Tribunal sessions for witnesses

Malta 1988-1990

Sessio Prima

Anno Domini millesimo nongentesimo octogesimo octavo, die vero septima mensis Octobris (sive 7.10.1988) hora 5.30 p.m. coram E.mo ac Rev.mo D.no Josepho Mercieca, Archiepiscopo, pro Tribunali sedente in Sacello Sanctae Agathae suburbii Rabat, praesentibus et assistentibus Rev.mo Fratre Aloysio Pisani 0.C.D., Delegato Archiepiscopali, Rev. D.no Josepho Bajada, Iustitiae Promotore rite citato, Rev.do D.no Carmelo Farrugia, Notario Actuario et Rev. do D.no Can. Gustavo Barbara, Notario adiuncto, comparuit Causae Postulator, Rev.dus Frater Anthonius Sciberras M.S.S.P., qui, procurationis mandatum exhibens, petiit incohari Processum super vita et virtutibus in specie et super miris in genere Servi Dei Josephi De Piro Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli.

Tunc Archiepiscopus, Postalatoris mandato inspecto, mihi. Cancellario tradidit ut in calce huius sessionis registrarem.

Exinde Ordinarius, stans et tacta cruce, iuramentum prout sequitur praestitit:

‘In Nomine Domini. Ego Josephus Mercieca, Archiepiscopus Melitensis, in Processu Canonizationis Servi Dei Josephi De Piro Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli, iuro me, quavis personarum acceptatione posthabita, fideliter diligenterque impleturum munus mihi commissum, secretum servaturum tam de interrogatoriis quam de testium depositionibus ac de eis cum nemine locuturum, exceptis Tribunalis Officialibus; dona cuiusve generis, occasione Processus oblata, non accepturum. Sic Deus me adiuvet.”

+ Joseph Mercieca, Archiepiscopus Melitensis;

Idem iuramentum detulerunt Delegatus Archiepiscopalis, Iustitiae Promotor, Notarius Actuarius et adiunctus, tacto pectore ac sese subscripsere.

Pater Aloisius Pisani OCD., Delegatus Archiepiscopalis

Sac. Joseph Bajada, Iustitiae Promotor

Sac. Carmelo Farrugia, Notarius Actuarius

Can. Gustav M. Barbara, Notarius Adiunctus

Deinde Cursor Deputatus, tactis Evangeliis, suum praestitit iuramentum:

“In Nomine Domini.Ego Frater Domenicus Borg MSSP, Cursor Deputatus in Processu Canonizationis Servi Dei Josephi De Piro Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli, iuro me Fideliter impleturum munus mihi commissum. Sic me Deus adiuvet et haec Sancta Dei Evangelia.”

Frater Dominic Borg, MSSP, Cursor Deputatus.

Deine Causae Postulator notulam testium produxit, reservata sibi facultate alios testes producendi et inducendi, ac de calumnia iuramentum detulit ut sequitur:

“In Nomine Domini. Ego Rev.dus Frater Anthonius Sciberras, MSSP, in Causa Canonizationis Servi Dei Josephi De Piro Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli legitime Postulator constitutus, iuro me fideliter officium impleturum; nihil dictorum vel facturum quod, directe vel indirecte, veritatem ac iustitiam offendere aut testium libertatem coarctari valeat: secretum denique, iis qui in causa expedienda partem habent impositum servaturum. Sic me Deus adiuvet.”

Pater Tony Sciberras MSSP, Causae Postulator

Iuramento expleto, Archiepiscopus Militensis ac Delegatus Archiepiscapalis decreverunt futuram sessionem habendam die vigesima prima Octobris 1988, hora 10.00 a.m. et ideo relaserunt citationes contra Justitiae Promotorem ac testem Rev.um Patrem Aloysium Gatt MSSP ad comparendos dicta die in Aula Tnibunalis Curiae Archiepiscopali, Valletta, mandantis Notario ut illos extendat et exequendas Cursori tradat.

Tandem mihi commiserunt ut de omnibus in praesenti sessione gestis publicum instrumentum conficium, ac sese cum Justitiae Promotore, Notario actuario et adiuncto subscriperunt ut sequitur:

+ Joseph Mercieca, Archiepiscopus Melitenisis;

Pater Aloysius Pisani, Delegatus Archiepiscopalis;

Sac. Joseph Bajada, Justitiae Promotore;

Sac. Carmelus Farrugia, Notarius Actuarius;

Can. Gustav M. Barbara, Notarius adiunctus;

Super quibus omnibus et singulis ut supra gestis ego infrascriptus de praemissis rogatus, hoc publicum instrumentum confeci in forma: me subscripsi requisitus in fidem, atque meo tabellionatus signo subscriptionem meam communivi.

Actum die, mense, anno, loco quibus supra.

Ita est.

Can. Philip Calleja, Curiae Archiepiscopalis Cancellarius.

Tenor iurium de quibus rnentio hoc in sessione facta est:

1. Nihil obstat Congregationis pro Causis Sanctorum.

2. Postulatoris supplex libellus.

3. Episcopi Rescriptum.

4. Exemplar citationis contra Iustitiae Promotorem.

5. Mandatum Postulatoris Causae.

6. Exemplar privilegii Notariatus per actuarium exhibitum.

7. Exemplar privilegii Notariatus per adiunctum exhibitum.

8. Litterae patentales Cancellarii Archiepiscopalis de premissis rogati.

9. Interrogatoria a Justitiae Promotore exhibita.

10. Notula testium a Causae Postulatore exhibita.

Ego infrascriptus Notarius deputatus accepi a Rev.mo D.no Can. Philippo Calleja, Cancellarius Curiae Archidioecesanae, omnia et singula praesentis Processus Acta primordialia ac iura in suprasctipto Instrumento contenta. In quorum fidem hanc ei dedi apocham mea subscriptione meoque signo munitam.

Datum die 7 Octobris, 1988

Sac. Carmelus Farrugia, Notarius deputatus

Sessio Secunda of the ordinary sessions

_____________________________________________________

Anno Domini millesimo nongentesimo octogesimo octavo, die vera vigesima prima mensis Octobris (sive 21-10-1988) hora 1O.OOa.m. coram infrascripto Delegato Archiepiscopale in presenti causa canonizationis super vita et virtutibus in specie necnon super miris in genere Servi Dei Mons. Josephi De Piro Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli pro Tribunali sedente in Curia Archiepiscapali, Valletta, praesentibus Rev.o D.no Josepho Bajada, Iustitiae Promotore, legitime citato meque Notario, comparuit Postulator causae qui petiit testium examen incohari.

Nunc et pro semper Iustitiae Pramotor dixit nihil fieri nisi ipso praesente in quolibet actu, ac nisi adimpletis omnibus et singulis de iure, stylo praxi et consuetudine servandis et adimplendis. Deinde exhibuit plicum interrogatorium super quibus testes omnis examinandos esse; petiit pariter quod, campleto vel suspenso cuiuslibet testis examine, dictus plicus una cum depositionibus testis examinati clauderetur et obsignetur, neque operietur nisi in actu futurae sessionis seu examinis; similem clausuram et apertionem respective in principio et in fine cuiuslibet sessionis servandam ease dixit, ac institit quod, ante incohationem examinis cuiuslibet testis, eidem examinando iuramentum praestetur, alias de nullitate, etc.

Et tunc Delegatus archiepiscopalis, auditis Causae Postulatoris instantiis et admissis Iustitiae Promotoris protestationibus, mandavit examen incohari testis inducti et citati Patris Aloysii Gatt MSSP qui detulit iuramentum dicens:

In Nomine Domini. Ego, Pater Aloysius Gatt MSSP iuro me solam ac totam veritatem dicturum circa quaestiones de quibus interrogabor in processu canonizationis Servi Dei Mons. Josephi De Piro, Sacerdotis Dioecesani et Fundatoris Societatis Missionariae Sancti Pauli et religiose secretum servatu-rum de interrogatoriis ac de responsionibus et de iis cum nemine locuturum, exceptis Tribunalis Officialibus. Sic me Deus adiuvet.

Ego Pater Louis Gatt MSSP testis iuravi.

Quo praestito iuramento, clausis ianuis, solisque remanentibus officialibus ac teste examinando, Delegatus archiepiscopalis aperiri iussit plicum Interrogatoriarum, ac statim diventum est ad examen dicti testis, qui ad interrogationes sibi factas, dixit et deposuit sequentia, quae ego Notarius ad dictamen Delegati archiepiscopalis de verbo ad verbum, nihil penitus addito, dempto vet immutato, eodem quo ab ipso relata sunt idiomate descripsi et registravi ut sequitur:

Interrogatorium suppletorium.

1. In Session 62, you presented a statement marked as Document 45. Do you assume personal responsibility for all that is contained in the statement?

I declare that I have read the declaration, which I had presented on the 25th July 1987 (Doc. 45), before presenting it. No one influenced me as to what to say and I take the responsibility of whatever has been written.

2. What was the reason why your father wanted to introduce you to the priest who prepared youths for the priesthood having in mind to send them to the Missions later on? Who informed your father about this? How many people knew about this Society at that time?

I had always felt the call for priesthood, but at the same time I was not sure whether to become a diocesan or religious priest, and in the case of the last with what Institute. When I was more or less 15, 16 years of age, I was going to enter the Seminary, but because of the fact that there were no financial means in the family someone suggested to my father that I enter the Society, which was being founded by Mgr De Piro. My father, on his part shared this with me. The only thing I knew about the Society was that Mgr. De Piro was gathering together the youths so that he could afterwards send them to the missions. I do not know how many knew about the Society.

3. How did this first meeting of yours with De Piro develop? How do you remember that that was your first meeting with De Piro? In what way did he strike you? What effect did it have on your vocation and your decision to join the Society?

In my first meeting with Mgr. De Piro I got the impression that he was a kind, serious and saintly man. All this attracted me from the start, strengthened me in my vocation and decided to join the Society. In this way I could become a missionary among the indigenous.

4. You also stated that the Monsignor wanted to see you every Saturday. Did he ever tell you why? What did he talk about in those visits? What did he emphasize most: the spiritual life, the school or your family?

I went every Saturday for some two or three months. Mgr. De Piro never told me why. On my part I think he wished me to do this so that he could come to know me and in order to prepare me to enter the Society. He used to talk to me about many things, e.g. about the family, my strength. But he used to emphasize the importance of study and that I had to pay attention not to mix with boys who were not called to the priesthood, and this to take care of my own vocation.

5. In these visits did he ever mention the missions to you? What were his views on the mission? What did he use to tell you?

He always talked of the missions, and he used to ask me whether I still felt the wish for the missions. I wish to emphasize the fact that we used to meet on a Saturday when Mgr. De Piro was very busy with confessions. They were rather short meetings. He never invited me to meet him on any other occasion. When I met him the first time he immediately accepted me, as if he had a place ready for me.

6. Did he ever mention to you his work as a Director of the children’s institutes? What was he used to tell you? What impression did you have of the Servant of God as regards his work in this field? What connection did this work have with the charism of his Society?

Negative ad omnia.

7. When you went to the Monsignor for this visit, were there other youths to talk to him about the same subject? If yes, do you remember what they thought of these meetings?

When I went for these meetings, I never met any other youth who went to him with the same aim. But then when I entered the Society there were also another three newcomers. And I came to know that there were expected another two for the probationary period who in fact did not come.

8. Since you said that the Monsignor heard confessions on Saturday afternoons, were there many people for confessions? Do you think he allowed a lot of time for confessions? Where did he hear confessions? What did the faithful think of him? What importance did he give to this sacrament with the members of the Society?

When I used to go to Mgr. De Piro on Saturdays there were always many waiting to confess to him. Since I used to talk to him in the church there were only women waiting. At the same time I used to hear people saying that he used to have even men for confession. I think he was considered as a good confessor. Otherwise they would not have gone to him.

With us members of the Society he used to emphasize the importance of this sacrament. He did this as much as he did in relation to the other acts of piety.

9. Before the novitiate you had a probationary period. How long did it last? Where were you prepared for it? Who was the director?

In preparation for the novitiate we had a year’s probationary period. This took place in the house of the Society at Xara Palace, Mdina. The Director was the Augustinian, Fr. Manwel Bugeja. During the probationary period we also studied literature with the Augustinian Fathers, at Rabat. During this period Mons. De Piro lectured to us twice a week. At these lectures the subject was often religions formation; together with other subjects (e.g. Chastity, Obedience etc.). He also emphasized the missions.

Immediately after the probationary period, we started a year’s novitiate in the same place where the same Fr. Bugeja was director. During the novitiate all studies ceased, and the year of the novitiate was devoted to spiritual preparation.

I would like to note that Fr. Manwel Bugeja, OSA, was chosen Master of the Novices by Mons. De Piro. However, the novices’ investiture was carried out by Mons. De Piro. The bishop sent Fr. Furci S.J. as visitor to the house of the Society at Mdina after the same bishop appointed Mons. De Piro to be director of St. Joseph’s Institute (and of other institutes), so that Fr. Furci would investigate the state of the discipline in the House of the Society. Since Mons. De Piro could not stay at Mdina, Fr. Furci S.J. suggested to the bishop that there would be a spiritual director in the house to impart spiritual formation to the members. Bishop Caruana entrusted Mons. De Piro to find the right person; Mons. De Piro put Fr. Manwel Bugeja OSA as Superior of the House and Master of Novices.

Et hora 12.00 pm., attenta horae tarditate, suspensum fuit examen dicti testis, animo illud continuandi die 28 Octobris, hora 10.00 a.m. in Aula Tribunalis Curiae Archiepiscopalis. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tum idem testis quam Justitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlexi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si necessarium reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Ego Pater Louis Gatt MSSP testis deposui ut supra.

Deinde idem Delegatus Archiepiscopalis, clausis et ipsius sigillo obsignatis interrogatoriis, cum testis depositionibus, mandavit mihi ut de premissis instrumentum conficerem, ac sese subscripsit cum Justitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Sac. Joseph Bajada, Promotor Justitiae

Supra quibus omnibus at singulis ut supra gestis ego Notarius, de mandato Delegati Archiepiscopalis, hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum Notariatus signum apposui. Datum die 21 Octobris 1988.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Tertia

Anno Domini millesimo nongentesimo octogesimo octavo, die vero vigesima octava Octobris (sive 28-10-1988) hora 9.45 a.m., coram infrascripto Delegato Archiepiscapale in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Aula Tribunalis Curiae Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario, camparuit Pater Aloysius Gatt, MSSP testis inductus et citatum, cui delatum fuit iuramentum iuxta formulam in 2a Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Pater Louis Gatt MSSP testis iuravi:

Quo iuramento praestito, clausis ianuis solisque remanentibus Delegato Archiepiscopali , Iustitiae Pro- motore ac dicto teste, ego notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim continuatum est examen dicti testis, qui ita respondit ad quaesita.

9. You also mention other priests who, though not belonging to the Society, had important responsibilities. Why was this? Who was responsible for the running of the Society? How final was the Founder’s decision as regards the acceptance of new members, the conducting of everyday life, the discipline? Did the Founder act as head? In his opinions did he betray any weakness? What were his relations with these other superiors?

Mons. De Piro himself was responsible for the running of the Society and always had the last word. Fr. Manwel Bugeja OSA was local superior at Mdina and Master of the novices and he was responsible for the daily running of the house. Mons. De Piro decided what was to be done and Fr. Bugeja saw that De Piro’s decisions were executed. Fr. Bugeja OSA gave detailed reports to Mons. De Piro and once a week he discussed with him the progress of the novices.

At the time of our novitiate we already had the constitutions compiled by Mons. De Piro and approved by Bishop Mauro Caruana OSB. Fr. Manwel Bugeja lectured us to explain these constitutions; and he also explained to us the religious life and the vows we were going to undertake: obedience, poverty, chastity and missions.

Mons. De Piro acted as head; so much so that the Master of Novices referred to him extraordinary and more important affairs. Never did any occasion arise when I could see whether Mons. De Piro was weak or not. However, his general attitude showed that he was a serious and responsible person. As far as I could see and notice I always observed that Mons. De Piro and Fr. Manwel. Bugeja never had a disagreement.

10. In your case it appeared that there was lack of agreement as regards the things, which you had to take with you when joining the Society. How do you explain this? What was the attitude of the Servant of God in moments like these?

First of all, I would like to recall that Fr. Manwel Bugeja OSA was sent to the house at Mdina to impart formation and establish order in the house. My colleagues and I were the first group of novices in the time of Fr. Bugeja OSA. It was for this reason that, although Mons. De Piro had told me that I did not need to take anything with me, Fr. Manwel Bugeja OSA who, as superior of the house and as a Friar; knew well enough what a novice needed to take with him, had asked us to provide ourselves with the necessary things. He wanted to lay serious foundations and had the experience of an Augustinian Friar. Mons. De Piro recognized these needs and accepted what Fr. Bugeja OSA had suggested.

11. Were there occasions when the Founder spoke to the members about the Society? Did he explain what he expected as regards the nature, aims and activities?

Mons. De Piro had always the missions in mind. His first idea was to help diocesan priests to go to the missions. Later he was going to create a congregation of priests without vows to go to the missions. The Congregation of Religious did not accept this and wanted him to make the members take the vows. Several of them left because when they joined the Congregation they did not have in mind to take the vows. At the time of my novitiate he endlessly emphasized the missionary scope of our Congregation.

12. You also mentioned the Founder’s lectures. What was the usual subject? Did he communicate well? Did he make good preparation? Do you think his thought was difficult to understand? What struck you most in these lectures?

During our probation Mons. De Piro talked to us on the constitutions and during the novitiate, on the vows. I do not think that he needed to prepare for these talks, for he was a learned person. He was not difficult in his thoughts and his communication was good. Because I was still young everything impressed me; and the lectures were a complete success.

As regards chastity, he used to tell us about its beauty and give us directives how we should deal with temptations, as well as in our relation with women. Regarding poverty he taught us how to avoid what was unnecessary, to take care of what we had and to ask our superior what was needed.

With regards to obedience he would say that it should be ‘cieca’, that is, we should always obey promptly. Regarding the missions his idea was that we should go wherever our superior sent us.

13. From the contact you had with the Founder, did you notice anything striking in the way he prayed, meditated, said Mass or his participation in common acts? In fact did he show his wish to share these acts with you? Did he show any special enthusiasm regarding any sacrament or some particular saint?

I was greatly struck by his great devotion in prayers, Mass, meditation and the other common acts. He always attended for the common acts whenever he was at our house. At times we saw him alone praying in the chapel. Whenever he spoke to us in private he loved to talk to us about saints and holy things.

He was regular and assiduous in the common acts. Great was his devotion (e.g. the Eucharist, the Passion, Our Lady etc.), but his devotion never varied, whatever the subject.

14. You also stated that although Fr. Bugeja was responsible for the formation of the students, the Founder showed great interest in this. How did he show his attention? Do you think he was not pleased with the method of the other superiors, or did not trust enough those who helped him?

Mons. De Piro showed his great interest in us by talking to us also individually. He did this not because he was not satisfied with the method of the other superiors or because he did not trust them. He rather took this approach because he wanted to see personally the general situation and he always approved of and confirmed what they said.

15. What were the relations between the Monsignor and Bro. Guzepp? Why do you think the Monsignor had this approach towards him?

Mons. De Piro held Bro. Guzepp in great esteem. After Bro. Guzepp had left for Abyssinia, great was Mons. De Piro’s praise for him and said to us, “I can now praise him because he cannot hear me.” This Bro. Guzepp was a very good man, always active and of great ability. It is certain that Mons. De Piro made a great sacrifice when he sent him to Abyssinia because he was most useful at St. Joseph’s Institute. Besides, Bro. Guzepp was one of the first members to join the Society.

Et attenta hora tardata, suspensum fuit, horn 11.45 a.m., examen dicti testis, animo illud continuandi die 4 Novembris hora 10.00 a.m. hoc in loco. Ad quem effectum rnoniti fuerunt a Delegato Archiepiscopali tam idem testis quam Institiae Promotore, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si neceesario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Pater Louis Gatt, MSSP.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis, cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit, cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Sac. J. Bajada, Promotor Iustitiae.

Super quibus omnibus et singulis ut supra gestis ego Notarius, de mandato Delegati Archiepiscopali, hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus signum apposui.

Datum die 28 Octobris 1988

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quarta

Anna Domini millesimo nongentesimo octagesimo octavo, die vero quarta Novembris (sive 4-11-1988) hora 10.00 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Aula Tribunalis Curiae Archiepiscopali Valletta, praesentibus Iustitiae Promotore legittime citato, meque Notario, comparuit Pater Aloysius Gatt MSSP testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese subscnipsit ut infra:

Ego Pater Louis Gatt MSSP testis iuravi:

Quo iuramentum praestito, clausis ianuis solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore ac dicto teste, ego Natarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscapalis recognavisset clausum et illaesum, ex eius mandato aperui, et statim continuatum est examen dicti testis, qui ita respondit ad quaesita:—

16. Can you describe the sense of discipline the Monsignor had regarding the members of the Society? With the children of the institutes? Do you think he was very strict or indulgent?

We had great respect for the Monsignor. He often corrected, but with prudence and charity. He corrected always - and all members of the Society. His discipline was felt by all; novices, students and professed. He never got angry,but we were inspired with awe in his presence.

As regards discipline, I do not know how he treated the members of the Society before they took the religious vows. As far as I know some of these left, not because of the discipline, but because when they joined the Society they did not intend to take the vows. As regards the children in the institutes I have this to say: He was very kind with them and there was lack of discipline in St. Joseph’s Institute. I do not know anything about the other institutes. By lack of discipline I mean that the Monsignor did not like to punish the children and they abused of his kindness. But when there were serious cases he would take serious steps and even expelled children from the Institute when this was necessary.

17. Do you think that the programmed of studies and the life you led were rather hard? In what way? Who do you think was responsible for planning the way of life? Did the Founder know about this? What was his idea about this?

I want to explain that we had a full programmed; we were always occupied. Fr. Manwel Bugeja OSA was the master responsible for the novices and students, but Mons. De Piro himself made the programmed. Regarding our studies, Mons. De Piro sent us to the Augustinian Fathers and the Regent of the Augustinians made the programme of studies. He wanted the brothers to learn a trade and spend a year’s probation at St. Joseph’s Institute.

18. You also said that the Society was poor. Then how do you explain the fact that you moved to different houses? From where did the Founder get the money needed?

When we moved to another house it was out of necessity because we were evicted from the house we occupied. I do not know from where the Founder obtained financial means. I know, however, that after 1923 he began publishing the Almanac and in it Mons. De Piro published the names of the benefactors of the Society. Mons. De Piro used to say that the Almanac served him to spread the idea of the Society and the Missions.

19. Did the Founder and the other superiors share the same way of life with you? Or did they live apart and in better conditions than yours? How much was the Monsignor interested in your health, clothes and cleanliness?

The Founder shared with us the kind of life we led, without any difference, including the food although he was not very healthy. The same applies to the other superiors. The Monsignor was interested in all our needs. He was like a father to us. Whenever he saw the need, he did all that was necessary for our health.

20. You said that the Monsignor faced problems when he wanted to improve your situation? What type of problems was there? How did he try to solve them? What were his attitudes and reactions in moments like these?

Mons. De Piro’s problem was that we did not have a house for the Society. This problem greatly troubled Mons. De Piro, but he accepted all situations with resignation and calmness.

21. What importance did the Founder give to the academic preparation of those who wanted to become members of the Society? Did he sometimes accept some persons who had no preparation at all? Or did he think of making some preparations?

Before I joined the Society, Mons. De Piro asked me to produce the certificates I had obtained from the Dockyard School. I also know that he sent other young people to St. Aloysius’ College to go on with their studies that were necessary. I also know that a student was asked by the Monsignor to repeat a year. This student did not accept and left the Society and later joined the Franciscan Minor Conventuals.

As a condition of studies, the Monsignor required the students to stay at St. Aloysius’ College until the fourth year. This College was at B’Kara and it was run by the Jesuits.

22. Did he insist that the members should have academic preparation? Do you think that other things were sacrificed because of this? Do you think he was too strict and exacting when he insisted that you should speak Italian to such an extent that he did not answer when you spoke to him in Maltese?

When we joined the Society we first had a year of probation. During this year we continued our study of Latin and Italian Literature with the Augustinian Fathers. This interest in and importance of studies lasted for the whole academic course until our ordination. However, this interest in our studies did not lessen the importance of other things. There was insistence that we should speak Italian but this was common practice everywhere in those days.

23. Did the Founder love to keep personal contact with the members of the Society? Was this contact individual or in groups? And with the children of the institutes? What type of relations existed between you and him, individually?

Individual personal contact took place only if a member felt the need to talk to the Founder, but the latter did not take the initiative in this matter. The idea of personal contact did not exist, for the Monsignor did not have the time. However, he talked to us in a group. As regards the children in the institutes he spoke to them individually only when this was necessary.

24. Did he like to join you during recreation time? Did he show preference to some particular one? To what kind of people? Did he join you in some other activities except spiritual ones, for example in your games?

Mons. De Piro loved very much to join us during our recreation. For him all of us were the same; there were no preferences. When there was a vacancy he chose by seniority, as long as the person concerned was suitable for the vacancy concerned. He used to join us in our recreation, work etc. We lived like one family and he was like a father of the family.

25. Did the Monsignor show interest in his mother? What were the relations between them?

The Monsignor showed great respect for his mother. Every time he came to our house in Mdina he went to visit her. She lived in the vicinity. However, he did not speak about her. He always had his meals with us, also on feast days.

26. What impressed you most when the Founder conducted some liturgical celebration? What do you mean when you say that he was very meticulous and serious regarding religious ceremonies and vestments? On the other hand, was he careful and meticulous as regards his clothes and person?

When the Founder conducted some liturgical celebration, what impressed me most were his devotion and precision. His liturgical vestments were always of the best. During our novitiate he wanted us to learn the rites, liturgy and sacred music.

Apart from liturgical services he always took great care of his clothes and person. I noticed that as regards his clothes, although he had a wardrobein our house, it was his mother that took care of his laundry.

Et attenta horae tarditatae, hora 11.45 a.m., suspensum fuit examen dicti testis, animo illud continuandi die 11 Novembris hora 10.00 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Pater Louis Gatt, MSSP

Pater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Sac. J. Bajada, Promotor Iustitiae

Super quibus omnibus et singulis ut supra gestis de mandato Delegati Archiepiscopalis, hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus signum apposui.

Datum die 4 Novembris 1988

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinta

Anno Domini millesimo nongentesimo octogesimo octavo, die vero decima prima Novembris (sive 11-11-1988), hora 10.00 a.m., coram infrascripto Delegato Archiepiscopali in presenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Aula Tribunalis Curiae Archiepiscopali Valletta, praesentibus Iustitiae Promotore legittime citato, meque Notario, comparuit Pater Aloysius Gatt MSSP, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Pater Louis Gatt MSSP testis iuravi:

Quo iuramento praestito, clausis ianuis solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore ac dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim continuatum est examen dicti testis, qui ita respondit ad quaesita:

27. You stated De Piro experienced the happiest moment of his life on the occasion of your investiture. How can you say this? Did he ever say anything about this? What was he used to say?

The happiest moments of Mons. De Piro’s life certainly occurred when we had our investiture. We all noticed this when we saw him. Also this was the largest number (four) and a few months later a fifth one joined us. It was a time when the Society was rising on strong foundations. We received our official uniform. Besides, at this time the Society obtained the Oratory at Birkirkara, where Mons. De Piro could gather and give formation to the aspirants to the Society. It was also the time when the first missionary, Bro. Guzepp Caruana, left. for Abyssinia. It was also the time when preparations were made for the building of St. Agatha’s.

28. Did the Monsignor ever say why he wanted to build the House of St. Agatha? What were his plans? What problems did he encounter? How did he acquire the site? From where did he get the funds? Who stopped the approval of the project? Why? How did you get to know this? Why did he tell you not to mention anything about this? Did he appear angry with those who created obstacles for him?

Mons. De Piro had the possibility of acquiring the church of St. Agatha and the fields around it. So he took the opportunity to build a house for the Society, where it could take roots, grow and develop. He obtained one portion from his uncle, a baron and he bought other portions from his own share.

It so happened that when he prepared the plans and presented them at the Curia, these plans were lost. I know this because when we asked him when the building of St. Agatha’s was going to commence, he would tell us to pray so that the plans might be found. In fact, when the Vicar of those days, Mons. Grech, died, the plans were found in his house. When these plans were lost Mons. De Piro was much upset, but he never got angry with anyone.

29. Do you think that the Monsignor was too fond of this project?

Great was his interest in this project, but I cannot say that this interest was exaggerated although it was badly needed by the Society. He was always ready to accept the will of God. He always felt responsible to accomplish what God wanted from him and that is why he persisted in his work for the foundation and organization of the Society, even though several people including members of his family and other responsible people, suggested to him to abandon this whole project.

30. Do you know why some members began to leave the Society? Was there any particular moment when this began to happen?

In my opinion, only those who had no vocation left the Society.

When someone wanted to leave, the Monsignor would, first of all, tell him to think it over very carefully. If the person concerned still thought of leaving, he would be separated from the others not to cause them any harm. When he was ready to leave, he would give him all he needed and afterwards he went on helping him; he kept good relations with those who left.

31. Why do you think that there were some who discouraged you from remaining in the Society? How did the Founder react to this fact and with these persons?

Those who wanted to discourage us from remaining in the Society told us that the Society would not survive after the Monsignor’s death.

The Monsignor learnt about all this, but he never got angry with these people. He would say that the Society would get bigger after his death. When once we informed him about what we heard, the Monsignor told us: “If you leave, I will start again from the beginning.”

32. Whose idea was it to separate the members who intended to leave from the other members? What was the aim behind it? Did the Founder know about this? Did he agree? How did he treat these members? Did he offer some help when they left? What kind of help?

lam provisum cf. No. 30.

33. Can you explain better what kinds of problems the Monsignor had with the members of his family? Was there any trouble between them? What kind of trouble and why did it arise?

I also know that some of the members of his family believed that he was wasting their money on the Society. Because of this they did not cherish the Society. In fact after the Monsignor’s death it became clear that he spent only from his share for the Society and he never touched their shares. In fact the same members of his family paid the succession duties for the Monsignor’s share after his death.

34. You said that the Founder was greatly interested in the Heroic Act for the souls of Purgatory. What did this act consist of?

As far as I know, the heroic act consists in offering all your good acts for the souls in Purgatory.

35. What, in the Founder’s sermons, did you find striking? What was his favorite subject in his sermons? What language did he speak? Do you think that in his sermons he reached the people? What, do you think, impressed them most? Do you know whether there are still manuscripts of his sermons? Where?

In his sermons he often mentioned the Passion of our Lord Jesus Christ as well as the devotion to the Virgin Mary and the need of her protection. He preached in Maltese except on some special occasion. The people enjoyed his sermons and they were most impressed when he enthused them for the devotion to our Lady.

There are still manuscripts of a collection of his sermons. Besides, there still exist the notes taken by a certain novice during the lectures of the Founder.

36. How did you get to know that the Founder discussed the founding of the Society with his Superiors and Spiritual Director? Did he ever mention how he came by this idea and how he started?

I never discussed this item with the Founder, and what I said about this in my evidence I learnt from the literature I read on the Founder.

37. Do you know why the Founder thought of resigning from the Cathedral Chapter and other activities? Why did he remain? Why did he not take the religious vows?

I heard about this from one of our priests. He learnt from the Founder himself that Mons. De Piro wanted to resign from the Cathedral Chapter and other activities to live with us a religious life. He also intended to go to the missions of Abyssinia and take with him two members, Fr. Guzepp Spiteri and Bro. Girolmu Gatt. However, he died before he could accomplish this.

He wanted to go to Abyssinia to have firsthand knowledge of the situation there and consider the possibility of opening a house there.

38. What part did De Piro play in the founding of the Congregation of Sisters with the missionary charism? Why did these efforts fail?

This Congregation was just being founded. He worked hard for them to get approval. In fact later on, it became “The Congregation of Jesus of Nazareth”. He is not the Founder, for the foundress is Miss Curmi. It was Mons. De Piro’s idea that this should be a missionary congregation forming a branch of our Society. His idea was not accomplished because of his death.

39. What do you think was the reason why De Piro was given the running of so many institutes of children? Do you think that he himself looked for these responsibilities? If yes, why?

I know that Mons De Piro used to go to help Fr. Gorg Bugeja at St. Joseph’s Institute. I believe that he wished to become Director of this Institute so that he might find there vocations for the Society. In fact we had several vocations from this Institute. The Ecclesiastical Authorities on their own initiative entrusted the other institutes to him. His aim in the running of these institutes was the spiritual and civic formation of the children.

Et attenta horae tarditatae, hora 11.45 a.m., suspensum fuit examen dicti testis, animo illud continuandi die 25 Novembris hora 10.00 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Pater Louis Gatt, MSSP

Pater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Sac J. Bajada, Iustitiae Promotor

Super quibus omnibus et singulis ut supra gestis de mandato Delegati Archiepiscopali, hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus sigillum apposui.

Datum die 11 Novembris 1988

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Sexta

Anno Domini millesimo nongentesimo octogesimo octavo, die vero vigesima quinta Novembris (sive 25-11-1988) hora 10.00 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Aula Tribunalis Curiae Archiepiscopali Valletta, praesentibus Iustitiae Promotore legittime citato, meque Notario, comparuit Pater Aloysius Gatt MSSP testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Pater Louis Gatt MSSP testis iuravi:

40. Did you notice any change in these institutes when he was directing them’? Where did he get the means? How did he get on with the children and those in charge of them? Which aspect did he emphasize most in the formation of the children?

I know certain institutes were enlarged, but I cannot give details about the changes and progress in these institutes. Money was obtained from collections and benefactors. He was fatherly with everyone but he insisted most on the spiritual formation of the children.

41. What were the relations between the Founder and the members of the MUSEUM who also had the teaching of catechism in Birkirkara? Do you know of any problems in this respect?

The Oratory in the parish of Birkirkara was far from the centre where members of the MUSEUM used to teach catechism. So, there were no problems. Besides, I also know that on special occasions, as at the Sunday Mass, they worked together.

42. Can you give further information about what the Servant of God told you about the problems in Gudja? How and to what extent was he involved?

I never heard anything about this from the Servant of God.

43. Do you know whether he was in the Senate as a political representative or as a representative of the Clergy? Who chose him? And why? In what way did he accomplish this task? Did he contribute to the Maltese Society in any way?

Mons. De Piro was chosen by the Archbishop to represent the Clergy. I do not know why the Archbishop chose him. His aim, as member of the Senate, was to defend the rights of the Church and prevent abuses. I do not remember if as member of the Senate, he ever made particular contribution to the Maltese Society.

44. Do you know if the Founder suffered from some particular illness? How did he react to his sufferings? Was he much preoccupied? Did he show that he was afraid of death?

I know that before the foundation of the Society, he contracted tuberculosis and spent two years in Switzerland from where he returned healed. During the time I was in the Society he was always in good health, but I know that once he had a breakdown and his doctor ordered him to go abroad to rest. He left Fr. Guzepp Spiteri in charge.

After his sudden death I heard that he had the first signs of kidney trouble.

Mons. De Piro never made reference to illness or suffering, but his general attitude was of one always resigned to the will of God.

45. How do you describe the reaction of people to the news of De Piro’s death? How did the people behave during his funeral?

All the newspapers wrote about him. He was very well known because of the positions he occupied, but, above all, because he was director of five institutes. Many people who realized that by his death they lost a person who was kind to everyone mourned him.

His funeral was very private up to the gate of the Cemetery. In the Cemetery it was a solemn funeral. The Governor General, members of the Cathedral Chapter and of Parliament, relatives, a great number of priests and monks, the children of the institutes, and many people attended. The Archbishop, Dom Mauro Caruana OSB was abroad and the Vicar General conducted the service. In his will, Mons. De Piro made it clear that he did not want a solemn funeral. When I said that there was a solemn funeral at the Cemetery, I did not mean that it was organized. I only mean that the spontaneous attendance of so great a number of people gave an atmosphere of great solemnity to the last part of the funeral, that is, that part in the Cemetery.

After some time the Society asked, and was granted, the permission to take the remains of Mons. De Piro from the Addolorata Cemetery where he was buried, to the crypt prepared on purpose beside the Chapel of St. Agatha in the Central House of our Society. This transport took place as follows. First there was a private transport from the Cemetery to the chapel of St. Agatha in Mdina. The solemn transport, led by Archdeacon Mons. Apap Bologna, left for the Chapel of St. Agatha in our Central House, where Mass was celebrated for the repose of his soul. A large number of priests and religious took part in this solemn transport.

Et sic absoluto praedicti testis examine, de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi, corrigendi, si necessarium reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Pater. Louis Gatt MSSP

Dimisso autem teste, Delegatus Archiepiscopali mihi mandavit expediri citationem contra testem inductum Josephum Tonna ut examini se subiiciat, et contra Iustitiae Promotorem ut assistat die nona Decembris, anno millesimo nonogentesimo octogesimo octavo, hora 10.00 a.m. in hoc loco habendae.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interragatoriis, cum testium depositionibus, rnandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Iustitiae Promotore, ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Sac. J. Bajada, Iustitiae Promotor

Super quibus omnibus et singulis ut supra gestis ego Notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus signum apposui.

Actum die 25 Novembris 1988

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Septima

Anno Domini millesimo nongentesimo octogesimo octavo, die vero nona Decembris (sive 9-12-1988) hora 10.00 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Aula Tnibunalis Curiae Archiepiscopali Valletta, praesentibus Iustitiae Promotore legittime citato, meque Notario, comparuit Dominus Joseph Tonna testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Joseph Tonna testis iuravi:

Quo uuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore ac dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim diventum est ad examen dicti testis, qui ita respondit ad quesita:

Personalia.

I am Mr. Joseph Tonna, son of the late Francesco and Giovanna née Micallef born at Rabat on the 29th March 1905, pensioner and practicing Catholic. I reside at Rabat, Malta.

1. You say that you know Mons. Giuseppe De Piro. At the time you knew him, was he already a Monsignor? Do you know why he was made a Monsignor: because he had made some particular contribution to the Diocese or simply as an honour? Do you think he tried hard to obtain this rank? Did he show that he was proud of it?

2. Do you know whether he had some special duty or work in the Chapter? Did he conscientiously carry out his duties as Monsignor?

3. At the beginning of your statement you said you knew Mons. De Piro because you come from Mdina. How old were you at the time? How much contact had you with the Monsignor? How long did this contact last?

I have always known Mons. De Piro as monsignor. This title did not make him proud. I cannot give any more details, but he deserved to be a monsignor. At that time I was only eight years old and my contact with him lasted for four years, until I was eleven. After this I lost all contact with him.

4. What were your contacts with his family? What was your father’s work with the De Piro family? Did your father ever mention the Monsignor? What was he used to say?

I did not have any contact with the family of the Monsignor. It was my father who had contact with them, as he was the carpenter of the De Piros. Most of what I know about the Monsignor I learnt from my father. He always had a good word for him. He used to say that Mons. De Piro’s mother used to say that her son, the Monsignor, gave all he had to the poor.

5. Do you remember what type of family was that of the Monsignor: class, sociable, brothers and sisters, many illnesses, etc? Did the Monsignor live in their house? Do you know if the Monsignor suffered from some particular illnesses? How did he get on with the members of his family and relatives?

My father used to say that the family of Mons. De Piro was an exemplary family. They were noble but they mixed with the people. During the time I knew him I do not remember that I heard about illnesses in the family or that the Monsignor suffered from some illness. I do not know how he got on with the members of his family and the relatives.

6. Was there any particular reason why you mention the fact that De Piro’s sister often stopped to talk with your mother when arriving by train? Did she talk about the Monsignor? Do you know where she came from?

Mons. De Piro’s sister used to call at our house to have a short rest before proceeding to her mother’s house. She used to come from her Attard residence. I do not know what the subject of their conversation was.

7. You say that you used to attend for catechism in the first house of De Piro’s Society? This means that the Monsignor had already founded the Society when you were still a child. Do you know how, why and when the Monsignor founded this Society? About the type of Society it was?

8. Can you give further information, from what you personally used to see and hear, about this Society: how many were the members? From where did the Monsignor get the funds? Difficulties and problems he encountered? Who created these problems? What type of houses were the first house and the others they moved to? Etc., etc.?

The Monsignor had already founded the Society when I used to attend for catechism. All I know about the Society is that they used to teach us catechism. I remember that this place was a big house and included the living quarters of the members. I cannot give further details.

9. Do you know if the Monsignor stayed and lived at the house of Mdina? If in the affirmative, did you ever see his room? Can you describe it? If in the negative where did he stay, and why? How did you get to know this?

I know nothing about this.

10. As far as you can remember who had started the catechism classes in the House of the Society? Do you know whether this was the idea of Mons. De Piro? (How do you know this?) What was the aim of the person who started them? Was the teaching of catechism the aim of the Society? Who were the teachers?

I do not know who started these catechism classes. I know that they always existed at that time. At Mdina, where I resided, there were no other places for catechism; children came also from Rabat. We were taught by the members of De Piro’s Society, and I guess that the teaching of catechism was the main aim of the Society.

11. Did the Monsignor teach catechism? Or did he organise the classes? Do you know if he organised similar lessons in some other place? Or if he ever wrote something about the teaching of catechism?

The Monsignor did not take any classes, for Fra Guzepp Caruana was responsible for the teaching of catechism. I do not know whether the Monsignor organized similar lessons in other places, or whether he ever wrote something about the teaching of catechism.

12. Do you think it was he who selected those responsible for the teaching of catechism? What qualities do you think he expected in those he entrusted with this task? For what reason, do you think, he used to ask you questions when he visited you?

I believe it was the Monsignor who chose the teachers of catechism; he saw to it that they were suitable for this work. He used to ask us questions to see how we were progressing and not because he did not trust Bro. Guzepp.

13. Did he appear to like hearing confessions? Do you know if he heard confessions in some other place as well? How do you know this? Did you ever see him hearing confessions in some other place? Did he have many people for confessions? Did he show any preference to some section of people in particular?

14. Did children seem to prefer him for confession? Was there any particular reason why you preferred him? What area did he like to stress most: sin, punishment, God’s love and mercy, courage?

All I know is that on Saturdays when he was at the house for catechism he stayed to hear confessions. I do not know any more details. We children used to confess according to our turnand if it was our turn, we confessed to the Monsignor.

15. Apart from confessions, did the Monsignor like to mix with you children? What was his favourite subject when he talked to you? Did he ever join you in playtime? If not, what do you think kept him back?

16. Do you know if, at the time of your childhood and even later, the Monsignor had some other occupation. And what was it? Do you know if he undertook this task out of his own free will or did someone else order him? Who? How did he accomplish it? How did you get to know about this?

The Monsignor did not mix with us children. I do not know why, but I do know that the Monsignor was very busy. I knew that Mons. De Piro was in charge of St. Joseph’s Institute. Later, from what I heard and read, I learnt that he had a lot of other work.

17. Do you know why he used to come to Mdina? How long did he stay? Where was he used to go and where did he sleep: at the house of the Society or with his family?

18. Did he show interest in his family? In the members of the Society? Did he attend at the Cathedral?

He used to come to Mdina because of his mother and family. He showed interest in the members of the Society — he was the Founder ; He also attended the services at the Cathedral. I cannot give any further details.

l9. You mentioned the aspirants and the ‘chosen’. What aspirants and ‘chosen’ were these’? Did these youths come from the same catechism classes? Were they therefore considered to have the vocation to become members of the Society? Did this mean that the Monsignor had formed these catechism classes with the intention of raising vacations for his Society?

These aspirants and the chosen ones were better children than the others. They had a little more formation, and at times he allowed them to give a lesson. This choice was made by Bro. Guzepp, but I believe Mons. De Piro knew about such an arrangement. Perhaps there was the idea that these would become members of the Society later on. I cannot supply further details.

20. How old were these aspirants? Did they live in the house of the Society? Do you know if and where they went for their studies?

These were selected when they were about eleven years old. They did not live in the house of the Society and they attended only for catechism. They were not sent to any particular place for studies. These were different from those youths who joined the Society with the intention of becoming members later on.

21. And why do you think that these appeared to join and leave the Society often? Do you know the reason? Did you get to know this later? Or, did you already notice it and hear about it? In fact did you ever hear anyone talk about this? If yes, what kind of talk was it? Did you ever hear the Monsignor mention anything about this?

I believe that those youths who joined with the intention of becoming members often used to join and leave for the simple reason that they did not have the vocation.

This is only what I thought and I never heard anything to substantiate it; the Monsignor himself never made any reference to this.

22. Do you know why those who studied for the priesthood were not much involved in the teaching of catechism? Are you here referring to the aspirants? Or were there others? Can you explain more clearly (students, aspirants, novices, priests)? Do you think this was some idea of the Monsignor? What makes you think this?

I do not know why those who were studying for the priesthood did not take part in the teaching of catechism, perhaps because of their studies.

By the word ‘aspirants’ I mean those who attended St. Augustine’s school with the intention of remaining in the Society of Mons. De Piro.

By the word ‘novice’ I mean those who intended to become religious.

By the word ‘students’ I mean those who studied to become priests.

By the word ‘priests’ I mean those who were preparing for the ordination.

I do not know whether it was Mons. De Piro’s idea that those who studied for the priesthood did not take an active part in the teaching of catechism.

Et attenta horae tarditatae, hora 12.00 suspensum fuit examen dicti testis, animo illud continuandi die 16 Decembris, hora 10.00 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Joseph Tonna, testis.

Pater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Sac. J. Bajada, Promotor Iustitiae

Super quibus omnibus et singulis ut supra gestis, ego Notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus sigillum apposui.

Datum est die 9 Decembris 1988

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Octava

Anno Domini millesimo nongentesimo octogesimo Octavo, die vero decima Sexta Decembris (sive 16-12-1988) hora 9.45 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Aula Tribunalis Curiae Archiepiscopali Valletta, praesentibus Iustitiae Promotore legittime citato, meque Notario, comparuit D.nus Joseph Tonna testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Joseph Tonna testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore ac dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim diventum est ad examen dicti testis, qui ita respondit ad quaesita:

23. Do you know if, besides these members, there were others who stayed somewhere else? If yes, where and what was their work?

I know nothing about this.

24 You also mention Bro. Guzepp. Who was he and what do you know about him? What were the relations between him and Mons. De Piro? Why do you call him Brother? Does this mean that besides priests there were also brothers in the Society? Were there many of them, and what was their work? How did the Monsignor get on with them?

I do not know much about Bro. Guzepp. It was said that he came from Cospicua. I know that he was much trusted by Mons. De Piro and he was in charge of the house of the Society at Mdina. I know about only one priest who was member of the Society and left. He went to some place to act as assistant parish priest. There were several brothers, but I do not know what their work was.

25. Do you remember the Monsignor taking part in some celebration when you were still a child or even later? Where? How were you affected?

At times I saw the Monsignor perform divine service. I was attracted to him not only during the service but always, for he was affable and humble.

26. Among other things you said: “…when the cassock came”. What did you mean by this? Was there any time when the members of the Society did not wear the cassock”? Do you remember the year when they first dressed the cassock, and who was the Bishop at the time? Do you remember how the cassock was at that time? Do you know why they started to wear the cassock? What was the Monsignor’s idea about this?

At first the members of the Society wore plain clothes, a black suit. At the time I attended for catechism they still wore plain clothes. Later they wore the cassock and a black sash.

27. You said that at Christmas and Carnival they organised some activities and also gave you prizes. Did the Monsignor attend on these occasions? Did he share the fun? Who procured the money?

As far as I know the Monsignor was never present on these occasions. I do not know who provided for these expenses.

28. You also state that De Piro was not often at the house. Where, therefore, would he be? Do you know if he had other work to do in some other place? What was it, and where?

At that time I only knew that the Monsignor was not at the House often, but I did not know where he used to be.

29. How is it that you received the first Holy Communion from Fr. Gorg Preca of the MUSEUM, in the Chapel of the Society? How did Fr. Gorg get into this? And was not the Monsignor present?

I cannot say anything about this except that the Monsignor was not present.

30. What were the relations between De Piro and Fr. Gorg Preca? Were they friends?

I do not know anything about this.

31. Was the Monsignor a devotee of the Eucharist? Did you ever see him saying Mass? Can you explain his attitude in these circumstances?

I never saw him saying Mass, although at times I saw him during services. But I know nothing about the rest.

32. You are of the opinion that Mons. De Piro was most charitable. What makes you say this? Did you have first hand knowledge of this or from hearsay? In both cases can you mention some examples? How do you know this since “… he liked to help people without showing it”?

33. You also mention a certain Wenzu Grixti and add that the Monsignor “as usual” slept “on blankets laid on the floor”. Did he give both his mattress and clothes to the poor? How and when did you get to know about these things? Was there someone else who knew about them? Details.

I know that Mons. De Piro was very charitable, from my rather and from a certain Wenzu Grixti. These knew the Monsignor very well. Wenzu Grixti was a servant with the De Piro family, and thus he knew certain details about the family.

34. You also state that the Monsignor was a saintly person. “Everyone thought this of him”. Give the reasons that make you believe that De Piro was a saint. And what did people say? All this occurred when you were still a child; during his lifetime or after his death? What was the reason why they believed this?

I was struck by his smile and affability and these made me feel that he was a saint. During his lifetime and after his death people regarded him as a saint because of his humility and general behavior.

35. Did you ever hear the Monsignor preach? More than once? What was the subject of his sermons? What impressed you most?

I never heard the Monsignor preach.

36. “The Monsignor was a different type”? How do you describe the Monsignor? Was he odd? Introvert? Shy? Did he dislike mixing with people? Why do you think that he “seemed less popular” than his brother?

When I say that he was “of another type,” I mean that he was completely dedicated to his Society and his other projects. He seemed to me less popular than his brother because, owing to his numerous activities, he did not have the time to mix with people. He was also a very humble person.

37. How did the Monsignor get on with his brother Fr. Santin? Where did this Fr. Santin reside and why? Did they often meet? Do you think they were close?

Fr. Santin resided in the Cathedral square and mostly in St. Paul’s Bay. I know nothing about the rest.

38. You state that at times De Piro appeared on the feast of St. Joseph. What do you think was the reason why he attended for this feast? Did he have some special devotion towards this saint? Was he a devotee of other saints? Which ones?

The De Piro family were all devotees of St. Joseph. I believe that, like them, Mons. De Piro was a devotee of St. Joseph. I do not know whether he had other devotions.

39. As far as you know was he ever involved in party affairs at Rabat or some other place? Give details.

I do not know that he ever was involved in ‘parties’, and I know that he never frequented any club.

40. Why did the Monsignor go to Qrendi? For holidays? Reasons of health? Some other reason? How do you know this?

All I know is that he loved to go to Qrendi where he had a house.

41. Did this Wenzu Grixti ever tell you something else about the Monsignor? If yes, do you remember what he used to tell you?

Wenzu Grixti used to talk only about the charity of Mons. De Piro and added that he never informed Mons. De Piro’s mother about this, not to upset her.

I have nothing else to add to the above statements.

Et sic hora 10.30 a.m., absoluto praedicti testis examine, de mandato Delegati Archiepiscopali ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Joseph Tonna, testis;

Dimisso autem testi, Delegatus Archiepiscopalis mihi mandavit espediri citationern contra testern inductum Seraphinum Fenech O.F.M. Conv. ut examini se subiiciat, et contra Iustitiae Promotorem ut assistat die 23 Decembris 1988.

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Sac. J. Bajada, Promotor Iustitiae

Super quibus omnibus et singulis ut supra gestis, ego Notarius, de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus signum apposui.

Datum die 16 Decembris 1988.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Nona

Anno Domini millesimo nongentesimo octogesimo octavo, die vero vigesima secunda Decembris (sive 22-12-1988), hora 9.15 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Christi Sacerdos, B’Kara, praesentibus Iustitiae Promotore legitime citato, meque Notario adiuncto, comparuit Rev. D.nus Pater Seraphinus Fenech, O.F.M. Conv, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessionem relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Pater Seraphinus M. Fenech, 0.F.M. Conv. testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim diventum est ad examen dicti testis, qui ita respondit ad quaesita:

Personalia:

I, Fr. Serafin Fenech, son of Carmelo and Evangelion Sapiano, was born at Rabat, 3 November 1908. My residence is Domus Cleri, B’Kara.

1. What did you mean when you said that you knew Mons. De Piro directly? When was this? For how long were you close to him? What was your connection with him? What connection did the Monsignor have with Rabat at the time you knew him?

I was an altar boy at the Cathedral, 1919 - 1924. I was close to him about five years. He had connections with Rabat and St. Agatha. The latter belonged to the parish, but it was in his charge. I knew him most at the Cathedral.

2. You mention the Society of Mons. De Piro. Do you know how, why and when did the Monsignor found the Society? What type of Society was it?

I do not know anything about what type of Society it was.

3. Can you give us further information, obviously from what you saw and heard personally, about this Society? How many were the members? What type were they? From where did the Monsignor acquire the means when he was faced with difficulties and problems? Who created these problems? What type of houses had he? Etc. etc.

No, I did not hear anything about this Society.

4. Do you know if the Monsignor lived in the Mdina House? If yes, did you ever see his room? Can you describe it? If not, where did he live, and why? How did you get to know this?

I do not know that he lived in the House at Mdina. I know his mother. I do not know if he lived at Mdina. I think that he lived most at St. Joseph’s. I do not know if he always lived at Mdina. I remember that at times I saw him wearing the vestments of Monsignor leaving his mother’s house for the Cathedral.

5. Do you know why at times he came to Mdina? How long did he stay there? Where did he go, and where did he sleep?

He used to come to Mdina to say Mass at the Cathedral. I have no other information.

6. Did he show interest in his family? In the members of the Society?

I have no information.

7. What did the people and Monsignors think about the future of the Society?

I do not know. (I have no information).

8. Do you know if there were many who wished to join the Society? What type of people would these be? Did they remain? How do you know this? Why?

I have no information.

9. You state that you used to go for catechism at Xara Palace, from Rabat. As far as you know, who had started the catechism classes in the House of the Society? Do you know whether this was the idea of Mons. De Piro? How do you know this? What was the aim of those who started them? Was the teaching of catechism the aim of the Society? Who were the catechists?

10. Did the Monsignor teach catechism? Or did he organise the classes? Do you know if he organised similar lessons in some other place? Did he ever write something about the teaching of catechism?

All I know is that there were Bro. Guzepp and some other members of the Society. Besides, I also know that some of the first members of the Society used to go to St. Augustine’s Priory for their studies. I have no other information.

11. At the time you knew De Piro was he already a Monsignor? Do you know why he was appointed a Monsignor? Because he had made some particular contribution to the Diocese? Or simply as an honour? Do you think he himself worked for this office? Did he seem to be proud of this office?

12. Do you know if he held some office in the Chapter? Did he perform well his duties as Monsignor?

At the time I knew him he was already a Monsignor. I do not know why he was appointed a Monsignor. It is certain that he was not proud of this position. He was Dean of the Chapter and Rector of the Seminary at Mdina. I can’t explain how he performed his work.

13. You say that he was “… dignified and polite in his behaviour and he always showed that he knew how to behave.” Can you explain this better with some examples?

About this I have nothing to add, as I did not see him often.

14. You also state “… wherever he was you would never see him chatting. He was very serious.” How would you describe the Monsignor? Do you think he was of a strange character? Timid? Shy? Didn’t he like to mix with people? Why, do you think, did he adopt this attitude?

As I used to see the Monsignor at the Cathedral in connection with his duties he did not stop to chat or indulge in small talk with the others.

15. You say that he did not correct you altar boys, nor did he get angry with you? Was he the type of person who was very tolerant? Was he not a disciplinarian? Why do you think he did not correct you? And did he treat other children in the same way?

All I can say is that the Monsignor did not get angry easily with us children.

16. Do you know the reason why he did not often say Mass at the Cathedral? And why did he delegate others to say the Conventual Mass in his place?

17. Do you know if, during your childhood and also later, the Monsignor had some other work? And what was it? Do you know if this was his own choice, or if he was ordered to do it by others? How did he perform it? How did you get to know this?

I think that the reason for this was his work in one of the Institutes he had in his charge. I have no other information about this work.

18. You mention the great devotion with which Mons. De Piro said Mass. Can you explain more clearly? Was he devout because he spent a longer time than the others to say Mass? Did you notice him making preparation before the Mass and thanksgiving after it? In what way?

19. Did he seem to like hearing confessions? Do you know if he heard confessions in some other places? How do you know this? Did he have many people for confession? Did he show any preference to some section of particular people?

20. Why did you not wish to serve him at Mass? What do you mean when you say that you considered him to be “ a little scrupulous”? And this only at Mass? Did you ever see him administering other sacraments? How did he act?

I noticed that the Monsignor was most recollected when saying Mass, so much so that we altar boys tried to avoid serving him because he took a long time saying Mass. When I said that the Monsignor was somewhat scrupulous I meant that he took a long time to say Mass. I did not see him administering other sacraments.

21. Did children seem to seek him for confessions? Was there any particular reason why you children sought him? What did he stress most: sin, punishment, the love and mercy of God, courage?

I have no information about this.

22. Did you ever hear the Monsignor preach? More than once? What did he preach on? What impressed you most?

I have no idea that I heard him preaching.

23. Did you observe him while praying? How do you describe his attitude at such moments?

I do not remember.

24. Do you remember what type of family the Monsignor had? Social class, sociable, brothers and sisters, prone to illness? Did the Monsignor live with them at home? Do you know whether the Monsignor suffered from some particular illness? How did he get on with his family?

I do not know his family.

25. You say that his mother loved to say: “Look, here comes my beggar!” Did she sometimes say this when you were present, or did you hear someone else say this? Do you know why she used to say this? And from where, and when, did you get to know this? Details please.

All I know is that when I was already a friar I heard people saying that his mother used to refer to him as her beggar. This was due to the help he sought for the children who were in his charge.

26. You say that the Monsignor was very careful not to spend money for himself so that with the money saved he could feed the children. What children were these? What connection was there between the Monsignor and these children? How was he used to help them?

27. You mention Ganni Calleja who was a tailor at St. Joseph’s Institute. Was there some connection between the Servant of God and this Institute? What was it? Do you know what was the task of the Monsignor in this Institute? How did you get to know this?

At this time he was Director of St. Joseph’s Institute at Hamrun. I think he had other duties in other places.

28. Did this Ganni ever refer to the way the Monsignor treated these children, the priests and other people who worked at St. Joseph’s?

I have no further information about this.

29. You say that the Servant of God was charitable. What makes you say this? Did you yourself see this or did you hear others talk about this? Do you know if he treated others as he treated you? After your recovery do you know if he again tried to contact you?

I have no other information to add to what I have already said.

30. When did you learn that he had other institutes in his charge? Do you know which they were? And what was his work in these institutes?

All I know about his work in other institutes consists in what I read about it later on.

31. You say that you do not remember anything about the death of the Monsignor. Don’t you remember in what way people could have reacted? Or if something appeared in the newspapers? Don’t you remember anything about the funeral and when he was buried?

I cannot say anything about this because I was abroad.

32. You say, however, that you well remember the transport of his remains from the Addolorata Cemetery to the house of St. Agatha. Do you know who made the request for this transport? When, and why? Do you know if, among those who accompanied him, there was some bishop and diocesan clergy? If not, do you know why?

I only know that when the remains were transported from the chapel of St. Agatha, which is close to the Monastery of St. Benedict, Mdina, to St. Agatha’s, in Rabat, which was already in the hands of the Society, there was the Cathedral Chapter and other priests, led by the Archdeacon Apap Bologna, and I took part.

33. You mention the house of St. Agatha in Mdina. Can you tell us something about how and when and who built this house?

Omittitur.

34. Do you remember when it was that you met Fr. Joseph Spiteri? Do you remember for what particular occasion he was referring when he told you he had put salt when the Servant of God died or before he was transported? It appears that you saw the open coffin. When was this? Does this mean that the remains were exposed? Could his remains be seen? And what can you say about them?

On the day of the transport and before the final burial they opened the coffin and I could see that the body of the Monsignor was fairly conserved, although some years had passed. His clothes were well conserved. I do not remember if it was on that day or before that Fr. Guzepp Spiteri, himself one of the first members of the Society, had told me that he had put some salt in the coffin lined with zinc to conserve the corpse.

35. Did you still hear something about the Servant of God from the regular and diocesan clergy? From the people?

I did not hear anything in particular about him.

Et sic hora 10.30 a.m. absoluto praedicti testis examine, de mandato Delegati Archiepiscopali ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Pater Seraphinus M. Fenech, O.F.M. Conv.

Dimisso autem testi, Delegatus Archiepiscopalis mihi mandavit expediri citationem contra testem inductum Rev. Frater Paulum Spiteri O.S.A. a examini se subiiciat, et contra Iustitiae Promotorem ut assistat die 13 Januari 1989, hora 10.00 a.m. in Domo Cleri “Christus Sacerdos” Birchircarae.

Deinde idem Delegatus Archiepiscopalis, clausum et sigillo ipsius obsignatis interrogatoriis, cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit, cum Iustitiae Promotore, ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Sac. J. Bajada, Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, ego notarius adiunctus de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus sigillum apposui.

Datum die 23 Decembris 1988

Can. Gustavus M. Barbara, Notarius Actuarius adiunctus.

Sessio Decima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima tertia Januarii (sive 13-1-1989) hora 9.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causae canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in domo cleri “Christus Sacerdos” B’Kara, praesentibus Justitiae Promotore legitimo citato, mequo Notario, comparuit Rev. Frater Paulus Spiteri. OSA, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese snbscripsit ut infra:

Ego Frater Paolo Spiteri testis iuravi.

Personalia:

I am Brother Paul Spiteri O.S.A., professed religious, born 21st October 1910, at Hamrun, son of the late Salvatore and Mary née Agius, and now staying at the Domus Cleri, “Christus Sacerdos”.

1. How old were you when you were admitted to St. Joseph’s Institute? Do you remember the year? What was the scope of this Institute? How long did you stay there?

I entered St. Joseph’s Institute when I was eight or nine years old, about the year 1919. I stayed there for about six years. The aim of the Institute was to gather orphans or children with no family and prepare them for life.

2. Do you remember the year when Mons. De Piro took over? What was his position in the Institute? Did he bring with him other members of the Society? Do you know if the work of the Society included the orphans? How do you know this?

When I had been for a year and a half at the Institute, De Piro took over the Institute as its Director. He did not bring with him any members of the Society. It was not the aim of the Society to take care of orphans, but in fact even when I was still there they began to take care of the Institute as they still do today. I know all this from what I saw and observed.

3. What criteria did the Monsignor adopt to admit children in St. Joseph’s Institute? Did he get recommendations from others? From whom?

I do not know how to answer this question.

4. You state “… there was a great improvement when the Monsignor came to the Institute”. Can you explain what were these improvements, and if the Monsignor was really the author of such improvements? Do you think that your food and living conditions differed from those of the other children at that time?

There was all round progress in the Institute: in food, clothes, better attention and better sanitation; in school teaching and trades; in religious life and care. There was no difference between our upbringing and that of other children who had their own families. I have no doubt that these changes for the better were really due to the dedication of Mons. De Piro.

5. Did the Monsignor live in the Institute? Did he plan the daily programme for everyone? Did he join you in your activities? Did he share the same meals with you?

Mons. De Piro resided at St. Joseph’s Institute but he spent a day or two at the house of the Society in Strada Celsi, Mdina. Mons. De Piro delegated a certain Dun Karm and Fr. Wistin Grech, together with certain brothers, all members of his Society, to take care of the children and the programme. I do not know who planned the programme, but they certainly saw to it that the programme was followed. Mons. De Piro, however, supervised our work and activities. Sometimes he dined with us and had the same food as we had.

6. You said that the Monsignor encouraged and insisted on the teaching of school subjects as well as trades. Had this system already existed before he took over? When he came was any difference noticed? In what sense? Did he speak to you about the importance of studying? Of work? Do you think you were brought up well enough so that, like other children, you could fend for yourselves when you left the Institute?

This system of schooling and trades had already existed before Mons. De Piro took over, but he improved it by employing more instructors to teach the trades that there were, and bought new machinery. Mons. De Piro used to encourage us, but he left the school teaching and trades to the instructors. We had enough good upbringing and preparation so that, when we left the Institute, we would be able to lead a normal life.

7. Did the Monsignor like to mix with you, children? When was this most likely, and in what way? Did you notice any change in recreational activities when Mons. De Piro joined you? Did he personally organize the recreational activities you mention? Did he share these moments with you?

Mons. De Piro liked to join us children in our activities. He often approached the place where we were. In his time occasions for recreation increased and he would be present with us. He also improved this to perfection, and in St. Joseph’s Institute there was an atmosphere of joy.

8. You also add that at times you went to the house of the Monsignor’s mother at Qrendi. Did he take you there to clean the house? Did the Monsignor show interest in his mother? How did he get on with her?

At times Mons. De Piro took us to his house at Qrendi and also to his house at Mdina, to clean. He was interested in his mother and she loved him very much and provided him with financial help for the Society he was founding. In his mother’s house at Mdina, Mons. De Piro had all the comforts: he also had a private chapel but I do not know if he said Mass in it. In fact rarely did Mons. De Piro stay at his mother’s house at Mdina; as a rule he slept either at St. Joseph’s Institute or in the house of the Society in Strada Celsi.

9. What was the type of the Monsignor’s family? How and when did you get to know this?

Mons. De Piro’s family was noble, rich, quiet and polite. They got on very well with one another although I sometimes heard that some of them at times complained about the financial help that his mother gave to the Monsignor for his Society.

10. You state that the people of Qrendi referred to the Monsignor as a saint. In those days did this strike you? What did you think about it? Do you know why people said this? And did these people know Mons. De Piro only from his irregular visits? Or did he have other contacts with them? If yes, explain.

The people of Qrendi regarded Mons. De Piro as a saint, and I felt the same. The reason was that he was humble, quiet, and affable and always had a smile on his face. I know that Mons. De Piro conducted some religious services at Qrendi, but I do not know how and how often. Besides, the family had a house in Qrendi, which he sometimes visited.

11. Can you tell us if, besides his work in the Institute the Monsignor had some other work? What was it? Did you know about it at that time? Was he in charge of other institutes and, if yes, which? Did he choose to do this work or did someone else order him? Who? Do you know how he performed it?

I know that Mons. De Piro, besides being Director of St. Joseph’s, was also a Dean of the Cathedral and held some office at the Curia, but I do not know what this was. He was also director of the Institute at Zabbar and of another one at Ghajnsielem in Gozo, where he also formed a brass band. He was entrusted with this work by the bishops and he performed it with great attention.

12. You state that the Monsignor was always serious; very rarely did you see him chatting and he was a disciplinarian; he also inspired you with awe. How do you describe him? Was he strange, uneasy, shy? Did he dislike mixing with people? Why did he behave in this way?

Mons. De Piro was neither strange, nor timid, nor shy. Nor did he keep away from people, but at the same time his personality did not encourage familiarity, but at the same time it did not hamper his affability with people. My impression of him was that he was not a man of the world.

13. What did you mean when you said that “… he maintained discipline without saying a word”? Did you children seek his presence, or were you afraid of him? How did he treat you? Can you give some examples?

We children used to like to be near him and when he came near us we were overjoyed. He treated us well and he heartily welcomed all those who needed to talk to him.

14. You also state that the Monsignor was “… well known for his goodness”. What did you mean by the word “goodness”? What kind of people knew about this, and how did they get to know it? In what parts of Malta?

15. When did your mother tell you all this? Were you already at the Institute at that time? And from where do you think he obtained the means to help people? How do you know this?

By the word “bonta” I meant that Mons. De Piro was a very charitable person. I know this from my own personal experience when he was of great help to my mother. I also know that he helped many other people, not only from Hamrun, but also from all places. Apart from what I saw with my own eyes, I heard about his goodness and kindness from other people who received benefits from him. I do not know from where he acquired the means.

My mother told me about the help she had from Mons. De Piro at the same time when I was at the Institute.

16. In fact do you know from where the Monsignor obtained the means to improve the running of the Institute? How did he get the needs that were lacking? Did he himself buy them, or did he find people who provided them out of a sense of charity? Did he ever speak to you about providence? Did you ever see him out of sorts in moments when the Institute was going through a difficult period?

I do not know how Mons. De Piro procured the means to keep going. Mons. De Piro either bought the things needed for the Institute, or received them as donations. He trusted in Providence and when the Institute went through a period of need, he was not upset. Once we did not have any food. He told us to pray to St. Joseph and at that very moment a benefactor brought us a cartload of vegetables.

Et sic hora 11.15 a.m. suspensum est examen dicti testis,attenta debilitate eiusdem testis, animo illud continuandi die vigesima Januarii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora.. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Frater Paolo Spiteri.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instmumentum conficerem ac sese subscripsit cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis;

Sac. J. Bajada, Promotor Iustitiae;

Super quibus omnibus et singulis ut supra gestis, ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus sigillum apposui.

Datum die 13 Januarii, 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Prima

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima Januarii (sive 20-1-1989) hora 9.20 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in domo Cleri “Christus Sacerdos”, B’Kara, ab aegritudinem testis, praesentibus Justitiae Promotore legittime citato, meque Notario, comparuit Frater Paulus Spiteri 0.S.A. testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in 2 Sessione relatam, quod ille statim praestitit et sese signavit ut infra:

Ego Frater Paulus Spiteri testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscpali, Iustitiae Promotore ac dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim diventum est ad examen dicti testi qui ita respondit ad quesita:

17. You state that the Monsignor helped several poor people and to each of them he gave something. Did you hear about this or did you yourself actually see them? Did they come on any particular day? From where, do you think, did he obtain the funds? From his own pocket? Why did he turn to his mother for help? Do you know how his mother reacted in such circumstances? Do you know if this thing ever brought about some conflict with the other members of the family? How do you know all this?

I know that Mons. De Piro used to help my sister and I saw him also helping others. Besides, I heard about other cases. People came everyday. The money needed was partly his own. His mother, who was of great help to him, also contributed, besides all that coming from Providence. I heard that there was some misunderstanding between Mons. Giuseppi De Piro and his brother Fr. Santin because of the help that their mother gave to Mons. Giuseppi De Piro.

The people referred to Mons. De Piro as “Father of the poor.”

18. Do you know how old you were when you spoke to Mons. De Piro about your vocation to join his Society? How did you get to know about this Society, and what did you know about it at that time? Was it well known by people? Did the Monsignor himself talk to you about it and what did he have to say? What was your idea of it? And what made you join it?

When I told Mons. De Piro about my wish to join the Society he had founded I was about 16 years old. I got to know about the Society from the brothers that were at the Institute of St. Joseph. I had a good opinion of the Society. Mons. De Piro never spoke to us about the Society. It was most known at Rabat and Mdina. I do not know what caused me to join it, although I liked the habit of the members. When I spoke to Msgr. De Piro about my wish, he was very pleased and encouraged me. He used to talk to me about the Society everyday.

19. Can you give us further information, obviously from what you personally knew at that time, about this Society? What kind of members they were, their number, how many and what kind of houses he had/ from where did he get the means to maintain the members? Some difficulties and problems he faced. Who originated these problems? Etc., etc.?

I remember that the members of the Society wore a cassock, a sash, a cross and a rosary. When Mons. De Piro spoke to me about the Society; he used to tell me that he wished it to grow. I remember that there were about nine members. At this time the Society had a house in Strada Celsi, Mdina. Most of the members came from St. Joseph’s Institute and there were also some priests who joined the Society. Some members left, but I do not know why. I do not know from where he obtained the financial means.

20. What did you mean when you said that the Monsignor “… did not show eagerness and enthusiasm” when you let him know your desire to join the Society? Was his reaction to others similar? Why?

I would like to correct my statement, and maintain what I said in No. 18: “He was not pleased when I told him I was going to leave the Society.” Mons De Piro was delighted whenever someone showed the desire to join his Society.

21. Was the Monsignor eager for vocations? What was his approach? From where did the vocations come? You say that his method was to talk to you individually. How often? What did he discuss with you? What did he insist on most?

When I was a boy at the Institute, Mons. De Piro did not talk to us about the vocation. I think that in other places he worked hard for vocations, but this is only what I think. As regards the time when I was at the Institute, I refer to No. 18. When I was at Mdina he used to talk to us at times together and sometimes individually. He used to talk to us about the Society and poverty.

22. In fact do you know others who wished to become members? Were they many? Did they remain? If not, do you know why?

I know of others who wished to join the Society. I know that, when I was there, six joined and remained. There were others who joined and then left. I know some who left the Society after having studied for the priesthood and were even ordained. We used to say jokingly that “they were thieves” because they left after having received all they needed from the Society. There were four of these.

23. When did the Monsignor delegate Fr. Joseph Spiteri to take care of them? How many of you felt the vocation at that time? And why did the Monsignor cease to be in charge of you? Was this the first time that the Monsignor delegated someone else to be in charge of the vocations? After this, did the Monsignor still meet you personally?

When Mons. De Piro delegated Fr. Joseph Spiteri to take care of us I had been at Mdina for about three years. I do not know how many of us were there. Mons. De Piro delegated Fr. Joseph Spiteri because of his other commitments. However, the Monsignor still met us personally and regularly. Fr. Manuel Bugeja O.S.A. had done this work before Fr. Joseph Spiteri.

24. Before you joined as a pre-novice, had you met the Monsignor? If yes, do you remember the subject of your conversation? Did he concern himself with the preparation that you had received?

lam provisum. Before I joined as a pre-novice, Mons. De Piro had insisted with me on prayers and studies. He also wished that I should become a priest in his Society. I remained in the Society for six years. After this period, Mons. De Piro told me to join the mission in Abyssinia. Neither my mother nor I liked this. Although at the time he did not insist, I realized that sooner or later he would send me there. I therefore left the Society. The Monsignor was very sorry. He guessed why I wanted to leave and he told me so. I told him that I was afraid. When I left the Society, at first I thought of joining the Navy. I was still immature. Later I decided to become an Augustinian brother. When I informed Mons. De Piro about this, he was very happy, especially because he saw that I still had the vocation and he gave me a good testimonial for the period I was in his Society.

Et sic hora 11.30 a.m. suspensum est examen dicti testis, attenta debilitate eiusdem testis, animo illud continuandi die sexta Februarii 1989, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promoter, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, vel corrigendi si necessario reputaverit. Ipse eam confirmavit seque in fidem signavit.

luro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Frater Paulus Spiteri.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Iustitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis;

Sac. J. Bajada, Promotor lustitiae;

Super quibus omnibus a singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum notariatus sigillum apposui.

Actum die 20 Januarii 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Secunda

Anno Domini millesimo nongentesimo octogesimo nono, die vero sexta Februarii (sive 6-2-1989), hora 9.45 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in domo Cleri “Christus Sacerdos”, B’Kara, ab aegritudinem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Frater Paulus Spiteri O.S.A. testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in secunda Sessione relatam, quod ille statim praestitit et sese signavit ut infra:

Ego Frater Pauli Spiteri O.S.A. testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus delegato Archiepiscopali, Iustitiae Promotore ac dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim diventum est ad examen dicti testi qui ita respondit ad quaesita:

25. Can you describe the house of the Society in Strada Celsi? Was it richly furnished? Were there many members? Did the Society own other houses at that time? Where? Do you know anything about the building of the House of St. Agatha? When and how did you learn this?

26. Was there any particular reason why on the door there was the inscription: “Small House of St. Paul for the overseas missions”? Do you know who wanted this name? Why and how were the “overseas missions” introduced? What did you understand by “mission”? In your time did the Society have members overseas doing this work? Where and in which year did the first one go? Do you know what was the Monsignor’s thought about this?

