
with our gaze always fixed on Jesus
present in Your womb:
contemplating Him, adoring Him, and imitating Him.
Mary, woman of the Magnificat,
teach us to be faithful to our mission:
to bring Jesus to others!
O beloved Mother, this is Your very mission,
the first that Jesus entrusted to You
and which You graciously shared with us.
Help us and intercede for us so that we may do
what You did in the house of Zechariah:
glorify God and sanctify others in Jesus,
through Him and for Him! Amen!

Protector of unmarried women, Saint Paschal Baylon was a shepherd before becoming a friar. Though illiterate, he became a theologian of the Eucharist and gifted the world with an unrivalled dessert: zabaglione.

Saint Paschal Baylon was a religious figure of Spanish origin who lived during the second half of the 16th century. He belonged to the Order of the Alcantarine Friars Minor, the strictest branch of the barefoot Franciscans founded by Peter of Alcántara. Born into a humble family, he was unable to study formally but showed a strong religious calling from a very young age. Employed by his family as a shepherd, he nonetheless managed to be accepted as a novice by the Friars Minor and took vows as a lay brother. That is, he was a member of the order and wore the religious habit but was not ordained as a priest.
Working as a porter in various Spanish convents, he taught himself to read and write using prayer books, to the point of writing a collection of reflections on the real presence of Christ in the Eucharist. He travelled through France, which at the time was torn by religious wars and the Calvinist Reformation.
Devoted to mortification of the flesh and frequent fasting, he died at the age of 52 and was beatified a century later.

For his love and devotion to the Blessed Sacrament, Saint Paschal Baylon is often depicted adoring a monstrance—the sacred vessel used to display the consecrated Host for veneration by the faithful. There are also depictions of him with a flock of sheep, recalling his past as a shepherd, or with Saint Peter of Alcántara in adoration of Our Lady of the Well, whose devotion was entrusted to the Alcantarine friars.

We’ve already mentioned Saint Paschal Baylon in an article dedicated to patron saints of women. But why should this particular saint be especially dear to women? The legend behind this special connection is indeed quite… sweet. It involves an ancient and timeless dessert, used worldwide to fill cakes, biscuits and pastries, but also served as a spoon dessert or a comforting and invigorating drink, especially in the colder seasons. We’re talking about zabaglione.

There are various, more or less fanciful, stories about the origins of this delicacy. Likely already known and enjoyed in the late Renaissance, it is said that a mercenary captain, Giovan Paolo Baglioni, was the first to mix eggs, sugar, and wine—the only provisions his soldiers had managed to find—to create this nourishing treat. Since his men called him Zvàn Bajòun’, it’s possible that the name zabaglione stems from that.
However, the name of Saint Paschal Baylon may also have been altered over time to Sambayon and then zabaglione. Indeed, it seems the saint lived in Turin for a time, and in the Piedmontese dialect, zabaglione is still called sanbajon. But Saint Paschal is credited not only with the name of the dessert, but with the very recipe itself!

He was known for his kindness and willingness to help everyone, so much so that many sought his advice. Among the faithful who came to him most often were women who could not find a husband and others who, though married, suffered from their husbands’ lack of vigour.
Thus, for his merits as a matchmaker and counsellor to struggling couples, Saint Paschal is the patron of women, particularly unmarried ones, and for his invaluable contribution to the art of pastry-making, he is also regarded as the protector of cooks and pastry chefs.

Prayer to Saint Paschal Baylon

In Naples, during Spanish rule, a rhymed prayer soon became popular among unmarried women, who recited it to Saint Paschal, asking for his help in finally finding a husband:
Saint Paschal Baylon, protector of women,
help me find a husband,
fair, rosy and full of colour,
just like you, exactly so,
O glorious Saint Paschal!

The Church of the Forty Martyrs and Saint Paschal Baylon, located in the Trastevere district of Rome at Via di San Francesco a Ripa 20, is still known today as the “Church of the Spinsters”.

