Tribunal sessions for witnesses

Sessio Sexagesima Secunda

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima tertia Julii (sive 23-7-1990) hora 9.40 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 Rev. Fr. Alphonsus Maria Camilleri 0.F.M., testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

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:

From Fr. Hugh Attard O.F.M. and Fr. Dominic Coppola 0.F.M., who when young were aspirants in the Society of St. Paul, I came to know that life in the Society was hard: they had to do household chores, and they lacked personnel. I never heard them lament against the Founder, but they had only words of admiration for him. They praised his good heartedness and the fact that he understood them.

11. “De Piro was tall, stout and he had a handsome face”. By this, do you mean that he gave the impression that he was a very healthy man? Do you know if he was ever seriously ill? In case, when? Did you regard him as one who was careful about his health or one that did not bother?

Mgr. De Piro gave the impression that he was a healthy person. He gave me the impression that he was not unduly concerned about his health. For the rest, I do not know.

12. “… he treated people with the greatest gentleness and humility.” You seem to emphasize very much the humility of the S.G. Why? Perhaps you did not expect a nobleman and monsignor to be humble? Comparing him with others of the same level at that time, did you notice any difference in the exercise of this virtue? Can you give more details about this humility of his?

Since the S.G., was a Monsignor and of noble descent, one would have expected him to be somewhat proud and aloof, but he was not like that at all. Even the way he treated children showed that he was humble and ready to lower himself to the level of others. I feel that what St. Paul said about himself, that he conditioned himself to the condition of all those he met, (omnia omnibus factus sum) could well be applied to the S.G.

13. You say that because the S.G., was an Apostolic Syndic (Administrator) of the Convent you regarded him as a great benefactor. Was it only for this reason that you regarded him as such, or were there other reasons? In case, what were they? Perhaps he offered you money? Perhaps some other help which was possible for him because of his offices in the Diocese? Do you know if the S.G., as a syndic, received some remuneration for his work?

I was a novice at that time, but my impression is that the S.G., not only carried out his duties well, but even helped the community materially. However I could not give details. Like all administrators of our communities, Mgr. De Piro did not receive any remuneration.

14. “… and when we invited him for dinner, especially on the feast of St. Francis and that of St. Joseph.” Do you mean by this the S.G., liked to come for these occasions? If yes, always? Do you know if he went to other places on similar occasions? In case, which were they? Do you remember if on these occasions he gave the impression that he ate and drank a lot? Did he appear to enjoy himself on these occasions or perhaps he appeared to be on tenterhooks to leave as early as possible? What clothes did he wear for these occasions?

The S.G., showed that he appreciated these occasions. He was moderate in food and drink. He used to come in a simple cassock without any distinctive ornament . Other details I cannot give.

15. You say that you used to invite him particularly on the feasts of St. Francis and St. Joseph. Do you know if the S.G., had some particular devotion to these two saints? In case, how did he show it? Perhaps by saying some special prayers? Perhaps he often preached about them? Perhaps by exhorting others to have recourse to them in their needs? Do you know if he had some other devotions to some other saints, for example, to Our Lady, St. Paul, St. Agatha? How did he show them? Do you know if the S.G., was a devotee of the Eucharist? You say that the S.G., had connections with the Confraternity of St. Joseph. Do you know exactly what this contact was, and why? Do you know if this connection involved the S.G., in some rivalries between parties connected with feasts? In case, how did he behave?

We used to invite the S.G., for the feasts of St. Francis and St. Joseph because these were the feasts we celebrated with solemnity. The S.G., was absolutely above all factions and rivalries.

16. In your information you state that Fr. Gjalandrin Azzopardi used to compare the S.G., with his brother Fr. Santin in connection with the way in which the latter performed his duties as Syndic (administrator). Do you mean that Fr. Santin was also Apostolic Syndic of the Convent for some time? Can you give more details about Fr. Santin (if you have not already given them in answer to question no. 3)? Where did he reside? What were his activities? How was he known among the people? Besides the difference between Fr. Santin and the S.G., regarding the way in which they performed their duty as Syndics, are you able to indicate some other differences between them? What do you think made them so different, especially the choice that the S.G., for a simpler life and for work in the institutes, etc?

Fr. Santin De Piro was administrator of our community after the S.G. They had different characters. But more than this, I cannot say.

17. In your letter you mention the death of the S.G. Do you know the exact date of his death? Where and how did he die? Was it on some particular occasion? When he died, do you know if he was placed for viewing in some public place? In case, where, and for how long? Do you know if many people went to see him? You say that you were present for the funeral “from the beginning to the end”. Can you give details about the funeral? Who celebrated Mass, and where was it held? How was the corpse taken to the church? Was there any funeral oration? In case, by whom and what was said? Who took part in the funeral besides the English governor whom you expressly mention? Were there many people who attended the funeral? In general, what was the reaction of the people to the death of the S.G? On the occasion of the S.G’s death, do you remember if there appeared articles in newspapers, etc? You mention the mourning that the whole of Malta had.

Do you know when he was transferred to St. Agatha’s? Were you present for the transfer? Can you describe this transfer? Why was it done?

The S.G., died in September, 1933. He was taken ill during a church function of Our Lady of Sorrows at the parish Church of St. Caietan, Hamrun. The news of his death caused a commotion throughout Malta. I remember that the Governor General was present for the funeral, but I do not remember what other dignitaries, ecclesiastical or civil, were present. I followed the funeral from the beginning to its end at the Addolorata Cemetery where he was buried. I remember large crowds all along the way. At the news of his death one sensed that at that moment Malta felt that it had lost a great man, and all were sorry for his loss. One could also see and feel the great respect and esteem people had for the S.G.

I was not present when the remains were transferred to the Motherhouse, St. Agatha, Rabat. I must think that his remains were taken to St. Agatha’s to be in the Motherhouse of the Society he founded.

18. Since that time have you been to visit the tomb of the S.G? Are you able to describe it? If you go, do you go alone or with others? Will there be other visitors at the grave? What will they be doing?

I visited the tomb of the S.G., only once, quite a long time ago, while I was on a visit to St. Agatha’s with some friends of mine. I have no idea of the tomb and its surroundings.

19. Do you think that devotion to the S.G., has kept increasing since his death or decreasing? If it is increasing, why? If it is decreasing, why?

For some time the veneration towards the S.G., was on the decrease, but now it is increasing again. I think that this is due to the fact that now there is more information available about the S.G., and his works.

20. What is your judgment of the S.G? Do you think he deserves the honour of the altars? In case, why? According to you, which is the virtue that predominates in him? Other virtues?

I have a great esteem for the S.G; I feel that he led a saintly life, and in my opinion Malta one day may have a saint in Mgr. De Piro.

21. Do you pray through the intercession of the S.G? Do you know other people who pray? Do you know of some favours received through the intercession of the S.G? If yes, can you give details?

I never thought of praying through the intercession of the S.G, nor do I know if others pray or have obtained graces through his intercession.

22. Do you know if in the past there was any attempt to start the case of beatification of the S.G? If yes, when, and by whom? If yes, why was it interrupted? If not, why do you think that no one has ever thought of this?

23. Do you know if anyone ever pronounced himself against the saintliness of the S.G? In case, who, and why? Do you know if there is someone today against the case of beatification and canonization? If yes, who, and why?

I never heard anybody speaking against the sanctity of the S.G., nor do I know that there is anybody who is against this case for beatification.

24. Have you anything to add, delete or change in what you have said in your evidence?

Et sic hora 11.00 a.m., absoluto praedicti testis examine 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 veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

Dimisso autein teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Elenam Refalo ut examini se subiiciat et contra Justitiae Promotorem ut assistat die 27 Augusti 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:

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.

Anno Domini millesimo nongentesimo nonogesimo die vero vigesima septima Augusti (sive 27-8-1990), 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 Dna Helena Refalo testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod illa statim praestitit et sese subscrpsit ut infra:

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.

Personalia: I am Mrs. Elena Refalo, wife of the late Vincenzo Refalo and daughter of Alfredo Stillon and Maria née De Piro, both dead. I was born on 4 July, 1903, and baptized in the parish of Porto Salvo, Valletta. I am a practicing Catholic.

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? Did anyone tell you what evidence to give? What exactly was your contact with the S.G?

I was asked to give my testimony in this cause of Beatification. But no one told me what or how to answer. I am the niece of the S.G., he being the brother of my mother. I used to see him often at my grandmother Ursola.

2. I understand that as the S.G’s niece, born in 1903, you remember well the S.G., and you certainly heard sometimes certain details about his life from other relatives. Do you remember when, and where he was born? What primary and secondary education did he get? Was he ever ill? Was he considered to be an intelligent child? Did he have any particular pastimes? Did he complete his studies? Did he enter the University? If he stopped, why? Did he do any military service? How did he feel the call for the priesthood? When did he begin his studies for the priesthood? Why? Did he ever get ill during his studies for the priesthood? When was he ordained? Where? Did he continue his studies after his ordination or did he immediately start his pastoral work? In case of the latter, what was it?

My grandmother used to tell me that Uncle liked drawing. He was also a good scholar. My grandmother used to tell me that hers was a very united family. The S.G., loved literature, and grandma used to describe him as a “ poet’. She also said that he had deep feelings and was sensitive to nature. He was handsome. She said that he loved society and was popular among his friends. He joined the militia. He began his studies at the University, but I do not remember what course he took.

My grandmother also told me that one day Uncle told her he had something to say to her. She thought he was going to speak about being engaged to some girl-he was so popular-but he told her he wanted to become a priest. Grandma from the way she spoke to me showed that she was very happy with his decision. Grandma never told me about any illness Uncle Joseph suffered in his youth.

3. In the document you presented you mention your grandmother Ursola and your uncle Fr. Santin. Were these the mother and brother of the S.G? If yes, these were not the only members of the De Piro Family. Who were the other members, and what was their work in Society? Were there some who died before the S.G? Who? What was the reaction of the family to these deaths? Do you remember, in particular, the reaction of the S.G?

Uncle’s was a large family, about nine brothers and sisters: two were doctors who died young; two administrators of property; two were priests; one, Uncle Guido, died very young; there were two girls, my mother and Auntie Teresina; grandfather died when he was relatively young; only two of grandma’s large family survived grandma; Uncles Carmelo, Guido, and another Guido, Fr. Santin (probably), my mother Maria and Auntie Teresa all died before Uncle Giuseppe. My father used to say that Uncle Giuseppe assisted my mother in her last illness. Other details I cannot give.

4. At the beginning of the document you make reference to the play that you had seen at the Catholic Institute, Floriana, about the S.G. Can you give more details about this play? When was it put on? By whom? Who wrote it? Was it connected with some particular occasion? Did it appear that the idea behind it was to present the S.G., from a particular angle? In case, what was it?

5. In the document you criticise the play mentioned above, among other things, for the fact that the S.G., is presented putting the picture of St. Joseph with face towards the wall until St. Joseph got him the favour he prayed for. Your comment about this is: “Please forget the fact that Mgr. De Piro would turn St. Joseph with his face towards the wall... All my cousins think it is not like him.” First of all, do you confirm all this? What made you and your cousins think this? Do you know if the S.G., had some particular devotion to St. Joseph? In case, how did it begin and how did he show it? Perhaps with some special prayers? Or some particular image of him? Or preaching about him? Do you know if the S.G., had some connection with some Archconfraternity of St. Joseph? In case, which one? What exactly was this connection?

This ‘play’ was at the Catholic Institute. Our family was invited. I do not remember exactly when it was presented, but it must be more than ten years ago. Whoever wrote the play must have taken a lot of material from the late Mr. Leopardi and grandma’s butler, Wenzu. The play was well presented and gives a good idea of the S.G., though I cannot agree with all details, e.g., the statue of St. Joseph was placed facing the wall. My cousins and I were all of the opinion that Uncle Joseph surely would never have put a statue of St. Joseph facing the wall until he obtained a grace. He was a serious person; he had no narrow-mindedness. I do not know of any special devotion of Uncle to Saint Joseph.

There were other details regarding dress, setting up, etc., that could have been presented more precisely.

6. You criticise the same ‘play’ because of the fact that in it the S.G., appeared strolling along Republic Street, (Strada Reale), Valletta. Apparently someone said somewhere that he heard this detail from you. About this fact your comment is: “I could never imagine Zio Giuseppe parading at Strada Reale, not even when he was a young man. Kindly cancel it! Surely I could not have said it.” Do you confirm all this? If yes, why did you think it was strange that the S.G., was strolling in Strada Reale? Perhaps because you know that he spent his time in other ways? Perhaps because you know that he did not consider Strada Reale to be his place? In case, why? How do you know this? “... not even when he was a young man.” In fact, do you remember the S.G., when he was young? If yes, what do you remember? If not, what did you hear about this (if nothing has been said about this in No. 2 above)?

What is in this question, is not contained in the play. I never said such things. Nor do I believe that Uncle Joseph did such things in his youth.

7. “It is true that he was a happy personality.” What exactly do you mean by this? Perhaps that he was always smiling, joking and looking for friends? That he never appeared to be sad? Perhaps that he was not serious? That he always wanted to make others happy? In case, do you say this about his youth or also when he was an adult?

Uncle Joseph was always happy, smiling and joking, but his jokes were always innocent and never hurt anybody in the least. He always tried to make us happy, he interested himself in our welfare.

8. “... and the girls liked him ...” What exactly do you mean? Perhaps he used to be in the company of girls? In case, alone? On what occasions? Did you ever hear that he was considering marriage? That he was the friend of some girl in a particular way? In case, who was she? Is she still alive? If yes, why did he change his mind?

“… but in private houses not in the street.” What exactly do you mean by this? Was friendliness with girls, at that time, regarded as something normal among young people, or as something dangerous and against morality?

When I said “the girls liked him,” I mean that he knew how to keep company with anybody, but I do not mean that he ever loved any girl or had any girlfriend. This was in the society in which he lived, and refers only to the time before he decided to become a priest. Besides, this is my own reflection on what I heard Grandma say (Cf. No.2).

(1) Did you notice any change in the S.G’s character, ideas, etc. between the time when he was a young priest and during the later years of his life?

I notice three periods in Uncle’s life. At first he was always happy, joking, etc., as I said above in answer to question no. 7. Then Uncle became more pensive and admonishing. He asked us often whether we said our Rosary or not, and when I told him that sometimes I did not recite it, he said “the Antichrist would swallow you.” He did not remain the same happy and joking person; not however that he became a sullen person. He remained quiet, gentle and kind when giving advice. I heard him during this period discussing with my father about the end of the world, and maintaining that there were signs showing that the end was near. I also noticed during this period that he prayed more. I noticed also that sometimes, while we were together in some family gathering, he would suddenly be wrapped up in some thought. Once, I remember, this happened also when we met him outside; we were on the railway and he was speaking to us from the street. During this period, also, he began to eat less. Before he was a person who liked food, but then he began to eat less. When I asked grandma why he was doing so, she did not give me an answer. This period began, roughly, about 1923, when I was about twenty years of age. Then a few months before his death, I began to notice a deterioration in Uncle’s health. However, he continued with his assiduous work to the end.

Et sic hora 12.10 p.m. suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 15 Octobris, 1990, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quem Justitiae Promotor ut compareant dictis die et hora.

Deinde Ego Notarius eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si neccssario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

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:

Snpra 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.

Sessio Sexagesima Quarta

Anno Domini millesimo nongentesimo nonogesimo die vero decimaseptima Septembris (sive 17-9-1990), hora 9.30 am 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 Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario comparuit Dna Anna Sant Cassia, testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judici Delegato, Justitiae Promotore et dicta teste, Ego Notarius exhibui plicum interrogatoium 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. Anna Sant Cassia, wife of the late Henry Emmanuel and daughter of the late Giovanni Pio De Piro Gourgion and the late Emma Gauci Sant, born on the 11 June 1915, at Rabat, in the parish of the Cathedral, and residing at 450, St. Paul Street, St. Paul’s Bay. I am a practicing Catholic. I am the niece of the Servant of God from my father’s side.

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. Did anyone suggest that you should come to give evidence? Perhaps he also told you what evidence to give?

I am giving my testimony because I have been asked to by the members of the Missionary Society of St. Paul, and I felt in duty bound to accede to their wishes. No one however told me what to say.

2. You are the S.G’s niece (his youngest brother’s daughter). Can you provide details about his family? Who were his parents and where did they live? What was his father’s occupation? How many children were they? What career did they choose? Did they reside in Malta? In case, where? If not, where did they go, and why? What were the relations between the brothers and sisters? Between them and their mother? Between them and the S.G (in particular between him and your father)?

The central and important person in the family was Grandma, the S.G’s mother. Among his brothers there were Uncle Santo who, from his youth wanted to become a priest, and in fact did so. There was my father and Uncle Gino. And of course the S.G., Uncle Joseph. I do not know the other members of the family. Uncle Santo, when serving as a priest in Rome, fell ill, and went to Switzerland for his health. My father was sent by Grandma to the college at Saint Gallen, Switzerland, for his study. While there, Uncle Joseph was the administrator of his property.

The family was well brought up. For them it was only what was right that was to be done. Grandma saw to it that we remained a very united family. She had several residences, but the principal residence was that at Mdina. Besides, she had houses at Birzebbuga, Qrendi and Valletta.

My father was an administrator; his work was to administer the hospital ‘Ta’ Sawra’. Besides he had various other administrations. Uncle Santo was a chaplain at St. Peter’s, in Rome, until he got ill. Then he used to live at St. Paul’s Bay. Uncle Igino was in the army; later he lived on his income.

The family was familiar to the Pope, I believe, Pius X. I remember all these members when they lived in Malta. All these members were on good terms and loved each other, and relations between the brothers among themselves and with their mother were excellent. Uncle Giuseppe, although loved and respected by all, was not often present with them on account of his various works and offices.

3. “I remember him as a big man ...” “Big”: what exactly do you mean? Perhaps that he was tall and stout? Did he give the impression that he was a strong man? Was he in fact? Do you remember when he was ill? If yes, do you remember if sometimes he was seriously ill? Was it an illness that necessitated his staying in bed? What was his comportment when he was ill? Was he calm and resigned? Was he demanding with those around him? Did he show gratefulness to those who offered him their service? How do you know this?

By “big”, I mean of a large stature. Although he gave the impression of being a healthy person, in fact he had been sick of tuberculosis, although he was healed. Later in life he had kidney complications. I know this personally because a few months before his death he came to our house and while he was having lunch, he sprinkled salt on his egg. Mother reminded him that that was not good for him; but he replied: “I have to go to various places, and I have to eat whatever is offered. How can I keep my diet?” By “places” he meant the Institutes of which he was Director. Besides it was said in the family circle that he had kidney trouble. I also heard that once Uncle Giuseppe was hurt. I never saw Uncle sick in bed, and so I cannot answer the rest of the question.

4. “... always with a smile. He must have had a strong sense of humor as I would recall his days’ good laugh which shook his whole body.” Were his smiles and sense of humor meant for everyone, or only for children, or only for grown ups? How do you know this? Do you mean, on the other hand, that the S.G., did not distinguish between different moments? Do you mean that he had this sense of humor even when he had a lot of difficult work, as you state later on? Do you mean by this that the S.G., was not moody, but always the same? Later on you say that when the S.G., visited his mother he would walk up and down the corridor, absorbed in his thoughts. Do you think that this shows him a different person from the one you are describing now? What do you have to say about the S.G’s modesty in his words and comportment? What do you say about his charity in moments of laughter? Do you remember that he ever hurt anyone, in any way, when making a joke? Do you remember if he ever spoke against someone? In case, against whom? About what?

What I said is what I noticed in the family circle. How he behaved with outsiders, I cannot say. But in the family circle he was always so with all, making allowance for our different ages. He knew how to joke even about himself. But he knew when it was time for joking and when it was time for seriousness. I cannot say whether or not he joked and was with a smile when he was burdened with work or trouble. When I say “always” I mean whenever he was dealing with others. When, however, he was at his work, or thinking about his duties, his attitude was as everybody else’s. I was still too young at the time to notice whether the S.G., suffered from moods or not, but I never heard anybody lamenting about him because of his moods. I do not remember the jokes of the S.G, nor do I remember his words, and so I cannot answer the rest of the question.

5. “He visited his mother.., regularly.” First of all, can you describe the house of the S.G’s mother and the life in it (servants, activities, social occasions, etc)? Did the S.G., have his own room in this house? If yes, did you have access to it? Are you able to describe it? Let me ask you some questions about the S.G’s visits to his mother. Do you mean that he did not live with his mother? In case, where did he reside? Did he always reside there? What was the reason why he did not stay with his mother? How do you know that the S.G., used to visit his mother? Perhaps you were there when he visited her? What was the reason why the S.G., visited his mother? Was it out of sheer respect? Or perhaps because he needed something? Or simply out of mere duty? Meanwhile, what condition was his mother in: healthy, ill, dependent on others? When at his mother’s house, did the S.G., give the impression that he was in a hurry to leave or that he was thinking of his other activities? Could his walking up and down the corridor indicate “this lack of patience”? Did you notice that there was the intimacy between the S.G., and his mother that is expected between a mother and her son? In case, in what way did they express this to each other? Perhaps in the way they saluted each other when they met? Or were going to leave each other? Or perhaps in the way they spoke to each other? What exactly do you mean when you say that the S.G., visited his mother regularly? How often? How long did the visits last? Did he ever spend whole days at his mother’s? In case, do you remember on what occasions: perhaps on feast days (Christmas, Easter) or at times of illness? Do you remember, in fact, some particular occasion when the S.G’s mother was ill in bed? In case, do you remember some particular circumstances connected with this period and with the S.G?

The house of Grandma I am referring to is Grandma’s residence at Mdina. It had a large entrance hall, with large rooms. it was very beautiful, with beautiful views. It had also a large basement, a large courtyard, a garden, and included a part of the bastions. It had a long corridor. A cousin of mine who was an orphan, lived with her. There were four maids and a female gardener.

Uncle had his own room, and his apparel of monsignor was there. In this room there was a large antique wardrobe, a bed, and there must have been other furniture, which now I cannot remember.

There was a chapel in the house used by all members of the family. Although he had his own room and all necessities in his mother’s house, Uncle Giuseppe did not live there. It was said in the family that he lived at St. Joseph’s Institute. I do not know that he ever slept at his mother’s. He visited his mother at least once a week, but one must remember that, as Dean of the Cathedral, he had various occasions to visit her. Besides, whenever there were important persons at the Cathedral for certain functions, they were invited to Grandma’s house for a treat. Uncle visited his mother out of respect, though I do not exclude that sometimes he asked her for money. When I passed some time at Grandma, I could notice all this myself.

Uncle never gave the impression that he was in a hurry, although he had a lot of work to do, and he did it. Even when he visited his mother, I noticed that they exchanged family news. Then Uncle would walk along the long corridor absorbed in his thoughts. Sometimes he would make a question or ask the opinion of his mother about some point. Grandma would take her time to think things over. Then she would answer him. Meanwhile Uncle would still be walking along the corridor, thinking.

His relations with his mother were those normal between a son and his mother. When his mother was gravely ill, Uncle visited her daily. I remember, even then he walked up and down the corridor.

Whenever he visited his mother, he stayed for an hour, more or less. I do not remember that he ate there. I do not remember that on Christmas, Easter and other occasions, he stayed longer.

Et sic hora 12.00 pm., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 1 Octobris, 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 eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento et seque in fidem subscripsit.