The house in Strada Celsi was spacious but very poor. Its name was “Small House of St. Paul for overseas Missions”. I think that this name was chosen by Mons. De Piro. This name indicated Mons. De Piro’s aim when founding the Society: the missions. In fact, at that time there was already Bro. Guzepp in the Mission of Abyssinia, in the mission of the Capuchins, and he was very much loved.

At that time we were about nine members in Strada Celsi. Besides, at St. Joseph’s Institute there were some other members: three brothers and a father.

27. Was there any particular reason why you called the Monsignor ‘Padre’? What was the Monsignor’s attitude to you pre-novices and the other members of the Society? Did he like to mix with you? Was he interested in your health, clothes, and your life in general as members of his Society?

We called Mons. De Piro ‘Padre’ because we regarded him as a father; we called other priests: “Dun”. His love for us was genuine. His joy was to see the Society grow. He respected us and mixed with us. He took care of us, both spiritually and materially. He did not have preferences and no one lacked anything. There were no complaints.

28. You state that he visited the house where you lived twice a week. Didn’t he live with you? And where did he stay? Was he involved in other activities? And if yes, what were they? Did he do this out of his own free will or did others delegate him? Give details?

When Mons. De Piro came to Mdina, very often he spent all the day with us. When he was not with us he was doing some pastoral work, which was entrusted, to him. He was in charge of several institutes; I do not know if he used to preach, but certainly he devoted a lot of time to hearing confessions. I do not know how Mons. De Piro got all this work, whether he volunteered for it or whether he was delegated by Superiors.

29. How did the Monsignor regard the fact that he had to go to Mdina twice a week? Do you think he regarded this as a sacrifice? Did he himself ever refer to this?

I know that it was a sacrifice for the Monsignor to come to Mdina. He seemed to be very tired. However, he did his work with us joyfully without complaining or referring to the sacrifices he made. He used to talk to us either individually or in a group. He used to come to Mdina by train.

30. Did the fact that he did not live with you affect the Society in any way? How? Did you feel his absence? In what sense? Who then took care of the running of the Society and your formation? Who delegated him?

We wished Mons. De Piro to be with us and we felt his absence. When he visited us, his presence was felt. However, the fact that he did not stay with us left its effect on us, for we would have had a better formation had he stayed with us, although Fr. Manwel Bugeja O.S.A. performed his duties with us conscientiously. This Fr. Manwel was superior and spiritual director. I know that he was chosen by Mons. De Piro, but I do not know what procedure he followed.

31. What impressed you most when the Monsignor said Mass? Do you think he took too long a time to say Mass? And what had he in mind? Did he make preparation and offer thanksgiving for the Mass? Did he ever talk to you about the Mass and the Eucharist? If yes, was it often? What was he used to tell you?

I could see his saintliness during his Mass. He seemed to be a person not of this world. His mass was a beautiful experience because of his devotion and humility. Even though his Mass lasted for a long time we were not annoyed. He made a long preparation before the Mass and an equally long thanksgiving after it, in a small room kneeling on a prie-dieu.

When he talked to us it was always about the Society.

32. Do you remember what aspects did the Monsignor emphasize most during the examination of conscience? How did he represent God to those who sinned?

We each examined our conscience individually. Mons. De Piro himself made the meditation on the book “Preparation for Death.” Mons. De Piro was not afraid of death; he used to tell us that when a person died he was reborn. He exhorted us to prepare ourselves even for martyrdom. This attitude of his instilled in us not fears of death but love of God.

33. When he lectured to you, did he assemble you all together, pre-novices and others? If yes, don’t you think that this could weaken your formation? What were the subjects of his lectures? Religious life? Vows? Community life? Missions? What is your own impression of these talks?

In his lectures, Mons. De Piro told us about the Society, the missions and religious life. The fact that we members were all together was not an obstacle; it was rather an advantage because we felt that we were growing up together. It was a pleasure to hear Mons. De Piro. He gave these lectures once a week.

Later, after I had left the Society, and when Fr. Michael Callus S.S.P. took charge, the number of lectures increased because Fr. Michael also gave lectures. I know this because I was still interested in the Society. Both good and bad news reached me. By bad news I mean that several persons joined the Society and left, and sometimes even some priests did not remain in the Society. This resulted from the fact that there were no firm foundations. This, however, is a problem which even larger religious orders have to face. It was felt also that this was a trial of Providence.

34. When Mons. De Piro went to Mdina, where did he sleep? Do you know why he preferred to sleep there? Do you think that he did not get on very well with his mother and relatives?

Mons. De Piro at times slept in the Mdina house. I noticed that when he slept at our house, he spent a long time before the Blessed Sacrament, before going to sleep. When he was not in Mdina he slept at St. Joseph’s Institute, Hamrun or at St. Joseph’s, Gozo.

I heard that Fr. Santin did not get on very well with his brother Mons. De Piro, because their mother loved Mons. De Piro more. I never heard the Monsignor say anything against his brother. Mons. De Piro visited his mother regularly and she helped him even financially to do well. She loved him more because he was more spiritual and did a lot of good.

35. You say that, if you remember well, he had a picture of our Lady of Sorrows. Did the Monsignor have a special devotion to our Lady of Sorrows? Or to our Lady with some other title? What makes you say this? Did he insist on your devotion to Mary? What was he used to tell you?

Mons. De Piro had a great devotion for Our Lady and the chapel was dedicated to our Lady of Sorrows. This was Mons. De Piro’s idea. Mons. De Piro was so devoted to our Lady of Sorrows that he conducted her procession even though he was mortally ill. I used to see him reciting the Rosary often. He did not talk to us about our Lady.

Et sic hora 11.10 a.m. suspensum est examen dicti testis, attenta debilitate eiusdem testis, animo illud continuandi die 13 Februarii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde Ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi, vel corrigendi si necessario reputaverit. Ipse eam confirmavit seque in fidem signavit:

Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Frater Paulus Spiteri O.S.A.

Deinde Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem et sese subscripsit cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Sac. J. Bajada, Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi et meum Notariatus sigillum apposui.

Actum die 6 Februarii, 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Tertia

Anno Domini millesimo nongentesimo Octogesimo nono, die vero sexta Februarii (sive 6-2-1989) hora 11.30 a.m. caram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in domo Cleri “Christus Sacerdos”, B’Kara, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Dominus Biagio Galea, testis inductus et citatus cui dilatum fuit iuramentum, quod ille statim praestit et sese subscripsit ut infra:

Ego Biagio Galea testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim diventum est ad examen dicti testis, qui ita respondit ad quaesita:

Personalia

I am Mr. Biagio Galea, son of the late Paul Galea and the late Pauline née Vella, born at Rabat, on the 29 March, 1916, now residing at Santa Lucia, pensioner, practicing Catholic.

1. In your written evidence you mention the book you published “The Mdina of my Childhood”. Could you tell us something about this book? What were the main themes? What important persons are included? Etc.

2. Does the Servant of God (S.G.) Mons. Guzeppi De Piro figure much in the book? If yes, do you remember on what occasions? If not, why is he left out? Perhaps you did not regard him as “part” of the history of the Mdina of your childhood? Perhaps he did not strike you as someone special? Perhaps he did not belong to the themes you dealt with in this book?

This book describes the life of the Mdina of my childhood, and covers the period up to about 1923. I mention various persons according to the occasion I am describing. Among these are Mons. De Piro, Mons. Mattew Cortis and Mons. Carlo Cortis, Archpriest. I include Mons. De Piro because I used to serve him at Mass.

3. From your written evidence, I got the impression that in your childhood you lived in Mdina. Is this correct? If yes, how long did you live in Mdina? Did you always live there? Why did you move? If you did not live in Mdina, what contacts did you have with that city? Perhaps because you were an altar boy? If you served as an altar boy there, did this give you the opportunity to get acquainted with the people of Mdina?

4. Do you remember how many people lived in Mdina when you were a child? What was their social standing? What was their work? Did they know each other, i.e. were they familiar with each other?

5. Were there any contacts between your family and that of the S.G.? If there were, what type of contacts were they? If not, what was the reason?

In fact I went to live in Mdina with my aunts when I was about eight years old and remained there until I was grown up. Mdina is a small city having a small population. Besides, one of my aunts received various visitors when she was ill at home. Because of this and other occasions, I had various contacts with the people of Mdina and used to get a lot of information. The people belonged either to the nobility or to the middle class and everyone knew and talked to the others. My family’s acquaintance with Mons. De Piro’s family was like the others.

Et sic hora 12.00 a.m. suspensum est examen dicti testis, attenta tarditatae horae, animo illud in futurum resumendo. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotore. Deinde ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Biagio Galea, testis;

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem et sese subscripsit cum Iustitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P, Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confect in forma et in fidem me snbscripsi et meum Notariatus sigillum apposui.

Datum die 6 Februarii 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Quarta

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima tertia Februarii (sive 13-2-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in domo cleri “Christus Sacerdos”, B’Kara, ob aegritudinem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Frater Paulus Spiteri 0.S.A., testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestitit et sese subscripsit.

Ego Frater Paulus Spiteri testis iuravi.

Quo iuramento Praestito, clausis ianuis solisque remanentibus Delegatus Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicum interrogatoriorum et testium attestationum; quem cum Delegatus Archiepiscopalis recognovisset illaesum, ex eius mandato aperui, et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

36. Was the Monsignor often called for some celebrations in the villages? What celebrations were these? Why did they invite the Monsignor? Or do you think that he himself offered his services? Who invited him most? What interest did the Monsignor show in such occasions? Did he ever mention anything to you?

Mons. De Piro was frequently invited for celebrations in the villages, but he accepted only devotional ones. He did not invite himself; I know that the parish priest of Hamrun had to ask him twice to conduct the feast of our Lady of Sorrows when he died. However, he enjoyed himself to take part in these feasts; and it was only towards the end of his life that he did not easily accept them because he was tired with the work of the Society and the Institutes.

37. Whom did the Monsignor ask to accompany him for these celebrations? And for what reason? His aim was to make the Society more popular? Why do you think so?

38. With regard to the Confraternity of our Lady of Lourdes at Qrendi, do you think that the Monsignor was invited because he somehow sided with that party? What was the Monsignor’s attitude towards parties?

39. You mention that on the same occasion the canopy over the statue of our Lady caught fire and the fire ceased at once. Can you tell why it ceased’? What was the reaction of the Servant of God? And of the congregation?

Usually Mons. De Piro went alone for these celebrations, but I do not know why. Only once did he take us members of the Society to Qrendi. I remember this because on that occasion the canopy over the Madonna caught fire. He did not take part because he sided with some party. In fact he never talked to us about bands or parties associated with feasts or political parties. With regard to his attitude towards the parties I can say this: his family belonged to the party of St. Joseph, that is, they supported the party of St. Joseph’s feast in Rabat (Malta). He never conducted this feast nor did he take part in it except as a member of the Cathedral Chapter. As regards the canopy that was hung around the statue of our Lady and caught fire during the feast function, I think that it caught fire because of the heat of the burning candles. In my opinion there was the probability that all the church, which was decorated with red drapery, could catch fire. I remember that there was a panic for a short time, but some foam was sprayed on the fire and it was put out. Mons. De Piro proceeded with the service and the panic ceased there and then.

40. How long did you stay in the Society? From what you said it seems that you simply informed the Monsignor that you were leaving without having previously discussed your decision with him. Did you have a reason for this? Were you afraid of him and was he perhaps difficult to approach? And how did he show his regret for the tact that you were going to leave?

41. You say that the Monsignor told you that he would be praying for you to remain a religious and not secular: what did he mean by this phrase?

After I had been four years in St. Joseph’s Institute that was under the care of the Society of St. Paul, I joined as a postulant and stayed three years. I was not afraid of the Monsignor and spoke to him with all liberty because he was not difficult to speak to. Only I felt that in this circumstance I had nothing to discuss but only to inform the Founder that I was going to leave because my mother did not want me to go abroad.

Mons. De Piro was sorry that I was going to leave. He told me he was going to pray for me to become a religious and not to give up my vocation. In fact he was most pleased when I told him that I was going to join the Augustinians, adding that the most important thing was that I would remain a good religious.

42. The Society founded by the Monsignor was therefore a religious one? What was its exact name? And did the Monsignor himself take the vows? Why?

Mons. De Piro wanted his Society to make the three vows of poverty, chastity and obedience to which would be added the vow of the mission.

I do not know if Mons. De Piro made these vows, but I am certain that he practised them, although he had to keep the distinguishing marks that went with the office of Dean of the Cathedral.

43. When you thought of joining again did you ever approach the Monsignor or some other member of the Society? If yes, who? If not, do you think that your knowing Br. Lippu of the Augustinians was enough or could you have had some other reason, which kept you from approaching the Monsignor?

A certain Brother Santi, member of the Society, at times tried to draw me into the Society. However, I was shy to join again the Society I had left. Brother Lippu O.S.A. also encouraged me not to remain a layman and he spoke to the Provincial about this but the latter said that there was no vacancy for me in the Order. When there was a change in the chapter, the new Provincial accepted me. Thus I joined St. Augustine’s Order. In the meantime I still talked to the Monsignor whenever the occasion presented itself. We talked about the Society and he would say that he trusted in Providence.

I would like to add that at first the Society had many more brothers than priests as members; the priests were very few in number. Up to Mons. De Piro’s death the Society was still a fledgling.

44. To which procession of our Lady of Sorrows are you referring? What were the month and the year? Had this procession been held for a long time? Do you know if this was its first year? Do you know if the Monsignor had a say in the origin of this procession? Do you know what was his scope behind a procession of this type? Do you know why he was invited to officiate?

When I mention the feast of our Lady of Sorrows 1 mean the one held in September and the particular one when Mons. De Piro died. The feast started to be celebrated years before, and I think that Mons. De Piro was invited for the feast because he was well known for his saintliness.

45. And did the Monsignor frequent the Hamrun church? If yes, what did he do there? Did you ever see him hearing confessions, saying mass, or preaching? And in other places in Malta? Do you know whether he was regarded as a good preacher in Malta?

Mons. De Piro frequented the church of Hamrun, but he said Mass and heard confessions at St. Joseph’s Institute. I do not know if he preached in other places.

46. Before that procession, did the Monsignor show signs of ill health? What were these signs? And why therefore did he take part? In fact did he reach the Church? Did he die there? Can you tell us exactly what happened?

47. Do you know how people reacted and what they said both on that occasion and later?

During the procession I saw Mons. De Piro pressing the reliquary of Our Lady against his chest and looking at the statue of Our Lady. As soon as he reached the church he lost consciousness. Those near him held him and then took him to the sacristy, in my opinion already dead. The immediate reaction of the congregation was that a saint died. The people of Malta regarded him, and still do, as a good soul.

48. Once you were so well acquainted with the Monsignor, how is it that you do not remember anything about his funeral? And do you remember anything about the transport of his remains from the Addolorata Cemetery to the House of St. Agatha?

I did not go for the funeral because I dislike funerals as they leave a strong impression on me. My friends who went for the funeral said that his funeral could be compared with those of Mons. Dandria and Fra Diegu, and those wore very big funerals. I did not know that they had brought Mons. De Piro to St. Agatha, in Rabat.

49. It was said that the Servant of God was well involved in the political - religious issue between Strickland and the Church. What do you know about this?

Mons. De Piro was involved in politics, but he gave it up to dedicate himself to the Society. But I do not know to what extent and how he was involved in the politico - religious situation between Strickland and the Church. He used to say that politics is dirty.

50. As an Augustinian, did you ever reside in your convent at Rabat? In what years? Do you remember if, at that time, you ever met and talked with students who were members of the Society of St. Paul and who came for their studies to the same convent after their novitiate? If yes, what did you talk about? What were your impressions at that time?

51. At this time, what was the opinion of these students of their Founder? Of other members you might have met in these years? What did the elder Augustinians who knew the Servant of God, say about him’? What have you got to say?

As an Augustinian I stayed at the Rabat Convent, Malta, from 1928 to 1931 and after my novitiate I was there several times. At these times I used to meet members of the Society. They praised Mons. De Piro and never said anything against him. They used to say that after his death, the Founder was helping them from heaven. The Augustinian Fathers praised Mons. De Piro and they had a high opinion of him.

I regard Msgr. De Piro as a great saint. I pray him to pray for me from heaven. His goodness could be seen on this earth.

He certainly had his sufferings, for example, the trouble with his brother Fr. Santin. But the Monsignor suffered quietly and alone.

I consider that the greatest virtue of Mons. De Piro was his humility. Although he was of noble birth and a Dean of the Cathedral he was never proud nor did he consider himself superior to others. He rather behaved as if he were a worthless thing. He renounced his nobility and embraced poverty.

I also admire his goodness, which resulted from his saintliness, his humility and the charity he had for others.

I pray Mons. De Piro in all my needs and the Monsignor intercedes for me.

Et sic absoluto praedicti testis examine, de mandato Delegati Archiepiscopalis, ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi, corrigendi, si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis!

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Frater Paul Spiteri, testis;

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationom contra testem inductum Do.num Biagium Galea ut examini se subiiciat, et contra Iustitiae Promotorem ut assistat die vigesima Februarii 1989, hora 10.00 a.m. in Curia Archiepiscopali.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis intorrogatoriis, cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit, cum Iustitiae Promotore, ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Iustitiae

Datum die 13 Februarii 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Quinta

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima Februarii (sive 20-2-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali Valletta, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit D.nus Biagio Galea, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestitit et sees subscripsit;

Ego Biagio Galea testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius rnandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

5. Were there any contacts between your family and that of the S. G.? If there were, what type of contacts were they? If not, what was the reason?

6. What were your personal contacts with the family of the S.G.? For example, you say that you accompanied the priest who administered Holy Communion to the mother of the S.G. Did you go because you were asked to or because you knew the family?

7. Besides the mother of the S.G. did you know some other member of the De Piro family? If yes, can you give some information about them?

I served at the Holy Communion of Mons. De Piro’s mother and served him when he said Mass at home simply because I was an altar boy and not as a friend of the family. The only member of the family I knew was the nephew of the Servant of God, Alexander De Piro, because we were friends, but I never talked to him about the Servant of God.

8. Did you get to know the S.G. when he was already a priest? At that time, had you learnt something about the life of the S.G. before he became a priest? Childhood? Youth?

I know the Servant of God as a priest, but I never heard anything about his childhood and youth.

9. You have stated there is a missing chapter in the book you have published. You have already completed this chapter to be published in another edition of the book. It seems that in this chapter you intend to make several references to the S.G. I understand that it would be imprudent of me to ask you for a copy of this chapter before the publication of the book. You know, however, that the acts of these sittings are secret. Do you then consider the possibility of handing a copy of it?

I will do my best to hand a copy of this book before I publish the new edition of the book.

10. “At Rabat there has been devotion to St. Agatha for a long time.” Do you mean by this that this devotion has been limited to Rabat only? Or do you mean that at Rabat it exists in a special way? When you say that this devotion has long existed at Rabat, do you include Mdina as well? What do you mean by this devotion to St. Agatha, what did it consist in?

The devotion to St. Agatha consisted in a procession, which started from the Cathedral on the 5 February. The Chapter celebrated Mass with panegyric in St. Agatha’s church. The congregation consisted of people from Rabat and Mdina.

11. “Her chapel was built long time ago.” Do you know when this chapel of St. Agatha was built? Where is it, in the centre, or the limits of Rabat? At the time to which you refer, was this a small or a large chapel? How was it kept? Who took care of it? To whom did the chapel belong? To the one who took care of it or to someone else, for example, to the Diocese of Malta or to the parish of Rabat? What did the S.G. do to acquire the chapel? Did he make a written request? Did he offer something in return? Did he make any pledge? If yes, was it binding even after his death? If yes, what exactly was this pledge? Do you know whether the S.C. met many difficulties in acquiring the chapel? When you state that he acquired it, do you include the crypt and catacombs underneath?

The chapel of St. Agatha at the time of De Piro is the same one of today. It is rather spacious. At that time it was well kept although it was open only on the feast day. However, when Mons. De Piro took the chapel it was kept in a better state. The chapel belonged to the parish of St. Paul. I do not know exactly how it passed to Mons. De Piro; I know that there was a decree of Mons. Archbishop Caruana with the consent of Parish Priest Carmelo Sammut.

I do not know if Mons. De Piro submitted to certain conditions, but I am under the impression that the members of the Society had to take part in the feast of St. Paul, at Rabat.

I do not know if he encountered any particular difficulties to acquire the chapel. The Chapel includes the crypt, the catacombs and, I believe, the land around it.

12. “When Mons. De Piro acquired the chapel”. Did he in fact want to acquire it? Or was there some one who wanted to give it to him? Or was there someone who made him take it? If he acquired the chapel through his own initiative, what was the reason, i.e. why did he want to acquire it?

I do not know precisely if the S. G. asked for it or if someone offered it to him, but I can deduce that, at that time, Mons. De Piro was trying to find a place for his Society and therefore it is possible that he made some kind of request to acquire it.

13. What do you mean when you say that your parents used to talk about many feasts and processions? Which feasts did they mention in a particular way? Why do you think that they talked about them? Were they very religious parents? Did they have any particular contact with them?

My parents did not talk about the feast of St. Agatha because it was not so popular as the other feasts held in Rabat.

14. Why do you think that your parents did not say much about the procession of St. Agatha? Perhaps because, in general, the devotion towards her was limited? Perhaps your parents were not devotees of this saint? Perhaps they were not interested? After the S.G. took over, did they talk about it?

After the Servant of God took over the chapel, it was open daily and therefore it was more frequented and therefore people started to talk more about it.

15. With the arrival of the S.G., you say that there was a change in the situation about the feast of and devotion to St. Agatha. Among other things you mention that the feast was held with greater solemnity. What do you mean by this? Perhaps the S.G. began to improve the decorations of the chapel? Perhaps he procured new or richer vestments? Perhaps he enriched the services? Perhaps he increased the decorations outside? If yes, can you say, what this consisted in? How do you regard this greater solemnity when compared with other feasts held in churches and chapels at Rabat? In Malta? Do you think that the S.G. regarded as very important the decoration in the chapel? And those outside?

It appears that, with the coming of the S. G. the feast of St. Agatha became a regular feast with the addition of the First Vespers, some decorations on the altar. But I do not know from where the Servant of God had brought these decorations. There were no decorations on the outside except perhaps for some lights on the door of the Church. Before the coming of the Society it was just an internal feast similar to that of other chapels.

It doesn’t appear that Mons. De Piro gave too much importance to the decorations of the church. It is my impression that he did not even come for the feast, but delegated some member of the society to lead the services.

16. You also state that when the S.G. came to St. Agatha more people began to frequent the chapel. Where did these people come from? From Rabat and Mdina? Or from other parts of Malta as well? For how long was the chapel open? What was the main reason why the people came? Because of the devotion to St. Agatha? Perhaps they obtained graces? Perhaps they desired to meet the S.C.? What people used to frequent the chapel: children, youth, old people, the poor, the rich, and the noble? How often did you frequent the chapel?

Ex parte iam provisum. It seems that people began to frequent the chapel because there was a better service for their spiritual needs, a service that was lacking before. They did not come because of some special devotion to St. Agatha or to meet the Servant of God. These were common people who lived in the neighbourhood. I attended on the feast day as an altar boy.

17. You seem to suggest that it was due to the merit of the S.C. that more people frequented the chapel and the feast was more solemnly celebrated? Do you think that this is correct? Did the S.G. himself come to the chapel, or did he delegate someone else? If this is the case, do you remember whom he delegated? Perhaps some of the members of the Society he had founded? Or some one else? If he did not always come, how often did he come to the chapel? If he did not always come, what do you think was the reason? How do you know this? During this period, what part did the members of the Society take in the services of the chapel? Often, every now and then, or never? If often, what was the reason? Perhaps they wanted to give him a rest? Or perhaps he wanted to instill in them a devotion to St. Agatha? If he did not involve them in the work of the chapel, what do you think was the reason?

The merit of the Servant of God consists mainly in his founding of the Society and its members provided a better service to the people of the neighbourhood. I do not know if Mons. De Piro went to the chapel, but I presume that, if he did not go, he knew what work was being done there. All I know is that the members of the Society provided the service. I do not know why the S.G. used to be away, but I know that he had a lot of work to cope with.

18. Besides the feast, what other services were held in the chapel after the S.G. took over? Masses? Other sacraments? Rosary? Benediction?

I cannot answer this question; probably it was the same as in other chapels.

19. What do you think was the reason why the chapel progressed so much when it was in the hands of the S.G.? Perhaps because he could afford the expenses involved? Perhaps because he had a lot of friends? Perhaps because he was regarded as a kind priest?

It seems that all this progress was not due to money or to the presence of the S. G., although he was regarded as a good priest, but to the good service provided, which was the fruit of the Society that the Servant of God had founded.

20. Why do you think that the S.G. wanted to achieve this progress regarding the chapel? Why did he want this place to become the Centre of his Society? Because he realized the needs of the people in the vicinity? For some other reason?

It appears that the Servant of God brought about this progress because he wanted to make this chapel the centre of the Society.

21. You say that what you wrote about the feast came from your own experience. This, therefore, means that you were present for the feast and other activities that took place in the chapel. Did you notice the behaviour of the S.G.? How did he act on the altar and with people?

I am under the impression that on feast days he was not present there, but I can say that I used to see him at the Cathedral. In fact I do not remember that he celebrated high Mass, although he was there for the feasts. After the services he did not stop to chat, but went straight home. He always had good manners with people.

22. Let us again consider the feast of St. Agatha. Do you think that the S.G. had some special devotion towards St. Agatha, and perhaps that is why he wanted to promote the feast? If this is so, what, do you think, was the origin of this devotion? If so, how did he show his devotion otherwise? How did he try to instill it in others?

I do not know if he had some particular devotion to St. Agatha. I think that he was interested in the Chapel of St. Agatha mostly because it was the only chapel in Rabat around which he could build the Mother house.

23. When you say that the S.G. increased the solemnity of the feast of St. Agatha, does it mean that he encouraged some party connected with the saint and stirred a certain amount of fanaticism? Was he ever criticized or accused that he diverted people from the parish church and created dissension? If so, by whom?

Negative ad omnia. As a matter of fact, there were those who praised this initiative.

24. “Electric power was installed in the crypt.” First of all, which was the crypt? Is it connected with St. Agatha as well? If yes, say very briefly all you know about this connection.

25. When you say that electric power was installed in the crypt, do you include the chapel as well, or was there electric power before? What do you think was the main reason why the S.G. decided to install electric power there? Perhaps to be like others? To be among the first? To attract more people and therefore, to increase this devotion? Was it the S.G. who wanted the electric power to be installed or were there others who used pressure on him to do this? Can you tell me whether the other churches in Rabat and some other chapels had electricity?

The crypt is the same one there is in St. Agatha’s Chapel, and electric light was installed in both of them. Mons. De Piro decided to install electric light in the Chapel because this became common in those days.

26. Was it easy or difficult to install electric light in those days? Could you tell me who paid for the electric installation in a house? How much did it cost? As regards the crypt of St. Agatha do you know who defrayed the expenses: the S.G., the people, and his family? And did you ever hear where he got the money from for the feast? Perhaps there were some particular persons who gave him the money for this?

I do not think it was difficult to have electric light installed in a house, but the person who applied for it had to pay the expenses. I do not know what expenses were involved, but I think that in St. Agatha the members of the Society itself did the work. It was said that the members did a lot of work. I do not know who paid for the electricity in St. Agatha. As regards the general expenditure for St. Agatha people wondered where the money came from, as the members did not make any collections. The common belief was that the family of the Servant of God provided the money.

27. You say that the S.G. did not have in mind just the chapel. In that place and around it he wanted to build the Central House of the Missionary Society of St. Paul. Why do you think that he chose that place to be the Centre? Perhaps in those days he couldn’t find another place? Or perhaps because of the devotion to St. Agatha which he wanted to introduce into the spirituality of the Society? Or perhaps he saw the pastoral needs of the people of the vicinity? Or perhaps because it was a quiet place? Or perhaps because it was a poor area and he wanted to train his members in poverty?

lam provisum cfr. No. 22.

28. How did you get to know that the S.G. had taken St. Agatha to build the Centre of the Society there? Did he say this in public? Did the people say this?

This is my personal opinion based on common sense because I knew the small house in Mdina which they occupied and where they could not make any progress.

29. Do you know who owned the land adjoining the chapel of St. Agatha? Was it a donation, or did he buy it? If he bought it, do you know from where he obtained the money? Do you know if some trouble was connected with this? If yes, what was the S.G.’s reaction?

I do not know how to answer this question.

30. Was there all round approval of the S.G.’s activities regarding St. Agatha (about the devotion and the building of the Central house)? Was there some opposition to this? Did the S.G. have ’support’ from the ecclesiastical authorities for what he was doing’?

I do not know that anyone was against this activity; as a matter of fact the people approved and praised the work that they did. I never heard any one in Ecclesiastical circles complaining.I know that the Archbishop and the S. G. were close friends, and I believe that the Archbishop used to encourage him.

31. You describe the S.G.’s mother as “noble in soul and in body”. What did you mean by this expression? Are you able to mention some qualities (virtues) that this woman possessed? Were you the only one to notice them or did you hear others talking about them? Do you think that these beautiful qualities of his mother influenced the S.G.? In what way?

We altar boys accompanied the priest who gave communion to the mother of the S. G. (and she often received Holy Communion). I remember that she was always ill in a wheel chair, but she always welcomed us children with a smile. I think that that smile revealed her peaceful heart and resignation. I believe that these qualities left their mark not only on the S. G., but also on the whole family because they were all considered to be good people.

32. When you refer to the S.G.’s “… mother’s physical nobility”, do you mean her beauty? money? houses? In case, from where did you get to know this? Was she in the habit of boasting?

lam provisum cfr. No. 31.

33. It seems that you often went to the house of the S.G.’s mother. Were there occasions when you spoke to his mother? Did she ever speak to you about her son Guzeppi, the S.G.? Or about the family in general? In case, what do you remember?

Although I went to the house of the S.G. on various occasions, I did not have much contact with his mother, who sometimes asked me questions, e.g., about school.

34. “As I learnt from the housemaid.” Was this maid used to talk to you, or perhaps you heard her talk whilst you passed by her? Did she ever speak to you about the De Piro family? About the S.G.? In case, what do you remember?

When we saw the maid talking to Fr. Alwig (the senior sacristan) we perceived that the S. G. was going to say Mass at home. Then we altar boys offered to go and serve at his Mass.

I never heard her speak about the family or the S.G.

Et sic hora 12.00 a.m. suspensum est examen dicti testis ob tarditatem horae, animo illud continuandi die 27 Februarii hoc in loco: ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor ut compareant dictis die et hora. Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit. Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Biagio Galea, testis;

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi et meum Natariatus sigillum apposui.

Actum die 20 Februarii 1989

Its est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Sexta

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima septima Februarii (sive 27-2-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit D.nus Biagio Galea, testis inductus et citatus , cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestitit at sese subscripsit.

Ego Biagio Galea testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicum interrogatorium et testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum at illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

35. You mention Fr. Alwig of the Cathedral. Was he intimate with the De Piro family? Was he one of those who gave her Communion? What was his character? Do you think he approved of the ideas and activities of the S.G.? Or was he against him? Did he ever tell you, or did you ever hear him say something in favour or against the S.G.?

Fr. Alwig Vella was the Senior Sacristan of the Cathedral and so he had to make all preparations for the Masses. He was not intimate with the family of De Piro, nor was he one of the priests who gave Communion to the mother of the Servant of God. As he was in charge of the altar boys, the maid of the De Piro family used to ask him to send an altar boy to serve Mons. De Piro when he said Mass at home. I never heard him saying anything in favour or against the Servant of God.

36. You remember the S.G.’s mother “as an old woman, her hands always trembling, sitting in a wheelchair.” Do you remember if she died before or after the S.G.? Do you know if she died of some illness? In case, what was it? If she died before the S.G., how did the S.G. react to her death? Do you remember the Father of the S.G.? If not, why? Perhaps he did not live with the family? Perhaps he was abroad? Perhaps he was separated from his wife? Or perhaps he was dead? Did you ever hear about him at the time?

I do not know anything in answer to this question.

37. When his mother was ill, or on some feast of the Cathedral, the Monsignor used to say Mass in the chapel there was in the top corridor in his mother’s house. Do you think that at those times the Monsignor needed some special permit to do this? If yes, do you think he had this permit? In case, what makes you think this? How do you know that the S.G. said Mass there? Perhaps, you served at the Mass?

I do not know anything about the permission for the S.G., to say Mass at home. I know that he said Mass at home because I served at his Mass several times.

38. You say that he went to say Mass in this chapel “to keep his mother company”. Couldn’t he keep her company without saying Mass? Why did he also say Mass on some feast day? Perhaps to avoid saying Mass at the Cathedral? Perhaps he felt more collected when saying Mass in private? Perhaps also because he wished his mother to share the feast?

I guess that the S.G. said Mass at home so that his mother might be able to hear Mass, especially on some feast day.

39. At this time, “his brothers and sisters had already left the house.” Why? Perhaps they no longer relished this house? Perhaps there was disagreement between them? Perhaps there were quarrels? Perhaps they had chosen their state in life? Perhaps some of them had died? Do you know if they were on good terms with their mother? With the S.G.?

I knew only two of the brothers (and sisters) of the S.G.; they seemed to be a united family. I used to see also the nephews in the house of the S.G.’s mother.

40. What do you know about the brothers and sisters of the S.G.? Were they all married? Were any of them single or became a priest? Do you know if they died before or after the S.G.? What did they die of? Do you remember the death of any of his brothers or sisters during the time you knew the S.G.? In case, how do you remember the S.G. was affected by such death?

I remember that before the death of the S.G., his brother priest had already died, but I do not know anything about the reaction of the S.G. on this occasion.

41. From what you say it appears that at times you saw the S.G. saying Mass. Where did you see him? At his mother’s house, or in other places as well? Did you see him often? You also say that it took him a long time to say Mass. How long did he take? What were the comments of the people on this? Were they annoyed? Did they admire him? Did he always take the same time or did the time taken vary? Do you remember some occasion when the S.G. said Mass in a hurry without the usual concentrations.

I always saw Mons. De Piro saying Mass at home, although this was not often.The S.G. took a moderate time to say Mass; he did not hurry in his Mass and did everything properly.

I never heard people comment on the way the S.G. said Mass.

42. Whilst mentioning the length of his Mass, you state also that he said Mass with a special devotion. What do you mean by this? Perhaps the kind of gestures he made? Perhaps the tone of his voice? Perhaps the attention? Perhaps the serious expression on his face? Do you know this from your own experience only, or did you hear others commenting on this?

43. Apart from the length of the Mass and his special devotion during the Mass, was there anything else in his Mass that struck you?

I understand that Mons. De Piro used to say Mass and observe the rites with all respect and recollection, and he did everything properly and not in a hurry. I never noticed anything extraordinary.

44. Do you remember how he prepared himself before the Mass and his thanksgiving that followed the Mass? Where? How? Did you notice anything particular?

I never had the chance to observe if Mons. De Piro prepared himself before Mass and said thanksgiving after: as soon as I arrived I found him ready to say Mass; as soon as it finished I left.

45. Apart from the Mass and the services in the Cathedral, did you ever see the S.G. praying alone, in private? In case, where? With regard to this, did anything strike you in particular?

I never saw him praying alone, but when I saw him in the choir I always saw him recollected without noticing the others.

46. You mention the feasts in the cathedral. Do you remember which were these feasts? What part did the S.G. take? How did he act?

The principal feasts were: The Conversion of St. Paul, lmnarja’, St. Mary (The Assumption) and Christmas. I do not remember if the Servant of God attended for these feasts. Et iam provisum.

47. Do you know what position/positions he occupied in the Cathedral? Do you know when he received such position/ positions? Why was he awarded these positions? How did he receive it / them?

I know that Mons. De Piro was Dean and as such he convened the Chapter. I cannot answer the rest.

48. “Most probably he visited his mother on Saturdays”. Do you think he had some particular reason for choosing this day, or did it just happen? Perhaps because he was free from the institutes? Perhaps this was his mother’s wish? Perhaps because it was on this day he visited the members of the Society who were at Mdina and therefore he killed two birds with one stone without wasting time? Or just because he was free?

I do not know how to answer this question.

49. “It sometimes happened that he slept at home”. Do you mean that he did not usually sleep there not even on his Saturday visits? In that case, where did he go? Perhaps in the house of the Society? Do you know what was his mother’s reaction, if any, to the fact that he did not normally sleep in her house? In case, what kind of reaction was it? Did he know about it? How did the S. G. react to this?

From what I heard he used to sleep at St. Joseph’s Institute and it was public opinion that Mons. De Piro “was a man dedicated to children”. I do not know anything about the rest.

50. If sometimes he slept at home, did this mean that the S.G. had his own room? Did you ever see this room? If yes, can you describe it? If you never saw it, did you ever hear something about it, for example, from the housemaid? Could it be that sometimes he slept at his mother’s house because it was more comfortable than the one he had in the house of the Society or in the Institutes?

51. Do you know if he sometimes slept in the house of the Society in Mdina? In case, did you ever see his room there? Do you know how often he was there? Did you ever at that time hear any comments from the members of the Society about the time he stayed with them? Were they satisfied with this? Did they want him to be with them more often? Or less?

I do not know how to answer these questions, but I am under the impression that the Servant of God did not sleep at the House of the Society in Mdina.

52. According to what you say, the S.G. did not say Mass at the Cathedral nor did he attend for the services except for some occasions. Was it possible that the S.G. said Mass at the Cathedral when you were not there? If it is true that he was absent, you say that he did not do this out of negligence but to be able to cope with the institutes. How do you know that this was the true reason why he was absent from the Cathedral? If it is true that he was needed at the institutes how do you explain that at times he said Mass at his mother’s house? Do you know whether he was exempted from attending at the Cathedral? Did you ever hear any comments by the other Monsignors about his absence (praise or disapproval)?

Between 1924 and 1932, when I served at the Cathedral, I used to remain in the Cathedral all the time when Masses were said, but I do not remember that I ever saw the Servant of God saying Mass there. I do not know if the Monsignor said Mass there whilst I was away.

I deduce that Mons. De Piro did not go to the Cathedral to cope with the institutes for the following reasons: (i) Mons.De Piro never wasted time; I noticed that after the choir he soon left without staying for a chat. (ii) When the Monsignor did not say the Mass which was assigned to him he had to pay the priest who replaced him, and this means that the fact that Mons. De Piro did not say Mass was a financial weight for him.

He did not often say Mass at his mother’s house and this, therefore, did not interfere with his work at the institutes.

I do not know if he was permitted to be absent, but I never heard any of the other Monsignors express praise or disapproval about this.

53. Do you think that his absence from services and Masses ever created problems among the other Monsignors.

As far as I know Mons. De Piro’s absence never caused inconvenience to the other Monsignors.

54. You say that the S.G. said Mass and attended services at the Cathedral only (exceptionally) “on some occasions. Do you know which were these “exceptions”? Why do you think he attended for these “exceptions” and not on other occasions?

I do not know how to answer this question.

55. When you say the S.G. was absent from services and Masses at the Cathedral, do you also mean that he did not hear confessions at the Cathedral? Did you ever see him hear confessions somewhere else? Where? Did you ever confess to him? If yes, can you say what he spoke about most during the confessions’?

I never saw Mons. De Piro hearing confessions either at the Cathedral or in some other place. I never asked him to confess me because I was shy of him, but I think that if I asked him he would have confessed me.

56. Do you know the approximate number of Monsignors at the Cathedral at that time? Were they a small or a large number? Do you remember whether they were all present for the services? Were there any absent (besides the S.G.)? If yes, do you know why?

The Monsignors numbered about twenty or more. But it was rare for them all to be present. Those who attended most often lived at Mdina or Rabat, and even these were not always present.

57. Did you ever hear if the S.G. ever had arguments with any of the Monsignors. If yes, do you know the reason? If yes, did this last for a long time? How did it end?

I never heard that Mons. De Piro had any argument with any of the Monsignors, not even on the Foundation of the Missionary Society of St. Paul.

58. Did you ever hear the S.G. preach? If yes, where? What subjects did he choose for his sermons? How did the congregation receive his words? Did you ever hear anyone, at that time, talk about his sermons? If he did not preach, what do you think was the reason? Perhaps because he was timid? He did not have enough courage? He did not have the time for preparation?

I never heard the Servant of God preaching, nor did I hear comments on his sermons.

59. Back to the Masses at the Cathedral. You state that the S.G. did not say Mass at the Cathedral not because he lacked a sense of responsibility. Why do you make this comment? Perhaps you sometimes heard someone complaining about this fact? Perhaps at some time he was regarded as an irresponsible person?

I never heard anyone complaining because Mons. De Piro did not say Mass at the Cathedral. This did not result from lack of responsibility. See No. 52.

60. You say that there were two anniversaries at the Cathedral almost daily. These occasions meant payment to those present. You say that since the S.G. did not attend he “deprived himself” of this money that is, according to your statement he did not receive any money. How do you know this? Could it be that the S.G. still received the money, perhaps because he had the permission from his superiors to be absent? How do you know that the S.G. “deprived himself” of the money he could earn from the Cathedral as a service to the institutes?

I know that the Servant of God deprived himself of money deriving from anniversaries because I know that such money was shared only ‘inter praesentes’. It is obvious that since Mons. De Piro was absent because of his work he deprived himself of this money because of a sense of duty.

61. What do you think was the financial situation of the institutes run by the S.G.? Don’t you think that he would have been of greater service to them had he stayed for the Masses and other services (choir) at the Cathedral and got the money due? (in case he really did not receive the money) ?

I do not think that, if Mons. De Piro attended for these services and gave the money he received to the institutes, this (money) would have compensated for his absence from these same institutes and for his work in them.

62. Do you know from where he obtained the money for the institutes? Was it his own money? Did it belong to the family? Perhaps from people? Do you think the S.G. trusted in Divine Providence regarding this? If yes, can you give a concrete example of this?

It was rumoured that Mons. De Piro’s family helped. In fact, I had heard Fr. Joseph Spiteri, one of the first collaborators of Mons. De Piro, say that they lived on God’s providence.

63. You say that the S.G. “deprived himself” of the money he could have earned from the Cathedral to work in the institutes. Could there have been some other reason why he did not go to the Cathedral? Perhaps he felt uncomfortable in the company of the Monsignors? Perhaps he did not wish much to appear as a Monsignor? Perhaps because he could get the money from other sources? Perhaps he felt that he should not be paid for praying?

I do not think that the above-mentioned reasons motivated Mons. De Piro to be absent from the Cathedral. I feel that the only reason why he deprived himself of this money was his sense of responsibility for the institutes.

N.B. I always mention the institutes but I always have in mind the Society he was founding, which, at that time, was still in its infancy and needed the help and presence of the Servant of God.

Et sic hora 12.00 a.m. suspensum est examen dicti testis ob tarditatem horae, animo illud continuandi die 6 Martii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testes quam Justitiae Promotor ut compareant dictis die et hora. Deinde Ego Notariue eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario roputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Biagio Galea, testis;

Deinde Delegatus Archiepiscopalis, clausis et sigilbo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem et sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promoter Iustitiae

Actum die 27 Februarii 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Septima

Anno Domini millesimo nongentesimo octogesimo nono, die vero sexta Martii (sive 6-3-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit D.nus Biagio Galea, testis inductus ac citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Biagio Galea testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicto teste, ego Notarius exhibui plicurn interrogatorium et testium attestationum, quem cum Delegato Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

64. You say that the S.G. did not go for walks in the garden outside Mdina like the other Monsignors. What do you think was the reason? Perhaps because he had a lot of work? Perhaps because he considered this to be waste of time?

I was under the impression that the S.G. did not stroll with the other Monsignors because he did not want to waste time.

65. Do you think the S.G. took care of his health? Do you think he took the rest needed? Do you know if he had time for recreation? In case, where and how?

I do not know how to answer this question.

66. Did you ever hear that he had some illness? From where did you get to know this? Did you ever hear him say that he was ill? Did he complain of anything?

At that time I never heard that he was ill.

67. You said that in no way did you consider the S.G. to be unsociable. Are you able to describe the character of the S.G.? And can you also add something about his person? Was he tall? Short? Stout? Slim? Did he keep himself clean? What were his clothes like? Old? New? Threadbare? Soiled? If they were old and threadbare, why do you think he wore them?

The S.G. was a recollected person, and did not seek the company of others. But he would not be standoffish if someone wanted to speak to him. He was well built and tall. His clothes were always suitable according to the occasion. It is to be noted that he was brought up in an environment of nobility.

68. Why did you say that the S.G. was not unsociable? Perhaps you heard people say that he was so? In case can you say who these were?

I never heard anyone say that the S.G. was unsociable nor anyone complaining about his character.

69. “He did his utmost for those who needed help.” Did he wait for some need to arise to give his help? Can you mention any particular instance when his help was needed, and how he helped in such case/cases?

What I meant is that if he was caught in a conversation the S.G., did not shy away but he took part in the conversation. As regards the rest I do not know how to answer.

70. “In the street he did not stop to talk..., at the same time he always had a smile on his face and greeted everyone he met.” Can you give a more detailed explanation? How did the people interpret the fact that he did not stop to talk to them? Why do you think he did not stop to talk to people on the street? If people could not talk to him in the street, where could they see him? Do you know what his reaction was when someone went to talk to him?

The S.G., was regarded as different from the other nobles. He was more connected with the children in his care and the Society he was founding in Mdina. I do not mean that if someone wanted to talk to him in the street, Mons. De Piro would ignore him. However, I do not know where people could see him; probably at St. Joseph’s.

71. When you again speak about the Masses, you remark that “he was a very good man”. What do you mean by this? Perhaps he was very charitable? Perhaps he was very patient? Perhaps he was not touchy? Can you prove this?

When I say: “He was a very considerate person,” I refer to his attitude towards people.

72. “For the children he was something special”. What do you mean by these words? That the children enjoyed his presence? Or that he did all his utmost for the children? Can you prove this?

I refer later on to my answer to questions 75 - 76.

73. After you served him at Mass you received two ‘ring cakes’ and two pence. I imagine that this happened when you served him at his mother’s house. In fact, who gave them to you, he or his mother?

It was the S.G.’s mother who gave them to us.

74. You add that, although his Mass took a long time, you children wanted to serve him. Why? Perhaps because of the ring cakes and money? Perhaps because you visited his mother’s house? Perhaps because he also instilled devotion in you?

Mainly for the ring cakes and the two pence and I, personally, to see the antique in their house, but not because of some devotion.

75. You also mention the great love of the S.G. for the children and as an example, you mentioned the story of the “sugared almonds.” Do you mean that the S.G. loved the children because he used to give them sweets? Or perhaps because he used to give them other material things like clothes and other food? Or perhaps because he used to teach them? What spiritual aid do you think the S.G. gave to the children?

I do not know what Mons. De Piro did for the children, but people said that they were well looked after.

76. For the Silver Jubilee of his priesthood the S.G. invited not only the Monsignors and other priests but also the children of the institutes and the altar boys. Was this customary in those days, or was the S.G. the only one who did this? What made the S.G. invite everyone, i.e., also the children?

In those days when a Monsignor was installed and on other similar occasions no children attended and much less from the institutes. That is why I feel that this was a unique occasion, which shows the S.G.’s love for children, and this, I think, made him invite these children for this occasion.

77. On the occasion of the 25th anniversary, which you mention, were the Monsignors and the priests together with the children. And were they treated equally? Or do you remember that there was something different, for example, different places, etc.?

I remember that there was no separation on this occasion of the 25th anniversary.

78. Do you think there was some reaction from the Monsignors regarding the presence of the children and altar boys? Do you remember if you heard some comment about the S.G., which struck you on that occasion?

I do not remember any reaction, nor did I hear any comments about this act of Mons. De Piro on this occasion.

79. Who do you think provided the food for the feast of the 25th anniversary? The S.G. himself? His mother? His brothers and sisters?

I do not know how to answer this question.

80. Present for the feast there were the Monsignors, priests, the children of the institutes and the altar- boys. Were his mother, brothers and sisters, present? Were there members of the Missionary Society of St. Paul?

I know that at that time Mons. De Piro’s mother was ill at home. As regards his brothers and sisters, I see no reason why they should not have been there because there was no misunderstanding between them and Mons. De Piro. But, after all this time, I do not remember whether there was or not. Nor can I remember if the members of the Society of St. Paul were present or not. Nor do I think that it was a very big feast.

81. As regards the barrels full of “sugared almonds” which you mention on the occasion of the Silver Jubilee do you think that the S.G. had prepared them especially for you? Or did he tell you to take them because they were left over? Or were they meant for some other occasion?

I think that the “sugared almonds” were prepared on purpose for the children.

82. Why did he have the 25th anniversary feast at the Seminary? Perhaps because such feasts were held there? Perhaps because his mother’s house was not large enough for the guests? Perhaps because his mother, brothers and sisters refused to hold the feast in the house of the De Piro family? If this was the case, why? If in those days he was director of some of the children’s institutes, why did he not hold the feast in one of the institutes? Perhaps because they were too poor to receive in them people of a certain level?

I do not know for what reason Mons. De Piro chose the Seminary for the feast of his 25th Anniversary. Perhaps because of space. I know that some ‘installations’ were held in the Sacristy of the Cathedral.

83. Besides the people already mentioned in the above questions, do you remember if, for the 25th anniversary feast, there were more prominent people, for example, belonging to the Government or to the Church?

I cannot answer this question.

84. What do you know about the work of the S.G. at St. Joseph’s Institute? What type of Institute was this? Who were the inmates? Who had appointed the S.G. to be director of this Institute? For what reason do you think he was chosen for this office? Do you know if he was dedicated to this kind of work? Do you know if, besides St. Joseph’s Institute, he was also in charge of some other institute/institutes? Which? When you say he was in charge of the institutes, what exactly do you mean? What exactly was he responsible of? Do you know for how long was he in charge of these institutes?

All I know is that Mons. De Piro was helped by Fr. Joseph Spiteri and others in his work at St. Joseph’s. I feel that he was wholly dedicated to this work, for people associated St. Joseph’s Institute with Mons. De Piro. His work in it lasted until his death. I do not know if he had other institutes in his care.

85. Do you know someone who was in the Institute at the time when the S.G. was director? In case, did you ever get some information from him regarding the living conditions in the Institute when the S.G. was director?

I do not know any boys who were at St. Joseph’s Institute. I knew Fr. Joseph Spiteri and Fr. Mikiel Callus who helped the S.G., but they never gave me information relevant to this question.

86. The blessing of the first stone of St. Agatha occurred on the 3 October 1932. How long before this had the S.G. founded the Society? What do you know about its beginning? What was the exact aim for which it was founded? What work did they undertake at Mdina? In other parts of Malta? Did you ever frequent the places where they lived? If yes, are you able to describe the place?

The Society of Mons. De Piro began in Mdina in a part of Palazzo Xara and from that time I used to hear people say that Mons. De Piro wanted to found a missionary Society, which had to work among Maltese emigrants. Later they moved to a house in Strada Celsi, in Mdina. I do not remember any activity of the Society of Mons. De Piro in Mdina. I remember that they used to go to St. Augustine’s for their studies. In those days they helped Mons. De Piro in St. Joseph’s Institute.

When I went to this house, I stayed in the entrance hall where Bro. Guzepp repaired shoes.

87. You seem to hint that the Society of St. Paul began in Mdina. Do you know exactly where the first house was? Perhaps in some part of his mother’s house? If not, where? From the beginning of the Society until they moved to St. Agatha, did they always occupy the same house or did they move to other houses in the same Mdina? If they moved to other houses, what do you think was the reason? Perhaps because they did not pay the rent and were therefore evicted? Perhaps the landlord wanted back the house they occupied? Perhaps because the neighbours did not want them near? When eventually they left Mdina to move to St. Agatha, what do you think was the reason? Perhaps because there were so many members that they needed a larger place? Or was there some other reason?

Magna ex parte jam provisum (cfr. No. 86). I do not know why they moved house. I know that the house in Pjazza Celsi was more spacious.They moved to St. Agatha, because it was the place intended for the Motherhouse of the Society. I remember that people praised them because they themselves took part in the building of their Motherhouse.

88. For the blessing of the first stone of St. Agatha you attended as an altar boy. Did you have any particular duty on that occasion?

On the day of the laying of the foundation stone I held the holy water.

89. “Many people were present for this occasion”. When you say this, do you mean the people in general, or do you include some special guests (obviously excluding the bishop)? Do you remember some of these special people? Do you know if the S.G. had some particular relation with them?

I should think that for this occasion there were special guests, although I do not remember. When I said “there were many people on this occasion” I meant the people in general, especially the people of the neighbourhood.

90. “Many people attended for the laying of the foundation stone of St. Agatha.” What, do you think, did this mean? That the people realized that this new house was needed? That they loved the members of this Society? That the members of the Society of StPaul were already well known? That they had a high opinion of the S.G.? Or perhaps because the people at that time had few similar occasions to attend?

I think that people attended because it was an occasion, which automatically attracted people. The Society was not yet known and I do not think that people attended because there was going to be the Servant of God.

91. “Many people had heard the news that there would be the laying of the foundation stone of the house of St. Agatha”. What do you mean by this? Why do you think it is so important?

When I said “The news ..... spread” I meant that it spread in the limits of Rabat and Mdina, especially in the neighbourhood of Hal Bajjada, where the House of the Society was planned to be built.

92. The fact that you served as an altar boy at the laying of the foundation stone means that you could observe the S.G. closely. Did you notice anything special about him on that day, perhaps his clothes? The expression on his face? Did he make a speech? In case, do you remember what he said?

I remember that Mons. De Piro with the other Monsignors were with the Archbishop. I do not remember the rest.

93. You state that long before the Society moved to the House of St. Agatha, “it had been known” that the S.G. was founding a Society. What did the people understand by “Society”? Perhaps a religious order like those already existing in Malta? Or some Society with fewer obligations? Were the people in favour of or against this Society? If there were people against can you specify who they were and why? From what environment did the first members of the Society come? Were there many?

Did all of them remain?

People believed that Mons. De Piro was founding something religious especially for the missions. Many of the neighbours helped the members of the Society. I never heard anyone speak against the Society. The first members I knew came from the middle class. At first their number was small. I do not know how many remained or left.

94. “Priests for the missions”. In those days what did people understand by the word missions? Perhaps they would go to countries not yet evangelized or to countries where the Church already existed? Do you have the impression that, at the time we are referring to, the S.G. had already chosen some particular place where he intended to send his priests? Had he sent some member to some place? In case, where? When? Did he / they, stay there or did they come back?

I want to make it clear that I do not know well what the idea of Mons. De Piro was about the mission in which the Society had to work. The people believed that Mons. De Piro was founding a Society so that its members might go to work among Maltese emigrants. I do not know how to answer the rest of the question.

95. When you say “priests” for the missions, did the S.G. receive candidates for the priesthood or perhaps others as well to become brothers?

Mons. De Piro accepted also brothers from the very beginning.

96. Did the S.G. ever speak to you, altar boys, about the Society? If yes, what did he tell you? Did he ever encourage you to join the Society? If yes, in what way? If not, what was the reason? In fact did the S.G. make propaganda for the Society? How?

The Servant of God never spoke to us altar boys about the Society and I do not know that the Servant of God engaged in propaganda for the Society.

97. Did you ever hear in those days that the S.G. met difficulties when he was founding the Society? Do you know if he had approval from the Ecclesiastical Authorities of Malta? Do you know if he had approval from Rome?

I never heard about such difficulties and, as far as I know, work continued regularly.

98. What exactly do you mean when you say that the S.G. wanted “to build” the Central House of the Society? Do you mean that he took steps to have the house built? If yes, does this mean that he had the idea and someone else executed it? Or did he himself supervise the building? Did he often examine the progress?

When I say that he wanted to build the Central House I understand that Mons. De Piro was interested in the completion of the House so that the Society might grow.

99. Do you know how he financed the building of the House of St. Agatha? Did he defray all the expenses? Or a large part of them? Or a little part?

100. You state that he took over the chapel in 1923 and he started building the House in 1932. Why was there this delay? Perhaps because he had not yet obtained approval from the ecclesiastical authorities to start the building? Or were there some other difficulties? Perhaps lack of funds?

101. “… the Society of St. Paul moved to the House of St. Agatha”. When did the members move to this house? If you cannot remember the exact date, at least can you say whether it was long after the building had begun? When you say that the Society moved to St. Agatha do you mean that all its members went there? Or were there other members in other houses? If yes, where?

I do not know how to answer these questions except that, when the members moved to St. Agatha, some of them remained at St. Joseph’s Institute.

102. Is it true that the S.G. was also involved in the social and political life of our country? If yes, in what sense? What part did he play ? Was he ever a member of or publicly showed sympathy with some political party? In those days were there other priests involved in politics? Did the ecclesiastical authorities accept the fact that priests took part in politics?

I do not remember this, but I know that for some time he represented the clergy in the Assembly. I never heard anyone say that he sympathized with any political party. At that time it was accepted by the Ecclesiastical Authorities that the priests could take part in politics.

103. What do you know about the death of the S.G.? Do you know when he died? Where? How? What did he die of? Do you know if he received the last Sacraments?

104. Do you remember what was the reaction of the people when they heard the news of the death of the S.G.?

105. Did you go for his funeral? If yes, how did it strike you? If not, do you remember the reason why you did not attend? Even if you did not attend, do you know where the funeral cortege started? To which cemetery? Who celebrated the funeral Mass? What kind of funeral was it? Who attended? Where was he buried? In a private grave?

All I heard at that time was that Mons. De Piro was taken ill during the benediction, after a feast, and died. Everyone was sorry for him. I did not go for the funeral. I did not have any special connection with the S.G., and at that time it was difficult to travel from Rabat to Hamrun, where the funeral was held, and to the Addolorata Cemetery where he was buried. I cannot give more details. Many people attended.

106. Were you present when his remains were taken from the Addolorata Cemetery to St. Agatha? If yes, what struck you? If you did not attend, do you remember why you did not go? Can you describe how the ‘transfer’ was carried out?

I was not present on this occasion.

107. Do you remember if, after the death and transfer of the remains, there were some reports about the S.G. in the newspapers? Do you remember the contents of these reports? Were they positive or negative?

I know that some newspapers referred to the life and death of Mons. De Piro, but I do not know the contents.

108. Did you ever hear anyone talking about him after his death? If yes, who? What did he say? Was this positive or negative?

I do not remember that anyone spoke in favour of or against the S.G.

109. You said that you often talk to your children about the S.G. You even refer to him as a “saintly priest”. What, in your opinion, is a “saint” and why, therefore, do you give this title to the S.G.?

110. What makes you so convinced that a time will come when the S.G. will be canonized?

I feel that he was a “saintly priest” because his was a holy life and his Society grew and spread.

111. Did you ever hear anyone else talking about the S.G., and referring to him as a saint? Who?

I never heard people referring to the S.G. as a saint because he is not known in the place where I live.

112. Did you ever hear that some special “grace” was obtained through the intercession of the S.G? If yes, can you mention some of these?

113. Do you sometimes go to visit the grave of the S.G? Describe the grave. Is there some epitaph on it? Did you, at times, see people near his grave?

Once I felt a pain, which caused me concern. I prayed the Servant of God and medical tests were negative i.e. there was nothing wrong with me. I continued to pray for his intercession daily. Whenever possible I go to visit the grave of the S.G. It is a decent grave. On it there is the inscription Mons. Guzeppi De Piro. I did not see candles or ‘ex voto’. I used to visit the grave of the Servant of God even before the beginning of procedures for his canonization.

114. Would you like to add, omit, change or improve something you said in answer to these questions?

I should like to add that the mission of Mons. De Piro was a hidden one, as there were no means to inform the people.

Et sic hora 12.15 p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopali ego Notarius alta et intellegibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Biagio Galea, testis;

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationem contra testem inductam Carmelam Mallia ut examini se subiiciat, et contra Iustitiae Promotorem ut assistat die 13 Martii 1989.

Frater Aloysius Pisani OCD, Delegatus Episcopalis;

Frater Paul Gatt O.P., Promotor Iustitiae;

Supra quibus omnibus et singulis ut supra gestis ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fiden me subscripsi et meum notariatus sigillum apposui.

Datum est die 6 Martii 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Octava

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima tertia Martii (sive 13-3-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizatianis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, pro Tribunali sedente in domo “Pax et Bonum”, Mosta, ob aegritndinem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Dna. Carmela Mallia testis inducta et citata cui delatum fuit iuramentum iuxta formulam in secunda ses- sione relatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Carmela Mallia testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, justitiae Promotore et dicta teste, Ego Notarius cxhibui plicum interrogatorium et testium attestationum, quem cum Delegato Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim de- ventum est ad examen dictae testis quae ita respondit ad quaesita:

Personalia

I am Mrs. Carmela Mallia, wife of the late Joseph, and daughter of John Mary Sant and Maria Anna Deguara, born at Naxxar on the 2 January 1901, residing at the Old People’s Home ‘Pax et Bonum’ Mosta, practicing Catholic.

1. You said that you joined Fra Diegu’s Institute in 1906, that is, when you were five years old. Do you remember how long you stayed at the Institute?

2. Do you remember if the Institute of Fra Diegu was built long before? What was the aim of its foundation? What type of children was admitted? Orphans’? Illegitimate children? Children coming from poor families? Only girls? Or mixed? Do you remember if, when you were admitted, there were many children?

I stayed at the Institute of Fra Diegu until 1918, i.e., until I was 17 years old. I remember that the Institute was already existing. It received orphan girls as well as poor and illegitimate ones. When I was admitted we totaled 103 girls.

3. You stated that when you joined the Institute, this was in the care of the Franciscan Fathers. Do you remember which branch? Were there many of them? Do you know why it was entrusted to these Fathers?

4. Do you know why the Franciscan Fathers did no longer run the Institute? Did they leave of their own free will? If this was the case, do you know why? Perhaps they were few in number and could not cope with the work? Perhaps they lacked the finances? Perhaps they wanted to start some new project? If they did not leave of their own free will, did this mean that they were perhaps dismissed by the Servant of God (S.G.) when Mons. De Piro took over? Perhaps they disapproved that the S.G. should be the new director? Or perhaps the S.G. had other people to replace them?

5. When you were there, was there anyone else, besides the Franciscan Fathers, to help them? Perhaps some Sisters? If in the affirmative, to which congregation did they belong? Were there any laymen? With the arrival of the S.G., did they stay or were they replaced? If they were replaced, do you know why?

The Fathers were Franciscan Minors from the same Order as the Founder, Fra Diegu. There were two friars. These friars ceased to be in charge of the Institute because they could not cope with their work, and left with the approval of Bishop Mons. Pietro Pace, as the Franciscan Sisters who helped at the Institute told me. With the arrival of the S.G., the same Sisters remained. There were no lay people helping at the Institute.

6. Can you tell me in which year did the S.G. become director? Do you know how old he was at that time? Do you know how he was appointed director of the Institute? Do you think he asked for this appointment or was he pushed by someone to do this? Or perhaps the ecclesiastical authorities asked him? In this case why, do you think, did they choose him? Are you under the impression that he had previous experience in this field? In case, where? If in the negative, what was the reason for his choice? How do you know all this?

7. Can you tell what were the S.G.’s activities before he became director of Fra Diegu? During the time he was director did he go on with the other activities as well, or did he drop some of them?

When I was about seven years old Mons. De Piro was already at the Institute. I remember this because at that time I was ill with fever and he used to come to see me. I think that the Bishop chose him because he knew his family. I used to hear people say that before he came to the Institute he had the care of those who were preparing for the priesthood. I do not know anything about the rest.

8. When you say, “ I remember then when Mons. De Piro came as director.’ do you mean the time when the S.G. came as director or do you mean this in general, i.e. the period when the S.G. ran the Institute. If you remember the day when the S.G. became director, do you still remember how he was received at the Institute? Was there some special feast? Do you remember if everyone was happy with the choice of the S.G? Was there perhaps someone who betrayed some fear at this choice or who seemed to be against it?

9. Do you have the impression that the S.G. was glad that he came among you or did he do this unwillingly? How do yon know this?

When I joined the Institute of Fra Diegu, Mons. De Piro was already its Director that is why I do not know how he had been received. I remember, however, that we used to make a feast for him on St. Joseph’s Day, his name saint. He was glad and he loved us very much.

10. The first thing you mention is the great devotion the S.G. had for the Eucharist. Why do you regard this as ‘the first thing’? Perhaps you noticed that this was something special in him? Why do you think it was ‘something great’? Only because of what you mention later on, i.e. the adoration, the Mass, the Eucharistic Congress, or do you include other things as well? In case, can you give more details?

11. To stress the S.G.’s devotion to the Eucharist, you mention the adoration he held every week, together with the children. Did he introduce this devotion at the Institute, or did it exist before? If it had already existed, perhaps he added some new elements? Do you know if he introduced this devotion in other Institutes of which he was responsible?At what time was it held? How long did it usually last? Did all the children take part? Did the sisters join, or did they have a special one for them? Why do you think he held it on a Friday, before the Eucharistic Congress? Perhaps because it was a day of particular devotion, perhaps to the Sacred Heart of Jesus? Why was it held on Thursday after the Eucharistic Congress? Perhaps because there was some directive by the Bishop? Or perhaps after the Congress the volume of his work increased and so he could not hold it on a Friday?

I say this because: When we were going to have the First Holy Communion he brought us a souvenir from the Pope. Later he asked us what Jesus had said to us when we received Communion. He introduced the habit of continuous adoration; each of us spent half an hour’s adoration. This followed the Eucharistic Congress. Previously it was held on a Friday.

12. When you say, “ I remember that De Piro regularly held the adoration together with the children”, what exactly do you mean? Perhaps you mean that he never missed it? For no reason, whatsoever? Do you remember some occasion/s when he was not present? In case, do you know what could have been the reason? Do you think it was easy for him to be present so regularly considering the volume of work he had and the difficulties of transport?

13. You insist on the adoration “together with the children”. Do you think that the idea behind this adoration was also to train the children in their devotion to the Eucharist? Did you children enjoy it or were you bored? Did you have any particular share in it? Singing or reading? Was he used to preach in it? Do you remember what was the subject of these sermons?

14. How did he act during this adoration? Did he appear to be collected? Distracted? Cogitative? Tired? Peaceful? Doing things hurriedly?

When I say that “Mons. De Piro regularly made the adoration with the children” I mean that every Thursday he made the adoration. His mother was there and he allowed a devout woman to come. I do not have an answer for the rest. During the Adoration he did not preach; there was singing and the recitation of the Rosary. We enjoyed ourselves, although there was some restlessness. With this adoration he wanted to arouse in us the devotion towards the Eucharist.

Although he did not preach during the Adoration, on other occasions he taught us about the devotion and approach to the Eucharist.

The Monsignor used to be collected; he was punctual as regards the beginning and the conclusion of the Adoration. He showed great devotion.

15. Besides the period of adoration, did you ever see the S.G. praying alone before the Sacrament? Did you notice anything particular in him, perhaps different from other priests? Did you ever see him praying in any other place?

I do not know how to answer this question.

16. Obviously this adoration was held in the chapel of the Institute. Can you describe this chapel briefly? Do you remember if there were any changes at the time of the S.G.? Perhaps it was enlarged? Decorated? Perhaps he bought new vestments? If there were any changes, were these designed by the S.G. or by some one else, e.g. the Sisters?

The chapel was quite long. I do not remember that any changes were made in it when the S.G. came to the Institute.

17. You mention the Eucharistic Congress. I imagine that you are referring to the Congress of 1913, and you were then about 12 years old. Do you remember some celebration of the Congress? In case, what do you remember of it? Who took you for this celebration? Was it the S.G.? Or someone else? Do you remember if the S.G. took some special part in the Congress? In case, do you remember what it was?

I remember that during the Congress we went to Valletta to sing about five times. Mons. De Piro asked the Sisters to take us, but he stayed with the celebrants and guests. In those days he did not come often to the Institute. For this occasion he had a new dress made for us.

18. You also mention that on some feast days the S.G. said Mass at the Institute and you noticed the devotion with which he said Mass. Does this mean that the S.G. did not say Mass at the Institute daily? If he did not say Mass who said Mass? Or perhaps you did not have a daily Mass at the Institute? Who chose the priest to replace him, he or the Sisters? Do you remember on which feast days he said Mass at the Institute? Where did he say Mass, when not at the Institute? Did you ever see him say Mass in other places? If in the affirmative, did you notice the same devotion in him?

The S.G. did not say Mass daily at the Institute but the Servant of God Fr. Gorg Preca, came to say Mass daily. At times a certain Fr. Guzepp from Hamrun came to say Mass and on that day we had two Masses. I do not know who asked them to come. Nor do I know where Mons. De Piro said Mass when he did not say Mass at the Institute. I never saw him say Mass anywhere else.

19. What do you understand by the devotion when he said Mass? What did this devotion consist in? Perhaps in the gestures, in the tone of his voice, the expression on his face, the length of the Mass? Did he prepare himself? Did he do the thanksgiving? How? Where? How do you know all this?

He said Mass with great devotion. I say this because he did not hurry during the Mass and meditated on what he was doing. He was recollected but he did not take a long time. I remember him preparing himself for the Mass and following it with thanksgiving, although I cannot give details.

20. You say that, “we used to notice this devotion.” This means that you were not the only one to notice it. Perhaps you children used to comment on it? Or did you hear the sisters? Were the other children pleased when the S.G. said Mass? How do you know this?

All of us children noticed and commented on Mons. De Piro’s devotion during the Mass. We enjoyed ourselves hearing his Mass. As regards the Sisters, I have no answer.

21. What is your own impression of the S.G.’s devotion to the Eucharist in the Mass? Do you think that it was only external, or did it flow from his faith in the presence of Jesus in this Sacrament?

22. “He did not only live this devotion in his life.” What do you mean? Did it seem to you that this devotion to the Eucharist used to affect all his life? In case, how?

This devotion derived from his faith.

23. “Not only did he live this devotion during his lifetime, but he also instilled it in us children.” What exactly do you mean by this? Perhaps through his example? Or perhaps he used to talk to you about the Eucharist? Did he exhort you to be devouted to the Eucharist?

Mons. De Piro exhorted us to receive Holy Communion daily, a fact that was not accepted by many people. I remember that I took this habit with me when I left the Institute and went to live with my aunt (who was a good woman) and she would not let me receive Holy Communion daily, but I still tried to receive Holy Communion whenever possible. At the Institute we heard two Masses whenever possible.

24. Did the S.G. ever do something to help you understand better what was said and done in the Mass, considering that only Latin was used? Perhaps some kind of commentary during the Mass? Or before? Or following the Mass? Did he deputize someone to do this?

Mons. De Piro never explained or commented on the Mass to us, but I remember the Servant of God Fr. Gorg Preca did this.

25. You say that when you were 8 years old, together with another 8 children, you were ready for your First Holy Communion. How were you prepared for the First Holy Communion? Did the S.G. play a direct part in this preparation, or was someone else entrusted with it? In the later case, did the S.G. take care about the method of teaching? In those days were children examined before the First Holy Communion? If yes, do you remember who examined you? Perhaps the S.G.?

Mons. De Piro gave us very good training so that the First Holy Communion might have great effect on us. Catechism was in the care of the Sisters, but when our First Holy Communion was near Mons. De Piro himself used to talk to us on Jesus, how much he loves us and that he is present in the Eucharist. He saw to it that we knew what we were going to receive and explained the meaning of Holy Communion. Cf. 10-14.

We still had Catechism lessons after the First Holy Communion. Also Mons. De Piro used to talk to us individually after the First Holy Communion.

26. Where was your First Holy Communion held? Perhaps at the Institute or at the Parish church? Who held this service, the S.G. or someone else? If it was the S.G., was there something particular on this occasion that you still remember? Perhaps he preached a sermon or told you something personally?

We had our First Holy Communion at the Institute of Fra Diegu. I do not remember if it was Mons. De Piro who gave us Holy Communion, but I remember that after about two days he asked us what Jesus had told us on the day of the First Holy Communion. I do not know any more details.

27. In those days did the children put on a special dress for their First Holy Communion? If yes, did you children of the Institute have this special dress? If yes, who provided it? Perhaps the S.G? Was some kind of party given on the occasion of the First Holy Communion? If yes, did you have one also at the Institute? If yes, was the S.G. used to be present?

I do not know what the children wore outside the Institute. I remember that we had no special clothes, although we put on the best clothes we had.I remember we had a white veil. We had no feasts (parties).

28. You mention the fact that when your First Holy Communion was near, the S.G. had to pay a visit to the Pope. Do you remember why he went to the Pope? Perhaps because of particular work he was doing at the time? In case, do you know what it was? Do you remember who was the Pope? Do you think he visited the Pope or some of his representatives? Do you know if he visited the Pope on other occasions?

I am under the impression that the S.G. visited the Pope in connection with the Society he was founding. The pope was Pius X. When he came back, Mons. De Piro told us that he had spoken to the Pope personally; he told him that he had eight children who received the First Holy Communion. The Pope was overjoyed at the news and sent us a cross each as a present. Pope Pius X had a great devotion to the Eucharist and we knew him as the Pope of the Eucharist.

Et sic hora 12.00 suspensum est examen dictae testis ob tarditatem horae, animo illud continuandi die vigesima Martii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Juctitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ci facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipsa eam iuramento confirmavit seque in fidem subscripsit.

Carmela Mallia, testis;

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit rnihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Jusitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis;

Frater Paul Gatt OP, Promotor Iustitiae.

Supra quibus omnibus et singulis ut supra gestis ego Notarius de mandato Delegati Archiepiscopa1is hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum Notariatus sigillum apposui.

Datum est die 13 Martii 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Decima Nona

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima Martii (sive 20-3-1989) hora 9.30 a .m, coram infrascripto Delegato Archiepiscopali in praesenti Causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro, pro Tribunali sedente in domo “Pax et Bonum”, Mosta, ob provectam aetatem testis, praesentibus Iustitiae promotore legitime citato, meque Notario, comparuit Dna. Carmela Mallia, testis citata et inducta, cui delatum fuit iuramentum iuxta formulam in Secunda Sossione relatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Carmela Mallia.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis quae ita respondit ad quaesita:

31. Do you know if at that time the S.G. had other contacts in Rome? If yes, do you know with whom? About what? Perhaps about the Society he was founding? Or perhaps about family affairs? Or about his health?

I do not know how to answer this question.

32. You also refer to the devotion the S.G. had towards Our Lady. Among other things you say that the S .G. felt that he was to become a priest on the feast day of Our Lady of Pompei, i.e., on the 8 of May. Do you think that at some moment he began to hesitate about his vocation and on that day he decided to become a priest? Or do you mean that until that day he was pursuing other studies and on the 8 May he made up his mind to become a priest? If the latter, do you know what were his other studies? Do you know if he was making progress in these studies? If not, could it be the case that he decided to become a priest because he realized that he was not able to pursue another career?

The mother of the S.G. told me, that, on the 8 May, feast of Our Lady of Pompei, Our Lady told him to become a priest. With the word “jkompli” (to go on) I understand that on that day he decided to become a priest. I do not know any further details.

33. At that time did you hear something else about his vocation for the priesthood? How it came to him? In which seminary did he enter? If this was in Malta or abroad? If abroad, why? How did he get on in his studies for the priesthood? Was he seriously ill when he was presuming his studies?

Mons. De Piro was well educated; he went abroad for a short time to finish his studies for the priesthood. I do not know any more details.

34. You say that his mother had told you about his call for the priesthood and the date was 8 May. Did he ever tell you about this? Did he ever tell you about his personal devotion to Our Lady? In case, do you remember what he used to tell you?

I do not remember that the Servant of God ever spoke to us about his vocation.

