146:. It is said that one day her uncle had accumulated and resold a certain amount of foodstuffs, the price of which had skyrocketed due to a severe famine. But when the buyer showed up to collect the purchased material, the warehouse turned out to be empty, because in the meantime Verdiana had donated everything to the poor. The only response to her uncle's irritated reaction was the invitation to wait twenty-four hours: effectively the next day God rewarded the girl's charity and confidence by finding the harvest so generously donated intact.
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237:. It is thought to be shortly after this time, around 1420, that he wrote a new vita in deference to his native city and to his particular devotion to Verdiana. His account borrowed faithfully from Biagio, though Giacomini sought to enrich it with miracles and information on the cult and translations of Verdiana known from contemporary traditions and his own experience. It is this version, erroneously attributed to Bishop Attone of Pistoia, that appears in the
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during her lifetime. One late account suggests that in 1221 she was visited by
Francis of Assisi, who admitted her into his Third Order. It is more likely that she was associated with the local monastery in Castelfiorentino, which belonged to the Vallombrosan order. Even this affiliation, however,
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Verdiana’s second hagiographer, Lorenzo
Giacomini, was a native of Castelfiorentino born circa 1369. He entered into the Dominican order in Florence in 1383, and after acting as a lettore for many years in various convents, including those of the Roman and Lombard provinces, he was made bishop of
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in
Florence during the first half of the fourteenth century. Very little else is known about him other than the fact that around 1340 he collected and assembled from preexisting materials a compendium of the lives of saints venerated in Florence and Tuscany, now contained in the
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Benvenuti, Anna. “Mendicant Friars and Female
Pinzochere in Tuscany: From Social Marginality to Models of Sanctity.” Women and Religion in Medieval and Renaissance Italy. Ed. Daniel Bornstein and Roberto Rusconi. Trans. Margery J. Schneider. Chicago:
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Knowledge of
Verdiana and her life comes from two hagiographies, one from the fourteenth century and the other from the fifteenth. The first was redacted around 1340 and attributed to Biagio, a monk and perhaps abbot of the Vallombrosan convent of
241:. Because of the two vitae, it is possible for scholars to compare Verdiana’s hagiographically “typical” life in Biagio’s earlier vita and the greater emphasis on Verdiana’s connection to the community of Castelfiorentino in Lorenzo Giacomini’s.
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Like many recluses of her era, it is not certain whether
Verdiana belonged to any particular monastic order. The Dominican order appropriated her after her death through the redaction of her vita, but she probably belonged to none of the
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Wieben, Corinne. "Foster-Mother of Vipers: Episcopal
Conflict and the Cult of Verdiana da Castelfiorentino." Languages of Power in Italy (1300–1600). Ed. Daniel Bornstein, Laura Gaffuri, and Brian J. Maxson. Turnhout, Belgium:
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The structure of the
Santuario di Santa Verdiana in Castelfiorentino incorporates the pre-existing Oratory of Sant'Antonio and the cell that welcomed the saint in the last thirty-four years of her life.
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of San
Antonio. From a small window she attended Mass and spoke with the visitors and received donations of food. She remained secluded there for 34 years under the obedience of a
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The Museum of Sacred Art of Saint
Verdiana is housed in an ancient rustic structure, called the Casalone - adjacent to the Sanctuary of Saint Verdiana.
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157:. Upon returning to Castelfiorentino and feeling a desire for solitude and penance, the villagers built her a small cell contiguous to the
142:, of a noble family, the impoverished but still prestigious Attavanti, Verdiana was noted from an early age for her generosity and sense of
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La Toscane et les Toscans autour de la Renaissance: cadres de vie, société, croyances: mélanges offerts à Charles-M. de La Roncière
122:(1182 – 1 February 1242) is an Italian saint. Having made pilgrimages to Santiago de Compostela and Rome, she then became an
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most likely occurred after her death, as various monastic orders vied for “possession” of yet another popular saint.
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Benvenuti, Anna. “Capi d’aglio e serpenti: Aspetti civici del culto di santa Verdiana di Castelfiorentino,”
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Biagio. Biblioteca Medicea Laurenziana. Plut. 20.6, 41v-44r. “Vita sanctae viridianae” (c. 1340)
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of Castelfiorentino began to ring unaided by any human hand, unexpectedly and simultaneously.
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in 1533. Her feast day is 1 February. Verdiana is the patron saint of Castelfiorentino.
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This article is about the saint. For other people with the same name, see
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Bargellini, Piero. "Santa Verdiana", Santi e Beati, February 1, 2001
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275:(II, cap. XIV, § 12) cited in Niccolò Del Re, “Verdiana” in
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Another local tradition holds that upon her death, the
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S.Verdiana, Museo di Santa Verdiana, Castelfiorentino
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345:. Feb. I, pp. 257–61. “Verdiana.” (c. 1420)
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313:"Santuario di Santa Verdiana", Comune di Firenze
302:"Santuario di Santa Verdiana", Toscana Nel Cuore
376:La Chiesa di Santa Verdiana a Castelfiorentino
273:Chronache generali dell’Ordine di S. Francesco
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