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 Promotore ut sequitur:

Sessio Sexagesima Quinta

Anno Domini millesimo nongentesimo nonogesimo die vero 1 Octobris (sive 1-10-1990), 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 Anna Sant Cassia testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod illa statim praestitit et sese subscripsit ut infra:

6. As regards the mother, how did she welcome the S.G., when he went to visit her? Did she appear to be pleased or displeased with his visit (the fact, as you remark, that their topic of conversation seemed to be on serious things only and that there were long periods of silence between them)? Among other things you say that the S.G’s mother used to give him her opinion or some advice. Did you ever know, and, in case, do you still remember, what this advice was about? Do you know if the S.G., followed his mother’s advice? At the time of his visit, did he show that at least he accepted what his mother advised, or did he perhaps contradict her? In general, did the S.G., like discussions and arguments, or did he give the impression that he liked to avoid them? How do you know this? Besides her advice, do you know if the S.G’s mother helped him in other ways, for example, by giving him money, clothes, food, the use of servants? If she gave him such help, especially money, do you know if this was asked by the S.G? If yes, did his mother show that she accepted this situation? Did she ever say something or use some phrase to show that her son, the S.G., always needed help? If on the other hand, the S.G., needed this help, what do you think was the reason, when considering that as a member of a noble family, he had some patrimony of his own? Perhaps he was a spendthrift and lost all the wealth he had? Or perhaps his commitments demanded substantial amounts of money? If his mother gave him this kind of help, do you know if ever this created trouble in the family?

The mother of the S.G., expected her son and was happy when he came. Though there was a certain restraint in their behaviour towards each other, and though they talked (at least in my presence) only on serious matters, this does not mean that they were cool towards each other. I cannot remember any particular subject they talked about. I noticed that Uncle willingly heard his mother’s opinion, and thought about it without in any way contradicting her. But I cannot say whether he in fact did what his mother told him or not.

There was always the impression in the family that Grandma gave some money to the S.G. I know also that she ordered some work at Fra Diego institute. She herself helped at Fra Diego Institute.

I cannot answer the other related question. Uncle had at least two benefices, which rendered a good income. One of them was Navarra, the other I forgot. But Uncle had also a lot of good works to care for, and whatever he obtained, he spent in these good works; his own income was not enough. That is why he needed his mother’s financial help. As far as I know this financial help Grandma gave Uncle never gave rise to problems or laments in the family.

7. “He usually went about carelessly clothed, but, when in his vestments of a Dean, he was strikingly well turned out”. “Carelessly clothed.” What exactly do you mean? Was he untidy or was he slovenly and careless in his clothes? Were you the only one to notice this, or did you perhaps hear others talk about this: brothers and sisters, cousins, others? Why do you think he dressed in this way? Perhaps because his character was such that he did not bother about such things? Or perhaps because of his commitments? Or perhaps out of a sense of detachment and humility? How do you know this? The Servant of God was a monsignor. Was this only an honorary title or was he a regular canon of the Cathedral? Do you remember if he wore some particular distinctive mark to show that he was a monsignor? Did other monsignors at the time wear some distinctive mark? In case, why do you think the S.G., did not wear such distinctive mark? Do you know how he became a monsignor? Do you know what were his duties as a monsignor? Do you know if he performed these duties well and if it was easy for him to perform them? Did you ever happen to be present at some of these celebrations at the Cathedral? If yes, what do you have to say about the way he participated in them? Could you deduce from them that he was a man of faith, devotion and collectedness?

“… but when in his vestments of a Dean …” To which vestments are you exactly referring? Perhaps those used during the solemn services at the Cathedral, or perhaps also those he wore on social occasions? In case, do you remember which were these services and receptions? Why do you think was there this difference in his vestments? Did you ever comment on this fact with him? In case, what would be his reaction?

“His mother saw to this, and one of her maids was in charge …” Why do you think it had to be his mother, through her servant, to take care of these things?

By “carelessly dressed” I mean that he did not spend money for his own everyday clothes. He used his clothes as long as they could serve him. But by this I do not mean that he was a careless person. In fact it was said in the family that before he became a priest he was always well dressed. Besides I always knew him as a clean and neat person. The reason for which he did not dress well is, I believe, because he spent his money in other good works.

Uncle was at first coadjutor of Mgr. Vassallo. Then he himself became monsignor. Mgr. Vassallo was a friend of our family, and I think that Grandma, perhaps through Mgr. Vassallo, did her part so that Uncle would become a monsignor.

Except during religious functions and special occasions, Uncle never wore any distinctive. I do not know what were Uncle’s duties as a monsignor, and I do not remember any details about his devotion, etc., during the religious functions at the Cathedral, even though I attended them sometimes.

I mean his vestments as a Dean. He wore those clothes whenever his position as Dean required him to do so, whether at the Cathedral (e.g. on the feast of the Conversion of St. Paul, the feast of St. Peter and Paul) or social occasions.

Uncle did this simply because his position required him to do so. This can be seen from the answer a cousin of mine told me that he gave her after she had complimented him on his clothes during a social gathering. He told her that, “ la dignita’ della cariga” required him to do so. Uncle was not after these honours or worldly things. Even if it so happened that it was Grandma who passed a word so that Uncle would be appointed monsignor, I feel sure that she did this without Uncle knowing anything. His heart and mind were bent on other things.

Grandma lived near the Cathedral and it was natural that she would take care of his vestments herself.

8. What do you know about the founding of the Missionary Society of St. Paul of which the S.G., is regarded as the founder? Where, how and when did it begin? Who were its first members, or, at least, what was their background? Were they many or a few? Did they all stay in the Society, or were there several who left? Do you remember what qualities the S.G., looked for in those he accepted in the Society? For what exact scope did he found the Society? How did he come to this idea? Do you know if this scope was being attained? In what way? Did you ever visit some of the first houses of the Society? Are you able to describe it/them? Was there any difference between these houses and his mother’s house? If there was a difference, do you think it was the S.G’s choice, or was it something imposed upon him by the circumstances (that for example, he could not find a better house, etc.)? Did he appear to be enough dedicated to this Society? In case, in what way? Do you know of some particular difficulties that he encountered at the beginning of the Society? Did he ever show despondency among you because of the Society, or perhaps upset and angry with some of the members? How do you know this? Did you ever hear some of the members of the Society, especially the first ones, talk about the S.G? In case, do you remember what they used to say?

I do not know anything about the beginning and foundation of the Society. I knew that at one time he had a house at Strada Celsi, and at another one he had at Palazzo Xara, both at Mdina. They were small. I remember that when the foundation stone of St. Agatha’s was laid, I and my family were present. I remember there was a crowd present. There was the bishop. But other details I do not remember. My father might have helped him, e.g. the stonemason, Mr. Sapiano, which built St. Agatha’s, was my father’s stonemason. I do not know any details about the first members of Society. It was said in our family circle that Uncle’s idea was to prepare priests who would help Maltese emigrants. I know that he sent a member of his Society to Abbysinia.

I do not know why Uncle chose small houses at Mdina before building St. Agatha’s. I used to hear my father say that Uncle had difficulties in building St. Agatha’s, but I do not know what these difficulties were, I cannot say whether in some particular occasion Uncle was despondent or lost heart, but I always knew him as a calm person, always confident in God.

Until Uncle’s death, I never had any contact with any member of the Society of St. Paul.

9. “In spite of his many commitments, I never saw him walking fast.” Can you, first of all, say what where his many commitments? Perhaps his work among the children of the institutes? In case, do you know exactly what this work consisted in? If you refer to his position as Director, do you know of which Institutes? What exactly did this work involve? Was it only administrative work (keeping of books and records), or did he have to provide food and clothes, etc., as well? Do you know how these Institutes came in his charge? Do you know if he ever involved the members of his family in this work? In case, whom exactly, and in what way? How did the members of the family look on this commitment of the S.G? Did they seem glad? Did they encourage and help him? Or the opposite? Did you ever visit any of the Institutes at that time? Can you give some idea of everyday life in them? Do you know of any improvement in the life of the children of the Institutes when these were administered by the S.G? Did you ever hear anyone/people who was/were in the Institute at that time, talk about life in there, and the contribution of the S.G., in particular? Do you know if the S.G., worried about the children’s future when they left the Institutes? In case, in what way and how do you know this? Besides the Institutes, what other commitments had the S.G? Do you know if, for some time, he was the Bishop’s secretary, rector of the Seminary? Did he do some particular work in some parish/parishes? If he had these commitments, were they all undertaken in the same period of time? Did you ever hear the S.G., complain of too much work? Was any member of the family used to tell him, for example, to take care of his health and not to undertake all the work? If yes, do you know what his reaction used to be?

a) Institutes: St. Joseph’s; Fra Diego; another, perhaps at Zabbar; St. Joseph’s at Gozo; among others;

f) he had all the normal duties of a monsignor and Dean of the Cathedral Chapter.

a) In the Institutes Uncle was Director. As such he had to obtain money and necessities for the children in these Institutes (and there children were many!). He had to keep administration books. And he had to take care of their daily running.

I do not know how and why he became Director of these Institutes. Grandma surely helped at Fra Diego Institute herself. Besides she ordered a lot of work from there as a way to help them. I do not know whether this was on her own initiative, or because Uncle asked her to help. I cannot speak about other members of the family. I do not know the reaction of the other members of the family to Uncle’s work at the Institutes. Some members of Fra Diego’s Institute were employed, when they grew up, with brothers and sisters of the S.G. One of them was employed with us, and I used to visit the Institute with her. The place was well kept and clean. Our maid, Rosi Grech, used to say that they always had enough good food. They had also a lot of work (lace and embroidery) . She complained that she did not have schooling. If this Rosi Grech were still living, she would now be a centenarian. So she was at the Institute as a girl before Uncle became Director. She was employed with us about the year 1908. Uncle used to try to gather these children occasionally after they left the Institute. However I cannot give details.

Et sic hora 12.10 p.m., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 8 Octobris, hora 9.30 a.m. hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam eidem testis quam Justitiae Promotor ut compareant dictis die et hora. Deinde Ego Notarius eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

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

Sessio Sexagesima Sexta

Anno Domini millesimo nongentesimo nonogesimo die vero 8 Octobris (sive 8-10-1990), 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, presentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dna Anna Sant Cassia testis inducta et citata cui delatum fuit iuramento iuxta formulam in Secunda Sessione adhibitam quod illa statim praestitit et sese subscripsit ut infra:

b/c) I do not know anything about Uncle’s works and duties at the Oratory of Birkirkara. Nor do I know anything about his work in aiding in the foundation of some congregation of Sisters, except that it was said in family circles that Uncle had a lot of work in this regard.

e) cfr. below No, l5. I do not know about the other duties mentioned in the question. I never heard the S.G., or any member of the family lamenting against the great amount of work he had to cope with.

10. “… I never saw him walking fast.” Did you often meet him out of doors? “His step was measured... ” What do you want to indicate by this detail? Perhaps that he was calm, that he did not give the impression that he was in a hurry, that he was controlled also in his gait? Do you think this was his natural character or was it the result of self-control? Or perhaps he had to walk slowly because of health reasons? When you compare him with the other members of the family, was he different from them in this regard. “... absorbed in his thoughts.” You twice refer to this quality. What impression did you get when you saw him thus absorbed? Perhaps that something was worrying him or that he was afraid and confused? Don’t you think that this detail contrasts with what you said before, namely that he was always smiling and “with a strong sense of humor”? Did you ever see the S.G., stopping in the street to talk to passers by? If not, perhaps because you never saw him, or because this was the general impression of him?

I noticed his measured step everywhere I met him, but I met him most at Grandma’s or in Mdina. I wish to show by this detail that Uncle was calm, but I cannot say more than this. My father and the other Uncles I knew did not walk in the same way as Uncle Joseph did. I was impressed by the fact that Uncle was absorbed in his thoughts. This never gave me the impression that he was troubled or afraid of something, but only that he did not keep distractions, and thought only about his business. This, of course, did not mean that when in society or in the family circle he did not relate well with others.

I never saw him stop and talk with others, but I must think that because of his many duties people must have often stopped him, and he himself stopped them to talk to them.

11. “Although very much taken up by his many activities, he also found time to take part in family functions such as weddings”. “Family functions.” Were there many of these? And frequently? Besides the weddings you yourself mention, what were the other celebrations? In what way were they celebrated in the family?

“He always found time… ” Do you mean by this that the S.G., was able to cope with his commitments? Did you ever hear others comment on this aspect of his life? Do you think that on these occasions he used to come willingly, or that he was forced to come because of his family. When he was among you, did he appear to be happy and enjoying himself or was he also “… absorbed in his thoughts” in these circumstances as well? You mentioned above “… the laughter, which shook all his body”. Do you still remember some particular occasion when you saw the S.G., laughing in this way? In these circumstances did he appear to be friendly with everyone or did you notice that he was avoiding some persons? In case, why? Perhaps because he had some trouble? In general, do you know if there ever was trouble in your family and the S.G., became the mediator? In case, can you give details? Among you relatives, was the S.G., regarded as a peacemaker? Can you give details?

These family functions were weddings and, at least in my family, baptisms. These were not frequent. Weddings were celebrated in church, and afterwards there was a reception. A small family gathering followed baptisms. I do not know whether Uncle went to the reception or not.

It seems that Uncle did find time for everything, though I never heard any comments from others about this. I was too young then to notice certain details, but he related well with the others, as I said above (No.10). As for his laughter, he laughed with my elder male cousins, but details I cannot give.

12. “Mrs. Elena Refalo, née Stilon De Piro, tells me that he gave the sermon of their wedding. Also he gave the sermon at the wedding of Dr. Vittore Stilon De Piro.” First of all, was the S.G., well known for his sermons? Do you know the places where he used to go in order to preach? Do you know in what language he preached? Did he write his sermons? In case, and if these still exist, where are they now? Who are Mrs. Elena Refalo and Dr. Vittore Stilon whom you mention? In the circumstances you mention, did the S.G., only preach the homily, or did he celebrate the Mass and wedding as well? Do you know if these liturgical celebrations created some conflict with his brother Fr. Santin, who also was a priest? In fact, did the S.G., conduct all these celebrations? If yes, why? If not, did you distinguish between the celebration conducted by the S.G., and that conducted by his brother? What did the members of the family have to say about the two brother priests?

I do not know whether the S.G., was sought after to deliver sermons. All I know is that on these family occasions he delivered the sermon for the occasion. These were his nephews.On these occasions most probably he preached in Italian. If he preached on other occasions, I do not know what language he used. I do not know whether he wrote his sermons or not. The fact that Uncle Santo received the consent and Uncle Giuseppe delivered the sermon only, shows that they agreed and helped each other.

All I can say is that there was a great difference of character between Uncle Santo and Uncle Giuseppe. For the rest they went on well together. Uncle Santo, on his part, used to invite orphans from some Institute directed by Uncle Giuseppe at his house in St. Paul’s Bay for the feast of St. Ursola.

13. “My mother received a shawl from him at the birth of each child as my sister Piera De Piro Gourgion tells me.” How was the S.G., known among you? As a generous person or as an egocentric? What was his fame with the people regarding this? Can you give some examples to prove this? How did the S.G., comport himself with you, his nieces? Did you have the opportunity to talk with him? In case, what about? If he did not talk with you, do you mean that he seemed to ignore you? Was he interested in your future? Did he ever, for example, speak to you about your state, vocation, etc.? Did you ever feel that the S.G., favoured any of the nieces, perhaps in the way he talked with some of them, with presents, through some particular interest, etc.? You mention your sister, Piera. Can you give more details about her and say if she gave other information about the S.G?

I never thought about Uncle’s generosity or otherwise; I simply considered him a good man. People in general thought the same.

At that time it was good manners for younger children not to interfere in the company of older ones. So I did not have the chance to speak with Uncle. But Uncle did not ignore us, his nephews and nieces. He talked only with the elder ones, according to custom. He made no preferences. As can be seen from the incident I related, he had time to talk even about personal problems, but I never heard anyone say that he interfered in the way of life one wanted to choose. I do not know any other relevant details about the S.G., from my sister, Piera.

14. “In his time it was customary for the Governor or his representative to attend some church functions at the Cathedral in Notabile.” Do you remember which functions there were? “On these occasions his mother would have a tea party in her home near the Cathedral in order to enable her son, Mgr. De Piro, to entertain the Governor and other personalities after the function.” Was the Governor entertained by the De Piro family because they had their home near the Cathedral, or because the S.G., was the Dean of the Cathedral? Were you present on this occasion? If yes, can you say how the S.G., comported himself in these celebrations? Did he appear to be able to adapt himself to the circumstances? Or did he perhaps always appear like a fish out of water?

I remember the feasts of the Conversion of St. Paul and that of St. Peter and St. Paul. I do not know if there were others. Grandma used to invite them because of Uncle Giuseppe, who was Dean of the Cathedral. Uncle knew how to get on with high ranking people, and in this he was helped by his family background; but at the same time he was capable of adapting himself to orphans and common people.

15. Do you know if, besides entertaining the Governor in his mother’s house, the S.G., was involved in the political life of the Country (information about the S.G., as member of the Maltese Senate, the National Assembly, the episode of 7 June, 1919). If yes, do you know if he got wholeheartedly involved, and if he gave some particular contribution? Did the S.G., ever get associated with some political party? In fact, what were his political tendencies? Did he show them publicly, or did he keep them to himself? Did you ever hear him discussing some political topic in the family? Do you know if he had a share in the peace between Lord Strickland and the Church? Do you know if he ever compromised the position of the Church because of his political ideas?

I knew that Uncle was a member of the Senate, but I do not know what duties this entailed, nor any other details. As for the events of the 7 Giugno, I cannot say anything, because at that time I was a boarder at St. Dorothy’s. I do not know whether Uncle was affiliated to some political party, nor his political leanings, if he had any. I cannot speak about this because I never heard Uncle Joseph speaking about political matters, nor did I hear any member of the family, or anybody else, speaking about Uncle’s involvement in politics. I do not know anything about Uncle’s part in the differences between Lord Strickland and the Church in Malta. Now, that I know how members of the Senate were chosen, I must think that Uncle was a member either because he represented the Cathedral Chapter or because he was chosen by the Bishop. I may note also that another Uncle of nine, Baron Gino De Piro Inguanez D’Amico, the S.G’s brother, was also a member of the Senate, and we knew that his political leanings were towards Lord Strickland’s party. But we never knew that Uncle Joseph leaned, politically, this side or the other.

16. “On my Uncle’s death my father thought it best to have his remains buried at the Addolorata Cemetery instead of at the Cathedral as, should the Fathers of the Society of St. Paul, at a later date, want to transport his remains to St. Agatha’s, the formalities would be easier.”

Can you give details about when, where and how he died? Do you think that the cause was some illness that he suffered from his life time? In case, what was it? Were there other family members who died of the same illness? In case who was he/ were they? In a letter you sent to Father Tony Sciberras, Postulator of this Cause, and which you presented to this Tribunal, you say that on his death bed he was assisted by Dr. Vittore Stilon De Piro whom we have already mentioned. Do you know how the latter was to be found there? Why was it that it was he who assisted him? Perhaps because he was his doctor? Perhaps because it was the explicit wish of the S.G? Perhaps because he was the first to arrive?

“… my father thought it best...” Why your father and not some other brother, or perhaps all the brothers together? Did not the S.G’s mother have a say in this decision? If not, why? “… to have his remains buried…” Could he, in fact, be buried at the Cathedral as a monsignor or because the De Piro Family had a grave there? Where exactly was he buried at the Addolorata Cemetery? Perhaps in some grave belonging to the family? You say that your father decided this so that the Fathers of the Society might find it easier, to transport him to St. Agatha’s, if the opportunity arose. How could your father at that time, think about this? Perhaps because the S.G., had left some written instructions regarding this? In case, how do you know this?

At the time of Uncle’s death, we were at Mdina when the news of his death reached us. I was sent by my mother to tell my father. Although Uncle had a tomb ready at the Cathedral, my father wanted him to be buried at the family grave at the Addolorata Cemetery, so that it would be easier for the members of the Society to have his remains. It was my father and Uncle Igino who decided this.

Uncle died from kidney trouble (cfr. No. 3 above.). No one of the members of the family arrived before Uncle’s death, at least as far as I know.

17. Can you describe the S.G’s funeral? Where and how was it organised? Who conducted it? Who took part in it? What reaction did the S.G’s death make among the people in general? In fact, later on the remains of the S.G., were transported. Do you know when and how this occurred? Do you know why he was taken to St. Agatha’s? Do you know if there were any particular difficulties in connection with the transport? Do you know if the S.G., was buried for some time somewhere else besides at the Addolorata and St. Agatha’s?

Do you ever visit his present grave? Can you describe it? Do you see any flowers, candles, ex voto? Do you see other people there? What would they be doing?

In order for someone to remain with Grandma I did not go to the funeral. For this reason I cannot give any details. Nor do I know the reactions of the people, but all felt the void he left behind him. Nor was I present for the transport of the remains from the Addolorata Cemetery to St. Agatha’s, where he was buried since he was the Founder of that Society. The S.G., was never buried in any other place. Sometimes when there is some function at St. Agatha’s, I visit Uncle’s grave. It is rectangular, in a crypt. There is an inscription (I do not remember its contents), and a bust of the S.G. I did not notice flowers, ex voto, etc. There would be other people also, besides members of the family. There is a sense of devotion.

18. “My father also showed concern that, dying so suddenly, his brother might have left some of his many administration books not up to date. Later he was pleased to say that all the books had been left in perfect order”. Was this concern of your father motivated only by the fact that the S.C., died suddenly, or perhaps also because the S.C., was not usually ordered? What is your impression, in a general way, about this aspect of the S.G’s life?

My Father’s fear was only because of Uncle’s sudden death; but Uncle was one who kept things in order, and whose motto was: ‘Serva ordinem, et ordo servabit te’.

19. In the information you provided, you commented on some inaccuracies you found in the Biography of the S.G., written by Fr. Alessandro Bonnici, OFM Conv. Do you feel that this Biography gives a good and faithful portrait of the S.C? Did you find some other inaccuracies that directly affect the S.G?

I do not remember that I found inaccuracies about the life of the S.G., himself.

20. What do you say about the devotion to the S.G? Do you think it is increasing or decreasing at this time? If it is decreasing, why? If it is increasing, why? At the time of the S.G’s death and in the first years following his death, did people say that the S.C., was a saintly person? If yes, can you give some details about particular persons?

I cannot say whether the devotion to the S.G., is increasing or not. At the time of his death I only remember that he was considered to be a good and pious man.

21. Do you pray with the S.G’s intercession? Do you know who prays through his intercession? Do you know of favours received through his intercession? If yes, can you give details?

Recently I asked for a grace through the intercession of the S.G, and I know other people who do so. But I cannot give details.

22. Do you know if there is someone who is against this Cause of Beatification and Canonization of the S.G? In case, who, and why?

23. Do you want to add, remove or change anything of what you said in this evidence?

Et sic hora 12.00 pm., 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. Ipsa eam ratam habuit et confirmavit his verbis:

Juro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui:

Dimissa autem teste, Delegatus Archiepiscopalis mandavit mihi expediri citationes contra Helenam Refalo ut examini se subiiciat et contra Justitiae Promotorem ut assistat die 15 Octobris, hora 9.30 a.m. hoc in loco.

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:

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

Sessio Sexagesima Septima

Anno Domini millesimo nongentesimo nonogesimo, die vero decimaquinta Octobris (sive 15-10-1990), 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 Dna Elena Refalo testis inducta et citata.

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:

9. You say that on the feast of St. Ursola, the feast of the S.G’s mother, Fr. Santin used to take the children of Fra Diego’s Institute (of which the S.G., was director) to his house in St. Paul’s Bay. It seems that this house was not small. Can you describe it? Did all the De Piro brothers and sisters have a similar house? Or was it only Fr. Santin who had one? In fact, what was Fr. Santin’s work in the Diocese? Did Fr. Santin’s character resemble that of the S.G? According to your opinion and that of the other nieces, at that time, who of the two did you like most? Why?

The house of Uncle Santo at St. Paul’s Bay had a large garden that reached to the seashore. Though not very large, it was large enough to have two servants, and also space enough for us to stay there as guests. It had all necessary amenities. All brothers and sisters of the

S.G., had such houses, but not Uncle Giuseppe who never thought about such things. Uncle Santo had another house at Mdina.

Uncle Santo served as a priest in Rome. When Mons. Caruana became bishop of Malta, he brought him with him to help him. Later he retired to St. Paul’s Bay. He celebrated Mass in his private chapel in his home, to which attended the villagers who lived nearby. He used to go to Mellieha to hear confessions, and (according to what his servant told me) he used to stay long hours and returned home late at night.