35. You say that, among the children of the Institute, he introduced the custom that he first made you aspirants in your devotion to Mary and then if your conduct was good, he made you Figlie di Maria. What were these “Figlie di Maria”? Perhaps some society founded by him? If not, perhaps he was its director? Or was it found only in the institute? What were the duties of the “Figlie di Maria”? How were you prepared, when aspirants, to become “Figlie di Maria”? How long did you remain aspirants?

I do not know if here in Malta there was any society of “Figlie di Maria”. Our duties were to be more diligent and to perform our duties better. We also had some special prayers to say and we also had a prayer book. We spent some time as aspirants; this period was Ionger or shorter according to our behaviour. Also, the aspirants had their own prayers to say.

36. “If our conduct was good”. What do you mean by this? What did the S.G. expect from you as regards this? Were there any of you whom the S.G. did not make “Figlie di Maria”? If yes, what was the reason why he did not make them “figlie di Maria”? Or did he tell you that he would not choose you to make you afraid but then he would admit all of you? Was there some age limit for one to become “Figlia di Maria”?

Mons. De Piro expected from us what one normally expects from children. We became aspirants when we were seven or eight years of age. After some time, depending on our behaviour, we became “Figlie di Maria”. There were some random exceptions when girls did not become aspirants or “Figlie di Maria”. The “Figlie di Maria” were more trusted.

37. “He would promote us from one step to the next with a short ceremony.” Do you mean that there was some other step between “aspirants” and “figlie di Maria”? What did this “short ceremony” consist in? Did the S.G. originate this, or was it the rule?

For the ceremony we went to the Chapel and prayers were recited. He used to give the aspirants a green ribbon with a medal of Our Lady, and the “Figlie di Maria” were given a blue ribbon with a medal of Our Lady.

38. “On the 8 of May, he encouraged the children to write the favours…” Do you think the S.G. initiated this thing, or was it already practiced in Malta? Why do you think he encouraged you to do this? Perhaps he wished to exhort you to pray to Our Lady? What happened to the papers you wrote? Were they torn? Burnt? Did the S.G. read them? If you think that the S.G. read them, did he do this because he was inquisitive? Or perhaps because in this way he could learn about your wishes and needs and therefore he increased his help?

I think it was the S.G. who started the practice that we wrote the favours we wished and put them before Our Lady. He did this to encourage us to betake ourselves to Our Lady in our prayers. Later, the Servant of God took them and burnt them afterwards. I do not know if he read them or not.

He was used to tell us that Our Lady loves everyone and he encouraged us to write what we wanted to. Besides, Mons. De Piro taught us some prayers to be recited while we were working.

39. “After Mass he used to say the Supplica to Our Lady of Pompei.” How did he recite it? Standing? Sitting? Kneeling? Besides the Mass, was there anything else at the Institute? Perhaps some decorations? Some small celebration? Some special food? Some adoration? If yes, do you think the S.G. took a direct part in them?

The S.G. recited the Supplika after the Mass of 11.30 am; he recited it with great devotion whilst he knelt. We recited it with him. Nothing was done that was not usual.

40. So you think that the S.G’s devotion to Our Lady was restricted to her title “of Pompei”? Or did it include other titles such as Our Lady of Sorrows, the Assumption, Our Lady of the Holy Rosary? Can you prove this?

The Servant of God’s devotion was to Our Lady herself not to the “Our Lady of Pompei.”

41. Do you know if the S.G. recited the Rosary? Do you know how often did he say it? Did he exhort you to recite it? Did he at times recite it with you?

At the Institute we recited the Rosary daily, but the Servant of God was not with us.

42. When you talk about the S.G’s devotion to Our Lady you also mention the S.G’s mother. Can you briefly describe her, with special emphasis on her moral stature? What contact was there between the S.G ‘s mother and the Institute? Did she cone there? Did she live there? Did she have a share in the management of the Institute? Perhaps she helped financially? Do you think if she ever ordered something to be done in the Institute? Are you under the impression that she ever interfered with the management of the S.G.? What do you think were the relations between the S.G. and his mother? Did the S.G. appreciate the presence of his mother at the Institute? Was he used to praise or scorn his mother? Did you ever hear him grumbling against her?

The S.G’s mother was a good woman. She often came to the Institute and she loved to talk to us and teach us. She prepared us for the future. On the feast of St. Ursula, her patroness, she made a small feast for us and took us to her house in St. Paul’s Bay. At that time she was a healthy woman. She often came to the Institute.

The Sisters were responsible for the running of the Institute and I do not know that she interfered. I think she helped because she was used to tell her son, “You are going to impoverish me.” The Servant of God seemed to get on very well with his mother and he appeared to be pleased with her presence, although I never heard the Servant of God speak of her with praise or dissatisfaction.

43. When you say that “even his relatives used to order things from the Institute”, what do you mean by “his relatives”? Perhaps his brothers and sisters? Cousins? What did they order from the Institute? When you say that “ even his relatives …”, do you mean that these also appreciated your work at the Institute? Or perhaps because they had a share in this work? Perhaps they came to inspect the work? Because immediately before this you say that not only the S.G. was careful about the work at the Institute! If because they bought things from the Institute, do you know why they did this? Perhaps to help the Institute? Perhaps to encourage the work of the S.G? Perhaps because they saved money since the S.G was director? Perhaps the S.G himself encouraged them to buy things from there? How do you know this?

By “the people of the S.G.”, I mean mostly his brothers and sisters, nephews and nieces. Some of them also came to see our work. Some relatives used to come to work with us for some time. We used to put on an exhibition and they came to buy. At times they also commissioned some work. They paid the same price as the others. I think they did this to help the Institute. The S.G. exhorted everyone to buy from the Institute.

44. You say that whenever he could the S.G. talked to you. Do you remember what he talked to you about? Perhaps God? In this case, how did he present God to you, as a terrifying God or as a loving God? Perhaps he talked to you about prayers? About Our Lady? The saints? Did he talk to you about some particular saint? In case, about whom? Or did he talk about matters that would prepare you for life when you would leave the Institute? How did you receive his words? Did you understand them? Did he speak to you in a simple or difficult way? Did you like his words or were you bored? Do you feel that his words were useful to you? Do you think he prepared what he was going to talk about or did he speak off hand? Did he take long?

Mons. De Piro exhorted us to lead a good life, even better than other children who did not belong to the Institute and did not have the same spiritual means as we. He told us to obey the Sisters and exhorted us to practice the virtues. At times he talked to us about God, His greatness. He included the fear of God. Once he preached to us the Spiritual Exercises and also spoke to us about death. Mons. De Piro spoke to us regularly before Benediction. He told us to love one another and to be humble. He also prepared us for life by giving us necessary advice. We understood him. His words gave us pleasure. He spoke briefly and to the point. He spoke to us with gentleness.

45. “… especially on feast days.” Do you remember if on all feasts days he had something to tell you? If not, on which feasts? Did he ever talk to you on weekdays?

He used to talk to us on the Feast of Our Lady of Pompei and sometimes on other feasts as well. As I said before, he was used to speak to us on weekdays (and also on feast days). Cfr. No. 44.

46. Besides these general talks to all the children, were there occasions when he talked to you individually? In fact, later on, you say that he used to see you individually. Perhaps this is what you mean? Did he ever speak to you alone. Do you remember about what? Was there any particular reason why he gave these talks at the end of the day’s work? In fact after the sermon what other activities followed at the Institute?

When we were near our First Holy Communion he used to speak to us individually. Whoever wanted to see him told the Madre and the latter made an appointment for her. Once I went to talk to him. I cannot give more details.

47. “…especially before his duties increased.” What were these duties? When these duties increased did he cease to talk to you? In case, was there anyone else who talked to you? Do you mean that with these duties he was so overworked that he could not cope with all his work, and so he began to abandon some of them? Or he did his utmost to cope with all his duties in spite of all the difficulties?

Later, besides the Institute of Fra Diegu, the S.G. took over the Institute of St. Joseph, Malta. He was rector of the Seminary and in addition he also helped where there was lack of priests. He never abandoned us and when he could not cope he delegated some other priest. I also know that he gave advice to a certain Miss Curmi about her project. He also had the Institute of St. Joseph, Gozo, under his care.

He did his best to satisfy everyone.

48. When you say “…before he gave us his blessing”, what do you mean by it? What did this blessing consist in?

“His blessing”’ means his priestly blessing.

49. After Easter he took care so that you might have the Spiritual Exercises. What did these consist in? A daily sermon or something more? You seem to imply that normally he did not preach himself? Do you remember whom he chose for these sermons? Perhaps the members of the Society that he was founding? In those days did children who did not belong to Institutes have Spiritual Exercises? Or do you think that this concerned only the Institute? Before the S.G. came to the Institute, did you have Spiritual Exercises?

50. Do you still remember that on one occasion he did not find anyone to preach, so much so that he preached the Spiritual Exercises himself? What do you think made you remember this? Perhaps there was something particular in them? Do you think that on that occasion it was his fault that he did not find anyone to preach?

Mons. De Piro made our Spiritual Exercises after Easter because it was difficult for him to find preachers in Lent. They were the same as those held in parish churches during Lent. Only once, I remember, did the S.G. preach them because he could not find preachers that year. He never brought members of his Society to preach the Spiritual Exercises.

I do not know if, at that time, children had spiritual exercises in the parishes.

When the S.G. preached our Spiritual Exercises we enjoyed them. I remember that one of his sermons was about the Last Things (Novissimi).

I do not know why priests were not available. I know, however, that every now and then he invited some member of the “Senior Mission” to preach to us.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud continuandi die tertia Aprilis hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotor, ut compateant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, rninuendi vel corrigendi, si necessario reputaverit.

Ipsa eam iuramento confirmavit seque in fidem subscripsit.

Carmela Mallia, testis;

Frater Aloysius Pisani OCD, Delegatus Episcopalis;

Frater Paulus Gatt O.P., Promotor Iustitiae;

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum Notariatus sigillum apposui.

Datum est die 20 Martii 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Vigesima

Anno Domini millesimo nongentesimo octogesimo nono, die vero tertia Aprilis (sive 3-4-1989) hora 9.30 am. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sac. Carmelus (notus Petrus Paulus) Borda testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Sac. Peter P. Borda testis iuravi.

Quo inramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, cx eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

Personalia:

I am Rev. Fr. Carmelo (known as Peter Paul) Borda, diocesan priest incardinated into the diocese of San Diego, California, U.S.A., son of Carmelo Borda and Carmela née Borg, both dead, born at Imdina on January 19, 1919, now residing at 1430 East Fourth Street, National City, California, 92050, U.S.A.

The witness presented two Documents (Doc. 60A and 60B) and declares that all contained therein is true:

Statement [Doc. 60A]

I received the second volume of the life of Mgr. De Piro. I read most of it and found it interesting. The author seems to give a lot of importance to corroborate his statements by documented historical facts. I am sure the members of the Society will cherish this book for many years to come. Mgr. loved each and singular member of the Society. I was an object of his generous heart in different respects. I used to pass two hours with him nearly every Sunday when I was nine and ten years old. I helped him in removing the stamps from used envelopes and sometimes talk to him re: spiritual difficulties: once I was in a state of shock caused by the misbehaviour of grave diggers at a funeral I went to as an altar boy. It was a rainy day, we were all sad because the deceased was a young mother. When the time came to lower down the casket in the presence of the priest and myself the gravediggers started to utter shocking blasphemies for some reason or other. For three days those blasphemies resounded in my mind, putting on top of me a mantle of fear and panic, thinking that I was committing a good amount of mortal sins on account of their presence in my mind or other memory. It was a shock. Mgr. De Piro removed my state of shock with word of affirmation and telling me that even if these kind of words stay in my ear for many years, I shall not be committing any sin. Sound psychology. Few priests in those days used psychology in spiritual counsel! When I asked him to go to confession to him, he answered no – being a superior – but he said you could talk to me as long as you like. So I did. When I grew up, especially after my ordination, when Fr Glavina brought up the possibility for opening the process of beatification, I remember that I objected or rather I showed scepticism because I thought that Mgr De Piro allowed his many offices he occupied to leave him little time to form his first members of MSSP and made use of priests belonging to other religious orders, which, I thought, was not the usual way with the founders of a religious society.

I hope you don’t mind I wrote these words. I always had a very high opinion of the spiritual life of Mgr. De Piro. For me he was a man of a big heart. I remember one Sunday afternoon a poor lady asked to see him wanting to discuss a problem she had. I remember hearing Mgr. telling her: “My sister, I cannot help you but please, accept these two shillings for the travelling expenses you incurred to come to see me”.

I am glad to inform you that every day I pray to Mgr. De Piro that he may help me in my pastoral ministry, which I love so much like he loved it, dying with his boots on during a beautiful ceremony in honour of Our Lady. He knew he was sick and tired, yet that day he walked down from St. Joseph’s Institute to St. Caetano Church to conduct the feast, having been asked by the Parish Priest, Fr. Gejtano who was Mgr.’s friend. I pray to the good Lord that he may deign to grant me a similar end. That is my genuine wish if it is God’s holy will.

Statement [Doc. 60B]

It was late in the year 1926 that I came to know Mgr. De Piro. In those days my parents lived in Msida Street, a block away from St. Joseph’s. Sometimes I used to serve mass in the chapel and I think I met Mgr. on such an occasion. He asked me re: my future vocation. I asked I wished to be priest. He said: what kind of priest? I said one who says mass, preaches, hears confessions and visits the sick. He asked me where I was going to do all this. I was unable to answer. So he asked me to go with him to his office. He gave me some missionary literature published by the Maryknoll or Mill Hill Fathers. They contained a lot of pictures, which fascinated me. He asked me to read them and come back to see him the following Sunday in the morning. I was very impressed with the pictures especially of priests riding the motorbike on their visit to mission stations. The following Sunday I returned to Mgr.’s office as he directed me to do. He was very nice to me. While I was telling him all about the pictures I saw in the magazines, he asked me if I wished to be a missionary like those priests. I said yes. Then he told me about the Congregation of St Paul and he said to me that soon there would be the celebration of St. Paul’s feast in the house at Mdina. He invited me to the feast and in due time he arranged that three young men from Hamrun to meet me at the Hamrun railway station early in the morning on the feast of St. Paul in January and take me to the house for the morning mass and a dinner. It was through this contact with Mgr. De Piro that my relationship with MSSP started. Afterwards I used to visit him regularly every Sunday in the morning. He asked me to bring some of my friends who liked to be missionaries: I found it hard. I usually passed an hour in his office doing little chores for him, while he was reading and answering his correspondence. Usually my chores were to remove stamps from old envelopes in a proper way with a pair of scissors. Before I left he blessed me and gave me a box containing six nice pastries – remember being depression time, the pastries were a luxury in my family.

During this time my father befriended Mgr. De Piro. He helped Mgr. De Piro in promoting the MSSP in some way or other. My father used to visit him and was often invited to take part in the celebrations or fairs at St. Joseph’s Home. I remember my father taking me with him for the laying of the first stone of St. Agatha’s.

Mgr. De Piro paid for my summer private lessons in preparation for the Lyceum admittance test. I tried twice but I failed. Incidentally very few students passed it because a limited number was allowed to attend the Lyceum. When I failed in September 1929 Mgr. was very nice and gentle with me. He gave me a sealed letter to take to the prefect of studies of St. Aloysius College. That same day I was tested by one of the teachers and assigned to classe preparatoria, which was the beginning of my attendance at St. Aloysius College. Incidentally, when I started attending St. Aloysius, the MSSP aspirants were exempted from paying fees: the Jesuits admired the idea of Mgr. and helped him to actuate it. Later on the MSSP had to pay a percentage.

I think it was sometime during the year 1928 that the incident I narrated in the letter to my cousin, took place. Confer letter from: “once I was in a state of shock ….. spiritual counsel”.

Yes, he was a man of prudence. As I wrote in my letter he refused to hear my confessions, although he insisted that I could talk to him re: spiritual matters as long as I wished.

I wish to mention that every time I visited him, he always made me kneel down so that he might give me a special blessing and then, after I got up, I devoutly kissed his ring or hand.

It was during this time the incident re: the poor lady, who visited him on a Sunday, which I related in my letter, took place: “For …. me he was …. incurred to come to see me”.

Now I wish to give some experiences re: Mgr. De Piro I had after I was admitted as an aspirant. Incidentally Fr. Callus, who was one of the councillors, disagreed with Mgr. De Piro re: my admission on the grounds that I was too young, just twelve years old; but I was also told by Callus himself, Mgr. De Piro overruled his proposition.

I was admitted on my twelfth birthday, January 19, 1919. Mgr. De Piro, nearly every three months, used to pay us a visit and spent the night at the Oratory. It was a kind of treat for all of us. After dinner I was allowed to join Mgr. De Piro and Fr Callus for an after meals short talk. I used to narrate to Mgr. De Piro missionary anecdotes I read in Italian missionary publications I got from St. Aloysius College. Mgr. always showed he was interested to listen to me, at least that’s what I thought. He joined the community for he evening after supper prayers and then next day for the morning meditation. In those days the phone was a novelty for us young people. Whenever Mgr. called we usually got to the room where the phone was, in order to be able to receive his blessings – I think he insisted that we would be called in the room.

Every year the aspirants joined in with the students in a complete eight-day retreat at St. Calcedonio retreat house attached to the old Seminary in Floriana. Mgr. used to take part in it too: there were two groups. Every year during the summer vacations, or retreat time, the aspirants were sent to St. Joseph’s Home. We slept in the dormitory, two aspirants in each one on each side of the Brother’s bed, in charge of the dormitory; we slept on mattresses not in a bed, being beds reserved for the orphans.

I remember the case when out of fear I misinformed Mgr. De Piro re: some information he wanted from me re: behaviour of members of the community during summer vacations: Mgr. was very kind, he did not chide me and I think he gave me a small penance which consisted in saying the Our Father or some other short prayer.

From my experience of what I saw and heard as a young person about Mgr. De Piro, always had the impression that he was a very very kind man, as a matter of fact too kind.

1. You knew the Servant of God (S.G.), first when you were an altar boy, then when you had spiritual direction from him, and then as an aspirant of his Society. For how long, then, did you keep contact with him? Perhaps until his death? Or perhaps you left the Society when he was still, alive?

I knew the Servant of God up to his death. Up to that time I was still in the Congregation founded by the S.G. At that time I was an aspirant. I joined the Congregation on January the 19, 1931.

2. You got to know the S.G. in 1926 when you were about 9 years old because you lived in the neighbourhood of St. Joseph’s Institute and you served Masses in the Chapel. Are you referring to the Chapel of the same Institute? If yes, did you serve the Mass of the S.G? If yes, do you mean that at that time, the S.G. resided at the Institute? If in the affirmative, why? Perhaps because he was its Director? Do you know how long he stayed there? As regards the Mass: did anything in his Mass strike you? Perhaps the devotion?

I sometimes served the S.G. at Mass at St. Joseph’s Institute, where he resided at the time, since he was the Director, a post he held till his sudden death. I noticed nothing special during his celebration of Mass.

3. You say that he asked you about your vocation. Did this fact occur when you first knew the S.G? Do you remember the occasion when the S.G. asked you about your vocation? Did you expect him to ask you that question, or were you taken by surprise? Why do you think he asked you about the vocation? Perhaps because you were an altar boy? Perhaps because he was always looking for vocations? Do you know if he asked this question to the other children? When he asked you about the vocation, do you remember if you knew about the Society that he was founding? Do you remember what his reaction was when you told him that you wanted to become a priest? Perhaps he was pleased, he appeared uncertain? Doubtful? He made it appear difficult? Encouraged you? Appeared indifferent? He was interested?

I remember that once the S.G., after having served him at Mass, asked me about my vocation. I told him I wanted to become a priest to preach and confess. The S.G. told me that priests did other work too, and gave me some books about the Maryknoll Fathers and Mill Hill Fathers. At that time I did not know about the Congregation Mons. De Piro was founding; though later he spoke to me about it.

When I spoke to him about my vocation he was happy, interested himself and encouraged me.

I do not know whether he asked others about their vocation.

4. Do you think it was something special when he admitted you to his office, when you told him you wished to become a priest? Or did he admit everyone? Since you had access to his office, I get the impression that you remember more or less how it was. Can you describe it for us? Were there any articles of value?

When I spoke to the S.G. about my vocation, he took me to his office, where I visited him every week for about three years. His office was ordinary; but he gave me the impression that he had quite a lot of work to do. He gave also the impression that he was a very reserved person.

5. You said that when he took you to his office he gave you some literature published by “Maryknoll” or by “Mill Hill Brothers”. Perhaps these were missionary congregations of the religious. Are you under the impression that the S.G. had some particular contact with these religious? In case, how do you know this? Do you think that in some way these influenced the founding of the Society of St. Paul? How do you know this? Perhaps he himself told you about this?

I do not know whether the S.G. had any contact with these Congregations. Later I heard somebody say that Mons. De Piro wanted to help Maltese emigrants scattered around the Mediterranean. In fact, however, the first missionary was sent to Abyssinia, and the books the S.G. gave me, dealt with missions in Africa.

6. How do you interpret the fact that he told you to go again the Sunday following? That you left a good impression on him? That he perceived you had a seed of vocation in you?

At that time I thought that Mons. De Piro told me to go to his office to help him, and to give me pastries. I took the occasion to speak to him about spiritual matters, and he gave me more literature about the missions.

7. How do you interpret the fact that he did not at first mention the Society he was founding, but he mentioned it only after he elicited from you that you liked the life of a missionary priest? Perhaps that he did not want to attract you to it himself? Perhaps that he was prudent? What do you know about the foundation of the Society? How and where did it have its beginnings? How did the S.G. get the idea of founding a Society? Do you know about any particular difficulties he had to face in the initial stages of the Society? Did you ever notice him to be upset about the progress and future of the Society?

At that time I was still a boy of eight years, too young to speak to me about such things. It was prudence on Mons. De Piro’s part. Later he invited me to the Feast of St. Paul he celebrated in the House of his Congregation at Imdina, where I met other boys who were interested in the S.G’s Congregation. Perhaps the S.G. thought that it was better for boys to see for themselves than to hear from others, and so he waited for an occasion to make me see for myself.

I cannot answer the rest of the question.

8. When you say, “He was very nice to me”, what do you mean? Perhaps that he understood you? That he paid you some compliment? Perhaps because he listened to you? Perhaps because he used words of encouragement?

At that time I thought that the S.G. liked me. But now I believe that the S.G. saw that I had in me the seed of a missionary vocation.

I remember that the Servant of God was a man of few words. Still, when children spoke to him (and I know this from personal experience) he heard them quite willingly. I remember an incident that happened some time later. I went to school at St. Aloysius College, run by the Jesuits. A Jesuit Father used to give me missionary literature, and later asked me whether I would like to join the Jesuits who had many missions. I told them that I wanted to join and remain in the Congregation of the S.G. This Father congratulated Mons. De Piro for the formation he gave us. I, for my part, felt a certain loyalty towards Mons. De Piro because of his gentle character, his goodness and his paternal interest in me.

9. You mention the feast of St. Paul at the House of Mdina, for which the S.G. invited you. You are obviously referring to the House of the Society in Mdina. Do you remember which one it was? Are you able to describe it?

10. Why did they celebrate the feast of St. Paul? Perhaps because the Society was already named after him? In case, do you know how and why this name was chosen for the Society? Do you think that the S.G. had some particular devotion to this saint? What did it consist in? How did he show it?

All I remember about this House is that it was a little far off from the Cathedral and had a window looking on the city walls.

For the rest, I cannot give an answer.

11. You said that he invited you for the feast and arranged for you to go from Hamrun to Mdina with three other youths. Perhaps these three youths had the same desire as you? How do you interpret the fact that he himself made arrangements for you to go to Mdina? Why was there the need for such arrangements? Perhaps because it was difficult to get to Mdina at that time? Perhaps because you were still young and your parents did not allow you to go unaccompanied? Did you keep contact with those youths afterwards? Did you ever hear them talk about the S.G? What did they say about him? Was it usual for the S.G. to gather groups of youths together? Did he hold some activities for the vocations? If yes, in what way?

I mean that the S.G. helped me to find my way to Mdina and back safely since it was the first time.

The Servant of God did not have regular meetings for young men who showed that they had a vocation.

12. As regards the feast of St. Paul you mention the Mass and dinner. Was it some special Mass? Who said Mass? Perhaps the S.G? Or was there some special guest? Besides the youths and the members of the Society were there other people for the Mass? Do you think all the members of the Society were present? Did you talk to any of them in a particular way on that day? Did they tell you anything particular about the S.G? Do you remember something else about the feast of St. Paul? Did he ever invite you for some other feast?

I do not remember details about the Mass, but I remember the dinner. There were no special guests. There were members of the Society, the Master of Novices who was an Augustinian Father, and, of course, Mons. De Piro himself. There were also children who, like me, were interested in joining the Society. It was a family feast. I do not remember other details.

13. You say that then you went to see the S.G. regularly every Sunday. Did he tell you to go, or did you go at will? If it was he who told you to go, did he do this perhaps to try you or to be able to consider your vocation? Do you mean to say that he was at St. Joseph’s every Sunday morning? Was he peacefully alone or were there people to see him? Or did they come when you were there? If yes, what type of people came to visit him? Do you remember anyone in particular who visited him on Sunday morning? Did he ever mention to you some special friends he had, perhaps some distinguished members of the Maltese Society? In what way did he refer to them? Perhaps with some pride? Do you remember if he talked to other youths individually and with such regularity as he did to you? When you talked together what was the usual subject? The missions? Prayers?

I was under the impression that the S.G. insisted that I go every Sunday in order to help him, and also to give me pastries to help my family. Normally the S.G. was at St. Joseph’s Institute every Sunday morning. Occasionally people came to talk to him. He never mentioned any special friends.

Usually we did not talk; it was only when I had some problem that we talked; then he heard me quite willingly.

14. “He asked me to bring some of my friends who liked to be missionaries.” What do you mean by this? Perhaps that you mentioned some friends and he told you to take them with you? Or perhaps he tried to persuade you to convince others to become missionaries as you wished? Why do you think he told you this? Perhaps because he wanted to increase his Society? Perhaps to instill in you a spirit of apostolate? Or perhaps because he was interested in your friends? Or perhaps to have more youths to work in the office?

15. “I found it hard…” Do you mean by this that you found it difficult to tell your friends? Or perhaps that you found it difficult to take them with you? Did you ever tell him that you found it difficult? If yes, what did he say? How did he react when you said this?

I mean that my impression was that Mons. De Piro wanted to see whether my friends wanted to become missionaries. “I found it hard” that is, it was difficult for me to persuade them. When I told Mons. De Piro about it, he did not try to force me to persuade them.

16. “While he was reading and answering his correspondence…” Are you under the impression that he had many letters to answer? Have you any idea what type of letters he had to answer? Perhaps people who asked for help or advice? Perhaps some people belonging to the Maltese high Society? Perhaps correspondence with Rome or some other ecclesiastical area? Perhaps some other missionary societies? How do you know this? Perhaps he himself used to tell you?

I was under the impression that Mons. De Piro had a lot of correspondence. I do not know anything about the contents of this correspondence.

17. You removed the used stamps from the envelopes for him. What did he do with these? Perhaps he sold them and helped the missions with the money he obtained? Or perhaps to help his Society? Or St. Joseph’s Institute? Why do you think he gave you this type of work? Perhaps to involve you in missionary work? Were there others doing this work? Did he ever ask you to do other work? If yes, what was it?

Mons. De Piro sold these stamps, I imagine to help the missions. I think that Mons. De Piro told me to cut stamps from the envelopes because he noticed that I liked stamps. Now I see that Mons. De Piro knew how to motivate people by giving them what they liked. He saw that I liked stamps. So he gave me work-cutting stamps and allowed me to take stamps I did not have. So also with the pastries: it was the time of the Great Depression. So he gave me pastries. He did this always to lead me to something better.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud continuandi die decima Aprilis hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ci facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit seque in fidem subscripsit.

Sac Peter P. Borda, testis;

Frater Aloysius Pisani OCD., Delegatus Episcopalis;

Frater Paul Gatt 0.P., Promotor Iustitiae;

Actum die 3 Aprilis, 1989

Its est.

Sac. Carmelus Farrugia, Notarius.

Sessio Vigesima Prima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima Aprilis (sive 10-4-1989) coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sacerdos Carmelus (notus Petrus Paulus) Borda testis inductus et citatus cui delatuin fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod ille statim praestit et sese subscripsit ut infra:

Ego Sac Peter P. Borda testis iuravi

Quo iuramento praestito clausis ianuis, solisque remanentibus Delegato Archiepiscopali, justitiae Promotore et dicto teste, Ego Notatius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, cx eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

18. Before you left he blessed you and gave you a box containing six beautiful teacakes. Did he always bless you? Did he bless you saying some special words? Did he give you teacakes every time? If yes, do you know where he got them? Perhaps he bought them purposely for you? Or perhaps someone brought them to him? Do you know if other children were treated in the same way?

19. “Before I left he blessed me and gave me a box containing six nice pasti. Remember, being depression time, the pasti were a luxury in the family.” What do you mean by “depression time”? Perhaps because you were in some financial crisis? If the pasti were a ‘luxury’ for your family, perhaps he gave them to you precisely because he knew of your poverty? Were you a large family? What was your father’s work?

The S.G. used to bless me as he used to bless others. He used to give me pastries, I believe, because he liked to give a good impression. The depression I mention is the historical depression between the two World Wars. I do not know whether he treated others in the same way as he treated me.

He may have given me the pastries because he knew the financial situation of my family. My father was employed as Assistant Chemist with the Government, but his salary was low. We were six brothers and sisters at the time.

20. You say that, at the time you are referring to, your father made friends with the S.G. and helped him in the promotion of the Society. Perhaps you say that he did this because he helped him organise the fair or in some other way as well? If yes, how? Was the fair at St. Joseph’s held for the children of the Institute or for the members of the Society in Mdina? Were many fairs held? Always in St. Joseph’s Institute or in other places as well? What part did the S.G. have in their organization?

My father used to help the S.G. in the fair held at St. Joseph’s Institute in aid of the said Institute, and also on other occasions. I know that another fair was held at the Oratory of the Society, at Birkirkara.

These fairs were the fruit of the work and organization of the S.G., though he may have had encouragement from benefactors, especially from the great philanthropist Alphonse Maria Galea.

21. Do you think that the friendship between your father and the S.G. began on the initiative of your father or of that of the S.G? If on the initiative of the S.G., how? Besides you and your father, did the S.G. know some other members of your family? Did he ever perhaps come to see you at home? If yes, what had he in mind?

The S.G. came to know my father through me. When I met the S.G., I praised him very much when I spoke about him to my father, and the latter decided to have contact with him. The S.G., did not know any other members of my family.

22. You say that you were present for the laying of the foundation stone of St. Agatha, Rabat. Do you know the date? Did your father have any particular work in that ceremony? Or perhaps you? On that occasion were you in a prominent place or perhaps with the other people? Do you remember if there were many people? Do you think there were many from the South of the Island who attended? Do you remember if there were any distinguished personalities of the Government? Of the Church? Did you have the opportunity to meet the S.G. on that day? Perhaps you spoke to him? If yes, do you remember anything more about the building of St. Agatha? How long did it take to build? How did the S.G. acquire the site? Did he have any particular problems?

All I know is, that the foundation stone was laid, that my father was present, and that I saw the S.G.

23. You say that the S.G. had paid for your private lessons when preparing for the Lyceum examination. Do you think he himself offered to pay? Do you know if he did the same to others? Were there many private lessons? Do you know what fees were charged at that time? Perhaps you went for your private lessons to some friend of the S.G. or some one of his relatives?

I do not remember exactly whether it was I or my father who told the S.G., that I wanted to enter the Lyceum, at that time the best school on the Island and a one reserved for very few. I went for private lessons for about three months, twice weekly, for two consecutive years and the S.G., used to give me eight shillings a month to pay the fees. I do not know whether he helped others as well. The teacher who gave private lessons, as far as I know, was neither a relative nor a friend of the S.G, but she was the teacher who usually prepared children for the Lyceum entrance examination.

24. You say that although you failed the examination, the S.G. was still ‘very nice and gentle’ to you. What do you mean by this? Perhaps that he did not show he was angry with you, although he had paid for you? He still encouraged you? Perhaps he wanted to show you that he understood you? Do you think the fact that he paid for your private lessons and helped you to enter St. Aloysius College then made him appear that he was conditioning you in your choice of vocation? In general, do you think that the S.G. left the youths free when making their choice of state?

When I said that the S.G., was “…very nice and gentle”, I mean not only that he was not angry with me, but also that he encouraged me and helped me to enter St. Aloysius College. I remember that my father threatened me with punishments if I failed the examination, and I was very much afraid; but after having talked things over with the S.G., I was no longer afraid.

The Servant of God in no way conditioned me on choosing my vocation. Nor I believe, did he condition others. But he had a knack of recognizing and helping vocations.

(Note by the Chancellor: Because of lack of time, only essential questions are being asked).

25. After you had received the results of the Lyceum, he sent you with an enclosed letter to the prefect of studies of St. Aloysius College and on that same day you made a test so that you might be admitted there.

Do you mean that the letter was some kind of recommendation for you? Further down you say that the aspirants of the Society were exempted from paying fees and the Jesuit Fathers “Admired the idea of the S.G., and helped him to achieve it.” You are obviously referring to the S.G.’s project, i.e., the foundation of the Society. Do you know why they had this admiration? What exactly do you mean by admiration. In what way did the Jesuit Fathers help the S.G. to accomplish his project? Perhaps as regards schooling or in other things as well? In case, what were they? Can the fact, that he paid the fees for private lessons and did his best for the aspirants to go to St. Aloysius College, mean that he wanted the members of his Society to be well prepared academically? In fact did he urge you aspirants regarding your studies? How?

The above question was not asked.

26. You mention the case when you had an emotional shock and the S.G. calmed you down with his words. Were there other occasions when he showed this ability with you? Do you know if the S.G. was often asked for advice? If yes, by whom? Do you know if he was dedicated to confessions? Where? Who came to him most often? Children, youths, adults, females, males, religious? You praise the S.G. for his sane psychology. What makes you do this? The incident you mentioned? Or have you some other cases?

I remember that once I was shocked, emotionally, after a funeral. I wanted to confess. Others did not set my mind at rest. I asked the S.G. to confess me. He refused because he was my superior, but heard my problems, explained that there was no sin or guilt involved, and set my mind and emotions at rest. I noticed his psychological acumen even on other occasions in the way he treated me. I know that he used to hear confessions, but cannot give details.

Questions 27- 29 omitted.

30. You mention the case when a poor woman went to him on a Sunday afternoon to discuss a problem with him and he told her that he could not help her, but he gave her some money for transport. Does this mean that the S.G. did not have time for her or that he told her this after hearing her and seeing that this was beyond his competence? You say he gave her “a few shillings”. Do you think this sum was enough or perhaps it was more than enough for these times? Are you under the impression that the S.G. had many similar cases?

I did not hear anything from the S.G, but only from the woman concerned. I know that he heard her and he had time for her. The woman was happy and appreciated the gesture of the S.G. I do not know more details.

31. When did you join as an aspirant of the Society of the S.G.? What exactly was the “aspirandat”? What were your duties / promises? What was the age of admittance’? Why do you think he admitted the members as aspirants rather than waiting until they grew a little older and then admit them as novices straightaway? Perhaps this “aspirandat” was something common even in the other religious orders? How long did you remain as aspirants? Were there many aspirants? Did they all remain? If not, perhaps because the S.G. himself sent them back? If yes, for what reasons? If this was not the case, perhaps there were some who left the Society of their own accord? In case how did the S.G., deal with these? In general what was the S.G’s attitude to those who left the Society? Did you take some dowry with you when you started your “aspirandat”? Can you roughly describe the programme of the “aspirandat^”? Did you keep contact with your family? With other religious? Were all the aspirants young people who had previously had long or short contact over a long period with the S.G.?

I had heard that when I came to enter as an aspirant, the Councilors of the S.G., in his company objected to my entering the company as an aspirant on account of my age. Even though the S.G., would have liked me to enter, he accepted the decision of the Councilors, and I waited till I was twelve years old.

We had a fixed timetable, including prayers, school and studies, and recreation. As aspirants we prepared ourselves to enter as novices. We had rules as regards our relationship with outsiders. I do not know that other orders had aspirants.

We used to be sizeable groups, but many left. I do not know how the S.G., treated those, whether aspirants or members, who left the Company. Nor whether the S.G., ever sent away any member. Everyone used to take with him as dowry whatever he could.

As aspirants we had a rigid rule. We were responsible for the upkeep of our own rooms and also of all the chores of the house, everything except cooking. We were not allowed to go home or have contact with outsiders. These rules were made by the S.G., and were the same as those of other orders at the time.

The S.G., came, more or less, only once every three months. He used to hear me when I talked to him on general subjects; and I felt at home with him. But he did not deliver any spiritual talk to us individually or together. The fact that he rarely visited us did not create any problems, since it was Fr. Michael Callus who took care of us. The latter was always happy whenever he was in contact with the S.G. I cannot give more details.

I said “I was allowed …”, meaning that all were allowed, but only I had the courage to go with the S.G., since I knew him before entering the Company.

32. “As a matter of fact, too kind”. What do you mean by these words? That he was easily manipulated by others? That he was unable to assess certain situations? Or perhaps that he showed his kindness in an exaggerated way? In case, how?

To explain what I mean by “as a matter of fact, too kind”, I repeat what Mgr. Carmelo Bonnici said after the death of the S.G: “When one is a lamb, the wolves will pounce on him”, meaning that Mgr. De Piro was the lamb.

33. You say that you always had a high opinion of the S.G.’s spiritual life. At the same time you do not give enough details about this “spiritual life” in your evidence. Can you give more details? Perhaps he spoke a lot about spiritual matters? Perhaps he showed great trust in God? Perhaps the way he accepted some trials? Perhaps some particular devotion to the Eucharist?

The Servant of God impressed me not because he did anything extraordinary, but by the way he treated others and me: always good, always condescending, always ready to help. This gave me a high idea of his spiritual way of life.

34. Which virtue/virtues shone in the S.G? How do you prove what you are saying?

The virtue that excelled in Mgr. De Piro, in my opinion, was his humility. Although he was of noble birth, and held high positions, both ecclesiastically and civilly, and in spite of the fact that there existed at the time a class distinction , both among the people and among the clergy, the S.G., treated all the same, talked to all, helped all, and was never supercilious or in any way proud.

35. You say that Fr. Glavina had already wished to start the process of beatification of the S.G. Do you know on which occasion? Do you think it was on the initiative of Fr. Glavina only, or perhaps of others as well? In the meantime, who was Fr. Glavina? What resulted from the wish of Fr. Glavina? How did those near Fr. Glavina receive this thought of beatification? Did they appear in favour, against, enthusiastic, skeptical? In fact, after the death of the S.G., was this fact often mentioned by the members of the Society? In case, in what way? In what context?

Fr. Daniel Glavina S.J. was for some time Superior of the Society, appointed by the Archbishop. This was some time after Mgr. De Piro’s death, during and immediately after the Second World War. I think that the Archbishop nominated him because Mgr. De Piro was inspired, in the formulation of the rule of the Society, by the rule of the Jesuits. Once Fr. Glavina told me that Mgr. De Piro would, some day, be canonized. I told him “no”, because of the reasons given in my declaration. Fr. Glavina did not share my opinion.

I cannot give more details because at that time I left for Australia and did not follow the developments in Malta in this regard.

36. You stated that when Fr. Glavina mentioned the possibility of the making of this process, you “objected” to, or better still, “you appeared skeptical” about it. Was the reason given only for the fact that you noticed that the S.G., did not devote more time for your formation? In that case, why do you interpret it as lack of holiness in the S.G? Perhaps because you see lack of dedication? Or perhaps lack of prudence regarding the fact that he accepted several other activities and that he made use of priests not belonging to the Society for forming his members? In fact the real reason why he “made use of” other priests not belonging to the Society for your formation was that he could not dedicate himself, or perhaps because he felt that he was not competent enough for this work? In case, how do you prove this?

First of all I wish to note that what I said in my declaration is my opinion and impression; but I feel that what I said must be verified and clarified. What I mean is that the S.G., had to give his first love to the Company, as founders of religious orders do. In fact he shared his love, energy and dedication to the Company with his service of others and to the various and many different offices that the Archbishop of Malta gave him. I think that he ought to have refused these offices, etc., to give his whole time and energy to the founding of the Company. I believe that he did this because of his great good heartedness, his humility and because of his great respect and obedience to the Archbishop, attitudes which made him accept all the Archbishop told him even if, because of this, the Company suffered lack of sound formation.

37 In your opinion, today, what do you say about the holiness of the S.G? Do you think he merits the honour of the altar? Why?

Although I feel that what I said above in No. 36 is quite a stumbling block, I still feel that Mgr. De Piro was quite a holy man, and in fact I do not hesitate to pray privately to him to intercede for me before God.

38. Do you want to add, to subtract from or change what you have said?

Et sic hora l2.00 pm absolute predicti testis examine de mandato Delegati Archiepiscopali ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Sac Peter P. Borda, testis;

Demisso autem teste, Delegato Archiepiscopali mihi mandavit expediri citationem contra testem inductam Carmelam Mallia ut examini se subiiciat et contra Iustitiae Promotorem ut assistat die decima quinta Maii, in domo “Pax et Bonum”, Mosta, hora 9.30 a.m. Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Iustitiae Promotore, ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis;

Frater Paul Gatt O.P., Promotor Iustitiae;

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in farma, et in fidem me subscripsi et meum Notariatus sigillum apposui.

Actum die 10 Aprilis 1989

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Vigesima Secunda

Anno Domini millesimo nongentesimo octogesimo nono, die vero decimaquinta Maii (sive 15-5-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in presenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro ttibunali sedente in domo “Pax et Bonum”, Mosta, ob provectam aetatem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Domina Carmela Mallia, testis citata et inducta, cum delatum fuit iuramentum iuxta formulam in Secunda Sessione citatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Carmela Mallia testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegato Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testes, quae ita respondit ad quaesita:

51. How did the S.G., deal with those who were not interested in learning? Did he apply some kind of discipline? Some punishments? Did he use some kind of encouragement for the children to study, e.g. some prize day?

The S.G., took care of us not only in spiritual matters but also in our education. We had five classes at the Institute from year 1 to year 5 (Junior school). Our teachers were the Sisters of the Institute. The slow ones repeated the class. Examinations were held. Everyone attended the lessons. The subjects taught were Arithmetic, English and Italian. I do not remember that we had prize days. After the fifth year of school we learnt lace making, embroidery and sewing. Our teachers were visitors who were paid.

I do not know if, before I joined, there were classes or not. I also remember that in my time some children, who did not belong to the Institute joined us for the lessons.

52. “He used to see us each one individually to check on our progress.” Do you mean that he took personal interest in you? Did he always follow this procedure of seeing you individually or only until his duties increased? In case, was there someone else to see how you were getting on?

Mons. De Piro sometimes saw us individually, but when his work increased he came to make some visit. However, we were under the care of the Madre as regards schooling. Mons. De Piro then spoke to the Madre.

53. Did you have any contacts with children of other schools out of the Institute? In case, what were they? Who started these contacts?

We did not have contact with children of other schools or institutes.

54. “There was a qualified seamstress to teach the girls sewing.” Do you remember who she was? Was she a Sister or a laywoman? Who brought her to teach you? The S.G., or was she there already? If it was the S.G., who brought her, do you know why he chose her? Perhaps she was his relative? Perhaps she was not paid for this? Perhaps she was very good and he wanted you to get the best? Were all your teachers women? How did the S.G. treat the teachers? K₁ndly? Politely? With prudence? Intimately? With familiarity?

Iam provisum cf. 51—52. Everyone learnt a trade according to the person’s potentiality and ability and her age. In this way they prepared us for life.

When we had some work ready, an exhibition was put up and the articles sold. The proceeds went for the Institute. We were about 104 children at the Institute.

Mons. De Piro took great care of and gave importance to both the school and the trades. I remember that when Mons. De Piro was unable to come he sent another priest, Fr. Salv. Manduca who marked the progress in our studies and he also confessed us.

The seamstress who taught us was a spinster named Graziella (I have forgotten her surname). She looked after her mother. I do not know why he brought her, but I know that she was a good seamstress.

The teachers were all Sisters or women.

Mons. De Piro had good manners and treated the Sisters and teachers with gentleness and prudence.

55. “… from the Franciscan Sisters who looked after the Institute.” What do you mean by “… looked after? Perhaps they did the cooking, the cleaning, the laundry? Perhaps they were in charge of the division of work?

When I say that the Sisters took care of the Institute I mean that they cooked. They also supervised the cleaning, washing and other work in the home. Such work was done by the older girls of the Institute.

56. Do you remember when the Franciscan Sisters came to the Institute? Before or after the S.G? Or together with him? From what you say you give the impression that these were pleased with the S.G., and so you say that they regarded him as their director. What do you mean by this? Perhaps because they went to him in all their needs? Or perhaps they regarded him as their spiritual director and therefore sought him for confession and spiritual direction? In the latter case do you know if the S.G., was sought as a spiritual director? In case, by whom? Do you know if the S.G., gave the Sisters a share in the direction? In general, how can you describe the treatment of the Franciscan Sisters by the S.G? Gentle? Familiar? Intimate? Stern? Did you ever hear any of the Sisters complaining against him? In case, do you remember about what?

The Sisters preceded Mons. De Piro at the Institute. The Sisters were very much pleased with the Servant of God. They took the direction of the Institute from Mons. De Piro, but I do not know if he was their Father confessor or spiritual director. The management of the Institute was in the hands of the Madre. I never heard that some Sister complained about the Servant of God. Mons. De Piro and the sisters cooperated in the running of the Institute and in the discipline of us children. I remember that once we misbehaved (I forgot what happened) and the Monsignor was very angry with us. He gathered us who belonged to the classes of lace making, embroidering and sewing, in a large room. He was very angry and refused to give us his blessing and he was angry with us for three days. He then forgave us, blessed us heartily as usual and warned us that he did not want such behaviour from us.

57. Did any representative of the Church visit the Institute, and the S.G. perhaps brought him to see the work, e.g. the Bishop, or the Parish Priest?

The Servant of God regularly inspected our work. Usually everyone worked according to her ability, but there was sometimes work done hurriedly.

I do not know why he made these inspections. We were pleased that he came to see our work because he was such a good man!

At times he brought his mother with him. Sometimes he invited other persons; I do not know why; perhaps to help the Institute. Besides there was the exhibition which I mentioned previously. Sometimes other relatives of his came as well. Sometimes these people commissioned things from the Institute. I remember once we also had a visit from the Bishop Peter Paul Pace. I remember all this until I left the Institute in 1918.

58. You mention particularly Lord Strickland as one who used to visit the Institute, and add that the S.G., was a great friend of his, and that Lord Strickland was a benefactor of the Institute. Can you give more details regarding the friendship between the S.G., and Lord Strickland? Did you ever get to know in what way Lord Strickland helped the Institute?

Lord Strickland helped the Institute, and his children came to spend long periods with us. The Monsignor regarded him as a benefactor and asked us to pray for him. He always informed us when he sent us necessary things and asked us to pray for him. Besides Lord Strickland there were other benefactors whom Mons. De Piro mentioned to us and for whom he asked us to pray, but I do not remember their names.

59. What was your reaction at this decision that you were not to go on stage anymore? How did he react?

It was the Sisters who prepared us to take part on the stage. Mons. De Piro came to see us and enjoyed himself. At times we took part in other performances. These performances were held on certain occasions, e.g. at St. John’s (after Christmas) because the Madre’s name was Giovanna, and when a governor who was our benefactor left the Island, etc. I cannot give more details. We also had gymnastics.

60. Do you remember if the S.G., used to swim with you? Always, often, never? How did you interpret such a fact?

We had other recreations, e.g. in our free time we sewed dresses for dolls. Every Sunday we were taken for a walk. In summer we went to the beach, always with the Sisters only. Mons. De Piro paid all the expenses for a whole fortnight: he paid the tram fares, hired rooms so that we might have complete privacy; we left at 9.00 a.m. and returned at 11.00 a.m.

Mons. De Piro never accompanied us.

61. Describe Dun Santin’s house? Was it large? Commodious? Which did you prefer, Dun Santin’s house or Santu Rokku? Did you stay for some days at Dun Santin’s house, or did you go for one day? Why do you think that the S.G., did not always take you to Dun Santin’s house? Perhaps because the latter did not like this? Perhaps because this house was far away from the Institute? Do you know if the S.G., had to pay to take you to his brother’s? When you say that you went with his mother, do you mean that she herself used to take you there? Or on her own initiative? Or perhaps you would find her there?

On St Ursula’s day, 21 October, we went to St. Paul’s Bay to visit Dun Santin. We also had a swim, weather permitting. Dun Santin was older than Monsignor Giuseppe. He had a florid complexion. He sent us food to the Institute.

He had a large house, which touched the beach. He and the Monsignor got on very well together.

The S.G’s mother came as well and gave us round cheesecakes and she was personally interested in each one of us.

I am unable to give more details.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 22 Maii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam Iustitiae Promotore quam idem testis.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facilitate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit seque in fidem subscripsit.

Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Carmela Mallia, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem et sese subscripsit cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Pater Paul Gatt 0.P., Promotor Iustitiae

Supra quibus omnibus et singuli ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi et meum Notariatus sigillum apposui.

Datum est die 15 Maii, 1989

Its est.

Sac. Carmelus Farrugia, Notarius

Sessio Vigesima Tertia

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima secunda Maii (sive 22-5-1989) hora 9.20 a.m., coram infrascripto Delegato Archiepiscopali in presenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in domo “Pax et Bonum’, Mosta, propter provectam aetatis testis, Praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Dna. Carmela Mallia, testis inducta et citata, cui delatum fuit iuramentum, quod illa statim praestit et sese subscripsit ut infra:

Ego Carmela Mallia testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscapali, Iustitiae Promotore et dicta teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum at illaesum, ex eius mandato aperui et statim deventum est ad examen dtctae testis, quae ita respondit ad quaesita:

62. Why do you think that the S.G. gave so much importance to recreation? Perhaps so that you would be kept on the go? Or perhaps because he believed this was beneficial to both body and soul? Or perhaps because he wanted to see you happy? Did he have his recreation? How?

As far as I remember, the S.G. did not have time for recreation, because all his commitments did not leave him free time for recreation. I am unable to answer the rest.

63. He was “clean”. Do you mean that he was careful not to get dirty? Or perhaps he often washed himself? Perhaps he used some kind of perfume? Perhaps he kept his clothes clean? Or he shaved himself regularly? Did he talk to you about cleanliness? Did you have all the necessities to keep yourselves clean? Water? Soap? Perhaps by “clean” you include spiritual cleanliness, meaning that he gave the impression that he was straight and honest?

When I say “kien pulit’ (he was smart-looking) I mean that he wore appropriate clothes; his clothes always looked as new, but the material was the same as that of other priests. Although he was a Monsignor I never saw him wearing some particular distinctive mark.

He was naturally stout and tall, but I cannot say anything about his meals because he did not have his meals at the Institute with us. I would like to add, however, that he insisted that we should have enough and varied food.

Mons. De Piro did not use perfume or other similar things, but his person and clothes were always clean. He also wanted us to be clean and when necessary he called the attention of the sisters. The visitors always admired our cleanliness.

The S.G. gave the impression that external cleanliness indicated the seriousness and cleanliness of the soul.

64. In this description of the S.G. you do not say anything about his health. How did he appear among you? Healthy or sickly? Do you remember if at times he had to stay in bed because of some illness?

Once we heard he did not eat anything except the Eucharist and the bread of St. Nicholas. This happened when he was our Director and was about forty years old. I also heard that, before he became a priest, he spent about a year in Switzerland for health reasons and he said that he was cured because of his assiduous prayers.

65. “He was awe-inspiring when you saw him”. At the same time you were not afraid of him. Does this mean that you could still approach him in your needs? Perhaps you mean that you had to measure your words so that he would not get offended? Did the S.G. make jokes with you or did he speak on serious matters only?

When I was in need I always talked to the S.G., freely and he always welcomed me even after I had left the Institute. In spite of all this, however, I always felt a great respect for him. When we were at the Institute he was always friendly and kind with us. After I had left and I needed to see him about my personal problems he was still the same.

66. “At the same time he was very kind and loved us children very much.” When you say “kind” do you mean that he was kind with everyone or only with you children of the Institute? Did you ever see him getting angry with someone on something? Perhaps with someone who came to see him? Perhaps with one of the Sisters? Perhaps with some of the children? If in the affirmative, did he remain angry for a long time? Or did he soon forget? Did you have the impression that he soon tried to make peace again?

The Monsignor was kind to everyone and the Hamrun people had great praise for his manners and service. I never saw him getting angry with anyone except on one occasion, which I mentioned before.

67. Did you have the impression that he might have loved some of the children more than others? Did he correct? In case, how? Did you ever hear some of your mates complaining because he made preferences? In case, with whom? Do you remember about what? Do you think your mate was right?

I never noticed that the S.G., favored anyone, nor did I ever hear any of my mates complaining about this. I do not remember that he made any personal corrections although there were occasions when, seeing the need, he corrected us together. On these occasions he was calm with the exception of the case I mentioned before.

68. “The S.G. was ready to give the Sisters all they asked him.” What do you mean by this? How do you know this? If he gave them everything without hesitation, do you think that he did this so that they might have no difficulty whatsoever in the running of the Institute? Perhaps because he was not able to say no? Perhaps because he quickly understood the need of what they asked? Perhaps so that they might not pester him?

The Sisters themselves said this and I understand that he provided the needs of the Institute without any delay. The S.G. had great trust in the Sisters. Besides, he was very kind and was always ready to provide us with what we needed.

69. The S.G. was not used to say from where he obtained the things for the Institute, but at times it was very clear that he himself provided them. Do you remember some particular thing that he himself provided? How do you know this? Why did he not tell you? Perhaps because the donors wanted to remain anonymous? Perhaps to appear that he himself was the donor? Did you at times ask him where he got the needs? In case, what was his answer? Do you think that when he himself provided something, he wanted others to know this?

I think that Mons. De Piro did not say where he obtained the supplies from, because he himself provided them, but he preferred to keep anonymous. I came to this conclusion because when benefactors made contributions he took their name and asked us to pray for them.

70. You mention that once the Institute had a debt of £90. Do you think this was a large sum at that time? Do you remember for how long did that debt accumulate? Do you know why there was such a big debt? Could this have resulted from the S.G.’s bad administration? Or perhaps the S.G. incurred expenses, which could be avoided? Do you know if, besides this debt, there were other debts? In case, do you know what they were? If there were debts, how did the S.G. react to them? Dubious? Uncertain? Hopeful? Were there other occasions when the Mother asked you to pray for some money or other objects to come? If yes do you remember when? Do you think that the S.G. himself ordered the prayers?

I remember that once the Madre told us that the Institute had a debt of £90 for bread. At that time this was a big sum. I remember that the Madre informed Mons. De Piro about this, and a little later the Institute received the money to pay the debt. The Madre believed that Mons. De Piro himself gave this money. At that time Mons. De Piro did not appear different in his treatment of us. I am unable to answer the rest.

71. Do you think that besides helping the poor materially he also tried to help them spiritually by trying to elevate their thoughts to God? How do you know this?

Mons. De Piro gave material aid to those who asked him, and also confessed and helped spiritually those who came to him.

72. You also mention the time of the war. Obviously you are referring to World War 1. You say that he saw to it that you lacked nothing. This means that you say that he did something particular during the war to make sure that you had all your needs like, e.g., going to beg alms? If he went to beg, do you think this was easy for him? Besides tea, bread and sugar, was there some other common food at the Institute? During the war did he talk to you about the War? Perhaps he exhorted you to pray for its cessation?

In the War we did not lack anything; we had provisions e.g. tea and sugar which were very scarce outside of the Institute. I know that the Madre used to beg alms for us, but I do not know if the Monsignor did likewise. At times we had also meat for our meals. The Monsignor mentioned the War only to ask us to pray.

73. Did you ever meet with the children of other Institutes, perhaps of those under his direction? If yes, on which occasions? If he directed other Institutes, do you know if the children belonging to these Institutes were looked after as well as you? Or better than you? Or worse?

We never had contact with children of other Institutes. I do not know any details about other Institutes that the S.G., might have had at that time.

74. You also state that he told the Madre to save some money for you. Did this amount too much? What was the sum of money you received on leaving? Were they enough to start in life? Did he give the same sum to everyone? What was the situation in other Institutes regarding such money before a young woman left the Institute? How do you know all this?

Mons. De Piro saved a monthly sum of money for those who would soon leave. This was the same for everyone. Besides he also gave help to those who were in greater need. Once he also employed a girl with his family until she decided about her vocation.

He considered all the applications he received from those who wanted to be admitted to the Institute. I do not know that he ever refused anyone.

The amount of money saved for the girls who were going to leave varied according to the time that that girl spent at the Institute. This was the idea of Mons. De Piro and I do not think it was adopted in other Institutes. Besides he also gave us enough material for our clothes when we went back home.

The money and material were not enough to start life but they helped.

75. You also mention the fact that he also helped those who wanted to become nuns. In what way did he help these? Perhaps by helping them in taking a decision? Perhaps he prepared them for some particular congregation? Perhaps he helped them with their dowry? Did he exhort the children to pray for the vocations?

The girls went to their relatives or families if they had any. Mons. De Piro wanted to know where the girls went to live and if he was not satisfied he would not let her go, even if it was her family or relatives. Mons. De Piro did not speak to me personally before I left, but I know others whom he spoke to.

As regards the choice of our state of life, he allowed us complete freedom. But when we made a final decision, he gave us his help. I cannot give details about the cases I mentioned, but I know that theirs was a happy marriage. As regards those who decided to become Sisters, I do not know if and how much Mons. De Piro helped them to arrive at their decision. I am certain that he left everyone free, also regarding the congregation they wanted to join.

There were no prayers for the vocations.

76. Apparently all were of the same sex at the Institute! Are you under the impression that this fact made it difficult for the S.G. to deal with you? Do you think he was careful to safeguard his chastity? Can you explain?

The manners of the S.G., were always most correct. There was never a single complaint against him about this. I wish to remind you that he inspired a feeling of great respect even just looking at him.

77. In the evidence you have already given, you do not say anything about the Society that he was founding. Do you know anything about it? How, where and when did it begin? What was his aim in founding this Society? At the time when you were still at the Institute, did the S.G., refer to it? Did he show any preoccupation about it? Did members of the Society visit the Institute? In case, how often? Why?

I know that the S.G. was very happy when he had six members and once he even slept at the House for six months. I learnt this probably from Mons. De Piro himself who talked to us about this; and he was very happy that there were many more who wanted to join. I do not know exactly why he named his Society “of St. Paul”. He asked us to pray for the Society.

He also told us that he visited the Pope because of his Society.

We never visited the members of his Society nor did they visit our Institute.

Et sic hora 12.00 pm., suspensum est examen dictae testis, attenta tarditate horae; animo illud resumendi die 29 Maii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotore.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa enim confirmavit seque in fidem subscripsit.

Iuro me veritatem totam in mea depositione dixisse et confirmo omnia quae superius deposui.

Carmela Mallia, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem et sese subscripsit cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Pater Paul Gatt 0.P., Promotor Iustitiae

Datum est die 22 Maii 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Vigesima Quarta

Anna Domini ntillesimo nongentesimo octogesimo nono, die vero vigesima nona Maii (sive 29-5-1989) hora 9.25 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in domo “Pax et Bonum”, Mosta, ob provectam aetatem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Domina Carmela Mallia testis citata et inducta, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Carmela Mallia testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibue Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim diventum est ad examen dictae testis quae ita respondit ad quaesita:

78. Back to the help which the S.G., gave to the girls. You say that he helped not only those of the Institute but also others who went to confess to him. How do you know that he helped them? In what way did he help them? With money? With advice? Perhaps he helped them solve some family problems? Did he help several of these? Have you some inkling how he obtained the means by which to help these people materially? Do you regard the S.G. as one who had trust in Divine Providence?

I know that the S.G. gave alms because I heard people say this. He was well known for his charity. It sometimes happened that he had no money left for the tram-fare. I do not know if he gave counsels. I think that the money he gave was partly his and partly from his mother because I heard people say that his mother used to tell him, “You are going to impoverish me.” I think that he had trust in the Providence of God.

79. Do you think that the S.G. used enough prudence in the way he distributed money? Or did he give money recklessly?

I can say this: after I had left the Institute and got married, once I went to the S.G., to confess. Afterwards he asked me where my husband worked and I said that he was a Government employee. He said to me: “Good, Good. Next Sunday I shall say Mass for your intention.” (This reminds me of what he used to tell us when we were still at the Institute: “I always pray for you, also when you leave the Institute.”). What he said when I told him where my husband was employed makes me think that he did not give alms haphazardly, but where it was needed.

80. You also say that he took care of sick children. What do you mean by “… the great attention” he gave them? Perhaps because he soon called a doctor? Do you know if the doctor was related to him? Perhaps because he himself looked after the sick? Perhaps because he used to spend some time talking to them? Or because he ordered extra food for them?

I begin by saying that in the twelve years (plus) I stayed at the Institute only two children died although at that time many children died. I remember that at the Institute there was a sick bay and there we were well treated. I know that when it was needed a doctor visited us. I remember also that those who needed more care received it, e.g. those who could not bear the cold were allowed to retire early. I am unable to give more details.

81. “He even visited the children when they were taken to hospital.” Were such occasions frequent? Did he often go to visit them in hospital? How do you know this? You yourself were once hospitalized and he “… told you how he used to come to visit you”. Do you remember anything about this? Did he often visit you? Did he bring something for you? Did he speak to you? Why do you think he felt he had to tell you about these visits?

I remember that I was in hospital with high fever for two months; Mons. De Piro came to see me twice (as far as I remember). He came in the morning. I do not remember any more details. After I got married, the doctor told my husband that I would soon die. I said this to the S.G., and it was on this occasion that he told me about my illness when I was a child and that he came to visit me in hospital. He did this to encourage me and said, “It was in those days that you were going to die, not now.”

82. You say that after leaving the Institute, you went to see him. You give the impression that you went to see him several times. How did he receive you? Did he show you that he was pleased with your visit? That he was annoyed? Did he himself tell you to go and see him, or did you go of your own accord? In the latter case, what made you go? What did you talk about during your visit? Did these visits last a long time? Did you make an appointment or were they chance visits? Do you know if other girls who left the Institute kept contact with him, as it appears you did? Did he ever tell you anything about this? Did he ever complain with you about others who did not go to visit him? Do you think that the S.G. expected some appreciation for what he did at the Institute? How do you know this? On your part, when you were still at the Institute, did you show some kind of appreciation, e.g. some feast for him or some present?

I still went to visit the S.G., until I had two children only. I went without making an appointment. He was pleased to see my children and me. At times I went to ask advice (as in the cases I have already mentioned) and sometimes simply to visit him and the Sisters as a sign of respect.

The duration of my visit depended on the need. Sometimes I heard from others that some people went to speak to him, but I never heard anything from him. Never did he expect thanks or some form of appreciation from us when we were at the Institute or after we left. The Sisters, however, organized a small feast on the feast of St. Joseph.

83. You regard the fact that the S.G. invited the ‘old girls’ as a sign of respect he had for you. Could he have had other intentions? Perhaps to see how you were faring? Perhaps to try to persuade you to help the Institute?

It was the S.G., who wanted this feast. I could not attend because I was expecting a child, the fifth one. That is why I cannot give details. All I know, from what I heard, is that there was a dinner. He invited all the ‘old girls’, perhaps to keep contact with us.

84. After mentioning the feast of the 25th year as Director, you mention those of the “Nazzarenu”. Who were these? Perhaps some other religious family? Perhaps they had in their care some other Institute of children? What contact did they have, if any, with the Institute of Fra Diegu? With the S.G.? What part do you think he played so that these could be made a Congregation of nuns? Perhaps with his advice? Perhaps in the draft of their Rule? Perhaps with the Ecclesiastical Authorities? Do you think he also helped these sisters financially? What other help do you think he gave them? How do you know all this?

There was a lady from Zejtun who took care of the babies. Mons. De Piro gave her assistance. I am unable to give other details.

85. You say that sometimes he was called to assist some parents of the Institute’s children who were dying. Do you mean that the S.G., often went to assist the sick or that he went only on these occasions? Why do you think that these called him? Perhaps because he was the person they knew most? Perhaps to show him by this that now the family was meeting further difficulties and therefore, indirectly, to ask for more help from him? Perhaps because he was well known for his way of comforting the sick person and his relatives?

The S.G. helped everyone financially. Besides, some parents of the children of the Institute came to him for advice. There was a case when he helped a person spiritually. This was the case: There was a responsible man whose wife was not that responsible. They had a daughter at the Institute. This woman was going to die. Her husband sent for the S.G., to assist her. I know that sometimes he assisted others.

86. “Such was his help that his own mother used to say that he was going to impoverish her.” How do you know this? Perhaps you yourself heard her speak these words? Why do you think she said these words? Perhaps because he took a lot from her money? Are you under the impression that his mother was pleased with this situation or would she get angry with him? How do you know this? Do you know if his brothers and sisters approved of this situation? How do you know this? Did you ever hear him say something about this (if his mother and brothers and sisters were pleased or not)? Did you ever hear any of his brothers and sisters talk about this?

Perhaps at times I heard also the S.G’s mother say these words, but I do not know that she ever got angry, instead she gave her approval. About his brothers and sisters I have this to say: they came willingly to the Institute and bought articles from the Institute and commissioned others.

I never heard the S.G., mention this.

89. “See, my beggar is coming.” This is what his mother was used to say. Did you ever hear her say this? If not, how did you get to know this? What do you mean when you say that the S.G. laughed at these words? Perhaps he did not heed her? Perhaps he did not take her seriously? Perhaps he lacked in respect towards his mother? Or perhaps because he knew that his mother was always ready to give him what he asked? What do you think his mother meant by “beggar”? That he begged from her? Or perhaps she knew that he begged from others as well?

I heard these words from others.

90. “He was always charitable especially with those who were in need.” Do you mean by this that the S.G. did not deprive anyone of his love? Perhaps you mean that he tried to be charitable even when he lacked the means? In case, how do you think he acted in such circumstances?

The S.G., did not deprive anyone of his love. I never heard that someone needed help, begged him and the S.G., did not help him.

91. How, do you think, he judged who really needed help? Do you think there were people who abused the goodness of the S.G.? How do you know this? Do you think that the S.G. perceived this? In case do you know how he reacted?

I think that the S.G., was able to discern who was really in need. I never heard that anyone tried to abuse the generosity of the S.G.

92. You regard the S.G., as a priest “… much dedicated to the Church”. You make special reference to his hearing of Confessions at St. Gajetan’s and his sermons. Do you know if he preached and heard confessions in other places? Where? Do you know by whom he was most sought for confessions: men, women, youths, children? Are you under the impression that he heard confessions for long periods? Do you know if he was asked to take part in some feasts (excepting the feast of Our Lady of Sorrows which you mention towards the end)? In case, do you know which these were? How did he react to such work? Perhaps he thought it was too much considering his work connected with the Institute and the Society? Or perhaps he was glad to accept? How do you know this?

I know about the pastoral work of Mons. De Piro in Hamrun, but I do not know about his pastoral work in other places. I do not know for how long he heard confessions. As regards his part in feasts, I cannot answer. I never heard him complaining about pastoral work; he was known to accept any requests provided he was not busy elsewhere.

93. You said that the parish priest of Hamrun praised the S.G’s ability to preach. Did the S.G. know about this praise? How did he react? Did you ever hear some of his sermons outside the Institute? What was his favourite subject? Do you know if he preached in other places besides Hamrun? Where?

At times the parish priest of Hamrun praised the S.G., in his presence. The S.G., just smiled and that was all. I never heard him preach outside the Institute and I do not know if he preached in other places besides Hamrun. I know, however, that he was in the “Great Mission”.

94. Did you ever hear anyone ridiculing or speaking contemptuously of the S.G. for something he was doing? In case, whom? About what? How did the S.G., react if he learnt about this contempt?

I never met any similar occasion.

95. Were there any particular prayers said at the Institute for Lord Strickland or did the S.G. simply exhort you to pray for him privately?

The first time I knew about the friendship between Lord Strickland and the S.G., was because both the former and his children helped the Institute of Fra Diegu. He told us to pray for him and that he was a good man. This was when I was still at the Institute, time before the trouble with the Church.

The other difficulties between Lord Strickland and the Church occurred some time after when I had left the Institute, and heard about such things from other people.

96. At the end of your evidence, you say that when the S.G. went abroad he left Fr. Salv. Manduca to take his place. Who was this priest? Perhaps a member of the Society he was founding? Perhaps a relative of his? Perhaps some one he was preparing to be his successor? Did the S.G., often go abroad? For a long period? For what reasons? Perhaps for reasons of health? Family? The Society he was founding? Holidays? Which places did he visit? Was he used to talk to you about his trips abroad, besides the occasion when he visited the Pope? Did you feel his absence from the Institute when he was abroad? How?

Fr. Salv. Manduca was a canon at Valletta, but he was not a member of the Society founded by the S.G. He came to take charge of the Institute and hear confessions there when the S.G., was away. The latter went abroad about twice a year to meet the Pope according to what he said. He went there to work for the foundation of his Society. He never spoke about his visits abroad: where he went, etc.

We missed him because we loved and respected him.

97. ”On that morning when he died, De Piro told us that he was not feeling well.” Did the S.G., at other times, tell you that he was not feeling well? Why do you say, “he told us”? Do you mean that you were at the Institute at that time? When he told you he was not feeling well did he appear to be anxious? Afraid? Sad? What did you tell him when he told you that he was not feeling well? Perhaps you suggested that he should have a rest? Something else? How did he react to your words?

Not, “… he told us,” but, “I was told” that Mons. De Piro in the morning of the day of his death was not feeling well. I do not remember if, when I was still at the Institute, he ever told us that he was not feeling well.

98. Until he left for the procession, how did he spend the rest of the day? Perhaps at the Institute? In case, what did he do at the Institute? Did he have a rest? How do you know this? If he did not stay at the Institute, do you remember where he went? How do you know?

It was a comment made on the S.G., to show how dedicated he was. I think that he spent the day at the Institute of Fra Diegu. It is certain that he lunched there and had a longer rest than usual. This is what I was told by people from the Institute.

99. Did you go for the procession? Do you know if the S.G. felt anything during the procession? Perhaps he made some strange gestures to show that he was not feeling well?

The procession was held before. I think that the parish priest of Hamrun invited him for the procession because in the morning he had to be at the Institute for the feast of St. Francis. Someone told me that during the procession Mons. De Piro said that he was not feeling well.

100. Did he ever speak to you about death? What was his attitude to death? Afraid? Glad? Peaceful? If he spoke to you about death, what did he say? Do you know if he made his last will? In case, do you know its contents?

Once he spoke to us about death during our stay at the Institute so that we might be careful and lead a good life. I do not know if he made his last will.

101. “After Benediction, the Monsignor fainted.” Do you mean while he was still at the altar? Was there a panic? Do you know if there was someone who removed the S.G., from the steps of the altar? Where did they lay him? Do you think that the S.G., died in the church or in hospital? Do you know if any of the priests administered the Sacrament of the anointing of the sick to him? Do you know to which hospital he was taken? Was it his choice, or was he unconscious (if you say that he had not died yet?)

I was not present. I was told that he was taken to hospital, but I do not know if he was dead or alive.

102. How did the people react to the news of the S. G.’s death? What were their comments?

The reaction of the people was that “a saint had died.” A certain Father Gwann (I myself heard him) began to praise him and say, “They do not know what kind of person died and what he left (meaning the number of people he helped). He also mentioned his wisdom, goodness and virtues.

103. You do not say anything about the funeral. Did you attend it? If not, can you give the reason? If yes, what do you remember of it? Were there many people? Were there any dignitaries of the Church or representatives of the State? In case, do you remember who they were? Where was the funeral held? Do you know where he was buried Do you know something about the transport of his remains from the Addolorata Cemetery to St. Agatha’s? How do you know this? Were you present?

I was not present for the funeral. I could not attend. I was told that it was a big funeral.

104. After the death of the S.G., do you remember anyone talking about him? Whom? Did he speak in favour or against?

I do not know.

105. Do you know if there is anyone who is against this case of beatification and canonization of the S.G.?

I do not know about anyone who may be against this case of beatification.

106. Did you ever visit the grave of the S.G.? Why do you go? Can you describe the grave? Will there be other people? Many? Few? Why do you think they go there? What type of people? Are flowers and candles put on the S.G.’s grave? If you do not visit his grave, can you tell us why? Do you think that these visits to the grave of the S.G. are increasing or decreasing? When did the people start visiting the grave? Do you think there are some people who are trying to raise devotion to the S.G.? In case, who? In what way?

Sometimes I went to visit the grave of the S.G. We went once a month and this visit was organised by two spinsters. We said prayers when we were there. We went because of our devotion. When we were there we also visited the church of the Society where we recited the Rosary and a member of the Society imparted Benediction. There were other people as well. On his tomb there was a figure of the S.G., and an epitaph the meaning of which I do not know. I did not see flowers and other similar things on his tomb.

Such visits, in which I took part, have been made for the last twenty years and are still being held. They are organized by two spinsters from this town of Mosta and they are usually led by two members of the Society of St. Paul.

107. What is your idea of the holiness of the S.G? Do you think he deserves to be canonized? Why? When do you think that this idea of the holiness of the S. G., started? Perhaps he had this fame when he was still alive? Perhaps soon after his death? Perhaps quite recently? How do you think people regard him today?

It is fitting that Mons. De Piro be canonized because he always gave his support to both rich and poor and he always worked for the glory of God.

Et iam provisum.

108. Which salient virtue do you think belonged to the S.G.? Can you mention other virtues of his?

The virtue that strikes me is his humility, not only because he was not proud but also because he was always gentle and kind in everything (including his sermons) and with everyone.

109. Do you know of some favours granted by the intercession of the S.G.? In case, can you mention some of these?

I do not know.

110. Do you add, omit or change anything in your statement?

Negative.

Et sic hora 12.15 p.m. absoluto examine praedictae testis de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integram depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Carmela Mallia, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Iustitiae Promotore, ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Pater Paul Gatt O.P., Promotor Iustitiae

Super quibus omnibus et singulis ut supra gestis, ego Notarius, de mandato Delegati Archiepiscopalis, hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum Notariatus sigillum apposui.

Actum die 29 Maii, 1989

Its est.

Sac. Carmelus Farrugia, Notarius.

Sessio Vigesima Quinta

Anno Domini millesimo nongentesimo octogesimo nono, die vero quinta Junii (sive 5-6-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Orfanatrofio “Gesu Nazzarenu”, Zejtun ob provectam aetatem testis, praesentibus Institiae Promotore legitime citato, meque Notario, comparuit Suora Maria Pia Caruana, testis inducta et citata cui delatum fuit iuramentum, quod i1la statim praestitit et sese subscripsit ut infra:

Ego Sr. M. Pia Caruana testis inravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, ego Natarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

Personalia:

I am Sister Maria Pia Caruana, professed Sister of the Congregation “Gesu Nazzarenu”, daughter of Francis and Maria Anna née Bonnici, both deceased, born at Zejtun on the 30 April, 1893 and residing at the Institute Gesu Nazzarenu, Zejtun.

1. You have come to give evidence in this case of Beatification of the S.G., Mgr Guzeppi De Piro. What contact did you have with the S.G? When did this contact begin, and how long did it last? Why have you come to give evidence? Did anyone tell you to come, and what to say? In case, who?