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The Recipe for Zabaglione

But what was this miraculous recipe that Saint Paschal Baylon recommended to his followers, and which rekindled their husbands’ passion in the bedroom? It was a rich, almost liquid cream made of eggs, sugar, and sweet Marsala wine.
In a previous article, we discussed how sweet fortified wines have been elevated over the centuries to the status of ideal Mass wines, and the differences between Mass wine and vin santo.

Here’s a zabaglione recipe you can try at home, using any of the many sweet fortified white wines available in our online shop—perhaps enhanced with some extra-dark chocolate from the Trappist monks of Frattocchie, for an even more irresistible variation.

Let’s see how to prepare zabaglione. You’ll need:

4 egg yolks

8 tablespoons of Marsala or another fortified wine

60 g of sugar

80 g of dark chocolate (optional)

Place the egg yolks and sugar in a saucepan with a thick bottom and beat them with a whisk or electric mixer until the mixture becomes pale and frothy. Gently add the wine in a thin stream while mixing. Then place the saucepan over a bain-marie (hot water bath), making sure the water doesn’t boil, and stir for 10 minutes. You’ll obtain a smooth cream.
If you’d like to try the chocolate version, chop the chocolate and add it along with the Marsala before heating.
Pour into dessert glasses and serve warm.

Who are the Ice Saints, who in the heart of spring return us, for a few days, to the depths of winter? Halfway between peasant tradition and devotion, here’s what happens on the days dedicated to them.

Who are the Ice Saints? The peculiar name may at first conjure images of sacred sculptures depicting saints, or perhaps evoke fairy-tale-like atmospheres reminiscent of the northern lands, the Snow Queen, and so on. The truth, however, is much more down-to-earth, linked to a climatic phenomenon which, although considered an anomaly—or, as meteorologists say, a singularity—has been studied for centuries, and continues to influence human life, especially that of farmers.

But what is it all about? And why “Ice Saints”?

Quite simply, it has long been observed that around the sixth week after the Spring Equinox (which falls on 21 March), winter, which had seemed a distant memory, makes a brief return for a few days, bringing a sudden drop in temperatures and, in some cases, frost that can endanger seedlings and freshly sprouted crops. This is one of the reasons why, particularly in certain parts of Central and Northern Europe where the phenomenon is more common and intense, farmers prefer to wait until the Ice Saints’ days are over before beginning to sow.

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Statues

Religious statues. Here you can find various Catholic statues and figurines of various sizes and materials.

According to the Gregorian calendar, the period in question runs from 11 to 15 May. These five days have, over the centuries, been dedicated to an equal number of saints. The tradition linked to them, blending peasant folklore, popular wisdom, and religious devotion, remains widespread—especially, as mentioned, in Northern Europe, particularly in Germany, Sweden, Poland, Austria, Switzerland, but also France, England, and Hungary.

Even in Italy, there are legends associated with the Ice Saints that have over time given rise to customs and proverbs among the farming communities—many of which are still in use today.

Let’s look at the names of the Ice Saints: Saint Pancras, Saint Servatius, Saint Mamertus, Saint Boniface of Tarsus, and Saint Sophia of Rome—though her liturgical feast actually falls on 17 September. The Germans call her die kalte Sophie, “Cold Sophia.”

Let’s get to know them better—and keep an eye on the May weather forecast!

Saint Mamertus

The first of the Ice Saints commemorated, whose feast day is 11 May, is Saint Mamertus of Vienne, a French archbishop who lived in the 5th century. Renowned for his literary and theological education, he became Bishop of Vienne, clashed with the Archbishop of Arles, and around 470 AD introduced the Rogation Days in France. These were processions accompanied by prayers and acts of penance, intended to invoke Divine Grace to support sowing, combat drought, and ward off natural disasters. His remains still rest in Vienne, in the ancient Church of Saint Peter of Vienne, and many churches, chapels, and hospitals—even in Italy—are dedicated to him.