This same servant (Giuseppa Borg) used to tell me that Uncle Santo used to give alms and help a lot. Besides, I know personally that once, when I was at Uncle Santo’s, I saw a table covered with fish which Uncle Santo had caught (he used to go out fishing as a hobby), prepared to be sent to various institutes, among them I remember Fra Diego’s. Besides, every year he used to invite the girls of this Institute to his house for a holiday at his own expense, and he gave them some sweets before leaving. (He used to leave it to us, his nieces, to distribute these sweets). He invited them on the feast day of St. Ursola, in honour of his mother who was named Ursola and who loved Fra Diego’s Institute very much. The characters of Uncle Giuseppe and Uncle Santo were quite different. As young people, we considered Uncle Giuseppe too much of a saint, quite not of this world, too much good. On the other hand Uncle Santo was more near to us, his nieces, while being a good man and priest at the same time. He was bright, interested himself in the family, and was generous.

I remember also that when both Uncle Giuseppe and Uncle Santo inherited some fine antique venetian glass, they distributed their share among us, their nephews and nieces.

10. You say that the S.G., was director of Fra Diego’s Institute. Where was this Institute, and whom did it receive? If it admitted orphan children, do you know how many there were? Do you know exactly what was the S.G’s work as director? Was he responsible only for the administration, or did he have to provide for the children as well? In case, how did he do this? Perhaps from his own money? Perhaps he went to beg? Do you know if there were other people to help him? Do you know if he wanted to organise also the teaching of the children? In case, what kind of teaching was this? What else do you know about the life of children in the Institute? Did you, relatives of the S.G., meet these children? On what occasions? Did the S.G., try to involve the members of his family in the work of the Institute? If yes, for what reason, perhaps to give financial help, perhaps to bring them in contact with the world of the poor? Do you know how he became director of that Institute and until when he remained its director? Do you know if, besides this Institute, he directed some other institute/institutes? In case, which?

Fra Diego’s Institute was at Hamrun. It was intended for girl-orphans, though there might have been some illegitimate children. There were many children (surely more than fifty). I remember there were only teenagers, up to about eighteen years. These girls were taught sewing, embroidery, lace-making, weaving, besides receiving some schooling. I remember that Grandma used to order cloth from there; and the lace for our first Communion dresses (which dresses Grandma gave us as a present). The lace was also the work of these girls. Grandma used to buy things from this Institute as a way of helping these girls.

As Director of Fra Diego’s, I presume that Uncle was responsible for everything in the Institute. This included finances: keeping administration books, and providing for the daily needs of the children. At times I used to visit this Institute with Grandma; I noticed at that time that the Sisters used to refer frequently to him. These Sisters were Franciscan Sisters, and they took care of the Institute. I always had the idea that Uncle found these Sisters there when he became Director. I know also that a woman used to come, when required, to set up the loom.

Although Grandma, myself and my sister used to go to the Institute, I do not know if other cousins also went regularly or not. Probably this was on the initiative of Grandma.

Besides, every year at Christmastide, Uncle used to organize a small feast for the children, to which we, his nieces and nephews (not only my sister, but also our other cousins) were invited. I remember that there was a great Christmas tree with toys for all the children of the Institute. Tea and biscuits were served, and we were treated the same as the children. Both Uncle and the children were seen to be very happy on this occasion. Besides our family, the S.G., invited also other benefactors for this occasion. Uncle used to hold a raffle among those invited.

For the rest I cannot answer about Fra Diego’s Institute. I know also at that time that Uncle was Director of St. Joseph’s Institute. I know this because Grandma took me and my sister to a religious ceremony after the renovation of the chapel at the Institute, but I do not know any details, except that I admired the chapel very much, and I noticed Uncle’s artistic nature.

In connection with this Institute, I know also that once there was no mattress for a boy who was about to be admitted. Uncle gave him one of his two mattresses. Wenzu (a servant of Grandma, who however, was nearly always in the service of Uncle) told Grandma about this, and she sent Uncle another mattress. Uncle rebuked Wenzu and told him not to repeat outside what happened at the Institute. I know this from a servant of Grandma, Cetta by name.

This same servant told me that at first Uncle used to eat not with the children of St. Joseph’s. But someone told him that the soup was more water. So he decided to start eating with the children from the same casserole. I also heard Uncle speaking to Grandma about his idea of opening an institute for babies. I heard Grandma tell him: “See to it that you have Sisters and not brothers to care for these babies.”

I once also heard Uncle telling Grandma that at last he had succeeded to find a house at Qrendi where the girls of Qrendi could be educated. Later (after both Uncle and Grandma died) I went to give some money to this house and found that it was run by Sisters.

I know that Uncle used to sleep at these Institutes, though this did not exclude that sometimes he slept also at Grandma’s.

I do not know how and why he became Director. He remained Director till his death.

Et sic hora 12.00 pm., suapensum est examen dictae testis ob tarditatem horae animo illud resumendi die 22 Octobris hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuer.unt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dictis die et hora. Deinde ego Notarius eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

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

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

Sessio Sexagesima Octava

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima secunda Octobris (sive 22-10-1990), 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 Dna. Elena Refalo, testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

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 recognivisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dictae testis:

I know of cases when the S.G., took care of the future of the girls of the Institutes. I know of two girls from Fra Diego’s, one Richet by surname, and the other Thomas by surname, who wanted to become Sisters. Grandma employed them as maids (presumably on Uncle’s suggestion), even though she did not need their services, until they prepared the necessities to enter religion.

I know also that a certain man became a widower and wanted to remarry. He cast his eyes on a very pretty young girl from an Institute. All were adverse to this, especially because this man had grown up sons. This person sought advice from the S.G., who told him to carry on, and that by doing so he would be making a great act of charity (“tkun qed ittella ruh mill-purgatorju”). All were astounded by this advice. However the marriage was a great success, and this girl proved to be of great help to all the family. I know this from my personal contact with this family. Besides, the only offspring from this marriage became a priest.

11. You say that at Christmas, you would go to your Grandmother and she would give you presents. Would the S.G., be present? Did he ever give you presents? Would the S.G., be present in other circumstances of the family? In case, in which ones? How did he comport himself on these occasions? Perhaps he was intent on leaving? Perhaps absent minded? Perhaps silent and quiet? Perhaps joking and laughing? On familiar occasions like christenings and weddings who administered these sacraments, the S.G., or Fr. Santin? Why?

Uncle did not give us presents, nor our other uncles and aunts, nor did we give presents. But Uncle Giuseppe used to be present for this party. I remember only a few other family occasions. And now I cannot remember whether Uncle Giuseppe was present or not. Nor can I remember Uncle’s reactions during these parties.

I remember that Uncle Giuseppe was present for my wedding, and for that of my brother Ernesto. I remember that I wanted to invite Uncle Santo to assist my marriage, but Grandma suggested that I invite both of them for the marriage ceremony. I remember that Uncle Santo assisted the marriage, while Uncle Giuseppe celebrated Mass and delivered a sermon. I still remember that the sermon was very encouraging, and also my husband was pleased. The sermon was in Italian, as was usual in those days.

I remember also that I received my first Holy Communion from Uncle Giuseppe, and I also remember that he delivered a pleasant talk on that occasion.

I do not remember anything about Uncle during the receptions after the weddings I mentioned.

12. You say that sometimes at Christmas, after the service at the Cathedral, the same Bishop Caruana and the Governor were invited for tea at Grandmother’s. You say that your grandmother made the invitation. In fact did they come because of your grandmother or because the S.G., had some particular office at the Cathedral? In case, what was this?

Can you tell me what contacts were there between the S.G., and Bishop Caruana? Do you have the impression that there were good relations? Always? How do you know this? Do you have the impression that Bishop Caruana held the S.G., in high esteem? How do you prove this? Why? Did you ever hear the S.G., or had the impression that the S.G., complained about the Bishop? Perhaps that he made him work very hard?

You mention the Governor. Do you remember who was he at that time? Do you know if particular relations existed between the S.G., and the Governor? In case, what were they? Do you mean by this that the S.G., was involved in the civil life of the state? What type of involvement was it? Do you know if he was connected with the incidents of 7 June, 1919? The trouble between Lord Strickland and the Church? Some other involvement?

The Governor General did not attend the Christmas party. Bishop Caruana sometimes came for this party. Besides Christmas, the Bishop came several other times to visit Grandma. I must conclude that the Bishop was invited as a family friend.

Uncle Giuseppe was for some time, after Dom Mauro Caruana became bishop, a secretary to the Bishop. Uncle’s relations with the Bishop were always good, even after Uncle relinquished his post. At that time I was curious to know why Uncle left, but it was only recently that I heard, during a speech delivered by Mr. Leopardi who was married to a cousin of mine, that Uncle left his post to dedicate himself to his other works. Anyway, he was dedicated to his many other duties.

I never heard Uncle Giuseppe lamenting against the Bishop or because of his many duties.

I cannot now remember who the Governor General was. I do not know whether the Governor was a family friend or not. He came to Grandma’s house in his official capacity on certain important feasts. However I know that Grandma and the Governor’s wife were friends.

Uncle was involved in the civil life of the Country. I have an idea that he was a member of the Senate. It was common knowledge at the time of the events of the 7th June, 1919, that Uncle, faced the crowds during the riots and tried to calm them. I know also that he had contacts with Lord Strickland during the latter’s quarrel with the Church, but I cannot give details.

13. You mention Cardinal Ferrata who was invited for dinner by Grandma. Who was this Cardinal? What was the occasion when he visited Malta? Did this Cardinal have some particular contact with the S.G? In case, what was it? Do you know if the S.G., had contact with some other Cardinals? In case, with whom, and about what? Do you know if the S.G., had some contacts with other prominent people in Rome? How do you know this?

Cardinal Ferrata was present for the Eucharistic Congress of 1913. I do not know why he was invited to Grandma’s. Nor can I answer the rest of the question.

14. You state that when the “Sagramentini Sisters” were going to leave and close the church and thus the devotion to the Eucharist which they had introduced, was going to cease, the mother of the S.G., succeeded in replacing them with the Franciscan Sisters. Can you say what this devotion consisted in? Did you mean by this that the S.G., had some active share in helping the Franciscan Sisters to take over this church? Do you know if the S.G., had some particular devotion to the Eucharist? In case, how did he express it? Perhaps he introduced some adoration somewhere? Perhaps he preached about it? Perhaps he himself spent a lot of time before Jesus in the Sacrament? In case, how do you know this?

I do not know why the “Sagramentini” were about to leave. These Sisters were of the Congregation “Maria Riparatrice”. I know that the owner of the house intended to take over the place, since he had handed it over to the Sisters for devotional purposes. Grandma did her best and succeeded to have the ‘Franciscan Sisters of the Heart of Jesus of Malta’ to take over and continue the perpetual adoration. But, I do not know if Uncle had anything to do with this. Nor can I answer the rest of the question.

15. In your document you mention a favour that you feel you received through the S.G’s prayers when he was still alive. I am referring to the time when your baby was getting worse and worse for six months until the S.G., came to visit you and he took it in his hands and began to pray. Your comment regarding this is: “On that same week, when we weighed him, he had increased five or six ounces. From that day he went on growing into the finest ... baby.” Do you mean by this that the child was not having a particular treatment at that time? When, on this occasion, the S.G., came to see you, did he come because you asked him or out of his own accord? The baby had been ill for six months already. Why do you think the S.G., came to see you after six months and not before? “Seeing this tiny baby so thin, he wrapped him in this very same shawl and cuddled him gently and tenderly and started praying.” Was it he who noticed the smallness of the baby, or was it you who drew his attention to this? How did the S.G., appear during the prayers you mention? Collected, devout, demonstrating his faith? Or perhaps distracted and thinking of something else? You say that when his mother was ill, and almost at the end of her life, the S.G., again prayed. Do you have the impression that the S.G., was a man of prayer? You mention a particular prayer that he used with his mother. Perhaps it was in this way that he liked to pray? Were there other prayers that he liked to recite? Do you feel that these prayers were an expression of his belief in God! Did you often ask him, while still alive, to pray for you? In case, on what occasion? Does this mean that you had trust in his prayers? If yes, why? It appears that also after his death you sought his prayers. You mention, among other things, when you were going to Germany and the case of the bracelet. Were there other occasions when you sought his intercession? Do you know if in his lifetime he ever prayed on some sick people and they were healed? Do you remember who they were? Do you know if there was some case of healing with his intercession after his death? In case, can you give details?

In the context of your child’s healing you refer to the comment of your husband: “How happy I felt when our baby was in his hands.” What do you think made your husband make this comment? Do you have the impression that the S.G., inspired peace and joy wherever he was?

I remember that I had a baby who, after growing up regularly for some months, started to lose weight, and reverted to the state of a newborn child, and this in spite of the fact that we took all possible medical care. Uncle Joseph came to visit us and brought a shawl as a present. He took the child in his arms, wrapped him in this shawl and prayed on him. When we weighted the baby the next week, the child had already gained five ounces; and continued getting better and better, and is still alive. My husband and I attributed this to Uncle’s intervention and prayers. I remember that Uncle had not yet visited us after the birth of the baby, but I had spoken about my child’s condition to Grandma.

Et sic hora 12.05 p.m., suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 29 Octobris, hora 9.30 a.m., 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 eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

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:

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

Sessio Sexagesima Nona

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima nona Octobris (sive 29-10-1990) hora 9.40 a.m., coram infrascripto Delegato Archiepiecopali 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 Elena Refalo, testis inducta et citata, cui delatum fuit iuramentum iuxta Formulam in Secunda Sessione adhibitam, quod illa statim praestitit

Quo iuramento praestito, claueis 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:

When Uncle was praying over the baby, he was very recollected and looked at the baby. It was he who noticed that the baby was very thin, and he tried to console us saying that even he himself was thin when a baby. The doctor, who was my brother, never commented whether the child would live or not. Uncle prayed silently. The first reactions of my husband and mine were opposite: I thought that Uncle was saying some prayers for the dying; my husband was happy and full of confidence when he saw Uncle praying. After Uncle left, my husband told me this, and I too was filled with happiness and confidence.

We always considered Uncle as someone spiritually superior to us even in prayer. But I do not remember Uncle saying any other ejaculation besides the one I mentioned. I believe that what he said in that ejaculation was what he believed.

I never asked Uncle to pray for me when he was alive, nor do I know that other members of the family did.

After Uncle’s death, I know that members of the family pray through the intercession of the S.G. For myself, I remember that, even long before this case for Beatification began, while saying a “Requiem aeternam” for other deceased members of the family, I spontaneously used to say a “Gloria Patri” when I came to Uncle Giuseppe. I do not know of any other cure through the prayers of the S.G., during his life, or through his intercession after his death.

I think that my husband made that comment through his belief in Uncle Joseph, but he never told me why. And I cannot say whether Uncle inspired joy and peace wherever he was.

I remember another incident after Uncle’s death. My daughter was in Germany with her husband, an army Captain. She had many worries, and was getting weaker. I went to see her in Germany when I heard about her condition. I myself was under a high tension. Suddenly a thought came to my mind: “Why should I worry? There is Uncle Giuseppe.” And immediately the tension left me and I was calm. Then I went to see my daughter who told me: “Grandpa” (my father, who was already dead) “… and Uncle Giuseppe helped me.” I told her: “I understand that you pray to Grandpa. But you do not know Uncle Giuseppe.” (In fact Uncle died when my daughter was about three years). She told me: “You speak so often of him!” I had not realized until then that I spoke so often of Uncle. This was about 1965.

16. When you mention the case of your child, you say that the S.G., took the child in his hands and told you that he too, in his childhood, was very frail. Does this indicate that the S.G., tried to encourage you on this occasion? How did he act in similar occasions? You say that your wish was that your child would be even half the stature of the S.G., because “… he was of a big stature.” Can you give more details about his stature? Does the fact that he was of a big stature mean that he appeared to be very strong? Was he in fact very strong? If at times he was ill, did his illness hinder his work or did he go on with his work just the same? In other words, did he when he was ill, feel lethargic, or did he have courage? Did he show much trust in God? When he was by the side of other sick people how did he act? How do, you know this? Did the S.G. show respect to the sick? If yes, can you mention some concrete cases to prove this? Perhaps he used to visit them? Perhaps even in hospital? Do you know if he was called to assist the dying? Did he go? Why did they want him? Do you know if this was a sacrifice for him?

Uncle told us that even he was thin when a baby in order to encourage us. But I do not know whether he encouraged others in similar situations.

My Uncle was of a large stature, well built. He gave the impression that he was a healthy and strong person. At that time I did not know that he had ever been ill. Nor did I ever see him sick. I know that once he had an accident in Gozo, when a ceiling caved in under him. I used to hear Grandma say that he used to tell her, “Now I am really feeling the pain.”

I know from my father that he assisted my mother on her deathbed, but more than this I cannot say. I was a three year old child.

17. You mention a service held in St. John’s Co Cathedral held on the 50th anniversary of Mons. De Piro. What exactly was this anniversary? Perhaps of his death? If yes, do you remember in which year was it held and can you describe the celebrations in detail? Who organised them? Were any speeches made about the S.G? Do you remember by whom? Do you remember how the S.G., was portrayed on this occasion? Perhaps already as a saint? Do you remember who attended this celebration? Do you remember the reaction of the people on this celebration, and what comments they made regarding the figure of the S.G?

I cannot remember what fiftieth anniversary it was, but I know that St. John’s Co Cathedral was packed. I know that there were some reserved seats (though I, a member of the family, had not been invited). I remember there was a Mass, but now I cannot remember details. I know that those present were impressed by the large attendance, and commented on how much the S.G., were loved. I myself prayed heartily.

I know also that celebrations were held at the Cathedral, Mdina. Obviously I was not present there.

18. You mention some circumstances when the S.G., was “secretary to the Bishop”. Do you remember when he held this office and how he was chosen? What exactly did this office entail? Besides the work of secretary, did he hold other offices in this same period? If yes, which were they?

You say that at that time he would be invited for banquets at the Governor’s Palace. Do you know how he felt when he took part in these occasions? Do you think he liked these occasions? How do you know this? You say that you would meet him while entering for the ball and he was leaving after the banquet. Do you mean that he did not stay for the ball? Perhaps, because, as a member of the clergy, he was not allowed to stay? Or perhaps because he did not feel comfortable in such an environment? What was his opinion of such an entertainment? Was he in favour of them? Against them? What was his attitude to recreational activities in general? How do you know this? Did he have his recreation? You say that when you were going in for the ball “… he very kindly made a sign that there we must be composed”. What exactly do you meant?

Cf. Q. 12. At the same time that Uncle was Secretary, he was also director of various institutes. I do not know what other works he had undertaken at that time, if any.

I do not know what spirit prompted Uncle to go to these occasions. I feel however, that it was not to his liking to go to such occasions, unless from there he could obtain some help for the institutes. I feel this because Uncle was more intent on charitable works, and because he used to go even to the market place to collect food for the children in the institutes, even as early as six o’clock in the morning. He used to take with him Wenzu, Grandma’s servant, who was always with him.

I do not know if there was any ruling against priests attending balls, but I do not remember other priests present. Uncle Giuseppe never spoke to us against going to these balls. He was in favour of recreational activities, as I noticed during the holiday the girls from Fra Diego’s took at Uncle Santo’s house, from the Christmas tree, from the fact that he had swings placed at Fra Diego’s. I know that once he conducted a pilgrimage, but I do not know to where. Nor do I know whether he took any holidays.

He made this sign with his looks, because my sister and I approached him in a festive and familiar way.

Et sic hora 12.10 p.m. suspensum est examen dictae testis ob tarditatem hora animo illud resumendi die 5 Novembris hora 9.30 a.m. 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 eadem teste perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

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:

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

Sessio Septuagesima

Anno Domini millesimo nongentesimo nonogesimo, die vero quinta Novembris (sive 5-11-1990), 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 Domina Elena Refalo testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibue Judici Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum attestationum testium, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis:

19. When he went to meet the Governor, you say that the S.G., “… was very smart and imposing”. When you and your sister made remarks on this, he told you that he dressed like that not for himself but for the honour of the Church. Do you think that the S.G., really understood these words? How do you prove this? In fact did you use to see him highly dressed only on special occasions or also on normal days of the week? How did he dress on ordinary days? Did he wear some distinctive mark as a monsignor? Perhaps he used to wear careless, untidy and patched up clothes? Did he use to keep himself clean? Why did he use to comport himself in this way? What was the reaction of his family to the way he kept himself?

I never doubted the sincerity of Uncle Giuseppe when he said that he dressed like that in honour of the Church. He dressed in such a way on solemn occasions only. On ordinary days, while being tidy and properly dressed, I do not remember that he wore any distinctive as a monsignor, nor was he particular in his dress. I can say that, from the manner he dressed on ordinary days, I would never have known that he was a monsignor. He did not make use of any perfumes.

20. “Once he was going to preach and he came to grandma to ask her about what he was going to preach. She told him to preach about the Holy Spirit and probably he went to prepare the sermon...” Where did grandma live? Do you mean that he did not live there? Did he come there regularly? You say that “… he went to his own room.” Do you mean that in his mother’s house he had his own room? Did all the brothers and sisters have their own room, or only the S.G? In case, why was he the only one? Did you ever enter this room? Are you able to describe it? You say that he was going to preach. Did the S.G., often preach? Where? To whom? Did you ever hear any of his sermons? In what language did he preach? Did he use to write his sermons? If yes, do you know what has become of them and in whose possession they are now? Was it normal for him to ask Grandma what he was going to preach about? Why do you think he asked Grandma? Perhaps because he was not able to find subjects for his sermons?

From what you say it appears that there was a certain collaboration between his mother and the S.G., and vice versa in the projects they planned together (you mention the sagramentini, the acquisition of a house in Qrendi, an institute for babies). Do you confirm this? In fact do you have the impression that Grandma’s character influenced the S.G., very much? If yes, can you describe in what respect? Do you have the impression that Grandma got on with the S.G., better than with the other members of the De Piro family? If yes, can you explain why? Did it ever appear that the S.G., was preferred by his mother? In what? Was there ever any trouble between the brothers and sisters about this? How do you know this?

Did the S.G., show his love for his mother? Do you think this was easy for him? Do you think this was a genuine love, or perhaps because his mother gave him financial help?

You say that when the S.G’s mother was nearing her end she wanted someone to say prayers for her. The S.G., went near her and prayed. First of all, did this occur when the S.G’s mother was really nearing her end or when she was very poorly, but later got better (because in fact, it is known that the S.G., died before her)? Does the fact that the S.G., went near her mean that at that time he was very often near his mother? Does it mean that at that time he seemed to put his work aside so that he might stay near his mother? Do you remember if he was doing this spontaneously or with preoccupation that he was abandoning his work? Do you know if he administered the anointing of the sick on her? If yes, do you know how he administered it? Do you remember if he had thought to provide medical care for her? In case, what was it? Or perhaps he was against it? If he was against, why? How do you know this?

It would be more exact to say that he was going to make a sermon to young girls. I remember that this incident happened in Grandma’s house at Valletta. Uncle immediately went to his room to prepare the sermon. Both Uncle Giuseppe and Uncle Santo had a room in this house, but I never entered in these rooms. They also had their own separate rooms at Mdina. Uncle Giuseppe rarely slept at Grandma’s; usually he slept at St. Joseph’s Institute or Fra Diego’s Institute. Uncle Joseph’s room at Mdina had antique furniture, according to the style of the house. Other uncles and aunts did not have a room at Grandma’s houses.

I know of another occasion when Uncle preached at Sliema. But other details related to the question I cannot give.

I know only of this occasion that Uncle Giuseppe asked Grandma what to preach. To me it seemed quite natural that Uncle would ask Grandma’s opinion about this since Grandma was familiar with girls and knew their needs. There was collaboration between Uncle Giuseppe and Grandma. Grandma influenced all her children, and they all had a sound religious formation. Both Grandma and Uncle Giuseppe were intent on doing well and helping others. Perhaps when Grandma saw how Uncle Giuseppe kept nothing for himself, she helped him more. But Grandma loved all her children; she even loved my father who was not her son, but her daughter’s husband.