I got to know Mgr De Piro when the Archbishop nominated him director of the Institute of Gesu Nazzarenu. At that time I was helping Maria Giuseppina Curmi who had in her care orphans and abandoned children. I knew him until he died. I am giving this evidence because I have been asked by Fr Anton Sciberras MSSP to do this. No one told me what to say in my evidence.

2. You start the information which you have already given by mentioning the “Opera”, that owed its beginning to a certain Madre Curmi. Can you specify who was Madre Curmi, and what was this “Opera” that she started. When, where, and how did it begin? What was its precise aim? Did this aim always remain the same or was it altered with the passing of time? If it changed, what was the reason? What is today’s name of the “Opera”? Where did this name come from? If the aim of the Institute was at first to receive orphans how many children did you have at that time? Were they all orphans or were there other children? Were they boys, or girls, or mixed? What age?

Maria Giuseppina Curmi was a spinster and lived with her brothers and sisters. Her brother was Fr Nazzarenu and her other sisters were all spinsters. She did not hail from Zejtun, but she came to Zejtun with her father when he became “mayor” of Zejtun. She thought of getting married but when she visited Lourdes she felt the desire of becoming a nun. She tried to become a nun there but she changed her mind. When she returned she started a life of prayer. She stayed in the balcony of their house looking at the church of Casal Ghaxaq praying before the Blessed Sacrament from a distance. She felt someone telling her to found a Congregation of Sisters. She also used to go to Valletta to pray before Jesus in the Sacrament exposed at the Church of the “Sagramentini” Sisters.She sought advice before beginning her Congregation. She wanted to found this Congregation to be able to receive orphans and abandoned children, and this remained her aim. She named this opera “Istitut Gesu Nazzarenu.” She chose this name because she felt inside her someone telling her, “Go and collect Sisters under the name Ta’ Gesu Nazzarenu.” When I joined there was a sizable number of children, all of them girls. (Male babies and boys were admitted when Mons. De Piro became Director). At first we received girls from three or four years of age upwards.When I joined, Curmi began to receive babies as well and she put them under my care.

3. In what year did the S.G. come as your director, and the children’s? Did you know him before? In case, how? Why do you think Bishop Caruana chose Mons. De Piro as director after Fr. Paul Zammit? Perhaps because of his past experience with children? Perhaps because he was a personal friend of the Bishop? In fact do you know if there was a particular relation between the S.G. and Bishop Dom Mauro Caruana? Could it be that the Bishop sent him because he was the type of person who never refused?

I do not remember the year when Mons. De Piro became Director. I remember that he succeeded Fr. Paul of Gudia when he died. We did not know him and I do not know why the Bishop sent him, but I know the Bishop had trust in him and he always obeyed the Bishop and he was a saintly soul. I do not know if Curmi knew him; I only remember that she told us that the Bishop sent Mons. De Piro and “he was going to talk to us individually.”

4. You say that the S.G. was chosen as “…our director and the children’s”. What do you mean when you say, “Our director”? Do you mean that he directed you in everything? Perhaps that he directed also the internal life of the ‘Opera? Perhaps you mean that he was above the same Madre Curmi? Or perhaps he was there to administer the material welfare of the Opra? And what do you mean by “director of the children”? Perhaps he was responsible for the care and all the activities that involved the children? In case, in what way?

Mons. De Piro was Director of the Sisters; it was he who gave us the advice we needed as a Congregation that was to be founded; we confided our problems to him, for example, the need we felt of leaving our families and he made the necessary arrangements for us. Curmi also submitted herself to his words as Director. When he came once a month she gave him all the information regarding the administration. He was also director of the children; but he left the administration and daily duties in our care. However, he saw to it that the running of the place was smooth. When he came once a month he sometimes lectured to us Sisters, but I do not remember what he said. When it was necessary he also corrected us.

5. From what you say, it appears that in fact the S.G., contributed considerably to the beginning of the Opera of Mother Curmi. In one instance you say that he wanted “us to become Sisters later on”. What exactly do you mean by this? Do you mean perhaps that it was his idea that you should become Sisters whereas Madre Curmi had some other idea? What did he mean by ‘Sisters’? Perhaps that you made the vows of chastity, poverty and obedience? Do you know if the S.G. had a share in the drawing up of the Rule of your Opera? In case how and how much? Do you know if he had a share in the approval of the Rule and the Opera by the Ecclesiastical Authorities? Do you think he helped you having vocations? In case, in what way? How do you know all this? Was there ever anyone among you who complained that the S.G., interfered too much in your internal affairs?

The S.G., was a great help to us. Once he said to us: “I am seeing the corridor full of sisters.” Madre Curmi always had the idea that we were to be a congregation of sisters - I went to that place, because I wanted to become a nun - with our own rule, habit, vows, etc.; the idea was therefore Madre Curmi’s but it pleased the S.G., and he helped us to attain it.

Until the S.G., died we did not have a Rule yet, but I do not know how it was compiled. Mons. De Piro worked for us to have vocations; he looked for vocations and helped those who were in difficulties e.g. I know of one who met opposition from her family and he interceded; I know of others whom he helped with his advice.

The S.G., did not interfere in our internal affairs and no one ever complained about this. On the other hand he tried to please us where he could and he gave us great help; among other things he entrusted to us another Institute at Birkirkara.

6. Why, in fact, do you think that the S.G. wanted you later on to become Sisters? Perhaps because he realized that it was only in this way that you could achieve the aim of the Opera? Or perhaps because he valued the consecration to God by means of the vows? In fact do you know if he ever desired to bind himself by the vows? If he ever tried to found a Congregation of Religious, did he succeed? If yes, which one was it? Did he talk to you about it? If yes, what did he mention most? Do you feel that he was able to understand the life of the religious, although he himself was not a religious?

Mons. De Piro wanted us to become nuns because that was our wish and we let him know this as soon as he became our Director.

I do not know if the S.G. made any vows, nor do I know if he wished to make them, but I do know that he left his mother and went to live in the Institute of St. Joseph. I also know that he founded a congregation of religious, the Society of St. Paul. Sometimes he invited us for some special occasions of this Society, e.g. the laying of the foundation stone, but he never talked to us about it. We were not religious, but we lived in a community and Mons. De Piro helped us very much.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud continuandi die duodecima Junii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eadem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius eadem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessarium reputaverit. Ipsa eam confirmavit iuramentum praestitit seque in fidem subscripsit:

Sr. Maria Pia Caruana, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerern ac sese subscripsit cum Iustitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Deleg. Episcopalis

Pater Paul Gatt 0.P., Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et meum Notariatus sigillum apposui.

Actum die 5 Junii, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Vigesima Sexta

Anno Domini millesimo nongentesimo octogesimo nono, die vero duodecima Junii (sive 12-06-89) hora 9.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Orphanatrofio “Gesu Nazzareno”, Zejtun, ob provectam aetatem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Suora Pia Caruana testis inducta et citata cui delatum fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Maria Pia Caruana testis iuravi:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

Note by the Chancellor: Before answering the questions the witness wanted to make this declaration regarding the time when she went to see the S.G. dead.

“On that day when Mons. De Piro died I was out begging alms for the children. When I returned I found M. Teresa weeping and I was given the news of the Monsignor’s death. M. Teresa hired a cab for me to go to see him. When I saw him dead I started to cry a lot and nothing could console me. I began to talk to the S.G., as if he were still alive and said to him, “Please console me! You took great care of us. “Immediately I felt peace and rest and I felt so much consolation that I could not weep any more.

7. You say that when he became director he took care to speak to you individually. Did he do this only once, or did he do it regularly? If that was the only occasion do you remember what you talked about? Perhaps only about the life of the Opera or about spiritual and personal things as well? If he regularly met you individually, did this amount to spiritual direction? In case, what did he most insist on? Did you go at will or did he send for you? Did you feel free to say what you wished to say to him or were you afraid, or perhaps he pressed you to talk?

All I remember is that only on that occasion did we talk to the S.G., individually. Perhaps some other time someone went to talk to him but this was not the rule and this depended on the individual and not on the S.G. I talked to him on some other occasion when Sr. Teresa sent me to St. Joseph’s, Hamrun, with a message to him. On this occasion he said to me: “What is the good or bad news?” In the meeting we had with the S.G., we talked about our poverty and our determination to be separated from our families.

8. You mention your great poverty when the S.G. took over as director. Among other things you say that you went out to beg food for the children and that you depended a lot on your family. The S.G. “did not like this at all.” In fact, what was it that he did not like, the fact that you went out to beg? The fact that you depended too much on your family? Or the fact that Sister Perpetwa was going to be sent back home because her family could not give her more help?

It was I who told the S.G., that we could not go on depending on our families since we had been living together for a long time. I also told him that Sr. Perpetua was going to be sent back because her family could not or did not want to give her more help. On that occasion the S.G., listened to us but did not say anything. Later, however, he found the remedy for us; he soon arranged for us to separate from our families.

9. What environment did the S.G. come from? If he came from a rich family, did this circumstance keep him away from the poor or did it draw him to them? In case it drew him to them, in what way? Can you give some concrete examples? How did he consider himself? As a rich or poor man? In his clothes? In his food? In the use of money? Did he ever talk to you about poverty? Did he ever exhort you to spiritual poverty?

The S.G., came from a family of barons. However he was not proud of this. On the contrary he worked hard for the poor. When he went to visit his mother, she used to say, “My poor man is coming.” This, is what we had been told. He had opened a branch for us near St. Joseph’s Institute so that we might be able to have in our care baby boys until they were of the required age to be admitted to St. Joseph’s. I can’t give other examples of his charity to the poor. I know that his clothes were smart but with no difference from other priests. When he visited us he did not wear monsignor’s clothes. He traveled by cab or by route bus with others. When we put up a bazaar to’ build the Institute he himself gave a helping hand, spoke to everyone, and at times bought some articles from there. Once I remember there was his mother selling articles at the bazaar and he bought a dress for the children from her. She wanted to give it to him free of charge but he insisted on paying as he in fact did. He was a humble person. He was not particular about food and ate what we prepared for him. As regards money, I think he was careful how to use it; I do not think that he used it carelessly although he was always ready to give generously. I remember we used to go to beg alms at St. Paul’s Bay and Mellieha. To lessen the problem of daily transport, the Marchioness Marija of the ‘Bon Kunsill’, Zejtun, used to let us stay for a whole week at her house in St. Paul’s Bay. One summer she could not let us use it and M. Teresa told the S.G., about this. He made arrangements for us with his brother Dun Santin who received us in his house and we did not lack anything. I am unable to answer the rest of the questions.

10. What do you mean when you say that at first “you depended so much on your family”? Was this in connection with money or with other things as well? In case, in what? Perhaps also regarding the fact whether you were to remain as members of the Opera? Perhaps your families meddled in the internal affairs of the Opera? Perhaps your dependence on your family affected your vocation? What was the meaning of the fact that the S.G. wanted your families to give you £20 as dowry so that you ceased to depend on them? Was this system put into practice? Did it help your progress? In case, in what way? Was there anyone who could not afford the dowry asked by the S.G.? In case, how did the S.G. react?

We depended on our families for our necessities: clothes, shoes etc. For this reason we felt like a burden on our families that were not well off; we were shy to beg them for money and therefore we wanted to find some solution. Our families did not interfere in our vocations. The S.G. and M. Teresa had agreed that we should get £20 from our families and thus make an end to our dependence on them. I feel that when we were separated from our families (adopted this system) we were happier. It wasn’t easy for us to get the £20 but no one was threatened to be sent home if the money was not procured.

11. When you say that the S.G. wanted your separation from your families, does it mean that he wanted you to end all contacts with your families? Did he keep contact with his own family? Perhaps he stayed with them? In case, precisely with whom? Do you think his family conditioned him in the apostolate he performed?

The S.G., wanted us to be cut off from our families regarding the material objects mentioned before. We did not go home except for some needs. The S.G., at first lived with his mother in Mdina, but, as far as I know, when he became Director of St. Joseph’s Institute he began to sleep there. It was natural that he went to visit his mother. I do not know if members of his family interfered in his works.

12. When you spoke to the S.G. about the case of Sr. Perpetua, who was going to be sent home owing to her poverty, the S.G., was ‘struck dumb’. What do you mean by this? That he thought it was a very serious case? That it angered him? Perhaps he used some hard words against someone?

I do not remember exactly how the S.G., reacted when we told him about the story of Sr. Perpetua. I know however, that he showed interest and soon found the remedy.

13. “The Padre did not talk much.” Why do you call the S.G. ‘Padre’? Were you the only one to call him with this title, or were there others among your companions? Who had decided to call him in this way? Perhaps he himself? When you say that he did not talk much, what exactly do you mean? That perhaps he was the type that would not talk unless talked to? That when you spoke to him, his answer was as brief as possible? Why do you think he was so taciturn? Did he perhaps give the impression that he was thinking of something else? Distracted, absent-minded or upset? That perhaps he was tired? Perhaps because in a more positive way he valued silence? Did he ever speak to you about the necessity of silence?

We called him ‘Padre’because he was our Director. I remember that later on when Bishop E. Galea became our Director we addressed him as ‘Padre’ and not ‘Excellency’. It wasn’t he (Mons. De Piro) who told us to address him as ‘Padre’. “Of a few words” means that I never saw him talk too much. On the other hand I heard that when he was at Valletta one did not expect to be greeted by him because he had always his eyes bent to the ground. I think that he did this more as mortification than because he feared people, for he was very friendly. Once my mother told me that he boarded the bus and went to sit near her and tried to encourage her to come as usual for the bazaar held in aid of our Institute. I do not remember if he tried to make us observe silence. When he visited us he lectured to us, but I do not remember about what.

14. “This does not mean that he was not most kind-hearted”. Can you give examples of this kind-heartedness?

15. “He loved very much to make the children happy.” To explain this you give the instance that when he returned from abroad he bought the girls a necklace and a handkerchief. Later on you mention the story of the sugared-almonds. Do you know of some other way by which he made children happy? Do you feel that this was a special trait in him? Was it in his nature to make children happy’? Did he make happy only the children? Did you ever see him getting angry or scolding some of the children? If not, was this perhaps because he did not have direct contact with the children? Or perhaps because he was afraid to correct and perhaps he let the children do what they liked? If he made corrections, what method did he use?

He was kind-hearted; he loved to make people happy. Once returning from abroad, he brought the children large silk handkerchiefs. On the feast of St. Catherine he used to bring nougat for us and for the children. On Maundy Thursday he brought us the ring-loaf that was given to the Monsignors. The children were much pleased with the handkerchiefs. They were shouting: “See how much the Padre loves us. See what he has brought us!” The S.G., hated to see people sad. This was his nature. I never saw him scolding or getting angry with the children. On the other hand once he showed disapproval when I beat one of them. However, he did not have contact with the children because he came once a month; he showed great interest in the problems we had to face.

16. You say that once he saw you shouting at a girl and he “corrected you”. How did he correct you? Perhaps with anger? Perhaps in the presence of that girl? What did he mean by the answer he gave you: “We are always telling them, imagine if we don’t”. Perhaps that we should always be telling the children? That we should never lose heart? Perhaps to show that your work was valuable?

What I remember is that he let the girl depart and then he said to me: “Not like that, not like that! Children are to be treated gently!” He did not say this angrily but gently.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud continuandi die decimanona Junii hoc in loco. Ad quem effectum moniti fuerunt a Dolegato Archiepiscopali tam eadem testis quam Iustitiae Promotor, ut compareant dictis die et hora. Deinde ego Notarius (ad actum) eadem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipsa eam confirmavit iuramentum praestitit seque in fidem subscripsit.

Sr. Maria Pia Caruana, testis

Frater Aloysius Pisani OCD, Deleg. Episcop.

Frater Paul Gatt O.P., Promotor Iustitiae.

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius (ad actum) de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma, et in fidem me subscripsi et Notariatus sigillum apposui.

Actum die 12 Junii, 1989.

Ita est.

Frater Paul Gatt O.P., Notarius ad actum.

Sessio Vigesima Septima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decimanona Junii (sive 19-6-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Orphanatrofio “Gesu Nazzarenu”, Zejtun, ob provectam aetatem testis, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Suora Pia Caruana testis inductus et citata cui delatum fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Maria Pia Caruana testis iuravi.

(Ob aegritudinem testis tantum praecipuae interrogationes factae sunt ipsi testi.)

17. “He often came to see us”. Do you remember how often? Do you think that this was enough, considering that he was your Director? Or do you think that, in fact, you needed his presence more often? You say that it wasn’t easy for him to come because of the transport. In fact you say that he came in a cab. In those days were there not yet better means of transport? If yes, why did he not use them? Perhaps because they were more expensive? Do you think it was not easy for him to visit you only because of the transport, or perhaps because of other commitments he might have had at that time? If yes, do you know what other commitments he had? Do you know if he himself chose them or if they were entrusted to him by someone else? In case, by whom? Did he speak to you about these commitments? In case, in what way? Perhaps he complained that he had too much work? Perhaps gladly? Do you think he could cope well with his other commitments? How do you know this? Did you ever hear anyone complain that the S.G. did not carry out such commitments properly? In case, whom?

18. “When he came, most probably he stayed for the day.” Do you mean that he arrived in the morning and left in the evening? Or perhaps that he also spent the night there? Can you tell me whether, in your house, he had his own room or office? In case, can you describe it? When he visited you did people call to talk to him? In case, do you remember what kind of people they were? Do you know what they talked to him about? How do you know this? If people did come, how did he treat them?

19. “He mostly talked to M. Curmi and M. Teresa”. Why do you think he talked to them? Perhaps because they were the founders of the Opera? Do you know what they talked about? How do you know this? Did he not talk to you? When he spent the day there, did he spend the time only talking to M. Curmi and M. Teresa? Didn’t he perhaps take part in your activities and those of the children, e.g., prayers? Meals? Recreation? How did he act in these activities?

20. You say that on one of his visits he found M. Teresa ill. For this reason he suggested that he should take her on a pilgrimage to Rome. However, he wanted another one of you, Sisters, to join them. Why do you think he wanted to take her to Rome? Perhaps he believed that this pilgrimage would give her health? Perhaps for change of air? Perhaps so that she might be seen by some other doctor? In fact, do you remember what her illness was? Why did he want another Sister to accompany her? Perhaps there was some law of the Church, which prohibited Sisters to travel singly? Or perhaps to have some one she knew with her if something went wrong? Or perhaps because he was afraid to shoulder the responsibility all by himself? Or perhaps because he wanted to give the chance to one of you to go abroad? Do you know who paid for the trip? Do you still remember how the pilgrimage was organized and what part the S.G. had in it? Perhaps it was he who organized it? Perhaps he joined it as spiritual director? Do you know if the S.G. had already taken part in pilgrimages like this? Was it common for the Maltese to go on pilgrimages abroad in those days? Do you know if there were any of his relatives among the pilgrims? Or perhaps some members of the Society he was founding? Perhaps some children? Do you know in which year this particular pilgrimage was held? Do you know if the S.G. had been to Rome before? In case, do you know why he had visited Rome? Do you know if he had any special contacts there? With whom? About what?

Usually Mons. De Piro came once a month. He stayed for the whole day; he talked to M. Curmi and afterwards to Madre Teresa (obviously I do not know about what) and at times he lectured to us. Once, when Madre Curmi died, he stayed with us for three days. I never heard Madre Curmi or Madre Teresa say that they needed to see him more often. I know that Mons. De Piro had other commitments: he had other Institutes under his care, he was a member of the National Assembly, and had other work.

I know that it was the Archbishop who sent him to our Institute; but I cannot say anything about his other activities.

I never heard the S.G., complain about the volume of work he had, nor did I hear anyone complain about him because he could not cope with all his commitments.

21. Do you know if the S.G. ever met the Pope personally? If yes, perhaps on this occasion? How do you know this?

22. You mention that during the trip there was a quarrel between two men about some money? How, do you think, did the S.G., perceive what they were quarrelling about? Perhaps because it was clear enough? Perhaps because people gave the information? Or perhaps because the S.G. was intuitive? If yes, do you know of other similar cases? You say that the S.G. gave some of his own money to those two men and the quarrelling stopped? Why do you think that the S.G. acted in this way? Perhaps because peaceful relations interested him more than having money? Do you know of some cases when the S.G. brought peace among some people?

Madre Teresa had a mental break down and he wanted her to go to Rome for a rest. I do not know why he wanted one of us to accompany her. He let the Foundress herself to choose one. I remember there was also a member of his Society, Fr. Guzepp, and this priest’s mother. he had a layman to take care of the pilgrimage. During the trip Mons. De Piro was not with us pilgrims; I think he traveled First Class. I think that the expenses for Madre Teresa and for myself (I was the Sister chosen by the Foundress to accompany Madre Teresa) were paid by the S.G. It is certain that we could not afford it because we were very poor.

Things, which impressed me during the trip, were, among others, that I saw the Monsignor laughing with Mr. Stivala (the layman who was helping the S.G.). I also remember that during the trip I went down from the train without permission. The one in charge of the train wanted to know who it was, but I did not say anything. Mons. De Piro, however, did not say anything.

I remember that we had an audience with the Pope and Mons. De Piro wanted us and the other women to wear our “faldettas” to show the Pope the Maltese costume. I do not know if he himself spoke to the Pope or to some other officials. I also remember that during the trip there was a quarrel between two men. I remember I saw the S.G., take money out of his pocket and give it to them and they made it up. I do not remember if he gave money to the two of them or to only one. I was impressed by the fact that he was ready to do everything to secure peace and quiet. In fact, the S.G. was well known for his love of peace and he knew how to bring it about. A good example is the way he brought peace in the Parish of Gudja when trouble arose between the parish priest and his parishioners. It was the same regarding our case, which I mentioned before, when he wanted us to be separated from our families. I also heard that once when Lord Strickland quarreled with the Church, he was driving his car and offered a lift to Mons. De Piro, who was related to him. Mons. De Piro said to him: “Not today, I hope I shall be able to take a lift another time”, which shows that he was able to refuse without being unpleasant.

I would like to note that I have no more details to give about the episodes I have mentioned.

23. You mention that the S.G. was often at St. Joseph’s. You are obviously referring to St. Joseph’s Institute at Hamrun. Why did he stay there? Perhaps because he was its Director? In case, do you know how long he was there? How long did he hold this office? How did he act during his Directorship? Was he happy as Director? Did he direct other institutes? Did he give them the attention needed? How do you know this?

The above question was not asked.

24. “When we went (there) he welcomed us heartily.” What do you mean by this? Perhaps that he was pleased to see you? Perhaps that he himself invited you to go to see him? Did you ever visit him and felt that he did not welcome you heartily? In case, do you remember when and can you guess why? Do you know if other people went there to see him? Did you ever hear anyone complain that the S.G. did not receive him well? In case, whom?

The above question was not asked.

25. When you went to see him at St. Joseph’s, the S.G. received you with the words: “Give me the good and bad news”. Did he use this phrase often or only with you? What do you think he meant by it? Perhaps that he expected from you both good and bad news? Was the S.G’s outlook pessimistic or optimistic? Did he discourage or fill you with courage? How do you prove this?

The above question was net asked.

26. You say that you were very shy of him? Were your companions shy of him too? Were you shy only of him or of other priests as well? “He was awe-inspiring.” At the same time, “he was lovable.” Can you explain more clearly these two reactions, which he created in you?

The above question was not asked.

27. “When Madre Curmi made her last will, he did not wish to be involved because he felt it was something private and of family concern.” Do you mean that he was asked to go with her and he refused? If this is the case, do you want to show that he did not want to be involved in family concerns? Do you think that he acted in this way out of prudence? Don’t you think that in this case he would have been more prudent to go considering that Madre Curmi, as you yourself say, was a very simple person?

28. When the S.G. discovered that Madre Curmi had not signed the will, “he was greatly upset”. What do you mean by this? Perhaps that he appeared angry or upset? Perhaps he said something against Madre Curmi? Perhaps he complained? Why do you think he was so upset? Perhaps he knew very well the consequences when one did not sign the will? Why do you think he knew about these things? Perhaps because he was involved in other wills? Perhaps because he had studied (the subject) before?

29. During the days he stayed with you after the death of Madre Curmi and the action of her nephews he often told you, “She had not told us anything yet”. What do you mean by “often”? What did he mean by the fact that she had not told you anything yet? When he said this expression, did he say it with a tone of sadness, anger, or sorrow?

30. Was he present when Madre Curmi’s nephews came to lock her room and took away the money you had collected for the children? If yes, how did he act? If not, what were his first reactions as soon as he knew what had happened? Perhaps he became angry? Perhaps he began to say things against Madre Curmi’s nephews? Perhaps he told you to entrust yourselves to the Providence of God? Who took the decision for you to appear before the court about the inheritance of Madre Curmi? Perhaps it was you who wanted to do this and he encouraged you? Perhaps it was he who encouraged you to go to court? If it was he, do you know if beforehand he had tried to approach Madre Curmi’s nephews with the intention of solving the case before going to court? If it was he, do you know if perhaps he had previous experience of the court, in the sense that perhaps he took legal proceedings against someone? In case, do you know against whom? About what? In such circumstances do you know how the S.G. acted? The fact that in some way he helped in these court proceedings might mean that the S.G. defended his rights by all possible means? Do you know of some other similar cases? Did the court case take long to be concluded? Was the S.G., still alive? Was the court decision in favour or against? If it was concluded when the S.G. was still alive, how did he react in the circumstance?

31. You said that Madre Curmi died and there was the action of the nephews, the S.G., came to stay with you for three days. Did you ask him to stay or did he come spontaneously? Did he ever stay with you for such a long period or even longer? In case, in what circumstances? What help did he give you in those three days? Do you think it was easy for him to spare those three days or did he have to take them from some other of his activities?

32. You say that when he stayed with you for those three days, you wished to buy meat but you had no money. Why did you want to prepare meat for him? Perhaps to show your esteem for him? Or perhaps because he wanted this? Or perhaps because he needed to eat meat? In case, was this because of some illness he had?

33. When he noticed that you did not even have the money to buy the meat for him, “he put his hands in his pocket, took out some money and gave it to us”. Do you mean by this that the S.G. gave you the money so that you could buy the meat for him? Or do you think that he availed himself of this opportunity to give you some money since he knew that you had nothing? Was he concerned about the children’s food in those days? How did he show this?

I remember that once Madre Curmi said to us: “See, I am waiting for Mons. De Piro to see my will.” She had prepared the will and wished Mons. De Piro to see it before she went to the Notary. In fact she died before presenting her will; she died suddenly. As soon as she died, her nephews came and locked up her room in which there was also the money we had collected for the Institute. I remember that Mons. De Piro was very much upset and he stayed with us for three days. I remember he gave us £2 (at that time it was big sum) for the needs of the Institute. I also remember that I heard (probably from Mother Teresa, but I am not sure of this) that he said he had not seen the will because it concerned the family and he did not wish to be connected with it.

I remember that Madre Maria Guzeppina Curmi died in the morning between 6.00 and 7.00 a.m. We informed her family who lived in Zejtun. We also informed Mons. De Piro who resided at St. Joseph’s Institute. I remember that as soon as Madre Curmi’s brothers arrived, they locked up her room with all that was in it. I also remember that they wanted to take the Institute from us and they started legal proceedings. Mons. De Piro encouraged us and came with us when we appeared before the Court and used to say to us: “I am ready to give all that belonged to Madre Curmi to her family; but the Institute was made from collections.” I remember that we bought the site with the money that Mr. Cassar Torreggiani lent us, which money he later gave us as a donation. I do not remember any more details because of the confusion we went through when Madre Curmi died and immediately after.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud continuandi die vigesima sexta Junii hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eadem testis quam Iustitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius eidem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Sr. M. Pia Caruana, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Iustitiae

Actum die 19 Junii, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Vigesima Octava

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesimasexta Junii (sive 26-6-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Orphanatrofio ‘Gesu Nazzarenu’, Zejtun, ob provectam aetatem testis, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Suora Pia Caruana testis inducta et citata, cui delatum fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Maria Pia Caruana testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovieset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

34. From what you say, you give the impression that the S.G. often gave money. How did you regard this fact? That he was a spendthrift, in the sense that he did not appreciate enough the value of money? Did he ever tell you where he obtained the money?

The above question was not asked.

35. Every time you went to the law Courts, you found him walking up and down saying the Breviary. As regards this, you make the only reference in your evidence to the S.G’s praying. Besides his saying the Breviary at the Law Courts, did you ever see him praying in other places? In case, where and how? Perhaps at your Home? Alone, or with you?

36. If together with you, what kind of prayers did you say together? Perhaps the Mass, the Rosary? How did he act at these moments? Did you ever see him praying with the children? What prayers did he say with them? Did he cultivate a life of prayer at the Institute? Were there some particular prayers that he himself introduced when he came? Perhaps some adoration? Do you know if he had some particular devotions, perhaps to the Eucharist or to some other mystery of the life of Christ? Perhaps to Our Lady? In this case to some particular title of Our Lady? To some saints? Some angels? If he had some devotions, from where did they grow in him? Perhaps because of some particular favours he received? Did he talk to you about them? Did he, in general, exhort you to pray? In what circumstances and how?

37. Does the fact that every time you went to the Law Courts you found him saying the Breviary mean that he tried every moment to collect his thought in God? Or perhaps that he was careful not to waste his time but to utilize every moment? Perhaps saying the Breviary helped him to discourage people from talking to him? How do you know this?

I remember we found Mons. De Piro waiting for us at the Law Courts, but now I do not remember details about the way of praying of the S.G., at the Law Courts or anywhere else. I remember that he had a devotion to Our Lady. I remember that he used to visit us on Maundy Thursday, but I do not remember details.

38. “Do come.... I shall be there.” Do you mean that he wanted to encourage you? Or perhaps that he was not afraid to go to the Law Courts? In case, why do you think this? Perhaps because he was well known? Perhaps because he knew well the people there? How did he act with other people who seemed to be burdened with problems?

The above question was not asked.

39. You say that a short time before Madre Curmi died the S.G. used to tell her that he saw a corridor full of sisters. What do you think made him say this? Do you believe that perhaps he had some kind of vision / prophecy about the future of the Congregation? Or perhaps he told her this to encourage M. Curmi? Or perhaps in this way he expressed a desire he himself had about the Congregation? Do you know of some other instances when the S.G. made similar assertions about the future? In fact, do you feel that what the S.G. said about you materialized?

I think that the S.G. told us that he saw the corridor full of sisters to encourage us. In fact what he said materialized.

40. You mention that the S.G. opened a home near St. Joseph’s Institute to receive boys under age before they were of the required age to go to St. Joseph’s. What was then the age of admittance to St. Joseph’s? Who had determined this age limit? Why? Who shared the running of the Institute with the S.G.? Perhaps some Sisters from your Congregation? Perhaps some others? What do you think made the S.G. to open the home near St. Joseph’s? When you say, “opened”, do you mean that there was nothing before this? Or perhaps that there was one already and the S.G. developed it? When you say that this home was a branch of St. Joseph’s, what exactly do you mean? When you say that this branch received babies, do you mean that it was the only place in Malta that received babies, or perhaps there were others already existing? In case, which? If this was the only place, do you mean that the S.G. felt that this social problem existed in Malta and he found ways and means to remedy it? Did this home remain open or was it later closed? If it was closed, was it before or after the S.G., died? If it was closed, what was the reason?

I do not remember the required age for boys to be admitted to St. Joseph’s Institute, but I know that they were a little older. That is why Mons. De Piro opened this home for baby boys and younger boys. I do not know if at that time there were orphanages for baby boys. Mons. De Piro entrusted this home to us because we had some experience in the care of baby girls. I do not know for how long it was kept open and when it was closed, nor do I know the reason why it was closed.

41. You mention trachoma and ‘other infectious diseases affecting the children of the Institute and you add that the S.G., immediately asked M. Curmi to send one of you to train as a nurse. Do you mean that the S.G. paid great attention to the children’s health? What other steps did he take to have these diseases cured? Did the S.G. take care of the physical health of the children without forgetting their spiritual health? What were the spiritual activities in the Institute? Masses, confessions, prayers, spiritual exercises, catechism? What part did the S.G. play in them? Did the S.G. pay attention to the children’s education? In what way? Perhaps he sent them to some school? Perhaps he had organized some lessons in the Institute? Did he take care of the teaching of trades for the children? Did he create some incentives to encourage the children to take their studies seriously? Perhaps some prize day? What recreational activities existed at the Institute? During the scholastic year? In the summer months? Did the S.G., have a part in these? Do you feel that the S.G., kept a certain balance between the different branches of the formation of the children? Or was he perhaps more drawn to one particular branch? When the children were preparing to leave the Institute did he in some way prepare them for the life outside? In what way? Perhaps with money? With some advice? Did he talk to them on the choice of a state in life?

Mons. De Piro took great care of the children’s health both physically and spiritually. So he asked the Madre to send a Sister to train as a nurse. The Madre sent me and we used to get free medicines from the hospital. I also remember that we had a girl who always had fever and he took care to take her to another place for a change of air; in fact she was healed.

Mons. De Piro entrusted the Madre with the schooling and trades of the children, as well as their temporal and spiritual needs. When the girls left the Institute, most of them were employed as maids.

I cannot give details regarding the part played by the S.G., in all this, because he discussed these matters first with Madre Curmi and after her death, with Madre Teresa.

42. De Piro did his best to see us progressing.” Are you referring to your Congregation or to the children’s Institute? Why do you think he was so much interested in you? What part did he play in the fairs that you say were organised to promote the Institute? Did he organize them himself? Perhaps he did the propaganda for them? Or provided the articles? In case, from where? Where were these fairs held? How often?

43. “Mons. Dc Piro wanted us to go for the feast of St. Agatha.” What feast was this? Where was it celebrated? What did it consist in? What connection was there between the S.C. and St. Agatha? Perhaps because of the Society he was founding? In case, what can you say about the beginning of this Society? What precise aim did it have? Did he meet any particular difficulties in its founding? In case, do you know what they were? Do you know how he reacted to them? Did he mention them to you?

44. You mention that on Maundy Thursday he used to come to Zejtun and give a piece of ring bread to everyone present. Do you mean to those of you of the Institute present, or also to some other people? Why did he do such a thing on Maundy Thursday and not on some other day? Perhaps out of some devotion to the Eucharist? Besides, you mention that on the feast of St. Catherine, patron saint of Zejtun, he used to bring you nougat? Did he do this because of some particular devotion he had to St. Catherine? Do you know if in those days there existed some feast parties and rivalries between them, perhaps also in Zejtun? Do you know if the S.G. sided with some of these particular parties?

45. You say that for the feast of the 25 years of his priesthood, the S.G. made a small feast at the Seminary and celebrated Mass at the Cathedral. Obviously, you are referring to the Cathedral and Seminary in Mdina. Was it something normal in those days for a priest who had the 25th year of his priesthood to make a celebration of this type? Or perhaps the S.G. could make it because he came from a well-to-do family? Do you consider that this feast he had at the Seminary was a big or moderate affair? Why, do you think, did he make this feast at the Seminary and Cathedral? Did everyone celebrate his anniversary there, or perhaps because the S.G. had connections with these places? Perhaps because he hailed from Mdina? Perhaps because he held some special office at the Cathedral? In case, do you know what it was? Do you know if he performed this office well? Do you know if he performed this office well? Do you know if the S.G. was ever responsible for the formation of the seminarians? In case, do you know in what period? Do you know why he was chosen? Do you know why he gave up this responsibility? Do you know how he performed his duty there?

46. For the feast of the 25 years he invited “… those of Curmi, us and our children, together with many other people.” Do you think it was usual that a priest who celebrated his 25 years of priesthood invited the children of the institutes, or was this something special introduced by the S.G.? If it was something done only by the S.G. perhaps because he loved the children so very much? Did the children present belong only to your Institute or were there children from other institutes as well (“those of Curmi, us.....”)? Perhaps those of St. Joseph’s? Perhaps some altar boys of the Cathedral? How do you know this? Among the “… other many people.” Do you remember if there were prominent people of the Maltese Society? Perhaps the Bishop or some politician? Do you remember if there were members of his family? Were the children of the Institute and the other guests mixed together or perhaps the children were gathered in one room for the occasion? Do you remember if the guests reacted in some way to the presence of children? In favour or against?

47. “At the party he himself served sugared-almonds”. Why did this fact strike you? Perhaps because the host does not usually serve the sweets? Perhaps because as a Monsignor it was beneath him to do this? Besides the sugared-almonds that he himself distributed, were there some others ready for the children whom he invited to take at the end of the feast? You mention the joy of the children to see all those sugared-almonds in their hands. Why? Perhaps because it was something rare in those days? Perhaps because they had such an abundance? Do you know who footed the bill for the feast? Perhaps the S.G. himself? Perhaps his mother? His brothers and sisters? Did you not celebrate this anniversary of the S.G. at your Institute? If yes, how? Who suggested the idea? Perhaps the S.G. himself? Perhaps it was an idea shared between you? If not, why not? Because you did not have the means? Perhaps because the S.G. himself was against it?

The above six questions (No. 42 to 47) were not asked.

48. You say that at first Bishop Mauro Caruana refused to give his approval because he said there were enough Sisters. On the other hand the S.G. “…wanted you to become Sisters later on.” Do you mean that there was disagreement between the S.G., and the Bishop regarding this matter? In general what did he say about the Ecclesiastical Authority? About the priests and his colleagues the Monsignors? Were there occasions when he complained with you about some of these? In case, do you remember why?

I never heard the S.G., speak against the Archbishop, the Ecclesiastical Authority in general or against some other priests. Nor did I ever hear from others that he ever did this.

49. You state that once “the Monsignor (De Piro) invited the Bishop to administer Confirmation to our children.” Do you want to say that this was the first time that the Bishop visited you? Or had he paid other visits? If it was the first time, do you think that the S.G. did this so that the Bishop might see with his own eyes the Opera that you were performing? If it was the first time do you want to add that this was the first time that Confirmation was administered at the Institute? After this occasion did the Bishop visit the Institute other times to administer Confirmation?

50. It appears that on the occasion of the Confirmation, the Bishop changed his idea about your Congregation and he told you to prepare for the habit. Do you think that the S.G. played a part in the Bishop’s decision? Do you think that in making this decision he could have been influenced by something the S.G. told him? How do you know this? Do you remember the S.G’s reaction after the Bishop had decided that you could wear the habit?

As far as I know, it was the first time that the Bishop came to the Institute to administer Confirmation. I do not know what the S.G’s intention was regarding the visit of the Bishop. I know that after the Mass (which was of the Holy Spirit, and the Bishop told us that he said this Mass to be enlightened) the Bishop told us that we were going to become Sisters and to prepare our habit. I cannot tell if Mons. De Piro had a share in this decision of the Archbishop. The S.G., had only told us that the Bishop was coming to administer Confirmation to the children of the Institute. Nor can I tell what his reaction was when the Bishop gave us this news, for the S.C., was not present. I know, however, that Mons. De Piro wished us to become Sisters because we all joined the Institute with that intention. Later, the Bishop came other times to administer Confirmation to the children.

51. You mention the case when (Lord) Strickland offered a ‘lift’ to the S.G., and the latter did not accept. However he showed him the hope that another time he would be able to get in with him. How did you get to know this story? Perhaps because he did not enter in the car? Perhaps because at that time Strickland was in trouble with the Church and therefore if he accepted the lift he might give the impression that he was in agreement with him? In fact do you know what the S.G’s ideas were about the quarrel between Strickland and the Church? Did he ever express his opinion about this to you? Did the fact that he showed Strickland the hope that one day he would be able to accept the ‘lift’ show that the S.G. knew that one day Strickland would make peace with the Church? Do you know if the S.G., played a part in this peace? In case, what was his part? How do you know this?

lam provisum. cf. Nos. 22-23.

52. You mention that once Bishop Mauro Caruana was greatly offended. You state that this was probably after the case of Dandria. Do you still think that this was the case, or have you perhaps remembered that it was another case? In case, which was it? Was the S.G., involved in this story? How? In case it was the story of Dandria, can you specify who was the Dandria you mention, and what was the question in which he was involved? How was the Archbishop involved in it? When you say that the people wanted to attack him on Pentecost Day, are you referring to Dandria or to the Archbishop? Who were the “people” you mention? Why did they want to attack him? Was the S.G., present on this occasion? Did he play an active part in restoring peace?

53. You say that the S.G., on the occasion when Bishop Caruana was greatly offended, invited the same Bishop to the Institute and told you to give him a warm welcome so that it might serve as a reparation. Do you think this occurred before the Confirmation you mention? If yes, do you think that on this occasion the S.G., besides making an act of reparation also wanted to give the Bishop a good impression of you and thus encourage him to change his opinion about you? If this was not the case, why do you think that the S.G. wanted to bring him to your Institute when he had other Institutes? Do you think that the fact that he wanted you to welcome him with palm branches, was symbolically connected with the palm branches used on Palm Sunday for Jesus? Perhaps the S.G., foresaw that the Bishop was about to experience some difficult moments in his life? In fact, did something like this happen later?

I do not remember details why the Bishop was offended, but I remember that the S.G., invited the Bishop to the Institute and told us to give him a hearty welcome. This was after he had told us that we were going to become nuns.

54. You called the S.G.’s mother “Mrs. Kikka....” What was her real name? Why did you call her with this name? Why do you say “we used to”, perhaps because she often came to the Institute? In case, in what way? You give the impression that there were good relations between the S.G. and his mother. Do you know if they were always good? If you think there were moments when they were not so good, do you know when and why? Perhaps because of the way the S.G. spent money? Do you know if the S.G., had other brothers and sisters? Older or younger than him? Did you know any of them? Do you know if the S.G., had good relations with them? Always? Or perhaps there were occasions when they had trouble? Do you know if any member of his family died during the lifetime of the S.G.? In case, who? And how did the S.G. react in these moments of mourning? Did he show trust in God and hope in the resurrection and award after this life? Did he ever speak to you about this truth?

The above question was not asked.

55. Could the fact that the S.G’s mother wanted to follow all that he (the S.G.) did, sometimes be an occasion of ‘interference’ on her part? In fact, do you think his mother influenced him in what he did? In case, in what way? How do you know this?

The above question was not asked.

56. You mention that in the village of Gudja there was some trouble and the Archbishop sent the S.G., to settle that trouble. Can you specify what this trouble was? Why do you think the Archbishop sent the S.G., to settle it? What did the S.G., do to settle the trouble there? Did he succeed? Was it easy for him? Did he talk to you about this? In case, in what way did he talk about this, perhaps he complained? Perhaps he showed hope? Trust in God?

lam provisum. cf. Nos. 22-23.

57. Do you know if the S.G., was involved in other occasions in the civil life of the Maltese when he was called to restore peace? In case, on what occasions? What exactly was the part he played?

The above question was not asked.

58. In your evidence you do not mention anything about the pastoral work of the S.G., excepting obviously the work in the Institutes. Do you know if, for example, the S.G. preached? In case, often or rarely? What were the occasions? Perhaps spiritual exercises? Panegyrics? Retreats? If he preached, do you know what he stressed most? Do you know if he heard confessions? In case, where? A lot? Perhaps some particular category of people (religious, children)? Do you know if he was sought for advice and spiritual direction? Do you know if he administered other Sacraments, e.g. the anointing of the Sick?

The above question was not asked.

59. You say that as soon as you heard that he died you went immediately to St. Joseph’s to see him. Why did you go there? Perhaps because he died there? If not, where and how did he die? When you went to see him what was the atmosphere at St. Joseph’s Institute? Were you the only ones, or were there other people? In case, many or few? How did the people who were there, act? What did they say about the S.G? Did they show any particular respect for him? Did you go for his funeral? If yes, what do you remember about it? Who officiated? Were there many who attended? What type of people attended? Was there a funeral oration? In case, by whom? Do you remember what was said? If you did not go for the funeral, do you remember the reason? Do you still talk about him among yourselves? If yes, do you recount some stories in which he was involved? What do you emphasize most about him? Do you have a devotion to him? If yes, do you ask him some favours? If yes, all of you or only those who remember him alive?

60. You say that when he died the people of Zejtun began to say, “What are they going to do now?”. Did the S.G. have any particular contact with the people of Zejtun? In case, what was it?

I remember that on the day he died, Mons. De Piro spent the day at Fra Diego’s Institute, of which he was also Director. In the evening he led the procession of Our Lady of Sorrows at the parish church of St. Caietan. He died whilst celebrating Sacramental Benediction. I had this information from other people.

I went to St. Joseph’s Institute to see the dead body of the S.G. I went straight upstairs to the coffin and broke out weeping. At that moment I did not notice if there were other people or not; I did not notice anything.

I cannot say anything about the funeral, but cfr. Sessio 26 ad initium.

I never visited the grave of the S.G. because Mdina is far away from Zejtun and we are always very busy. At the Institute there are only a few who remember him and now I have little contact with the other Sisters, and so I cannot say if they talk about him.

The S.G., did not have contact with the people of Zejtun, but everyone knew what great help the Monsignor gave us; and that is why they began to say, “What are these women going to do?” Besides, he used to come for the bazaars we put up, and people got used to him.

61. Which were the salient virtues of the S.G.? How can you prove this?

I greatly admire the humility of the S.G. He was not proud and did not parade the dignities he had, neither as a Monsignor nor as a member of a noble family. I also admire his charity; he always did his best to satisfy all our needs, e.g. when we needed to be separated from our families. Besides he was resigned to all the crosses of his life, e.g. several of his brothers and sisters died and yet he was always calm; his acts always showed his trust in God. He was a cheerful person; wherever he could, he always gave his help.

His mother used to say, “My poor man is coming!” He was obedient.

62. Do you know of some favours granted through the intercession of the S.G.? In case, can you mention them?

I refer you to what I have said in Sessio 26, ad initium. I do not know about the rest.

63. Did you ever visit the grave of the S.G.? Can you describe it? When you went/go, were there / will there be other people there? Few or many? Why do you think they go? Will there be flowers, candles or something else on the grave? If you do not visit the grave of the S.G., can you give the reason why?

The above question was not asked.

64. When did this fame of the S.G’s saintliness start to spread? Perhaps when he was still alive? Perhaps immediately after his death? Perhaps recently? Do you think that this fame is increasing or decreasing? Do you know if there are some persons who are working to increase the growth of this devotion to the S.G? In case, in what way is this being done? How do you think are people regarding him now?

Personally, I firmly believe that the S.G., lived a saint’s life. I cannot answer the rest.

65. Do you know anyone who was or is against this case of beatification of the S.G? Do you know why?

I do not know anyone who is against this case of beatification. I never heard anyone belittling him.

66. Have you anything to add, to cancel or change in all that you have said?

Negative.

Et sic hora ll.30 am. absoluto examine dictae testis de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibuli voce testi perlegi integram depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae snperius deposui.

Sr. M. Pia Caruana, testis

Deinde idem Delegatus Archiepiscopalis, ciausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum lustitiae Promotore, ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Iustitiae

Datum die 26 Iunii 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Vigesima Nona

Anno Domini millesimo nongentesimo octogesimo nono, die vero tertia Julii (sive 3-7-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Iustitiae Promotore legitime citato, meque Notario, comparuit Dnus. Baronius Michael Vella Haber, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Michael Vella Haber testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Institiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

Personalia

I am Baron Kelinu Vella Haber, son at the late Lucio and the late Anna Buttigieg, born on the 1 October, 1913, at Qala, Gozo, and now residing at 66 Stuart Street, Gzira, pensioner, practicing Catholic.

1. You have come to give evidence in this case. What were your contacts with the S.G., Mons. Guzeppi De Piro? Perhaps you were related to him? When did this contact begin, and how long did it last? What made you come to give evidence? Did anyone tell you what evidence to give? You say that you were a member of the Society of St. Paul, founded by the S.G., between 1929 and 1936. Can you give more details about the foundation of this Society? When? Where? What was its aim? Why was it named after St. Paul? Did the S.G., ever tell you what made him found the Society? Do you know if the S.G’s aim was, from the very beginning, to found a Society whose members were tied by the vows of chastity, poverty and obedience? How do you know this?

I ant not related to the S.G., but I had contact with him between 1928 and his death in 1933, when I was a student in the Society founded by the S.G. I have come to give evidence because I felt it my duty to do so and no one in any way suggested to me what I should say in my evidence.

I knew the Society when it was already founded, and therefore I have no clear idea of how it was founded.

As regards the aim of the Society, I remember that the S.G., used to talk to us on this, and I remember that the he had in mind a Society for Maltese emigrants (although in Addis Abeba, Abyssinia, there was Bro Guzepp Caruana S.S.P.). He used to tell us that it wasn’t always his intention to become a priest, but the idea came to him late. But I do not know how he had the idea of founding a Society. When I was there, there was already the rule published in a booklet; there were the vows of chastity, poverty and obedience, temporary, at first, and later perpetual.

I do not know why the Servant of God named his Society “of St. Paul”.

2. Can you tell what attracted you to join the Society? Did the S.G., have a direct share in your call? How did the S.G., receive you when he learnt that you wished to join his Society? Did he encourage you? Did he make you feel that it was a very great step? Did he in any way advertise the Society? In case, in what way? How were you prepared before joining the Society? Perhaps he received you personally? Perhaps you had meetings with other members of the Society? Perhaps some examination? In this period, what did the S.G. emphasize most? Perhaps the family environment? Perhaps the studies? Perhaps your keenness to join? Do you think that your choice to join the Society was totally free or perhaps he used some pressure on you? Do you know any one whom the S.G., did not allow to join the Society? In case, do you know for what reason? Was there some age limit regarding your admittance? Was this rigidly adhered to?

My father was trade instructor in St. Joseph’s Institute, Ghajnsielem, Gozo. He spoke to Fr. Mikiel Callus S.S.P. and they encouraged me to go on studying. I used to go to the Institute and there I met Mons. De Piro, whose manners and good character left me impressed. We never talked about vocation privately, but I never heard him talk discouragingly about the Society but always encouragingly, and he never exaggerated things. I do not know what was the procedure for joining the Society, but I remember that the S.G., sent me to Fr. Karm Caruana, a Canon from Nadur, Gozo, to have private lessons in Latin. I do not know who paid the fee for these lessons but probably Fr. Karm Caruana did not charge fees. No one put pressure on me to join. I do not remember that there was any age limit for admittance. I do not know anyone who was refused by the S.G., to join the Society.

3. You say that at the time you belonged to the Society “… it was an ugly period”; it was a time of defects and inexperience. Can you give more details about these defects and ‘inexperience’? Was the S.G., aware of these two things? What did he do to overcome them?

With the word “deficiencies” I mean deficiencies in the Society, regarding lack of finances, that is, there was no income. This was reflected in the quantity of food (however, I can say that Fr. Mikiel Callus, our superior in the school at B’Kara, began to give us an egg daily when he saw that this was needed) as well as in the quality. I can say the same about our clothes. However, by “deficiencies” I mean lack of material things, even if necessary.

The inexperience appeared in the attitude of the immediate superiors, who failed to understand us enough, to be patient, to guide, etc. This does not apply to Mons. De Piro who, probably, did not even know about these things.

4. In your evidence you mention a certain “K. Vassallo”. Perhaps you are referring to the well-known Maltese poet Karmenu Vassallo. You say that he wrote some poems in which he mentions the S.G. Do you know which were these poems? Do you think you can produce a copy of them? Why do you think this poet wrote about the S.G? Perhaps because he was a member of his Society? If yes, was he one of the first members? Is this poet still alive? If he died, can you tell us if he remained in the Society until his death? If he left, do you remember when? If he left when the S.G., was still living, do you think he left because of some fault on the part of the S.G? Do you remember if, when Karmenu Vassallo was still in the Society, there were good relations between him and the S.G?

I am referring to the well-known Maltese poet Karmenu Vassallo. Our rooms were adjacent and, because we had common interests, we became close friends. I do not now remember any poems in which he mentions the S.G., or where he deals directly with the S.G., or his Society. I do not think that the S.G., was the cause of Karmenu Vassallo’s leaving the Society, but probably he left because of the attitudes I mentioned before and because of his health. I do not remember well if he left the Society before or after the S.G’s death. I remember that when he left the Society he was employed with the paper “Lehen is-Sewwa”, which was printed at St. Joseph’s Institute, Hamrun.

5. How did you regard the fact that, although the S.G., was not a religious but a diocesan priest and a Monsignor, he founded a Society of religious? Perhaps it appeared to be something praiseworthy or perhaps presumptuous? Do you know if the S.G., ever became a member of the Society he founded by binding himself to the vows of poverty, chastity and obedience? It not, do you know if, at least, he ever expressed the desire to do this? From what you saw and heard at that time, do you think the S.G., lived the spirit of these vows? Do you know if he had the spirit of poverty in some particular way? If you think this was the case, can’t you make it more clearly with some examples? Did you consider him to be obedient to the Civil and Ecclesiastical authorities? How did he treat those who shared with him the running of the Society? Perhaps he liked to play the part of the Superior? Or perhaps he wanted them to feel he was their equal? Did he accept their advice and decisions? Can you corroborate this with some concrete examples?

I can say this, that the fact that Mons. De Piro was a priest (not a religious) was something I liked and I also liked very much the idea of a Society that was not a religious order in the traditional sense but one whose members were in between the old religious orders and the diocesan priests.

As far as I know the S.G., was never a member of the Society he had founded, nor have I any idea that he showed a desire to become a member. However he had a lot of the spirit of poverty so much so that, for example, he ate the same food as we without any difference. He was a man of great sacrifice and his sacrifices were voluntary (not only sacrifices for the Society but also for the Institutes he had in his care. And other things). He was loyal to the Church and, as far as I know, he obeyed the Bishop, as can be seen from the volume of work he undertook in the Diocese, which he accepted in spite of the fact that his health did not permit much. Never did I notice anything about the S.G. that could make me have any doubts about his chastity. I remember when two students in the School (Edukandat) who failed in their test of chastity and were expelled, which shows that in the Society was strict in this regard and that the S.G., would not allow any indecent behaviour. I do not know how he dealt with those who shared with him the running of the Society, but I never heard the S.G., complain about them nor did I hear anyone complain about him. Besides he acted more on persuasion than imposition.

6. Do you know if, besides founding the Missionary Society of St. Paul, he contributed to the founding of some other congregation of religious, or helped its development? In case, which one? In what way did he help?

I remember that once I heard something, but now I have no clear idea, except that it was something about the Institute of ‘Jesus of Nazareth’ in Zejtun; and that he was its superior.

Et sic hora 11.30 a.m. suspensum est examen dicti testis ob tarditatem horae, animo illud continuandi die decima Junii, hora 9.30 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Iustitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius idem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Kelinu Vella Haber, testis

Deinde ident Delegatus Archiepiscopalis, clausis et sigillo ipsius obstgnatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Iustitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Iustitiae

Actum Die 3 Julii, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima Julii (sive 10-7-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in presenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Promotore Iustitiae legitime citato, meque Notario camparuit Dnus. Baronius Michael Vella Haber, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Michael Vella Haber testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Pro- motore et dicto teste, ego Notarius exhibui plicum interragatorium et testium attestationum, quam cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

7. “I remember that Mons. De Piro was a very serious man, dedicated to his work but very kind and extremely humane.” Can you explain what you mean by “…a very serious person”? Perhaps that he was never seen joking? Perhaps he always wore a serious expression on his face? That he was reserved? Or perhaps he was always absorbed in his work? Or perhaps that he was not easily fooled? Or perhaps that he always did his work very conscientiously? What do you mean by “dedicated to his work”? Perhaps the same as “very serious”? What do you mean by “ he was very kind “? Perhaps that he was charitable? Perhaps he gave money? In case, to whom? Perhaps he helped by his advice? Perhaps “he was kind” means that he did not rebuke? Perhaps he was apt to forgive? What do you mean by “extremely humane”? Perhaps he understood other people’s problems? Perhaps he was sympathetic to others? Can you give some examples?

By these expressions I mean: Mons. De Piro was “serious” in the sense that he was conscientious and thorough in all he did.

He was “humane” in the sense that he held dialogue with us aspirants although we were young and the youngest in the Society. He did not consider it waste of time talking with me when we used to go to Gozo together.

Of these qualities, together with his kindness and goodness, I had personal experience in my relations with him. Besides, this was everyone’s opinion of him; and the words “we have become orphans” said after his death meant this.

He paid attention to the needs of everyone. For example, I had my family in Gozo. Whenever he visited Gozo he availed himself of the opportunity to take me with him.

I never saw him give alms, but it was commonly known that he was a charitable person.

8. You say that you belonged to the College of St. Aloysius in Birkirkara. Are you referring to the College run by the Jesuit Fathers? If yes, how were you admitted? On your own initiative? Or was the S.G’s initiative? In case of the latter, why did he send you there? Do you think you were the only one sent there, or were there other youths who felt the vocation for his Society? If the latter, was it part of the formation he insisted you ought to have before joining him? Perhaps this means that the S.G. wanted the aspirants of his Society to achieve academic levels. Why do you think he chose St. Aloysius College? Perhaps because he already had ties with the Jesuit Fathers? Perhaps because the College and the Oratory you mention later on were in the same place?

It was established that we students belonging to the ‘School’ (Edukandad) should attend St. Aloysius College. As soon as I was admitted to the School he sent me to St. Aloysius College in the first class. I believe that Mons. De Piro sent us to St. Aloysius for our studies to give us a sound intellectual basis for the future. At that time St. Aloysius College was the best school. However, I am unable to give further details.

9. You mention the “Oratory”. What was this? Perhaps a house of the Society in Birkirkara? If yes, what was it exactly? How did the Society acquire it? Perhaps you had a part of your formation there? In case, which part?

I have an impression that the Oratory in Birkirkara was under the care of the Salesians before Mons. De Piro took over. When Mons. De Piro assumed control he organized the “Educandato Santa Maria” for the formation of the aspirants. We resided there and went to St. Aloysius College for our lessons. We remained in the “Edukandat” until we finished middle school. Life at the ‘Edukandat” was not monotonous but very normal. We also went for long walks on our own. Our immediate superior was Fr. Mikiel Callus, but I understand that he worked hand in hand with Mons. De Piro, the Founder, who was kept fully informed. However, I do not know if the daily programme was planned by Mons. De Piro or by Fr. Mikiel Callus.

The daily programme included meditation and other acts of piety. We also had retreats. I do not remember that we had some form of apostolate.

We were not secluded from people.

We spent our summer holidays in Marsaxlokk and other places. Mons. De Piro did not come with us. I do not know if he had holidays, or if he joined some group of Maltese who went abroad.

10. You also mention St. Agatha, in Rabat. You are obviously referring to the House of the Society there. Do you mean that you remember its beginning? Perhaps you remember the laying of the foundation stone? In case how much do you remember of that occasion? Why was it built? Why exactly on that site? Whose was the site where St. Agatha was built? Do you know if the S.G. encountered any big problems when acquiring the site? In case, what were these problems, and with whom? Do you know if the S.G. had an active share in the planning of the building (drawing of the plan) and in the actual construction? Perhaps he often went to inspect the construction works? Do you know from where was the money acquired? Besides the Oratory and St. Agatha, do you remember some other place that the members of the Society had earlier? If yes, did you ever visit this place? Where and how was it? You say that when the building of St. Agatha was finished, the S.G. gave a big dinner for all the workers, and both the members of the Society and Mons. De Piro himself served as waiters. Do you confirm this? Were you present at this dinner? Do you think that it was a very special dinner? Do you feel that it was something unusual that the S.G. served at table on that occasion or was it usual that he did so with you? This gesture of the S.G’s naturally made one see the S.G’s humility. What do you think of this virtue in him? In your opinion was he a humble person? Can you mention facts to prove the S.G’s humility?

I do not remember the service for the laying of the foundation stone of St. Agatha’s, but I remember its beginnings. Mons. De Piro wanted to build a suitable Motherhouse for the Society he was founding. The site belonged to the family of Mons. De Piro. Besides, there were the catacombs and church of St. Agatha. He had some problems concerning some peasants who worked the land and who found it difficult to leave. However I do not know any details. What I am certain of is that there were never quarrels or lawsuits. I learnt about these few details from the Monsignor himself.

Mons. De Piro had this building at heart. The first part was constructed on the side of Hal Bajjada Street. When this section was ready, Mons. De Piro gave a dinner for the workers who took part. I confirm that both Mons. De Piro and we members of the Society served at table. I never saw him do this on other occasions. I was most impressed by this gesture as I saw it especially as an act of humility. In my opinion Mons. De Piro was a very humble person. I observed his humility in his attitude towards us, and in what he sometimes told me about responsibilities entrusted to him by his superiors and he accepted with all humility in spite of the volume of work he had.

Before the building of St. Agatha, the Society had a house in Mdina, which lacked all amenities and was not suitable.

11. At that time, did the Society have some other house besides the Oratory in Birkirkara, St. Agatha and the House in Mdina? Perhaps St. Joseph’s Home in Hamrun? Can you say what was the work done there? If it was work among the children, can you say how the children were kept? What exactly was being done for them? Were there classes for schooling? For trades? Were there prayers said? Recreation? Did the S.G. take part in these? Perhaps it was he who organized them? Was it he who engaged the teachers? Did the S.G., have direct contact with the children? If yes, how did he deal with them? Was he able to get down to their level? Did he correct them? Can you give concrete examples? Did he ever tell you how to look after the children? Do you know if the S.G. had in his care some other Institute besides St. Joseph’s? In case, which? Do you think that the children belonging to the S.G’s Institutes enjoyed the same living conditions as those outside the Institutes?

The Society of Mons. De Piro had the children of St. Joseph’s Institute, Hamrun, under its care, but I do not know if the Society had also a house at St. Joseph’s Institute.

At St. Joseph’s Institute there was a large number of boys, in three separate categories according to age. There were different types; some were very unruly, others were of a very good character. There were diverse trades like printing, shoemaking, etc. I know that there was a Mass, but I cannot talk about prayers that there might have been. I do not know how much if, or how much Mons. De Piro worked to introduce trades and other things in the Institute. When I was at St. Joseph’s Institute with children in my care, Mons. De Piro had already been dead and therefore I cannot give details.

I know that Mons. De Piro resided at St. Joseph’s Institute, and I never heard anyone complain about how the S.G., administered the Institute. I know that he had in his care also the Institute of Jesus of Nazareth and other institutes.

12. Can you give some details about your formation in the S.G’s Society? What did your formation at the Oratory consist in? Who was responsible for the formation there? Perhaps the S.G., himself? How was the programme planned? Time for praying? Studies? Recreation? Spiritual direction? Talks? What did they most insist on? Perhaps on praying? Mortification? Silence? Studies? Fraternity? Apostolate? During the time of your formation did you have the opportunity to have experience of some apostolate of the Society? In case, what were these? Was recreation considered to be important? Did you have daily periods for this? What form did it take? In the summer did you have a period of holidays? What form? Did the S.G., ever come with you for the holidays? Do you think that he took some kind of recreation?

lam provisum. Cf. No. 9.

13. You state that the S.G., gave importance “to your family”, so much so that he used to take you to Gozo to see them. How often did you go to visit your families? Were your families allowed to come to see you? Why do you think the S.G., gave importance to the families? Perhaps because you still depended on them in the time of your formation, perhaps as regards clothing? Perhaps because he regarded them as benefactors? When you joined the Society, did you take some ‘dowry’ from your family? You say that when you were at B’Kara your father died. How did the S.G., act on this occasion? Do you remember if he offered to give some help to your family? In case, what was this? Do you know if he helped other families when the father died?

I remember that Fr. Mikiel Callus allowed us to go home and some stayed at home for days when the need arose. In our walks we were allowed to meet members of our family. I also used to go to Valletta to see my brothers and sisters.

When we were at St. Agatha’s, the system was different; I visited my family but not so often. At that time I was a novice and later a student.

I do not know why the S.G., gave importance to our families. It is certain that this was not because of money or other help he could get. Nor because in any way we depended on our family.

When my father died, I do not at all remember if the S.G., helped our family in some way or another.

14. “When the S.G. visited our houses he loved to talk to us and at times recounted some happening.” What do you mean when you say “when he visited our houses…”? Do you mean that he did not stay on with you? In case, where did he reside? How often did he visit you? At that time did you feel that the number of his visits was enough or did you wish him to visit you more often? When he came to visit you, what did the visit consist in? Perhaps he came to pray with you? For meals? Perhaps for recreation? Perhaps he gave talks? Did you have the chance to talk to him privately? Did you ask for this, or did he call you?

The S.G., did not reside in any house of the Society, but he resided at St. Joseph’s Institute, of which he was Director. The visits of the S.G., were sporadic, but I do not remember details except that he had meals with us (and he had the same food). I remember that when we were at St. Agatha’s he stayed to talk with us after the meal. He never spoke to us individually and I personally never felt the need to speak to him privately. Nor do I know what possibility there was for one to do this.

My ideas about the visits of the S.G., their number, what happened during these visits, are today, after such a long time, very vague.

Et sic hora 11.30 a.m. suspensum est examen dicti testis ob tarditatern horae, animo illud continuandi die 17 Julii, hora 9.30 a.m., hoc in loco. Ad quem affectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius testi perlexi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

Kelinu Vella Haber, testis

Deinde idern Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, rnandavit rnihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Justitiae

Actum die 10 Julii, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Prima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima septima Julii (sive 17-2-1989), hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Promotore Justitiae legitime citato, meque Notario, comparuit Dnus. Baronius Michael Vella Haber, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Michael Vella Haber testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

15. When he came to visit you “he loved to talk to you and recounted some happening”. You also say that he spoke to you as experienced adults. Do you mean to say that the S.G., was of a quiet and taciturn disposition, but he talked when he visited you? Do you mean by this that with you he felt at home? Did you feel at home with him, or uneasy? You think that the fact that he liked to talk to you was his way of making you feel that you were important. By this you mean that the way the S.G., treated you was different from what was customary at that time? Do you mean that the S.G., regarded youths as valuable? Can you prove this by some facts? Do you feel that the S.G. had trust in you? When you say that he used to talk to you, what was the subject? Perhaps life in his Society? Perhaps the religious life? The missions? The priesthood? Community life? How did he present these to you? Are you under the impression that he was preoccupied about something in particular, which he kept emphasizing? Did he ever share with you his preoccupation perhaps about his Society or something else? Did he ever correct or rebuke you about anything? When you say that he recounted things do you mean that he talked about himself (as in the cases you mention)? How did he recount them? Were you under the impression that he was exaggerating a little? Perhaps he gave these accounts to get praise and appear to you as a capable person?

There were no barriers between us and the S.G. Although he was a serious person, his attitude and manners were such as to inspire confidence and to encourage a person to let himself go. I noticed a big difference between the S.G’s treatment of us and that of other superiors. I saw in him a person “who really cares”. I am referring to the informal talks he had with us, in which the S.G., knew how to mix the spiritual with the profane and draw you to what is better in an indirect way but persuasive way. There was never self-praise in his talk, nor did he appear to be exaggerating or try to show himself in a better light.

16. Between one visit and the next did he keep some contact with you in some other way? Perhaps by telephone? Perhaps by letters? Perhaps he would send someone else to replace him?

lam provisum. Cfr. No. 14.

17. You say that sometimes he took you to his mother’s house. Where was this? On what occasions? Was this frequent? How did you see the relations between the S.G., and his mother? Do you have the impression that he was too close to her? Perhaps at times she interfered in matters of the Society or in some other of his activities? Did you know some other member of his family? Perhaps some of his brothers and sisters? In case, whom? Do you know what were the relations between this member of the family and the S.G? You also mention that at times he took you to their house in Qrendi. What was this? Whose was it? Why did you go there? Did the S.G., have any particular connection with this village? In case, what was it? How do you know this?

The house of the S.G’s mother was in Mdina. It wasn’t on some special occasion that he took us to his mother’s house but he took us sporadically without any special reason. I much admired this gesture of the S.G., and it impressed me a lot; it made me feel how dear we students of his Society were to him and were treated as members of his family. Personally I do not know what were the relations between the S.G., and his mother; but I have a vague idea, from what I heard at that time, that his mother helped him financially to found the Society. He visited his mother when he went to the Cathedral. I should like to note that at that time the diocesan priests lived with their families. I do not know any of his brothers and sisters.

I also know that he used to take us to the house at Qrendi. I do not know if it belonged to him or to some member of his family. Usually we went there for a short time, but once we spent a whole week. I cannot answer the rest.

18. You mention the incident described to you by the S.G., himself when he was on a visit to St. Joseph’s Home, Ghajnsielem, Gozo and the floor went down with him. First of all, what was this Home of St. Joseph, in Ghajnsielem? What was the S.G’s connection with it? What exactly was the scope of this home? What was the occasion when the S.G., was in the home referred to and the incident you mention occurred? Do you think that the fact that the floor went down with him was due to some imprudence on the part of the S.G? How do you know this? In what way did the S.G., describe this incident? Perhaps jokingly? Perhaps he presented it as an obstacle by the devil? Perhaps as a favour from God that he was not injured?

This home at Ghajnsielem was originally part of Fort Chambray. Later it became an orphanage and the Bishop of Gozo entrusted it to the Society of St. Paul. The S.G., recounted that once ( I do not know what the occasion was ), he was there and the floor of his room caved in. The S.G., used to recount this incident without exaggeration and with a tone of one who was telling an item of news. I do not think that this incident resulted from lack of prudence on the part of the S.G.

He did not introduce any supernatural element when recounting this incident.

19. Did the S.G., often go to Gozo? Besides the Institute of Ghajnsielem did he presume some other activity in Gozo? In case, what was it?

I do not think that the S.G’s visits to Gozo were frequent and I do not know if he had some other engagement there.

20. You mention a dream the S.G., had about the Society. I am referring to the time when he told you that he saw a ship (in his dream), which could not move because its propeller was jammed? You say that he had told you that he “… had a dream”. Did he ever tell you how long before he had this dream? In this context you also mention St. Agatha who “… at last released the propeller from the jamming and then the ship began to move freely.” Did he tell you that he himself had seen St. Agatha in his dream or was this perhaps his own interpretation? As regards the application of the ship to the Missionary Society he had founded, was this his own interpretation or was the interpretation contained in the dream? If the latter, who had interpreted his dream? When you mention this dream you say “the S.G., used to tell us”. Do you mean that he often recounted this dream? Do you think he had some particular aim when recounting it to you? Perhaps to give you courage? Perhaps to show divine intervention in the founding of the Society? Did he ever recount to you other dreams? Are you under the impression that the S.G., relied much on the dreams he had, that perhaps dreams impressed him? Or do you think that he was down to earth? Did you ever discuss together this dream, which he recounted to you? What was your reaction when he recounted it to you?

The impression I had, when the S.G., talked about this dream, was that the S.G., had this dream after he began founding the Society. It is certain that once he recounted it when I was present because I heard it from him. Perhaps he recounted it at other times as well, but I do not remember. I know that he said that St. Agatha released the propeller, but I do not know if he saw her or not and what part she had in the dream. The application of this dream to the Society was an interpretation which the S.G., had in the dream itself and not an interpretation which he gave to the dream after he woke up or that someone else gave him.

I believe that the S.G., recounted this dream to fill us with hope for the future.

I do not remember that he ever recounted some other dream.

The Servant of God was down to earth and did not rely on dreams or get impressed by what he dreamt. The reaction of us students was that since the Monsignor recounted it, there must have been something in it; and as I said previously, it filled us with hope for the future.

21. In your opinion, did the dream which the S.G,. recounted to you, come true, since among other things you say that in its first years ‘the Society’ did not make headway? At that time did you realize that the Society was not making progress? What exactly do you mean when you say that it could not make headway? Perhaps because few were the members who joined? Perhaps many of them left? Did the members make guesses as regards the lack of progress of the Society? Do you think that the S.G., was in some way responsible for the lack of progress of the Society?

At that time we certainly felt that it was true that the Society could not make any progress. It was the sacrifice made by the S.G., that kept the Society and provided the elementary needs regarding food and clothing. The Society did not have funds and the number of priests was small. When I said that the Society could not take root I meant both the financial aspect and the number of its members! I want to note that at that time I was an aspirant or novice and therefore certain details are unknown to me. However, I do not in the least think that the S.G., was responsible for the small number of the members.

22. How did the S.G., present to you the calling to the Society? As something great? Beautiful? Entailing suffering? Did he talk to you about the missions? How did he present it? Did he insist on the fact that you had to go to the missions or perhaps he concealed this aspect?

I have no idea that Mons. De Piro talked to us on this point when we were aspirants at the Oratory of Birkirkara. During our novitiate at St. Agatha’s, I have a vague idea that Mons. De Piro talked to us about the Rule, the missions (in the traditional sense among the ‘infidels’, and in the sense of ‘among the Maltese immigrants’), and the vows.

23. Do you remember some difficult moments in the life of the S.G? Or perhaps moments of danger (as when you mention the stormy trip to Gozo)? How did he react in such situations? With fear? Upset? Despondent? Brave? Trusting in God? Can you prove what you say?

I remember that the S.G., was physically weak. I do not know the cause of this; he himself said that he “was always physically weak”. But he never slowed down, and although he was dead tired he still went on with his work. But I do not know of any really difficult moments when I could say what was the S.G’s reaction in such cases.

24. You say that in the first years of the Society, it was a time of great poverty in Malta and there was no progress. Can you describe this poverty more clearly? Perhaps it was most noticeable in lack of food, adequate clothing, commodities, very low wages? Perhaps you mean that in the Society you had to face poverty? Did you have enough to eat? Enough clothes? Who provided your livelihood, the Society or your families? Did the S.G., have a direct share in this? Did he share with you this kind of life? Or did he appear among you well provided?

lam provisum. Cfr. No. 3.

25. From the S.G., you learnt some prayers which you still recite and exhort others to recite them. Can you say something about the S.G’s prayer life? For example, did you ever see him praying? In case, alone, or with you? In case, how did he pray? What prayers did he say? Do you think that he was collected during his prayers or did he give the impression that he was distracted? Did you ever see him say Mass? Did he show any particular devotion whilst saying Mass? In case, what did this devotion consist in, perhaps in the duration, his position, his gestures, his voice? In his preparation before the Mass, in his thanksgiving after the Mass? Do the prayers you mention make reference to Jesus of Nazareth and the Holy Cross? Perhaps because the S.G., had some particular devotion to this mystery of the Life of Christ. If yes, can you explain further how he showed this devotion? Perhaps by talking to you about it? Did he talk to you about suffering? What do you think was his attitude to suffering? How did he act in moments of suffering? Did the S.G., make some mortification? In case, do you know what it was? How do you know this? Was the S.G., devoted to the Eucharist’? How did he show this devotion? Perhaps he talked to you about it? Perhaps he introduced some adoration among you? Was the S.G., devoted to Our Lady? Perhaps under some particular title? If yes, perhaps in his life there was some connection with this title? In case, can you give details? You say that the S. G., “… had a special attraction to St. Agatha”. Why did he have this great attraction? How did he explain this “… great attraction”? Perhaps he introduced some particular devotion to her among you? Did he have any devotion to some other saints, perhaps St. Paul, St. Joseph? Give details. Did he exhort you to pray? What form of prayers did he most suggest to you? Perhaps the prayers you mention? In what way, as you say, did he explain to you the power of the prayers you mention? Perhaps he told you stories connected with them? Did he try to create in you the devotions he himself had?

I learnt some ejaculatory prayers from the S.G., which I still say and teach to others. Very rarely did I see the S.G., at his prayers, to be able to judge his way of praying. All I can say is that he was collected. I cannot say anything about his Mass. I heard the ejaculatory prayers from the S.G’s own mouth. He recounted them to us to show us that they gave us a certain strength which filled us with trust. It may be that these prayers were not original, but I am still impressed the way he said them. I cannot say anything about other devotions. Nor do I know why he had this great devotion to St. Agatha. I do not remember anything more about this.