Saint Pancras

Saint Pancras, commemorated on 12 May, died very young—just fourteen—during one of the Christian persecutions initiated by Emperor Diocletian. Born in Phrygia, a province of Asia Minor, to Roman parents, he was orphaned early and raised by his uncle Dionysius, who brought him to Rome and introduced him to the Christian community. After receiving Baptism, young Pancras embraced the new faith with passion and enthusiasm, and inevitably fell victim to the persecution ordered by the Emperor. Brought before Diocletian himself—who was struck by the boy’s beauty and fervour—Pancras was coaxed and threatened to renounce his faith. Yet he remained so resolute and unyielding that the Emperor was forced to sentence him to death. He was beheaded at sunset on the Via Aurelia. A Roman matron, Ottavilla, gathered his body and head, prepared them for burial, and laid them in a tomb over which a Basilica was later built. His devotion also spread widely in Germany, where he became co-patron of the Teutonic Knights.
Today, most of his relics lie in the Basilica of Saint Pancras, built on the site of his martyrdom, though parts of his body are also preserved in churches in Italy and France.

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St Pancratius statue with palm in resin 15 cm

This saint statue depicts Saint Pancratius in Roman clothes, with one hand towards the sky and the other holding a palm and a book.

Saint Servatius

On 13 May, another Ice Saint is celebrated: Servatius of Tongeren, Bishop of Tongeren in Belgium, originally from Armenia. Living in the 4th century AD, he was a strong supporter of Saint Athanasius of Alexandria during the First Council of Nicaea (325 AD), the first ecumenical council of the Christian Church. He was also the first to evangelise Belgium. His remains are preserved in Maastricht, Netherlands, in the Basilica that bears his name.

Saint Boniface of Tarsus

On 14 May, the final day of the Ice Saints, Boniface of Tarsus is remembered—a Christian martyr and another victim of the persecutions carried out by Diocletian and Galerius. Steward to a noblewoman named Aglaida, he travelled to Tarsus on her behalf to retrieve some precious relics of saints. Though Aglaida was still pagan, she had grown curious about Christianity and hoped the relics would help her better understand the faith. Upon arriving in Tarsus amidst the Christian persecutions, Boniface declared himself a Christian and was martyred. When his embalmed body was returned to Rome and delivered to his mistress, she too converted to Christianity and spent the rest of her life in prayer. Boniface’s remains were laid to rest in what is now the Basilica of Saints Boniface and Alexis, built by Aglaida on the Aventine Hill.

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Saint Boniface with dagger in coloured wood of Valgardena

Statue in maple wood, hand painted by the artisans of Val Gardena.

Saint Sophia of Rome

Though associated with the Ice Saints, Saint Sophia’s feast is actually celebrated in September (though in the Middle Ages, it fell on 15 May). Saint Sophia—or Sonia—lived in Rome during the 2nd century AD. A noblewoman married to the distinguished senator Philander, she converted to Christianity and gave her daughters the names of the three theological virtues: Pistis (Faith), Elpis (Hope), and Agape (Charity). She also converted her husband and, after his death, devoted herself to acts of mercy and evangelisation.
Reported as a Christian, she was brought before Emperor Hadrian, who had her flogged and branded on the forehead. He then had her daughters tortured and beheaded, one by one, in front of her. Sophia buried them and died from grief at their tomb. It was the year 122 AD. The tomb of Sophia and her daughters is still visible in the Catacombs of Saint Pancras on the Via Aurelia.
The memory of Saint Sophia and her daughters was included in various Martyrologies, and they are all commemorated together on 17 September. In iconography, they are usually depicted as four women dressed in mourning.

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Saint Sophia of Rome Statue with Sword wood painted Val Gardena

The statue depicts St. Sophia of Rome with a sword and a small cushion between her hands.