All the family, though not expansive in their show of affection, loved each other; and this love and affection were sincere from all sides, even from Uncle Giuseppe’s.

I repeat that this was not Grandma’s last illness, but she was gravely ill. She made a sign that she wanted Uncle Giuseppe to be near her and pray on her. Uncle said this ejaculation: “Dio mio, mio Signore, vi amo.” I remember that he said it once. I cannot say whether on this occasion Uncle passed more time in Grandma’s home than usual. I do not know whether Grandma received the anointing of the sick or not. I know that my father and another doctor took care of her during this illness, but other details I cannot give.

21. “One day as I was at nanna’s, he appeared with an oil portrait”. What exactly did the portrait represent? Did the fact that he brought it show that he understood painting? Do you know if he himself painted? Do you know if the S.G., appreciated art and culture? How do you prove this? What was the relation between the picture you mention and the house which you mention in the same context? “At last we got the house.” What exactly was this house you mention? To whom had it belonged before it was acquired by the S.G., or his mother? By what you say do you mean that the S.G., had some share in the acquisition of this house? In case, what was it? Why do you think he gave this share?

You say that the house was to be dedicated to the girls in Qrendi, “… because they know so little.” What did they have very limited knowledge of? Doctrine, sewing, schooling? Was the house opened? Do you know if the S.G., had taken some similar initiative? In case, where? Perhaps in the Institutes he had in his care?

This was a portrait of Grandma. It was not large. It was intended for the house for girls she opened at Qrendi. Recently I came to know that Uncle used to paint. Probably he designed also the chapel at St. Joseph’s Institute. Once I also noticed Uncle Joseph giving tips, to two cousins who came over from Florence, on how to sing. He also liked to hear music.

The house at Qrendi was an initiative of Grandma who wanted the girls at Qrendi to be more educated, especially in matters religious. Grandma used to say: “These girls know nothing.” From the way Grandma and Uncle spoke, I got the impression that it was not an easy matter for them to obtain the house in question. Although it was an initiative of Grandma, it was Uncle Joseph who had to do all the work since Grandma did not go out of her house.

I know that this house was opened. I even visited it once, though I entered only in the entrance hall. I do not know that Grandma had opened, or tried to open, similar houses.

Other details about this house I cannot give. I do not know that Uncle opened any other houses like the one at Qrendi. When I visited Fra Diego’s Institute I always got the idea that the girls there, were prepared for life. I also noticed that the servants employed with us and who formerly had been at Fra Diego’s knew some Italian, knew embroidery and knew how to keep the house. They were also educated in their manners and had a good religious formation.

22. “In another occasion he told nanna that he had in mind to open an institute for babies. Promptly nanna said: “In this case you must have nuns not priests”. Do you know if, in fact, this Institute was opened? In case, where and how? Who was in charge of it?

23. In your document you do not mention anything about the S.G., as founder of the Missionary Society of Saint Paul. Do you know something about the beginnings of this Society? Do you know what was its exact scope? Do you know if he had many members? Did they stay with him? What was the family’s opinion of this Society? How was it received by the Maltese Hierarchy? By the people in general? Did you ever visit some of the first houses?

I know from my sister Bice Cremona that Uncle’s idea was to send missionaries to help Maltese emigrants. I heard also from Bice that he always had this idea in mind since when he had decided to become a priest.

I also know from the late Dr. George Zammit LL.D., that he gave a field to Uncle to enlarge St. Agatha’s. When Uncle wanted to pay for this field, Dr. Zammit did not want any money, and he only asked for the celebration of a Mass, and Uncle said: “We will celebrate more than one!” I know all this from the said Dr. Zammit. I also once heard Bice say that she thought Uncle’s idea was something difficult to attain, especially because of lack of transport.

24. You do not say anything about the S.G.’s death. Do you remember when he died, where and how? How was the news of his death received by you, by the people in general? Do you remember the funeral, where it took place, who conducted it, in what way was it held? Do you know if, after the death of the S.G., any problems arose in the family about bequests, etc? If yes, do you think it happened because of some negligence on the part of the S.G? If not, does it mean that he left everything in order? Do you know where he was buried? Do you know when and how the transport of his remains to where he is now occurred? Have you ever visited his tomb? Are you able to describe it? Would there be other people at his grave?

I was not present when Uncle died. What I know I heard from my family. Uncle got sick suddenly during a religious function. He was taken to hospital. My brother, Dr. Vittore Stilon, assisted him. My sister Bice was present also. All the members of the family were sad at his loss; even the servants. I do not remember the funeral. Probably I was not feeling well at the time. Otherwise I would have attended. Other details I cannot give.

I remember that Uncle Giuseppe left his property for the Institute for babies he wanted to erect. In my family there was no grumbling about his will, nor did I ever hear any members of the families of my cousins grumbling about this.

I sometimes visit Uncle’s tomb at St. Agatha’s. He is laid in a sarcophagus, and there is a bust of Uncle. In some places the S.G., is known. Others have not heard of him.

25. Do you know of someone who is against this Case of Beatification? If yes, who and why?

Et sic hora 12.00 pm., absoluto praedictae testis examine de mandato Delegati Archiepiscopalis Ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data illae facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

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

Dimissa autem teste, Delegatus Archiepiscopalis mihi mandavit expediri citationes contra testem Catharinam Giordmaina ut examini se subiiciat et contra Justitiae Promotorem ut assistat die 12 Novembris, 1990.

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

Sessio Septuagesima Prima

Anno Domini millesimo nongentesimo nonogesimo die vero decima secunda Novembris (sive 12-11-1990), 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 Domina Catharina Giordmaina, testis inducta et citata cui delatum fuit iuramentum in Secunda Sessione adhibitam quod illa statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore ac 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:

Personalia: I am Mrs. Catherine Giordmaina, born on 3 August, 1906, at Mdina, daughter of Riccardo Vella and Maria Zahra, both dead, and widow of the late Anthony. I now reside at 2, St. Publius Square, Mdina. I am a practicing Catholic.

1. You have come to give evidence in this case of Beatification and Canonization of the Servant Of God (S.G.) Mons. Guzeppi De Piro, Founder of the Missionary Society of St. Paul. What made you come to give evidence? Was there anyone who told you what evidence to give? What contact did you have with the S.G? When did this contact begin and how long did it last?

I came to give witness after being contacted by a member of the Society of St. Paul, whose name I do not know, on suggestion of a certain Emmanuel Farrugia from Mdina. I have not been told what to say, and whatever I witness I know from personal experience.

I am not related to the S.G. I used to notice the S.G., at Mdina as a child, and I know him only at Mdina. I knew him till his death.

2. From the written information you have already given it appears that you knew the S.G’s family well. Do you confirm this? In case, can you give some information about this family? Was it a poor or wealthy family? If wealthy, does it mean that they had a lot of money, lands, houses, property? Did you ever visit this family’s house in Mdina? If yes, can you describe it? What do you know about his mother, father, brothers and sisters? What was their work? What did people think of them?

I knew the family of the S.G., though not so intimately. They were a very pious and rich family. From the members of the family I remember “Is-Sur Piju, the father of a certain “Miss Fussy” who was the godmother of one of my children, together with Alexander Apap Bologna, a nephew of the S.G., from his mother’s side, Teresa by name (if I remember well). Piju had another daughter who was a Dorothean Sister. I know also that there were some members of the family who died before middle age. I do not know what occupations they had.

I got to know very well the S.G’s mother, Kika, since she was an elderly lady. I only saw her at church. She enjoyed a good reputation as a pious person. I do not know anything about his father.

I just remember the S.G’s uncle, Baron Giuseppino De Piro. It was said that he was a benefactor of the church of the Friars Minor; he had brought over from Rome several things to be used in the Good Friday Procession.

All in all the S.G’s family was an exemplary one. It was not only not haughty but also humble. And it was a pious family.

I cannot give details about the wealth of the family of the S.G. I know that the house of the mother of the S.G., was large. I knew that his brothers and sisters had a house at Mdina and another at Valletta. Fr. Santin De Piro had a house at St. Paul’s Bay. I never entered any of these houses. I know also that the S.G’s mother had maids and at least one male servant, Wenzu by name, who later was employed at the Cathedral. I had no special contact with these servants.

During the war, Lina, married to her Cousin Alexander Apap Bologna, both nephews of the S.G., lived for some time with me at Mdina. But I obtained no information from them about the S.G.

3. “I remember that, at first, he (the S.G.) lived with his mother.” “At first …” Do you remember exactly until when? What was the reason then why he left? During his stay with his mother do you know if he had some pastoral work? In case, what was it and where? Did you ever see him at the Cathedral? If yes, what services did he perform? Perhaps saying Mass, hearing confessions, preaching, praying in the choir? Did you ever happen to see him praying alone? Can you say something about each of the activities we have just mentioned and his comportment during such activities? You refer to the S.G., as Monsignor. Do you know if this was just a title or a regular office? If the latter, do you know of some duties connected with this office, and how he performed them? Do you know when and how he was appointed a monsignor? If you remember when he was installed, do you know if there was some special celebration?

I remember the S.G., living with his mother. He lived with her until he began founding his Society. All I know about Monsignor De Piro when he lived at his mother’s is that he was a monsignor, but I have no idea of what this entailed. I remember that I always addressed him Dun Guzepp and never as Monsignor. He never made any reaction that showed that he was annoyed or displeased with me for calling him so. I note also that I always knew him as a Monsignor, and never knew him when he was still just a priest. I saw him at the Cathedral during functions only. I never heard his Mass, nor did I ever see him hearing Confessions or preaching or praying alone. I never noticed in him anything different from the other monsignori.

I do not know of any other pastoral duties during this time. It was common knowledge that when he left his mother’s house, he did this to live either with the Society he was founding or at St. Joseph’s Institute, of which he had become a director. I myself sometimes saw the S.G., at the house of the Society at Xara Palace, and other times I heard the members saying that Mons. De Piro was upstairs.

4. “I remember him passing along the streets of Mdina...” Did you see him often? Would he be going to some place or just strolling? If the latter, perhaps to pass the time or because it was necessary for his health? “... tall, stout and handsome”. Do you mean by this that the S.G., appeared to be a healthy man? Do you know if, in fact, he had fallen ill before? In case, what was the illness? Do you know if someone else in the family suffered from the same illness?

“He was a smart priest...” Do you mean that he was neat? Also in his clothes? Perhaps he also appeared to pay too much attention to his clothes, hair, shoes? Do you remember if he was always smart or on some special occasions only? On weekdays did he wear some particular mark to show that he was a monsignori “... and you felt awkward in his presence because he was serious.” What exactly do you mean by “serious”? Perhaps moody and irritable? Upset? Worried? Annoyed? Or perhaps earnest?

“You felt awkward in his presence.” Perhaps in such a way that you would not approach him? That people were afraid of him?

I saw the S.G., just passing through the streets, not stopping, nor having a walk. Nor did I see other monsignori stopping around or having a walk at Mdina. I remember myself when young, and then myself sending my children to ask the blessing of priests when they were passing through the streets, but where Monsignor De Piro was concerned I used to tell my children: “Go and kiss Father Joseph’s hands because he is a saint” (Morru busu jdejn Dun Guzepp ghax qaddis). I know that Monsignor De Piro was esteemed as a good and pious priest also by others, though I never heard anybody else referring to him as a saint. I myself and others based our opinion about the S.G’s holiness on his humility and charity towards the orphans and the fact that he spent his money for the founding of his Society.

The S.G., was a well-built man, and I also knew him always as a healthy person. I do not know whether he was ever sick or ill.

He was always well dressed as befits a priest without exaggerations. The only smell I noticed was that of incense or balsam. He used to dress as a simple priest when not during functions.

By the word “serious”, I mean that he was not a person who would allow any familiarity. For the rest he was always with a smile on his face, gentle with all, inspiring confidence. For myself I would say that, if I knew that he was to pass my way, I would have waited for him to ask his blessing.

5. “You would not see him in the street talking. This does not mean that he was standoffish. He greeted people if they greeted him and that’s all.” Can’t the fact that he did not use to chatter mean that he was odd or that he was unable to communicate with others or that he was timid? Did he, in other places, stop to talk to people? If yes, where? In case, does this mean that he chose the persons to talk to?

“He greeted those that greeted him, and that’s all.” Was he never the first to greet? Don’t you think that this attitude kept people away from him? Did you ever hear comments about this? Is it possible that he assumed this attitude precisely to keep people away from him? When you describe the S.G., in this way do you mean to say that he was very different from the other monsignors of his time?

The fact that the S.G., behaved so, in no way meant that he was of a strange character. I never heard that he stopped talking elsewhere. In no way do I think that the S.G., did not greet others through pride; nay, I think it was the fruit of his humble, meek and quiet character that he did not take the initiative in greeting. I noticed that, in this matter of seriousness of character, humility and general behaviour towards others, Monsignor De Piro was very different from other monsignori.

6. “He had begun his Society here in Mdina.” What was the real name of his Society? Do you know why it was given this name? Do you know how and when it began? Do you know how the S.G., came out with this idea to found this Society? Do you know if there were many members at the start, and from which environment they came? When you say “Society”, what exactly do you mean? Perhaps something like a religious order? Do you mean by this that the members made some vows and lived together in a community? Was this Society made up only of priests or only brothers, or the two together? Did you ever enter the house in which the Society was founded? If yes, can you describe it? You say that this house was part of Mgr. Mifsud’s house. Can you say who this Monsignor was, and what contact he had with the S.G? Do you know if he had given or rented this house to the S.G? Is it possible that it was the S.G., who asked it of Mgr. Mifsud? Why was this house chosen? How long did they stay in this house? Why did they leave it? What was the people’s opinion of this Society? Where they in favour of it or against? According to what you say, the aim of this Society was the missions, and to take care of the children in the Institutes. Do you mean that this Society was founded with a double aim? Do you mean that the members of the Society, in fact, started to work in the Institutes from the beginning? Was it also from the beginning that they went to the missions? Do you remember anyone who went to the missions? Do you think it was easy for the S.G., to begin this Society? If not, what type of difficulties did he encounter? Do you know if he had any help in these difficulties? In case, from whom? How did he react to these difficulties? How do you know all this? At the time he had the house of the Society in Mdina, where did he live? At his mother’s house or at the house of the Society? How do you know this? You also mention a certain Bro. Guzepp Caruana who taught catechism. Who was this Bro Guzepp? Was the teaching of catechism another aim of the Society or a personal initiative of this brother?

I knew that Mgr. De Piro was founding a Society, but it was much later, when the Society moved to St. Agatha’s, that I came to know that it was called, “Society of St. Paul”. I do not know why it was called so. I remember that the Society was for some time at a the house of a certain Monsignor Mifsud, and at another time at Xara Palace, but I do not remember where first. I do not know how and why Mgr. De Piro started this Society. I knew that there were several members, but I do not know from what social background they came. ( In my opinion, if Mgr. De Piro had to choose between rich and poor to become members of his Society, he would have preferred the poor. He himself, though rich and of noble descent, in no way showed his origin.)

Et sic hora 12.10 p.m. suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 19 Novembris, hora 9.30 a.m. 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 eadem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi si neceseario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit.

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

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 ac meum Notariatus sigillum apposui.

Sessio Septugesima Secunda

Anno Domini millesimo nongentesimo nonogesimo, die vero vigesima sexta Novembris (sive 26-11-1990) 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 Cleri, ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario comparuit Catharina Giordmaina, testis inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato ac dicta 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 dictae testis, quae ita respondit ad quaesita:

All I knew at the time was that Monsignor De Piro gathered youths to prepare them for the priesthood.

All I know about Mgr. Mifsud, whom I just remember, is that he was a member of the Cathedral Chapter, and lived near the residence of the mother of Mgr De Piro. All I know is that members of Mgr. De Piro’s Society lived for some time in this house. For the rest I do not know.

I do not remember the reactions of people at Mdina (if any) to the presence of youths being prepared at Mgr. Mifsud’s house and Xara Palace.

All I know is that in fact members of the Society, at least later when at St. Agatha’s, went to the missions, and that Mgr. De Piro took care of orphans. It was common knowledge that Mgr. De Piro had left his mother’s house, except for some visits he made to his mother, to live with the members of his Society.

I knew Fra Guzepp because it was he whom we met when we, mothers, took our children for religious lessons. For the rest I cannot answer.

7. “ I know that later on he went to live further down and did not remain in Mdina; he had begun to take care of the Institutes.” “Later on …” Do you mean after he had founded the Society? In case, do you remember how long after? You mean you want to give the impression that he left Mdina because of the Institutes. Do you confirm this, or was there perhaps another reason why he had to leave Mdina? In case, what was it? Perhaps some trouble in the family, or with the Monsignors or with the members of the Society? In case, how do you know this?

Do you also want to say that when he left Mdina he went to live in the Institutes? If yes, in which one? Why this one? Do you know if the conditions that he lived in this Institute were better than those in Mdina? How do you know this? If they were better, was this perhaps the reason why he left Mdina? If they were not better, what do you think made him live in these conditions? Perhaps his sense of duty, or the spirit of poverty and denial? How do you know this?

I think that Mgr. De Piro began founding his Society and taking care of orphans at the same time. From hearsay I know that he left the houses of his Society to go and live at St. Joseph’s Institute at Hamrun (Sta. Venera). I think he went to St. Joseph’s Institute because he could do more good there. Surely he could not have been better off at an orphanage than at his mother’s house, which was large, comfortable and with servants.

8. “He began to take care of the Institutes”. What institutes did he begin to take care of? Were these entrusted to him at the same time or one after the other? For how long was he in charge of them? Who was it that entrusted them to him? Why were they entrusted to him? Perhaps because he showed himself to be the right person? In case, in what circumstances did he show this? Perhaps because he was the type who never refused the work entrusted to him from those above? Perhaps because he had money? Do you know if he promptly accepted this work or perhaps he tried to avoid it? Do you know what was the condition of the institutes at that time? Do you know how many children there were in these Institutes? What kind of children were there? What do you mean when you say that the S.G., “… began to take care of… ” the Institutes? What was his work supposed to be there? Perhaps he had to see from where to get the money for them? In case,do you know what he did to collect money? Perhaps from his own or from the family? Do you know if he ever had trouble about this? Do you know what was the family’s attitude about the Institutes? Perhaps he begged for money? Do you know how he performed these duties? Did you ever visit any of the Institutes at the time when the S.G., was director? If yes, when and with what aim? What impression did you form about life in these Institutes? If you never visited the Institutes, did you ever speak with someone who was in any of these Institutes at that time? If yes, in what way did they speak to you? Was something particular said about the share of the S.G? “… the fact that he began to take care of some Institutes was wellknown here.” “Here” means Mdina? If yes, why? Perhaps because he himself said this? Or perhaps his relatives? If yes, with what aim was this said? Besides in Mdina, was this fact known in other places? How do you know this? What was the people’s comment about this activity of the S.G?

Besides St. Joseph’s Institute at Hamrun, he founded another one in Gozo, of which I came to know just incidentally when I heard that he fell down while there. I heard people saying that it was Mgr. De Piro who founded St. Joseph’s Institute at Hamrun, and it was his initiative and he was not forced in anyway by anyone. The idea we at Mdina had of Mgr. De Piro as director is that he had to see to it that the children of the Institute had their necessities. I know of a member of his Society, Fr. Joseph Spiteri, who helped him at Malta and Gozo to run the Institutes. I think that Mgr. De Piro kept the Institute at Hamrun from his own money.

I emphasize that since Hamrun is far from Mdina all I can say about Mgr. De Piro’s work at the Institute is only from hearsay.

9. “ In fact I even heard them mention St. Joseph’s Institute of Hamrun and they said that he also went to Gozo to start an institute there.” What did you hear them say about the Institute of Hamrun? And that of Gozo? Do you mean that he had begun this Institute? Was this accomplished on his own initiative, or was he perhaps encouraged by someone. In fact did he succeed in starting it? Besides, as you say, the floor that caved in with him, do you know of other difficulties he had to face in Gozo? Do you know if there were already other institutes in Gozo with the same aim? “He used to go to Gozo”. Do you mean that he regularly crossed to Gozo? Was it easy for him at that time? If not, what were the difficulties? (perhaps transport, other duties)? “In connection with this it was said that at one moment a floor had caved in with him”. Do you know if he was hurt? If yes, was he hurt for a long time?

“Everyone said that he dedicated all his life to the Institutes.” Do you mean that he attached importance to them and not to the Society he had founded? (In fact you say later on that he used to come to Mdina only periodically to stay with the members of the Society). If there was a change in importance, what do you think was the reason?

“...he spent all his money for them; he had given his wealth to them.” First of all, can you give details about the ‘wealth that the S.G., possessed? Do you mean that he gave all he had to the Institutes, or perhaps you are including with this the Society he founded and also some other acts of charity he performed? In fact, was the S.G., well known as a charitable person? Was he the kind of person to whom people betook themselves for help? In case, what kind of charity did they ask? Money? Help during illness? Employment? Help related to family problems? How did he receive them? How do you know this? Did he help anyone who came to him, or was he very careful to see that those who came were really in need? Did he, of his own accord, go to help people, or only those who came to him?

All I know is that Mgr. De Piro founded an institute in Gozo, as I said above in No. 8. Besides, Fr. Joseph Spiteri’s mother, who was my godmother, told me that her son had been sent from St. Joseph’s Institute, Hamrun, to the Institute in Gozo. For the rest I know nothing.

When I said that Mgr. De Piro had dedicated his whole life for the Institutes, this ín no way means that he neglected his Society; nay the members of his Society helped him in the running of these Institutes.

I do not know how great was the wealth of Mgr. De Piro. All I can say about the S.G’s charity is that he spent his money on the Society and the Institutes.

10. Do you know if, besides his work in the Institutes and the Society he had founded, he had other responsibilities at that time? If yes, what were they? Perhaps some work connected with the governing of the Country? Do you know if he was involved in some particular episodes of our Country like the 7 June, 1919? In case, do you know what his share was?

I never heard that Mgr. De Piro took any part in local politics, as certain other monsignors who were known at Mdina for their political activity. 1 feel that Mgr. De Piro’s interests were not in political matters, but in charity towards orphans and his Society.

11. “ I think he went to visit his mother, but he stayed longer with the members of the Society.” Do you mean that, at this time, he seemed to have abandoned his mother? If he did not visit her often what do you think was the reason? Do you know if at this time his mother was healthy or sick?

I do not mean that Mgr. De Piro lost his interest in his mother. For the rest, aim provisum.

12. “ I remember it was said that he collapsed after a procession he had conducted in Hamrun. I do not remember which one it was.” Do you at least remember when this happened? Did he recover after this, or was it the occasion of his death? Was there any one who said what was the cause of this collapse? Perhaps because of some illness he had before? Perhaps because he was tired? In fact, do you know if the S.G., was the type of person who took care of his health by eating and resting as necessary, and looking after his health? How do you know this? When the S.G., died what was the atmosphere in Mdina? Did people talk about him? If yes, what did they say? Do you know what atmosphere there was in other parts of Malta?

Do you remember where the funeral was held? Did you attend it? If yes, can you describe what happened in the funeral, who attended, who conducted it? Where did the burial take place? Do you know if in those days the newspapers referred to his death? In case, what was written?

13. Do you know anything about the transport of the remains of the S.G., from the original place of burial to where he is found today? When and how was the transport held? Did you attend? What was the atmosphere on that day? What was said about the S.C., on that occasion? Did you ever visit his grave? If yes, are you able to describe it? Would there be candles, flowers, ex voto, etc? Would there be other people? What would they be doing?

I now remember that Mgr. De Piro fell sick during the procession of our Lady of Sorrows. For the rest, I do not know or remember anything.

14. Do you know if there exists a devotion to the S.G? If yes, only in Mdina or in other parts of Malta as well? In case, where? What form does this devotion take? Has this devotion begun in our times or since the death of the S.G? Do you think this devotion is connected with the idea of the S.G., as a saint? Did you ever hear any one refer to the S.C., with this title during his lifetime and after his death? In case, do you remember whom?