26. You say that when you were still at Birkirkara (The Oratory?) you recited the De Profundis on your way to the refectory. Does this mean that the S.G., wanted to train you to have devotion to the souls of purgatory? Did you have other prayers for the dead? Did he talk to you about death? About the Last Things (Novissmi)? In case, how did he deal with these truths? As something terrifying? Or perhaps as a meeting with God?

Besides the De Profundis we also recited the Miserere. He did not talk to us about the Last Things (Novissmi). I cannot give more details.

27. You say that at the time you joined the Society, the S.G., “was not completely physically fit.” Do you mean that the S.G., was prone to ill health? Do you mean that he often had to stay in bed? In fact, do you know if he suffered from some long illness? If yes, how long did he have this illness? Do you think that ill health interfered with his work or perhaps he went on with his work nonetheless? Did he talk to you about his illness? If yes, in what way? Perhaps he complained? If not, do you mean that he tried to conceal his illness? The fact that you preceded him when going down the stairs so that you could help him if he was going to fall was something you did of your own accord or was it suggested to you by him?

The S.G., did not often fall ill. In fact I never remember that he was ill in bed. But he was constitutionally weak. He did not keep recounting, much less complain, about his health. When he told us that he was always physically weak, it was in an indirect way. It was my own idea to precede him while going down the stairs out of the respect I had for him.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud continuandi die vigesima quarta Junii, hora 2.30 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius idem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit iuramento seque in fident subscripsit.

K. Vella Haber, testis

Frater Aloysius Pisani OCD , Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Justitiae

Actum die 17 Julii, 1989.

lta est.

Sac. Carmelo Farrugia, Notarius.

Sessio Trigesima Secunda

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesima quarta Julii (sive 24-7-1989) hora 9.45 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Promotore Justitiae legitime citato, meque Notario, comparuit Dus. Baronius Michael Vella Haber, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Michael Vella Haber testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventurn est ad examen dicti testis, qui ita respondit ad quaesita:

28. “ ‘The Padre’ as we used to call him, was of a big stature”. Who had decided that he should be called ‘Padre? Perhaps he himself? Why do you think you called him in this way? Were you the only ones to call him in this way or perhaps other people not belonging to the Society as well? In case, who exactly? “He was of a big stature.” Are you able to describe his person: how he walked, talked, (his voice), his clothes? Do you think he kept himself clean? Perhaps too much? Did he wear some special distinctive mark since he was a Monsignor?

When I joined the Society they had already begun to address him as “Padre”. As far as I am concerned I always regarded him as a ‘father’ and I respected him as such and I feel that the other members did likewise. I have no idea if other people, not belonging to the Society, addressed him in this way or not.

Mons. De Piro had a joyful voice, a beautiful voice that was a pleasure to hear. He knew how to modulate his voice and his voice was enough to instill trust in those listening to him and attract people to him. Because he was corpulent, although he was also tall, one noticed that there was weight when he walked. I never saw him hurry, but his steps were slow and measured. Usually he wore a cassock like the other priests without any distinctive mark of a Canon of the Cathedral, he was always clean and his clothes were not too old or shabby. He wore Monsignor’s robes only when an occasion required it because of his office.

29. You say that from the very beginning “you were especially dear to him.” Can you explain this statement more clearly? Do you think that this meant that he preferred you to the others? Perhaps that he had more trust in you than in the others? Did anyone ever complain because he made preferences? In case, with whom?

I know that from the very beginning he showed me special attention, but I do not know why. I noticed this attention because he took me with him to Gozo, where my family lived. Obviously he could not do this with those living in Malta, for these went home alone. But I cannot say that he made some out of place preference with me, nor did I ever hear anyone complain about this, nor was I told that there were complaints about this.

And cfr. the answer to the question that follows.

30. You say that the S.G., “saved your life” and you recount that once you had broncho-pneumonia and when you were in hospital the S.G., came to pray by your bedside. Why do you attribute your recovery to the S.G? Perhaps because you started to feel better on that day? Or because the nurse told you that you would be healed since the S.G., came to pray by your bedside? Do you think that on that day the S.G., came of his own accord or was he sent by someone else? In case, by whom? You remember that the S.G., spoke to you and you say that you do not know how you answered him. Perhaps you still remember what he told you? Do you remember what prayers he said? Do you remember how he came near you? In a hurry? Did he give you the impression that he came simply to do his duty or did he show you that he was pleased to be near you and that he was sharing your sufferings? Do you remember if, on that day, he gave you some holy picture or some other holy image? In case, do you remember what it was?

In general, how did the S.G., treat the sick? Was it usual for him to go to visit the sick in hospital? Did he go of his own accord or because they prayed him to visit them? Do you know of other cases when people attributed their healing to the fact that the S.G., went to pray by their bedside? Do you know if the S.G., was asked to assist the sick who were approaching death? If yes, are you under the impression that he went willingly? Do you know why they used to ask him?

When I was in hospital I was dying and the last sacraments were administered. I was breathing my last, and delirious. I remember, however, that many came to visit me and I still remember some of them.

I remember that Mons. De Piro came to see me, he knelt down, prayed, got up and touched the points of my feet. What happened was confirmed to me by Sister Anna (a hospital Sister whose surname I have now forgotten) and she went on to say that I should definitely get better because Mons. De Piro prayed for me, and he is a saint. I am certain the S.G., did not speak to me and I did not speak to him either. I do not know what he prayed, but I know that I saw him moving his lips and was recollected. I do not know if anyone told the Monsignor about my case, but I understand that someone told him.

Although in my signed declaration there is written “All of a sudden Mons. De Piro entered near me... spoke to me... I do not know that I answered him.” at this moment, although I remember several details, I cannot remember that he in fact spoke to me.

I remember that I did not see him enter, and so I do not know if he entered in a big hurry or not, I think he stayed for about a minute; I know that he was alone and he was not accompanied even by a Sister. He did not give me a holy picture or some other image.

When the S.G., came to pray for me, I did not draw any conclusion about my healing. Nor did I know that I was dying; I got to know later when the Sister told me. I remember, however, that from that day I started to eat normally.

I do not know if the S.G., used to visit the sick in hospital or not, at the time I was an aspirant and student. There was no one of us who fell ill. Nor do I know if he assisted the dying. I did not hear of any other case of healing similar to mine.

31. The nurse had told you: “You will not die because Mons. De Piro came to pray for you, and he is a saint”. Do you confirm that she had told you this? Do you think that the fact that she referred to the S.G., as “Saint” was her personal impression or was it the common idea about the S.G., at that time in Gozo? If yes, do you know others who at that time, together with you, who at times referred to the S.G., with this title? What did they understand by “Saint”? Perhaps he was well known for some particular quality? In case, what was it?

I confirm the words: “Now, you will not die... he is a saint.” I had never before heard anyone in Gozo referring to the S.G., as “Saint”. At that time I was about 15 years of age. I do not know how to answer the rest.

32. You say that in the October following your recovery, you became a student of St. Aloysius College and of the Oratory in Birkirkara. Do you believe that this recovery was connected with your vocation?

Before I fell ill I had already started studies at the Gozo Seminary with the idea of joining the Society.

33. You say that the S.G., was much involved in the politico-religious affair between Lord Strickland and the Church. You also say that “It was said that he voluntarily took part in the affair. Such was his desire that peace and a healthy atmosphere should reign in Malta.” Can you say briefly what was the problem between Strickland and the Church? In which year was he “most involved”? Can you say exactly what was the S.G’s part in this affair? Can you prove that he took part in this affair of his own accord? Can you prove that he took part willingly because of his great desire to see peace and a healthy atmosphere in Malta? Do you know other instances when the S.G., offered his help or was asked to help in other affairs to bring peace?

I do not remember details about the politico-religious question. Apart from this I was already a member of the Society. I used to hear that Lord Strickland was asked to make an apology, and the affair dragged on. I said “voluntarily” and “such was his desire to see peace and a healthy atmosphere reign in Malta,” because I once heard my Superiors say that the Monsignor did a great work when he intervened in an activity that brought peace.

I know of no other cases when the S.G., intervened as a mediator.

34. Besides the care of the Society and Institutes and his share in civil life, did the S.G., perform some other pastoral ministry like preaching and hearing confessions? In case, where, to whom, how? The S.G., was a “Monsignor”. Was this just a title or were there duties connected with it? In case, do you know what these duties were? When considering all the tasks he had, did he at that time give the impression that he was succeeding in coping with all of it? What did you members think about him?

I do not know how to answer this question, but I know that he was overworked. Once we asked him how he was able to cope with all his work and the S.G., answered: “I am like a mule. The mule sleeps while it is at work, and still goes on with his work.”

35. You state that the S.G’s death was sudden. Can you give more details about when, where and how he died? Are you under the impression that at the time of his death he was feeling ill and tired? If yes, did he inform those around him about this? You say that you heard the news of his death when you were attending the retreat at St. Chalcedon’s, Floriana. Can you specify what was this “S. Chalcedon”? How often did you attend a retreat? How was it planned? Did everyone attend the retreat. Did the S.G, take part in it? In case, what was it? Perhaps he preached the sermons? Or perhaps he made some observations? Did he always come for retreat? If he was used to attend, why was it that he did not attend when he died?

When the S.G., died we were holding a retreat at St. Chalcedon in Floriana. During the retreat we received the news that he died suddenly in church after a procession. It was our annual retreat. The S.G., did not take part in these retreats. By this I do not mean that the S.G., did not take part in any retreat.

36. You say that when you heard the news of his death, “… everyone began to say: we are now fatherless.” By everyone do you mean “you members of the Society”? If yes, do you mean that he meant so much for you? What do you think, made you regard him as a father and express yourselves in this way? How did people react to the death of the S.G? I imagine that, as a member of the Society, you attended the funeral. If yes, can you describe it? Who officiated? Was there some funeral oration? In case, do you remember by whom? What did he say? Were there many who attended the funeral? Some prominent people? At that time, where there write-ups about him in the papers? In favour or against? Where was he buried? Do you know when later on, his remains were transported to St. Agatha’s? Can you describe the form of the transport? What was the reason for this transport?

When I say “all” I mean all of us who were taking part in the retreat, all the members of the Society. We were really moved by this. I do not know what the reaction of people in general was. The retreat was interrupted. We went to see the S.G., at St. Joseph’s Institute, where they put him in a room. I remember that many people went to see him. Many candles were burning. Then he was taken down to the Chapel of the Institute. I remember that during the funeral Mass the Chapel was full of people.

As regards the rest I do not remember details. I was overwhelmed with what had happened.

37. You say that the S.G., appears “… not to have forgotten his sons after his death.” What do you mean by these words? Perhaps you are referring to the great progress of the Society after his death? Did the Society flourish immediately after his death or long after? “Neither did he forget those who left the Society after his death”. Perhaps by this you are referring to some favours you received by his intercession after his death? Can you mention them? Do you know of some other favours received by the intercession of the S.G? Can you mention them? How did you get to know them?

I said, “… he did not forget his children “after his death, because I heard that all those who left the Society had a life of success; they did not find themselves stranded’ in life. I can say this from my own personal experience. I owe all my education, with all that it brought me in my life, to Mons. De Piro.

The Society of the S.G., flourished after his life. I still pray to the S.G., everyday, and to him I turn first with great trust, certain that he will grant all my needs. I cannot mention anything great, but they are all my needs.

38. Which, do you think, was the greatest virtue of the S.G? How do you prove this? Which other virtues of the S.G., impressed you?

I think that the S’G’s most striking virtue is his humanity. I could see this in all his attitudes to us all: it was an attitude that made us harpy. I could see it also in his dedication, in the fact that he chose a life of intense work with the children of the Institutes instead of a life of ease and comfort that he could easily lead.

39. It appears that you still valued the S.G., after his death, for you wrote some poems in which you refer to him. You also mentioned him in a book you published. Besides, you say that you “trained your family to value him.” You also show the conviction that “we shall be fortunate to see him venerated on our altars.” Do you mean by this that you are convinced of his saintliness? In what way did you train your family to value him? Do you pray to the S.G? Do you think that there are people who share your conviction about the S.G’s saintliness? Do you think that the fame of the saintliness of the S.G., increased or decreased after his death? Do you know of somebody who is trying to increase the devotion to the S.G? In case, who? In what way?

I am convinced without the least shadow of a doubt, of the saintliness of the S.G. I brought up my family in love of him by training my children and their children to turn to Mons. De Piro, and they have adopted this devotion. I am unable to answer what are the opinions of other people.

I think that the members of his Society are spreading devotion to the S.G; they give out holy pictures; they have published his life in two volumes.

40. Have you ever visited the grave of the S.G? Can you describe it? If you go, do you go alone or with others? If you do not go, why don’t you go? If you went, were there other people near the grave? A lot or few? What type of people? What do they do? Will there be candles and flowers on his grave?

Recently I wanted to give a donation for the cause of beatification of the S.G., and I visited the grave of the S.G. The grave is simple but dignified. There were no people and I did not see flowers and candles.

41. As regards the case of beatification and canonization do you know if, as soon as he died or during the first years after the death of the S.G., there was some idea of starting the case or at least , was there a hint of its possibility? If yes, was something definite done? If yes, what was done? If something was done, why was it not pursued? Do you know if there is anyone who was or is against this case? In case, who? Why?

I do not know that there ever was in the past some idea to begin this case; it is a recent thing. I never heard that there is anyone against this case.

42. Do you have anything else to add, omit or change in your evidence?

Negative.

Et sic hora 12.00 pm., absolute praedicti testis examen, de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi, corrigendi si necessarium reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Kelinu Vella Haber, testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationem contra testem Dna. Francoise Marie Leopardi ut examini se subiiciat, et contra Iustitiae Promotorem ut assistat die 31-7-1989, hora 9.30 a.m., hoc in loco.

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P., Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, Ego notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confeci in forma et in fidem me subscripsi et meum Notariatus sigillum apposui.

Actum die 24 Julii, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Tertia

Anno Domini millesimo nongentesimo octogesimo nono, die vero trigesima prima Julii (sive 31-7-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Pira pro Tribunali sedente in Curia Archiepiscopali Valletta, praesentibus Iustitiae Promotore legitime citato, meque Notario comparuit Dma. Francoise Marie Leopardi, testis citata et inducta, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Francoise Marie Leopardi testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Iustitiae Promotore et dicta teste, Ego Notarius exhibui p1icum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis qui ita respondit ad quaesita:

Personalia:

I am Mrs. Francoise Leopardi, wife of the late Eduardo Romeo Leopardi and daughter of Guido De Piro D’Amico and Louise Bertha Capon, both dead, born at Surrey, England on the 18 December, 1909, and now residing at “Sabar”, Triq San Guzepp, St. Paul’s Bay.

1. You have come to give evidence in the Case of Beatification and Canonization of the Servant Of God (S.G.) Mons. Joseph De Piro. Can you tell what made you come to give evidence? Was there someone who told you what evidence to give? What exactly was your contact with the S. G? You refer to him as an “uncle”. Does this mean that he was the brother of one of your parents? In case, of which one?

It is a joy for me to speak about my uncle, at least the little I know of him, and to help the Fathers. I am a niece of the Servant of God; he is a paternal uncle of mine.

2. You state that the S.G. died “… when I was just beginning to appreciate his value.” The S.G. died in 1933, that is, when you were about 23 years old. Do you mean to say that until that age, you did not yet see anything of value in the S.G? In case, why not?

I appreciated my uncle even during my youth, but until then I was still too young, had other interests in life, still had my studies, etc. So I did not give much thought to the great values my uncle had. When I grew up, and could stop, think and appreciate, my uncle died.

3. You say that you and your sister came to Malta in 1920, that is, when you were about 11 years of age. Where did you come from? Did you two came with all your family? Did you have or still have other brothers and sisters? Why were you not in Malta before this? Why did you come to Malta? Had you not visited Malta before? If yes, had you not seen the S.G., on that occasion? If not, why not?

Before I came to Malta I lived in England. All the family came here. My mother brought my father, my sister and myself over to Malta, because father was very ill. My father was a medical officer with the Royal Army Medical Corps. (R.A.M.C.) It was the first time I came to Malta, and had never before met my uncle.

I had only one sister.

4. You say that your father died the year after you came to Malta. Can you say what he died of? Was it a common illness in Malta at that time? Perhaps it was frequent in the family? Do you know if any of your uncles and aunts died of the same illness? When?

My father died a year later from an overstrained heart and tuberculosis. Uncle Carmelo died from tuberculosis also, while another two uncles, Fr. Joseph and Fr. Santino contracted it, but went to Switzerland and was cured.

5. You say that the dearest among your uncles were the two priests, “Uncle Santo and Uncle Joseph”. Can you give further details about “Uncle Santo”? Who exactly was he? Was he older or younger than the S.G? Do you know what his work was in the Malta Diocese? Do you know if he was on good terms with his mother? With his brothers and sisters? With the S.G., in particular? How do you know this? Among other things you say that this uncle would ask your brother to let you go for a fortnight to his house in St. Paul’s Bay. Would you in fact go to this house? Do you still remember how it was? Do you remember some details about it, large, small, and well furnished? Was he alone in it or did he have some maids? Do you know if Fr. Santin had some other houses besides the one in St. Paul’s Bay? In case, where? Did you ever visit it/them? Can you describe it/them? Do you remember if the S.G., ever stayed in the house in St. Paul’s Bay? If yes, alone?

Uncle Santino was older than Uncle Joseph, the Servant of God. He studied abroad and for some time he was a chaplain at Santo Spirito in Rome. In Malta, he was a retired priest, living at St. Paul’s Bay where he was the Rector of a church; I do not know what else he did. He was on very good relations with his mother, (my grandmother) and all the members of the family. In fact I had no brothers, and uncle Santino asked my mother (not brother) to allow us to go to his residence at St. Paul’s Bay.

The house at St. Paul’s Bay was a very comfortable house; there were servants. My uncle Santino also had a house at Mdina, where he occasionally came. It was also a beautiful house.

On the feast of St. Ursula, his mother’s feast day, he used to kill a pig and give the meat to the orphans. I know too that uncle Santino also sometimes invited orphans for a holiday at his house in St. Paul’s Bay. He was a very charitable priest, and helped many Institutes, especially the Fra Diego Institute, to which institute he also donated fish he caught.

6. “Uncle Joseph had no house of his own, but in every house of Grandma he had his room and her homes were his”. Are you referring by “grandma” to the S.G’s mother? Why do you think the S.G., had no home of his own? Perhaps because his parents did not give him a house? Perhaps they gave him one and he sold it? If this was the case, what had he in mind? If this was the case, does it not seem that he made ill use of his family’s property and of his mother’s goodness? You say that he had his own room in each of his mother’s homes. Do you mean by this that his mother had more than one house? Do you remember how many there were, and where they were? Do you remember how they were and in what way they were kept? When you say that the S.G., had a room in each of his mother’s houses, do you mean that the S.G., seemed to be treated differently from his other brothers and sisters? In that case, did you ever hear your parents or any of your uncles and aunts complain about this fact? Or do you think the brothers and sisters had reached an agreement about this? Did you ever enter any of the S.G’s rooms? If yes, do you remember how it was furnished? If not, why not? Perhaps because the S.G., never allowed anyone to enter his rooms? In case, do you know why? You will remember you said, “Her homes were his.” Can you explain better this sentence? Perhaps you mean that he acted as if they were his own houses? Or perhaps his mother would tell him that her houses were also his? “We knew which room was his”. What do you mean by this? Perhaps it had some particular sign? Or perhaps he liked to say that, that was his room?

By Grandma, I mean Uncle Joseph’s mother. He did not have a house of his own. (In fact the property of the family was not divided till after long time after Uncle Joseph’s death). But if he had wanted to, he could have had a house of his own to live in, like Uncle Santino. My Grandmamma had several houses: at Valletta, Imdina, Qrendi and B’Bugia. In all of these houses, Uncle Joseph had a bedroom. My Uncle Joseph was my Granddame’s favourite; all the family knew it, and no one felt offended by this; nay all the family loved Uncle Joseph. I wish to note that also my father, as long as he was abroad and had no house of his own in Malta, had a room reserved for him at Grand mama’s house in Mdina.

In my Uncle’s room at Mdina there was a large wardrobe with Uncle’s ecclesiastical vestments. It was comfortable, and there were all necessities. I wish to note that throughout all Grand mama’s houses there was no luxury. But my uncle never slept in his room. We used to say that he slept with his boys, meaning the members of his Society. My uncle did not take anybody into his bedroom; not even we his nieces, did we enter his room when he was there. If people came to visit him, he would meet them in one of the studies.

When I say, “her houses were his”, I mean that his home was his mother’s home (he had no other), and he used his mother’s home whenever he needed anything, say receive some visitors, entertain somebody, etc. And he had all the liberty in his mother’s home that one has in his own house.

There were no particular signs or marks to show which was uncle Joseph’s room; and he was not used to say that that room was his; but we all knew which room belonged to whom.

7. “I cannot recollect his living with Grandmamma while we were with her for holidays”. By “holidays”, are you referring to your fortnight’s stay with her at Birzebbuga or perhaps to some other period when you stayed with her at Mdina? As regards Birzebbuga you expressly say that he used to spend a day there once or twice. Do you mean that the S.G. visited his mother about once a week? Does this also apply to the winter months at Mdina or perhaps he went there more often? Or less frequently? How do you know this? How did he behave during the day he spent at Birzebbuga? At what time did he get there? What was he used to do? Did he appear to enjoy his stay, or did he seem to be looking forward to leaving again? Was he friendly with you? In what way? Did he like fun or was he always serious? Did he join you when you went to swim? Obviously he had his meals there. Do you feel that at table he was given special treatment? Perhaps he needed some special diet? In case, for what reason? You say that when he came to Birzebbuga he did not stay for the night. Do you know why? You say that he used to leave at sunset and returned to Mdina. Where exactly? Perhaps to his mother’s house or to some other place?

By “holidays” I mean, holidays at Birzebbuga. My uncle used to visit his mother once a week, even at Mdina. Sometimes he used to visit his mother when other duties took him to Mdina.

He would pass the day as anybody else would pass a day with his family.

My uncle would talk to us on everyday things (how are we getting along etc.). He did not joke, but he knew how to enjoy a joke and laughed heartily. When he came, he rested. Grandmamma saw to it that he did.

Uncle loved us children, but he was the serious type, and I can make a difference between him and uncle Santino, who joked and played with us. He never swam in our presence.

He was not fastidious in his meals; he was not a greedy person and ate because one needs food. All the difference in food that I remember is that a maidservant used to prepare for him a drink made from violet, plant and flowers. I do not know why.

Uncle was a very busy person, overworked and with many responsibilities. For example he was responsible of the building of an institute at Zejtun. I do not know where he went in the evening, but surely he had enough to do. Most probably he went with the members of his Society or on some other duty.

I know that uncle did not smoke, and I do not remember that he drank any type of alcohol. He was a very moderate person in everything. He was always calm, even in politics, ready to explain.

He was a very exact person. I remember when some cousins of mine became of age to start observing fast days; they approached uncle Joseph and asked him what and how much they can eat. He explained to them in detail what amount (giving even the weight) they were allowed to eat. Uncle Santino was present, and he broke in and said they could eat as much as they needed, but had to abstain from certain food.

8. “In those days there were no buses and he came and left by Karozzin.”Do you mean that the karozzin was the ordinary means of transport at that time or were there other means more or less efficient? In case, why did he travel on the karozzin? You mention a certain Cikku tal-karozzin whom the S.G., kept with him all day long. Was this Cikku a regular employee of the S.G’s family or the personal driver of the S.G? Do you know how he was paid? Couldn’t the fact that the S.G., kept him for the whole day when he came to Birzebbuga be interpreted as the gesture of a rich man? Did this Cikku stay with you for the day? If yes, do you think that this meant that the S.G., had respect for this worker? Do you know if the S.C. had other employees? In case, do you know how he treated them?

I am speaking about when uncle was at Birzebbuga. At that time the karozzin was an ordinary means of transport, and that was the only means of transport at the time from Birzebbuga. When Grandmamma was at Mdina, Uncle Joseph used to travel by train to and from Mdina. It was the most natural thing that Cikku would pass the day with the family. Uncle Joseph respected Cikku. Cikku was employed with the family, not exactly with Uncle Joseph. But Uncle Joseph went well with everybody, even with people employed, say at St. Agatha’s, which was being built, or at some institute. I never heard anybody murmuring against the Servant of God. Everybody loved Uncle Joseph and he loved everybody.

9. “My sister and I were fond of Uncle Joseph for his gentle manners and interest in all we were doing and our progress at school.” Can you explain what were these gentle manners’ which made you and your sister love the S.G? Do you mean that his manners were different from those of other uncles, or perhaps you did not expect them from him as a priest and that you did not see him often? The S.C., showed interest in what you were doing. Can you give some examples about this and how he showed his interest? You add that the S.G., showed interest in your school progress. Can you explain in what way? From what you say one gets a hint that you did not often see the S.G? How then could he show interest in your activities and studies? Do you think that he showed his manners and interest only to you or to your other cousins as well? If yes, how do you know this? If not, why do you think he treated you in this way? Perhaps because you had already lost your father? In case he preferred you, didn’t he cause your cousins to be jealous? In fact what was your cousins’ impression of the S.G., at that time and also later? Did you ever hear anything against him from them?

Uncle never uttered a rough word, nor scolded us; he was always with a smile. His manners were so gentle and sweet that we found no difficulty to speak to him. To tell the truth, all uncles and aunties were kind and gentle with us, but Uncle Joseph excelled them all. Uncle’s interest in us could be seen in everything For example he interested himself in my sister who was studying the piano, and asked her how she was getting on. He used to ask us whether we ate enough. When once I was sick, he came personally to see whether I had a temperature.

We did not meet frequently, but in the few moments he had with us he used to take interest in us, including our progress in school.

He showed the same interest with all our cousins; he treated us all the same, with no favouritism, and there was no jealousy between us. I never heard my cousins complaining against the Servant of God.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die nona Octobris 1989 hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testes quam Justitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius idem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

M. F. Leopardi, testis

Deinde idem Delegatus Archiepiscopalis clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi et de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Pater Aloysius Pisani OCD, Delegatus Episcopalis

Pater Paul Gatt 0P, Promotor Justitiae

Datum die 31 Julii, 1989

Sac. Carmelus Farrugia, Notarius

Sessio Trigesima Quarta

Anno domini millesimo nongentesimo octogesimo nono, die vero nona Octobris (sive 9-10-1989) hora 9.45 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Promotore Justitiae legitime citato, meque Notario, comparuit Dna. Francoise Marie Leopardi, testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Francoise Leopardi testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali Justitiae Promotore et dicta teste , Ego Notarius exhibui plicum interrogatoriorum et testium attestationum quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

10. “He never raised his voice.” Do you mean that you remember some situations when the S.G., could have been driven to raise his voice but, in fact, he never did this? Or perhaps in general you do not remember that he ever raised his voice with anyone? How do you know this? Perhaps sometimes you heard someone talking about him to this effect? In case, whom? If he never raised his voice do you want to say that he was able to remain calm even in trying situations or perhaps because he was timid of character and therefore he was not capable of raising his voice? How do you know this?

11. “(He) never entered an argument.” Do you conclude this from the time he spent with you or perhaps you heard, at times, others talking about him in this way? In case, whom? In fact when be was with you, were there occasions for arguments? Perhaps with his mother? With some one of his brothers or sisters? With the servants? In case, about what? Perhaps about religion? About politics? About some family property? If there was room for argument, did he do this because he was capable of presenting his case without taking part in arguments or perhaps because he kept silent? Perhaps because he was timid? Perhaps because he preferred peace?

12. “(He) never spoke unkindly about anyone or any situation.” Do you base this on the time he spent with you or did you also learn about this from others? In case, from whom? What possible occasions were there for him to speak against others? How did you get to know about these? What occasions could have made him oppose them? How do you know this?

By the phrase “He never raised his voice”, I mean that he never got angry. At that time politics was a hot subject. Sometimes discussions were held in uncle Joseph’s presence, and he was asked his opinion. He just smiled, but never got implicated in political matters. I never saw him arguing. He had a sweet nature and character. What I say is not just regarding politics, but it was his general behaviour in everything. I must add however, that he was naturally calm and gentle, and there was never, in my presence, a situation in which another person would have got angry. The same ho1ds good for the other phrases: “He never entered an argument” and “(He) never spoke unkindly about anyone or any situation.”

13. “There were fine occasions when something said by my cousins or ourselves amused him and then he would laugh heartily.” Why do you call these occasions fine? It seems that you were struck by the fact that in such circumstances he “laughed heartily”. Was it because you rarely saw him laugh or because his laughter could not pass unnoticed? Perhaps it did not suit a person of his type? Do you remember some of the things, which amused him on such occasions?

I cannot remember particular circumstances. Uncle Joseph always had a smile, but when he laughed, he laughed heartily and made us all happy. I do not in any way imply that he did anything not becoming him or his position. He never offended anybody or laughed when anything offensive was said.

14. “Otherwise he was mostly silent, often lost in thought with a far away look in his eyes.” Did you notice this silence also when he was with you? Do you mean that he was mostly silent in the short time he spent with you? Didn’t you consider this silence to be strange? You seem to attribute his silence to the fact that he was absorbed in thought. Did you ever suspect that this silence could have resulted from sadness? Did you ever discuss together his silence? Did you ever speak to your grandmother about this? In case, what did she say? What exactly do you mean by “with a far away look in his eyes”? Perhaps he was distracted or absent minded? Are you under the impression that in his life the S.G., looked to the future i.e. made plans for the future or did he just think of the present? How do you know this?

The fact that he was lost in thought is the impression that he gave me. However, I must state that when he came to see grandma (his mother) I discreetly left them alone. In no way I attribute his silence to melancholy. I dare say melancholy was something completely alien to his nature. I do not know exactly what his thoughts were: perhaps his foundation; or his responsibilities; or was he praying? We never discussed this matter among us or with grandma. In our home we never discussed him. When I say, “with a far away look in his eyes”, I do not mean that Uncle was daydreaming, but that I think that he was planning for the future.

15. “Possibly he was making plans for his foundation which then was in its beginning.” Which foundation are you referring to? Perhaps to the Missionary Society of St. Paul? In case, what do you know about its foundation? Did you ever hear the S.G., talk about it? With you or with someone else? In case, do you remember what he said? Were you present for some occasion connected with this foundation? In case, what was this occasion? Do you remember anything in particular on this occasion with reference to the S.G? Why do you imagine that he was thinking about this foundation when he was silent? Perhaps because he was not otherwise occupied? If he had other occupations, do you know what were they? Or perhaps because the foundation was the most important for him? How do you know this? Did he ever talk with you about religious vocations? Did he ever encourage you to become religious? In case, in what way did he speak to you?

I am referring to the “Society of St. Paul.” I remember that I went to the occasion when the foundation stone was laid. Uncle Joseph was happy. But I cannot remember anything else. He never spoke to me about his Society. My mother used to say that if we had anything we did not need, we should give it to Uncle Joseph. I think that when Uncle was lost in thought he used to be thinking about the Society because it was his greatest and dearest project.

I never had time to talk privately with him for any length of time, and so I cannot give more details.

16. “We never disturbed him in his thoughts and only answered him when he spoke to us.” If he had his own room, why did he have these thoughts in your presence instead of doing so in his room? When he treated you in this way didn’t he make you feel a little uneasy? Doesn’t the fact that you spoke to him only when he spoke to you contradict what you said before, i.e. that he had “gentle manners” and “… was interested in what you did,” and that he laughed heartily?

Uncle Joseph never went to his bedroom, except for some particular reason, say to prepare himself to go to the Cathedral. Uncle came home at most once a week, and his visits were short. Even so, he was always gentle with us, and he did find time to ask Mama a word or two about our progress. Besides, I repeat what I said before, namely that when he came home I discreetly left grandmama’s room so that Uncle could talk to her in all liberty.

17. Certainly, as a family you used to meet to celebrate together some occasions, e.g., christenings, weddings, birthdays. Would the S.G., be present among you? What was his behaviour like? Do you remember if there was some occasion when a celebration was held for the S.G., himself? What was it? What was his comportment on such an occasion?

I remember Grandma used to hold a tea party for Christmas, and Uncle did come. Besides, he celebrated Mass when my cousins married. Uncle did attend such and similar occasions, but Uncle used to talk with the elders, and I have the impression that he never stayed long. I remember people talking about great festivities before we came to Malta in 1920. But personally I do not remember these occasions.

18. “He had a characteristic way of never sitting down for long; he would walk up and down a corridor.. .unless he was reading his Breviary.” Can you say that the S.G., was the type of person who could not hear sitting down? Perhaps because he was highly slurring? Did he appear to be on tenter hooks? Perhaps he suffered from some inconvenience, which would not allow him to remain seated for a long time? In case, did you ever hear him complain about that? “Unless he was reading his Breviary”. Did he often read his Breviary? Are you under the impression that he read it with devotion or was he distracted by what was happening around him? Did he always read only the Breviary? Did you ever see him saying the Rosary? Did you ever see him praying with someone else, perhaps with his mother? How was his comportment? Was there any occasion when you saw the S.G., saying Mass? In case, where, when? Did anything in particular in his Mass strike you? Do you know if he had some particular devotion? What were these? Did he ever speak to you about spiritual things? Perhaps about God? The Christian life? About some particular devotion? Did you ever ask him to pray for you? Did he, in fact, ever pray for you or on you? If yes, in what circumstances? How did he behave?

It was characteristic of Uncle Joseph (and other members of our family) to move about, but I do not attribute this to nervousness or any defect. I feel one can think (and pray) better moving about. I saw him praying his breviary sometimes. I do not remember seeing him saying his Rosary. I sometimes saw him celebrate Mass. But I never gave great importance to these things. For me Uncle Joseph was just another uncle.

19. “I never saw him hurry or be in a hurry. He was always in good time and very punctual”. Do you mean that he was slow in all he did? Do you think that this calmness of his came from his character or did it result from the fact that he trained himself to do things without hurry? Do you think that this calmness of his in any way reflected his trust in God? In case, in what way? Can you give concrete examples of how he showed trust in God? If you did not see him often, how can you say that he was always on time? Perhaps there were others who gave you this information about him? Do you think that it was always easy for him to be on time or did it entail sacrifice on his part? Do you mean that his punctuality resulted from his preoccupation with time? Do you know what was his reaction if someone was late?

Yes, I mean to say that he did everything very calmly. It was his character. But now, looking backwards, I can say that Uncle was a person one could trust, and that he was a godly man who never said an unkind word or did anything bad. I think that he did trust in God. I say that he was very punctual, but he never got angry or cross if others were not punctual. I say this from the experience of him I had in my Grandma’s home. I think it was in his character to be exact.

20. “. . . so he could not advise Grandmamma of him not being able to come to her when expected if some important occasion kept him.” We have already talked about his frequent visits to his mother. Do you feel that the S.G., used to pay her visits out of respect or because he was in need of her help? If because of some need, what would this be? Perhaps money? How do you know this? What was the S.G’s mother’s reaction when he asked her for some money? Did trouble ever arise between the S.G’s brothers and their mother about this matter? What were the ‘special occasions’, which kept him from visiting his mother? How do you know this?

I believe that Uncle went to Grandmamma out of respect and love, and surely not because he wanted her to give him some money or anything: as for his own needs he had three benefices. I do not know that there ever was any trouble in the family about financial matters. I do not know what were “the special occasions” that sometimes hindered Uncle from coming to Grandma, but sometimes I heard members of the family saying that Uncle could not come because he was busy.

21. “But to the best of my knowledge, he did not disappoint outsiders through failing to turn up when expected.” Do you mean that with outsiders he was very careful to keep his appointments? Why do you think he made difference between his mother and outsiders?

It is natural that with an outsider one has to be more careful, and with one’s family one feels more free and at ease.

22. “Most of his time was taken up by the various orphanages of which he was director.. .” Do you remember which were these Orphanages? You say that the S.G., was their “director”. What exactly do you mean by this? Do you know exactly what this office involved? Do you think his was only administrative work or did he also have direct contact with the children? Do you know how he became director of these orphanages? How long were they under his care? Do you know if at that time, besides the orphanages administered by the S.G., there were others in Malta? Do you know, roughly what life was like in the Institutes of the S.G? Did you ever hear anyone speak about this? Did you ever visit these Institutes at the time when they were under the care of the S.G? In case, on whose initiative did you go? Was the S.G., used to speak to you about these orphanages? Or perhaps about the children kept there? In case, in what way? Perhaps in such a way as to stir your compassion? Perhaps in such a way as to encourage you to help these orphanages? Or perhaps in such a way as to make you pity him who was loaded with their work? Do you think it was easy for the S.G., to administer these orphanages both when considering his social status and when considering his other engagements?

They were: Gesu Nazzarenu, at Zejtun; Fra Diego, at Hamrun; St. Joseph’s, at St. Venera; St. Joseph’s, at Gozo. I remember these four. Perhaps there were more. I know that he was director, and I presume that he was the person responsible for these Institutes, but I cannot give details. I do not know how and why Mgr. De Piro was appointed director, and I believe that he remained director till his death. There may have been other Institutes but I do not know.

I cannot say from personal experience what life in the Institutes was like. But at that time in Malta there was great poverty, and I think that these Institutes, which existed on charity, must have been very poor. Uncle never talked to me about the Institutes he directed. I only went to these Institutes on rare occasions when there was some festivity. He took his job as director of these Institutes in his stride, and it was natural that he, even though a Monsignor, would be a director of an Institute. But I can say that he took his responsibilities quite seriously. I know, for example, from one who was an inmate of the Gesu Nazzarenu Institute, at Zejtun, that when Uncle visited that Institute he would demand that the food given to him would be from the same pot from which the children ate.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die decima sexta Octobris, 1989, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora. Deinde Ego Notarius idem testi perlegi eius depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Francoise Marie Leopardi.

Deinde idem Delegatus Archiepiscopalis clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subcripsit cum Iustitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Archiepiscopalis

Frater Paul Gatt 0P, Promotor Iustitiae

Datum die 9 Octobris, 1989.

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Quinta

Anno Domini millesimo nongentesimo octogesimo nono, die vero decima sexta Octobris (sive 16-10-1989) hora 9.30 a. m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario comparuit Dna. Francoise Marie Leopardi, testis citata et inducta, cum delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Francoise Marie Leopardi testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est examen dictae testis qua ita respondit ad quaesita:

23. “... and the Society of young people training to be priests, his Mission of St. Paul.” From what you say all the S.G’s time was dedicated principally to the orphanages and the Missionary Society. How do you know that his time was taken mainly by these two activities? How long would he be present among the members of his Society? How do you know this? Why do you here refer to the Society as one “… of young people training to be priest”? Do you mean that all the members were youths? Were all of them to become priests or perhaps there were some to become “brothers”? Did you know these members personally? What was the family’s opinion about this Society, which the S.G., was founding? Were they in favour or against? How do you know this? If they were in favour, does it mean that they encouraged him? In case, in what way? If they were against perhaps they also put spokes in the wheel? In case, how? Do you know if at that time the Church Authorities were in favour of the founding of the Society? Were other members of the Church, like the Monsignors, in favour? If yes, did they encourage him? If not, why? How do you know this? You refer to the Society as “his Mission of St. Paul”. Why “his”? Perhaps because he was its founder? By “mission” do you mean that the Society was founded to be a missionary Society? In case, do you remember if at first there were some members who went to the missions? Did the S.G., speak to you about the missions? In what way? Did he ever go to the mission? Did he ever show the wish to go?

It is my impression that Uncle spent his time mainly taking care of orphanages and his Society. This impression of mine is based on the fact that whenever Uncle was mentioned it was in connection with his Society and orphanages, and I personally know that his life was dedicated to these two causes. Grandma used to speak of the members of the Society as “it-tfal taz-Ziju” (uncle’s children). But I cannot say exactly how much time he dedicated to his Society or to anyone of the orphanages under his care.

The members of the Society, in their majority, were more boys than young men, at least that is my impression, although there were some adult members and some priests. I remember a certain Ganni Bugeja (I do not remember his name in religion) from Qrendi. I knew him before he entered the Society, as his family was tenants of my Grandmama. Some (including Ganni Bugeja) entered the Society as brothers, others to become priests.

I never heard any member of my family criticizing or speaking against the Society, nor can I say that he was encouraged by them (except for Grandma, Uncle’s mother). It was simply taken as a matter of fact and accepted as Uncle’s dream child. Nor do I know of any difficulties from the Church Authorities, or from his colleagues. But I heard that there were some difficulties relating to the orphanage Gesu’ Nazzarenu at Zejtun and the building of the Motherhouse. But I do not know any details. I refer to the Society as “his”, because it was uncle’s idea and he founded it and dedicated his life for it. At first the idea was that he would found a Society to help Maltese emigrants. My uncle never went to the mission, but I came to know from the late Professor Peter Paul Debono (after Uncle’s death) that Uncle was preparing to go to Africa, and Prof. Debono was to accompany him. I do not remember any members of the Society who went to the mission and I never talked with Uncle about the mission.

24. “Then they lived in a house at Mdina.” At that time it was an old and uncomfortable place.” Who exactly had owned the house you mention, and how did the S.G., get it? Did the S.G., live with them in this house? How do you know that it was “old and uncomfortable”? Perhaps because at times you visited it? Or perhaps because that is how it appeared from the outside? Or perhaps because this is what he told you about it? If they lived in such a house was it because the S.G., did not succeed in finding a better one? Or perhaps because he wanted the members of the Society to live in poverty? How did the S.G., act in your presence: as a poor man or as a wealthy person? Did the members of the Society always live in this house you mention or did they later move to another one? In case, do you remember where they went? Why did they not remain in this first house? If later they went to the place known as ‘St. Agatha’, do you remember when the building there began? How did the S.G., obtain the site? Did he have any particular problems? In case, with whom? How did he act?

I do not know whether Uncle bought or just hired the house at Mdina. It could be seen that it was an old and neglected place, and uncomfortable also, but Uncle never spoke about such things in my presence. (Today the place is quite different as it had been bought and modernized at a great expense.) I have a vague idea that before they lived in this house they stayed at another small house in Mdina which now is part of the Convent of the Dorothian Sisters.

I suppose that Uncle lived sometimes with the members of his Society. I do not know why Uncle chose this place, but, looking back, I think it was just a temporary measure until he could build something permanent.

Uncle was always neat and smart, but he never lived in luxury; all the brothers and sisters of Uncle, although they had the money, did not live in luxury; his generation in my family was like that. So his behaviour could not impress us on being different from that of others.

When the members of the Society left their house at Mdina, they went to Saint Agatha’s, I remember that there were the members of the family, the Bishop, Uncle, of course, and many others. All were happy. The land was family property, but I do not know how it came in Uncle’s possession, whether as a gift or in exchange for other property. There were no difficulties for Uncle to acquire the land.

25. “I remember Uncle Joseph at his best.” “At his best,” as you judge him, or what he himself felt? What exactly do you mean by this expression? “He was the Dean.” What exactly was this office? Did it carry duties or particular privileges for him? In case, what were they? Are you under the impression that he was meticulous in his carrying out his duties as dean? Did he heed the privileges, which this office offered? How do you know this? Do you know how he became Dean of the Cathedral? For how long? Did he like to let people know that he was the Dean of the Cathedral? Do you know if this office brought him some particular problems with the other Monsignors?

By the phrase “At his best”, I mean when Uncle was dressed for special occasions, say certain important feasts. By “… at his best,” I mean what I felt, not what Uncle felt. I remember these occasions because of the entertainment in my Grandma’s home given to personalities who were present for these occasions. They came to Grandma’s home because Uncle was the Dean. (Even his predecessor, Mgr. Vassallo, entertained personalities on such occasions). So my idea of Uncle’s duties as Dean was to entertain, but surely that was not all, and he must have had other duties as Dean. I always knew him as Dean of the Chapter, and he remained so till his death.

Uncle was a humble person, and he never vaunted his privileges. He carried out his duties properly and with propriety. I do not know that his position created any particular problems with the Cathedral Chapter. Uncle was always friendly with everybody; he was a popular person and everybody loved him.

26. You say that in order to dress as Dean for the feast of the Conversion of St. Paul and of the ‘Imnarja’ (Feast of St Peter and St Paul) he would go to his mother’s house, and whilst describing these vestments, you add that everything was prepared under the supervision of his mother. First of all, did he put on these vestments only on these feasts? Didn’t he wear these vestments on other feasts of the Cathedral? Or perhaps because he attended only on these feasts? On other occasions outside the Cathedral what did he wear? Why were his vestments prepared under his mother’s supervision? Perhaps this is what his mother wanted? Perhaps because he did not bother about his vestments? Perhaps because he did not rely on the servants? Why were these vestments kept at his mother’s house and not in the house of the Society? Perhaps this was what his mother wanted? Perhaps because he did not have where to put them in other places? Perhaps because he did not want to “scandalize” the members of the Society? When you compare the vestments of the S.G., with those of other monsignors, do you think his vestments were of better or worse quality? What were his ordinary clothes like? Did he wear some distinguishing mark to show that he was a monsignor and dean? Did he seem to take care of his clothes or was he slovenly?

I do remember Uncle taking part in the feasts of St. Paul (January 25th) and St Peter and St Paul (June 29th). When I say that Grandmama supervised everything, I mean that she saw to it that his clothes, etc were well looked after, but the maids did the work. Uncle kept his clothes at ~ Grandma because that was his home; and I do not think that in the House of the Society there was the space where to keep them or who would look after them. The clothes of Uncle Joseph were of the same quality as that of the other monsignors, for festivities and other special occasions, but in his normal everyday life he dressed as other priests without any distinctive to show that he was a Monsignor or the Dean. But he was never untidy.

27. “He would kiss her (his mother) on her forehead and she would kiss his hand before he left for the Cathedral.” Was this the normal way in which the nobles at that time saluted one another? Or perhaps because he was a priest? Don’t you think that the way he greeted his mother was a bit too formal? What was your impression about the way he greeted you? Perhaps you felt he was distant?

It was normal for all the members of the family to kiss grandma on the forehead. I do not remember Grandma kissing the hands of the other aunties and uncles, perhaps because they were not priests. Uncle Joseph never kissed me; he would first pat me on the shoulders and say, “How do you do?” I note, however, that Uncle Santo, also a priest, used to kiss us, his neices. Uncle Santo was older that Uncle Joseph, but he was a completely different character. By the way, I never saw Uncle Santo greeting Grandmama, and so I do not know whether Grandmama kissed his hand or not. Although Uncle Joseph had a different character from Uncle Santo, we did not love him less.

28. You say that after the Cathedral Service (of the Conversion of St. Paul and of the “Imnarja”) the S.G’s mother received for tea important persons like the Governor and his wife, the Archbishop, the Prime Minister and members of the Cabinet. Was this because he was Dean or perhaps because he had personal contact with all of them? In case do you know what this contact consisted in? If yes, do you mean that the S.G., had close relation with the influential persons of the Maltese Society?

Iam provisum No. 25. Uncle would be invited by these personalities on official occasions, but I do not know how much he knew or was intimate with the influential members of the Maltese Society.

29. You mention, among others, that the same Prince of Wales, on the occasion of the opening of Parliament in 1924, was received by the S.G., at his mother’s house. As regards this your comment is that the S.G., was “… a perfect host, always at ease and always sincere, and treated everyone in the same kind manner whoever one was.” Perhaps you mean that although most of his work was in the orphanages and the Missionary Society, he was still able to mix with important people? Why, in this context, did you say that he was always sincere? Perhaps you mean that he did not use these contacts and occasions for ulterior motives? Perhaps he was frank with everyone? How do you know this? In what sense do you say that he treated everyone “… in the same kind manner.”? Do you mean the people in general? In the sense that he did not discriminate between different people? In case, can you explain further with concrete examples? Or do you perhaps mean that he treated special guests equally even if among them there were those who did not share his idea (perhaps political or religious ideas)?

Of course, I mean that Uncle was at ease with everybody, even with eminent people (although it is my personal opinion he would have liked more to be with the members of his Society). By saying “… he was sincere,” I mean he treated all well, was happy with everybody and really pleased with everybody; what he did was not just a formality, but really coming from his heart. He did not treat people differently because of their religion, political opinion or for any other reason. I know these things because I was present personally, and helping Grandmama.

Uncle always treated everybody in a kind manner. His behaviour was the same even in his everyday life and with all people. I remember a particular incident, which showed his tact and kindness. A certain foreigner residing in Malta had a maid who became pregnant. This foreigner happened to meet Uncle and spoke to him about her dilemma, and asked him whether she should send the maid away or keep her. Uncle told her not to worry, but to keep the maid as long as she could. Then, Uncle told her, he himself would see to it that this girl would be sent somewhere (I do not remember exactly where) where the maid and her baby would be well taken care of. I know this because I happened to be present during this conversation.

30. “His mother was precious to him”. Can you explain in what way she was “precious”? In the sense that he showed that he loved her very much? In case, in what way? Or “precious” in the sense that she always gave him money, and therefore he could not further his initiative without her? Was he precious to her? How do you know this? Uncle loved his mother very dearly; he would do anything he could for his mother. Of course, he did not love his mother because of any money he could obtain from her. He was also precious to her, though Grandmama did not make any distinction between her children, but loved them all. She was very sorry when Uncle Joseph died, but she said: “God’s will be done.”

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 23 Octobris, 1989, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotor ut compareant dictis die et hora. Deinde Ego Notarius idem teste perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Francoise Marie Leopardi

Deinde idem Delegatus Archiepiscopalis clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, rnandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Prornotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promoter Justitiae

Datum die 16 Octobris, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Sexta

Anno Domini millesinio nongentesimo octogesimo nono, die vero vigesima tertia Octobris (sive 23-10-1989) hora 10.00 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali Valletta, praesentibus Justitiae Promotore legitime citato, rneque Notario comparuit Dna. Francoise Marie Leopardi, testis citata et inducta, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione relatam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Francoise Marie Leopardi testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatorium et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato et statim deventum est ad examen dictae testis quae ita respondit ad quaesita:

31. You say that the S.G’s mother spent about 6 or 7 years in a wheelchair and she for some days was unconscious because of illness, so much so that she was not expected to survive. At this time you say the S.G., visited her every day. Do you mean by this to indicate how much he cared for his mother? How did he behave on these days? Did he appear sad? Confused? Afraid? Did he perhaps pray more than usual? Did he appear to trust in God? How do you know this?

When I say that the Servant of God visited his mother I mean that he visited her daily. He did not stay long, but he asked the doctors about her state of health. I did say this to show his interest in his mother and his love for her. It was not usual for him to come daily. Uncle was not demonstrative by nature, but I could notice he was sad, but resigned; he used to pray over Grandmama. I noticed also that when the Archpriest, Monsignor Cortis, came to visit Grandmama, my Uncle allowed him to lead the prayers himself.

Uncle did not stay long because of the pressure of work his various duties laid on him.

32. You say that the doctors did everything possible to lengthen her life and also held a consultation together with the S.G., and Archpriest Mons. Cortis. Who asked for this consultation? How was it that the S.G., and not the other brothers and sisters, was involved? Who brought Mons. Cortis in this?

33. In the context of his mother’s illness and the fact that the doctors’ opinion was that his mother was kept alive by injections, your comment is that the S.G., was “… strict on the rules of the Church, (and) told them to stop the injections and leave her to God’s will”. First of all, how do you know what the S.G., said? What exactly were the rules of the Church to which you are referring? What exactly do you mean by “strict”? Perhaps he was scrupulous? Or that he did not accept compromises? Was the decision of the S.G., not to give her injections accepted by everyone without discussion, or did it give rise to some disagreement? What was the position taken by the S.G?

34. With regard to the S.G’s decision to stop the “injections” you say that “he did this with a broken heart, but his conscience would not allow his mother to live by artificial means. In fact, Grandmama recovered and lived to survive him.” Do you mean that the S.G., showed also externally, that he was distressed at this decision? Perhaps he wept? If yes, did you see him weep on other occasions? In case, when? When the S.G’s mother recovered, did she learn about the decision that was taken regarding her? Did she ever comment on it?

I remember that there was a consultation, which included the doctors, members of our family, but I do not know who asked for it. I was present. I remember Uncle asking the doctors whether Grandmama was being kept alive artificially by the injections she was being given, and whether she would die if the injections were stopped. The doctors were of the opinion that Grandma was being kept alive artificially, and that she would die if the injections were stopped. I remember that uncle turned to Mons Cortis, the Archpriest, and said something in this sense: “We cannot go against the will of God. According to religion, it is not right that she be kept alive artificially.” One could see how much pain he felt when he said these words! When I say “… rules of the Church”, I mean “teaching”, (but I cannot pinpoint which teaching of the Church) . Uncle was “strict” in the sense that he was exact in the observance of Church teaching and the carrying out of one’s duties, especially with himself. Uncle’s moral opinion on Grandma’s case was accepted by all, and the injections were stopped. In fact, however, Grandma, started getting better when the injections were stopped.

I do not know whether Grandma ever came to know about this. But I am sure she would have been happy had she known.

I never saw Uncle crying.

35. “My last memory was his funeral”. From what you say it appears that you really remember the funeral of the S.G. Do you also remember how he died? Do you remember what was the reaction of the people to the death of the S.G. The reaction of his mother and brothers and sisters? As regards the funeral, can you describe more clearly who officiated at the funeral? How exactly was it? Was there a funeral oration? In case, who delivered it? Do you remember if in those days the papers had articles about the S.G? Do you remember the contents?

I was not present when Uncle died. Grandma sent a special messenger to tell Mama, who broke down at the news. I went to Grandma; she was very upset and was crying, but her reaction was, “Let God’s will be done.”

Everybody was shocked when the news of Uncle’s death spread. Large crowds attended the funeral. I never heard anybody speak ill of Uncle; I am sure many spoke positively of him.

All papers spoke of Uncle, and all spoke well of him, but I do not remember the contents of the articles. I cannot remember more details. We were all so shocked, since Uncle died so suddenly, and, as far as I can remember, he was not under medical care.

36. Do you remember when the transfer of the remains of the S.C. from the Addolorata to St. Agatha’s occurred? What was the reason for this transfer? Were you present for this transfer? How was it held? Who took part in it?

I remember the translation of the remains of the Servant of God from the Addolorata Cemetery to the Motherhouse of the Congregation he founded. If I remember well, he was taken privately from the Cemetery to St. Agatha’s Church at Mdina. From there he was taken in solemn procession to St. Agatha’s at Rabat, the Congregation’s Motherhouse. Our family was present, but I do not remember other individuals, although there were many people present.

I believe that the reason for this translation was so that the remains of the Servant of God would be with the members of his Congregation, as things should be. I am under the impression that the burial at the Addolorata Cemetery was known to be only temporary.

37. Did you ever visit the tomb of the S.G? Alone? With some other members of the family? Why do you go? Do you see other people there? Do you see flowers, candles, or some other devotional objects? Since his death, do you remember some occasions, celebrations, held to remember the S.G? If yes, what were they? Who organised them? How was the S.G. presented on these occasions?

When sometimes I happen to be at St. Agatha's for some function, I also visit Uncle’s tomb, and pray there. I usually go with my cousins.

There is a bust of Uncle.

I cannot remember other details, but it always gives me the impression of being a peaceful spot.

38. Do you often mention the S.G., in your family circle? If yes, in what context and in what way? If not, does it mean that you do not regard him as an important member of the family? What do you think is the impression of people, in a general way, of the S.G? Do you think people know about him? How do they regard him? If they regard him as a saint, do you think this reputation started immediately after his death? Or perhaps when he was still alive? Do you think that after his death it increased or decreased? Do you think that there are people working to increase this devotion towards him? Who, and in what way?

Sometimes we mention Uncle; we pray to him, and encourage each other to do so. I have also distributed holy pictures and encouraged others to pray to him, but I have never gone out of my way to do so. People consider Uncle as a holy person. People have often told me: “Iz-ziju tieghek kien ragel tajjeb.” “Kien qaddis.” “Your uncle was a good man.” “He was a saint.” This was from the very beginning, and it was spontaneous. Now it has become an established fact. People pray to him and have obtained graces through his intercession.

I do not remember that he was considered a saint during his life.

I suppose that devotion is encouraged by whoever obtains come grace through the intercession of the Servant of God, and speaks about it, or distributes hoIy pictures, is encouraging devotion towards him. The members of his Congregation keep his memory alive. I am also under the impression that devotion towards the Servant of God is on the increase also in Australia.

Now I have not the same contact with people as I used to have, and so I am not in a position to say whether this devotion is on the increase or not, but people still ask me for pictures of Uncle.

39. Did you ever hear of favours received by the intercession of the S.G? In case, can you specify them?

I have heard of graces received through the intercession of the Servant of God, but I cannot give details. For myself , I can say that whenever I invoke him I feel peace within me.

40. Do you know if someone is in favour or against the beatification and canonization of the S.G? Who and why?

Negative.

41. Do you have anything to add, remove or alter in the evidence you have given?

I have nothing to add, delete or change to the testimony I have given.

Et sic hora 11.45 a.m., absoluto praedictae testis examine de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Francoise Marie Leopardi, testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Sr. Marie De Piro D’Amico ut die sexta Novembris examine se subiciat, et contra Justitiae Promotorem ut eadem die assistat.

Deinde idem Dclegatus Archiepiscopalis clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Justitiae

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillum apposui.

Datum die 23 Octobris, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Septima

In Dei Nomine. Amen.

Anno Domini millesimo nongentesimo octogesimo nono, die vero 6 Novembris (sive 6-11-1989) hora l0.00 a. m. coram infrascripto Delegato Archiepiscopali in praesenti Causae Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sr. Marie De Piro S.S.D. testis citata et inducta, cui delatum fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Marie De Piro testis iuravi.

Quo iuramento praestito, clausis ianuis solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex cius mandato aperui et statim deventum est ad examen dictae testis, qnae ita respondit ad quaesita:

Personalia:

I am Sister Marie De Piro D’Amico, daughter of the late Guide De Piro D'Amico and the late Louisa Bertha Capon, born in London on the 28 July 1908. I am a Sister of St. Dorothy, now residing at the Provincial House, 74, Rudolph Street, Sliema.

1. You start your information by saying: “The first time I met Uncle Giuseppe was in 1920.” Obviously by this you are referring to the S.G. Mons. Guzeppi De Piro. What exactly was your relation with him, i.e. how was he related to you (as an uncle)? Do you mean by the fact that you first met him in 1920 that you did not know anything about him before? Didn’t your parents talk to you about him? If they did, do you remember what they used to tell you? Do you know anything about his childhood (birth, academic/ religious education, behaviour, hobbies)? About his youth? Did he complete his studies? Was he conscripted? Was he trained in some art? Did he mix with others? What friends did he have? About his priestly vocation. How he chose this vocation? Did he have difficulties with his family or others? Where did he study for the priesthood? If not in Malta, where? How did he progress in his studies? Was he ill at that time? During the first years of his priesthood ? What apostolate did he perform? Did he have some special work in the diocese?

Mons De Piro is my paternal uncle. Up to 1920 I knew only that I had uncles and aunts, one of them being Uncle Joseph. But I knew nothing about him since my father, his brother, first was on active service, and later ill, and hardly ever had chance to speak to us about his family.

When we came over to Malta, Uncle Joseph was on a visit to Rome. Then father told us that Uncle Joseph was a very busy person, so that we would get to know something about him. The first time I met him was when he came to visit us at Qrendi. He gave me the impression of being a very gentle person, quite in contrast with my father and my other uncle priest, Uncle Santo, who was very lively.

I got to know from my grandmother, Nanna Kika, that Uncle Joseph felt himself called to the priesthood on the feast of Pompei. I knew also from her that Uncle had a great devotion to Our Lady of Pompei. I remember another uncle telling my father that “he would get well as Uncle Joseph had got well”, which implies that Uncle had been sick with tuberculosis as my father. I got to know also that he was a founder and had great love for the poor.

I cannot give more details, since at that time I was still young and not very interested in what was going on. Besides, in our family circle, members of the family spoke in Italian or Maltese, which I did not understand.

2. You met the S.G., for the first time in 1920 when he was already 43 years old. At that time how did he strike you? Was he healthy? Lively? was he an optimist or a pessimist?

The impression Uncle gave me was that he was an optimistic person, capable of saying a joke and laughing heartily; but usually he was serious when he spoke. He looked strong and healthy, a well built man. He was gentle, always calm and serene. He was simple and unassuming: there was nothing striking in him. Still I could feel he was a holy person.

He was simply dressed, wearing a common cassock, except on special occasions, which required otherwise, even though he was a member of the Cathedral Chapter.

3. “My father… brought my mother, sister and myself to Malta from England so that we might know his family before he died.” Had you been in England for a long time? What was the reason why you left Malta? Among the De Piro brothers, was only your father living abroad, or were there others? If yes, how many? Who? What was the reason why you went to live abroad? Could it be the case that this living abroad resulted from trouble or tension in the De Piro family? If yes, what was this trouble?

My father went abroad for study, first at Louvain and then in London, where my father met and married my mother. Besides my father, there was another, Uncle Carmel, who died in 1912, who lived in England. Another one, Uncle Gino, fought in the Boer War, and another two aunts studied in Florence. Still, they were a very united family, and they went abroad usually to study, since Nanna Kika wanted everyone to have a profession.

4. You seem to hint that the S.G., never visited you during your stay in England. Do you confirm this? If he never visited you, do you think there was some particular reason? In fact, did any of the brothers ever come to visit you? If the S.G., never came to see you, did he at least write to you? If yes, often, regularly or rarely? If he did write to you, do you remember your father’s and mother’s reaction to these letters (joy or sadness)? Did you ever have access to these letters? At least did you get to know their contents? If yes, do you remember if they indicated that good relations existed between the S.G., and your father and mother? Do you still remember the style of his writing (perhaps dry, perhaps very affective)? Do you remember in what language he wrote? Why do you think he used this language? Did he know other languages? If he wrote, do his letters still exist? If yes, where are they?

I came to know later that when uncle Carmel died I was four at that time. Uncle Joseph came over to England when Uncle Carmel was dying. I got to know also that my father and Uncle Joseph (and the other members of the family) corresponded with each other. I know that Uncle wrote in Italian; it was the language used in the family. Uncle even prepared his sermons in Italian and delivered them in Maltese.

Uncle Joseph knew, besides Maltese and Italian, English and French. He knew also some German, “enough” wrote Uncle Joseph, “to hear confession and give penance.” He learnt German when he was in Switzerland because of his health (He had just been ordained priest, and intended to continue his studies, but he had to interrupt them because of his illness, tuberculosis. I know this from family circle).

Uncle Joseph’s letters are now in possession of the Missionary Society of St. Paul, founded by him.

5 “... so that we might know his family before he died.” Until this time you are referring to, were all the members of the De Piro family still alive? If not, who had died? Perhaps the father of the S.G? Had he died long before? Do you know if his death brought any particular difficulties in the family? If yes, do you know if these difficulties effected in some way the S.G? On the other hand, was it so obvious that your father was approaching his death?

When I came to Malta, Uncle Carmel had died in London, in 1912, auntie Maria had died in 1907, Uncle Alberto in 1899. The year we arrived, in 1920, Auntie Theresa died, just a few months after we arrived. My grandfather had died, in 1898, in Rome, a short time before Uncle Alberto.

I know Uncle Joseph felt very much these deaths. I know this personally from what I noticed at the death of Auntie Theresa and, a little later, at the death of my father.

It was obvious that my father was going to die; he himself, being a doctor, could guess the time of his death. I remember, the Christmas before he died, father told us that he was not going to be with us in Easter.

6. “shortly after our arrival Uncle Giuseppe returned to Malta from Rome and he came to see us at Grandma’s house in Qrendi.” Do you know why he had been in Rome? Do you know if he went there often? Always for the same reason? Did he ever mention that he had visited the Pope? If yes, do you know for what reason? Do you know if he visited other places? In case, where? What for? Perhaps to have his holidays? If yes, why do you think he had his holidays away from Malta? When you say, “… he came to see us,” do you mean that he came from Rome on purpose to see you? Do you remember if he soon came to see you, or after the lapse of some days? If he came without delay, was this because he had some particular tie with your family? Did the S.G., visit you at the house in Qrendi only on this occasion? If yes, why? If not, how often did he come? What was his behaviour like with you? Do you know if before this he used to go to this house in Qrendi? Do you know for what reason? Perhaps he went there in connection with some pastoral activity? In case, do you remember what it was? He came to see you at grandma’s house in Qrendi. Do you mean by this that your grandma resided in this village? If not, perhaps this house in Qrendi served for summer? How was this house kept? Did grandma have other houses? Where? How were they kept? What was the condition of grandma’s houses when compared with those of the other Maltese? Did the S.G., come (or used to come) alone to Qrendi or accompanied by some other member of the family? In case, by whom? What means of transport did he use? Do you think it was easy for the S.G., to come to see you?

I think Uncle Joseph was in Rome on business regarding his Congregation. Every now and then Uncle went to Rome, but always on matters regarding his Congregation. Besides the travels I mentioned above, I know that once he went to Tunis to visit the Maltese there for some celebration or mission, I do not know exactly. But he never went on holiday: in fact he never took a holiday, neither abroad nor in Malta. The mother of my cousin, Baron Jerome De Piro, son of Uncle Gino, (his mother’s name was Nicola) used to say: “The De Piros are all the same; they work too hard, they do not take care of themselves, and die before the time.” My cousin, Baron Jerome De Piro, who lives in Valletta, must know about Uncle more than I do.

I do not know whether Uncle ever saw the Pope or not. Uncle was a silent man, and did not talk about his travels. I read in Fr. Alexander Bonnici’s biography that he had an audience with the Pope, but I do not know this personally or from my family circle.

I do not think Uncle came purposely from Rome to visit my father. Nor whether he came immediately after he arrived from Rome. I remember that Uncle Joseph came on several occasions to see him, and when he was dying stayed with him the whole night, even when my other uncles retired. It must have cost him quite a lot! He never said anything; but Uncle Gino once told me how hard it was to stay with my father because all windows were open and it was very cold. It was March 1921.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 20 Novembris, 1989, hoc in loco. Ad quem effectum moniti fuerunt a Delagato Archiepiscopali tam eadem testis quam Justitiae Promotore ut compareant dictis die et hora. Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Sr. Marie De Piro, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Justitiae

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillum apposui.

Datum die 6 Novembris, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Trigesima Octava

Anno Domini millesimo nongentesimo octogesimo nono, die vero 20 Novembris (sive 20-11-1989) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sr. Marie De Piro SSD testis citata et inducta, cum delattim fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Marie De Piro testis iuravi.

Quo iuramento praestito, clausis ianuis solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius rnandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

Note: Answer to question no. 6 continues.

Uncle Joseph had spent three years in Qrendi convalescing after returning from Davos in Switzerland. While in Qrendi, Uncle Joseph offered his services in the parish, especially hearing confessions and giving advice. I could see the love people had for Uncle during the months I spent at Qrendi, when Uncle used to come to visit us during my father’s illness. At that time Grandma lived with us at Qrendi. The house belonged to Grandma, who had another house at Mdina, where she usually lived, and another at Valletta. They were large family houses, well furnished. As far as I remember Uncle Joseph came alone, in a cab. It was not easy for him to come to Qrendi. Still he did come. Reflecting afterwards, I believe Uncle Joseph came because my father, dying at 41 and leaving mother and us children alone, would have had the need of a spiritual uplift.

7. “Without understanding what was said.. .” What was the reason why you couldn’t follow what was being said? Perhaps they spoke in a low voice? Or perhaps because they spoke a language which you didn’t know? If the latter, do you know what language it was? Do you know why they used it? Perhaps on purpose so that you might not understand them or because it was popular in Malta? If the latter, was it popular with all the Maltese or with a particular sector of the people? Do you know if in Malta there was ever trouble about the language? Do you know if the S.G., ever interfered in this question directly? In case, give details.

I did not understand, because I could speak only English; I cannot say whether they spoke in Italian or in Maltese. Italian was the language spoken in the family, since my family had connections in Florence, where some of my uncles and aunts were born. I know that Uncle was a member of the Government. I knew also that he was respected and working for the good of the Island. But details I cannot give. Such things were never discussed in my family.

8. “. . . I listened for some time to the affectionate exchange of words…” If you did not understand what was being said, how could you conclude that there was “affectionate exchange of words”? Perhaps from the expression of the faces? From the gestures? Was this exchange mutual or only on papa’s side, or only on the S.G’s side? Do you feel that the S.G., showed affection in his contact with other people? If yes, in what way? Was he the same with everyone? Or did he differentiate between members of his family and outsiders? Between elderly people? Adults, youths and children? Men? Women? Can you give details? Is it possible that at times he seemed to exaggerate his affectionate expressions? If he did not show emotion do you mean that he gave the impression that he was insensitive, that he always kept his distance from others? Can you give details?

I concluded that affectionate words were exchanged from what I saw and noticed. This affection was from both sides, my father’s and Uncle’s. This was only on their first meeting. For the rest, and on other occasions, Uncle was a reserved person who did not manifest his feelings. He showed affection, but in a very reserved manner. He felt very much; he did feel deep sorrow and grief at the death of Aunt Theresa and my father, as anybody could see from the expression on his face. Still, he was reserved even in his grief. Now I understand that his reservedness was the fruit of his great self-control.

9. “I noticed Uncle was as tall as my father and he was dressed in a simple black cassock.” Can you describe the appearance of the S.G? How did you regard him? As a jolly person, talkative, he soon got familiar or serious, not talkative, reserved? Why do you mention that he was dressed in a simple, black cassock? Perhaps because you imagined you would see him wearing something else? Perhaps because he had some office in the Diocese or perhaps because he was noble? If because of some office, what was it? Do you know how he received it? Do you know if some member of the family used his influence for this office? In case, who? Do you know if the S.G., appeared glad with this office? Did he ever speak to you about it?

Uncle was a well-built man. He had a very gentle voice. He had a hearty laugh when a joke was said. I noticed at Fra Diego Institute that Uncle tried to entertain children sometimes joking and playing with them; he was more outgoing with the children, and children loved him. He was a naturally easygoing person with all and on all occasions. The black cassock impressed me because Uncle was described to me as a Monsignor, and all that, and I expected something different. At that time I was not interested to know why and how Uncle became a Monsignor.

I cannot say that Uncle was happy or unhappy of being a Monsignor. All I could say is that he wore his Monsignor’s paraphernalia only on the occasions, which required his wearing them. he was more his natural self in his black cassock. For the rest, he never expressed himself on this, a cousin of mine, Bice Cremona (born Stillon) once told me that she complimented Uncle when she saw him dressed as a Monsignor during a reception, and told him: “Uncle, how smart you look.” He smiled, she told me, and answered her: “ E’ il peso del mio ufficio”, and went his way.

10. Later on you associated his wearing a simple cassock with his love for the poor and for humility. Was this reference to the poor your own conclusion at that time? In case, did your conclusion follow only from the clothes? Or perhaps you also heard it from others? In case, from whom? Perhaps you, relatives of the S.G., used to talk about it? Or perhaps he himself spoke to you about this? In the case of the latter, on what occasions? Could it be possible that he dressed as a poor man in spite of his nobility to attract attention to him? Whilst you say that he wore simple clothes out of love for the poor, you say that in winter he wore a thick coat and a wide scarf.. Don’t you think that this does not indicate poverty?

Once Uncle came to see my mother. He was wearing a simple scarf and had a half broken umbrella. It was raining. His look on that occasion was that of a poor shabbily dressed man. For him it seemed all right. For us it seemed that he could and ought to have been better dressed, with an old overall and all that. It was at that moment that it struck me that Uncle loved poverty and humility. I commented on this with my sister. Uncle was simple and unassuming in the way he treated and related with the rest of the family. Everybody was at home with Uncle Joseph.

We cousins considered Uncle Joseph as a holy man, and referred to him as being busy and holy. In contrast, we spoke about Uncle Santo, who was also a priest, as being a kind person.

Besides, Uncle had his own room at Grandma’s house at Mdina. There he had his wardrobe (presumably, the house of his Congregation was too small, and he had to keep his robes there) and had a bed, which was always made and ready. But Uncle never slept there. Grandma told me: “See, Uncle Joseph has his bed there, always ready, but since his foundation in 1910 he never slept there.” Uncle Joseph had no house of his own. He slept at some one of the Institutes he directed, where he had his own room. For the rest he slept with the members of his Congregation.

11. At the same time as you mentioned the poverty and humility in connection with his clothes, you also say he appeared much different in functions of the Church and official meetings. What were these functions? Later on you mention Good Friday. Were these the only ones or were there others? What were the official meetings you mention? If these robes greatly contrasted with his usual clothes, do you mean that, to perform his office, he was ready to do everything, even if it was against his will? Do you also mean by this that the S.G., was able to mix with everyone, even with those of higher rank?

It was the impression of the whole family that Uncle dressed his robes of a Monsignor only when occasion required it. In fact he wore them only on such an occasion. These occasions were whenever there were functions at the Cathedral. My Uncle could relate well with all, and in a quite natural manner, whether the person concerned was the Governor or a simple peasant.

12. “. .. and he greeted my sister and myself with a few kind words.” Do you mean by this that the S.G., did not ignore you although you were still very young? What exactly do you mean by “… a few kind words”? Besides the words he spoke to you, did he make some gestures, e.g., touched your heads, embraced you, shook hands with you? How were gestures like these interpreted in those times? If he did not make any particular gestures, do you think because he was against such gestures?

I mean that Uncle did not ignore us; he put us, so to say, in the picture. He did not embrace us, (Uncle Santo, used to). He just put his hand on our shoulders, and took our hands in his, as he always did. In fact Uncle Joseph never embraced us. He was never embarrassing in his manners with us. The only person I saw Uncle kissing was Grandma. He kissed her on her forehead every time they met. One could feel that there was great, perhaps special love between Grandma and Uncle. All this was in keeping with his character.

15. In your first meeting with the S.G., after your arrival from England, you do not mention your mother. Why? Perhaps because she was not there? Perhaps because the S.G., ignored her? Perhaps because there was some trouble and they did not greet each other? If they greeted each other, can you explain how they did it?

My mother was there also. He greeted her also, more or less as he greeted us his nieces. I cannot remember that Uncle Joseph came to visit us when Uncle Carmelo died. (I would remember, if he did). So, I conclude, he had never seen mother before.

14. “My first impression.... was Uncle’s kindness and gentleness of manners.” You often refer to this “kindness and gentleness.” Perhaps because you regard it as something special in him? Or perhaps you did not normally expect people in his same position (nobles, priests, monsignors) to be like this? In what way did he show this kindness and gentleness of manners? Did he show this only with you members of the family or with others as well? How do you know this? Perhaps you heard someone saying this? In case, whom?

All my uncles (with the exception of Uncle Gino) were lively and outgoing, in contrast with Uncle Joseph. Besides, there were occasions when a lot of people wanted to speak to him. I saw this at Fra Diego, when on certain occasions a lot of people had to talk to him, and at Qrendi, where many people also visited him. On all these occasions he was calm, gentle, kind to all. I never saw him losing his patience or getting irritated. Nor did I ever hear anybody complaining of Uncle about such things. He was always very gentle with the servants. The impression I got at the time was that he was calm, gentle and kind even when another person, calm etc. by nature, would have got irritated, or at least passed some remark, say “One after another, please.”

Looking back, when I grew older, I found the idea that Uncle Joseph was calm, gentle and kind, not just naturally, but because he had acquired a good control of himself. Later sometimes I myself, when I had a lot of people to meet and felt getting impatient, would remember Uncle Joseph and ask myself: “How would he have reacted?” He has served as a model and inspiration to me, when I was in Rome as a General of the Order.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 27 Novembris 1989 hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eadem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit:

Sr. Marie De Piro, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Justitiae

Datum die 20 Novembris, 1989

Its est.

Sac. Carmelus Farrugia, Notarius.

Sessio Trigesima Nona

Anno Domini millesimo nongentesimo octogesimo nono, die vero vigesimaseptima Novembris (sive 27-11-1989) hora 10.00 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sr. Marie De Piro S.S.D. testis citata et inducta, cui delatum fuit iuramentum quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Marie De Piro, SSD testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Jnstitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

15. “Even then, as later, whenever I met him, I felt a certain reverential awe as if I were in the presence of a holy person.” Here you refer to the S.G., as “a holy person”. How did you come to have this persuasion? Simply because you had to meet him or because of some other reason? Do you think for example, that with his words and actions he inspired peace? Did he give you the impression that he was in union with God? Did he look into the future with courage? Did he show trust in God? Did you regard him as a man of faith? How did he show this? Did he control his speech, careful not to hurt anyone? What can you say about love for the neighbours? About his modesty? Did you ever see the S.G., praying? Where? When? How? What exactly do you mean by what you call “reverential awe”? Did you ever have the same feeling about other persons? Whom?

I just felt it that Uncle Joseph was holy. This was not just my opinion or feeling; even my cousins felt and said as much. It was a general feeling. I cannot quote any hard facts, but his manners, his way of speaking, his outward appearance which was that of a person united to God and full of faith, the fact that his very presence gave one a feeling of peace, all this created in us cousins this feeling of being in the presence of a holy man, even if a busy one.

As a girl, I felt that Uncle was an optimistic man. Afterwards, when I grew up and came to realize the works and troubles he had to undergo, I came to understand that his optimism was based on his trust in God. Since I did not understand the Maltese language, I cannot say whether he saw to it that he offended anybody. But I am sure that he loved his neighbour, especially the orphans at Fra Diego.

He was very reserved in his manners.

Besides, at the Cathedral, I sometimes saw Uncle Joseph praying his breviary and rosary at Grandma’s house in Mdina. The impression he left on me was that of a man very much recollected in God. (We used to pass very quietly not to disturb him in his prayers. We felt we had to act that way). I remember him walking slowly and calmly along Grandma’s long corridors while saying his prayers.

I felt this reverential awe at the beginning, when I was still a child of twelve. Later this “reverential awe” turned into confidence in Uncle Joseph. I cannot say I felt it towards other persons, not even Uncle Santo.

16. “Perhaps as time passed and people spoke of his kindness and generosity to poor children and needy families, this feeling of being close to a holy person grew.” “Perhaps as time passed.” Do you refer to the time when the S.G., was still alive or also after his death, including our time? “And people spoke of his kindness.” To whom do you refer by “people”? Relatives? Friends? People in general? Do you remember exactly what these people said about the way he practiced this generosity? Do you remember them mentioning some concrete facts? Was the help he gave to poor children and needy families financial? Or perhaps of some other kind? In case, what was it? If it was financial aid, do you know where he obtained the money from (besides the occasion you mention when he went to ask alms)? Was it his own money, or his family’s? How do you know this? If the money belonged to the family do you know if ever trouble arose in the family regarding this? His generosity increased your idea of his saintliness. Couldn’t he have done this so that, as a noble, he might feel superior to the poor?

When I say “as time passed,” I refer to those seven years I passed in Malta before I entered religious life. When I say “people” I mean all kinds of people: Grandma’s maids, our neighbours at Mdina, people I did not even know; those remarked to me: “How generous and kind your Uncle is to the poor.” They did not specify any concrete incidents or give details, but it was a general remark, which showed his general attitude to the poor. I do not know how he helped the poor. I cannot think of Uncle helping people to feel superior (still less, to make others feel inferior); this attitude was completely alien to his nature and character. Later, when I returned to Malta after 1937, I heard from members of my family that other members of the family, especially Grandma, helped Uncle financially. I know also from personal experience, that Uncle Santo offered his house at St. Paul's Bay for recreation for orphans living in Institutes directed by Uncle Joseph.

17. “ I remember the admiration I felt when I heard that Uncle had been seen begging on the quay at Valletta for one of the Orphanages he directed.” From whom did you hear this? Relatives? Outsiders? If from outsiders, do you mean that this was a well-known fact? What did you most admire in him? Perhaps that the S.G., perceived when the Institute was in need or perhaps the fact that as a director he was not simply an administrator? Or perhaps his humility and solidarity with the poor? If members of the family got to know that the S.G., went begging, do you remember what was their reaction? Do you remember if it created some conflict with the S.G? In case do you know how he reacted?

I heard this from my mother. He begged for the needs of Fra Diego Institute. I admired his charity, his humility, his concern and sensibility for the orphans. According to my mother, who was also full of admiration, he went to beg because the children at the Institute needed food and clothing. I discussed this with other cousins, who knew what he had done and were also full of admiration for this act.

I do not know whether this was a single act or more than that. I do not think that the director himself of an Institute would feel in duty bound to do such a thing himself, and I have not heard of any other director doing such a thing.

18. “. . . for one of the orphanages he directed.” Which were the orphanages directed by the S.G? Where were they? All of them in Malta? For girls or for boys? What was their age of admittance? Were there many children in these Institutes? Did he found them himself, or were they only entrusted to him? If the latter, by whom? For what reason do you think were they entrusted to him? If he started some, do you know which? Why did he start it/them? Do you know if the Institutes had some endowments, which provided for the children? If yes, all of them? If not, do you know how the S.G., succeeded in maintaining them? Always by going to beg? Did he ever seem despondent as regards providing for the children? Did he give any impression that he trusted in God? How do you know this?

I remember, as a girl, that he directed Fra Diego’s Institute and Casa di San Giuseppe. After I entered religion, Uncle started directing an orphanage in Gozo and another in B’Kara. I got to know also that he had connections with an Institute at Zejtun.

The children I saw at Fra Diego were from about six to about eighteen. They were numerous; my impression is that they were between sixty and seventy. He was not the founder, but these institutes were entrusted to my Uncle by the bishops, first Mgr. Pace, and then Mgr. Mauro Caruana O.S.B. I do not know why Uncle was nominated Director. I do not know of any Institute founded by Uncle, nor that he had in mind to found some Institute.

I do not know whether these Institutes had any property or fixed income. Nor do I know how Uncle obtained the necessities. I know that the girls at Fra Diego were very happy. I never got the impression that Uncle was worried about these Institutes or their needs.

I do not know any details about Casa di San Giuseppe.

19. Further on you state that, “Uncle was director of several houses for the young, but I remember being invited to Fra Diego’s Home only.” Does this mean that you, relatives of the S.G., used to visit the Institutes? Always on his initiative? If yes, what do you think was his purpose? Perhaps so that you might see the need and wanted to encourage you to help him? Perhaps because he wanted to sow sensibility towards the poor? Do you know if he received other persons at the Institute? On what occasions did you visit the Institutes? Would it be an ‘informal’ visit or were there some preparations for the visit?

It was Grandma who used to take me to Fra Diego. I do not know whether Grandma was invited by Uncle or whether she went on her own initiative. We used to go on the 19 March, the feast day of Uncle’s patron saint, and on some other occasions. It was surely not Uncle who prepared for these occasions (except for Christmas, when it was Uncle who took the initiative). Perhaps it was the Sisters. On these occasions, the girls would have a programme, reciting some verses, singing, etc. It was a very simple programme. There was no stage. We (Grandma, my sister and myself) used to go by karrozzin. I remember Grandma used to take a lot of packets.

I never went to the Institute on working days, but only for some special occasion. So I cannot give details about the daily life at the Institute. But the impression the girls gave me was that they were well looked after, even as regards their education: they knew some Italian; surely they knew how to read and write. They were very tidy, very well behaved. They tried to speak in English with me. I used to get a very good impression, and I found them better off than I, in my little mind, would have expected them. Looking back now, after so many years, I would say that they compared well with children who lived with their parents.

I remember Grandma had two maids who before were at Fra Diego Institute. The way they spoke about their days at Fra Diego’s Institute showed that they had been happy there. They were well mannered, and one of them, Rocket by surname (who knew English well) was an accomplished dressmaker.

I remember Uncle showing his appreciation for the efforts the girls would have made. I remember him distributing sweets.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 4 Decembris, 1989, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eadem testis quam Justitiae Promotote ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi, vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Sr. Marie De Piro, S.S.D., testis

Deinde idem Delegatus Archiepiscapalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depoeitionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Justitiae

Datum die 27 Novembris, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quadragesima

Anno Domini millesimo nongentesimo octogesimo nono, die vero quarta Decembris (sive 4-12-1989) hora 9.45 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore rite citato, meque Notario, comparuit Sr. Marie De Piro SSD testis citata et inducta, cui delatum fuit iuramentum quod illa statim praestitit at sese subscripsit ut infra:

Ego Sr. Marie De Piro, SSD testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Delegato Archiepiscopali, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum et testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

20. Among other things, you mention the desire and zeal of the institute children to get near to him. Do you mean by this that he was so near to them that it was easy for them to approach him? That, besides an administrator, he was also a father to those children? Do you think it was easy for him to act in that way?

Yes, Uncle Joseph was a very approachable person, not only with children, but with all. At that time I never considered him in his capacity as an administrator, but as a person whom children could easily approach, talk to, and confide in him. He had fatherly manners with the children. Even if with adults Uncle Joseph was somewhat reserved, with children he was completely open. I observed this myself both in the way he dealt with the children at Fra Diego Institute (the only Institute in which I noticed how he dealt with children) and in the manner he treated me personally. All this seemed quite natural in him.

21. “As a teenager I was not particularly interested in the various responsibilities uncle had assumed.” By “various responsibilities” do you mean that besides the institutes he had other responsibilities? In case, do you remember what they were? Do you feel that these involved him very much? In view of all this, did you ever ask yourself if the S.G., coped with all this and, in case, how? Do you think he could cope because of his energy, sense of organization, determination, sense of sacrifice, the fact that he did not bother about himself, his good will, his love for children, the Church, his country? How do you prove this?

I knew that at the time Uncle was the Dean of the Cathedral, he was also the Founder of a Society that he was responsible for various Institutes, and other works whose nature I did not know; I knew that he was a very busy man. Later I heard from people who knew Uncle that he was a very methodical person who had left everything in order, even though he had died suddenly.

At that time I did not reflect on how Uncle succeeded to carry out all this, but, reflecting later, I came to the conclusion that besides his natural gifts, such as being a methodical person, and his virtues, especially his sense of dedication and his personal sacrifice, he must have had special divine aid to be able to carry out all his various duties and responsibilities. I came to this conclusion because, in spite of the great amount of work, I never noticed that he neglected anything, nor heard anybody complaining that Uncle did not care, or did not carry out some duty properly.

22. “ I simply knew he was a very busy priest, fully occupied with his duties.” “ A very busy priest.” Do you mean by this that he never seemed to have time for rest? Do you mean that he appeared to be different from the other priests? Do you conclude that he was very busy only from the fact that on some family celebrations he came to grandma in a hurry? Or also from other things, perhaps from what the members of the family or people in general said. Did he ever tell you how very busy he was? If yes, do you feel that he did this out of self-flattery, to make people pity him or perhaps to stimulate you to help him.

23. “ At our family gatherings at Mdina... Uncle appeared to greet us all, then hurried away.” What do you want to emphasize here, the fact that he was very busy or that in spite of his many activities he still found time to visit you? In the short time he was with you, how did he act? Perhaps distant? Or perhaps friendly? If the latter, in what way? By talking? In case, about what? Joking? Was he open with everyone or perhaps only with his mother? Or with some special guests? Do you think that in the family gatherings he still kept his dignity as a priest?

We cousins used to remark that Uncle was always on the go, never had a holiday, or took some recreation. Whenever there was a family meeting, he used to come, greet everybody, but his “Hello” and “Goodbye” were, so to speak, said at the same time. Even on the wedding of Vittore Stilon (his nephew) and Lilian Manduca, he celebrated the wedding (Mass, etc.), but stayed at the reception for just few minutes. Nobody took offence on these occasions, because we all knew that he was busy. I noticed these things myself, personally. On his part, Uncle never spoke about how busy he was.

On these occasions I could see how much he loved the family, not just Grandma, but all; his love could be seen not only from the fact that he came, but also from the warmth of his greetings. Although he did not even sit down, yet he went round, seeing and smiling at everybody. He always and on all occasions kept his priestly dignity.

24. “However, when special family events of joy or sorrow occurred Uncle participated.” Can you give details about such occasions (christenings, weddings, bereavements)? Do you mean that on such occasions he spent more time with the family? In what way did he participate? On which occasions did you feel that he most participated, the happy or the sad ones?

Ex parte iam provisum. The only person he stayed with longer, was his mother. The reasons might have been several. He surely loved his mother, and she loved him; she might have needed his advice; he also (I heard this from members of the family) sometimes begged money from his mother. I have the impression that he never asked for money from other members of the family, though we all gave as we could. He begged money from Grandma only when the orphanages were in great need.

25. “A few months after we had come to Malta, my father died at Qrendi. . . and Uncle was beside him, the only uncle who remained at his bedside during the night he died.” Do you still remember what the S.G., did near your father? Perhaps he prayed for him? With him? Did your father know that he was about to die? Perhaps the S.G., was saying words of consolation, which showed the S.G’s hope in everlasting life? How do you think the S.G., reacted to death? Did you ever hear him speak about it? Perhaps some sermon of his on the subject? “… the only uncle who remained. . .” Do you mean by this that the S.G., behaved differently from his other brothers on this occasion? What was the real reason why he stayed, perhaps because as a priest, he felt it was his duty? If this was the reason, wasn’t there also his brother Fr. Santin?

I cannot say what Uncle did or said to Papa’ during the night Papa’ died: I was not present in the room. My thought at the time was that since Uncle Joseph was a priest, he remained with my father. This made him dearer to me. I do not remember that Uncle Santo was there on that particular night, though he had come on other occasions.

I never heard Uncle speaking about death, nor can I say how he looked at death.

Uncle had been at Qrendi to visit Papa’ several times. I remember that on two or three occasions during the last two months of my father’s illness he celebrated Mass at home. This he must have done especially because of my father, who could not leave home except when taken out by karrozzin, and perhaps also because of Grandma who could go to church, but with difficulty.

I repeat that I did not understand Italian or Maltese, and so I could not say whether in their conversations Uncle helped my father spiritually or not.

26. “I remember Uncle presiding at family weddings and First Communions of some of his nieces and on these occasions he would give a fervent homily.” On these occasions, was he always the one to preside? Did his brother Santo preside at some of these celebrations? In case, why? Perhaps this is what the S.G., wanted? Or perhaps because it was he whom the members of the family wanted? In case, why? “He would give a fervent homily.” What do you mean by fervent ? In what way did he make it so? Do you remember something of his sermons, perhaps some of the expressions he liked to use? Or perhaps some of his favourite themes? Besides the homily, what was the rest of’ the celebration like? Devout? Lively? Do you know if the S.G., preached on other occasions as well? Where? How? For whom? Do you know if he wrote down his sermons? If yes, do you know what has become of them?

Yes, on all these occasions it was Uncle Joseph who presided. Uncle Santo used to be there also, but he used to leave it to Uncle Joseph to carry out these ceremonies: he used to help, and was happy with that. I knew that Uncle Joseph made “a fervent homily” from his expression and general attitude. The way Uncle celebrated was very devout and recollected. I cannot say what Uncle said in these homilies because I did not understand Italian. I remember, at least on some occasions, that he had a sheet of paper in front of him, presumably with notes, but he gave the impression that he was preaching ‘impromptu’ and not reading. I cannot say whether Uncle delivered other sermons or not.

27. You said that he presided at ceremonies of family wedding, etc. In fact, how did the S.G., regard the family? Did he ever perhaps hint that marriage was inferior to priestly life, or perhaps he showed that marriage and family life were important for society and the Church?

I cannot answer this question.

28. You also mentioned that he used to preside on the occasion of First Holy Communion. Do you mean that he made it a point to be present for the First Communion of his nephews and nieces? If yes, do you think he did this out of his devotion to the Eucharist? If yes, can you give examples of how he practiced this devotion?

Uncle used to be invited for these occasions, and he used to make it a point to be there. As for the rest, I have nothing to add to what I said before.

29. You mention weddings and First Holy Communions. Didn’t he administer baptisms? If not, why? Perhaps there was some Canon Law that these could be administered only by the parish priest? After the christening, didn’t the family meet? If yes, did the S.G., attend? Did he join you for Confirmation? Did he talk to you about this Sacrament? Do you know if the S.G., went to confession? In case, how do you know? To whom? Regularly? Do you know if he heard confessions? What was the people’s idea of him as a confessor (patient, highly strong, kind, very strict)? Did he over talk to you about the importance of Confession?

I cannot remember that Uncle ever baptized, nor was he present on occasions of Confirmations, nor did I know whether he heard confessions or not. He never spoke to us about these things.

30. Can you tell me how the S.G., regarded his priesthood? Do you feel that he was happy with his vocation? Did he regard the priesthood as a career, profession, mission of service?

His deportment shows that he looked with dignity at his priesthood. He must have been happy with his vocation. It never crossed my mind that Uncle looked at the priesthood as a career, or just a profession. Though I did not think of it then, now I realize that Uncle looked on his priesthood as a mission of service to others.

31. “His robes were kept put away in the room at Grandma’s house.” Do you here refer to the vestments he wore at the Cathedral? Why “were kept”? Perhaps you mean that it was not he who took care of them? Perhaps that Grandma took care of them for him? If this was so, why? Because he was not able to take care of his robes? Or perhaps because he did not like being a Monsignor? Or perhaps simply because, as you state further on, he probably had no place for them in the House of the Society? In fact, do you know how and why he became a Monsignor? Even if perhaps he did not make any effort to be a Monsignor, do you know if he performed his duties at the Cathedral conscientiously? Do you know if his duties at the Cathedral ever brought him trouble with others?

By “robes” I mean his vestments as a Cannon of the Cathedral Chapter. It was surely the maids who looked after his robes at Grandma’s. They were kept there just because there was no room for them in the house of his Foundation. Otherwise he could have looked after them himself. For me at that time, all his duties as a Monsignor where to attend functions at the Cathedral, which thing, as far as I know, he did regularly. For the rest I do not know.

32. “... known to us all as Uncle Giuseppe’s room.” Does this mean that his room was reserved for him only? If yes, do you mean that all the brothers had their own room at Grandma’s? If he was the only one, why? Do you know if this fact gave rise to problems among the brothers and sisters? In Grandma’s other houses did the S.G., also have his own room? Did you ever enter any of them? Do you know how the one of Mdina was furnished?

I cannot say that it was reserved always for Uncle Joseph; I once slept there for a night. Only Uncle Joseph had a room in Grandma’s house. All the others had their own house. This created no problems with his brothers and sisters, I remember that in this room there was a bed and two large wardrobes, and a table with some chairs (I do not remember that there was an armchair). All in all it was just a simple bedroom. I do not know that Uncle had a room in the other houses of’ Grandma. I used to hear Grandma saying that since the time he began his foundation (in 1910) Uncle had never slept in that room.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 11 Decembris 1989 hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Sr. Marie De Piro, S.S.D., testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis tum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem as sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P., Promotor Justitiae.

Supra quibus omnibus et singulis ut supra gestis Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac rneum Notariatus sigillum apposui.

Actum die 4 Decembris, 1989

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quadragesima Prima

Anno Domini millesimo nongentesimo octogesimo nono, die vero decimaprima Decembris (sive 11-12-1989) hora 10.00 a.m. coram infrastripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Curia Archiepiscopali, Valletta, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Sr. Marie De Piro SSD, testis citata et inducta, cui delatum fuit iuramentum, quod illa statim praestitit et sese subscripsit ut infra:

Ego Sr. Marie De Piro, SSD, testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judici Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

33. “I heard from Grandma that he had never slept there after the foundation of his Religious Society, but he came there to dress before any religious or civil function.” Do you mean that he founded a Society? If yes, do you know whether he had founded it alone or if he had someone else’s help? Where did he start the Society? When exactly? What was its real scope? Do you know if he had to face some particular problems? Do you know who was the cause? Perhaps from the Church Authorities? From the people he accepted? From his relatives? “A religious Society.” Do you mean that its members professed the three vows and community life? “He never slept there...” Do you mean that after he had founded the Society he started sleeping with the members of the Society, or perhaps in one of the Institutes? If he slept with the members of the Society what did this mean? Perhaps that he preferred the members to his mother or that he wanted to give them his personal attention? At that time, did you ever hear some member of the Society complain against the S.G., about anything? Did you ever visit the House of the Society? Do you know how it was? Did you ever enter the room of the S.G., that he had in the House of the Society? Have you any hint of how it was (luxurious, poor)?

I know that Uncle Joseph had a house at Mdina for his Congregation; it was part of Mgr. Alfred Mifsud’s house; I know also that when the latter, died and left his house to the Dorothian Sisters, the Sisters asked him to move since they needed the space for their school. The Congregation Uncle was founding moved to an apartment in Xara Palace, Mdina. I once visited this place for a simple function, and saw the chapel. It was very simple.

At that time I knew the Congregation was a Missionary Society. I know this because my father himself once was asked by Uncle while he was on holiday to speak about his experience in Africa where he had been stationed. This was before father got sick, and while he was still on active service.

I know, from Grandma, that Uncle never slept at home after the foundation of his Society. I cannot say for sure that he always slept with the members of his Society; he had quite a lot of other duties to carry out; but it was his intention to sleep with them. Reflecting now, I think he did this out of his sense of duty, as others would have done.

I cannot say whether the members of Uncle’s Congregation took the vows of chastity, poverty and obedience at that time, but Uncle was preparing them to be members of a religious Congregation.

I never heard any member of the Congregation Uncle founded lamenting about him.

Other details I do not know.

34. “ My only confidential and last meeting with Uncle took place in 1927 and perhaps we were together for about ten minutes.” Do you mean by this that your previous meetings with him were superficial? If yes, do you mean that he was unable to make personal contact? Or perhaps he did not allow you the time to speak to him? Or perhaps you were “afraid” to talk to him intimately? Later on you say that in this meeting of ten minutes you spoke about your vocation. Don’t you think that this was too short a meeting to talk about such an important subject?

35. When you spoke to the S.G., about your vocation, he advised you to wait until you were 21 years of age. Do you mean by this that the S.G., did not like to hurry people in their choice of vocation? If this is so, do you know if he has established some age limit for those who wanted to join his Society? Or perhaps he suggested that you should wait, so that he might give you a trial? Did this matter of choice regard only the choice of a vocation or every other decision, taking his time to decide anything? “I cannot remember his words, but I gathered he thought my vocation should mature and I had the impression he thought I was too young to make a final decision.” What were his ideas about the religious life? How did he present it to you when you talked to him about it? Did he at least appear to be glad, or displeased that you had chosen this road?

I mean that all other meetings with Uncle were superficial; indeed, I never felt the need of taking his time. Not that he was unable to get into personal contact with people, but I saw that he was very busy. I spoke to Uncle just to inform him, not ask for advice. He told me, “Why not wait till 21?” Later I reflected that Uncle told me this because, true to his character, he wanted me not to precipitate things, and wanted me to be more mature. At that moment, when I spoke to him, I thought that Uncle was not sure about my vocation. But when I told him that I felt I had to go then, since God was calling me, and that I was sure of this, he blessed me and let me go. He was happy about my vocation.

I do not know how he treated the vocations of his Society. I always had the impression that Uncle always thought things out well before acting, he was never impetuous.

Other details I cannot give. But I know from Fr. Coppola, a Franciscan, that when the latter wanted to enter Uncle’s Congregation after finishing his studies, Uncle told him: “No, but go home to grow up a bit more. Then come back.” Fr. Coppola told me that, however, he had no patience to wait till he grew up, and so he entered the Franciscan Order.

36. ” I had no more direct contact with Uncle after leaving Malta in 1927.” When you left Malta you went to Rome for the novitiate. The S.G., used to cone to Rome. Do you mean that he never visited you? If this is so, why? Perhaps he was not allowed to visit you (because of some Rule of your Congregation)? Didn’t he at least write to you? If he didn’t write to you, didn’t you consider this to be a defect in him? Did you ever write to him? If he wrote to you, what has become of the letters?

I remember that Uncle Santo once came to visit me. Uncle Joseph surely came some time or other to Rome. Perhaps he visited me, but since I am not sure I did not write it down in my declaration on Uncle. I never wrote to him, or he to me; he must have got all information about me from my mother. I do not in anyway attribute the fact that he never visited me to any displeasure on his part that I embraced the religious life. Rather our convent was on the Janicolo and out of the way, and Uncle always came to Rome on business. Nor do I attribute this to any lack of interest on Uncle’s part.

37. “ Whenever relatives referred any event associated with Uncle Giuseppe, I remember he was spoken of as a wise and prudent man of God and a holy priest.” Do you mean by this that you often talked about him? When he was still alive or after his death? If after his death, perhaps close to his death or even years after up till today? What did you mean by “wise and prudent man of God”? What do you mean by “holy priest”?

I do not mean that we spoke often about Uncle Joseph. We spoke about him like this both before and after his death. We knew that he was wise because people always received wise and good advice from him. We knew also how busy he was, dedicated to his Congregation and to his various duties. This, and his manner of living made us think about him as being a holy person. I would now say that Uncle’s wisdom and prudence came from his union with God, and were not simply the fruit of his natural qualities and character.

38. “On one occasion an aunt complained that he did not take care of his health but was wearing himself out in his love and care for others.” In fact, do you think this aunt was right? If yes, in what sense? That he did not have a rest? That he did not eat enough? How do you know this?

I do share the opinion of this aunt of mine. Surely he did not rest enough; he was always on the move. I do not know about his eating habits.

39. Towards the end of your evidence you give a list of the virtues the S.G., possessed. Can you explain in greater detail what you mean by his humility, the spirit of poverty, his total offering of himself to God and the Church, the spirit of sacrifice, his obedience to the Church Authority, his qualities as a peacemaker? What, according to you, were his “… so many seemingly incompatible commitments? How can you prove that he performed these “… serenely and competently”? Why do you attribute the way of performance of his duties as fruit of “… deep union with God and a special grace from heaven”? Can you expand on “… his fidelity to follow constantly God’s will notwithstanding the difficulties and trials he encountered”?

I conclude that Uncle was:

a) Humble: from his unassuming manner; the way he came down to the level of children; the natural way he treated everybody; the way he dressed; his deportment. cf. No. 9 and passim.

b) Poverty: I repeat what I said above during my deposition. I remember the following fact:

Shortly after our arrival in Malta in 1920, we drove up to Mdina from Qrendi to see furniture stored in a small house in a side street of Mdina. My father, mother and sister were with me, and on that occasion I remember my father saying that the furniture had been left to us by the family. Later I got to know from my mother, that it was Uncle Joseph who had ceded to us his portion of inheritance from our Great Uncle. Uncle Pio was the brother of my Grandfather Alessandro, and he had no children. So he left the title and most of his property to my Father’s brothers and sisters.

When Uncle Pio heard that my father and Uncle Carmel had married English ladies, he cancelled both from his will. I think Uncle Santo ceded his portion to Uncle Carmel’s widow and daughter. Uncle Joseph gave his portion to us.

c) His total dedication can be seen from the way he carried out his various and many duties. These commitments were incompatible in the sense that many of them needed a man’s full time job. His serenity I could see personally. His competency in doing things could be seen from the fact that none ever complained about him. And everybody knows how much people are prone to complain.

d) Peace-maker: his whole attitude inspired peace.

e) His care could be seen, e.g. each time he gave a present to the older girls of Fra Diego Institute when he came from abroad.

I could conclude that it was only through a special grace of God, the fruit of his deep union with God, that Uncle could carry out all these duties, and carry them out serenely and in such a way that none would find occasion to grumble.

It is my reflection now that it must have been Uncle’s decision to follow God’s will with fidelity, notwithstanding difficulties and trials that made him obey his Ecclesiastical Superiors and accept so many duties.

40. In your evidence you omit any reference to his death, burial and transport of his remains from the Addolorata Cemetery to St. Agatha? What can you say about these?

I was not in Malta when Uncle died; and for some reason I cannot remember. I was not even present when uncle’s remains were taken to St. Agatha’s.

41. You mention the biography of the S.G., written by Rev. Alessandro Bonnici. Do you feel that this biography gives a good and faithful portrait of the real S.G?

Affirmative regarding Uncle.

42. Did you ever visit the grave of the S.G? If yes, often? Do you go alone or with others? Would there be other people visiting his grave? If yes, what would they be doing? Can you describe the grave?

I have visited Uncle’s tomb on several occasions, usually with family members. I have seen people praying there. It is a simple tomb. I do not remember seeing ex voto offerings, candles etc.

43. Do you think that the devotion to the S.G., is increasing or decreasing? If it is increasing, do you think that this has happened in the last few years or since the death of the S.G? If it is increasing, what do you think is the reason? If it is decreasing, why?

I would say that through the efforts of the members of his Society, people are getting to know Uncle more. There always has been a devotion towards Uncle, but now it is on the increase.

I remember that Fr. Callus SSP (a member of the Society of St. Paul who knew Uncle well) always spoke with love and admiration whenever he spoke about Uncle.

44. You pray for the intercession of the S.G? Do you know who prays for his intercession? Do you know of favours received with the S.G’s intercession? If yes, can you give details?

I do pray God through the intercession of Uncle, and so do other members of the family.

I know that Mariella Abela, née Refalo, a member of my family, had a grandchild who had trouble in one of his eyes when still a baby. The family prayed through Uncle Joseph’s intercession, and the child, who now is about four or five years, is getting better.

I know that people pray God through Uncle’s intercession, but cannot give details.

45. Do you know if there is someone against this case of beatification and canonization of the S.G? In case, who? Why?

Negative.

46. Do you want to add, remove, change something in what you have said in your evidence?

I do not have anything to add, change or delete from my deposition.

Et sic hora 12.15 pm., absoluto praedictae testis examine de mandato Delegati Archiepiscopalis, Ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Sr. Marie De Piro, SSD., testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit citationem contra testem Dnus. Salvator Schembri ut die 15 Januarii 1990 examini se subiciat, et contra Justitiae Promotorem ut eadem die assistat.

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Justitiae

Actum die 11 Decembris 1989

Ita ect.

Sac. Carmelus Farrugia, Notarius

Sessio Quadragesima Secunda

Anno Domini millesimo nongentesimo nonogesimo, die vero decimaquinta Januarii (sive 15-1-1990) hora 9.50 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri “Christus Sacerdos”, Birkirkara, praesentibus Jnstitiae Promotore legitime citato, meque Notario, comparuit Salvator Schembri, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Salvator Schembri testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

Personalia:

I am Salvu Schembri, son of Pawlu and Angela Cassar, both deceased, born in B’Kara, on 18th February, 1920, retired, practising Catholic and I live at 229, St. Julian’s Road, B’Kara.

1. You have come to give evidence in the case of beatification and canonization of the Servant of God (S.G.), Mons. Guzeppi De Piro. What made you come to give evidence? Perhaps someone told you which evidence to give?

I have come to give evidence because I was asked to do so by Father Anthony Sciberras, Postulator. No one, however, forced me to give evidence, much less, what I am to say. I have come to give evidence of my own accord and I shall say only what I know about Mons. De Piro personally, and what I heard reliable people say about him.

2. “I came in contact with Mons. De Piro through the Oratory...” Do you remember, roughly, which was the year in which you came in contact with the S.G? How long did this contact last? Until his death? What exactly was this contact you had? Perhaps you talked to him? In case, often? Perhaps, in some way, you helped him in his work? Perhaps he was your confessor? Can you say something about the family background of the S.G? (social status, parents, brothers and sisters, some particular activities of these).

I met Mons. De Piro in 1922 when the Society of St. Paul took over the Oratory in B’Kara. I never had personal contact with Mons. De Piro, in the sense that I never spoke to him personally. I saw him when he came to the Oratory and I heard others talking about him. My acquaintance of him lasted until his death in 1933.

When I grew older I learnt from people who were well acquainted with Mons. De Piro that his mother had opened a home for the Franciscan Sisters of the Sacred Heart of Jesus in Qrendi; that he had a brother priest, Father Santin; they were a wealthy family and they were good people. I never confessed to him and I never helped him in his work.

3. In your evidence you often make reference to “… the catechists and elderly people”. What exactly were these catechists? Were these already at the Oratory before the S.G came there? Were they males or females? If they had been there before the S.G., do you mean that they remained there also when he came? If yes, until when? If they remained there, does it mean that they remained teaching the same as before? Or more? Or less? If they remained there, do you mean that the S.G., wanted laymen to be involved in catechism? Did he do this by only letting them to teach, or in some other way? In case, how? Do you know if the S.G., had provided means / plans for the formation of these same laymen?

When the Society of St. Paul came to the Oratory, there were already male lay catechists there. Some of them were young while others were old (some of them had been teaching for a long time, even before the building of the Oratory). Mons. De Piro showed great appreciation for these catechists. He admitted them into activities he organized and he exhorted them. These catechists went on teaching all the time when Mons. De Piro was alive. Although there was a clause in the agreement that the catechists were to go on teaching, Mons. De Piro did not simply tolerate them but he also exhorted them. It seems that he had the apostolate of laymen at heart. These catechists were bachelors. They had lectures organized for them by the parish, but I do not know if Mons. De Piro or his Society were involved in the formation of these catechists.

4. It appears that the main scope of the Oratory was the teaching of catechism.Do you confirm this? Can you give some idea of the religious situation in Malta at the time when the Oratory was being built, in particular how the teaching of catechism was done in those days? Is it possible that at that time there was some Society, which took care of this teaching? If yes, did the S.G., have some connection with it? In case, give details.

I confirm that the Oratory was chiefly for catechism.

I can speak for Birkirkara: there the teaching of catechism was much cultivated, both for boys and for girls. At the Oratory, we also had a prayer book. We took an active part in the liturgy. There was a catechism book, which was used by our teachers. For the adults some catechists had other books among which was Gauni “The Catechism of Perseverance”, which they used for preparation. At Birkirkara there were other centres of catechism, besides the Oratory. I also know that, besides at Birkirkara, there were other centres of catechism at Valletta and the Society of Christian Doctrine that had been founded by Fr. Gorg Preca (which also had centres at Birkirkara). But I cannot give details about the teaching of catechism in Malta. I also know, because I heard it at that time, that in Birkirkara an agreement had been reached between the Oratory and the Society of Christian Doctrine (MUSEUM) about the teaching of catechism.

5. When you say that a certain Canon Father Michael Sammut had long desired to build an Oratory for the teaching of catechism, do you mean that at that time there was still no place for catechism? What exactly was Fr. Michael Sammut? Did he have some special work in the parish of Birkirkara or perhaps in the Diocese of Malta as well? What was the reason why he often tried to build an oratory, but he was always unsuccessful?

Before the opening of the Oratory, there had been other places for catechism in Birkirkara. Fr. Michael Sammut was Canon Penitentiary of the Collegiate Church of Birkirkara and he had great interest in the youths and so he wished to build a centre for both children and youths.I do not know if he had some diocesan work or office. Fr. Michael Sammut was well acquainted with the Salesians and also with a certain Fr. Gorg Borg from Hal Qormi who had an institute for children. He had other friends, of whom Notary Mikiel Luigi Casolani was one. This last one helped him financially to build the Oratory. And Mr. Fons Maria Galea. Fr. Mikiel also lectured at the University.

The difficulties he encountered to build the Oratory consisted in finding the site where to build.

6. Can you describe the Oratory as it was at the start, just as Fr. Mikiel Sammut built it? When the Oratory was built, to whom did it really belong, to Fr. Mikiel, the Parish or to the Diocese? Did it take a long time to build? Do you know if, in the meantime, there arose some particular difficulties? How do you know this?

At the time of Fr. Mikiel Sammut, the Oratory had a large yard for games. There were a chapel, a small house and classes for catechism; there was put up a large tent of zinc, to which were later built the walls to serve as a theatre hall.

The Oratory was built for and belonged to the Salesians, although Fr. Mikiel himself, his brother Fr. Guzepp Sammut and other canons gave their help. It took about a year to build. I do not know that there were any particular difficulties, except the finding of a site.

7. You say that the Salesians came first to take care of the teaching. Are you referring to the Salesians of Don Bosco? If yes, do you remember when they came? Why do you think the Oratory was entrusted to them? You mention that these Salesians did not reside in the Oratory, but came from Sliema on foot every evening. Do you confirm this? What was their work in Sliema? Why do you think they did not reside in the Oratory? What was their work in the Oratory? Did they just teach, or did they perhaps organize some other activities? You say that the Salesians took care of the Oratory for about two years. Why did they leave after these two years? Perhaps because it was too much of a burden for them? Perhaps because they had some trouble?

The Salesians began their work in the Oratory in 1910. The Salesians ( I refer to those of Don Bosco) would come from Sliema everyday because they had no personnel. Besides catechism, they organized the drama, meant to be educational; they formed the ‘Brigade’.

The Salesians had to quit the Oratory because this was too much for them since they had no personnel; it was not because of trouble.

During their stay at the Oratory, the Salesians would organize prayers for the children and give sacramental benediction. They also organized Masses for the children. I think that these activities had been organized, because at the time I was at the Oratory these activities were done as by tradition.

I had also heard that the Salesians introduced the practice of saying a few words at Benediction, known as ‘Good Night’. This practice, however, had come to an end.

8. You say that the Salesians were followed by the Freres’, who took care of the Oratory for four years. Are you referring to the Society of ‘Christian Brothers’, of St. John the Baptist De la Salle? Did they have any other place in Malta? What work were they doing? Why do you think was the Oratory entrusted to them? Did they reside at the Oratory, or did they go and return each day? Why did they then cease to take care of the Oratory?

The Freres are the Brothers of St. John Baptist De La Salle. They changed the name of the Oratory (which the Salesians had named ‘Domenico Savio) and renamed it “St. John the Baptist De La Salle”. They had other places in Malta. The Liturgy was in the charge of the brothers, Canons Sammut. The Freres (‘Christian Brothers’) left the Oratory not because of trouble but because they moved to a new house. I cannot give more details, except that I have the idea that they stayed for about four years.

9. Following the Freres, the brothers, Fr. Joseph and Fr. Mikiel Sammut, began to take care of it. After some time Mons. Guzeppi De Piro took over, apparently, from what you say, through the intervention of Mr. Fons Maria Galea, who was well acquainted with Mons. De Piro. Who was Mr. Fons Maria Galea? What contact was there between the S.G., and Mr. Fons? In what way “did they work together especially in the Institutes of Charity.” Which were these Institutes?

Mr. Fons Maria Galea was a businessman from Sliema. He was a charitable person, administrator of the Archiepiscopal Mensa, editor (and, in certain cases, author) of a series of educational books “Moghdija taz-Zmien”, and other pious works. Mr. Fons gave great help to the Institutes, and it is there that he got to know Mons. De Piro. Also, Fr. Mikiel Sammut was a great friend of Mr. Fons Maria Galea. Therefore what I wrote in my evidence about how the Oratory passed in the hands of Mons. De Piro is my own conclusion and not facts, which I saw or heard.

10. How was it that the Oratory of B’Kara came in the hands of the S.G? Perhaps it was simply the wish of the brothers Sammut and the interventions of Mr. Fons? Or could it be possible that also the Bishop of Malta intervened? In case, how do you know this? Was the S.G., just passive in this transfer (i.e. whether to accept or not), or perhaps he too was trying to open a centre of Catechism? Do you know if in fact the S.G., ever considered opening such centres? Or do you think that this was not part of his programme? If he never had in mind to open Centres of Catechism, do you mean to say that he accepted the Oratory out of obedience to the Bishop or in response to the ‘signs of the times’ that indicated the urgent need of such centres? How do you know this?

I believe (and this is only my idea) that Mons. De Piro and his Society were invited to take over the Oratory because of the fact that the Society of St. Paul had just been founded. As regards the rest I am unable to answer or give an opinion.

11. From what you say about the information you obtained, it seems that the S.G. did not have any difficulty to get the Oratory. Do you confirm this? If yes, do you mean to say that he had no problem and everything happened as he desired?

As I was told by Fr. Joseph Spiteri, a member priest of the Society of St. Paul who spent some time at the Oratory, Mons. De Piro met no difficulties to obtain the Oratory for his Society.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 22 Januarii, 1990 hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

S. Schembri, testis.

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Iustitiae

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillum apposui.

Actum die 15 Januarii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Quadragesima Tertia

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima secunda Januarii (sive 22-1-1990) hora 9.45 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Salvator Schembri, testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illo statim praestitit et sese subscripsit ut infra:

Ego Salvator Schembri testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judici Delegato, Justitiae Promotote et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopali recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis; qui ita respondit ad quaesita:

12. You mention a certain Fr. Guzepp Spiteri (a member of De Piro’s Society). What was this ‘Society’? Do you remember how and where it started? Why was it founded? Was this the only aim of the Society or did it have other secondary aims? In case, what were they? Was this Society formed of religious, that is people who made the three vows of poverty, chastity and obedience, and lived in a community? Do you know if at first there were many of them? Did all of them study to become priests, or were there some of them intending to become ‘brothers’? If it was a Missionary Society, do you know if some members went to the missions? Do you remember who he was / they were? Did he or they stay there? Later on you mention the ‘Society of St. Paul’. It is understood that you are referring to the same Society. Do you know how and why it was given this name?

I heard from Fr. Joseph Spiteri: Probably, they had their beginning in Palazzo Xara. They said that Mons. De Piro founded the Society to take care of Maltese emigrants and for the mission. A certain Bro. Guzepp Caruana was sent to the Missions in Abyssinia, where he died. I didn’t hear that Mons. De Piro had other aims for his Society. Besides the religions vows, they had the vow to go to the missions. At first they were a diocesan congregation.

At first they were few and several left the Society. I know personally about six or seven priest-members. I also know some brothers. However, I do not know how many were the members of the Society. I do not know why the Society was named after St. Paul, ‘Ta’ San Pawl’.

13. You say that, “ As regards St. Agatha, the Monsignor had a lot of trouble”. Can you explain briefly what was this “St. Agatha” you mention. If you refer to the site where today stands the Motherhouse, do you mean to say that the S.G., obtained it after a lot of trouble? If yes, can you give more details about this trouble? From whom did he acquire the site? Did he have to enter for some particular obligations? When did the building of St. Agatha begin? Why did the S.G., choose this spot? How long did it take to complete the building? Do you think that the building of St. Agatha was the only trouble the S.G., had regarding the Society? Or perhaps he had some other trouble? Did you ever learn what it was? Perhaps about recruiting new members? Perhaps about the approval of the Society? Perhaps because his Society was not understood? In case, by whom? By the Ecclesiastical Authorities? By his fellow priests and monsignors? By his relatives? By the members themselves? By the people in general? The fact that the Society started and went on, seems to suggest that the S.G., was the kind of person who was not deterred by difficulties. Was he in fact the person who gave the impression that he had courage and determination? Or perhaps he gave the impression that he lacked ability and was afraid and doubtful? Do you feel that the S.G., believed and trusted in God in his difficulties? In case, how did he show this?

St. Agatha was a church, of which, probably, Mons. De Piro’s uncle had the right of patronage (ius patronalis). Here, Mons. De Piro had in mind to build a monastery for his Society. I do not know why they were going to leave Mdina. I know he had difficulties, but I do not know any details. I know that today in that place there is the Motherhouse of the Society. I do not remember when they started, but I know that Mons, De Piro saw part of the building ready. I do not know that Mons. De Piro had some other trouble about the Society. I never heard anything against Mons. De Piro or his Society.

I know, from Fr. Beninju Azzopardi, who at that time was a member of the Society, that owing to the building of St. Agatha (the Motherhouse) Mons. De Piro had to appear at the Law Courts. This is what Fr. Beninju (today deceased) told me: “At times I had to appear at the Law Courts instead of the Monsignor.” My idea of Mons. De Piro is that he never gave up; on the contrary he was ready to go on expanding. I know that he had a project (although he did not have time to execute it) for the Birkirkara Oratory. He extended the original building and established an educational centre for the students of his Society.

I am one hundred per cent convinced that Mons. De Piro was full of trust in God. He was also a very humble person. He never shouted at us children and all his deportment gave me the impression that he was a humble man.

14. You get most of your information from members of the S.G.’s Society, like Fr. Guzepp Spiteri, Fr. Beninju Azzopardi, Fr. Mikiel Callus, Bro. Kalcidon Zammit, etc. Can you give more information about these? Where did they come from? Were they advanced in age? What were their activities? What precisely was your contact with them? Did they ever speak to you about their internal community life, e.g., how they used to spend the day? Whether they were finding 1ife easy or too difficult? Whether they got on well together, among themselves, the superiors, and particularly with the S.G? Whether the S.G., came often to see them? In case, what form would this visit take? Did you ever hear them lamenting about anything? Perhaps about some lack of discipline, or too much of it? Or perhaps that they were not understood by those in charge?

To be precise, the members of the Society from whom I obtained the information were mostly Fr. Guzepp Spiteri, then Fr. Anton Camilleri and from Fr. Beninju Azzopardi. As regards the others, I was simply acquainted with them. I obtained the information because I was a catechist at the Oratory, and afterwards they talked to me about Mons. De Piro. They never complained with me against Mons. De Piro, or the life they led. I know that the Society had various institutes under its care.

I do not know more details, but I used to notice that the members of the Society had great respect for Mons. De Piro and they called him “Padre”.

15. You state that at first, when the Oratory passed under the care of the Society of the S.G., Fr. Beninju Azzopardi who did not reside at the Oratory, used to go there every evening. Do you mean to say that at first, the members of the Society, like the Salesians, had to travel to and back every evening? Do you remember how long that situation lasted? What means of traveling did they have in those days? From where did they go to the Oratory?

Fr. Beninju Azzopardi would come from St. Joseph’s Institute by tram. This situation lasted for about a year. Then Fr Mikiel Callus became the Superior and with him he had Bro. Kalcidon. They began to reside at the Oratory.

16. “This (Fr. Beninju Azzopardi) was responsible for the smooth running (of the Oratory). He gave sacramental Benediction after catechism lessons, and on Sunday he came to say Mass. Sometimes he also stayed to hear confessions.” Do you mean that Fr Beninju began these same activities himself? Do you mean to say that these were new activities at the Oratory? Do you think that these owed their introduction to the order/wish of the S.G? If yes, do you think that they show the devotion he had to the Eucharist? Do you mean that Fr. Beninju was like a Rector of the Oratory? By this you mean that he took the place of the S.G? If this was the case, do you think the S.G., did this on purpose to train his members? In fact, do you feel that Fr. Beninju directed the Oratory with success? You mention that there was the teaching of Catechism at the Oratory. Was this done every evening or on certain days? Were there many children attending? Boys and girls? Did Fr. Beninju alone teach catechism or were there others to help him? In case, who were these, members of the same Society or the catechists you mentioned at the beginning?

To be precise, I never saw Fr. Beninju hear confessions. That he used to hear confessions is my own conclusion. The above-mentioned activities (including confessions) were held at the Oratory even before the Society took over. I understand that Fr Beninju was in charge in the name of Mons. De Piro. At the time of Fr. Beninju the Oratory made further progress. Fr. Beninju did not himself teach; the teaching was done by the catechists. Several children, all of them boys, attended. Up till the time of Fr. Beninju there were no catechists who were members of the Society of St. Paul.

17. “From the very start, Mons. De Piro always showed great interest in the Oratory.” Can you explain more clearly what this great interest consisted in? How do you know this? Why did he show this interest in the Oratory? Perhaps because he was seeing an opening for the future of the Society? Perhaps he regarded it as part of his own mission? Do you know if, besides the Oratory, the S.G.,had some other particular activity in B’Kara itself?

Mons. De Piro’s interest in the Oratory appeared in various activities: he continued and strengthened what he found; he started, or at least greatly developed the fete. He extended the building and he had a whole project which he did not have the time to develop. I believe he showed this interest both because he had at heart the teaching of the children (as the photographs show) and also because he saw this as an occasion for his Society to go on spreading. Perhaps he also thought of finding vocations from Birkirkara (from where in fact a number of people became members of the Society). Besides the Oratory, Mons. De Piro had also founded the Institute ‘St. Francis of Paola’, at Birkirkara. This is how the Institute had its beginnings: there were two ladies who had in their care about six or seven orphans; they lived on charity. Then Mons. De Piro took over and turned it into an Institute. The news of this was given by the Provost Can., Carmelo Bonnici at a meeting at the Oratory, at which I was present.

18. “Every now and then he came to see how things were.” Do you remember how often the S.G., came? How long did he stay there? Do you think this was enough, or perhaps there was someone who complained that his visits were not frequent? In case, who? Were these visits regular? Did he come simply as a supervisor’? Or did he take active part in the life of the Oratory? Did he, for example, teach catechism, etc? Did he perhaps give Benediction, hear confessions, speak to people, see whether something important was lacking? When the S.G., visited you, did you know beforehand, or did he come unexpectedly? When he came, was there some particular reaction from the people? From Fr. Beninju or from some other member of the Society? Do you know where he came from, when he visited the Oratory? What means did he use? Do you think it was easy for him “to visit the Oratory every now and then”?

I cannot say how often Mons. De Piro came to the Oratory, nor how long was his stay.I never heard any one complaining about these visits. I rather think that the members of the Society were happy with his presence, since they had so much praise for him. I do not know if he participated in the life of the Oratory, in the sense that he heard confessions, etc. I do not know about reactions from the people, in favour or against. I do not think it was easy for him to come to the Oratory because of his various activities. I do not know other details.

19. “He used to come every feast day.” What was this feast? In what way was it celebrated? What exactly was the part played by the S.G., in it? Why was this feast celebrated? Do you know how it started? Perhaps it had some connection with the S.G., himself? Do you think that the S.G., came for this feast because of some particular devotion he had for it? Perhaps he attended because it was his duty to do so? Or perhaps he used to attend because he liked feasts and did not miss occasions like these? Do you know which other feast the S.G., attended? In those days were there feast parties in Malta? Do you know if the S.G., was involved in any of them?

The feast was: “Our Lady, Help of Christians”, which was probably held in May, at the time of De Piro. This was the titular feast of the Oratory which derived from the time of the Salesians. At this feast a Mass was celebrated (I do not remember if it was a High Mass or not). A procession was also held in the grounds of the Oratory. I think that Mons. De Piro attended because he was invited. I do not remember that he came to the Oratory when other feasts were celebrated. Nor do I know if he went for other feasts in other places, besides the fact that he died after the procession of Our Lady of Sorrows at Hamrun, after he had led the procession. As far as I know De Piro was not involved in any party.

20. “He even wore the mitre during the service.” Why do you emphasize the fact that he wore the mitre during the feast services? Perhaps you want to show that he wanted to give the feast all the dignity and solemnity that it deserved? Or perhaps he was not used to wear it often? Do you know other occasions when the S.G.,wore the mitre? Besides the mitre, did he wear some other distinguishing mark at this feast? Apart from the feast day, what was his normal way of dressing? How did he keep his clothes? Clean? Slovenly? The S.G., was a Monsignor. Was this just a title or were there duties attached with it? In case, what were these duties? Do you know how he performed them?

I am now doubting if Mons. De Piro used to wear the mitre or not, but I think that he wore the mitre, because this was part of the attire of the Monsignors on special occasions, and it was certain that Mons. De Piro would follow the rule.

On other occasions he wore the same vestments as other priests, without any distinctive mark. His clothes were always clean and never slovenly. Mons. De Piro was a regular Monsignor (and not honorary) and he was Dean. I do not know more details.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 29 Januarii 1990, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsi eam confirmavit iuramento seque in fidem subscripsit.

Salvator Schembri, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cam testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Justitiae

Actum die 22 Januarii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Quadragesima Quarta

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima nona Januarii (sive 29-1-1990) hora 10.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’ , Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Salvator Schembri, testis inductus et citatus cui dolatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit, et sese subscripsit ut infra:

Ego Salvator Schembri testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorurn cum testium attestationum, quem cum Delegato Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

21. “He was much interested in the catechism.” How did he show this interest in catechism and why do you think he shared all this interest? How do you know this? Do you know if he showed this interest in catechism in other places (e.g. the Orphanages)? In case, in what way? Most probably the catechism was intended for the First Holy Communion and Confirmation. Do you remember if the First Holy Communion was celebrated in the Oratory? Who used to conduct the Service? Was the S.G., interested only in catechism? Wasn’t he interested, say, in the social status of the children, or in their need for some material help? Did he consider their parents? Didn’t he care if the children were attending school? How do you know this? Did he try to improve things when he noticed some shortcoming in these? What was he used to do?

I refer to what I said in No. 3 and 4. To be precise, Mons. De Piro did not himself teach catechism. I do not know what initiative Mons. De Piro took as regards catechism in the orphanages which he directed. The catechism was in the care of the directors of the Oratory. Catechism was taught to children until they were twelve, thirteen years of age.

I do not know any more details.

22. “There still exists today a photograph in which he is surrounded by the children of the Oratory.” “There still exists.” Where? On what occasion was the photograph taken? Were photos common in those days? Do you know if the S.G., liked to be photographed? Do you know of any occasion when the S.G., did not want to be photographed? I imagine that in those days photography indicated a certain progress in the Society (You also mention further down that once the S.G., gave a lecture with slides for you at the Oratory). Do you know how the S.G., regarded progress? Did he see it as something positive or as a threat to the moral values of man?

This photograph is kept in the Oratory. I do not know on which occasion it was taken, but I think it was during some course of spiritual exercises. This photograph was taken before I started to attend the Oratory. In those days it was not common to have photos taken.

I do not think that Mons. De Piro was very fond of posing for photographs; he only did so when he deemed it necessary. I do not know what were Mons. De Piro’s ideas about the relation between progress and moral values.

Besides the photograph I have already mentioned, there is another photograph of Mons. De Piro with the children of the First Holy Communion. There might be other photographs.

23. “He had this place so much at heart that later on he saw to it that two of the members of the Society celebrated their First Solemn High Mass in the chapel of the Oratory”. Do you remember who were these two members? Why do you say, “he saw to it”? Perhaps you mean that he made all the preparations himself? Or perhaps that he ordered them to celebrate it there? Were you present at these “First Solemn High Masses”? How were these Masses celebrated in those days? Perhaps with music/orchestra? Did everyone do the same? Do you know if there was a panegyric for the occasion? If yes, was it preached by the S.G., himself? In case, do you remember what he said? Why do you think that it was these two members who celebrated the First Solemn High Mass there, and not others? It might have occurred to him that if these Masses were held there they would increase the prestige of the Oratory? Or perhaps as a means of promoting vocations?

These two members were, first Fr. Frangisk (Caruana’?) and the second Fr. Wistin Grech, who also received the first two minor orders at the Oratory. By the phrase “he saw to it” I understand that Mons. De Piro wanted the “First Solemn High Mass” to be held at the Oratory. I was present for the “First Solemn High Mass” of Fr. Wistin Grech. I remember that there was the band of St. Joseph’s Orphanage playing in the yard of the Oratory. There were others who celebrated their “First Solemn High Mass” in other places. I think that Mons. De Piro saw to it that these two members celebrated their “First Solemn High Mass” at the Oratory to encourage vocations. In fact Mons. De Piro started an education centre (edukandat) at the Oratory for the youths who felt like joining the Society of St. Paul.

I do not know why it was these two who celebrated their “First Solemn High Mass” at the Oratory and not others. I do not know if they had some special link with the Oratory.

24. “I also know that in 1932 be succeeded in buying a house which was near the Oratory to execute the project that is being developed at this time.” “He even bought a house...” What exactly do you mean by this? That perhaps he had been trying for a long time and at last he bought it? Perhaps he did not have the funds but in the end he got the money needed? Or perhaps that came to a decision after a long time and at last took the first step? Can you describe the house you are mentioning? Do you know from whom he bought it and what were the price and conditions? How do you know this? Do you know from where he obtained the money, which enabled him to buy the house? Did the fact that he bought this house mean that the S.G. was optimistic about the future of the Oratory and the Society? What do you say about this aspect of the S.G’s personality? How do you prove this?

Regarding the buying of this house what was the impression left by the S.G., on the people of Birkirkara? That he was rich? That he was poor? Did you ever hear him talk about his family? If yes, in what way did he talk about it? “The project that is being developed at this time”. Can you give some idea of this project? Do you mean to say that this was the project of the S.G., himself? How do you know this?

“He did not succeed in doing anything about this.” Are you alluding to the fact that later, after a year, he died or perhaps because in the meantime there cropped up fresh difficulties? In case, what were they? Or perhaps because the S.G., was good at making plans but not to carry out what he had planned?

Mons. De Piro had not yet bought the house because he died, and not because of difficulties. I do not know where he obtained the funds from. I cannot say whether Mons. De Piro was optimistic or otherwise, but to assume much work connected with charity at a time when there was so much poverty, I feel convinced that he was a man who had great trust in Divine Providence.

The impression he left on the people of Birkirkara was not that he was wealthy or noble; it was simply that he was Mons. De Piro. Mons. De Piro’s project was to alter the entire structure of the Oratory and to make extensions. In fact the house was not bought. The plans for the place were changed; changes in the structure of the Oratory took and are still taking place.

25. “In 1928 Fr. Mikiel Callus and Bro Kalcidon Zammit replaced FrBeninju. These came to reside there because the place was somewhat enlarged, because De Piro had started the extensions of the house that there was on the grounds of the Oratory.” From where did Fr. Mikiel and Bro Kalcidon come? “They now resided in this place...” Do you mean by this that before the S.G., bought the house near the Oratory, he had begun developing the area of the Oratory itself? Could it be possible that after doing up the place he realized that this would not be enough and therefore he bought the house near the Oratory? Could this then give an indication of the S.G’s prudence? If yes, can you prove the existence of this virtue from some other occurrences you know?

I do not know where Fr. Mikiel and Bro. Kalcidon had resided before they came to the Oratory. Mons. De Piro had built about twelve rooms. (I repeat that Mons. De Piro had not yet bought the house next to the Oratory; he simply built on the grounds of the Oratory). He built these rooms to start the education centre.

Even if Mons. De Piro had in mind to pull down the building later on to build a larger place, I do not think that he was imprudent or that he squandered the money when he improved the Oratory so that it could accommodate the members of the Society and the students of the education centre. However, I cannot mention occasions that show Mons. De Piro to have been positively prudent in the spending of money.

26. “There was a good stage company.” Can you elaborate a little more? Who were the members of this group? Who was in charge of it? ‘What type of shows were put on? What was the aim for which this company was formed? Religious, recreational, cultural or fundraising? Did the S.G., have a part in the formation of this company? Did he encourage it or simply tolerated it? Was he used to attend the representations of the company?

First of all, to be precise, I want to say that those who were in charge of the theatre were not the same persons who taught catechism (the catechists), but they were also members of the Oratory and as such they were under the direction of the Oratory. The (stage) company was under the protection of St. Genesju. The company had existed before Mons. De Piro took over and continued after that. The aim was educational, recreational and fund-raising. They put on serious plays, comedies and even farces. It served also as an incentive for the best boys to take part in the plays.

I cannot say what Mons. De Piro thought about the fact that there was a theatrical company at the Oratory, but I think he could have suspended it if he wanted to. I do not remember if Mons. De Piro was ever present for the representations of the company.

The members of the company were all males.

The educational aim of the representations was cultural (historical representations) and also religious; not only to teach religion but also to make religion pleasant.

27. “So good was the organization of the Oratory that children and youths also came from outside Birkirkara.” “So well was it organized.” Are you referring to the theatre or to other things as well? Can you mention the areas from which the children and youths came? For which activities did the children and youths attend?

People came from the neighbouring villages, e.g. from Hal Balzan, because the theatre opened also on Sundays and feast days. I do not know for which activities they attended. I am certain that this is how the Oratory was organised when the Salesians directed it, but I do not know if the organization remained unchanged under De Piro.

28. “After a short time there was also an increase in the number of aspirants at the Oratory.” According to what you say the aspirants “… were youths who attended a secondary school and asked to join the Society of De Piro as priests”. Do you mean to say that the S.G., accepted only youths in his Society? Didn’t he, for example, accept those we call late vocations? “They still attended the secondary school.” Did they attend some particular school, or did they all go to different schools? Who used to decide which school they were to attend? If they went to a private school, who paid the fees?

“And they wished to join as priests...” Didn’t those who joined as brothers’ have to be aspirants? “They wished to…” Do you mean to say that when one became an aspirant one was not considered to be a member of the Society? How do you know this? Were there many of these aspirants? How often were they admitted? Perhaps every year? How long did they remain as aspirants? Do you know what kind of life the aspirants used to lead? Do you know if they had enough to eat, dress, enough time for rest and recreation, for prayers and for study?

How do you know this? Do you know if at that time aspirants were common also in other religious orders in Malta? If not, does it mean that this was an original idea of the S.G? If yes, does it show the prudence of the S.G? Do you know if all the aspirants remained in the Society? If not, do you know why? Was it their decision or were they dismissed by the S.G? How do you know this?

I do not know if at the time of Mons. De Piro there was late vocations. These youths attended the Secondary School of St. Aloysius College, which belonged to the Jesuits. I do not know if any of these aspirants became Brothers. I do not know if they paid fees or, if they did, who paid for them. I think it was Mons. De Piro who decided which school they attended. From the way they dressed I think they had all the necessities. I know that many left the Society.

I do not know more details.

29. “The aspirants used to live at what was called the “Edukandat” (boarding school). Its exact name was Edukandat Santa Maria. Do you mean to say that this Edukandat was found in the same building of the Oratory? Do you think that the aspirants had enough room for their needs? Was there any particular reason why it was named after Santa Maria? Do you know who gave it its name? Perhaps the S.G., himself? In case, why? Perhaps because of some particular devotion the S.G., had towards Our Lady? If yes, do you think that the S.G’s devotion towards Mary was connected only with the title of Saint Mary (The Assumption) or with other titles as well (e.g. Our Lady of Good Council, etc)? Can you elaborate more about this devotion?

The Boarding school was part of the Oratory (cf. Nos 23 and 25). I believe it was Mons. De Piro who named the boarding school, ‘Santa Maria Boarding School’, but I do not know why. I learnt from Fr. Guzepp Spiteri that Mons. De Piro was a devotee of Our Lady of Good Council.

I think that the Aspirants, children as they were, had enough room for their necessities.

I do not know more details.

30. You mention various persons whom you remember as aspirants; “Kelinu Vella Haber, Karmenu Vassallo, Pawlu Xuereb, a certain Gauci from Naxxar, a certain Peter from Senglea, a certain Zammit related to Notary Casolani…” Can you give brief information about each of these? Did all of them remain in the Society of the S.G? If not, why, and what happened to them later? Did you keep contact with any of them? Did they ever talk to you/ or did you ever hear them talk about the S.G? What did they have to say?

I cannot add more details to what I have written and I never had contact with any of them as regards Mons. De Piro or their life in the Boarding School. None of those I mentioned remained in the Society, but I do not know why.

31. “In the evening, although the catechists still taught the catechism, at times these aspirants gave some lessons.” Do you mean to say that the lessons given by the aspirants were part of their formation? Do you mean, though, that these were under the supervision of the catechists? Do you feel that the aspirants were well prepared to teach? Do you think that it was the will of the S.G. himself that these aspirants were expected to teach? Do you know if the aspirants performed some other form of apostolate? In case, at the Oratory or somewhere else?

It wasn’t part of the work or formation of the aspirants to teach catechism; they simply replaced someone who was absent. I understand that they had enough preparation to teach. They did not have any other apostolate in the Oratory; and I do not know if they exercised some apostolate in some other place.

32. “I am under the impression that when the aspirants came here, Mons. De Piro visited the Oratory more often. Do you confirm this fact? If this is so, do you mean that the S.G., now felt greater responsibility for the Oratory? Do you know if the aspirants appreciated the frequent visits of the S.G? Did they wish these visits to be frequent or less so? Do you know in what consisted the S.G’s visit to the aspirants? How do you know this? Do you know of some particular problems that the aspirants in Birkirkara had to face?

It is only my impression that Mons. Dc Piro visited the Oratory more often. I cannot answer the rest of the questions.

33. You say that you had various discussions with Fr. Guzepp Spiteri. What was the occasion for these conversations about the S.G? Did Fr. Guzepp tell you in these conversations, how the S.G., “Was loaded by his superiors with work and other responsibilities in the Diocese”? Because of these responsibilities he would be so tired, that, according to what you say, he at times, even dozed during the Senate sessions. Can you give more details about the work and responsibilities the S.C., had in the Diocese? Do you know how they were entrusted to him? Why do you think was he entrusted with them? Did he hold all these responsibilities at the same time or perhaps he had them in succession (one at a time)? Did Fr. Guzepp ever tell you if the S.G., would complain., about these responsibi1ities? Do you think the S.G., succeeded in coping with all these responsibilities he assumed? How do you know this? Are you under the impression that these responsibilities seemed to keep him away from people or did they still keep him close to them? What do you know about how the S.G., took care of the children of the Institutes? You state that the S.G., was also a member of the Senate. How long did he keep this office? How did he find himself in it? How was it terminated? Was there any particular work he performed during his membership in the Senate? Do you know if the S.G., played an important part in the episode of the 7 June, 1919? You say that these various activities tired him so much that he could not follow the meetings of the Senate, nor could he pray. If this was so, don’t you think that he was overloaded? Don’t you interpret this as lack of prudence on his part when accepting all this work?

I would like to refer to what I said in No.14 regarding the discussions I had with Fr. Guzepp Spiteri.

I know that Mons. De Piro, besides the Oratory at Birkirkara, and besides being a member of the Senate, had the following Institute under his care: St. Joseph’s (Sta. Venera); Fra Diego’s (Hamrun); Saint Francis of Paola (B’Kara); Jesus of Nazareth (Zejtun); St. Joseph’s (Ghajnsielem, Gozo). I know that he spent some time in the parishes of Qrendi and Gudja. He was also Secretary of Mons. Archbishop, Bishop Mauro Caruana O.S.B. And he was Dean of the Cathedral Chapter. I cannot give details as to how these offices passed to Mons. De Piro except what I have already said in my evidence. The general impression was that the Bishop delegated these offices to Mons. De Piro, “because he did not know how to say no.” When he died he was Director of the Institutes and of the Oratory, perhaps member of the Senate and Dean. His other duties were temporary. In addition to all these responsibilities he had the work as Founder of the Society of St. Paul.

Fr. Guzepp Spiteri never told me that Mons. De Piro ever complained about his work. I believe he could cope with it. These responsibilities never separated him from the people; it is enough to say that the Bishop, when there was the need, sent him to parishes in direct contact with the people.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 5 Fcbruarii, 1990, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Salvator Schembri

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, rnandavit mihi ut de praemissis instrumentum conficerern ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater. Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0.P., Promotor Justitiae

Supra quibus omnibus et singulis gestis, Ego Notarius de mandato Delegati Archiepiscopali hoc publicum instrumentum confeci in forma et in fidem me subscipsi am meum Notariatus sigillum apposui.

Actum die 29 Januarii, 1990

Ita est.

Sac, Carmelus Farrugia, Notarius.

Sessio Quadragesima Quinta

Anno Domini millesimo nongentesimo nonogesimo, die vero quinta Februarii (sive 5-2-1990) hora 9.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mona. Josephi De Piro pro Tribunali sedente in Domo Cleri Christus Sacerdos, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Salvator Schembri testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit, et sese subscripsit ut infra;

Ego Salvator Schembri testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegato Archiepiscopalis rocognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

Question No. 33 continues:

I do not know for how long he was in the Senate, nor do I know when he began or finished.

I do not know more details.

I heard from Fr.Guzepp Spiteri that he (the S.G.) used to be tired. In fact I feel that he was loaded with work. I do not feel that Mons. De Piro accepted it to be in the public eye, nor do I feel that it was lack of prudence. I feel that Mons. De Piro was ready to sacrifice himself for the good of others.

34. You mention that some times he used to doze while reciting the Divine Office. Have you ever seen him praying when fully awake? For example, did you ever see him saying Mass? Or reading the Breviary’? Or reciting the Rosary? Or other prayers? If yes, how did he appear at these moments? Recollected, devout, distracted, lacking concentration?

I never saw Mons. De Piro in the act of praying. All I know about this I know it from Fr. Guzepp Spiteri. At times I saw him saying Mass. I clearly remember one of these occasions when Fr. Mikiel Sammut died. I do not remember that I noticed anything in particular.

33. You mention the S.G’s relation with Lord Strickland. You state that at the time Lord Strickland had differences with the Church, the latter wanted to give the S.G., a lift in his car and the S.G., “with a certain prudence told him that he had reached his destination.” Why didn’t the S.G., want to get in Lord Strickland’s car? Perhaps because there was some prohibition or perhaps because he might give the impression that he sided with Strickland in this question? How do you know this? You state that on the same occasion, Strickland was upset and told the S.G., that the bishop had “ordered prayers”. To this, the S.G., answered with “simplicity”: “You may order prayers as well”. What do you mean by this?

What I know about the relations of the S.G., with Lord Strickland I know from Fr. Guzepp Spiteri. According to Fr. Guzepp Spiteri, Mons. De Piro did not accept the lift from Lord Strickland because the latter would have made a show of him if he was seen in his car.

36. “ Even on seeing him, one could easily get the impression of his saintliness. He was always serious in the street and was never talkative. At the same time he was a good man. To those who greeted him he did not hesitate to reciprocate. He was a real saint.” What you state in the first sentence of this paragraph was only your own impression or was it the impression of the people in general? How do you know this? Why was it that if only you saw him you would tell he was a saint? What had he in particular?

He was always serious in the street”. What exactly do you mean? Perhaps he never joked? Never smiled? His head bowed down? His well regulated step?

“Never too talkative”. Does it mean that he did not stop to talk to people on the street? With no one? He cut the conversations short? Was he accustomed to talk only about the essential? One had to talk to him first? Did he give the impression that he was a shy, timid sort of a person, as if he was always hiding some affair?

“At the same time he was a kind man…” How do you connect his serious behaviour with his goodness? In what sense was he good? Can you give examples of this goodness? Perhaps he never used to get angry, scold or shout at people?

“He never failed to greet back those who greeted him.” Didn’t he use to greet people unless they greeted him first? Why? Perhaps because of pride?

“He was a real saint”. Do you conclude that he was a saint from what you said in this paragraph, or perhaps from other facts as well? In case, what are they?

What I said about his saintliness is my own impression. However, I did not hear anyone mention this. I used to notice that he was different even from other priests. I noticed this because of his humility and the fact that he treated everybody with gentleness.

“Serious” in the sense that I never saw him joking. This does not mean, however, that he was standoffish.

I never saw him indulging in small talk, but I do not mean that he was timid or afraid.

When I said “small talk” I meant empty talk.

I do not think that a timid and shy person would be able to direct so many Institutes.

The seriousness and goodness of the S.G., were complementary. I cannot give concrete instances when he practised his goodness, but all his attitude was one of seriousness and goodness.

As regards the greetings it was only my impression and not what I saw or heard.

“He was a real Saint.” is only my own conclusion.

37. “Fr. Joseph Spiteri had told me that once he and the other students went for the lenten Sermons at the Cathedral and they were not satisfied with the preacher. When they returned home they told this to the Monsignor who promptly answered them: “Isn’t it still the Word of God?”. Do you mean by this that the S.G., did not allow negative criticism to others? Or perhaps only negative criticism to those who preached the Word of God? Or perhaps he was hurt at what was said about what happened at the Cathedral of which he was a Monsignor? Do you know if his comment was said in anger or calmly so that he might teach them? “Isn’t it the same Word of God?” Do you think that the S.G., meant that God used all kinds of persons to deliver his message?

I know this fact from Fr. Joseph Spiteri, but I cannot say anything about the intention of the S.G.

38. “Fr. Anton Camilleri, another member of the Society, states that on one occasion the Founder returned home in gala dress. When he entered they were in the kitchen. Without thinking it twice, he started showing them how to peel the potatoes.” Do you mean by this that the S.G., did not bother much about his high position? That he did not take very much care of his clothes? That he was the type of person who was ready to do anything? Perhaps that he liked to teach? What can you tell me about the humility of the S.G? Do you know of some instances where this virtue appeared prominent?

I know the fact from Fr. Anton Camilleri, but I am not able to comment on it.

39. “Once, during lent he came to preach the spiritual exercises for us children. I remember that he told us that when a child sinned he hung on a string in the mouth of hell.” During these Exercises did he talk only about sin and hell? If not, why do you remember only this? Perhaps because he had laid special emphasis on this matter? Was the S.G., the type of a priest who, in his sermons liked to use hell to instill tears? Besides the Spiritual Exercises you mention, do you remember some other of his sermons? Was the S.G., dedicated to preaching? Did he preach often, or not so often? For whom? Some particular category of people? In what language did he preach? Did he preach about the love of God? Our Lady? The saints? Was the S.G., dedicated to the administration of the Sacraments? Confessions? Assisting the dying?

This is the expression that struck me most and that is the one I still remember. But he did not exaggerate in his sermons about hell.

I do not know if he preached, but 1 do not think that his commitments left him much time for preaching. I never saw him hearing confessions, and I do not know if he assisted the dying.

40. You say that, in one of his lectures with slides, the S.G., had made reference to the Eucharistic Congress of 1913 and the devotion of the Maltese to the Eucharist. Did the S.G., play some particular part in the said Congress? In case, what was it? Do you think that the S.G., had a particular devotion to the Eucharist? How can you prove this?

I remember that at this lecture Mons. De Piro said, “The foreigners who visited us were astonished that the Maltese got up at 4.30 a.m. to hear Mass. Let us not allow this pearl in the crown on Malta’s head to disappear. He said these words when he was referring to the fact that about 54 bishops had come for the Congress.

41. You say that you were not present at the funeral of the S.G. Do you remember what was the people’s reaction to his death? Do you know if the newspapers carried reports on this? In favour or against? Do you remember the transport of his remains from the Addolorata Cemetery to St. Agatha’s? When did this occur? Do you know if civil and ecclesiastical authorities were present for the funeral? Was there any oration on this occasion? Do you remember what was said? How was the S.G., presented? Were there many people who saw the S.G., when the coffin was opened and saw that the bones were still in a good condition and probably so were the skin of his hands and nails? What was the reaction of these people?

I do not remember details or comments about the death and burial of Mons. De Piro. I was present for the transport (of his remains) from the church of St. Agatha in Mdina to St Agatha’s, Rabat, the Motherhouse of the Society of Mons. De Piro. I saw the remains of the Servant of God. There was a cortege in which we, Director, children and catechists of the Oratory, took part. I remember that there were many others present, but I do not know more details. There were others who went to see the remains of the S.G. All I remember is that the S.G., still had the nails but I do not remember if the skin was still there.

42. Since that time, have you ever been to his grave? Can you describe it? If you go, do you go alone or accompanied? Would there be other people at the grave? What would they be doing?

Since that time I have visited the grave of the S.G., once or twice. If my memory is correct, the grave of the S.G., is in the centre of a crypt. I do not know more details. I went alone and I did not see any people there.

43. Do you think that veneration to the S.G., has been increasing since his death or continually decreasing? If it is increasing, why? If it is decreasing, why?

I do not know if devotion to the S.G., is increasing or not, but a lot is being done so that the S.G., will be better known.

44. Do you pray with the S.G’s intercession? Do you know if other people pray? Do you know if favours have been received through the intercession of the S.G? It yes, can you give more details?

I do not pray with the intercession of the S.G., nor do I know anyone who does this.

45. Do you know if someone is against this case of beatification and canonization? If yes, why? Who?

Negative.

46. Do you want to add, take away or change what you have stated in this your evidence?

Bro. Consolato Bugeja M.S.S.P., deceased, told me that once Mons. De Piro was at St.. Joseph’s Institute, Ghajnsielem, and when he was in his room, the floor caved in but the S.G., was not injured.