Which do you think were the virtues that shone in the S.G? Do you think that devotion to the S.C., is increasing or decreasing? If it is increasing, why? If it is decreasing, why?

15. Do you pray through the intercession of the S.C? Do you feel that your prayers are answered? Do you know other people who pray through the intercession of the S.G? Do you know if favours have been granted through the intercession of the S.G? In case, can you give details?

All I can say is that lately I have began saying an Our Father, Hail Mary and Glory to the Father daily in honour of the S.G. I still admire him and feel he should he canonized because of his nobility of character, seriousness of manner, and above all, his humility and his charity towards the orphans. The good he started in founding his Society is still going on.

I pray the S.G., to intercede for me to save my soul. I pray also that this Cause of Beatification would come to a good end. I hold him in veneration together with Sister Adeodata Pisani, 0.S.B., Tito Bradsma O.C. and Ignatio Falzon.

16. Do you know if someone is against this Case of Beatification and Canonization? In case, who, and why?

Et sic hora 10.55 a.m. absolute 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. Ipsa eam ratam habuit et confirmavit his verbis:

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

Dimissa autem teste, Delegatus Archiepiecopalis mandavit mihi citationes expediri contra testem Fr. Dominic Coppola O.F.M. ut die 3 Decembris, hora 9.30 a.m. examini se subiiciat et contra Justitiae Promotorem ut dicta die et hora assistat.

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

Anno Domini millesimo nongentesimo nonogesimo, die vero decima Decembris (sive 10-12-1990), hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Jooephi De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Rev. Dnus. Fr. Dominic Coppola O.F.M., testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese sabscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato ac 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 Rev. Fr. Dominic Coppola O.F.M., professed religious of the Friars Minor of the Province of Malta, born on 7 June, 1913, son of Joseph Coppola and Emile nêe Amato, both dead, born at Valletta, parish of our Lady of Porto Salvo.

1. You have come to give evidence in this Case of Beatification and Canonization of the Servant of God (S.G) Mgr. Guzeppi De Piro, founder of the Missionary Society of St. Paul. Did anyone persuade you to come to give evidence? Perhaps he also told you what evidence to give? Did you have any particular relation with the S.G., for example, were you related to him?

I was asked to testify by Fr. Anthony Sciberras MSSP, but I was in no way told what to testify. I testify from my own personal experience. I knew the S.G., from about 1922 or 1928 onwards. For some time I was an aspirant in the Society the S.G., was founding. I am in no way related to the S.G.

2. At the beginning of your information which you gave in writing you mention your wish to join the Dominican Fathers, who saw that you were still young. Then you say that, at the same time, “ I had heard about a certain Mgr. De Piro who was gathering young people so that, after proper instruction, he might send them to the missions.” Exactly from whom did you hear this? If in Valletta, do you mean that the S.G., was well known there? Much or little? By whom, most? What impression did the people of Valletta had of the S.G., at that time?

“... after proper instruction…” What kind of teaching was this? Wasn’t any reference made to the priesthood or to the religious life?

After I was refused entry in the Dominican Order on account of my age, I heard in Valletta about Mgr. De Piro and the Society he was founding. I do not remember who told me. In my opinion Mgr. De Piro was, at that time, a wellknown person. Surely he was already known in Valletta, but I cannot speak about the impression he made on people at that time.

When I say “… ighallimhom… ” (teach them) I mean prepare them for the priesthood. This was the idea people had of Mgr. De Piro’s Society.

3. “My uncle was a teacher...and he suggested that we should go and talk to him. In fact, we went to Saint Joseph’s Institute in Hamrun.” Why did you go to this place? Was there perhaps some connection between the S.G., and this Institute? In case, what was it? If it was because he was the director, do you know if the S.G., had other institutes in his care? In case, which were they?

“As soon as Mgr. De Piro saw us he gave us a warm welcome.” Did the S.G. know your uncle personally? Can you give a few more details as to how the S.G., received you? Do you know if this was his usual way of receiving people? If yes, how do you know this? “When I saw this, I was encouraged...” Perhaps you did not expect him to receive you in this way? In case, why did you not expect this?

“With great calm he said to me...” Do you mean by this that he did not show too much enthusiasm for the fact that you wished to join him? On this occasion he told you that you had to be ready to go to work in a foreign mission. You did not understand this. Do you mean that the S.G., was difficult to understand when he talked to people? If yes, does it mean that he did this on purpose, perhaps to appear more clever than others? If the opposite, i.e., he was able to speak a simple language, do you think this was easy for him? Or did he make an effort to find simple words? In fact, what was the point of “… foreign missions…”? Perhaps he wanted the members of the Society to work abroad? Or perhaps to work with some foreign missionary association?

We went to St. Joseph’s Institute because De Piro was director of that Institute. He directed also other institutes, including one for girls.

Mgr De Piro showed he was pleased to meet us, although he always kept his seriousness of manner. He did not know my Uncle, but he greeted us warmly and in a friendly manner. We talked for quite some time and he made a number of questions to me. He began by asking me whether I was ready to work in the “… missioni estere …” He explained to me what that meant, e.g. that I must be ready to go to Africa, etc., to teach and convert people.

I know people who praised the S.G., for the way he greeted and treated them. I never heard anybody complaining against the S.G.

I myself did not expect Mgr. De Piro to treat me so well. But his way of accepting me showed that he acted calmly, and though he accepted me promptly, he in no way hurried me. He showed no undue enthusiasm. Mgr. De Piro was not used to use high sounding words.

When he used the phrase “… missioni estere …” he did not do so to impress me. Nay he took the pains to explain things to me. He used to speak in a simple manner that could be understood by all; even by us children when he made conferences to us.

By the way he explained the word “… estere …” he showed clearly that he had in mind all foreign missions, but not that he had in mind to form part of some foreign missionary association. After the talk I had with Mgr. De Piro, I came to know that he had in mind, and was in fact founding, a congregation to go to the missions. Mgr. De Piro’s aim always was to send members of his congregation to the missions.

4. “When the Monsignor saw I was so keen, he invited me to start meeting him to talk.”

For these meetings with the S.G., did you go alone or with some other youths? Did you always meet at Saint Joseph’s? How often did you meet? How many times did you meet him? What was the duration of each session? What was this meeting like? Did he ever give you some work to do whilst you were with him? Did he ever give you some literature about the missions? Did he ever give you some present?

For some time I went alone to visit Mgr. De Piro. At this time I was already attending St. Aloysius College. It was Mgr. De Piro who had arranged for me to enter that college after my first talk with him. I was still living with my parents, though I was considered a member of the Society. These visits were not frequent and lasted for about a quarter of an hour or twenty minutes. He did not give me any presents, or ask me to help him in anyway. He gave me some literature to read, but I do not remember the contents. During these visits Mgr. De Piro talked to me about various matters.

5. “He used to tell me that to join the Society I needed not only the desire but also conviction to join.” Do you mean that the S.G., wanted fresh members to have a real vocation? That the S.G., did not hurry to admit a new member even though, as you yourself state, at that time, “Only a few members had joined and so he might have been keen to admit more members”? In fact, when you look backwards, do you think that he was taking enough precautions to admit only those who were truly called?

Mgr. De Piro used to speak to me about my vocation, and I confirm what I said in my declaration as quoted in question 5. Mgr. De Piro used to see to it that whoever entered the Society had the seed of a vocation. I can speak about my group. We all had a vocation, but because of adverse circumstances, some of us had to leave. I will speak more fully later on about what happened (cf. no. 25 below). Although we were few, and Mgr. De Piro might have been tempted to let all and sundry enter his congregation, he took all necessary precautions to be morally certain of our vocation. And he accepted only those who showed these signs.

6. “He encouraged me a lot and showed great interest in me, but he never used pressure on me.” In your evidence you insist that he did not hurry you to join, nor did he use pressure on you. Perhaps you have in mind someone whom the S.G., hurried or used pressure on? Perhaps at times you heard someone blame the S.G., with hurry in accepting new members? In case, whom? “He used to encourage me...” Can you explain further?

While I confirm that Mgr. De Piro never used pressure on me, I state that I cannot say whether or not he used pressure on others. We never spoke amongst us members about our vocation and how we entered the Society.

He encouraged me by the way he treated me; though still very young, he treated me as if I were a grown up. He showed us how things stood, and left us to decide by ourselves.

7. “After a short time… he invited me to start attending school at St. Aloysius’. I agreed and while I remained at home I went to the Jesuits for a whole year, particularly for literature.” What was this St. Aloysius College? Did the S.G., send only you to St. Aloysius or perhaps all those who wished to join? What relations did the S.G., have with this College?

“I agreed and whilst I remained at home...” Does this mean that until this time you did not live in the house of the Society? Does it also mean that you did not meet the S.G? Nor some other members of the Society? “… particularly for Literature.” What literature? Did the S.G., in some way follow your studies?

St. Aloysius College was a secondary school run by the Jesuits, and was one of the best schools on the Island. I was alone, from the Society of St. Paul, attending St. Aloysius College. There were others after me, but I do not know whether others attended before me. I repeat that I paid regular visits to Mgr. De Piro. I must think that he saw the reports and that they were good, since Mgr. De Piro automatically sent me to Notabile where I then attended the Augustinian Friars’ school. At St. Aloysius College we studied languages, mathematics and other subjects common to secondary schools. Although still living at home, I considered myself a member of the Society, and I paid visits to Mgr. De Piro expressly to show my interest in the Society, as a member of the said Society.

8. “In fact, in 1928 I entered the House of De Piro’s Society in Mdina....” Were you the only one or were others who entered? After the studies at St. Aloysius College, did everyone go to the house in Mdina? Or were there perhaps some who did not go further? In case, was it their decision or the S.G‘s? Was the house you mention the first house of the Society, or was there perhaps another one before it? In case, where? You say that the house was small and uncomfortable. Can you describe it? How did it compare with the houses of the common people at that time? Why, do you think, did the Society have this house and not some one better? Could it be that it was the S.G’s explicit choice? In this house, did you have a room each? Did the S.G., have his own room? If yes, do you remember how it was?

I entered alone, though there I found other youths who were already novices. It was usual that when one went to Notabile one took the habit and began the novitiate. (In my case things were different, as I will explain later on.)

I do not know whether other students from St. Aloysius College did not continue the course at Notabile. Nor do I know whether the Society had any other house before.

The house I entered was what is now known as Xara Palace. There was a large corridor, and a staircase leading to a first floor. There were two halls upstairs: one was used as a chapel and the other was partitioned, one part was given to our master of novices, Fr. Manwel Bugeja OSA , and the other part was divided in smaller cubicles for the members. There was also a small room used by Mgr. De Piro. Downstairs there was a small kitchen, a refectory and a box room.

When my father and mother used to visit me once a month they expressed their feelings to me asking me how I did not get weary of living in such a place.

Et sic hora 12.10 p.m. suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 17 Decembris, 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.

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

Sessio Septuagesima Quarta

Anno Domini millesimo nongentesimo nonogesimo, die vero decima septima Decembris (sive 17-12-1990), hora 9.40 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. Dnus Dominic Coppola O.F.M., testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quad ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis:

I would like to correct what I said last time about the first house of the Society, in the sense that lately I heard from others that Xara Palace was the first house of the Society.

The house was not small, but it lacked commodities. it was small in relation to the number of members of the Society who lived there. It was similar to other common houses at the time, except for the views it enjoyed. I think that the house belonged to the family of the S.G.

I do not remember exactly what was in the room of the S.G, but I remember that his way of life was strictly that of a religious.

9. “.... he had given me a list of what I had to take with me...” Do you remember roughly what he expected you to bring with you? Did he insist that you should bring all the items in the list? Did he make your admittance dependent on the fact that you had to bring these things? Did you ever hear that the S.G., refused any one who would not provide the items in the list? Besides this list, did you pay some money before you entered? In case, to whom did you give it? To the S.G?

The things I was expected to take with me were a bed and mattress, a wardrobe, a desk, a priedieu and a chair. I do not know of any case when the S.G., refused somebody because he could not take furniture with him. We did not give the Society any money before entering.

10. Besides the poverty of the house, you also mention the low quality of the food. In fact who had to defray the expenses for the food and maintenance of the members of the Society? How do you know this? In general., do you remember that you always lived in this misery, or perhaps gradually the situation began to change and better time followed?

The food was poor in the sense that there was no choice in food, but the amount of food was similar to that eaten in common families. I cannot say with certainty whence the S.G., obtained money; we commonly thought that the S.G., provided the money needed from his own substance. I remember that we used to buy wholesale from the agents the things we needed.

11. “ An Augustinian Friar, Father Manwel Bugeja, acted as superior of the house and helped in the formation.” How do you explain the fact that your superior was an Augustinian? If perhaps the S.G., did not have people from among you who were prepared to do this work, why, do you think, didn’t he choose, for example, a Jesuit since he already had contact with them? Was this Father chosen by the S.G., himself or was he chosen by someone else? In case, by whom? In fact, how do you feel Fr. Manwel was as a superior? Can you give details about the program of your formation at that time?

Mgr. De Piro had no member of the Society who was mature enough to be superior. Therefore he had to choose somebody to take care of the house. I found Fr. Bugeja there when I entered the house. At that time we frequented the school of the Augustinians. I cannot say whether it was Mgr. De Piro himself who chose Fr. ManweI Bugeja 0SA, or whether the Augustinian provincial sent this person on his own initiative.

This Fr. Bugeja was an Augustinian of the old school. He was strict. His mentality was that of an old man, and could not easily understand and adapt himself to us young people. The spiritual formation he gave us was good. He saw to it that we observed well our duties and did well our common acts of piety. On the whole we got on well, but there were incidents, which irritated us youngsters. He was suspicious. He pretended from us more than we were capable or, at least, ready to give. He was not capable of understanding us. His character was not good company to us. All this caused friction between us and Fr. Bugeja, our superior.

Mgr. De Piro knew about the situation, and that we were not happy with our superior, but he always tried to calm us by telling us to be patient. Mgr. De Piro’s reaction, and the way he spoke to us, was such as to induce us to accept our Superior. We used to wake up at 6.00 a.m. At 6.30 a.m. we used to make our meditation: one would read a section from a spiritual book (among others, the Imitation of Christ) and then we would reflect on it. Then we used to have Mass, breakfast, did some studying, time permitting, and at 8.00 a.m. we started lessons at the Augustinian Fathers till about 11.30 a.m. At 12.30 p.m. we used to have lunch, recreation and, study. At 7.45 p.m. we used to say the Rosary, at 8.00 p.m. supper and then Examination of Conscience. Besides, we used to visit the Blessed Sacrament after each meal and before going to bed. We also used to do the necessary household chores. At 9.30 p.m. we used to go to bed.

12. “In the House there were six members, a certain Pisani, Fr Anton Camilleri, Fr Alwig Gatt, Fr Wistin Grech, and a certain Censu Cauchi.” Were these priests? Had they been in the Society for a long time? You say that for Literature you went with the “others”. Who were these “others”? Were the studies of Literature for which you went to the Convent of the Augustinians in Rabat something different from the “Literature” that you went to study at St. Aloysius College? Why, in fact, did you now go to the Augustinian Friars? Did you go to this priory only for literature or perhaps for some other studies?

From the members I mentioned as being any companions no one at that time was yet ordained priest. But there were ordained priests at that time, though not at Mdina.

I attended school at the Augustinians with other students (though as far as I remember no one of my companions attended with me; they were novices). There we studied humanities. But I cannot say why we attended the Augustinian school, except that it was the nearest school.

13. It appears that when you joined the Society, it was a period of a lot of work for the S.G., so much so that he had several institutes in his care. Besides the Institutes, do you know if he had some other works at that time? “In spite of all this De Piro never abandoned us. As a matter of fact, once a week, or at most after a fortnight, he used to come to Mdina regularly.” Can you say that for the S.G., his work for the Society was above all his other activities? Do you feel that once a week or every fortnight was enough for you to have him among you? What did your fellow members think about this? Did you ever hear anyone complain about this? Did he come to Mdina for the sole purpose of visiting you, or perhaps because he had other duties to perform? In case,what were they? Perhaps his family? The cathedral? As members of the Society did you have any contact with the Mdina Cathedral or with the De Piro family? Since we are mentioning the family, do you know what relations existed between the S. G., and his mother and between him and his brothers and sisters?

I knew that besides the Institutes, Mgr. De Piro had other duties, though I do not know their nature. Still he visited us weekly orat least fortnightly. He was available to those who wanted to talk to him. He gave great importance to the Society. I think that his weekly visits were enough, since there was Fr Bugeja who took care of the daily running of the house. We never complained about the fact that he visited us weekly, nor in the sense that we needed to see him more often, nor that we were annoyed at his coming to us. Besides visiting us, Mgr. De Piro also had his duties as Canon of the Cathedral Chapter. When he was at Mdina he used to sleep in our house.

We had no contacts with the Cathedral, nor with any members of his family, except for some rare visit, which we spontaneously paid to his mother, who was old. I knew the other members of his family only by sight, and as far as I could notice or hear, they got on well together.

14. “At the same time, Fr. Bugeja was responsible for our formation.” What did this formation consist in? Did this also include missionary formation? Do you think that Fr. Bugeja fully understood the aim and work for which the S.C., founded the Society? Was there a live contact between the S.G., and Fr. Bugeja? How did the S.G., deal with Fr. Bugeja? Did you ever hear Fr. Bugeja complain about the S.G?

Cf. no.11, above, for the daily program. Mgr. De Piro, in his conferences spoke to us about the missions. I did not attend the conferences Fr. Bugeja made to the novices as master of novices, and so I cannot speak about him. I think that Fr. Bugeja did not have a clear idea of Mgr. De Piro’s missionary ideals for his Society. There was continual contact between the S.G., and Fr. Bugeja. Mgr. De Piro always spoke privately to Fr. Bugeja when he visited us (obviously I do not know what was said). They were on good terms, and Mgr. De Piro always respected the position of Fr. Bugeja OSA as superior and master of novices.

Mgr. De Piro always tried to keep a balance between us and Fr. Bugeja OSA, but I do not know whether Mgr. De Piro tried to substitute Fr. Bugeja. Nor do I know why he left.

15. “ I remember he used to come in the evening. Every time he started by giving us a talk. In these talks the S.G., would speak about the spiritual life, detachment from the world, the love between us, humility, so that we might be better prepared for the missions, etc.” Did the S.G., only talk about these things or could you even see them lived by him? Do you feel, for example, that the S.G., was detached from the world? In case, how? Do you feel that he was filled with love for his neighbours? That he was humble? Did he ever show his wish to go for the missions?

The impression the S.G., gave us was that he practiced what he taught us. His only thoughts were focused on us, members of his Society, the Institutes he directed and his other duties.

He wore the common clothes of a priest; he did not wear any sign to show that he was a monsignor. He never tried to project himself, but kept himself and his works hidden, and I attribute this to his humility and not simply to his character. His love could be seen from the way he directed his Institutes. He was approachable. He never tried to impose himself on others, not even on us young people, members of his Society. Even the fact that he was always known as “Padre” and he never tried to be called “Monsignor”, shows his humility.

As far as the missions, I think that he had enough work and duties in Malta to keep him here, but I never heard any comment, from him or from others, about his wanting to go to the missions or not.

Et sic hora 12.05 p.m. suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 23 Decembris, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant 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.

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:

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

Sessio Septuagesima Quinta

Anno Domini millesimo nongentesimo nonagesimo, die vero vigesima prima Decembris (sive 21-42-1990), hora 9.00 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, compatuit Rev. Dnus Dominic Coppola OFM testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis:

16. “The missions were foremost in his thoughts”. Did the S.G., mention the missions only in his talks, or also at other times? What did he mean by missions? Perhaps work among the poor? Spreading the good news? Conversions to the Catholic Faith? Did he seem to be well informed about this subject? How do you think he provided himself with such information? Did he talk about the missions in general, or had he some particular mission in mind? In case, which one? In the meetings he used to say to you to prepare yourselves for the missions as well as you could. What did he mean by this? What did he expect? Why did he bring you Fr. Ang. Mizzi OFM Cap., who was a missionary in Abyssinia and not, say, some other missionary?

Didn’t he in his talks speak about the life in a community, the vows, prayers, the Mass, confessions, devotion to Our Lady? If he did, do you still remember something of what he used to tell you?

The idea of Mgr. De Piro was pastoral work among those who were not Christians. He was a cultured person although he did not show it. He spoke to us about Brother Guzepp who went to Abyssinia. He sowed the idea of the Mission, to which he was dedicated. He prepared us for the sacrifice of the Mission. Fr Mizzi, who worked in Abyssinia, used to come to talk to us about the Mission. This Fr. Mizzi. was De Piro’s personal friend.

De Piro was reserved because in order to avoid self praise he was afraid to talk. He would talk to us also about the vows, poverty, etc. He used to explain charity, obedience, religious life, prayers, etc. One day he would talk about prayer, the day after about obedience, etc. We used to consider him “a little ascetic”.

17. “When he was with us he used to attend to all common acts: spiritual reading; examination of conscience, which he himself conducted; morning meditation; and also the Mass.” As regards spiritual reading did he also suggest the readings? In case, what books did he suggest? As regards the examination of conscience did he follow some formula, or did he do it spontaneously? Was he very rigorous in it? Regarding the Morning Meditation: how was it done? Did he show much fervour for these acts? Did he try to instill such fervour in you? How? Were there occasions when he did not do these acts with you? When? Do you know for what reason?

He used to do the spiritual reading together with us: the Imitation of Christ, Preparation For Death, etc. He admired St. Alphonse Maria de Liguori. We used to read his life in the refectory. We used to do the examination of conscience in silence. He was not too strict, nor was he squeamish; he was a very good man. When we were reading and meditating, he felt it his duty to come to encourage us. At times he would not be present because of his work.

18. “… and also the Mass.” How did he say the Mass? Did he finish it in a short time? Did he take long? Did he make preparation and thanksgiving? Did he insist on confession? Were you free to go to confession? Perhaps you had some chosen confessor? In case, do you think he was the right person for you?

He used to say Mass in such a way that there seemed to be a saint at the altar. He used to prepare himself before saying Mass and used to make his thanksgiving after it. He exhorted us to go to confession. Fr. Albert 0.C., was our special confessor. He was the right one for us.

19. “Also for meals...and he ate the same food as we did.” You have already said that food was plain. Does it mean that he stayed with you although he could have had his meals with his mother? If he stayed with you, why do you think he did this?

He ate the same food as we did: minestrone, etc. He adapted himself to all situations. He used to visit his mother, but he had his meals with us. This shows his detachment from his family and attachment to the Society. Mgr. De Piro did not encourage familiarities.

20. “During his stay, the Monsignor treated us with great gentleness. He always had a smile.” Can you give details about this gentleness? Did the S.G., talk to you individually? If yes, was it on his own initiative, or did you ask him? Did you feel at ease with him?

“ We did not have long jocular conversations.” Do you mean that, in fact, the S.G., liked joking? Does it mean that you used to talk about other subjects for longish periods? If yes, what were these subjects? Did you ever talk about politics? Exactly about what?

“ He had his character a little reserved.” Why do you think that he was reserved? Perhaps because of his several activities which he had to think about? How did you judge this reserve of his? You mention his smile on his mouth. Do you think this was natural for him, or did he make an effort to appear thus? Do you think this smile reflected the peace in his heart? Did you ever see him sad, sorrowful, upset? If yes, did you ever get to know the reason?

lam provisum nos. 15 et 19. He was affable but always kept his level. He never talked about politics. He was reserved. I do not remember that he ever raised his voice. He was a quiet person, but not out of worry; it was his nature! His smile was natural. He was tranquil and had peace in his heart. I never saw him moody.

21. “When I was ready to start my novitiate I talked to Fr. Bugeja who thought that I was still young.” In general how long did your pre-novitiate last? How old were you when you became novices? Was Fr. Bugeja the one to decide if you were to start the novitiate or not? Wasn’t the S.G., involved in this?