Fr. Guzepp Spiteri S.S.P. told me that on one occasion Mons. De Piro was a guest of a person, who had a globe probably underneath the window, which changed colours, and Mons. De Piro was invited to see it. Mons. De Piro told him, in all seriousness, that that was the work of the devil. (Most probably, but I am not sure, this person was a priest.). Fr. Guzepp Spiteri S.S.P. spoke about this subject in all seriousness. He gave me the impression that these things were pre-natural.

Et sic hora 11.45 am., absolute praedicti testis examine de mandato Delegati Archiopiscopalis, ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Juro me veritatem tota in men depositione dixisse et confirmo omnia que superius deposui.

Ego Salvator Schembri.

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri. citationes contra testem Dna. Beatrice Cremona ut cxamini se subiciat et contra Justitiae Promotorem ut assistat die 12 Februarii, 1990.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Iustitiae Promotore, ut sequitur:

Frater Aloysius Ptsani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Actum die 5 Februarii, 1990

Its est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quadragesima Sexta

In Dei Nomine. Amen.

Anno Domini millesimo nongentesimo nonogesimo, die vero decima secunda Februarii (sive l2-2-1990) hora 9.45 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dna. Beatrice Cremona testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Beatrice Cremona testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriarum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausun et illaesum ex eius mandato aperui et statim diventum est ad examen dictae testis quae ita respondit ad quaesita:

Personalia:

Beatrice Cremona, née Stilon, wife of the late Prof. Felice Cremona, born on the 11 February l9O5, at Valletta, Parish of St. Paul’s Shipwreck, and now residing at 196, St. Paul Street, Valletta. I am a practising catholic. I am the niece of the Servant of God, daughter of his eldest sister Maria née De Piro.

1. You have come to give evidence in this case of Beatification and Canonization of the Servant of God (S.G.) Mons. Giuseppe De Piro. What made you come to give evidence? Perhaps someone told you how to give evidence? You refer to the S.G., as “Uncle”. Do you mean that he was related to you on your mother’s side or your fathers? In that case, who was the elder, the S.G., or your mother? Father? When did you first got to know the S.G? In what way? How long did these contacts last?

Fr. Anthony Sciberras MSSP has asked me to give testimony in this case of Beatification, but in no way told me what to say or leave out. I knew my Uncle since my infancy till his death. I used to meet him at my Grandma’s house.

2. What information did you have about the S.G., when he was still alive, about his childhood? His youth? Priestly vocation? Studies? Holy Orders? His apostolate in the first years of his priesthood? Do you know if he was ill for some time? What do you know about the S.G’s parents? What do you know about his brothers and sisters? How many were they? How much older and how much younger than the S.G., were they? What was their career in life? To what extent were they practising as regards religion.

My grandmother (Mons. De Piro’s mother) was a woman of great experience, a good woman who was an all assiduous churchgoer. She brought up her children as good catholics, (she had nine children, seven boys and two girls), gave them a sound upbringing and good education. Two of them, for example, became doctors of medicine, two became priests, Joseph and Santo (the latter served for some time at St, Peter’s Basilica, at the Vatican, and later retired in Malta). She was a member of charitable societies, and even let her house be used by such societies. I used to hear Grandma say that she knew personally Pope Pius X. Besides she knew many other personalities. Uncle Joseph used to consult her very much.

I heard also Grandma say that Uncle Giuseppe at first started studying at the University of Malta. If I remember well he started studying laws. When Uncle Giuseppe told her he wanted to become a priest, she was worried, she said, because she thought that he had had some disappointment in life. I used also to hear her say that there was some family benefice for any member of the family who became a priest. But this was never mentioned in the presence of the children lest some one would become a priest to obtain the benefice.

She used also to say that Uncle studied for the priesthood in Rome. but I do not know why, nor at which College or University.

She used also to say that Uncle Giuseppe got very ill and had to go to Switzerland for cure.

3. Towards the end of your evidence, especially regarding his vocation, you say that “When he went to tell his mother about his vocation she was upset because she thought that Giuseppe had some disappointment in the life he had already started, and wished to escape from that disappointment.” First of all, are you here referring to his priestly vocation? Where did you get this information from? Do you know more exactly when the S.G., went to tell his mother about his vocation? “... he had some disappointment in the life he had already started...” Which was this life? In fact, did he really have a disappointment in it? In case, what was it? Does the fact that his mother was upset mean that she opposed this? If fact, does it mean that she helped him? In case, how? How do you know this?

Grandma never said what this disappointment in life might have been. Other details I do not know, except what I have already said above.

4. You start your evidence by saying that, “… little care did uncle take of himself,” and as an example you say that “… often the cassock he wore had its colour fading.” Do you mean to say that the S.G., did not take care of himself as regards these things only, or perhaps also as regards his health? As regards his person? Would he be clean? Do you know why “… he did not take care of himself”?. Perhaps because he was a careless type? Or lazy? Or perhaps because of the work he had? Or perhaps as a means of sacrifice? Perhaps because he used to give an example of poverty? Perhaps because this was the tendency of all the family? In fact, did the other members of the family resemble the S.G., in this regard? How did you compare him with other priests and monsignors as regards this? “Often…” What exactly do you mean? In a general way how would you describe the person of the S.G? Did he give the impression that he was healthy or sickly? Optimist or pessimist?

I have this impression: that members of the family used to lament that Uncle might have spent more for his own everyday needs. Grandma never lamented. I think that Uncle did not spend money, surely not because he was a miser, nor because of laziness, or because that was the trend in the family (nay, it was quite otherwise), but because he spent his money on his good works. But whenever he represented the Church or took part in solemn function, he was always well dressed as the occasion demanded.

I cannot say whether he dressed so on ordinary days out of a sense of penance.

My uncle was a well built man, who seemed quite healthy. He was optimist, and was always with a smile.

5. “On the other hand, when he was invited for official occasions as the Archbishop’s representative or as Dean of the Cathedral, then he would dress for the occasion.” Were there several such occasions? Did he ever comment on such of his duties?If yes, did he appear to enjoy them? Perhaps because he liked to be in the company of important people? Perhaps because he himself felt he was important? Or, on the contrary, he shunned such occasions? If this was so, does it mean that perhaps he went against his will and with a lot of hesitation? How do you know this? Why were there occasions when he represented the Archbishop? Did he have some office, which obliged the Archbishop to choose him as his representative? Or perhaps because the Archbishop chose the S.G., of his own accord? In case, why? You say that he was Dean of the Cathedral Chapter. Do you know what exactly this office involved? Do you know if he ever had trouble in connection with this office? How do you know this?

Every year there was a number of such occasions. I never heard Uncle commenting about these occasions; they were his duty, and Uncle took them in his stride. I know that Uncle was the Dean of the Cathedral Chapter, but I neither know what this position involves nor whether this caused him any troubles or worries.

6. “In fact, once on an occasion at the Governor’s Palace in Valletta..., whilst we were going up the stairs of the palace to go for the ball, we saw Mons. De Piro coming down after the banquet (which, as was usual, occurred before the ball)...” Do you mean that the S.G., stayed for the dinner and did not remain for the ball? If yes, did he always do this, or only on that occasion? Was he the only one to do this, or were there others who did the same like him? In case, do you remember some particular one? Perhaps some member of the clergy? Why do you think the S.G., would leave before the beginning of the ball? Perhaps because of some law of the Church? Perhaps because of his work? Perhaps because he did not like dancing? Perhaps because he was against this type of entertainment? Did he ever hint to you that he was against this type of entertainment? For example, did he ever tell you to be cautious?

Yes, I mean that Uncle stayed for dinner, but not for the ball. I can speak only for this occasion. Nor can I say what other persons did. I never heard Uncle say anything against such occasions. These were the normal social occasions at the time.

7. “When I saw my Uncle so elegant, I said to him, ‘Uncle, you look beautiful!’ He promptly answered: “Today I represent the Church. Dignity must have its place.” The fact that you spoke to him in this way indicates that you had a certain familiarity with him? Were you the only niece that could speak to him in this way? If not, does it mean that the S.G., was the type that made you feel at ease in his presence. “He promptly answered....” Does this mean that, although he did not go for fine clothes, he knew the requirements of certain occasions: that he was able to adapt himself also to the company of important people? “Today I represent the Church…” My remark is, did he feel he was representing the Church only on these occasions?

I remember these words exactly. Uncle had a normal voice. There was a certain healthy familiarity between Uncle and us, nieces. He used to joke, but he never gave offence. We were all at ease in the family, in each other’s company. Uncle knew how to adapt himself to the occasion. I do not know exactly who took care of his clothes, but I suppose it must have been Grandma, since his home was Grandma’s. (Although he slept where his office required.) When I say “N…nirrapresenta l-Knisja” (“I represent the Church”) I mean that on such occasions he represented the Church “in an official manner”, but I do not mean that on other occasions he did not represent the Church as a priest.

8. “His brother, Fr. Santin, was always in a hurry.” Was he older or younger than the S.G? Where did he live? Was this his only house, or did he have others? What were these houses like (rich, poor)? Did you go to them? On what occasions? What was Fr. Santin’s office in the Diocese? Was Fr. Santin also a monsignor? If not, what was the reason why the S.G., was a monsignor and Fr. Santin was not? Did Fr. Santin die before or after the S.G? If he died before, do you remember when? How? Do you remember how the S.G., reacted to Fr. Santin’s death? “Always in a hurry”. Besides being always in a hurry, can you give some other characteristics of this uncle?

Uncle Santo was older than Uncle Giuseppe. He had a house at Mdina, but he lived more at another house at St. Paul’s Bay. They were normal houses.We used to go to Uncle Santo’s house at St. Paul’s Bay for some days during summer. I visited also his house at Mdina.

Uncle Santo was not a monsignor. After returning from Rome, he served for some time as a chaplain to his Grace the Archbishop. Later he retired, and served in a small church at St. Paul’s Bay, which was near his house. Uncle Santo died before Uncle Giuseppe, but I do not remember the date when. He died suddenly. I cannot give details as to the reactions of the family at Uncle Santo’s death.

Uncle Santo had a very different character from Uncle Joseph, and we nieces were more familiar with him.

9. “... whilst he, Mons. De Piro, was very calm.” Can you say in what consisted this calmness of his? Perhaps in the way he walked? In his words? In the way he dealt with others? In the way he received news? How do you know all this? Do you think his calmness was innate or was it something he acquired by effort? How do you know this? Do you remember some occasions when the S.G., did not appear calm? If yes, what was it? Did he remain like this for long? How did he become calm again?

Uncle Giuseppe’s whole attitude showed his calmness. As far as I can judge, this was natural in him, and he did not need to use force on his character to keep calm. I remember one occasion when Uncle Giuseppe was agitated, when Grandma was sick and near death for fifteen days.

10. “Once, in fact, exactly after my brother’s wedding, the Monsignor said, “It is certain that they do not even know that they married, such was his haste.” Are you here referring to the wedding ceremony in church? If yes, what did it exactly consist in? Perhaps the Mass and the wedding service? If yes, was all this performed by Fr, Santin? If yes, didn’t the S.G., take part on this occasion? If not, why? Was there perhaps some upsetting between the S.G., and your family? Or perhaps, since Fr. Santin was the elder he was given precedence? If this was the case, did the S.G., do this joyfully or against his will? How do you know this? Didn’t the S.G., then ever conduct a similar ceremony in the family? If yes, do you mean that there was a sort of agreement between the two brother-priests? In celebrations of the family, was the S.G., always present (even if he did not conduct the ceremony)? Did, he attend for the whole celebration, or perhaps he only came to church? If this was the case, why? If he also came for the reception, do you think it was easy for him?

On this occasion, Uncle Santo presided the marriage ceremony, and after Uncle Giuseppe celebrated Mass. He made this comment during the party after the marriage. I do not know details to answer the rest of the question. He used to take part in the family celebrations.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 5 Martii, hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eidem testis quam Justitiae Promotore ut compareant dictis hora et die.

Deinde Ego Notarius eamdem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Beatrice Cremona, testis.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum

Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Justitiae

Actum die 12 Februarii, 1990

Ita est.

Sac.Carmelus Farrugia, Notarius

Sessio Quadragesima Septima

Anno Domini millesimo nongentesimo nonogesimo, die vero decimanona Februarii (sive 19-2-1990) hora 9.30 a.m. coram infrascripto Delegato Archiepiscapali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri, ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Rev. Dnus. Fr. Daniel Glavina S.J. testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Ego Pater Daniel Glavina S.J. testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum iterrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dictae testis qui ita respondit ad quaesita:

Personalia:

I am Fr. Daniel Glavina S.J., son of Vincent and Carmela Calascione, born at Senglea, 9 September, 1902, member of the Society of Jesus, residing at ‘Casa Manresa’, Victoria, Gozo.

1. You have come to give evidence in the case of Beatification and Canonization of the Servant of God (S.G.) Mons., Guzeppi De Piro. What made you come to give evidence? Perhaps there was someone who suggested it? In case, perhaps he also told you what evidence to give? Did you have any particular contact with the S.G? Perhaps you were related to him? If not, perhaps you had direct contact with him regarding work or apostolate? If not, do you mean that all your evidence consists in what you heard about the S.G., from others? In case, from whom?

I have been approached by Fr. Tony Sciberras MSSP to give testimony, but I have been in no way influenced. I do not have first hand knowledge of the S.G., and so I speak about what I have heard others say and which is worthy to be believed. These were mainly members of the Society founded by the S.G.

2. You say that the first time you heard about Mons. De Piro was when you were still young and you happened to be with the family.(A certain young man named Pawlu Spiteri had just left the Society). Do you remember how old you were at that time? “I happened to be with the family.” Are you referring to your own family? Where did they reside? Does the fact that your family talked about the S.G., mean that in some way they had contact with him? In case, what did it consist in? If they had no contact, do you mean that at that time the S.G., was a popular person? In your childhood did you ever hear other things about the S.G? From whom?

At that time I was still very young, perhaps about six or seven years old, but I have a clear picture of the series of events. We lived at Senglea at that time. I was with my mother, and by “family” I mean my family. My family had no contact with the S.G. From this incident I cannot conclude whether Mons. De Piro was well known or not.

I do not remember that I heard anything else about the S.G., during my childhood.

3. If you did not know the S.G., directly, how do you explain the fact that you were chosen as superior of the Society of St. Paul? Perhaps because you knew its members? Perhaps you had some connection with the Society?

The first time I got to know about the death of the S.G., was just incidentally when I was in Ireland helping the Nuntio there. Later I was transferred to Malta. Mons. Pantelleresco, while he was Superior Delegate of the Society appointed by the Archbishop, and was about to be interned, suggested to the Archbishop that I be appointed spiritual director. In fact, however, I was appointed superior delegate of the Society. The only contact I had had with the Society of St. Paul before, was that when once I gave a retreat to some youths, I had met Fr. Michael Callus SSP at St. Agatha’s, Rabat.

I was told by Bishop Caruana OSB that he was pressed from some quarters to close the Society of St. Paul. He continued to say that he had great veneration for the memory and person of Mons. De Piro, and wanted to have another try to save the Society. This was towards the end of 1940, during the month of November. I remained Superior till June l948.

4. What state was the Society in at the time when you became its superior? How many were its members? Were they all in Malta? How many houses did it have? What apostolate was it performing? What particular problems did it face at that time (besides the opposition which we will deal with later on). Perhaps the lack of vocations? Perhaps the absence of a clear scope? Perhaps lack of finances? Perhaps lack of experienced people? What formation was being given to members?

Only one member of the Society was not in Malta. He was Brother Joseph Caruana who was in Ethiopia and had been sent by Mons. De Piro. Besides, some two students had been sent to Rome by MonsPantelleresco to further their studies. At that time the members used to go to the Augustinians for their theological studies. I tried to start sending them to the University. I did this to help them overcome a certain sense of inferiority complex and to start having a formation according to their own charisma, rules and constitution, as an independent Congregation. I used also to take care of the novices.

They were not many. I felt the need to send some away, or persuade them to leave. They were the years during the war, and they were hard. They had three houses: at St. Joseph’s Institute where the bulk of the members lived; at St. Agatha’s, Rabat, where there was just a representation, since the premises had been taken over by the armed forces; and a few at the Oratory, Birkirkara. Besides individual ‘pastoral work carried out by the priest members, the main apostolate of the Society was the caring of the orphans at St. Joseph’s Institute.

The main problem I found was the lack of a sound formation as religious in the elder members. There was also a division, because of political ideas among some members. I noticed also a lack of sincerity among the members themselves; and also in their relations with me; even leaving me in the dark on certain delicate matters. There were also certain writings of Mons. De Piro, which would have aided me very much to give them a formation according to the Founder’s ideas, which a member kept hidden.

The members did not seem to have a clear idea about the why and wherefore they were in the Society.

The situation was such that Fr. Michael Callus, one of the eldest members of the Society, and who was quite spiritual and had very good intentions, was of the idea that it would be better to start from scratch.

5. What was the ‘opposition against the Society following the Founder’s death? Where did it come from? What was its cause? Did this opposition grow after the Founder’s death or had it existed even before? If it already existed during the S.G’s lifetime, do you know how he reacted? If this began after the S.G’s death did it perhaps result from something he did or from something he failed to do?

I knew that there was stiff opposition, but I cannot give more details than I gave in No. 3, above. I do not know why there was this opposition; perhaps because little fruit was visible after thirty years? I cannot say whether it existed or not during Mons. De Piro’s life; I was not here in Malta at the time. Nor can I say whether it was the result of some action or inaction of the S.G., during his life. The only thing I could say is a comment made to me by Fr. Michael Callus, SSP, who lamented that when young he had been left alone and not given enough attention by the S.G.

6. You say that Archbishop Mauro Caruana knew about the opposition the Society faced but “…he wished to save the Society”. What do you mean by these words? Does it mean that the Society was in such a bad position that it appeared to have no future and the time had come for it to close down? If yes, do you think that the cause of this was the problems you mentioned before? Or were there some other reasons? What steps did Bishop Caruana take to try to save the Society? Do you think that the Society owed its survival to his efforts?

The Society was on the verge of coming to an end, but the Bishop wanted to save it. Cf. No. 3 above. The reasons were those enumerated above in No. 4 regarding the lack of formation. I do not know whether the Bishop took other steps to save the Society. In fact the Society has continued to exist and flourish.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae animi illud resumendi cras hoc in loco, hora 9.30 a.m. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis hora et die.

Deinde Ego Notarius eidem testis perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Daniel M. Glavina SJ, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Ita est.

Actum die 19 Februarii, 1990

Sac. Carmelus Farrugia, Notarius.

Sessio Quadragesima Octava

In Dei Nomine. Amen.

Anno Domini millesimo nongentesimo nonogesimo die vero vigesima Februarii (sive 20-2-1990) hora 9.35 am., coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Rev. D.nus Daniel Glavina S.J., testis inductus et citato cui delatum fuit itiramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Daniel M.Glavina S.J., testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testi, qui ita respondit ad quaesita:

7. You say that Archbishop Caruana “…had great respect for Mons. De Piro”. What do you know about the relations that existed between the Archbishop mentioned and the S.G? How did they get to know each other? Perhaps they were related? Perhaps they were mutual friends? Do you know if the Archbishop had given some offices to the S.G? In case, what were they? Why do you think he had given them to him? Perhaps because of this respect he had for him? Or could it be perhaps that this respect resulted from the way the S.G., served in these offices?

I must think that there were several relationships between Archbishop Caruana and Mons. De Piro because of the various offices the latter held. Among others he was a Canon of the Cathedral Chapter, a member of the Senate, Director of various institutes. I think this relationship was based on the confidence the Archbishop had in the S.G. As far as I know they were not relatives, nor were they family friends. More details I cannot give.

8. Have you got any idea as to how the S.G., performed the offices entrusted to him? In particular, give an idea as regards the time when the S.G., was rector of the Seminary. From what you say, the S.G. “… was not very strict with the Seminarians.” Do you mean by this that the S.G, lacked discipline? Perhaps in his time everyone was free to do what one liked? Perhaps he was the type of person who was afraid to correct? Or perhaps by this you mean that for the S.G., love was greater than law or discipline? Do you know something as to how the S.G., directed the children’s institutes? About the incident at Gudja ?

The Servant of God tried to make people interest themselves in the needs of the orphans at St. Joseph’s Institute.

I know from Mons. Catania that when the S.G., was Rector of the Diocesan Seminary, he did not keep enough discipline. Some seminarians even went home for several days without permission, and his only comment was: “Why had you done such a thing?” It was while speaking to me on this aspect of Mons. De Piro’s life that Mons. Catania told me that the S.G., had: “Un cuore d’oro, ma una testa di legno.”

From what Mons. Catania told me, I would conclude that the S.G., lacked somewhat a capacity to keep discipline, but not that everyone was allowed to do what one wanted. I cannot say whether he was afraid or not to correct where necessary, but I think that the reason was that the good and great heart of the S.G., took the upper hand, and he was led more by these than by the spirit of discipline in his dealings with the seminarians. I do not know what was his attitude when directing institutes.

I heard from members of the Society, especially Fr. Joseph Spiteri SSP, that Archbishop Caruana sent Mgr. De Piro to Gudja to quieten a turbulent situation there, probably because of rivalry between different parties of the local fiestas. But I cannot give details. However I feel that this incident shows the confidence the Bishop of Malta had in the S.G.

As for his attitude towards those who began as aspirants in his Society, but did not continue, I have formed the following judgment, basing my opinion on what I heard about the S.G., and on my experience elsewhere in similar situations: The S.G., was a very kind hearted person, who looked more to the personal needs and good of the individual concerned than to attaining his own aims, even though good and laudable ones, e.g. increasing the number of members in his Society. He also had “modern” ideas, namely that if one finds in the course of his studies that he is not called to the religious life, he is not to be sent out, but helped to find his place in life. I also note that the S.G., did not give up or lose heart even though several, and not only aspirants, but even priests-members of the Society, left his Society.

9. It appears that in the first years after the S.G’s death, the Society had different directors. You mention, in this order, Mons. Nerik Bonnici, Mons. Albert Pantelleresco, then again Mons. Bonnici. Can you say something about these two Monsignors and why you think that the Society was entrusted to them? Why did Mons? Bonnici cease to direct the Society? Did you ever hear these two talk about the S.G? Did they ever talk to you personally about him? What did they have to say about him? What impression did they give you of him? Did the fact, that the first superiors of the Society following the S.G’s death did not belong to the Society, mean that there was no one among them trained to occupy this office? If yes, does this mean that the S.G., did not think of this? Is it possible that, if he never thought of this, he was perhaps the type who always wanted to keep the running of the Society in his hands? If yes, was this fact possible for him? Could it be that he did not think of this because he realized that there was no one among the members who would direct the Society? Is it possible that his sudden death was the cause that he did not think about this?

Mons. Nerik Bonnici was a very comprehensive person. He could adapt himself to the circumstances. He was a trusty person and served also as liaison-officer between the Archbishop and the civil authorities. He also valued very much the work and generosity of the members of the Society of StPaul. In recompense the institute provided for their livelihood. The members of the Society, on their part, did important work for the Institute for a very small recompense.

Mons. Albert Pantelleresco was a priest of great culture, a much respected priest and was of great help to the Catholic Action. When he became Director of St. Joseph’s Institute, he reformed the children’s education, both civil and religious. He made the children feel that they were not inferior to others and he made them wear a uniform like college pupils. He made the Institute cleaner. He engaged first class trade instructors. He brought helpers and raised a ‘bread-fund’ as well as a ‘meat-fund’. He engaged others to take care of the clothes. He brought the Franciscan Sisters and built quarters for them so that they might take care of the kitchen and look after the children’s laundry. Besides, he also employed cleaners to keep the Institute tidy. The children also helped in the cleaning of the place. The children were divided into groups according to their age.

The relations between Mons. Pantelleresco and the members of the Society were not cordial. I was told that when he became their Superior he told them: “I do not understand why you are here.” He was too strict with the older members of the Society, but he introduced a stronger formation of the aspirants and the new members. He also sent some of them to do their studies in Rome. He also meant to entrust them with the Catholic paper ‘Lehen is-Sewwa’.

I can say with certainty, from the letters which he used to write to me when he was interned in Uganda, that Mons. Pantelleresco loved the Society of St. Paul. I have passed these letters to the Society of St. Paul. Even one who had been given a bad impression of Mons. Pantelleresco from some senior members, declared to me that these letters show that Mons. Pantellaresco did in fact love the Society. Mons. Pantellaresco confessed to me that since he was not a religious priest, he could not have any knowledge of religious life.

I cannot say why the Archbishop appointed Mons. Pantelleresco Superior of the Society. It is certain that he was a man of culture and ability. I cannot supply more information regarding this subject.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi cras, hoc in loco, hora 9.30 a.m. Ad quem effectum moniti fuerunt a Dclegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis hora et die.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Daniel M. Glavina, S.J., testis

Frater Aloysius Pisani 0CD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Ita est.

Actum die 20 Februarii, 1990

Sac. Carmelus Farrugia, Notarius.

Sessio Quadragesima Nona

In Dei Nomine. Amen.

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima prima Februarii (sive 21-2-1990)hora 9.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Rev. D.nus Daniel Glavina S.J. testis inductus et citatus cui delatum fuit iuramentum i.uxta formulam in Secunda Sessione adhibitam, quod ilie statim praestitit et sese subscnipsit ut inf-ra:

Ego Daniel M. Glavina S.J. testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Promotore Justitiae et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testi qui ita respondit ad quaesita:

Answer to question number nine (9) continues:

As far as I can remember neither Mons. Bonnici, nor Mons. Pantelleresco ever spoke to me about Mons. De Piro. There were no members of the Society prepared to take over the office of Superior. Mons. De Piro was a man who had many offices entrusted to him by the Archbishop, and could meet the members of the Society only for short intervals. I heard that the formation of the novices was left in the hands of an Augustinian. The impression I got was that this Augustinian friar unconsciously gave them a formation more adapted to the life of friars than to that of regular clerics.

It is a fact that Mons. De Piro did not prepare a successor, but I cannot say why.

10. Let us go back to the time when you heard about the S.G., for the first time. You say that you heard your aunt complaining, “See what they do to him, they leave!” Do you mean by this that many were those who left the Society? Do you know why they would leave? Could it be the case that their vocation was not well examined before they entered? Or perhaps because they did not have anyone who would give them good guidance? Do you know how the S.G., would react to this fact? Do you know what system was used at the time of the S.G., to admit youths into the Society? Do you think that the person to whom they were entrusted was the right person for youths? You mention in particular a certain Pawlu Spiteri who had left the Society. Do you know more accurately who this was? What became of him after he had left the Society? Is he still alive? If yes, where is he now? Do you know why he left? Perhaps because of the S.G? How do you know this?

The impression I got when I was superior was that relatively many had left when they were still aspirants. I know also that some left after they were ordained. I do not know why, but in the case of one of them, Fr. Gwann Vella, I have reason to believe that he left because his family needed him.

I do not know what requirements Mons. De Piro expected from aspirants before they entered.

As for the rest I refer myself to what I have said in my answer to question, number eight (8) et alibi.

11. You mention Archbishop Robinson of Ireland who was sent to Malta from Rome as an Apostolic Delegate to help in the solution of the situation at the time of Strickland. Among other things you say that in Malta he would visit only De Piro’s family. Why the family of De Piro? “Did he visit them”? Or “Was he used to visit them”? You say that you two talked about De Piro. Did you often talk about him or was it only once? What did Mons. Robinson’s great respect for De Piro consist in? For what reason did he respect him? Do you know if he had mentioned to you some particular part played by the S.G., in the Strickland affair? What was this part? Even if not from Mons. Robinson, do you know if the S.G., had taken part in the Strickland affair? How do you know this?

I do not know how many times Mgr. Robinson visited the De Piros, but he surely went at least once. I do not know why he visited them, but when he spoke to me about them he showed me how impressed he was by the piety of the family. About Mons. De Piro himself, he gave me the impression that he considered him a holy person. I remember only one occasion when he spoke to me on this subject. It was after the death of the S.G., and we were speaking about it. By “… rispett kbir” (great respect), I mean that Mgr. Robinson respected him as a man of God.

I do not remember Mgr. Robinson speaking to me about Mons. De Piro in the context of the Church-Strickland conflict. Nor do I know from any other source anything about the part the S.G., played on this occasion.

12. You say that once you met Fr. Grima S.J., and you talked about the S.G. He immediately showed you that “De Piro was a real saint”. Who exactly was Fr. Grima? Did he have some particular connection with the S.G? Why do you say that Grima showed you “immediately” that De Piro was a Saint? Perhaps you mean that this priest was impressed by the saintliness of the S.G., in such a way that he tried to communicate his conviction to others? What did he tell you to show you that “De Piro was a real saint”? Perhaps he referred to some particular incident? Some particular virtues?

Fr. Manwel Grima was a professed priest in the Society of Jesus. He was for some time Rector of the Diocesan Seminary of Gozo. He was a professor in our Jesuit colleges in science subjects and a mathematician. Lately I heard that he was spiritual director of the S.G. He was spiritual director of other persons, among them the late Archbishop Michael Gonzi. He was a very spiritual person. He was held in high esteem by his superiors. He was continually occupied in apostolic works, and was totally unworldly. When he got to know that I was to be superior of the Society of St. Paul, he instantaneously and spontaneously exclaimed: “Dak kien qaddis!” (That was a saintly man!), meaning Mons. De Piro. We never spoke about the S.G.

13. You mention a certain Mons. Catania who also talked to you about the S.G. Among other things he said to you that the latter, “aveva un cuore d’oro e una testa di legno.” Can you say more precisely who Mons. Catania was? Can you explain this phrase? Did he tell you why he could describe him in this way?

Mons. Catania was a very intelligent person, a great preacher. For some time he was a parish priest, and a chaplain to the police. He was held in confidence by his superiors. As for the expression mentioned, cf. Answer to question number eight (8). He was a member of the Cathedral Chapter.

14. You mention a certain Padre Leanza about whom you say, “I spoke also with a certain Fr. Leanza about Mons. De Piro.” When you talk about other persons who gave you some information about Mons. De Piro, you say that “we began to talk” about the S.G. Why, in this case do you say, “I spoke”? Perhaps because it was you who wanted positively to talk about the S.G? In case, for what reason? Fr. Leanza, among other things, was rector of St. Aloysius College, Birkirkara (of the Jesuits) at the time when the S.G., was working hard for the foundation of the Society. Do you mean that the S.G., had some particular contact with St. Aloysius College? In case, what was this? How do you know this? “In our conversation Leanza seemed to mean that the S.G’s will to found a Society was not enough; this was a very difficult thing and therefore difficult to achieve.” Fr. Leanza’s words seem to suggest that the S.G., was trying to attempt something for which he did not have the ability? Or perhaps that, even if the Society was something “… hard and difficult to achieve”, the S.G., was despondent?

It was I who mentioned Mgr. De Piro to Padre Leanza, S.J., who was Rector of St. Aloysius College in Malta during the 1914-1918 World War, and was still rector in 1921. When I mentioned Mgr. De Piro to him, he exclaimed: “Non ne parliamo!” I do not remember what was the occasion, but I remember that at that time I was superior, and I wanted to gather some information about Mgr. De Piro. I do not know why he said these words. At that moment I thought it was because so many aspirants left the Society of St. Paul. Later I reflected and thought that Fr. Leanza S.J., said so because Mgr. De Piro had the Constitution of the Society of Jesus, and very probably made some adaptations of which Fr. Leanza did not approve. The book of Rules was very probably the Italian edition.

Fr. Joseph Delia, the Rector of our College at the time, gave me the impression that the aspirants of the Society had been going to St. Aloysius College since the time of Mgr. De Piro. The contacts of Mgr. De Piro with the Society of Jesus were: a) I think he was a student at the Gregorian University; b) Surely he had contact with Fr. Manwel Grima S.J. and Fr. Leanza S.J., and perhaps with Fr. Joseph Delia; c) I have also reason to think that he used to send his aspirants to St. Aloysius College; a group of aspirants were students at our College during the S.G’s life. d) I am sure that the S.G., had a copy of our Constitutions in Latin, and, judging from the rules he gave his Society, the Italian edition mentioned above; and at that time it was only the Jesuits who had copies of the Constitution. The words used (except for some variants) were those of the Italian Edition. e) I know also, from notes I have seen, that the S.G., made with great profit the Ignatian Retreat, probably at the time when he was about to decide about his vocation.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die vigesima tertia Aprilis 1990. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quem Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius, eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Daniel M. Glavina S.J., testis

Frater Aloysius Pisani OCD , Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Super quibus omnibus et singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillum apposui.

Actum die 21 Februarii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Quinquagesima

Anno Domini millesimo nongentesimo nonogesimo, die vero quinta Martii (sive 5-3-1990) hora 9.35 a.m., coram infrascripto Delegato Archiepiscopali in praesenti causa canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri ‘Chnistus Sacerdos’, B’Kara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit D.na Beatrice Cremona, testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Beatrice Cremona testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dictae testis, quae ita respondit ad quaesita:

11. Did you ever see the S.G., take part in some liturgical function? If yes, which? Perhaps at the Cathedral? If yes, was he the celebrant, or did he just assist? Was there something in him that struck you on these particular occasions? Did you ever see the S.G., hear confessions? Do you know if he was a popular confessor? Do you know if the S.G., used to preach and if he was well known for this? If he was given to preaching, do you know if he had some particular theme that he preached on most? In what language did he preach? Do you know if he wrote his sermons? If yes, do you know if these sermons still exist? In case do you know where they are? How do you know this?

We used to attend functions in which Uncle took part, but I cannot recall any details. Nor do I know if and how much he heard confessions, preached, etc. I note that at that time Italian was used for solemn and important sermons at St. John’s Co Cathedral.

12. Don’t you think that the comment made by the S.G., on his brother showed lack of charity? Perhaps the S.G., was the type of person who gossiped much about his relatives? Did he comment on the comportment of other monsignors and perhaps on the Bishop as well? If he did not make comments, does it mean that he approved of all their actions? Was there ever anyone who made comments against others in the presence of the S.G? In case, what was the reaction of the S.G?

I do not in any way think that the comment made by the S.G., regarding the way Uncle Santo celebrated my brother’s marriage, was an infringement of charity. They were brothers and the comment must be judged in this context. I do not remember hearing Uncle Giuseppe making similar comments. Nor did I ever hear him commenting on the Bishop or fellow Monsignors. Nor do I remember any occasion when anybody made any such comments in the presence of the S.G.

13. “He was especially keen that Church affairs were done properly and carefully.” What exactly do you mean by this? Can you give details as to how the S.G., conducted affairs properly? Could it be that the S.G., was a bit scrupulous? Or do you think that this attention reflected more his love of God and of spiritual things?

I mean that I noticed that Uncle Giuseppe, true to his character, made his best to do things well and with calmness. He was in no way scrupulous. At that time I attributed this to his character, but of course I cannot exclude the love of God, seeing how he loved his neighbour.

14. “1 was going to get married...(however) we wished to delay the wedding so that we might save some money... When I told Uncle about this . . .” Are you here referring to the S.G? If yes, does it mean that you consulted him for his advice? Only you, or the other relatives as well? In case, who? If you consulted the S.G., for advice, in what circumstances did you do this? What was his attitude when you asked his advice? Did he appear to understand you? Did he show trust in God and invited you to pray? Did he keep for himself whatever was said to him? Why did you ask him for this advice and not Fr. Santin? Or perhaps you consulted the latter as well? “... he promptly told me.” What do you mean by this? That he did not consider his answer? Or perhaps that he said it with great conviction? Or perhaps that he was angry with you?

I note that when Uncle Giuseppe told me to marry (it was he who started speaking on this subject on this occasion) I had been engaged to my future husband for quite a long time, and Uncle felt that the time was ripe for us to marry. I do not mean that I used to ask Uncle’s advice, but when Uncle saw the need, he gave us some good advice. I do not know whether other members of the family asked Uncle Giuseppe’s advice.

I cannot give other details, but I note that all this was during an ordinary family conversation. From this I conclude that Uncle had great confidence in God’s providence.

15. “Oh! I have so many children! They all live. God provides.” Can you explain what children were these? If they belonged to Institutes, to be exact, of which one? Do you know how many were the children in these institutes? Do you know what these Institutes depended on for living? If on the charity of the people, do you think in those days the people in general were enough well off to help these Institutes? If not, does it mean that the situation in the Institutes at that time was precarious? What was the S.G’s work in these Institutes? If he was their director, did it mean that he had to take care of how to provide for these children? Do you think this was easy for him? If not, why not? Do you know whether he used to organize some activities to help these institutes? What were they? Do you know if he himself used to go begging for these children? How do you know this? In case, do you know where he used to go begging? Do you know if he asked help from his family? What kind of help did he ask them? From all the members of the family? Do you know if his family was happy with this situation? “I have so many children…” Does this mean that he regarded these children as his own? If yes, do you know if the children regarded him as “their father”? How do you prove this? “God provides.” Did he use this expression only on that occasion or was he used to say it often? Did you hear him say it on other occasions? In case, in what context? Do you feel that in his life he showed this trust he had in the Providence of God? In what way?

“They all live!” Do you think the S.G., was content that the children had just enough, or did he perhaps work hard to bring more improvements? In what way? Perhaps by schooling? Teaching of trades? How do you know this? In the circumstance you mention (when you told him you wished to get married), were these the only words he said? If yes, don’t you think it was too little? If not, what else did he tell you?

My Uncle was referring to the children he had in his care in various institutes. These Institutes included: St. Joseph’s Institute at Hamrun, Fra Diego Institute, St. Joseph’s Institute at Gozo (he opened this Institute). And besides these he was thinking about opening an Institute for children under seven. I do not know how many children lived in these Institutes. I visited only Fra Diego, and know that they were many. But I do not know how many they were.

The children of these Institutes depended on alms. (I do not know that the Government helped in any way). I know that various rich people used to help. They lived a normal life according to the standards of those times. They were taught some crafts and were generally prepared for life. I do not know what the duties of a director were, but I think it was his duty to see that the children received their needs, and things ran smoothly.

Uncle Giuseppe did take care of the children under his direction. I can speak from personal knowledge that he was a father to the children at Fra Diego’s Institute. We used to go there on some occasions. Uncle organized parties at Christmas, even inviting the Governor General. He saw to it that these children had places where to recreate themselves. They were taught useful crafts; among other things he had an Italian Sister to teach them embroidery: she was quite a master of the craft.

I know also that Uncle donated a donkey and a cart to St. Joseph’s Institute at Gozo, “so that”, he said, “they could go about and collect some vegetables.” He said this quite casually, and as if he had given them only trifle, while in fact he had given them quite a gift.

I know also that he used to eat at St. Joseph’s Institute, instead of eating with Granma. He told me that he did this so that the children would receive something better.

I have also the impression that Uncle Giuseppe helped the Institutes from his own substance.

I do not know whether he made any fund-raising. During the party at Fra Diego’s Institute I know that a raffle was organized, but I cannot say exactly by whom. I do not know whether Uncle ever went begging. Nor can I say whether Uncle ever asked members of the family to help financially. But my family probably used to help as other well to do families did.

I cannot commit myself to answer whether it was easy or otherwise for Uncle to be Director of these Institutes. I could see that the Sisters at Fra Diego respected Uncle Giuseppe very much. I never heard any comments from the children.

The expression “Il-Bambin jipprovdi” (God will provide) was an expression I heard him say only once, but it was an expression he lived continually while taking care of so many children. From what I said above, it is clear that the S.G., was not content that the children just “jghixu” (exist) but he saw to it that they had their needs satisfied.

The fact that Uncle stopped coming to Granma. And Cf. No. 15 above.

Et sic hora 12.00 pm., suspensunt est examen dictae testis ob tarditatem horae animo illud resumendi die 12 Martii. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quem Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eamdem teste perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Beatrice Cremona, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt OP, Promotor Justitiae

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius de rnandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillurn apposui.

Actum die 5 Martii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquagesima Prima

Anno Domini millesimo nongentesimo nonogesimo, die vero decima secunda Martii (sive 12-3-1990) hora 9.40 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dna. Beatrice Cremona, testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscnipsit ut infra:

Ego Beatrice Cremona testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum tostium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim deventum est ad examen dictae testis.

16. “Once I told him that I hadn’t seen him for a long time.” Does this mean that before you used to see him often? Where did you meet? Perhaps at grandma’s (i.e. the S.G’s mother)? If at grandma’s, does it mean that at that time he went to see her often and that afterwards his visits became rarer? Do you think that it was a sacrifice for him to go and see his mother? In case, in what sense? What was the S.G’s comportment like at grandma’s house? Perhaps calm, or perhaps intent on leaving soon?

17. “He told me that the reason was that he had his meals with the children of the Institute.” Do you remember which particular institute it was? Do you think that by this the S.G., meant that once he had a place where to have his meals, there was no scope in visiting your grandma? Or perhaps out of a sense of duty to the children, he had to deprive himself of visiting you? How did you regard his rarer visits? Perhaps lack of respect? Or perhaps you admired his dedication to the Institute? Did you comment between yourselves about this fact? As regards the fact that he did not come to visit you, did you show him disapproval, or perhaps you showed him your support?

Questions number 16 and 17 were not asked.

18. Could the fact that he had meals with the children of the Institute indicate humility on the part of the S.G? Could it also show his compassion for these children in the sense that in some way he wanted to share their life? Does it mean that he stayed at the Institute at mealtime and perhaps he had his meal on his own, or that he sat at the same table as they did, and ate the same food? How do you know this? Can you give other examples to show how much the S.G., was dedicated to children?

The only thought that came into my mind was that Uncle Giuseppe was dedicated to his office. It was natural to him to be with children, if their welfare required this. The way he talked about this gave me reason to think that Uncle ate with the children, and from the same quality of food children ate. I have already spoken about how much uncle was dedicated and how much he interested himself in the children of Fra Diego Institute (cf. No. 15).

19. “On the 7t June...’ You are obviously referring to 7 June 1919. Can you say briefly what happened on that day in Malta? Did these happenings occur only on that day or perhaps before and after as well? How was the S.G., involved in this event? You state that he “... went up the Royal Theatre…” You are therefore saying that on that day the S.G., was in Valletta. What was the reason why he was there? “... and he told the people to disperse and leave....” Why did the S.G., present himself to quieten them, i.e. with what authority? Did the people heed his words? If yes, does it mean that he was respected by the people? If yes, why do you think he was so much esteemed? Following the occurrences of the 7 June, did the S.G., remain involved in social and political activities? Did the S.G., support some political party? In case, which one? Did this ever make him compromise the interests of the Church? In the S.G’s family do you know if there were any strong tendencies in favour of some party? Did the family discuss politics when they gathered? In case, would the S.G., be present? If yes, how did he comport himself? Did the S.G., enter politics on his own accord or was he delegated by the Church Authorities? If on his own, did the Church Authorities approve this initiative of his? How do you know this?

On the 7 June, 1919 the Assembly convened to discuss the situation in Malta, and a Constitution. The situation was tense. On that day I was at Granma Stilon’s house, in Strait Street, Valletta. I heard people at home speaking about the English authorities being ready for contingencies and that the Maltese soldiers refused to obey orders to shoot at fellow Maltese. Some took the opportunity to loot the homes of those who ran the wheat business. On the morrow I heard my relatives say that on that occasion Uncle Giuseppe went in front of the “Teatro Reale dell’Opera” and spoke to the crowd, telling them that they were ruining the work the Assembly was trying to do. They were at that time looting the house of Francia. At that time Uncle Giuseppe was a member of the Assembly. On the night between the 7 and 8 June, members of the Assembly visited the Governor to explain the situation, but I am not sure whether Uncle was with them. I do not know whether Uncle went to calm the crowd on his own initiative or not. All I know is that Uncle tried to calm them, but I do not know how much he succeeded. Uncle was known and respected by the people. Uncle remained a member of the Senate, even after these incidents, but I do not know that Uncle was biased towards some political party or other; he was always loyal to the Church.

Other details I cannot give.

20. “I also remember how many were the people’s comments on the foundation of the Society.” Are you here referring to the Missionary Society of St. Paul? If yes, what do you remember about its beginnings? When, where and how did it start? How did the S.G., conceive the idea of founding the Society? What was the exact aim of the Society? How do you know this?

You say that the S.G., used “… to send his priests among the emigrants and to foreign countries.” Do you mean that their activities were not only among Maltese emigrants, but also in other parts of the world? In case, where? And what were their activities there? Did he have only priests’ in this work, or did he have those who were called ‘brothers’ ? Were there many priests sent from Malta? Did they stay there for good or for some determined period?

I am referring to the Society of St. Paul founded by Mgr. De Piro. I do not know any details about the foundation of the Society.

The comments made were in the sense that these members of the Society were not, in educational matters, up to standard with their foreign counterparts in the countries which received the Maltese migrants. These comments were made in the family circle, but in no way may they be interpreted that the relatives of Uncle Giuseppe were against the idea.

The scope of the Society, as far as I can think, was that of aiding Maltese migrants in spiritual matters so that they would not lose their faith.

When I speak of “Qassisin” (priests) I do so because I cannot speak about “brothers”.

Other details I cannot give.

21. Why had the S.G., chosen this type of work for the members of his Society? Perhaps it appeared that there was some particular need in this field? Perhaps because he was asked to do this by some authorities in Malta or from abroad. How do you know this? Did the S. G., talk much to you about the Society? About the missions? About the religious vocation?

Mgr. De Piro chose this type of apostolate because, I think, he saw the needs in this field. Other details I cannot give.

Uncle never spoke to me about his Society, or about the religious vocation.

22. You say “the people made comments”. Who were these people whom you heard making these comments (perhaps relatives, priests, people in general)?

You say that people were not in agreement with the S.G., “especially that he was said…“ Do you mean that the S.G., met opposition in accomplishing his idea? If yes, can you give more details about those who made the opposition and what this opposition consisted in? Can you give some hints about how the S.G., reacted in these circumstances? How do you know this? People did not agree “especially because.. .” Do you mean that people did not agree also on other matters? In case, which?

In the foundation of the Society, do you know if the S.G., received help from members of his family? In case, by whom and what kind of help? Was it voluntary help, or did he ask for it?

lam provisum. Cf. No.20.

By “…specjalment…” (especially) I do not mean to be understood that there were any other difficulties. I do not know whether other members of the family helped Uncle Giuseppe or not, but I know in a general way that Uncle used to discuss things with his mother.

23. “And the reason was that the members of his Society, like the majority of Maltese youth, did not have a higher education before joining him.. .” Do you mean that the S.G., did not heed the academic qualities of those who were going to join him? If this was so, do you know what the reason was? Perhaps because the S.G., did not give much importance to education? Perhaps because he considered other qualities to be more important? In case, what were these? Perhaps because he did not expect much and therefore was satisfied with little even in education? Perhaps it was on purpose that he did not want his candidates to have a high education? How do you know this? On the other hand do you also mean that he sent his members abroad without sufficient preparation?

I do not mean that Uncle Giuseppe did not care about studies. What I mean is that, in my opinion, Uncle would accept those who had the signs of a vocation, and then give them the necessary instructions afterwards. I would like to note that at that time there was no compulsory education.

Other details I cannot give.

24. Did the lack of academic qualifications exist only in the youths who joined the Society of the S.G., or perhaps also in the seminarians and candidates for religious life in other Orders in Malta? How do you know this? Did the S.G., leave them in the same academic level as when they joined, or perhaps he tried to raise it before they began their study of philosophy and theology? In case, how? How do you know this?

I do not know.

25. “He did not start his Society in easy times.” To prove this you mention as examples the lack of light, inadequate transport, etc. Can you give other examples? Were the difficulties only of a material nature? If not, what other difficulties do you think the S.G., had to face in founding the Society (perhaps lack of comprehension on the part of the Church Authorities, problems regarding the approval, all the other activities he had to accomplish, the youths who did not all stay)? How did he react when facing these difficulties? Did he show trust in God? In our Lady? In the saints? How do you know this?

The only difficulties I know of are those I mentioned.

26. “ My grandmother . . . had a great share in his projects.” Do you mean by this that the relations between him and his mother were so good that there was also cooperation between them?

He often visited her...” How often? How long did his visits last? What did he do? “He came up..” From where? Was there a time when his visits were more frequent? When?

“She had a big share in his projects...” To which projects are you referring? Perhaps to the Institutes? Perhaps also to the founding of the Society? If to the Institutes, what was this big share of grandma’s? Perhaps she gave him money for these? Perhaps she organized some activities for fund-raising? In case, what were they? Perhaps she herself visited the Institutes? In case, what did she do there? If she also had a share in the founding of the Society, what was this share?

27. “. . share with her what he had in his mind.. .“ How do you know this? Was this his only purpose for visiting his mother? Did the intimacy between the S.G., and his mother ever give rise to family problems? In case, what were they?

He sought her advice.” Do you think that he took advice only from her? How do you know this? If not only from her, do you know of someone else to whom he went for his advice?

“She was a practical woman…” She wasn’t at all scrupulous and she had contact with society and knew very well what the world and life had to offer.” Do you think that you can attribute these adjectives to the S.G., as well? Give examples as a proof of what you say. Do you think that his mother affected the formation of the character of the S.G? Do you know of some circumstances when the S.G., helped his mother in some project?

The relations between Uncle Giuseppe and Grandma were very good, and there was cooperation between them. But I cannot speak of any projects in particular that they carried out together. Details I cannot give because at that time I was still too young; as I said above, all I know is just in a general way.

As to how often Uncle Giuseppe visited Grandma, I do not know, but I know that Grandma’s house was Uncle’s home. These good relations between Grandma and Uncle never gave cause to problems.

As I said above, Uncle was not scrupulous; he was practical, as can be seen from his various works; he knew how to get on well with all; and knew what life has to offer. Grandma gave a good upbringing to her children, and this surely influenced Uncle Giuseppe.

Other details I cannot give.

28. “When Mons. De Piro was hurt in Gozo...” Can you give more details about this incident? When, where and how did it occur? What was the S.G., doing in Gozo? If in connection with some Institute, what was this connection? Whom did he admit in it? How many were the children in it?

29. “ I didn’t see him discouraged”. Do you mean that this incident did not make him lose heart? Do you mean that he still went to Gozo? Did he go often? How long was his stay? What exactly was his work there? How long did his injury take to heal? Was he in pain? If yes, perhaps he lamented with pain in such a way as to attract attention to himself? As long as his leg hurt him, do you remember if he showed preoccupation because of the work he had to leave undone, or perhaps he showed trust in God? How do you know this? Did he consider this incident to be coming from the devil (to hinder his work) or as allowed by God for good to come out? In fact did you ever hear him talk about how the Christian ought to act while suffering?

30. “ Not even at that moment did he lose his calmness.” Do you mean that when the S.G., found himself in similar circumstances, he immediately tried to find a practical solution rather than panic? You often mention his calmness. Do you mean that this quality was very prominent in the S.G?

All I know is that Uncle was in Gozo to open St. Joseph’s Institute. While there, a floor gave in. When I saw him at Grandma’s home with his foot bandaged, I asked him how it was that he hurt only his foot. He told me calmly, that, while falling, he saw an open door and threw himself throughout. All this shows his usual calmness.

Other details I cannot give.

31. “To the Gozo Institute he had given a cart and a donkey.” Are you referring to the same Institute you mentioned before? Do you know where he had obtained these from? How do you know this? Do you know if he did the same with some other Institute? In case, with which one? “His idea was that when they went round with it, the peasants would give them something.” Do you mean by this that the S.G., tried to help the Institutes not only for one particular moment but in a more permanent way by providing them with the means to help themselves. Do you know of other activities by the S.G., with which he showed that he was trying to set the Institutes on their feet? Did the S.G., help only the children of the Institutes or other people as well? If yes, can you give more details?

I am referring to St. Joseph’s Institute in Gozo. I mean that Mgr. De Piro saw to it that the Institutes would help themselves. I am not in a position to say whether Mgr. De Piro helped others or not.

32. “And always smiling”. What exactly do you mean by this? Perhaps that he was always in a laughing mood? Not serious? That he distinguished between one occasion and another? Or perhaps you mean that he was never sad? If he was always smiling,” does it mean that he was like this in the presence of everyone? (Outsiders, family members, young, old, members of the Society)? How do you know this?

I mean that Uncle was always serene, taking life in his stride, (I am speaking of Uncle Giuseppe as I saw him).

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae, animo illud resumendi die 26 Martii. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

Beatrice Cremona, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, madavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Actum die 12 Martii, 1990.

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Quinquagesima Secunda

Anno Domini millesinto nongentesimo nonogesimo, die vero vigesima sexta Martii (sive 26-3-1990) hora 9.46 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, pro Tribunali sedente in Domo Cleri ‘Ghristus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dna. Beatrice Cremona, testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Ses- sione adhibitam, quod illa statim pnaestitit et sese subscripsit ut infra:

Ego Beatrice Cremona testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim deventum est ad examen dictae testis.

33. “The only occasion when he was not smiling was when his mother was about 90 years old and she seemed to be nearing her end”. Why do you think that only on this occasion he did not appear smiling? Perhaps he had no other sad occasion? Or perhaps because his mother meant so much to him? Don’t you think that the fact that on this occasion he was not smiling as usual may mean that he was too close to his mother?

“He stayed with her at home...” Does this mean that in this period he stayed there all the time or perhaps that he came more often than usual? If he stayed there all the time, do you mean that on this occasion he put aside all his work because of his mother? If yes, perhaps he had delegated someone else? Do you know which was the year when this happened? Do you remember what were his commitments at this time? How long did this episode last? Why do you think he stayed with her all the time? Perhaps because she asked him? Perhaps to assist her spiritually, or perhaps there was some other reason, when you consider that the S.G., had another priest brother who could assist his mother?

I am not in a position to state whether Uncle had other sad occasions, and in which I was present. On this occasion I even passed some nights at Grandma De Piro. All members of the family were sad and worried like Uncle Giuseppe. I think Uncle Giuseppe felt it more because of the ties between him and his mother, in the sense that Grandma was Uncle’s confidant, and Grandma’s house was Uncle’s home.

Uncle Giuseppe was not continually with his mother, but whenever he could, he was present.

This incident happened about 1929. I would like to point out that Grandma died when she was about 90, about the year 1936.

It was natural for Uncle Giuseppe, like all the family, to be present.

34. You said that while his mother seemed to be dying, he was walking up and down the corridor all the time. Why was he doing this? Perhaps to calm down his nerves? Perhaps he was praying? Do you know if at this time there was taken any particular decision about the S.G’s mother? In case, do you know what it was? Who took it? Did the S.G., have a share in it? How do you know this?

I cannot answer this question, and cannot give details.

35. “He was pondering because she was expected to die soon.” In what sense “pondering”? Perhaps he had lost hope? At these moments did he give some indication about his belief in eternal life? If yes, in what way? How do you know this? Were there other circumstances of deaths in the family, besides this case? In case, how did the S.G., react on these other occasions? Did the S.G’s mother in fact die on this occasion? If not, what was the S.G’s reaction when she got out of the crisis? How do you know this?

It was natural at Grandma’s age that one would be worried about her health, and think that the end was near. For the rest I cannot answer.

36. “Bishop Galea used to say that De Piro knew he was going to die suddenly, as in fact he did; he expressed this to him.” Who was Bishop Galea? Had he some particular connection with the S.G? In case, what was it?

Could it be that he was his father confessor? “Bishop Galea used to say... .” Does this mean that he said it more than once? Perhaps to you personally? When? Did Bishop Galea ever say when the S.G., had told him this? Did Bishop Galea ever say other things, which he had been told by the S.G? As regards the death of the S.G., did Bishop Galea ever say if the S.G., showed fear of death or if he was expecting it with a certain peace?

37. In the context of the friendship that appears to have existed between the S.G., and Bishop Galea, do you know what were the relations between the S.G., and the Church Authorities in Malta, particularly as regards the directing of the children’s Institutes, his office of Dean of the Cathedral Chapter, as Rector of the Major Seminary, as an active citizen in politics and as Founder of the Missionary Society? What were the relations between the S.G., and the Ecclesiastical Authorities in Rome?

It was Bishop Galea himself who once told me that Uncle Giuseppe had told him this. Bishop Galea was the Vicar General when he told me this. I do not know what connections there were between them, though I know that they were friends. Bishop Galea never spoke to me about Uncle Giuseppe, except on this occasion, and all he told me was this. For the rest I cannot answer.

As I said in No 2, there were connections between Uncle Giuseppe’s family and the future Pope Pius X, and so I presume that Uncle might have met the Pope.

38. “... that he was going to die suddenly as in fact he did.” Can you give more details about his death: date, place, time and circumstance?

“ And this because there were other relatives who died in a similar way”. Do you confirm this? If yes, who were these? In case, do you know what caused their death?

What did the S.G., feel, and what made him think that he would die suddenly? Was it the same thing that caused his death? Do you know if he was under medical care? In case, what was it? Perhaps he had this care even abroad? In case, who provided the expenses for this cure?

I was present when Uncle Giuseppe died. I happened to be at my brother’s house, Dr. Vittore Stilon, at St. Paul’s Bay, when we received a telephone call that Uncle was taken suddenly ill at St. Caietan’s Parish Church, Hamrun. My brother found him at the back of the Altar, sitting on an armchair and unconscious. My brother asked for an ambulance, and we took Uncle Giuseppe to the Central Hospital, at Floriana. As soon as we arrived they put him in the first available ward (it was the children’s room). Soon after we were told that Uncle Giuseppe had passed away.

The other members of the family were called. The wish was shown that Uncle would be taken to St. Joseph’s Institute. There was some difficulty, since Uncle had been admitted to Hospital. A way out was found, since Uncle had not been yet registered, and

Uncle was taken in an ambulance to St. Joseph’s Institute. In the morning my brother went to give the bad news to Grandma. I was present. As soon as she saw him, she asked him: “Vittore what has brought you here this morning? (It was about 7.00 a.m.) He told her that Uncle Giuseppe had been taken suddenly ill. She asked him if she could reach him alive, and he told her: “No.”

There were other members who died suddenly; among them Uncle Giuseppe’s father Alessandro, who died in Rome, Uncle Santo, and my brother Vittore Stilon. I do not know what exactly was the cause of their death. For the rest I cannot answer.

39. In your evidence you do not mention the funeral, the burial and the transport of the remains of the S.G., from the Addolorata Cemetery to St. Agatha's. What can you say about these?

Did you ever visit the tomb of the S.G? Can you describe it? If you go, do you go alone or with others? Would there be other visitors at the grave of the S.G? If yes, what would they be doing? Do you notice any candles, flowers, ex voto on the grave of the S.G?

I remember that the funeral Mass was at St. Joseph’s Institute. But I cannot remember any details. Nor do I remember details about the transportation of the corpse from the Addolorata Cemetery to St. Agatha’s. I visit the S.G’s tomb whenever I happen to be at St. Agatha’s. I know that there is an effigy of Uncle, but for the rest I cannot give details. I just go to pray, and that’s all. Usually we would be members of the family.

40. Do you think that the devotion to the S.G., is increasing or decreasing? If it is on the increase do you think that this has occurred in the last few years or since the S.G’s death?

If it is increasing, who do you think is increasing it? If it is decreasing, why? When the S.G., was still alive, did you ever hear anyone referring to him as saint? Do you pray through the intercession of the S.G? Do you know people who pray through his intercession? Do you know if any favours were received through the intercession of the S.G? If yes, can you give some details?

I cannot say whether the devotion to the S.G., is on the increase or otherwise. I met a person who expressly told me that she is devoted to the S.G. My husband (now dead) told me that he used to say a Pater, Ave, Gloria, daily to Uncle Giuseppe. I myself pray to him and ask him to take care of the family. I never heard anybody referring to him as a Saint. However, I point out, I have little contact with people. I myself have felt the intercession of the S.G. My granddaughter, Marie Darmanin, née Mifsud Bonnici, was five months pregnant. She felt a pain in her abdomen, and the family doctor said there were signs of an appendix, and an urgent operation was needed, and so he had her sent to hospital. Considering her condition and the dangers such an operation would entail, I entrusted the welfare of my granddaughter to Uncle Giuseppe, and to no other saint. (I positively said: “I leave this to Uncle Giuseppe’s intercession only.”) My granddaughter did not feel the pain any more; she was kept for two days in the hospital under observation, and then was sent back home. Since then, the baby was born in the normal way, and my granddaughter never felt the pain again.

41. Do you want to add, remove or change something of what you said in your evidence?

I think that my sister Elena Refalo may help in this case for Beatification. For the rest I have nothing to add, change or delete from my depositions.

Et sic hora 11.30 a.m. absoluto praedictae testis cxamen de mandato Delegati Archiepiscopalis, ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data ei facnltate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Beatrice Cremona, testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Dnm. Daniel Glavina S.J. ut examini se subiiciat et contra justitiae Promotorem ut assistat die decima prima Maii, 1990.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Justitiae Promotore, ut sequitur:

Frater Aloysius Pisani 0CD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Supra quibus omnibus et singulis ut supra gestis, ego Natarius de mandato Delegati Archiepiscopalis hoc publicum instrumentum confeci in forma et in fidem me subscripsi ac meum Notariatus sigillum apposui.

Actum die 26 Martii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius

Sessio Quinquagesima Tertia

Anno Dornini millesimo nongentesimo nonogesimo, die vero decimaprima Maii (sive 11-5-1990) hora 9.25 a.m. corarn infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dns. Daniel Glavina S.J., testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Daniel M. Glavina S.J., testis iuravi.

Note: Answer to question number 14 continues.

I do not mean that Fr. Leanza S.J., thought that Mons. De Piro was presumptuous; he rather gave me the impression that he thought Mons. De Piro was rather simplistic in his wish to found a Congregation. He seemed to wish to say: “This is something sooner said than done.” I wish to add here (it comes now to my mind), that two monsignors, Mons. Anthony Buhagiar and Mons. Muscat, who knew the S.G., well and were spiritual persons, esteemed Mons. De Piro as a holy person.

15. “Fr. Mikiel Callus MSSP seemed to say the same thing indicated by Fr. Leanza. Fr. Mikiel used to tell me that the founding of a Congregation was not a joke.” Who was Fr. Mikiel Callus? What was his position in the Society of Mons. De Piro? On what occasion/occasions was he used to tell you these words about the foundation of the Society? Did these words of Fr. Mikiel seem to suggest that he was against the S.G’s initiative? Or perhaps he interpreted it as presumption on the part of the S.G? Did Fr Mikiel ever tell you if he used to talk to the S.G., about the foundation of the Society? How did he join the Society? Did the S.G., ever ask his advice about the Society? Did he ever tell you about the relations between him and the S.G? Fr. Mikiel “… used to say that the Founder appeared unable to dedicate the required time (for the Society)”. Did he ever explain exactly what he meant by this? Do you think that by this he wanted to say that they felt the lack of direction on the part of the S.G? Perhaps that they needed his presence more? Did you ever hear from someone else / others, that the S.G., did not dedicate enough time to the Society? In case, from whom? If it was true that the S.G., could not dedicate enough time to the Society, what was the reason for this? Perhaps because of other commitments? Perhaps because of his state of health?

Fr. Michael Callus SSP was a priest member of the Congregation founded by Mons. De Piro. He was speaking to me about the time that he (Fr. Michael Callus SSP) was still a student and was prefect at St. Joseph's Institute, Gozo. He held Mons. Do Piro in high esteem and did not doubt his holiness. But he felt that Mons. De Piro had too many offices in the Diocese of Malta, and so could not give enough attention to his Congregation. It was in this context that he told me: “It is not a small thing to found a Congregation.” However he did not consider the S.G., as presumptuous, nor was he in any way against such an initiative. Rather he wished that the S.G. could dedicate more time and energy for his Society.

I do not know whether Fr. Michael Callus spoke about such things with Mons. De Piro. Considering the character and spiritual formation of Fr. Callus, I think that he got on well with Mons. De Piro. (Fr. Callus was a very spiritual person, and I trusted him and gave weight to his words and opinions more than those of other members of the Society).

For the rest I cannot answer.

16. “De Piro worked hard for the foundation and beginning of the Society.” What do you mean by this? What type of “hard work” was it? From where did you get to know this?

I do not have in mind any particular labor of the S.G., but I noticed that he had tried to do his best.

17. “It is my opinion that the Bishops of Malta could have given more help to the Founder. At times they did not really understand and at times they did not give help.” Previously you said that Archbishop Caruana wished to save the Society and entrusted it to you. What further help do you think they could give to the Founder? What do you think the Bishops did not really understand and when was it that they did not give help?

I mean to say that since the S.G., was founding a Congregation (and had close relations with other congregations) it would have been better if he had not been burdened with so many other duties. Bishop Mons. Caruana had great esteem for Mons. De Piro, and wanted to save the Congregation because of this esteem for Mons. De Piro even after the latter’s death.

18. “The Society survived because of the obedience and saintliness of De Piro.” Can you elaborate further on the obedience of the S.G., and how this caused the Society to go on? What do you mean by the “saintliness” of the S.G., in this context? Why do you consider that this caused the Society to go on?

From the many things developed, I feel that God wanted this pious work to progress, seeing what happened after the Founder’s death. If Mons. De Piro did not give more attention to his Congregation; this was because of his obedience to his superiors. Besides, from the notes of his spiritual exercises, which I once had seen, I noticed that he was a person who made sound and spiritually prudent discernment. Considering all this, I came to a personal conclusion that the development of the Society after the Founder’s death was a result wanted by God because of’ the Founder’s obedience and holiness. By “holiness” I mean that the S.G., was a spiritual person, given to God. His obedience was the fruit of this holiness.

19. “Especially Fr. Mikiel Callus and the brothers used to mention him a lot.” We have already talked about Fr. Mikiel Callus. Can you say something about the “brothers”? What were they? Perhaps the other brothers of the Society or perhaps those who today are commonly known as ‘brothers’ (i.e. those who are not ordained). Can you mention some of these in particular who used to mention him most? In what way did they mention him? What did they say about him? Did they, in any way, refer to his saintliness? In what way?

By “fratelli” I mean the lay brothers of the Society. I never had conversations with them about Mgr. De Piro, but I noticed that they held Mons. De Piro as a holy person, and were persuaded that he was a holy person. They also loved him.

20. “I cannot really say if the Founder had provided the livelihood of the members, and their needs.” Certainly you could not have had direct experience of this. But surely the members of the Society might have told you something about this. Do you remember at least the impression they gave you? The S.G. belonged to a rich family. Did you ever hear if, among the members of the Society, he comported himself as a rich man or did he get down to their level?

21. “ I am certain that once I was interested in some shares and I took them to a certain Signor Radmilli who was employed with Barclays Bank. When we met, this person told me to take them back because De Piro knew how to manage them whilst they would be difficult for me.” Can you explain this case more clearly? What were these shares? What does it mean, “… he told me to take them back”? What is the meaning of “De Piro knew how to manage them”? Perhaps that the S.G., knew how to invest money? Perhaps he always thought of money? Perhaps he “used to play” with money? What is your idea about the way the S.G., used money?

The impression I had was that the S.G., was very regular and paid great attention to the daily administration of the Society, which showed diligence and intelligence. Besides Mr. Radmilli told me that Mons. De Piro knew how to manage money, and it was better for me not to take risks. All this shows that Mons. De Piro did take care of the needs of the members of his Society, but I cannot say exactly to what extent.

I never heard any laments about the daily needs of the Society in the times of Mons. De Piro. For the rest all I can say is that Fr. Joseph Spiteri SSP used to say that Mons. De Piro’s Mother used to say, “Here comes my poor one!” I do not mean to say that Mons. De Piro was money minded, but he knew how to manage well his affairs. For the rest I cannot answer.

22. In the context of the spirituality of the Society you say that, “Very often did I desire to lay my hands on the papers the Founder had written. However, I never succeeded in obtaining them.” What were these papers? Perhaps some points about spirituality? Perhaps some rules? Perhaps some letters? How did you get to know about their existence? Why didn’t you ever succeed in obtaining them? Perhaps you did not know in whose possession they were? Or perhaps the person who had them refused to give them to you? On the other hand you say that you acquired the notes written by the S.G., during his spiritual exercises. What exercises were these? Do you remember the contents of the notes you mention? Who passed them on to you? Where are they to be found now?

As for the papers kept hidden from me, cf No. 4 above. Obviously I do not know their contents. I think they must now be in the Archives of the Society. I also had seen a register in which it seems that there were kept the minutes of meetings or consultations. But I never went through them.

The spiritual exercises were the “Ignatian Retreat.” They were in a room at St. Joseph’s Institute. They treated about Mons. De Piro’s auto-study when he came to decide whether to embrace the clerical state or remain a layman. They were in the Founder’s own handwriting. For the rest cf. No. 18 above.

23. You say that, until you remained superior of the Society, you felt you should do your utmost for the opening of the case of beatification of the S.G. You also say that you wished to do this because you saw that it was befitting that, as the Founder, his case should be opened. Do you mean that this was the only reason why you wished the case to open, or were there perhaps other reasons? In case, what were they? Did you ever discuss your wish with the other members of the Society? If yes, what was their reaction? If not, why?

Of course, the fact that Mgr. De Piro was a founder was not the only reason for which I wanted that this case for beatification to begin; nay I was of this opinion when I heard the way the members of the Society and others spoke about him. I do not remember whether I spoke of this to the members of the Society.

24. As regards the case of beatification you had sought the advice of Fr. Adeodato Schembri OSA. You say that he knew the S.G., and was one of the professors who taught at St. Augustine’s. Who told you that Fr. Adeodato knew the S.G? Did you ask him on your own accord or was there someone who suggested that you should approach him? What was the “St. Augustine” you mention? Did he have some particular link with the S.G., or perhaps with the Society that he founded? Fr. Adeodato readily told you not to waste time. Did he give you any reason for his answer? In case, what was it? Do you feel that Father Adeodato was not in favour of the case because he was convinced that the S.G., was not a saintly person? In fact, what impression of the S.G., did you get from Fr. Adeodato? You say that “… because of this (Fr. Adeodato’s answer) ... you stopped all proceedings.” Do you mean that previously you had already taken concrete steps regarding the case? In case, what were they? Was this the only reason why you stopped, or were there perhaps other reasons? In case, what were they?

I came to the conclusion that Fr. Adeodato Schembri OSA knew Mons. De Piro because of the contacts between the Augustinians and the Society of St. Paul. By “St. Augustine” I mean the Augustinian Priory at Rabat. Fr. Adeodato OSA told me not to waste time, but he gave me no reason. It was a cold shower for me, but now I am sorry that this Cause did not begin in the 1940’s when many people who knew Mons. De Piro was still alive. But of course, Fr. Schembri did not mean that Mons. De Piro was not a holy person. What I had been doing up to then was only that I had been thinking about this and had already started talking about this to people who knew Mons. De Piro. This was the only reason why I stopped.

25. Today what is your advice regarding the S.G? Do you feel that he deserves the honour of the altars? If yes, why? If not, why? From what you heard at that time, do you feel there was some particular virtue peculiar to the S.G? In case, what was it? Are there some other virtues, which you would like to mention?

I consider Mons. De Piro as a holy person, worthy of the honours of the altar. Besides all I said above, I now can see the way God is blessing the work he began. What struck people (and me) most were his obedience, the way he, a man from a rich and noble family, dedicated himself to the poor and emarginated, the delicate tasks he undertook at the behest of his bishop.

26. Do you feel there exists devotion to the S.G? In case, when do you think it started? Is it increasing or diminishing? Is there someone who is encouraging it? In case, in what way? Do you know of favours that have been granted by the intercession of the S.G? In case, can you mention them? Did you ever visit his tomb? If yes, were you alone? With others? Would there be other visitors at the tomb of the S.G? What kind of people? Do you notice any candles, flowers, other things?

I personally have devotion towards Mons. De Piro. But now I have no contact with people, and so I cannot speak about the present state of devotion towards the S.G. The Society of St. Paul is propagating the devotion towards him.

I do not know of any graces obtained through the intercession of the S.G.

I never visited the tomb of the S.G., but I keep a picture of him.

27. Today, do you think there is anyone who is against the case of beatification and canonization of the S.G? In case, who? Why?

I do not know of anybody who is against the Cause of Beatification and Canonization of the S.G.

28. Have you anything to add, delete or change in your evidence?

Negative.

Et sic hora 11.45 a.m. absoluto praedicti testis examen de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data illi facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Juro me veritatern tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Daniel M. Glavina S.J., testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Nazzarenum Attard ut examini se subiiciat et contra Justitiae Promotorem ad assistat die 14 Maii, 1990.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerern, ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P, Promotor Justitiae

Actum die 11 Maii,1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquagesima Quarta

Anno Domini millesimo nongentesimo nonogesimo, die vero decimaquarta Maii (sive 14-5-1990) hora 9.30 am coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri “Christus Sacerdos”, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dnus Nazzareno Attard, testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit ct sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationibus, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui, et statim deventum est ad examen dicti testis.

Personalia:

I am Mr. Nazzareno Attard, son of the late Carmelo and Emmanuela Barbara, born at Qrendi on the 22 May, 1917, and now residing at 99, Main Street, Qrendi, pensioner and practicing Catholic.

1. You have come to give evidence in the case of Beatification and Canonization of the Servant of God (S.G.) Mons. Giuseppe De Piro. What made you come to give evidence? Was there perhaps someone who suggested this? In case, did he perhaps tell you what evidence to give? Did you have any particular contact with the S.G., for example, were you related to him? In what year did you get in contact with the S.G., and how long did this last?

Once, when I was visiting Fra. Venanz MSSP, an old friend of mine, I met Fr. Anton Sciberras MSSP, the postulator, who asked me to give evidence. I gladly accepted. No one told me what to say or how I should give evidence. I am not related to the S.G., and my contact with him, at St. Joseph’s Institute lasted from 1928 until his death in September 1933. Before that I had contacts with his mother who used to come to Qrendi.

2. You begin by saying that your father died in March 1928. How old was he when he died? Can you add more information about your family, for example, if you had other brothers and sisters, older or younger? What was your father’s occupation? You also state that your mother “… wished that I should go to St. Joseph’s to have a better upbringing.” What was this “St. Joseph’s”? Where was it? How long had it been built? Can you describe the place? If it was an institute for children, what kind of children did it keep? Was it the only one in Malta? If not, do you know which were the others? Did they belong to the Government or to the Church? What was the people’s opinion of these institutes? “To be well brought up “Well”, in what sense? Material or spiritual? Do you mean that in the Institute one was brought up in such a way as to be able to face life in a responsible way? You associate St. Joseph’s with the S.G. Perhaps the latter was director of St. Joseph’s? If yes, do you know when he became director, and for how long? How did he become a director? Was the S.G., alone in running the Institute, or were there others to help him? Was he director of other institutes?

My father died when he was between 54 and 56 years old. I do not remember much of him. My mother used to say that at first he used to work at the dockyard. However, he was injured and had to find other jobs, which were less remunerative. We were seven children in the family; I was the last but one as regards age. In the year when my father died I entered St. Joseph’s Institute as an orphan. A little later, that same year, one of my eldest brothers died in an accident. I was the only one in the family that had a little schooling. My family was well brought up religiously. My father used to tell my mother that because of my health, it would be better for me to learn a trade, either shoemaking or tailoring. They always wished to send me to St. Joseph’s Institute, where trades were taught. However Mons. De Piro’s mother told them that her son used to admit only orphans. As soon as my father died, the S.G’s mother told my mother to take me to St. Joseph’s Institute on the feast of Our Lady of Mount Carmel.