“ I remember when I was going to tell Monsignor that I was going to leave them to become a Franciscan.” Was this the only occasion that you spoke to the S.G., on this thing? If yes, why? Was it perhaps because the S.G., as we have already said, left everything to Fr. Bugeja? Or perhaps because he did not give you the chance to talk to him? Perhaps because you were afraid to tell him? “At first De Piro tried to explain that time soon passes and therefore I could start the novitiate with him soon.” Do you mean that the S.G., also felt that you were still young? Or perhaps he said this so that he might not contradict Fr. Bugeja? If even he considered you to be still young, does it mean that although the Society needed vocations, he was still strict about the requisites? Do you know of some instances when the S.G., refused admittance to someone or wanted him to wait?

There were no fixed rules but one could not start one’s novitiate before one was 15 years old. The master of novices was the one to decide when one was admitted to the novitiate; Mons. De Piro did not interfere. When I told him that I was going to join the Franciscans he did not use any pressure but he left me free to decide. I believe he relied too much on Fr. Manwel although Fr. Manwel did not do a lot of good to the Society because he thought that as a superior he was responsible and independent. I was not allowed to start my novitiate because I was not of the required age but when I was 15 and insisted that I should start my novitiate Fr. Manwel insisted that I was still young. I do not know of others who were not allowed to the novitiate.

22. “However, when he saw that I had made up my mind, he remained calm and composed. He told me that I could serve God everywhere.” Do you mean that, although he was to lose a member, he did not lose his peace in his heart? You mean that he did not make any reference to what the Society had already done for you (perhaps expenses, etc.)? Do you know if he had kept calm and composed in similar cases? Did the fact that he told you that you could serve God everywhere mean that this was his only aim in life? Did he mention to you the serving of God on other occasions?

When he saw that I had decided to leave, he remained calm and said, “You can serve God everywhere.” He did not make any reference to what the Society did for me as regards money and education. He accepted it calmly. He did not insist that I was going to lose my vocation, but he was happy that I was going to another place (i.e. with the Franciscans). The two of them left me free to decide about my vocation. For him it was the same whether I went with the Franciscans or stayed with him, provided it was in the service of God. He did not want to increase the number of the members of the Society, but his aim was to give glory to God.

23. “ I cannot say much about his death for at that time I was a student and we could not easily leave the friary.” It is true that when he died, you had left him four years before. However, do you remember if during your stay with him he was ill or appeared weak? Did he seem to take care of his health? Or was he perhaps careless? In case, in what sense? Did he ever talk to you about death? If yes, how did he talk about it?

“I remember, though, that I had heard that he did not have the solemn funeral he deserved.”

From whom did you learn this? In case, do you know why the funeral of the S.G., was held in this way?

I never noticed that he was ill. I used to hear that he was always delicate. He never bothered about his health, but he was always smart; he was not a valetudinarian. He did not impress on us the idea of death.

I do not think that there was much fuss about his funeral as was the case in Mgr. D’Andrea’s funeral. I think that from Hamrun he was taken to St. Agatha’s where he was buried. I do not know details about this.

24. “I confess that I recommend him to everyone.” What exactly do you mean by this?

“His same achievement...is itself evidence of his saintliness.” Can you explain better?

In what sense did the Society depend on him completely? How do you know this? Perhaps he himself spoke to you about this? Could the fact that he never got discouraged, be attributed to the noble family he came from? In fact, where did he get the money from? Do you know if it ever created problems for him with the members of his family? If the Society completely depended on him financially, how could it survive after his sudden death? Did he perhaps make a will leaving everything to the Society?

I was not involved further after his death. I went to see his grave. I admired him and had devotion to him. I pray for him. At home I have his portrait. I regard him as my benefactor. On his grave I noticed flowers, candles etc. When I say he was a saint, I mean that he was a good man, because a saint is made by the Pope. If I know that he is in heaven I would ask him to pray for me.

I know that the Society lacked funds. He was very wealthy; I do not know if the wealth belonged to him or to his family. He used this wealth to help the Society. He never lost hope for he trusted in Providence, and the first providence was his family. I do not know if he left any will in favour of the Society.

25. “ The disappointment at the leaving of diverse members, even priests, did not in the least stop him from looking forward.” Do you know what were the reasons for their leaving? Was the S.G., to blame for this? In case, in what? What makes you believe that these difficulties did not stop him from looking forward?

These things did not stop him. He was always calm and this was due either to his character or to his saintliness. He never got discouraged: when members joined he was glad, when they left he was not discouraged. If they left, it was not because of him. There were instances when some members died.

26. “ In spite of all this he lacked the comprehension of many. Many were those who could not approve of his Society.” Can you give more details about these “many” who did not understand the S.G., and the “several” who did not approve? Who were they? In what did they disagree?

I cannot remember that inside there were some against him. Outside there could have been some persons, but I cannot give any details.

27. Which do you think was the S.G’s greatest virtue? How do you prove this? Can you mention some other virtues?

28. Do you pray through the intercession of the S.G? Do you know other people who pray through his intercession? Do you know of some favours received through his intercession? If yes, can you give details?

Have you ever visited his gravel? In case, on your own, or with others? Would there be other people? What would they be doing? Can you describe the grave? Do you notice any flowers, candles, ex voto, etc.?

Iam provisum ex parte no. 24. I hear that there are some people who pray to Mgr. De Piro, but I have no details. I know some persons, among whom Mother De Piro of St Dorothy, Mdina, who pray through his intercession.

29. Do you want to add, cancel or change anything in what you have said in this your evidence?

Et sic, hora 11.00 a.m., absoluto praedicti testis examine de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data ei facultate addendi, minuendi vel corrgendi si necessario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

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

Dimisso autem testi, Delegatus Archiepiscopalis mandavit mihi citationes expediri contra testem Dnus. Joseph Brincat, ut die 21 Januarii, hora 9.30 a.m., examini se subiiciat et contra Justitiae Promotorem ut dicta die et hora assistat.

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:

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

Sessio Septuagesima Sexta

Anno Domini millesimo nongentesimo nonagesimo prima, die vero vigesima prima Jannarii (sive 21-1-1991), 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 Dnus Joseph Brincat testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Personalia: My name is Guzeppi Brincat, son of the late Alberto and the late Maria née Borg. I was born in Qrendi on 15 April, 1903, and I reside at 31 Triq il-Kbira, Qrendi. I am retired. I was married to Michelina Caesar.

1. You have come to give evidence in this Case of Beatification and Canonization. What made you come to give evidence? Did any one tell you what evidence to give? When did you get to know the Servant of God (S.G.) Mgr. Guzeppi De Piro? Did you have any particular contact with him? How long did this contact last?

When I was about six years of age, Mgr. De Piro used to come to Qrendi and give us holy pictures. My evidence consists of what I know. I am not related to him.

2. You begin your information by referring to the house that the S.G’s mother had in Qrendi. Do you mean that the S.G’s mother lived in Qrendi, or perhaps that she came there from some other place? In case, from where? Did the fact that she had more than one house indicate that she was well off? Do you know if she had more houses and other wealth? Did you ever enter the house in Qrendi? Can you describe it? Apart from the fact that the S.G’s mother was rich, how else was she known by the people of Qrendi? Perhaps as a good, charitable and pious woman? How do you know this? Besides the S.G’s mother, did you know any other member of the De Piro family? Whom did you know? Perhaps his father? Some of his brothers? In case, what do you know about them? What was their occupation? What reputation did they have among the people of Qrendi?

Mgr. Do Piro’s mother had several houses, at Lija, B’Bugia and Qrendi. She resided at Mdina. For a long time she came to Qrendi. Her maid was from Qrendi. We lived close to this Qrendi house. It was a large house. It appeared that they were well off people. The Baroness was a good woman; it was said that she bought a house and gave it to the Franciscan sisters. In fact, the chapel is dedicated to St. Ursula, the name of the Baroness. I remember that he had a brother, but I never saw him. It was said that he had other brothers and sisters. I do not know his father. As regards the rest, I have no answers to give.

3. “He often came to our village.” You add: “Quite often he would spend some time at his summer residence.” Do you remember when he did this (perhaps you remember the years)? How often did he use to come? How long did he stay? Did he do this all the time that you remember him, or did he, perhaps, gradually go to Qrendi less often? In case, when did he altogether stop coming to Qrendi? Do you know if, before the time you are referring to, he came to Qrendi for a period of permanent stay? In case, do you remember why he came there? Perhaps for some personal reason, for example, because of health? Or was he perhaps sent there by the Bishop? In case, why? Later on you say that towards September he used, to come there together with the students of the Society. Do you mean that on the other occasions he used to come alone? Besides the time he spent in church and helping someone in need, what else did be do whilst in Qrendi? Do you know how he used to spend his holidays when he used to have them in Qrendi? Perhaps he invited some people to his house? When you say that he often came for his holidays why do you think he came there and did not go to some other place? In fact, do you know if he went somewhere else for his holidays?

Whenever he came to our village he came for rest. I remember he often came to Qrendi. He used to come on parish occasions and he often came with his mother. They stayed for about a fortnight or more. For some time he did not come to Qrendi, but I do not know the reason. I heard people say that he was busy working in the institutes. I read that at some time he lived in Qrendi for about three years. I believe he remained there because of his mother who was ill. Then, in September, he would come with the students. I do not remember that he ever received prominent people in Qrendi. As regards the rest I have no answers to give.

4. “On such days he used to say Mass daily at the parish church.” Why do you emphasize this fact? Perhaps because he could say Mass somewhere else, but in fact preferred the parish church? In case, where else could he say Mass? Perhaps in some other church or chapel in the same village? Perhaps he could say Mass in his own mother’s house? In case, why? Perhaps he had some chapel there? If yes, was this something every priest could have in his house, or was this a privileged case? If the latter, why? Perhaps because the S.G., was also a Monsignor? Perhaps because he was of noble birth? Perhaps because he had the possibility to get everything the way he wanted? Perhaps because of health reasons? Did the fact that he said Mass at the Parish Church mean that when he was in Qrendi he was at the disposal of the parish priest? Do you remember at what time he said Mass? Did he or the parish priest fix the time for the S.G’s Mass? Did you ever hear his Mass? When you compare it with that of other priests of that time was there anything in his Mass that impressed you? Do you know if he received stipends for his Masses? Besides the Mass, did he perform some other pastoral work in Qrendi, for example, assisting the sick and giving them Holy Communion, hearing confessions? In case, give details regarding the way he heard confessions, etc. Did he preach? In case, say on what occasions, in what language. Did the people understand him? Did he have some favourite subject? Do you remember if, at that time, there was some Adoration in the Church? If yes, did the S.G., attend for it? Did be appear recollected?

I know that when he was in Qrendi he used to say Mass daily in the Parish Church, because I always followed the priests. I believe be used to say Mass in the Parish Church as a service to the parish. In fact there was a confessional box called Mgr. De Piro’s. At Qrendi there are chapels where people commission priests to say Mass for them, but I do not remember that De Piro used to say Mass there. When he became a monsignor, especially when his mother died, he no longer came to Qrendi. He used to come to Qrendi at about 7.00 a.m. At Qrendi we did not have Masses at fixed times. I do not know if he chose this time or perhaps the parish priest did. I saw him say Mass on week days, but I do not remember if he said Mass on Sundays. I remember that he used to say Mass at the altar of All Souls. At Mass he was calm and concentrated. The Mass lasted for a long time. He said Mass with the greatest attention. I do not remember that he ever said Mass in a hurry. I do not remember that he received a stipend. Besides saying Mass, I am certain that he heard confessions especially on Saturdays. The confessional box was not used by other priests, not because he told them not to, but because he was often in it. He used to hear the confessions of both men and women and people preferred to go to him for confessions. I do not remember that he gave Communion to the sick. I remember that on some feast of the Eucharist he preached a short sermon in Maltese as a conclusion, but I do not remember that he preached sermons or triduums. On these Feasts of the Eucharist he always conducted the procession and imparted Benediction. The other priests accepted this because they had respect for the De Piro family.

5. “His connections with this church were such that the parish priest gave him a locker on a permanent basis.” At that time, who had a locker in the parish church on a permanent basis? Was the S.G., given a locker because he often came to the village? Or perhaps he began to be regarded as if he belonged to it? Perhaps this means the S.G., was held with esteem and respect by the parish priest? If yes, do you think there was some particular reason why he enjoyed this respect? What was it? Who was the parish priest at that time? Do you know if he showed him his respect in some other way? In case, how? At that time were there other priests in Qrendi? Do you know what relations existed between them and the S.G? Did you notice that they respected the S.G? In what way? Did you notice that the S.G., showed respect to the priests and parish priest of Qrendi? In what way?

He had his own locker in the parish church because he was regarded as belonging to the parish, and naturally, because he was often in the parish, unlike other priests who came for a short time and left. They respected him because he was most charitable. The parish priest had to respect him as Mgr. De Piro was a serious person and secretary to the Bishop. Mgr. De Piro did not lord it over either the priests or the parishioners. He was friendly with them and very humble.

6. “Mgr. De Piro was invited to the parish on some special occasion connected with the parish.” Who invited him, the parish priest or perhaps some other organization/society of the parish (confraternity, etc.)? If it was the parish priest, does it again show the respect the parish priest had for the S.G? If it was some society or group, do you remember which was it? In case, do you mean that the S.G., was respected also by the members of this society/group?

You mention as an example the commemoration of the 50th anniversary of the foundation of the Confraternity of Our Lady of Lourdes. He was even the leading celebrant. Did you happen to see him on other occasions? What was his comportment on such occasions? Perhaps he tried to attract the attention of everyone? Was he the type who led the ceremonies with calmness and devotion, or was he the type who was unmethodical and lacked concentration?

“... he was invited for the pontifical Mass held on the 50th anniversary of the foundation of the Confraternity of Our Lady of Lourdes.” Besides this Confraternity, were there other confraternities at that time? If yes, what relations existed between them? If perhaps they were not so good, and if perhaps on some occasions there was disagreement, how did the S.G., comport himself? Do you know if he was invited to conduct some similar celebration for the other confraternity? Do you know, in case, if he accepted the invitations?

“... on the occasion when the canopy over the statue of Our Lady caught fire.” Do you mean that this canopy caught fire during the pontifical Mass? If yes, is it possible for you to describe what happened? Do you remember how the congregation reacted? Can you tell me how the S.G., reacted whilst the canopy was burning? Perhaps he was afraid, got confused? Perhaps he tried to calm the congregation? Perhaps he went on with the Mass as if nothing had happened? Did he himself try to put out the fire?

7. Could the fact that he came to celebrate the feast of the Confraternity of Our Lady of Lourdes indicate some particular devotion the S.G., had towards Our Lady? In fact do you know if he was a devotee of Our Lady? Perhaps also under some particular title? In what way did he show this devotion? Perhaps by talking about her, by preaching on her, by giving out holy pictures of her? Do you know if he had other devotions as, for example, to St. Joseph, St. Paul, the Angels? In what way did he show these devotions? Did he exhort you to pray for the souls of purgatory and the dying? In what way? Did he talk about the devil, hell? If yes, to make people afraid?

All the people of Qrendi regarded him as a man of peace. When there was some trouble he did his best to work out a solution and bring peace. He was respected by everyone, so much so that when the parishioners were divided they accepted his advice.

In functions and on other occasions he was of humble comportment, always calm and with devotion. When the canopy of the statue of Our Lady of Lourdes caught fire he repeated, “Be calm, be calm” and thus he calmed the congregation. I always held him in such esteem that, when I was upset, I calmed down as soon as I saw him. He did not belong to any party. I cannot say anything about his particular devotions, but it seems that he had a particular devotion to Our Lady. The last thing he did before his death was that he conducted the procession of Our Lady of Sorrows.

Et sic hora 11.30 a.m., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 28 Januarii, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant die et hora.

Deinde ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi, rninuendi vel corrigendi si necessario repataverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

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

Sessio Septuagesima Septima

Anno Domini millesimo nongentesimo nonagesimo primo die vero vigesima octava Januarii (sive 28-1-1991), 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 Promatore legitime citato, meque Notario, comparuit Joseph Brincat testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

8. “The Monsignor liked to go to Qrendi also with the students of his Society.” Do you mean that the S.G., had some Society? If yes, do you mean that he was its founder? In case, what exactly was its name? When, where and how did he start it? What were the aims of its foundation? Do you know if at the start there were a lot or few members? From what environments did they come? Did they all stay? Did all these members live together in a community? Perhaps they also made some vows?

Do you know why the S.G., would come to Qrendi with the students? Perhaps for some retreat or for the holidays? If for the latter, do you mean that the S.G., also saw the importance of rest for the members? Do you know, in case, how they spent their holidays? During their stay at Qrendi did they have contact with you villagers? Or did he sort of keep them away from the people? Did they appear to be happy? Did you ever hear any of them talking about the S.G? What did they have to say? Did the S.G., work hard for the vocations? Did he in Qrendi? In what way? Was there anyone from Qrendi who joined the Society? Does the fact that he used to bring the members to his mother’s house for a fortnight mean that his mother helped him in the foundation of the Society? If yes, do you know of some other ways in which she helped him? Do you know if he also received help from some other members of his family? Do you know if he had to face some problem at the beginning of the Society? In case, from whom did they come? How did the S.G., deal with them? Perhaps he got discouraged? He had more courage? He trusted in God’s help? How do you know all this?

About the year 1910 he used to come to Qrendi with six students and this Society was called of St. Paul. I do not know what the aim of the Society was. I remember that these students came in twos to the parish church; they used to wear the cassock and a sash. They performed some services in the Church, like wearing the cope, etc., because there were not enough priests. These students came for the holidays between August and September. I believe they did not go out except for the church service. I observed that they were always serious. I do not have any more details to give.

I remember Bro. Gwann Bugeja who had joined them, and whose family had contacts with the De Piro family. I remember that Mgr. De Piro’s mother would be away from the house most of the time that the students were there. I do not know if she helped him regarding these students. I know nothing about the rest.

9. “When he was in Qrendi, people wanted to meet him.” “… people…” Exactly who? People in general or perhaps a particular category? Perhaps the poor? Or the well off? Where did they go to look for him? Perhaps at his mother’s house, at the church, in the street? Was there any time when the villagers suspected him? In case, do you know why?

“... for some (family) domestic problem.” What kind of problems were they? Perhaps quarrels between parents, between parents and children, large families? In what way did he help? If he gave some money to help, where did he get the money from? Perhaps it was his own money? Perhaps he begged it from his mother? Perhaps he himself went to beg for the money? Did he check if the needs were genuine, or did he give money haphazardly? Did he help anyone to find employment?

We children would ask him to give us holy pictures. I saw people confessing to him. Also when there was trouble between parties he was consulted. I know that they came to look for him in the church, but I do not know if they looked for him somewhere else. I never heard that the people were not pleased with him. I cannot answer the rest.

10. “... some parochial trouble.” To what parochial trouble are you referring? Only in Qrendi or in other places as well? Who would approach him regarding this trouble? Perhaps the parish priest, the clergy, some section of the parish? Why did they consult him? Perhaps because he was known as the person who knew the problem well? Perhaps because he was known as a secretive person? Or perhaps that he was able to weigh things and keep a middle way? Or perhaps that he was practical? Perhaps because he was well known in different circles of the Maltese society? In case, can you provide more details about these points?

Besides this work in favour of peace in church circles, do you know of other activities for peace that the S.G., performed in other circles, for example, in civil circles?

There was parish trouble not only in Qrendi. In Qrendi he acted as intermediary and settled the situation. I remember that in Gudja there was trouble and the Bishop sent Mgr. De Piro to replace the parish priest for a short time and he settled the situation. He could do this good work in Qrendi because he was respected by all the people and he was also respected by the Curia because he was a prudent person.

In civil matters Mgr. De Piro was always unbiased; he did not do as the others who wanted the children of the worker to go and collect refuse instead of going to school.

11. “ Mgr. De Piro was a most charitable person ... I hear the people of Qrendi praise him for his charity.” Does the fact that the Qrendi people mentioned this reality mean that he used to blow his own trumpet regarding his charitable acts, or that his charity was such that everyone spoke about it?

Besides Qrendi, do you know if the S.G., was involved in some works of welfare and charity? If yes, do you know what they were and how he was involved in them? Perhaps he contributed money, or perhaps he was involved in their administration? If the latter, do you know how he got to administer these institutions? Did he perform such work also when be used to come to Qrendi?

Mgr. De Piro was a charitable person, but I do not know what this charity consisted in because he never blew his own trumpet. However at that time I was still a child. It was said that besides his activities in Qrendi he directed St. Joseph’s Institute at Hamrun and Fra Diego’s Institute. He was a director and was like the head if a family. He did his best to see that they lacked nothing. He contributed money and bought things from his own pocket; I heard this from his niece who lived in Qrendi in the last years of her life.

12. “Whilst walking in the street he would not stop to talk to people ... he did not encourage familiarity with anyone. In spite of this, the people did not think he was proud or conceited ... when people greeted him he did likewise. He was an affable person.”

How do you explain the fact that while he did not stop to talk to anyone, did not encourage familiarity, greeted only those who greeted him, at the same time he was not proud but affable? How did you deduce that he was affable? Perhaps all this means that he would not waste time in small talk? Perhaps you mean that he was reserved and it was not easy for him to converse with people for a long time? What do you mean when you say that he did not encourage any familiarity?

The people did not think that he was proud. What then was their idea of him, besides the fact that he was charitable?

He did this because he was unwilling to waste time. He was reserved and meticulous. People regarded him as a humble, charitable and serious person. Although he belonged to a noble family, he mixed with the poor and helped them.

13. “ So much so that children sought him with the greatest simplicity.” Did he welcome them? If yes, perhaps he showed a special love for them? Perhaps even more than he showed to the grown ups? Do you mean that, although he was noble, he did not mind mixing with the small ones? “In fact, for example, when I was in church and saw him I used to go to him and ask him to give me holy pictures.” Did he give you holy pictures, or did he get angry at you and send you away? If he did give you holy pictures, did he always do it? Do you mean that he always carried holy pictures with him? And in case, did he carry them in order to give them to you, children? Do you remember what these pictures represented? When be gave you the holy pictures did he tell you something about them?

Mgr. De Piro was the friend of us children. He never denied us anything. The holy pictures he gave us were mostly the pictures of Our Saviour.

14. Besides what you say about the S.G’s activities in Qrendi, do you know if he had tried to open a house for the teaching of children and youths? If yes, do you know if this house was opened? In case, when, where? What exactly was its aim? What else can you say about it?

I do not remember that he wanted to open a house for youths in Qrendi. I know that his mother had bought a house and gave it to the Sisters to be opened for Catechism, but I do not know if Mgr. De Piro had a part in this.

15. Do you know when, where and how the S.G., died? Do you remember when and how the news of his death arrived in Qrendi? What was the reaction of the people at this news? Was there a special mourning? Was any mass celebrated? Did the people talk about him for a long time? Is he still talked about today?

Mgr. De Piro died during the procession of Our Lady of Sorrows in Hamrun. Everyone was moved when this news spread. He was imparting Eucharistic Benediction. Recently I read that he was told to go in, but he went on with the service and died. I think that Masses were celebrated in Qrendi, but I do not remember. After his death respect for him did not cease. Even today he is still remembered with respect in Qrendi. I had heard the news of his death the morning after, when I was at work with the Services and everyone felt sad at his death.

16. Do you think that today there exists devotion to the S.G? In case, in what circles and what does this devotion consist in? Do you think that this devotion is connected with his reputation as a saint? If yes, did this reputation and devotion begin even from the time of his death, or is it a thing of our own times? Do you think this is increasing or decreasing? Did you ever hear anyone referring to the S.G., as a saint, at his death, after his death, when he was still living? Do you regard the S.G., as a saint? If yes, for what reason?

I think that devotion to Mgr. De Piro still exists: his humility and charity. I often heard it said: “He was a saint;” and I heard these words in his lifetime as well as after his death. In my opinion Mgr. De Piro was a saint because of his humility and of his care of the children in need.

17. Do you invoke the S.G’s intercession in your prayers? Do you know anyone who does this? Do you know of some favours received with the intercession of the S.G? In case, can you give details?

At times I pray with the intercession of Mgr. De Piro. As I appreciated him in his lifetime so will I appreciate him after his death. I know that other people have some memento of his, like a portrait in their homes. I often read in newspapers that some people obtained favours by his intercession. I believe he is taking care of me.

18. Did you ever visit the grave of the S.G? Can you describe it? Would there be other visitors? If yes, what would they be doing? Would there be flowers, candles, ex voto, etc.?

I never visited his grave. I don’t like to visit graves. If someone takes me there I am ready to go and see where he is buried.

19. Do you know if anyone is against this Case of Beatification and Canonization? In case, who and why?

Et sic hora 11.30 a.m., absoluto praedicti testis examine de mandato Delegati Archiepiscopalis ego Notarius alta et intelligibili voce testi perlegi integrarn depositionem, data ei facultate addendi, minuendi vel corrigendi si neceseario reputaverit. Ipse eam ratam habuit et confirmavit his verbis:

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

Dimisso autem testi, Delegatus Archiepiscopalis mandavit mihi. citationes expediri contra testem Dnus Anthonius Scerri, ut die 4 Februarii, hora 9.30 a.m., examini se subiiciat et contra Justitiae Promotorem ut dicta die et hora assistat.

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:

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

Sessio Septuagesima Octava

Anno Domini millesimo nongentesimo nanagesimo prima, die vero quarta Februarii (sive 4-2-1991), 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 ‘Chnistus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dnus Antonius Scerri testis inductus at citatus cui delatum fuit iuramentum iuxta formula in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Natarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est examen dicti testis:

Personalia: My name is Anthony Scerri, son of the late Pius and Rosa née Borg. I was born on 10 January 1902, in Rabat, Malta. I was married to the late Rosaria, and I live at 53 Main Street, Rabat. I am a retired fitter and am an active member of the Legion of Mary.

1. You have come to give evidence ín the Case of Beatification and Canonization of the Servant of God (S.G) Mgr. Guzeppi De Piro, founder of the Missionary Society of St. Paul. Can you tell me what made you come to give evidence? Was there anyone who told you what evidence to give? When did you get to know the S.G? Did you have any particular relation with him, for example, were you related to him?

I heard that there is going to be the Case of his Beatification, and, as I was brought up at the time when he was in Mdina, I felt that I ought to come and say all I know. I lived in Mdina and we were six children there, and I got to know him before he opened the house in Mdina. In 1909 I was about seven years of age and I had already met him. I am not related to him and no one made me come here to give evidence or explained something to me.

2. In the information you have already submitted you refer to the S.G’s mother. Did you know her personally? If not, perhaps you heard about her? In case, from whom and what was said about her? Do you know, at least, where she lived? Do you know if, besides this house, she had other houses? Did you ever enter any of these houses? Can you describe it? Do you mean by this that the S.G’s mother was well off? Perhaps even noble? Do you know what her reputation was among the people? Can you prove this? Do you know anything about the other members of the De Piro family: the father, the siblings? What was their occupation? What wealth did they possess? What was their reputation among the people?

I never had direct contact with him, that is, I never spoke to him. I never spoke to his mother, but I remember her as an old woman who went with her stick to the Cathedral. She was reputed to be a saintly woman. She came from a noble family. She had a large house and I believe she had some maids to help her. The S.G., had a brother named Pius who was a good man; he lived in the Cathedral Square. He had another brother who was a priest, Fr. Santin. The latter was lively, unlike Mgr. De Piro who was quiet. Fr. Santin used to catch fish and give them to Mgr. De Piro for the children of St. Joseph’s. He had an uncle, his father’s brother, who had a palace in Rome; he was a good man. I did not know Mgr. De Piro’s father. I do not know more details.

3. In your information you refer to the S.G., as a monsignor. Can you tell me if this was just a title, or if the S.G., was a regular Canon of the Cathedral Chapter? In the latter case, do you know if he held some particular office among the other monsignors of the Cathedral? Do you know what were the duties connected with this office? Do you know how he performed them? How do you know this? Do you know when and how he became a monsignor?

I remember that he was precentor of the Cathedral. I remember that he said Mass, but I never assisted his Mass. He was more often in his Institutes and he went to the Cathedral for the services. I have no more details.

4. From the very beginning of your information you refer to the Society of the S.G. Are you able to say exactly where the first house of the Society was, and why the S.G., had chosen this place? Do you know what was the exact name of the Society, who gave it this name, and why? Do you know when it was founded and how the S.G., got the idea of founding it? Did he alone found the Society, or was he helped by others? In case, by whom?

In your information you mention the students who were still studying, Bro Guzepp who taught Catechism and Fr. Guzepp Spiteri. Do you mean that the Society comprised both priests and brothers? If yes, do you mean that this was a Society of religious? Do you also mean then that these made the vows and lived in a community? Do you know if the S.G., has ever become a member of this Society himself, whether he has ever made the vows?

I think that he took, three rooms of his mother’s house to start his Society. At that time there were about three members. I guess from here they moved to St. Agatha’s or to St. Joseph’s. At that time it was called De Piro’s house. I believe that, at that time, it did not have a name yet. I do not know any more details.

I remember Bro. Guzepp and Bro. Manwel. I do not remember that there were priests. Later there were those who became brothers or priests. Obviously they lived together in a community. I do not know if they made the vows. I do not know how to answer the rest.

5. You say that you used to go to the house of the Society to learn catechism. Perhaps this was the purpose for which the Society was founded? If not, what was it? In what way was this aim being achieved? If the teaching of Catechism was not the chief aim of the Society, how was it that Bro. Guzepp was teaching catechism? Perhaps this was his own personal initiative? Or perhaps because this was a secondary aim of the Society? Perhaps also because this served as training to help achieve the first aim of the Society? Or perhaps because at that time there was a great need of the teaching of catechism? In fact, what can you say about this point? You say that at the house of the Society, “… we continued the catechism which we had learnt before and kept advancing in it”. In what way was this done? In fact did you notice any difference between the method of teaching of the members of the Society and that practised before? Did the members of the Society appear to be prepared for this work? Do you know if they were supervised by the S.G? Do you remember if Bro. Guzepp remained teaching catechism, or was he perhaps later given some other work? In case, what was this work? Was he the only one who did this work, or were there others with him? Do you know if the S.G, had given some particular help to Bro. Guzepp to do this work? Perhaps he had shared this work with him for some time? Do you know of any particular difficulties the S.G., had to face in the founding of the Society? In case from whom did these difficulties come? Perhaps from the ecclesiastical or civil authorities, , his priest colleagues, members of the family?

I believe that Mgr. De Piro had in mind not only to teach catechism but perhaps, like today, the members were to go to Australia. However, when I was a child, I do not think that the Monsignor intended to send them to the missions. I never heard anyone talk about the missions. I think that Bro. Guzepp always taught catechism and later he went to Abyssinia and taught catechism there. I believe he spent fifty years and died in Abyssinia. I do not know why he went to Abyssinia, but apparently he remained there alone for the Society did not have a house there. I think it was difficult for the S.G., to find priests and I know that those who joined the Society did not pay any money as in other societies.

6. You say that, “it appears that De Piro wished to start the class so that from it he might take the vocations for his new Society”. What makes you think this? In fact what was the state of the vocations in Malta at that time? Were there vocations for this new Society? When you say that the S.G., wanted to start the class for catechism because of vocations do you also mean that the S.G., believed that a firm vocation needed to be built on a firm Christian foundation? What can you say about this? If what you said above is true, how then do you explain the fact that the Society was never mentioned in the lessons and you didn’t even know that the Society was being founded? Perhaps other vocational activities were being held somewhere else? In case, can you give details about this? What part did the S.G., play in it? You mention a certain Leli Spiteri who later joined the Society and became Fr. Guzepp Spiteri. Do you know where he came from and how he got to know about the Society? Do you know other members of the Society whom

Fr. Joseph Spiteri used to be with us for catechism and that is how he got the vocation for the priesthood. At first they were few in number, three in all. I know nothing about the rest.

7. “ To facilitate access to the house where catechism was taught, Mgr. De Piro had opened a door next to the one used by the members of the Society. He did this so that the children attending catechism lessons might not disturb especially the students who would be studying.” Do you know from where you obtained these details? Do you mean then that the S.G., was very careful about the studies of the members? Besides this tact, do you know some other fact, which shows this further? Do you know where the first members of the Society studied for the priesthood? What was the reason for this? Can you say something more about other aspects of the formation of the members of the Society, for example, the spiritual aspect, religious life, health, recreation? From where did you get these details?

I think that the students used to go to St. Aloysius to learn. I think that those who wore the cassock had some class at St. Joseph’s Institute, Hamrun. As regards the rest, I do not know details.

8. You say that, “He was determined to go to Mdina daily to spend the night with the members of his Society. However, he arrived late in the evening.” How do you know this? Did he do this from the beginning of the Society until his death? Do you mean then that, besides the night, he would not be at all with the members of the Society? If this was so, do you know if he was satisfied with the situation? Do you know if the members were satisfied with this situation? If he was satisfied, do you know if he tried to find some remedy for this? In fact, if the above is true, who would there be, during the day, to take care of the other members? Do you know how and why this individual was chosen? “I had heard that De Piro desired his mother to give him his share with which to help his Society.” From whom did you hear this?

The train left Valletta at 7.00 p.m. and I used to see him return. He daily passed by the dove fountain and straight to the Cathedral. He would be returning from his Institutes, according to what people said. I believe that, because of lack of room, he did not stay with the members of the Society, but he stayed with his mother. In the evening, when he returned home he spent some time with the members because he was always busy.

9. “This was so because the Monsignor was Director of Fra Diego’s Institute and was involved in other activities in other places.” What was this Institute you mention? Whom did it receive? Do you know if at that time, there were a large number of children there? Do you know how and why the S.G., was chosen to take care of this Institute? What exactly do you mean, when you say that the S.G., had this Institute in his care? Perhaps you mean that he was the Director? If yes, what exactly was his work as Director? Perhaps just to see that it ran smoothly and that everyone was doing his duty? Do you know if he was responsible to provide for the living and maintenance of the children and of the place? Did he have to provide education for the children? Did he have to provide for the time when the children would leave the Institute? Do you know for how long the S. G., did this work?

Do you know, in general, what was the situation of the Institutes at that time?

Do you know if the S.G., besides Fra Diego’s Institute, was responsible for some other institute/institutes? In case, which? What details can you give about these? Did you ever hear anyone, who had been in some Institute directed by the S.G., talk about life in the Institute at that time? In case, what did he say? Did you ever hear what efforts the S.G., made to improve the Institutes and the lot of the children?

“… and activities in other places.” Do you know what these activities were? Do you know if the S.G., had some particular work with the Bishop of the diocese? Can you give details? Do you know, in general, what were the relations of the S.G., with the Bishop and the clergy? Do you know if any of these activities were connected with the civil life of the country?

He had in his care Fra Diego’s Institute, which was an institute for orphans. I believe that he was not chosen but he volunteered to direct this Institute. Perhaps they could not find others and he was ready to direct it. He did this not to be paid, but out of love for God. I believe he was Director not because he wanted to be superior, but to see where from he could provide food and clothes and to find benefactors.

Besides Fra Diego’s Institute, there was St. Joseph’s at Hamrun, and somewhere else in Zejtun.

Et sic hora 11.55 am., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 11 Februarii, 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 depositonem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit.

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:

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

Sessio Septuagesima nona

Anno Domini millesimo nongentesimo nonagesimo primo, die vero decima prima Februarii (sive 11-2-1991), hora 9.30 a.m. coram intrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joeephi De Piro, pro Tribunali sedente in Domo Cleri, ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Dnus Antonius Scerri testis inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis:

I do not know exactly what were his other activities, but I was certainly astonished that he could cope with all his work. I do not know what were his relations with the Bishop. I believe he was Senator in politics. He was Senator for the Church. I believe that these Senators were chosen by the Church. There were other senators: two for the workers, two for the rich people, etc.

10. “It was not uncommon that De Piro wore torn shoes.” Did you actually see this, or did you hear it from others? What do you think was the reason? Were his shoes, besides being torn, also dirty? Do you remember how he kept his clothes? Perhaps torn or even soiled? How did he keep his person? Did you ever notice if he carried some distinctive mark on his clothes to show that he was a monsignor? You say that “he was most humble.” Could this be the reason why he kept himself in this way? How can you prove the S.G’s humility in a better way? Did you notice any difference from the other priests/monsignors in the way the S.G., presented himself? It is said that the S.G., had another brother who was a priest. If you knew this priest, can you say if you noticed any difference between the S.G., and his brother, as regards how they presented themselves?

Do you know if the S.G., was known as a charitable person? In case, in what way? Give details, if you can, about those he helped and in what way? How do you know all of this?

His mother would complain because he did not care much about his dignity as monsignor and because his shoes were torn. At times I noticed that his shoes were torn. I believe that if he had money he reserved it for the Institutes because he was more concerned about the Institutes than about clothes or shoes. I do not know that he wore the ring or some other distinctive mark. He was very humble; you could see this from the way he walked, his eyes collected, always with a book in his hand. Also, in processions the way he walked showed his humility and seriousness. I used to distinguish between him and other monsignors because he was humble and the others were showy. I also couldn’t but notice the difference between him and his brother, Fr. Santin. He was humble whereas Fr. Santin liked to show off and never wore torn shoes. On the contrary he always claimed his share to satisfy his affairs. Also the people used to say, because I could hear them, “See the difference between the brothers”.

To direct the Institutes he must have been charitable and everyone said that be was charitable.

11. “He was also very serious. You never chanced to see him talking with people in the street. He always walked slowly with a book in his hands, reading. This does not mean that he was conceited. On the contrary he always reciprocated the greetings of passers by.” Can you elaborate on these two aspects of the S.G’s character? Don’t you think that with this attitude he made people keep away from him? Did you ever hear anyone commenting on this? What do you think made him very serious and “… not to stop to talk”? Thoughts, distractions, shyness? At the same time you say he was not proud. Did you notice any difference at that time between him and his equals as regards this? Besides greetings, could it be possible that he said a few words? In case, what would he say? Was his comportment the same with everyone? Or was he perhaps the type who distinguished between different kinds of people?

He was always collected and alone; he was a dedicated person. His thought was all the time on his institutes. We children did not approach him very much because we observed his seriousness, which made us keep back. In spite of all this I feel he was not proud and self-centered. When he greeted people he did not speak much.

12. “ In Rabat, the members of the Society were received with great joy.” I understand that in Rabat there were already monasteries of other religious orders. Do you know what was the attitude of these religious orders to this new Society? What did priests and other monsignors have to say about this Society? You emphasize the joy this Society brought. What exactly was the reason for this joy? Perhaps because the aim of the Society pleased them? Perhaps because this Society began gathering young people? Perhaps because, when compared with the members of other religious families of that time, the members of this Society appeared to be different? Perhaps because the Society had its origin in Rabat?

Did the first members of the Society receive help from their neighbours? In case, what did this help consist in (material objects, propaganda)?

The people were glad with the Society because the Chapel of St. Agatha had been abandoned and began to see improvement when they took over. At that time they used to say:

“It’s better now; we are going to have more priests and it will be easier for us to hear Mass and go to confession.” I used to go to the church of St. Agatha because I was certain to find a priest there.

The people used to help them a lot; they even gave them food, that is, provisions, like vegetables.

13. “And when Fr. Gwann Vella left, everyone was shocked.” Who was Fr. Gwann Vella? “He left”. Where and when did this happen? If by “he left” you mean that he left the Society, do you mean that he also left the priesthood, or that he became a diocesan priest? What was the reason why this priest left? Do you know if the S.G., was involved in this? Do you know if besides Fr. Gwann, there were others who left the Society at the time of the S.G? If yes, were they priests? Why did they leave? How did he react when some member left? How do you know this?

Mgr. De Piro was sorry that Fr. Gwann Vella was the first to leave and that a priest of the Society had left, but he never complained at this. I think that he left to help his family. At that time to become priest one had to pay a sum of money and I think he could not afford it. Afterwards he became a diocesan priest. I remember that there was also some Brother who had left. He was named Ganni, from Rahal Gdid. I do not know why they left.

14. “It was said that someone told him to make an institute for illegitimate children. However, he never consented to this because he said that if he did this he would give room to more abuses, for girls would not worry about their babies.” Do you know who told you this? In case, who had encouraged the S.G., to start this project? It appears from this that the S.G., did not want to provide an occasion of lack of responsibility for others. Do you know if the S.G., expressed the same attitude in other circumstances (as, for example, in the giving of charity, etc.)?

At that time it was said that someone had exhorted him to make an Institute for illegitimate children but he refused for, he thought it would give occasion for abuses. I believe he was right, in saying this. I think it was a responsible decision. I cannot give other examples when the Monsignor showed this responsibility.

15. You do not say anything about the S.G’s death. Do you know when, how and where he died? Was there any special mourning when he died? When, how and where was the funeral held? Where was he buried? Is he still buried in the original place? If not, when, where and how was he transported? Have you ever visited his gravel? Can you describe it? Would there be other people at his grave? What would they be doing? Would there be any flowers, candles, ex voto?

I do not know what happened in his funeral. I do not remember that I went for his funeral. I think that he was buried at the Cathedral and later he was taken to St. Agatha’s. There were occasions when I visited his grave. He is buried there and on his grave there is his bust. I know there is a tombstone, but I do not know what the inscription contains. There would be some flowers and candles. I used to go to confess to Father Mikiel and I used to pray and recite a ‘Requiem aeternam.’

16. Do you pray through the intercession of the S.G? Did you ever hear that favours were received through the intercession of the S.G? In case, can you give details about them? Do you think the S.G., has the repute of a saint? In case, where and in what environment? Did this repute exist in his lifetime, immediately after his death, in the years between his death and today?

When I say the ‘Requiem aeternam’ I think that he will remember me and pray for me. I do not know if anyone received favours with the intercession of Mgr. De Piro. I believe he is being forgotten, but now his Society is issuing reviews, leaflets, holy pictures on Mgr. De Piro. The Monsignor deserves to enjoy the reputation of a saint. That is how I regarded him. In his lifetime many people used to say that he was a saint. People regarded him as a saint to such an extent that they began to spread rumors that, when he was returning with the last train a snake would appear to him in a deserted road, which was the road where there was the Dove Fountain. Always, after his death, it was said that he was a saint.

17. Do you have something to add, cancel or change in what you have said in this your evidence?

Et sic hora 11.30 am., abaoluto praedicti 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. Ipse eam ratam habuit et confirmavit his verbis:

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

Diinisso autem testi, Delegatus Archiepiscopalis, rnandavit mihi citationes expediri contra testem Sr. Paula Formosa S.S.D. ut die 18 Februarii, hora 9.30 am., examini se subiiciat et contra Justitiae Promotorern ut dicta die et hora assistat.

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:

Sessio Octagesima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decima octava Februarii (sive 18-2-1991), hora 9.20 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 Sr. Paula Formosa SSD testes inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dictae testis:

Personalia: I am Sister Paula Formosa, member of the Congregation Sisters of St. Dorothy, Maltese Province, residing at our Convent at Mdina, daughter of Gustavo Formosa and Clotilde née Zammit, born at Rabat on 11 March, 1910.

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, Founder of the Missionary Society of St. Paul. Can you say what made you come to give evidence? Perhaps someone has told you what evidence to give? What was your contact with the S.G? When did it begin, and how long did it last?

I came to give evidence in this Cause for Beatification first because I have been asked by Fr. Anthony Sciberras, MSSP, and secondly because I am convinced of the sanctity of the S.G., Mgr. Joseph De Piro. I have not been told what to answer, and I will speak from personal experience and what I have seen myself. I began to notice Mgr. De Piro when I was about twelve years and continued to see him till 1930, when I entered the novitiate in Rome. After this I had news about him from his nieces who were novices with me.

2. You say that you were “a close friend of the S.G’s nieces.’ Can you say exactly who were these nieces? I guess that, since you were a close friend of these nieces, you had at least some idea of the rest of the De Piro family. Can you give some details about this family? In particular, about the S.G’s parents? Did you ever visit their house? What impression did it give you of the family? Was this their only house, or did they have others; in case where? Did this mean that they were well off, perhaps noble as well? In this case, besides being well off, how else were they known by the people? Perhaps as selfish people, or as people who helped others? Did you ever hear how they treated their dependents? What do you know of the S.G’s siblings? How many, and who were they? Were they older or younger than the S.G? What was their position in Society? Did they have a share in the government of the Country, and, in case, what was it? Do you know if they therefore, belonged to some political party? In case, which? If yes, do you know if this fact ever created conflicts between the members of the family or with other people? Do you know what the relations between the siblings were? Further down you mention Fr. Santin as one of the S.G’s brothers. Was he older or younger than the S.G? If he was older, do you know if the S.G., was influenced by his brother when he chose to become a priest? In fact, do you know how the S.G., came by the decision to become a priest? Do you know if he always felt this vocation, or if, at an earlier time, he had in mind some other career? In case, what was this? Did you ever hear some details from his nieces connected with the S.G’s childhood and youth?

These nieces of Mgr. De Piro were Sr. Marie De Piro, daughter of Dr. Guido De Piro, brother of the S.G., and Sr. Jole De Piro, daughter of Pio De Piro, another brother of the S.G. I knew other nieces of Mgr. De Piro, but I was on very intimate terms with these two. From them I came to know that the father of Mgr. De Piro had died a long time before. His mother (called by her granddaughters: Nonna Kika) was a very good woman, who helped the poor. She had a very strong character. The house of Nonna Kika was near the Cathedral, very large (later our Congregation bought it to open a school). There were various servants in the house. The family of Mgr De Piro was rich and of noble descent. Besides the house at Mdina, Nonna Kika had another house at Qrendi; the De Piro family had a grave in the Church at Qrendi.

The members of the family I know were not haughty, but, on the contrary, they were approachable by all. I noticed that the nieces 1 knew did not make any class distinction among their companions. All members of the family were good people, and humble. But I cannot give any details about the brothers and sisters of the S.G., except that they were married, and that, besides Mgr. De Piro, there was another priest, Fr. Santin, who was a great benefactor of the Church at St. Paul’s Bay, and did a lot of good among the people there. For the rest I cannot answer except that Fr. Santin was older than Mgr. De Piro.

3. “The Monsignor was tall, stout and smart. Besides, he was always serious and modest.” You refer to the S.G., as Monsignor. Do you know if this was just a title, or that be was a regular Canon of the Cathedral? If the latter, do you know how and when he became a monsignor? Do you know some duties connected with this office? Do you know if among the monsignors he held some particular office and, in case, what was it? Do you know how he performed these duties? “… stout…” Do you mean that he was healthy and showed no signs of sickness? For example, did you ever hear his nieces say that he was ill or that sometime he fell ill? In case, can you give details about these illnesses? Do you know if he took care of his health? If yes, in what way? Perhaps he often went to see a doctor? Or that he had a lot of rest? Or some particular attention regarding food? That he was careful not to be involved in trouble that could be avoided? Or that he limited his work?

“… smart…” Perhaps you are referring to his clothes? In case, what do you mean by this? Do you mean that his clothes and the way he dressed himself attracted one’s attention? As a monsignor did he wear something particular and distinctive?

“… always serious.....and modest”: can you explain in detail these two qualities? How do you connect, for example, his seriousness with the fact that, as you say later on, he also used to joke with you? As regards the seriousness and modesty you mention, did you notice any difference between him and other priests? In case, in what sense? “He commanded respect and reserve.” Can you explain more clearly? Did you regard the S.G., as a sociable person, or was he perhaps the type who shunned company? If he was so, don’t you think that, as a priest, he made it difficult for people to approach him for help?

“.... he was not at all proud.” For what reason did you expect him to be proud? Perhaps because of his family? Or perhaps also because he was a monsignor? Do you mean that other persons of the same status seemed, at that time, to be proud of themselves?