Before Mons. De Piro there were three other superiors. When I was admitted, the Institute was completed, but not long before. It admitted children between the ages of 7 and 17. Younger children were kept in another institute, a short distance from the Institute of Saint Joseph. It was in the care of nuns helped by some laywomen, but I do not remember to which Congregation they belonged. It seemed that there was a connection between this Institute and that of St. Joseph’s, because children were automatically transferred from this Institute to St. Joseph’s.

Besides St. Joseph’s Institute, there were other institutes both for boys and for girls.

At St. Joseph’s Institute there were three dormitories for children of different ages. The largest number of children I remember was 145. There were workshops where trades were taught, besides refectories and other necessities. There were two large yards and also a Chapel.

People regarded the children of the Institutes as poor and needy. People helped these children. I still take care of the project known as “Happy Death” (Buona Morte) in Qrendi and till to this day I still receive Masses at a higher stipend in aid of St. Joseph’s Institute. When I said, “… to be brought up well”, I meant materially because spiritually I already had a good upbringing in the family. Those who were willing had every opportunity at the Institute to leave as mature, responsible persons, capable of facing life.

Mons. De Piro was the Director of St. Joseph’s. He was already there when I was admitted and he remained there until his death. To help him he had Fr. Joseph Spiteri SSP who lived at the Institute and he took De Piro’s place when the latter was away. There were also various brothers. Some looked after the children. Others worked in the kitchen. Etc. These were members of the Society of St. Paul.

Besides St. Joseph’s Institute, Mons. De Piro had also under his care the Institute of Fra Diego for girls and the Institute of the Nazzarene of Zejtun. Besides these, I believe he had others in Malta, but I cannot give details. He also had St. Joseph’s Institute in Gozo.

3. You also state that “… the S.G’s mother had a house in Qrendi” and that “… she went there quite frequently”. Do you mean therefore that she did not live in Qrendi? In case, where was her residence? In case do you mean that she possessed two houses? Or perhaps others as well? Are you able to describe the Qrendi house? How did it compare with the other houses of the village? Do you mean by this that the S.G’s mother was well off? What was the reason why the S.G’s mother used to go to Qrendi? Perhaps to rest? Perhaps to keep away from some other people? Did she come alone, or was she accompanied by other relatives? In case, who were they? What impression did the people of Qrendi have of her? Perhaps she was a good woman, unassuming, charitable, or strange, haughty? Did you know some other member of the S.G’s family? His father? His brothers or sisters? Did they die before or after the S.G? What was their career in life? Did you ever see the S.G., in Qrendi? What did he come for? Did he come for some particular work or perhaps to rest? If for some kind of work, what was it? Later on you say that once he asked you, “Do you know where my Qrendi house is situated?” Are you referring to the same house? In case who really owned it? The S.G? Is he still remembered in Qrendi?

The S.G’s mother had a house in Qrendi, and she used to go there for two or three days, but her residence was somewhere else, I do not know where. It was a large house; we used to call it, “The Palace”. It had a big garden. It was a house of the rich, beautiful and well furnished. Mons. De Piro’s mother was rich. She had, for example, a small house attached to the same house in Qrendi, where the servants who took care of the house all year round, used to live. She used to go there to have some mental rest. When my mother used to go to visit her, she always found her by herself. The S.G’s mother was friendly with the people, ready to make them welcome, and console anyone. I have no idea of any other member of her family, except the S.G.

I had never before seen Mons. De Piro at Qrendi, but I heard people say that he spent quite some time there to rest and convalesce after returning from Switzerland, and at the same time to help in the parish. The people remember him walking to the church of St. Matthew of Maqluba (a church in the country) or to other places, reciting the Rosary. He was good and friendly with everyone, greeting the people. I do not know more details. People in Qrendi still talk a lot about Mons. De Piro and there is a devotion to him. There he is still considered a saintly person.

When I said “… my house in Qrendi”, I would have been more precise had I said that Mons. De Piro said to me, “… the house where I live in Qrendi.”

4. You say that your mother “… would take the opportunity to go to Mrs. Ursula so that she, (the latter) might put in a good word to the Monsignor to admit me into St. Joseph’s.” Obviously by “Mrs. Ursula” you refer to the S.G’s mother and the Monsignor is the S.G. Now when you say that she used to go to ask her “… to put in a good word”, do you mean that your mother did not speak directly to the S.G? In case, why? Perhaps he was not often in Qrendi? Or perhaps because he had the reputation among you that he was proud and pompous? On the other hand, the fact that your mother spoke to the S.G’s mother may mean that she was well acquainted with her and perhaps felt at ease with her. If yes, why? Perhaps she served the family? “… to put in a good word for her.” Do you mean that in those days children were admitted into the Institute if there was someone who “… put in a good word for them” to the Director? Weren’t there some fixed regulations? In case, do you know what they were? Do you know if the S. G., admitted children recommended by his mother? If yes, don’t you think that this meant that he made preferences and therefore gave rise to injustice? Did you ever hear anyone complaining about this? “She went on with this for a long time, but in the July of the same year, I was accepted.” Do you think that, in fact, you were accepted because of the S.G’s mother’s recommendation desired by your own mother? Do you mean that the S.G’s mother had a certain influence on her son? Do you think that the S.G., allowed himself td be led by his mother? Do you know of some circumstances when the S.G., did what his mother wanted? In general do you know what the relations between the S.G., and his mother were? With the other members of the family?

Mrs. Ursula is the mother of the S.G., Mons. De Piro. My mother had not talked to the S.G., although at times he was in Qrendi. I do not know why. Perhaps because my mother thought that Mons. De Piro left certain things in his mother’s hand. I am certain that Mons. De Piro (and his mother as well) submitted to the regulations. Preferences were not made; and when I was at the Institute I never heard any complaints about this.

My family never had contacts will De Piro’s family. Mons. De Piro was not dominated or led by his mother, but, in my opinion, he respected her word. Also, in my case, it is clear that Mrs. Ursula had talked to her son about my case, but Mons. De Piro still followed the regulations. I never noticed or heard that Mons. De Piro was led by his mother or that she tried to dominate him. I do not know other details.

Et sic hora 12.00 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 28 Maii, 1990. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam iuramento confirmavit seque in fidem subscripsit.

Nazzareno Attard, testis

Deinde eidem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P , Promotor Justitiae

Actum die 14 Maii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquagesima Quinta

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima octava Maii (sive 28-5-1990) hora 9.45a m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dnus. Nazzarenus Attard, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promatore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

5. “When I called I immediately met the Monsignor. He was tall and stout ... At first, as a child, I was a bit scared in the presence of the Director. Afterwards, I confess, I changed my opinion...” Did the S. G., make it a point to receive the new comers himself? Why? “He was tall and stout.” Do you mean by this that the S. G., was a healthy person? Do you know if he ever fell ill before you went to the Institute? Do you remember that he ever fell ill during your stay at the Institute? What kind of clothes did the S.G., wear? Perhaps he wore some particular distinctive mark? Were his clothes clean and smart, or was he perhaps slovenly? “… I felt a little scared.” Did he notice that you were scared? Did he perhaps do anything to show you that there was no reason for your being scared of him? In general, were your mates afraid of him? “… later... I had changed my opinion.” Later, when? What was your new opinion of him? When he received you in the Institute, do you know if he had given you some particular instructions?

It was the system that the children who entered the Institute first met the Director, who then introduced them to the Father in charge. The latter, then, used to take them round the Institute, giving them explanations about the Institute. I feel that he followed this procedure out of a sense of duty to see that everything was running smoothly. I can say the same about the fact that Mons. De Piro went round the Institute to see that everything was in order. It is certain that he did not do this because he was ostentatious or to show how important he was. On the other hand he did not encourage too much familiarity.

He gave the impression that he was a healthy person. I had never heard that he had been ill, nor did I know that he ever stayed in bed as long as I was at the Institute. But I remember that he used to be tired and at times he was also forgetful as a result of tiredness, as I shall explain later on.

He used to wear a common cassock without any mark that he was a monsignor of the Cathedral. At the same time he was not slovenly in his clothes.

When I entered the Institute, I found myself in a completely new situation and it was natural that I was scared. However, the way I heard him speak to Fra Santi, the fact that he spoke to me and showed interest in me, made me on that very first meeting drop the fear I had. Fear changed into reverence and respect. All the children felt this towards the “Padre”, as we used to call Mons. De Piro.

I do not remember that there were some particular instructions. It was Fra Santi who later explained everything to me.

6. I met the Director in his own office.” Do you still remember where exactly was his office? Was it large or small? Did it have the appearance of luxury? Was everything in order in it?

At the entrance hall of St. Joseph’s there is a staircase. At the top of which one finds a very large hall. On one side of this hall there was a desk behind which the Monsignor was to be seen. When I said “office” I meant this hall. It was here that the Monsignor received me on my arrival. Here he used to receive other visitors such as Mr. Fons M. Galea; and in this same place he used to gather all the children on various occasions, which I shall mention later on. There was no hint of luxury. I have no clear idea as to whether there was order or not.

7. “He asked me what trade I wanted to learn. I let him know that I wanted to be a tailor. I also told him that I desired to join the band.” Do you mean that trades were taught at the Institute? In case, which trades? Why these and not others? Who were the instructors? If the instructors were outsiders, were they paid? In case, who paid them? Were these trades always taught at the Institute or were they introduced by the S.G? Or perhaps the S.G. increased and organized them better? In case, how? Did all the children learn a trade? Was everyone free to choose any trade, or were there some regulations? Did the teaching of trades, besides serving to train you, serve as a means of income to the Institute? In case, in what way? If the Institute earned some income as a result of these trades, did you have a share of the profit? You also mention the band. What band was this? Can you give more details about it? Who was the instructor? Was it possible for everyone to join it? Did you have a uniform? Did this band play on some occasions? Which? What was the part of the S.G., in the band? Perhaps it was he who started it? Perhaps he improved it by the addition of some instruments or by having a good bandmaster? Did he encourage the musical talent at the Institute? Did he ever come with you when you went to play? When you entered the Institute did you take with you clothes or money?

When I was admitted at St. Joseph’s Institute, the following trades were taught: carpentry, tailoring, shoemaking, printing, book-binding, typography and other items connected with the printing press.

I do not know if these trades were introduced by Mons. De Piro or if they had been already there before his coming. At the time of the Monsignor no other trades, besides these, were introduced. Before we started to learn a trade, we had two years of schooling. In the third year we started learning a trade together with the school. If it happened that too large a number chose the same trade, then the Brother in charge would suggest to us other trades so that there would be a certain balance. In the fourth year, schooling was almost eliminated completely; we used to have only one hour of school daily, just not to forget what we had leaned.

To be more exact I would like to add that in the last years of his life Mons. De Piro might have introduced also the trade of electrician. I am certain that immediately after the death of the Monsignor I was considering to start learning this trade, and I did not do so because I was soon to leave; I left on the 12 May 1934.

To teach these trades there were some laymen who were employed as instructors. (Incidentally, I would like to add that these same instructors also used to take care of us when the Brothers were on retreat. They also took care of us when we went for some outing. For this they did not receive extra pay). I believe that the Institute paid these instructors £1 a week. I cannot assess the ability of these instructors nor can I say if Mons. De Piro organized things in a better way.

All those who so desired could learn a trade. I do not know if it was possible for one to continue his schooling, but I know of some who went on with their studies. These trades were of benefit to us because they prepared us for life. Besides, they also provided an income for the Institute, especially the printing press and the ancillary trades. Also the shoemakers did work for outsiders_.The tailors did work for the children of the Institute. Also the carpenters did work ‘on order’.

We did not receive direct remuneration but money was saved for us and this was given to us, together with a suit, when we left the Institute.

The Band of the Institute of St. Joseph, when I entered, had the best bandmasters. First there was Muscat Azzopardi to be followed later by Abela Scolaro. It was not open for all but only for those who showed that they wanted to take the band seriously. Teaching was done with great assiduity and seriousness. We were at least 34 members from the Institute only. Besides these, there used to be also some old boys of the Institute. We also used to teach each other. We had an additional distinctive mark on the uniform of the Institute. The Band of the Institute was one of the best. We often went to perform programmes for the parish feasts and other occasions.

When I entered the Institute the band was already there, and therefore I do not know if it was the Monsignor who introduced it or not. I do not think that Mons. De Piro had a direct part in the Band. He never accompanied us where we went. He took part only on the feast of Saint Joseph that we celebrated in the yard of the Institute and for which the Monsignor attended.

To enter the Institute I took only the clothes I had on. As far as I know no one was obliged to take money with him or some kind of dowry.

Et sic hora 12.05 pm., suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 4 Junii 1990, hora 9.30 a.m. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

Nazzareno Attard, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt 0P, Justitiae Promotor

Actum die 28 Maii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquagesima Sexta

Anno Domini millesimo nongentesimo nonogesimo, die vero quarta Junii (sive 4-6-1990), hora 9.25 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tnibunali sedente in Domo Cleri ‘Christus Sacerdos’, B’Kara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dnus Nazzarenus Attard, testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

8. “After this, De Piro called Fra Santi and told him to take me round the Institute to get to know it.” Who was Fra Santi? Does “Fra” mean Brother? Perhaps he was a member of some Society, which the S.G., was founding? If yes, what do you know about this Society? Where, how and when did it start? What was the exact aim for which it was being founded? How many were its members at that time? What was its work in the Institute? Do you know if the S.G., had to meet some particular problems at the beginning of the Society? Do you know where the vocations came from? Did he ever encourage you to join him? Did the fact that he asked Fra Santi to take you round mean that he liked to train others and not to have everything under his direct control?

Bro. Santi was a Brother (not a priest or student) of the Society of St. Paul founded by the S.G. I do not know how the Society began, nor what was its scope, nor why it was called “St. Paul’s”. I know that besides the members of this Society at St. Joseph’s Institute there were other members who took care of the Oratory at Birkirkara where they taught catechism and where other activities were held. I remember various brothers among them Bro. Venanz, who took care of the Oratory. At times we went with the band to play there. I also know when the foundation stone of the Motherhouse of Saint Agatha in Rabat was laid. I do not know about any problems that Mons. De Piro might have had in building Saint Agatha’s.

I also know that Mons. De Piro had under his care an Institute in Gozo. Once we went to play there and I was shown the place where Mons. De Piro had fallen down. This Institute was in Ghajnsielem and it was in the care of the Society of St. Paul.

I also remember that a little before I entered the Institute, a certain Brother Guzepp had left for the missions in Abyssinia. I cannot give details about him and, as far as I know, he did not die in Malta.

I also know that at St. Joseph’s Institute there were the aspirants. Later they went to some other place; I do not know exactly where although I know one, today deceased, who had gone to the Oratory; and I am under the impression that they used to send the ‘aspirants’ there.

I do not know the number of the members. Nor do I know where the vocations came from. I do not remember that Mons. De Piro ever tried to persuade us to choose the religions life; his contacts with us were few.

I know that work at St. Joseph’s Institute was well organized and everyone knew who was responsible for what. I do not know more than this.

9. “I remember that the Director was at the Institute only at certain times of the day.” Do you mean that the S.G. was at the Institute every day, but only at certain times? If this was so, at what time? Did you (children) have the need or chance to speak to him? When he was not at the Institute where was he to be found? Perhaps in the houses of the Society? With the Bishop? At some other institute? How do you know this? As a Director, what were his real duties? Do you know if he was responsible to raise funds for the Institute? If yes, do you know if he did this, and how? Do you know if he kept the registers? Do you know if it was his duty to talk to you individually? In case, did he do this? Did the fact that he was not often at the Institute mean that he did not have this responsibility at heart? If yes, do you know why?

Mons. De Piro was at the Institute every day, but not all the time. I saw him say Mass when we went down at 5.40 am, which meant that he would have slept at the Institute. We did not know at what time in the morning he went out. I remember that Mons. De Piro came down for the meals with the members (they prayed while they came down the stairs), and they used to have meals in a refectory apart. In the evening he used to come late.

I never felt the need to talk to him and therefore I do not know, if the case arose, if it would have been possible to speak to him or not.

In the afternoon he used to go round the Institute. When he was not at the Institute, I do not know where he was to be found.

I do not know what his work as Director was. Nor do I know if it was his duty or not to talk to us individually. When he had contact with us he was extremely happy, but such contacts were few because of his great amount of work. I knew about this at that time because I used to hear the brothers talk about this.

10. “We used to meet him in the morning.” What exactly do you mean? Perhaps you had a formal meeting with him or perhaps you saw him at that time? If it was a formal meeting, what was it like? Did this take place every day? If it was not a formal meeting, were there some occasions when he gathered you formally for some particular activity (besides that of New Year’s Day)?

“We used to meet… “ in the sense that we used to see him and not in the sense that Mons. De Piro used to talk to us. I do not remember that he assembled us except on New Year’s Day and, perhaps, on the feast of St. Joseph.

11. “He liked to say Mass before the children entered at 5.50 am. He used to say Mass on the side altar on the right hand side of St. Joseph’s Chapel. Rarely did he say Mass for the children.” Indirectly you are saying that the S.G., used to sleep at the Institute. Do you confirm this? Always? Was there some time when he stopped sleeping there? When? In case, how did you know where he was to be found? “... before the children entered.” Do you mean before the children gathered for their Mass?

Did you use to get up at a fixed time? Did the S.G., ever sleep in? “... the side altar.” What was this altar? Perhaps it had some particular painting? Why did the S.G., say Mass on this altar? Did he say Mass alone? If yes, how did he say Mass? “Rarely did he say Mass for the children.” Why? Perhaps because he wanted to be ready early? Perhaps because he got annoyed saying Mass for them? When sometimes he said Mass for you, children, was there anything different in the Mass? Perhaps some explanation of its different parts?

He did not say mass at the Institute every single day, but normally he said Mass at 5.30 a.m. I do not remember that he ever said Mass late. I think he said Mass at this altar because it was close to the sacristy. He did not say Mass at the main altar because there would be the Mass for the children.

I do not think that there were not occasions when he did not sleep at the Institute. In case, I do not know where he slept. I do not know why he did not say Mass for us children. Perhaps because of the work he had, which he started early. He used to say Mass alone. When he said Mass for us children, the Mass had nothing special, more than the other Masses.

12. “Here one has to say that De Piro showed that even at that hour he was tired. At times I noticed that Fra Santi Muscat approached the Monsignor and whilst touching him, told him that he had poured water instead of wine.” What exactly do you mean when you say that early in the morning he already felt tired? Perhaps he was still feeling sleepy at that time unlike all the others or perhaps he appeared to be ill? If the latter, do you mean that he always appeared thus? Do you mean that, in spite of all this, he still got up? Do you know if the Sisters who took care of the Institute noticed this? Do you know if they ever tried to do something so that the S.G., had more time for rest? Do you know at what time the S.G, used to go to bed? Did it often occur that he poured water in the chalice instead of wine? Do you think this resulted from tiredness or from carelessness? Can you say that the S.G., did not heed the rules of the liturgy and perhaps he was careless regarding them, or did he show that he wanted to be exact?

When I say “tired” I mean that nearly everyday we used to see Mons. De Piro tired. Lack of concentration in the Mass was not frequent, but often enough for us to notice it. His tiredness was not that of a person still half asleep, nor was it the tiredness of a sick man. We children had reached the conclusion that Mons. De Piro would have gone to bed late at night because of the amount of work he used to have, and therefore in the morning he was already tired because he had not enough rest. In spite of his tiredness, he was still punctual.

We did not have any contacts with the Sisters. The brothers in charge of us were few and they just minded us, I do not know if there ever was someone who tried to do something to improve the situation. The lack of concentration I mentioned did not result from carelessness. Mons. De Piro, at least from the impression I had of him, always did things seriously. He was definitely very punctual.

13. “He was with us on the feast of St. Joseph.” Do you mean only for the Mass or for the whole day? Was something special done on that day in honour of the S.G? If yes, who was in charge of the preparations? Perhaps the S.G., himself? Do you know if on that day his mother or some of his other relatives came to the Institute? Did his mother often go there?

“… with us” in the sense that he celebrated solemn high Mass for us, and in the evening we had the procession. The Mass would take place later than usual. The Institute would be decorated. Meals would be much better. The brothers made all the preparations. In the procession we used to carry the statue of Saint Joseph. We played the band. After the procession, at times, Mons. De Piro also came out in the yard. It is possible that on this occasion some relatives of the Monsignor were invited as well as some friends including Mr. Fons Maria Galea.

14. “After he finished Mass he liked to stay to hear our confessions ... he always listened to us quietly; he was gentle and calm. The penance was always the same: three Hail Mary.” Did he hear confessions daily? Was this on his own initiative or because he was asked to do so? “He liked to stay to hear confessions...” How do you know that he liked this? How can one explain that whilst he loved to hear your confessions he did not like to say Mass for you?

“He always listened to us quietly; he was gentle and calm.” How do you know this? Perhaps you yourself confessed to him? What do you mean by “… gentle and calm”? Did he make you some exhortation during the confession? What did he emphasize most in confessions? Do you know of certain cases in confession when he was not gentle and calm? Did all the children want to go to him? “Penance.” How do you know that he always gave the same penance? Do you mean that he was not careful to give a penance proportionate to the sin? Do you know if he heard confessions somewhere else? Where? Whom did he confess? Do you know if he administered other sacraments?

Mons. De Piro was always available whenever we wanted to confess. I said, “he liked”, because I noticed that he was always ready to hear our confession. He treated us gently and spoke to us calmly. He used to be very attentive while hearing confession. He would say a word of good advice and explain to us how to live a better life. He did not resort to fear. All this I can say from my personal experience because I used to confess to him. We were about a dozen who used to go to him for confession. No one of us would complain. We had the opportunity to choose another confessor; confessors regularly attended on Saturdays (among them Mons. Gorg Preca). I felt more at ease to confess to Mons. De Piro.

As regards the penance of three Hailmarys, I say this only as it regarded me; I never asked the others what penance he gave them. I think he used to give these three Hail Marys because he was a devotee of Our Lady. I cannot say whether Mons. De Piro administered the sacraments in other places.

15. “In the morning up till noon the children did not see much of him.” Do you know where he would be found? “He used to have his meals at St. Joseph’s.” How do you know this? If you actually saw him does it mean that he shared the table with you, or did he have a special place for him? Did he have special dishes or did he have the same dishes as you? What was the food like at St. Joseph’s? Did you notice some difference in the preparation of the meals when the S.G., was present and when he was away? Perhaps in quantity?

After meals he was also used, before going to his room, to go slowly along the corridors where trade shops were.” ‘To go slowly...” What does this mean? With attention? Without any hurry? Quietly? Did you see him as a policeman? Did he use to make comments? In case, what were they: corrections, encouragement?

“Before going to his room …” Do you know if he had a rest in the afternoon? How do you know this?

“In the evenings we did not see much of him.” Do you know why? Never?

I do not know where Mons. De Piro used to be in the morning. I know, however, that he came for his meals, because I saw him. There were three refectories: one for children, one for the brothers and fathers, and one for the instructors. Food varied in quantity as well as in quality, as I could understand from what the brothers said. I do not know if Mons. De Piro knew about the situation. The food did not vary whether Mons. De Piro was present or not. The food was given to us by benefactors, either as food (meat, fruit etc.) or in money; the greater the number of benefactors the better was the food, both in quality and in quantity. Food and other donations of the benefactors used to be consumed by us children.

Et sic hora 12.10 p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 18 Junii, 1990, hora 9.30 a.m. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

Nazzareno Attard, testis

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoribus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt, OP, Promotor Justitiae

Actum die 4 Junii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquageesima Septima

Anno Domini millesimo nongentesimo nonogesimo, die vero decima octava Junii (sive 18-6-1990) hora 9.30 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro pro Tribunali sedente in Domo Cleri, ‘Christus Sacerdos’, B’Kara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dnus Nazzarenus Attard, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judici Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegato Archiepiscopali recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

Answer to question number 15 continues.

I should add however, that food and life at the Institute, in my case, were much better than what I had received at home. The way the other children spoke, from the very first moment I entered the Institute, showed that this was their opinion as well. I cannot say if, in normal families, food was better and more abundant or not.

By the word “… slowly …”I mean that Mons. De Piro passed along with some other father without any hurry. We were not afraid of him. We respected him as the Superior of the home. He would not talk to us, but he used to pass by with a certain seriousness that would not allow any familiarities. On the occasions when he corrected us, he did not say words of encouragement. It was the brothers who corrected us when it was necessary. I believe that when the Monsignor noticed something wrong he would bring it to the notice of the brother in charge, which then applied the necessary corrections.

I do not know if, in the afternoon, he had a rest or not. However the tailoring instructor who was also a hairdresser, used to say that he went to give the Monsignor a haircut before the latter had his rest. This was about 1932-33 at the end of Mons. De Piro’s life.

Rarely did we see the Monsignor in the evenings. I do not know if he was at the Institute or not.

16. “We children had our schooling at the Institute itself … De Piro was very much interested in education and did his utmost to help the children increase their learning.” Was the school always at the Institute, or did it perhaps owe its beginning to the S.G? How do you know this? Among other things you say that he used to organize, “… a prize day for which he invited prominent people like Sir Ugo Mifsud.” Can you give more details to show the S. G’s interest in the school? Did everyone attend the lessons? Why do you think he gave it all this importance? Did he ever tell you? Apart from school hours were there other ways in which the S.G., tried to increase your learning (for example, some visits to places of interest, etc.) Besides arithmetic, English and Italian, did you have other subjects? Why was teaching held at the Institute? Could you attend, for example, some other school? What opportunity did the Institute children have to mix with children outside? How was progress in schooling assessed? You mentioned Sir Ugo Mifsud. Who was he? Can you mention other important persons who were brought to visit the Institute? What were the prizes given?

When I entered the Institute, the school was already there; I do not know if it was started by the Monsignor or not. There were four classes; three of the teachers were laymen. They were paid but I do not know how much. We used to learn Religion, Italian, English and Arithmetic. Prizes were given not only for progress but also for conduct of all the children of the Institutes. On this day the children took part in various activities. There were various guests sometimes including the Bishop or the Governor. Present was also Mr. Fons Maria Galea, a friend of the Monsignor and a benefactor.

School was compulsory, although at that time it was not made compulsory by the state. We did not go visiting other places. I do not know why we didn’t go for lessons to other schools but at the Institute we had the necessary schooling. We did not mix with other children; we went out only on Sunday for a walk and for some outing. I did not go out because I was unable to walk and therefore I do not know what mixing with others then could be on such occasions.

Progress was assessed by examinations and according to the general conduct. Prizes varied according to the age: from a toy to some tool.

17. “Recreation and rest had an important place and the Director saw to it that they were given their due importance. In fact quite often we used to have plays. At the Institute we also had a room for indoor games.” You seem to give the impression that at times this aspect of life was ignored and the S.G., wanted to give it its due value. Do you confirm this? Why do you think that the S.G., considered recreation and rest to be important? What time was allotted to your daily rest? Were stage productions daily events or just occasional? In case, on what occasions? Who took part in these productions? If there was some choice what was the criterion? Was the aim of the stage productions recreational or educational as well? In case, how do you prove this? Did you ever put on productions outside the Institute? In case, where? Were these productions always presented on the stage? Was this stage activity started by the S.G., or had it existed before? Was he used to be present? You mention that you also had “indoor games”. Can you specify what these games were? At play time were you left alone or was there some supervision? In case, by whom?

To be precise indoor games were introduced after the death of Mons. De Piro.

The stage was there before I entered. There was Brother Venanz who was in charge of the productions. On the whole it was meant as a pastime. I do not wish to give the impression that recreation was not given its due importance. By the standards of those days we did have recreation and everyone had the opportunity to take part. Like all other things recreation was in the care of the brothers, but Mons. De Piro, as Director, was informed about everything and everything was done under his direction. The brothers took care of us during recreation.

18. You state that on New Year’s Day you would gather together, recite the midday prayer of the ‘Buona Morte’ (Happy Death) and, after a speech of about 10 minutes by the Director, you used to receive the presents. What was the prayer of the “buona morte”? Was this something introduced by the Director, the S.G? Do you know what was the S.G’s feeling about death? What was this speech about? Did he speak simply so that you could understand him? In his speeches did he show that he was an optimist or a pessimist? Did the S.G., speak to you only on such occasions?

What types of presents were distributed? Did anyone ever complain about preferences regarding the giving of presents? You also say that you expected the carnival days because you were each given a bag full of sweets, sugar almonds and almonds. In those days how was Carnival celebrated in Malta? How was it regarded by the people and the Church: perhaps only as an occasion of fun or perhaps also as an occasion for certain abuses? What was the S.G’s opinion of Carnival? At the Institute did you have some particular activity on these days? What were they?

The prayer of the “Happy Death” was said everyday. It was a prayer for the benefactors who were dying. I found it there and it had existed before Mons. De Piro became Director. Besides, Rosary was recited continuously before the statue of St. Joseph. I do not know how this custom originated or how it ceased.

Mons. De Piro never talked to us about death, and I do not know what he thought about it. When he talked to us he exhorted us to be good. He talked calmly and seriously and it was easy for us to follow what he was saying. He talked to us only on these occasions.

The presents he used to give us were books, rosaries, etc. The present used to be the same for everyone.

I do not know how Carnival was celebrated in Malta. The idea we had was that Carnival was a time for enjoying oneself, and we had the impression that outside there used to be abuses. I do not know what Mons. De Piro thought of Carnival. I do not remember if there were special activities on these days at the Institute.

19. “ Carnival was followed by Easter. Now we used to get a figolla.” Does Easter remind you only of the figolla? Weren’t you prepared for it at the Institute, for example, by spiritual exercises, singing rehearsals, etc? Didn’t you have liturgical celebrations? In case, who used to conduct them? If perhaps it wasn’t the S.G., why? Were there not Good Friday processions? Did you not use to go to watch them?

I do not remember that we used to have spiritual exercises during Lent or the other celebrations mentioned in the question. I repeat, I could not go out and therefore I do not know if my mates attended somewhere else. However, I remember that we used to have the Altar of Repose at the Institute and we did the seven visits there. I used to attend for these. As far as I know De Piro did not attend with us. The figolla used to be a real one, and the egg in the middle was a real hard boiled egg.

20. “Next, it was the feast of St. Joseph which was held at the Institute.” To which feast are you exactly referring? When was it held? “In the morning we had the High Mass.” Was the S.G., the celebrant? Perhaps because he was the Director? Or perhaps because it was also his feast day? Or was it held purposely for him? Do you know if the S.G., had some particular devotion to Saint Joseph? Was it only on this occasion that you had a High Mass? On this occasion did the S.G., put on something special (mitre, pectoral-cross, etc)? Did he use to give a sermon? “In the afternoon there used to be Solemn Vespers and a procession with the statue of the Saint.” Who used to conduct the Vespers? Was the procession held at the Institute itself or also in the streets outside? Do you remember if the statue of St. Joseph had always been there, or was it perhaps brought by the S.G? Do you know if there used to be special guests for the feast?

You also mention the fair held on this occasion. Who organized it? Why was it held? Did many people come for it? Do you know if it used to leave big profits? What part did you children take in it?

The feast of St. Joseph was held in summer. I do not know if the Monsignor had a special devotion, but it was certain that St. Joseph was the patron Saint of the Institute. Mons. De Piro used to wear pontifical vestments for the occasion.

The Procession with the statue used to leave the door of the Church of St. Joseph (in the Institute) for the public road, St. Joseph High Road, entered by the door of the Institute Laboratory (where there were the workshops), went round the yard, to the playing of the band, proceed to the entrance of the Institute, out in the Road and back to the door of the Church.

After solemn vespers and before the procession, Mons. De Piro used to give a sermon in Maltese. As regards the rest cf. No. 13.

Mons. De Piro had various helpers for the fun fair; there were the brothers and even the older boys used to help. Mons. De Piro would be there. The funds were meant for the needs of the Society of St. Paul and the Institute of St. Joseph. Many people used to attend.

21. ‘Easter was soon followed by the swimming season. In fact at the Institute in winter we used to go to the stadium to watch football, whereas in summer we often went to the beach either to “Ta’ Xbiex” or “Sa Maison”. Where was the stadium you referred to? Did you use to go on foot or by some means of transport? In case, who used to pay? Did everyone use to come? How often did you use to go? Did you have some football team at the Institute? Did the S.G, use to encourage this type of sport? Did you use to do some kind of physical exercises?

“In winter we used to go to the stadium.” Do you know if it was the S.G., who introduced this habit? If not, does it mean that it had already existed when the S.G., took over? Did he approve of it? How do you know this? Did he ever come with you? Did he ever make you afraid of some dangers at the stadium, as regards the soul or body?

“In summer… often to the beach.” How often? Did everyone use to go? Did the S.G., use to come with you? Always? Did he swim? For how long did you stay at the beach? Were you by yourselves or close to other people? Perhaps with children from other Institutes? Did you use to go only to “Ta’ Xbiex” and “Sa Maison”?

The stadium I mention was the one at Gzira. The owner used to invite the children of the Institute every Sunday for the football matches.

At the Institute we used to play football too between us, workshop vs. workshop. Mons. De Piro could see us and at times watched us from near his room, which was on the first floor. We also held races.

I do not know if it was Mons. De Piro who introduced our attendance at the stadium. It is certain that he never stopped it. He never made us fear dangers at the stadium, whether dangers to soul or body. I do not think that Mons. De Piro was used to going to the stadium.

Et sic hora 12.l0 p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 25 Junii, 1990, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compar.eant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

Nazzareno Attard, testis

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt, 0P, Promotor Justitiae

Actum die 18 Junii, 1990

Ita est.

Sac Carmelus Farrugia, Notarius

Sessio Quinquagesima Octava

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima quinta Junii (sive 25-6-1990), hora 10.00 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, B’Kara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dnus Nazzarenus Attard, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judici Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

Answer to question No. 21 continues.

Usually we used to go to the beach once a week, on Sunday. We, band’s children used to go on a weekday when we happened to have a band service on a Sunday. We used to go at about 3.00 p.m. and return to the Institute at about 7.00, in the evening. The place was suitable and not crowded. Mons. De rim did not use to come with us; the brothers used to look after us. We used to be only children from St. Joseph’s Institute. The children used to walk to the beach but I, owing to a defect in my legs, used to ride.

I do not know if Mons. De Piro used to have holidays or not. We used to go to “Ta’ Xbiex” or “Sa Maison”, apart from the occasion that I mention later on. (cf. No. 22)

22. “However, we used to start this season with what we used to call, “the picnic of Mr. Fons M. Galea.” From your description of it, it appears that it was a really enjoyable occasion for you. At what time of the year was this picnic held? Was it intended for the children of St. Joseph’s only or for other children as well? In fact, who used to organize it, Mr. Fons or the S.G? Who exactly was Mr. Fons M_.Galea? What contacts did he have with St. Joseph’s Institute? With the S.G? Did the S.G, use to come for this picnic (outing)? How did he act? Did he ever talk to you about Mr. Fons?

This outing was held when the weather changed and hot days began, about May. We used to be children of St. Joseph’s Institute only. However, the trade instructors used to come with us. Mr. Fons Maria Galea defrayed all the expenses (including the food) of this outing. Besides swimming, we used to have other activities including the band. Prizes were given. Mons. De Piro was present at times.

We used to regard Mr. Fons Maria Galea as our great benefactor. At times he came to the Institute. It was clear (from their reactions, their joy when they met, and other things) that great was the friendship between Mons. De Piro and Mr. Fons Maria Galea. But Mons. De Piro never spoke to us about him, nor do I know if they had any projects together.

23. “After summer we used to start thinking of Saint Martin.” You used to think of this Saint perhaps because the S.G., had instilled in you a particular devotion to the Saint, or simply because you were given the bag? Did he ever talk to you about St. Martin’s acts of charity? In case, how? Did the S.G., help by giving money or some articles? By counseling? Did he ever find employment for anyone? Some house for someone?

We used to look forward to this feast not because of some devotion to St. Martin, but only because of the bag they used to give us. I do not remember that they ever spoke to us about St. Martin, his life and charity. I cannot speak about charities that Mons. De Piro might have made, but I know, even from personal experience that Mons. De Piro was kind and helpful. (cf. No. 29)

24. “Only Christmas remained .... We used to put on uniform. I may add that on this occasion the O1d Boys came to keep us company.” Did the S.G., use to celebrate Christmas with you? Perhaps it was he who celebrated the Mass? Did he use to have dinner with you? What else used to be there at Christmas in Malta and in the Institute, in those days?

“We used to put on the uniform.” Do you mean that in the Institute you had a uniform (besides that of the band)? Can you describe it? Was this introduced by the S.G., or was it there before? What do you think was the idea of the uniform? On what occasions did you put it on? Did many of the Old Boys use to attend? Did they come of their own accord or were they invited by the S.G? If they were invited, what do you think was the S.G’s aim? Perhaps to keep in touch with them? Perhaps he wished to know what had become of them? If they lacked anything? Perhaps so that this might encourage them to help the Institute?

On the Christmas occasion Mons. De Piro would not be present; in fact the brothers used to take charge. The uniform was the one we usually wore. We celebrated the feast after the midnight Mass. Otherwise nothing special was organized.

The ‘Old Boys’ came of their own accord, probably from neighbouring places, and they were not many. They used to come on other occasions and they gave their help as for example, in the fun fair.

25. “I felt I must mention these feasts because, although at that time (1928-34) in Malta it was a period of dearth, and many things were lacking, yet the feasts and the other things were still provided. And this was the period when the Director was Mons. De Piro.” Later on, however, you say that “… there was a scarcity of food and clothing and we suffered a little.” How was life at the Institute, in this regard, when compared with life in general.

Did the S.G., ever show himself anxious and preoccupied regarding your upkeep? Do you think the S.G., was one who trusted in Divine Providence? How do you prove this? How did he use to raise money for the Institute? Do you know what life was like in the other Institutes under the care of the S.G? How do you know this?

Ex parte iam provisum. The brothers warned us not to waste the food, which, they reminded us, was given us by benefactors. When I was young I never noticed if Mons. De Piro trusted in Divine Providence or not, but today that I am older I can better appreciate the goodness, the calmness, etc., of Mons. De Piro in spite of the great responsibility he had, of the 150 children of the Institute, besides the brothers, the instructors, etc. I learnt from collectors of the ‘Buona Morte’, of De Piro’s time, that he insisted that they should collect the monthly fee. I also mentioned the fun fair. (cf. No.20)

I do not know if Mons. De Piro used to beg alms or not for our needs, but I am sure that he kept certain contacts, e.g. with Mr. Fons Maria Galea whom I mentioned before (cfr. No.22) through whom we children of the Institutes benefited a lot.

I cannot add anything else.

26. “He attached importance to the band and encouraged it ... it was left to the choice of the children; those who joined the band received more pocket-money. Are you saying that at the Institute you had pocket money? Do you remember the amount? And how did it compare with life outside at the time? Everyone received the same amount with the exception of the band children? What do you think was the idea of the pocket money? In fact did you have the opportunity to spend it? If, as you have said, the food at the Institute was meager, wouldn’t it have been wiser to use the pocket money given, for food? Besides the pocket money, do you know if there was money saved for the time when you left the Institute? Do you know if this system of pocket money existed in the other Institutes?

Those who were learning a trade (third and fourth year) had three pence a week saved for them, which they received when they left. Besides this, every one who left the Institute was given a coat, waistcoat and trousers; he could buy other things with the money saved. On the feast of St. Joseph we were given some money to spend: six pence each and one shilling to the band children. I do not think this was waste: once a year we were allowed to go out of the Institute, buy something and enjoy ourselves.

I do not know what was done in other Institutes.

27. “ Clothes were shabby and of a coarse material... those children who did not get sandals with them from home ... after about two years things began to improve.” In what way did they improve? What was the S.G’s share in this improvement? Considering the poverty, which you say, existed at the Institute how did the S.G., appear to you, as one who was rich or poor? Give proofs for what you say.

Things were improving because everyone had a pair of sandals, which one wore all day long. This occurred at the time of Mons. De Piro. I learned from other people who worked at St. Joseph’s Institute that in the time of Mons. De Piro there was also improvement in the building. This occurred before I joined the Institute and therefore I cannot give details.

During my stay no new trades were introduced during the lifetime of Mons. De Piro, but there was progress in the trades that there were and some trades, like the printing press had a great output of work and profit was made.

In general, life at the Institute improved from when I entered until Mons. De Piro died.

What impressed us about Mons. De Piro were on one hand his goodness, the correctness with which he performed his priestly duties, the calmness when hearing our confessions, and on the other hand as Director he commanded respect although he did not shout at us. Personally I never thought of him as a rich or poor person and I have no idea how he was regarded in this respect.

Et sic hora 12.10 p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 2 Julii, 1990, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Nazzareno Attard, testis

Deinde eodem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt, OP, Promotor Justitiae

Actum die 25 Junii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Quinquagesima Nona

Anno Domini millesimo nongentesimo nonogesimo, die vero secunda Julii (sive 2-7-1990), hora 9.25 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonozationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro, pro Tribunali sedente in Domo Cleri “Christus Sacerdos”, B’Kara, praesentibus Justitiae Promotore legitimo citato meque Notario, comparuit Dnus Nazzarenus Attard, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod illa statim praestitit ac sese subscripsit ut infra:

Ego Nazzareno Attard testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaestum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

28. “Once a year we were allowed to go home for the parish feast.” In connection with this you mention two occasions when you did not return to the Institute in the evening and the S.G., was upset “… and in fact he shouted at us angrily and showed us that we had done wrong,” On another occasion he himself told you to sleep at Qrendi and to return to the Institute the following day together with the members of the Society. First of all, do you mean that you were allowed to go home only once a year? Don’t you think that this was too little? What do you think was the reason? Didn’t anyone ever ask that you might go home more often? Was it the S.G., who wanted you to go only once a year? Were your families allowed to come to visit you? How often did they come? What do you really understand by the words, “… the first time he had shouted at us,” Do you still remember exactly what he told you? Did he remain angry for a long time after that incident? Did he have control over himself or was he overwhelmed by his anger? “De Piro was very strict regarding the punctuality when we were to be back.” How do you know this? Always? Was it only about this that he exacted punctuality? Why do you think he was so strict? Was he punctual in his appointments? Always? How do you know this? Do you think that on that occasion when you did not return it was he who noticed it or was it someone else who told him? When you compare the two occasions you mention, what impressions do you form of the S.G? That perhaps he wanted you to enjoy yourselves while still obeying the rules? That he was a disciplinarian? That he used to give in?

In fact we were allowed to go home once a year, not necessarily on the feast of the Parish. It was a rule, I do not know the reason behind it, but it applied to all the children without any exception. It never occurred to us children to ask for a change in the organization of the Institute. Our families were allowed to come to see us whenever they liked, provided they were prudent as regards the time of their visit.

Once, accidentally, I was late and did not return to the Institute for the night because the one who was to pick me up did not take me back. On that occasion the Monsignor was really angry and said again and again that the regulations were there to be obeyed. He added that it was a case when he could send me away from the Institute. However, his anger did not last, he did not loose control of himself and afterwards the incident was not mentioned again. I never saw the Monsignor in this state before, neither with me nor with anyone else.

The Monsignor was always punctual, and he insisted that we should be punctual, both children and brothers. He always kept order. He himself was punctual and self disciplined. I know this from my own experiences at the Institute. However, if staying out late was justified he would allow the person concerned to stay out as long as it was necessary, e.g., when we went to play with the band or when some priest member of the Society had some office to perform away from the Institute.

I do not think that Mons. De Piro kept watch. Probably the porter or the brother in charge of us informed him about the fact that I had not come back.

I would like to add that the Monsignor allowed us to go out of the Institute only when a member of our family came for us. On this occasion it was an exception that he allowed me to go with a person who was not a member of the family and it was because this Saviour worked at the Institute and Mons. De Piro knew him personally.

The other incident occurred after the one I mentioned above. This shows me how much Mons. De Piro, whilst he was punctual and self-disciplined, cared about the needs of the individual and helped him. Since he could entrust me to the care of the members of the Society who took care of us, he allowed me to stay in my village. However, he still observed punctuality. Although I was to remain in my village, he still insisted that I should obey the rule of getting home at 8.00 p.m. At that time there were no other children from Qrendi at the Institute.

29. “That year Fr. Joseph Spiteri and some others had to officiate at Qrendi.” Who was Fr. Joseph Spiteri? “To officiate.” What exactly did they do? Do you know if it was usual for these members to officiate on other occasions? Do you know if this was one of the activities of the Society at its very beginning? In case, what was the purpose of this? Do you know if the S.G. officiated at some feasts away from the Institute? Do you remember which they were? Do you know if the S.G. was ever involved in some trouble arising in feasts and parties? In case, in what way? Do you know if, some time during the service he was conducting, there arose an incident in the Church? In case, give details.

Father Joseph Spiteri was a member of the Society of Saint Paul and we regarded him as Mons. De Piro’s deputy in the running of the Institute. The Society members did not go to Qrendi every year to take part in the service and I do not know if they went for the service in some feasts of other places.

I know that once Mons. De Piro conducted the service of the Feast of our Lady of Lourdes at Qrendi. On that occasion the canopy of our Lady was going to catch fire. At that time I was still a child but, although I was in the church, I do not know exactly what happened. Otherwise I do not know if Mons. De Piro ever took part in the feasts of other parishes. Nor, as far as I know, was he involved in trouble connected with parish feasts.

30. “Although he was very serious and he was not given to joking, yet he was very kind-hearted. Never were we afraid of him. We used to say, “the Monsignor is coming” in connection with his enforcement of discipline.” Can you explain what these words mean: “… he was very serious,” “… he was not given to joking,” “he was kind-hearted”? If you can, give examples. How did he maintain discipline?

Mons. De Piro was not serious in the sense that he was unfriendly, but in the sense that he wanted punctuality and exactness. Et iam provisum.

31. “Today that I am approaching my seventieth year I realize how much Mons. De Piro worked for peace and unity among men.” As an illustration of this you mention the trouble between Lord Strickland and Bishop Mauro Caruana. You say that De Piro helped to clear the trouble. Do you know what his help consisted of? What was it that involved him in this part? Why do you say that at that time Mons. De Piro was the only suitable mediator? Do you know of some other occasion when the S.G., contributed to the promotion of peace?

When we were children at the Institute about 1931-1932 we knew about the trouble between Strickland and the Church. We used to see Strickland coming to see Mons. De Piro, sometimes even twice or three times a week. We might suspect why he came, and when eventually peace between Lord Strickland and the Church returned, we concluded that that was why Lord Strickland would come to see Mons. De Piro. As regards the rest I do not know anything else.

I believe that Bishop Caruana could not find a more suitable person than Mons. De Piro because he, on one hand was a very popular person because of his works of charity, especially as director of various Institutes, and, on the other hand, he was a member of the Senate and, as such his word counted.

I do not know of other cases in which Mons. De Piro intervened for the promotion of peace.

32. “We children of St. Joseph’s had taken part in his funeral.” First of all, do you know when and how the S.G., died? After his death do you know if he was placed for viewing for some time in some public place? In case, do you know where, for how long, if many people came to see him and what was the impression he left on them? If you took part in the funeral, do you remember how the funeral was? Where was it held? Who conducted it? Was there a funeral oration and, in case, what was said in it? “Great was our sorrow for his loss: indeed we cried for him.” Was it only you children who cried for him or were there other members of the Institute as well? In case, who? What did the members of the Society use to say about the S.G., at the time of his death? Did they mention him?

I know that Mons. De Piro passed away in the Parish church of Hamrun and died there. Probably he was taken to hospital. Certainly they brought him to St. Joseph’s at night. I got to know this from the brothers later on. We got to know about his death after Mass, when we were told to pray for his soul before we were taken to see him. The day after we had seen him, there was his funeral. I know that he was buried at the Addolorata Cemetery. I am under the impression that someone told me that after some years he was taken to St. Joseph’s and was buried there. After some time he was taken to be buried at St. Agatha’s. I do not remember details about the funeral, except that there were many people. I was there, like the children of the Institutes.

The members of the Society seemed sad and anxious about his loss, and we members of the Institute also felt his loss. However, since we were not very familiar with the brothers, I cannot give more details.

33. Where was the S.G., buried? When were his remains excavated and reburied in the place where they are now? How was the transfer made? Did you ever visit his grave? Can you describe it? If you go there, do you go alone or with others? Do you see other people there? If yes, what will they be doing? Do you notice candles, flowers, ex votos on his grave?

Ex parte iam provisum. When the last transport to St. Agatha’s occurred, I was not present. At times I visited his grave at St. Agatha’s. He is in a sarcophagus in a crypt. You can look at it from a balcony. There are some flowerpots for flowers and some candles. There is an inscription, but I do not remember the words. When I went there at times there were other people and at times there was no one.

34. Do you think that devotion to the S.G. is increasing or decreasing? If it is increasing, do you think that this has occurred these last years or all the time since his death? If it is increasing, what do you think is the reason? If it is not increasing, why? When the S.G., was still alive, did you ever hear any one referring to him as a saint?

I believe that devotion to Mons. De Piro is on the increase. At times people asked me for holy pictures of Mons. De Piro to be distributed. I also know that some pictures of his were placed in the church. However, I can speak only about Qrendi.

These last years propaganda is being spread to increase devotion to Mons. De Piro. However, this devotion, which is now increasing, has always existed.

When Mons. De Piro was still alive he was regarded by the people in general as a good priest.

35. Do you pray through the intercession of the S.G? Do you know who prays through his intercession? Do you know of some favours received through the intercession of the S.G? If yes, can you give some details?

I pray through the intercession of Mons. De Piro. I did not receive favours, but my wife did probably, when for about two years she had an injury in her leg. I know that other people are praying through the intercession of Mons. De Piro, but I do not know details.

36. Do you want to add, remove or change anything you said in your evidence?

Negative.

Et sic hora 11.45 a.m. absaluto praedicti testis examine de rnandato Delegati Archiepiscopalis, ego Notarius alta et intelligibili voce testi perlexi integram eius depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit his verbis.

luro me veritatem tota in mea dispositione dixisse et confirmo omnia quae superius deposui.

Nazzareno Attard, testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Fr. Alfonsum Camilleri O.F.M. Min., ut examini se subiiciat et contra Justitiae Promotorem ut compareant die 9 Julii, 1990.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem, ac sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani OCD, Delegatus Episcopalis.

Frater Paul Gatt 0P, Promotor Justitiae.

Actum die 2 Julii, 1990

Ita est.

Sac Carmelus Farrugia, Notarius.

Sessio Sexagesima

Anno Domini millesimo nongentesimo nonogesimo, die vero nona Julii (sive 9-7-1990) hora 9.15 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, B’Kara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Rev. Alphonsus Maria Camilleri, 0.F.M., testis inductus et citatus, cum delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Ego P. Alphonsus M. Camilleri 0.F.M. testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Natarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quaesita:

Personalia:

I am Fr. Alphonsus M. Camilleri, professed member of the Franciscan Minors, Province of Malta, born on the 15th April 1910, son of the late Louis and Ursula née Saliba, at Ghasri, Gozo.

1. You have come to give evidence in the case of Beatification and Canonization of the Servant of God (S.G), Mons. Giuseppe De Piro. What made you come to give evidence? Was there perhaps someone who suggested this to you? Did he perhaps tell you what evidence to give? You are presenting two documents to the Tribunal, one in the form of a letter written to Fr. Tony Sciberras MSSP, dated 23-X-l986, [Doc. 28] and the other, in the form of “Information about the Servant of God” [Doc. 29]. Do you confirm that all they contain is all you know and wanted to record about the S.G?

Fr. Anthony Sciberras, MSSP through a letter, asked me if I knew anything about the S.G; I, on my part sent a letter and the information I knew to Father Anthony. I take responsibility of what is written therein. Neither Fr. Anthony Sciberras MSSP nor anybody else influenced me in any way in what I wrote or about what to testify.

2. In the letter you say: “I knew Mons. De Piro, as in his lifetime he was known by everyone. What person in Malta at that time did not know who were Mons De Piro and his value? “In the other document you write: “Mons. De Piro was most popular and well known in all of Malta.” For which reason was he so popular? Perhaps because of his activities? It yes, can you specify what these were? “… the value of Mons De Piro … ” Can you explain this phrase more clearly?

Mons. De Piro was popular in Malta because of the Society he was founding; his political activity - Malta always found help in her needs from Mgr De Piro; his activity in the Diocese of Malta and the various important offices he held; he was a person always disposed to give his share in religious functions whenever asked. His personality attracted people because of his humane manners. Mgr. De Piro was a benefactor to society, both ecclesiastical and civil, in Malta. Whenever he could do good, he did it.

To all this add the fact that he was Director of several institutes.

3. At least three times you refer to his nobility and you distinguish between titled nobility and nobility of character. As regards the first do you mean that the S.G., belonged to a noble family? Can you give some information about his family? Do you know something particular about his parents? His brothers and sisters? How many were they? Were they older or younger than him? What activities did they perform? How were they known among the people? Did this nobility at that time imply some particular influence on society? In case, was the De Piro family influential in this respect? Did the nobility imply wealth as regards houses, land, etc? In case, what have you to say about the De Piro family in this respect? Do you know if the S.G., had some particular responsibility in the family, for example, administrator of the family’s possessions, etc.?

Mgr. De Piro came from a noble family, but I do not know any member of his family except for his brother, Fr. Santin, whom I know just a little. Mgr. De Piro surely was not a proud person.

For the rest, I do not know anything.

4. Besides being noble, you also refer to the S.G., as Monsignor. From what you say this was not simply an honorary title because he was a regular Canon of the Cathedral. Do you confirm this? If yes, what exactly were his duties in this connection? Do you know how the S.G., performed these duties? Do you know of some particular reason why the S.G., became a Monsignor? Do you know if before becoming a Monsignor he had performed his priestly duties in some particular parish? In case, where? For how long? What did he do? Do you know if he was ever involved in trouble between parties in some parish and perhaps he had helped in the solution of such trouble? Do you know if, as a priest, he was dedicated to the Sacrament of Penance and to preaching? In case, can you provide details?

Mgr. De Piro was Dean of’ the Cathedral Chapter. From what I noticed myself and what others said about him, I know that he was regular in his attendance at the Cathedral Chapter. I noticed that he was a person who fulfilled his duties with exactness. This made me form an idea of him that he was a person who loved perfection and lived it, and who carried on his duties with due seriousness. I do not know why he was appointed Monsignor. I do not know whether Mgr. De Piro ever carried out any pastoral work in any parish. I know that the De Piro family had a house at Qrendi, but I do not know whether Mgr. De Piro carried any pastoral activity there. Nor do I know whether he heard confessions or preached.

5. Back to the nobility: how did he comport himself? What makes you describe the S.G., in this way? What exactly do you mean? Perhaps because he was a person who knew how to comport himself? Perhaps because when he spoke to someone he was always calm, he listened and spoke to him as if he were not in a hurry? Perhaps he considered everyone important without any distinction? Perhaps because he was regarded as a gentleman in his comportment? “You wouldn’t see him indulging in small talk in the street, never was he seen wasting his time in any other way.” Perhaps you mean that he had great self-control?

Mgr. De Piro was noble in heart as one could see from his behaviour, good manners, the way he spoke, etc. He was a calm and self-composed person, ever ready to hear what one has to say, giving the person concerned the time needed to express himself and his whole attention. His rectitude makes me believe that he did not have any preference and held in estimation each and everyone according to his position and responsibility. I saw a difference between Mgr. De Piro and the other members of the clergy: he was more recollected, more serious. While he was as sociable as anyone else, he did not waste his time in small or frivolous talk. He gave me the impression that he was a prudent person.

6. You say that the S.G. was Apostolic Syndic of the community of the Minor Franciscans at Rabat. Can you explain what this Apostolic Syndic was? When he was praised for his work at this office, do you think it was because he had the qualities needed to administer the possessions of the Convent? In this regard, can you prove if the S.G., had the qualities of honesty, rectitude, justice, meticulousness, ability to deal with people, able to negotiate, keep contacts with banks, to give reports on accounts to the superiors of the convent?

How did the Fathers normally regard the Apostolic Syndic? As an outsider or as a friend of the community? It appears that the S.G., was welcomed as a Syndic, both because he performed his duties and because he taught the Friars to do that work. Do you confirm this? Can you expand this point? You say that the S.G., left this office when he became a Monsignor because then “his work increased a lot”. Do you mean that he left this office simply because he became monsignor, or perhaps because of some other commitments that he had? In case, what were they? Could the fact that he left the office of Apostolic Syndic show, in some way, the determination of the S.G., not to be overburdened with work?

I know that Mgr. De Piro was Administrator of our Friary at Rabat, but I know this from older members of our order. The Administrator was chosen by the Community concerned and approved by the Provincial. The Administrator was responsible for all the goods, administration, etc., of the friary. The person chosen was to be a person of integrity and ability in administration. At that time the Apostolic Administrator was an important person, who however could not be a friar himself. The comments I heard about the administration of Mgr. De Piro were all favorable; he put in order all the administration books and took his duties with seriousness. The economy of the friary flourished. He looked into the origin and foundation of legacies. He was honest, just, meticulous, carried out his duties with rectitude. He was praised by the whole community. The Friars had a high opinion of him. The expression of Father John Andrew, “We had only one Administrator, who carried out well his duties”, referring to Mgr. De Piro, expressed the opinion of the whole community.

The community would consider an Apostolic Administrator as an outsider, who at the same time would be a benefactor. I would not dare to make comparisons between how the friars looked at Mgr. De Piro and how they looked at other administrators, but surely Mgr. De Piro was looked upon as a good administrator who did help the community very much and was much appreciated.

“Mgr. De Piro was administrator before he was appointed monsignor of the Cathedral Chapter.” I do not mean that Mgr. De Piro left because he became monsignor. His workload increase was not necessarily or only because he became monsignor. At that time he was also founding his Society. At any rate, Mgr. De Piro did not relinquish this post because he was in any way at variance with the community.

It may be that the fact that Mgr. De Piro did not remain administrator when his workload increased shows that he was a person who did not take on himself more than he could do.

7. Whilst we are talking about the commitments of the S.G., do you know if for some time, he was secretary to the Archbishop? If yes, do you know how and when he was chosen for this office? And for how long did he occupy it? Do you know if for some time he served as a Rector of the Seminary? In case, do you know how and when he was chosen for this office? For how long and how he performed his duties as Rector? Have you ever met seminarians of the time when the S.G., was Rector and if they made any comments about him? Have you ever met anyone else, at that time or later, who talked to you about the same subject?

Mgr. De Piro was Secretary to the Archbishop, but I do not know why and how he was chosen for this office. Nor for how long or in what manner had he carried out his duties. I have a vague idea that the S.G., was for some time Rector at the Seminary, but I cannot give any details asked in this question.

8. You state “ … he was held with great respect by both rich and poor”. Can you explain on what occasions he could meet the poor and in what way he helped them? Perhaps with money? Counsels? By finding work for them? Perhaps through the Institutes of the children? What do you know about the work of the S.G., in the Institutes?

I say that “ rich and poor respected him very much” because all Malta respected Mgr. De Piro. The institutes he directed brought him in direct contact with the poor. His offices brought him in direct contact with all strata of Society.

I know personally that he carried out his duties at Fra Diego Institute most exactly and meticulously. He was often at the Institute, took great care of the children there, and I would describe him as another “Fra Diego” (Fra Diego was the founder: I saw Mgr. De Piro as one who carried out his work as if he himself was the founder).

He directed also St. Joseph’s Institute, Malta. He founded St. Joseph’s Institute, Gozo, where he nearly lost his life when part of the building collapsed. He was also director of Jesus of Nazareth Institute. I heard from Fr. Coppola O.F.M. and Fr. Hugh Attard O.F.M., who were postulants with the Society of St. Paul, that Mgr. De Piro helped those who left his Society, financially. He helped them to settle in life and also to join some other order if they so wished. These two Fathers used to say this with great admiration for Mgr. De Piro’s good heartedness.

I have no details about life in Institutes, nor do I know how Mgr. De Piro prepared children there for their future life, but his assiduousness at Fra Diego Institute make me suppose that, at least in this Institute, he took care of the girls there and prepared them for life.

9. In your information you mention a certain Fr. Galandrin Azzopardi who, you say, went up by the side of Lord Strickland in ‘political meetings’ exhorting people to vote for the latter. It was this same friar that you heard praising the S.G., for his work as Apostolic Syndic (Administrator). Do you know whether the S.G., was involved in some way in the political life of the country? In case, in what way? Perhaps because he was for some time in the Senate? In case, do you know when and how he found himself in the Senate? Do you know if the S. G., used to talk in favour or against some particular political party? In case, give details. Do you know if he was involved in some particular political issue of the Country, as, for example, the issue of the ‘7 giugno, 1919’ and the issue between Lord Strickland and the Church? In case, how did he get involved in these issues? How did he comport himself and what part did he play? Have you ever heard anyone comment about the S.G., as to whether he was involved in politics or that he sided with some political party? Do you know if it ever transpired that his political beliefs ever brought him in conflict with his loyalty to the Church?

Mgr. De Piro was a member of the Senate, probably chosen by the Bishop, since he was a representative of the Clergy in the Senate. Even so, Mgr. De Piro was above party politics, respected by all parties.

What I know about Mgr. De Piro’s activity during the ‘7 giugno’ uprising is from what I read later on. The same applies to what I know about Mgr. De Piro’s part in the politico-religions question between Lord Strickland and the Church. However, even at that time, I noticed that Mgr De Piro was a man of peace, who did not appertain to any party or faction, and was above all divisions. I never heard anybody saying that Mgr. De Piro leaned towards one side more than another. He was a man who was a friend to all. I never heard that his political activity was ever in conflict with his loyalty to the Church.

10. What can you say about the S.G., as Founder of the Missionary Society of St. Paul? Do you know how he arrived at the idea of founding a Society? Do you know what were his first steps in the founding of this Society? Do you know when and how it started? What was the exact scope of this Society? Do you know from which environment its first members came? Were there many of them? Did they all stay, or were there some who left after some time? Did all of them become priests, or were there some who remained ‘brothers’? Did they make vows like other religious congregations? Did the S.G., ever show his desire to go to the missions? Did he send some people to the mission? In case, whom and where? What were the difficulties he encountered at the beginning of the Society? How did he react to them? How was this society looked upon by the members of the clergy, including the Church Authorities and the people?

I do not know the origins of the Society of St. Paul. From what I heard from those who began their religious life in the Society and left, I can conclude that Mgr. De Piro did not find adequate help in the beginning in the formation of the members. The Augustinian friar who helped him was not adequate to the responsibility he held. Apart from his sacerdotal zeal, I do not know what other motives the S.G., had in founding the Society. The scope was, I think, the missions. For us, in our Order, the idea was to be ‘a missionary in China’, but what it was for Mgr. De Piro, I do not know. But I think that the idea that the members of St. Paul’s Society would go where there were Maltese migrants, was second thoughts. I know that a brother was sent to the Ethiopian missions. At first the Society caused Mgr. De Piro great pains. Many who joined left, some, even after being ordained priests. These members were from the common people. Mgr. De Piro used to take care of their education at St. Aloysius College, since many joined as postulants when they were still young. He used to pay for their schooling. Their place of residence was, as far as I know, in a small house at Mdina. Besides those who studied for the priesthood, there were

also those who remained brothers.

I do not know when the Society was formally approved and the members took the vows, but from the beginning Mgr. De Piro had the idea of forming a religious community.

More details I cannot give.

Et sic hora 12.00 p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 23 Julii, 1990, hora 9.30 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotor ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

Frater Alphonsus M. Camilleri 0.F.M., testis

Dimisso autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationem contra testem Dna. Antonia Tonna ut compareat die 16 Julii, 1990, hoc in loco ut examine se subiiciat et contra Justitiae Promotorem.

Deinde idem Delegatus Archiepiscopalis, clausis et sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, rnandavit mihi ut de praemissis instrumentum conficerem, as sese subscripsit cum Justitiae Promotore ut sequitur:

Frater Aloysius Pisani 0CD., Delegatus Episcopalis.

Frater Paul Gatt OP, Promotor Justitiae

Actum die 9 Juliii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius.

Sessio Sexagesima Prima

Anno Domini millesimo nongentesimo nonogesimo die vero decima sexta Julii (sive 16-7-1990), hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joseph De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Dna. Antonia Tonna testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Ego Antonia Tonna testis iuravi.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis quae ita respondit ad quaesita:

Personalia:

I am Mrs. Antonia Tonna wife of Joseph Tonna and daughter of the late George Portelli and the late Emmanuela née Tonna, born at Rabat, on the 7 October 1907, now residing at Rabat. I am a practising Catholic.

1. You have come to give evidence in the Case of Beatification and Canonization of the Servant of God (S.G.), Mgr. Giuseppe De Piro. What made you come to give evidence? Was there perhaps someone who suggested this to you? Perhaps he also told you what evidence to give? You seem to have known the S.G., through your family? Can you say in what years you knew him? Did you ever speak personally to the S.G?

Fr. Anton Sciberras asked me to give evidence in this case when he got to know that I had some information on Mgr. De Piro. However, in no way did he tell me what to say in my evidence and what I am going to say I know it personally or through my family who were employed with the family of the S.G. I got to know him when I was about seven and this acquaintance lasted until his death. I do not remember that I ever had some connection with the S.G.

2. At the beginning of your evidence you mention “… the house of the mother of the Monsignor…” where you used to go with your aunt. Did you go often to this house? Can you describe it? You also said that your aunt was a servant of the S.G’s mother. Do you know if she was the only servant, or were there other servants? Do you know if the S.G’s mother had other houses? In case, where?

It was not that often that I used to go to the house of the S.G’s mother. I remember there was a large entrance hall, various rooms and a spacious terrace from which one could see the whole of Malta. It was a rich house. My aunt was the servant of Mrs. Kika (Ursola), the mother of the S.G. There was another servant. It was a rich family. I had heard it said that they also had property in Italy.

Besides the house in Mdina, they had another one in Qrendi.

3. “The De Piros were a noble family. They were not, however, conceited. In fact they let me and my brothers and sisters play with their children.” First of all, can you say exactly to whom you are referring by “the De Piro family”? Besides the S.G., his mother and Father Santin, whom you mention later on, which other members of the family do you remember? Where and how did you get to know them? What career did they choose? “They were not conceited”. Can you say this about all of them? What exactly do you mean by their nobility: title? wealth? property? How did you compare this family with other noble families of those days?

When I say the “De Piro family”, I mean the mother of Mgr. De Piro and her children, especially Mr. Piju, Mgr. De Piro’s brother and his children; Mrs. Terezin, their sister; their brother, Fr. Santin; and the S.G., Mgr. De Piro. I knew them because I used to see them at their mother’s house, and my family lived for a long time with Fr. Santin. I do not know what career they had although people said that they had another brother whom I did not know well, who was a doctor. All those whom I knew well were not proud and conceited. When I was young, nobility meant to me mostly the title. I used to distinguish between the De Piro family and other noble families of that time. Besides letting us children play with their children, they showed respect to people even in public, and they treated also the servants well and they were very charitable.

4. “For four years my father was a house stuart of the house Fr. Santin had at St. Paul’s Bay.” Who was Fr. Santin? What were his activities? Can you explain what this house consisted of? Was this the only house he had? What does “house stuart” mean? Do you know what were the relations between Fr. Santin and the S.G? Did you notice some resemblance in their character? Did the S.G., visit this house of Fr. Santin? On what occasion?

Fr. Santin was the brother of the S.G., Mgr. De Piro. I know that he had a house in Mdina and another one at St. Paul’s Bay, where he normally lived. They were rich houses. The one at St. Paul’s was large, with many fields around it and he reared animals and bees. The fruit he picked he gave for charity. When I knew him I had the impression that he was ill. It is certain that he almost regularly said Mass in the chapel he had annexed to his house.

The relations between Fr. Santin and Mgr. De Piro were very good; they visited each other. In summer, Mgr. De Piro used to take the members of his Society to his brother’s house in St. Paul’s Bay for a fortnight’s holiday. Both of them were kind hearted, the Monsignor a little more. They spoke to everyone. I never saw them getting angry, and both had a smile on their face.

5. You also say that one of your aunts did the laundry for the member students of the Society founded by the S.G. Can you give more exact information about this Society? What was the scope for which he founded this Society? At that time were there many of the students you mentioned? From what environments did they come? From what your aunt used to say, could you know if these students lived a life of luxury or poverty?

As far as I know, the Society started in St. Roque’s Street, in a small house, which was later used as a kitchen for the convent of the Sisters of St. Dorothy. There were about five members. I do not know more details.

6. “… at least until they resided in the two houses of the Society in Mdina.” Do you know which were these houses? Did you ever visit them? In case, can you describe them? Was there a contrast between these two houses and the house of the S.G’s mother? Did the S.G., live for some time in these houses or always in his mother’s house? Do you know for how long they stayed in these two houses? Why did they leave them?

They later moved to a part of Xara Palace. I know that later on they also moved to some other place in Mdina. I do not know any more details. Nor do I know if Mgr. De Piro lived with them. I do not know why they left these, but I think the idea of the S.G., was to have a larger place for his Society.

7. “I remember that the Monsignor visited his mother’s house and since I used to be with my aunt… at times I saw him there.” Where did he come from? What did he do there? Did he often visit his mother? Did he stay for a long time? When you say, “… he used to come” it means that he did not live in his mother’s house. Where did he live?

I do not know where Mgr. De Piro would come from. I cannot say if he often went to visit his mother. At that time I used to live in Rabat and I could see him only when I went to see my aunts in Mdina. I do not know where he resided exactly.

8. “He came often to the Bishop’s Palace to speak to him.” Who was the Bishop at that time? Can you say something about the relations between the S.G., and the Bishop? Do you know if the Bishop had respect for him? Did you ever learn what the S.G., came to talk to the Bishop about? Do you know if the S.G., ever had some particular office at the Bishop’s Curia? Or if the Bishop ever entrusted him with some particular work in the Diocese?

The Bishop at that time was Mgr. Mauro Caruana O.S.B. It was said that Mgr. De Piro was the ‘Bishop’s Chaplain’, but I do not know what this office implied. The Bishop respected him. I do not know what they talked about. I know that he was director of various institutes, but I do not know who entrusted him with these duties.

9. “When he visited his mother, she often said …’Joseph is always asking.’” Do you mean that the S.G., used to go to his mother to ask her for money? If this is so, does it mean that he was taking the family’s money? Do you know if his mother gave him the money he asked for? Do you know how much she would give him? Do you know how he used it? Did she say these words to express disapproval? Do you know if the other members of the family knew that his mother was giving him money? If yes, do you know if this ever created trouble in the family? Do you know if the S.G., used to beg money from others? In case, from where? How do you know this?

My aunt used to say these words when she would be repeating the words of Mgr. De Piro’s mother. I understood that Mgr. De Piro begged his mother to give him money. I do not know if she would give him the money, but I know that she was a very charitable person and, according to my aunt, she was used to say these words with a smile and not as if she were annoyed. I think that Mgr. De Piro needed help for the Society he was founding. I do not know more details.

10. “He was always laughing and never sullen.” Do you mean that his behaviour was not that of a serious person? Was he always laughing with his relatives? Don’t you remember any occasion when you did not see him laughing and perhaps sad? Why do you think that in fact he was always laughing? Perhaps because he had no problems to face? Or perhaps because he always accepted whatever happened? Or perhaps because he had great trust in God? How do you know this?

When I say “… laughing …” I mean “smiling”. But although he always had a smile on his face he never indulged in small talk, nor did he allow familiarities. The S.G., was a serious person. I never remember seeing him sad or not smiling and his smile was for everyone. I would say that his smile was a gift of God and a sign of the peace that reigned in his heart. He was not a person who could not care less. He did have problems; it is enough to remember that he had to maintain the members of the Society and the children of the Institutes.

11. “He was not at all proud; he used to stop and touch our head whenever he met us.” He was not proud simply because when he met you he used to touch your head? Or were there perhaps other things which showed this? Perhaps his clothes? Perhaps the people he talked to? Perhaps some particular act of his? “He touched our head”; did he not say anything to you?

In those days all priests would bless children. Mgr. De Piro was no exception. His clothes were the same as the other priests’. He spoke to everybody without any social distinctions. I do not remember if ho told us something when touching our head.

A reflection of mine regarding his general comportment: I doubt what importance he gave to the fact that he belonged to a noble family. He was only concerned with spiritual values and had no time for worldly interests.

12. “When he did not visit his mother for some time, she would say that he was in Gozo.” Do you know why he would go there? Did he use to go often? Do you know if it was easy for him to go there? Do you know if he was ever involved in some incident in Gozo?

I heard these words from my aunt. I know that Mgr. De Piro was director of the Ghajnsielem Institute in Gozo.

I know no other details.

13. “ I heard someone say, (probably it was Wenzu) that the S.G’s mother used to buy him underwear so that he might keep warm and he did not even wear them once. Someone else would wear them. I think he used to give them to some poor people.” Can you give more exact details? Do you know if he helped the poor in other ways as well?

I cannot give more details. However I would like to state that this Wenzu was always with Mgr. De Piro.

14. If nothing has been said before, do you know if the S.G., was active in the children’s institutes? In case, in which institutes? What were these activities in these institutes?

Mgr. De Piro was director of Fra Diego’s, St. Joseph’s (St. Venera) and St. Joseph’s (Gozo) and perhaps of other institutes. I do not know other details.

15. “When he died he was celebrating Sacramental Benediction after the procession on the feast of Our Lady of Sorrows in Hamrun.” Do you know more exactly when he died, and what exactly happened? Can you give details about the funeral, the burial, and the transfer of his mortal remains to St. Agatha’s? What was the people’s reaction to the death of the S.G? Was he later talked about? In case, by whom? Why?

It was the year 1933. He died suddenly. I was not present for the funeral, but I was told about his death after the funeral.

I was present for the transfer. There were many people and these were present because Mgr. De Piro was regarded as a good man.

People always mentioned Mgr. De Piro and at times I heard people saying, “He was a saint’.

16. Did you ever visit the grave of the S.G? Can you describe it? If you go, do you go alone or with others? Will there be other people? If yes, what will they be doing? Do you notice any candles, flowers, etc.?

I often visit the grave of Mgr. De Piro and I pray for his soul, although I feel that he is already in heaven. He is in a tomb above the ground. There is an epitaph, but I do not know what it contains. There will be some candles burning, but I never saw any ‘ex voto’. I did not see other people there.

17. Do you think the devotion to the S.G., is increasing or decreasing? If it is increasing, do you think this has happened in these last years or since his death? If it is increasing, what do you think is the reason? If it is not increasing, why? When the S.G., was still alive, did you ever hear anyone referring to him as a saint?

I cannot say if devotion to Mgr. De Piro is increasing or not; the attention of people seems to be more directed on the Society he founded than on him. Propaganda is being made by means of distributing pictures and leaflets on his life. Today he is more known than when he died. Et iam provisum, cf No. 15.

18. Do you pray through the intercession of the S.G? Do you know others who pray through the intercession of the S.G? Do you know of some favour or favours received through the S.G’s intercession? In case, can you give details?

I never prayed through the intercession of Mgr. De Piro; I never felt the need. Nor do I know if others invoke his intercession.

19. Do you want to add, remove or change anything of what you said in this your evidence?

Negative.

Et sic hora 12.05 p.m. absoluto praedictae testis examine de mandato Delegati Archiepiscopalis, ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

Iuro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Antonia Tonna, testis

Dimissa autem teste, Delegatus Archiepiscopalis mandavit mihi expediri citationes contra testem Fr. Alphonsum Mariam Camilleri O.F.M. ut examini se subiiciat, et contra Justitiae Promotorem ut assistat die 23 Julii, hora 9.30 a.m.

Frater Aloysius Pisani OCD, Delegatus Episcopalis

Frater Paul Gatt O.P., Promotor Justitiae

Actum die 16 Julii, 1990

Ita est.

Sac. Carmelus Farrugia, Notarius