I know that Mgr. De Piro was Dean of the Cathedral Chapter. I remember him always near the Bishop during the religious functions at the Cathedral. I know that the Dean was a dignitary in the Cathedral Chapter, but I do not know what his duties as Dean were.

Mgr. De Piro gave me the impression of being a well built person,but I cannot make any comments about his physical strength. I never heard any comments from his nieces about this aspect of his life. About the care of his health, all I can say is that he lived and ate with the poor orphans in his care and with the poor members of his Society. Besides, I must believe that he was a very busy person who did not shirk work; nay, I always felt that he must have been particularly helped by providence to carry out all his various duties and tasks.

By “… pulit… ” I mean that he was tidy, not that he was sumptuously dressed. But I cannot say more than this from the few times I met him.

By “serju” I mean that he was a man who minded his own business, recollected, serious in his manners, not that he was gloomy. The only time I heard him talk while I was with his nieces, I saw that he knew how to joke as well, without offending anybody. I always saw him wearing his cassock, even when I saw him at his brother’s house, Fr. Santin. His looks, manners, way of talking, etc., all showed that he was modest. Today, looking back I would say that, compared with other good priests of his time, his seriousness and modesty were more conspicuous. People at that time spoke about the S.G., as a social person, ready to accept everybody, kindhearted. I myself noticed his humility in his whole demeanour and in the way he looked at others.

4. You say that occasionally you met the S.G., at St. Paul’s Bay in the house of his brother Fr. Santin. Do you mean that his brother lived at St. Paul’s Bay? Can you still describe this house? Was it large or small? Was it well furnished? Were there any servants? Do you know if, besides this house, he had some other one? What was Fr. Santin’s pastoral work in the Diocese of Malta? Did the S.G., own a house? If not, why not? If he did not have his own house, where did he reside? You say that you would meet the S.G., at St. Paul’s Bay. Do you know if he went there often? How long did he stay there? Would he be alone and what could he be doing there?

Fr. Santin lived at this house in St. Paul’s Bay. It gave one the idea that it was a house of wealthy people. It was not very large, but had large grounds around it which reached to the sea. He had servants. He used to go fishing, but he distributed the fish he caught to his friends. I do not know that he had any other house. Fr. Santin was also a rector of a chapel dedicated to Our Lady of Mount Carmel. Here he used to celebrate Mass and hear confessions. Besides, he enlarged this church because the number of people at St. Paul’s Bay was increasing. Mgr. De Piro, however, stayed with his mother, whenever he was not living in one of the orphanages he directed or with the members of his Society. I do not know why Mgr. De Piro did not have a house of his own.

I met Mgr. Do Piro at Fr. Santin’s house only once. He was alone with Fr. Santin. I cannot say how often he visited his brother’s place, nor whether he used to take orphans or members of his Society there.

5. You say that at his brother’s house you would be with the nieces. You add that when the Monsignor met you he would talk to you and make jokes, “....when he laughed, be did so heartily”. What was your age at that time? If you were still small children, do you mean that he was much attracted to children? If you were already young girls, do you mean that the S.G., was not afraid to joke with girls? Did he show modesty even in his jokes? Do you mean that he himself used to tell jokes, or that he used to share the jokes cracked by others? If he himself told jokes, do you know if he annoyed or hurt people with his jokes? Did he accept to be the subject of a joke.

“I still remember when he told us how he had succeeded in making the children of Fra Diego’s laugh when they were in a group to be photographed.” Would he tell you how he made them laugh? If yes, do you still remember this? Do you remember some other things “… about which he would talk to you” when he met you? What were they?

“To be photographed.” I am under the impression that at some time it was considered vain to take a photograph. Do you remember what was the occasion when this photograph was taken? Was it the S.G., who wanted it? Did you regard the S.G., as vain?

I repeat that I met Mgr. De Piro at his brother’s house only once. I was then about thirteen years old. The way he spoke and laughed showed his modesty. His talk was simple. The joke he said was quite an innocent one. The joke was something spontaneous while he was speaking to us about the children in one of his orphanages. The joke in no way harmed or offended anybody. He made the children laugh by telling them to say cikkulata (chocolate), and he did this so that they would be seen smiling in the photo. I do not consider that it was a vanity to have a photo taken, and in this case the photo was taken to be kept as a remembrance. Besides, from the way he said that he made the children laugh, it seems to me that he was not with that group of children while the photo was taken. It would never enter my mind that Mgr. De Piro was in any way vain.

6. “I remember De Piro at the Cathedral. He would be there for some service. I still have a clear picture of his dignity during such services. You could see how different he was from the others in the way he performed the service.” “He would be there for some service.” Was it every day? Did the S.G., always attend? At the time you are mentioning did he live near the Cathedral? If not, do you mean that he had to travel from another part of the Island? In case, do you think this was easy for him? What means did he use? If there were not daily services, do you mean that they were some particular celebrations? In case, do you remember which they were?

“His dignity showed during the ceremonies.” Can you explain clearly what you mean by this? Perhaps you are referring to the vestments he wore? In case, in what way were they particular?

“You could see how different he was from the others in the way he performed the service.” Perhaps you mean that he performed the functions in such a way as to attract attention? Perhaps by the tone and volume of his voice? By his gestures?

Did you ever see the S.G., saying Mass on weekdays? Was there anything in his Mass that struck you? In case, what was it? Did you notice any difference between the way he performed functions on some special occasions and the ordinary daily functions?

Did you ever see him during some other Eucharistic Celebration (adoration, benediction)? In case, did he lead the service or was he simply present? What do you have to say about his comportment during some procession, etc.? Did you ever see the S.G., hearing confessions? Do you know if there were many people who went to him for confessions? Perhaps some particular category of penitents? Did you notice that he was patient during the confessions? Did you ever hear any comments about the S.G., as a confessor? In case, what were they? Did you ever have a chance to see the S.G., praying alone? Where? Can you say something particular about this activity?

Did the S.G., preach? Did you ever hear any of his sermons? Where? Did he have any particular subject for his sermons? What language did he speak in his sermons? Why? Were his sermons easy to follow, or was he the type whose sermons were difficult to follow? What did people say about him as a preacher?

Mgr. De Piro attended only the major feasts, when there would be the Bishop present, among them the feast of the Conversion of St. Paul. I know also that when the Governor General was present, the reception was held at the house of Mgr. De Piro’s mother. Other details I cannot give.

When I say dignity (with dignity) I mean that he carried out his duties in a way consonant with his office. I am not referring to the clothes he used (though these were impeccable, as became such occasion), but to his personality and the whole manner he carried out his duties.

Et sic hora 12 05 p.m. suspensum est examen dictae testis ob tarditatem horae animo illud resumendi die 25 Februarii, hora 9.30 am., 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 eadem testi perlexi eius depositionem, data eae facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento seque in fidem subscripsit:

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.

Sessio Octagesima Prima

Anno Domini millesimo nongentesimo nonogesimo prima, die vero vigesima quinta Februarii (sive 25-2-1991), hora 9.25 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 Sr. Paola Formosa S.S.D. testis inducta et citata cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

When I said “with dignity” I wanted also to mean that he dressed and behaved in such a manner that he gave dignity to the religious functions and to the Church in general. I cannot now remember what I had in mind when I wrote in my declaration: “Tarah jiddistingwi, etc., (distinguishing himself).” For the rest I cannot answer since I never saw him during such occasions, nor did I hear any remarks from others. I must say that I saw Mgr. De Piro during religious functions only at the Cathedral during solemn occasions, and just a few times.

7. “ I used to hear people say how charitable he was.” Whom did you hear say this? Among his charitable acts you say that once he went begging alms as a “rosariant”, and then, his work in the institutes. Besides these two modes, do you remember hearing about his other modes of charity? Perhaps he gave some money? In case, do you know if this money was his or his family’s? In the latter case, do you know if, at times, this was a source of conflict between him and other members of his family? If not, does it mean that the members of his family helped him in the charitable acts he performed? If he gave some money, do you know if he was careful to whom he gave it, or did he give money to all those who asked him? Do you know if there were many who asked him for money and where did they go to ask him? Did he himself find people to whom to give money? Do you know if his charity also consisted in giving advice, finding employment for some people, trying to solve some trouble between married couples or families? How do you know all this?

I cannot now remember who told me, but his works themselves speak about his charity. I do not know any particular instances, which show Mgr. De Piro’s charity towards others, besides those I mentioned. I know, however, that Mgr. De Piro came from a rich family, and I think that he gave his portion to help the orphans and his Society. Surely he must have had great hope in God’s providence to take the responsibility of so many good works, which needed continuous funds. I do not know about any other forms of charity practised by Monsignor De Piro.

8. You say that he was a member of the “Rosarianti”. Can you say exactly what these were? What was their scope and in what way did they try to achieve it? If they collected money, what use was made of it? If this money was given as some kind of help, do you mean that the S.G., was one of the “Rosarianti” because he understood the need of such help, and so he tried to give his share? Do you, in fact, know when and how he became a member of this Confraternity? Is it possible that the S.G., was in this Confraternity because of some devotion he had to Our Lady? In case, can you tell me what this devotion consisted in? In what way did he show it, and, perhaps, encourage it? You say that he used to collect money “… with his face covered”. Can you tell me why? Was it, perhaps, the custom at that time? Was there anyone who, in spite of this custom, came with his face uncovered? Is it possible that the S.G., came with his face covered because he was shy to show himself in that poor condition? Or could it be, perhaps, that this collecting of money could have served him as an occasion of pride?

The Confraternity of the Holy Rosary (Rosarianti) used to beg alms for the repose of the soul of somebody condemned to death for some crime. In the incident I mentioned, one of the members of this Confraternity came begging alms. I could not know who he was since these people begged for alms with their face covered. But my mother told me that, from the stature of the man we saw, she would conclude that he was Mgr. De Piro.

9. You say that the S.G., lived charity when he accepted to direct some institute of charity. You add that “... in these institutes the Monsignor showed great love for the children.” Can you explain further what exactly were these institutes? Which were they? How many were the children in them? What was the state of the institutes at that time in Malta? What exactly was the S.G’s work in these institutes? Was it simply that he saw to their smooth running, or did he also have to undertake the maintenance and education of the children, to see what children were admitted, to provide for them when they would eventually leave the Institute? Do you have some idea as to how the S.G., tried to perform these duties? Did you ever visit some institute that was in the care of the S.G? Did you ever hear someone, who belonged to the Institute in the S.G’s time, talk about the life there?

As regards the Institutes you say that it was the Archbishop who entrusted them to the S.G. Do you confirm this? If it was so, why do you think the Archbishop entrusted them to the S.G? Was it perhaps because he was his friend? Perhaps because he came from a wealthy family and could therefore help with his own money? Perhaps because at that time it was a difficult task to direct the institutes and no one would be willing to accept this responsibility? Perhaps because the S.G., was always ready to accept? Perhaps because the S.G., was a popular person and had contacts with important people from whom he could easily beg and receive help? Perhaps because he had the knack to direct? How do you prove this?

You say that “he always accepted without any hesitation” and that he “lived this charity in his spontaneous obedience”. How do you know this? Was it only this work that the S.G., accepted “spontaneously” and “obediently”? Do you know of some other tasks, which the Archbishop entrusted or wanted to entrust to the S.G? In what way did the S.G., cooperate in these?

In a general way do you know what relations existed between the Archbishop and the S.G? If they were good, were they always good?

I remember that he was Director of St. Joseph’s Institute at Hamrun and that of Fra Diego, at Hamrun also; and perhaps of others as well. I think that there were many children in these Institutes. I know that Fra Diego was an Institute for girls only, and St. Joseph’s for boys only. These Institutes were for orphans and destitute children, but I do not know details. Nor do I know what Mgr. De Piro’s duties were. I know that at Fra Diego he had Sisters to help him, and at St. Joseph’s there were brothers from his Society. But I had no direct contact with these Institutes nor do I know details from other people.

I used to hear people say that it was the Archbishop who put these Institutes under the care of Mgr. De Piro, but I never heard anybody say why. Now, looking backwards, I would say that the Archbishop had great faith in Mgr. De Piro. At that time I wondered how and why Mgr. De Piro accepted all those responsibilities, andeven at that time I admired his faith in Providence and his holiness when I saw this. Today, especially as a religious, I appreciate these qualities in Mgr. De Piro still more. When I spoke in my declaration, about prompt obedience, etc., I was only expressing my own personal thoughts about Mgr. De Piro.

I never heard that Mgr. De Piro refuted any work the Archbishop offered to him. Nor do I know anything about his relationship with the Archbishop.

The Archbishop was Mgr. Mauro Caruana O.S.B., Bishop of Malta and Archbishop of Rhodes.

10. “ I remember the first house in which De Piro received the first members of his Society.” When you say “his” do you mean that the S.G., founded some Society? In case, what was the exact name of this Society? Where and when did he found it? What exactly do you mean by “Society”? Perhaps something like a religious order whose members live together and are bound by their vows? Was it a Society only for priests (as you seem to suggest from your information), or also brothers? Do you know if the S.G., was a member of this Society, took the vows and lived with the other members?

You say that when the people saw a certain member they would say, “ See this is the first missionary of De Piro. First of all, do you remember who this member was? “…the first missionary…” Do you mean to say that the S.G’s Society had the missions as its aim? If yes, what did people understand by “mission” at that time? What did the S.G., understand by “Missionary Society”? If the mission was the aim of the Society, how was this aim being achieved? Do you know how the S.G., arrived at the idea of founding this Society? Do you know if it was easy for him? If not, what do you think were the difficulties? Do you think that he was understood by the Ecclesiastical Authorities? Do you know how members of other religious orders looked at him? How did the people regard this Society? How do you know all this?

You say that, “ you remember the first house”. Do you mean that perhaps you also entered it? Can you describe it? If, perhaps, you had seen it only from the outside, what impression did it give you? Did you sometime hear someone who had entered it at that time talk about it? Do you know how the S.G., acquired it? Do you know how long it was in his hands, and, if later he left it, why?

What did the S.G., do to encourage youths for this Society? In fact do you remember if at first there were many of them? Do you know what environments they came from? What did he expect most from the candidates to the Society? In what way did he try to form them?

When I say “his” I mean that Mgr. De Piro founded a Society but, at the time I was young, I did not know what was its name. I know that he founded the Society at Mdina. I know also, from other Sisters of our Congregation, that the Society of the S.G., was in a part of the house of a certain Mgr. Mifsud before our Congregation moved there in 1920. I note that in 1920 I was only ten years old. I do not know if, before the house at Mgr. Mifsud’s residence, they had another house or not.

By “Society” I mean, a group of persons living together. At that time I knew that there were brothers in the Society, since I heard members of my family saying that a brother from the Society went to the missions. I knew also, from my family, that there were two priests, but one of them left to become a diocesan priest. It was only later, when I returned from my novitiate in Rome, and therefore after the death of Mgr. De Piro, that I came to know better the Society of the S.G.

In my family circle it was said that the first aim of the Society of the S.G., was to help Maltese emigrants abroad. Among the people the idea of “missions” was that one would go to preach to the infidels.

I cannot give any description of the house of the Society, in St. Roque’s Street, which I mentioned above, since many alterations have been carried out.

I do not know anything about the number, etc., of the members of the Society. I now recall that once I saw an Augustinian Father with some members of the Society. When I asked my family why, they told me that this Father was giving formation to the members of the Society in community life.

13. “... and I also remember people say how sorry he was when one of the first members, who was on the eve of his ordination, left him.” Whom do you remember saying this? Do you mean that this news created a commotion? If yes, what was the people’s reaction to this fact?

“ How sorry he was...” Did people say in what way the S.G., had shown this sorrow? Was it perhaps that, after he had formed him for so many years, he could not now get anything from him? Did they say if in this sorrow he showed calm and trust in God, or despondence and anger? Did they say if, after the departure of this member, he tried to take steps so that this thing might not be repeated? Do you, in fact, know if this was the only member to leave? If not, does it mean that there were other members who left? In case, at what level of their formation did they leave? Did you ever hear anyone commenting on the reason of their leaving? In case, whom and what did the individual say? Could it be possible that the S.G., was to blame?

Even this I heard in my family circle only. I remember that those who spoke about this event were sorry because of what happened. For the rest I cannot answer.

12. In your information you said that the S.G., besides his duties at the Cathedral, had to take care of the Institutes and the Society. Do you know if he presumed other responsibilities? In case, do you know what they were and how he accomplished them?

I know that there were some connections between Mgr. De Piro and a certain Miss Curmi who was founding a congregation of Sisters. But I cannot give details.

13. “On the day of his death…” Do you know when? You said that the S.G’s nieces who were with you told you that “… he fainted...” Did they say what exactly happened to him? Do you know if his family members were expecting him to die suddenly?

Do you know where the S.G., was buried, and if today he is still buried in the same place? If he is no longer in the same place, do you know when and in what way were his remains transferred to the actual place?

Did you ever visit his grave? Can you describe it? Would there be other visitors? In case, what would they be doing? Would there be candles, flowers, ex voto? Do you know if people pray with his intercession? Are there many or few? Do you think that they always prayed through his intercession? Do you know of some favours received through his intercession? If yes, can you give more details? Do you feel that the S.G., enjoys the repute of a saint? If yes, for what reason do people regard him as a saint? Do you know if this repute already existed when he was still alive? And immediately after his death? What is your judgment about the saintliness of the S.G?

When Mgr. De Piro died, I was in Rome. It was in September, 1933 after the procession of Our Lady of Sorrows. While he was giving Benediction with the Holy Sacrament, he felt ill, was taken by ambulance to the first available place, and died in the children’s ward at the Central Hospital, Floriana. I read this in the newspapers at the time of the S.G’s death. I was not given any further details by the nieces of the S.G., who were doing the novitiate with me.

I only know that the S.G., is now buried at St. Agatha’s. I visited his tomb a few times. He is buried in the crypt in simple but decorous surroundings. But I cannot give details.

I know that there is veneration towards the S.G., and people pray through his intercession. I know this from what I heard and from the fact that many people attend the Masses held “pro bono exitu Causae”. However it is only lately that I noticed these things.

I personally hold Mgr. De Piro as a holy man whom God called for many works, a man who gave his life to do good to others. But I have not spoken about these things with other people. Members of my family also held him in high esteem.

14. Do you know anyone who is against this Cause of Beatification and Canonization? If yes, who and why?

Et sic hora 12.10 p.m., absoluto praedictae testis examine de mandato Delegati Archiepiscopalis Ego Notarius alta et intelligibili voce testi perlexi integram depositionem, data illae facultate addendi, minueadi 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.

Dimissa autem teste Delegatus Archiepiscopalis mihi mandavit expediri citationes contra Rev. Dnum Josephum Caruana ut examini se subiiciat et contra Justitiae Promotarem ut assistat die 11 Martii, 1991 hoc in loco.

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:

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.

Sessio Octagesima Secunda

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decima prima Martii (sive 11-3-91), hora 9.30a.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 ‘Chnistus Sacerdos^’, Birkirkara, praesentibus Justitiae Promotore legitime citato, meque Notario, comparuit Rev.,us Dom.,us Josephus Caruana, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum cx eius mandato aperui et statim deventum est ad examen testis:

Personalia: I am Rev. Fr. Joseph Caruaua, son of Generoso Caruana and Angela nee Degabriele, both dead, born on 15 March, 1914, at M’Xlokk, and now residing at Marsaxlokk. I am a diocesan priest.

1. You have come to give evidence in the Cause of Beatification and Canonization of the Servant of God (S.G) Mons. Guzeppi De Piro, founder of the Missionary Society of St. Paul. Can you tell us what made you come to give evidence and from where you obtained the information you are going to give in your evidence? Was there someone who told you what evidence to give? When did you get to know the S.G? Did you have any particular relation with him, as, for example, if you were related to him?

I came to give witness in this Cause of Beatification because I was asked to do so by Fr. Anthony Sciberras M.S.S.P. He asked me to give witness because as a boy I was a student in the Society of St. Paul, and later a priest in the Society. The first time I met Mons. De Piro was at Marsaxlokk, where Mgr. De Piro had brought the “educandi” of his Society for a summer vacation. I passed a day with them. I was then about seventeen years old. I am not related to Mgr. De Piro.

I have not been told in any way what to say in my evidence. I will speak from personal experience.

2. You refer to the S.G., as “Monsignor”. Do you mean that he was a regular canon of the Cathedral? If yes, do you know when, how and why he became a Monsignor? Do you know of the duties he had as Monsignor, and how he performed them (perhaps attendance, choir, masses, confessions, preaching)? Can you describe the person of the S.G? Did he appear healthy or sickly? How did ha keep himself, his person, his clothes?

Mgr. De Piro was a canon of the Cathedral Chapter. In our Society we called him “Padre”. The first time I met him he was already a Monsignor. For the rest I cannot answer.

He was a wellbuilt man, and gave one the impression of being a healthy man. But once I noticed that on the way he stopped. At that time I did not realise why, but later I reflected that he did so in order to have the possibility to breathe. I remember also that in the refectory there would be a loaf of bread, of a different type, reserved for Mgr De Piro.

About his way of dressing, etc., all that I can say is that Mgr. De Piro dressed like other common priests. He was very tidy, but in a normal way.

As regards the loaf of bread reserved for Mgr. De Piro, I think that it was said that that type of bread was for diabetics.

3. You say that the sister of the S.G., was married to Baron Zimmerman. Were there others of his siblings married to other nobles? Do you mean to say that the family of the S.G., was itself a noble family? In case, what did its nobility consist in? Perhaps only in the title? Or perhaps also in wealth, houses, property, authority? What can you say about each of these? Do you know what was the S.G., share of this wealth? And what did he do with it? Did you know some particular member of the family of the S.G: parents, siblings? Where did they reside? What was their work? What repute did they have among the people?

I cannot give more details about the family of Mons. De Piro except what I said. The family was of noble descent. From Fra. Consolat SSP, one of my companions in the Society, I know that the De Piro family had a house at Qrendi. I heard also that they had a house in Mdina and lived there.

I do not know any member of the family of Mgr. De Piro. I only heard about the sister I mentioned in my declaration, and two of his brothers, one Gino and another Fr. Santin. Fr. Joseph Spiteri SSP used to mention also his mother. I do not remember any other details.

4. From the very beginning of your information you mention the “Society” of the S.G. What Society was this? If you are referring to the Missionary Society of St. Paul, can you say when it was founded, and where and how? Was it founded as a family of religious, that is, its members made vows (In case, which vows?) and lived in a community? Was it formed of priests and brothers, or only of priests, or only of brothers? Who were the first members? Were they numerous? From which environments did they come? What was the exact aim of the Society? If it was the mission, what did they understand by this at the time?

How did the S.G., get the idea of founding a Missionary Society? How did he begin to achieve this aim of the Society? Did the Society have other aims? Do yow know where exactly the Society began? Can you give details about the first house of the Society, above all, if it was poor or luxurious, and if it was enough large and suitable for the first members to live in it? Why was this house chosen, and in what way was it acquired by the S.G., (rent, purchase, donation)? For how long did the Society use this house? If later on they ceased to live in it, why? Where did they go? What do you know about the kind of life the first members lived(as regards food and clothes)? Do you know if it was easy for the S.G., to found the Society? If not, what kind of problems did he have to face, and what was their cause? How was the Society received at first by people, the clergy, other religious, ecclesiastical authorities?

From what I heard, Mons De Piro founded his Society in 1910, at Mdina. At first there were no vows, but when I entered there were the vows of poverty, chastity and obedience, and also to go to the missions. In the beginning the first members had an Augustinian Friar, Fr. Bugea O.S.A.,. to take care of them. At first the idea of community life was not very clear. I know also that in the beginning there were two priests, a certain Fr. Gwann Vella and another who left the Society; why I do not know. I know also that from the beginning there were lay brothers and priests. One of the first members was Fra Guzepp, a lay brother, who was sent as a missionary to Abyssinia in 1927. Another was Fra Salv, who was also a lay brother, about whom I know nothing. Another was Fr. Gwann Vella, I mentioned above. Another was Fr. Carmel Azzopardi, who later left the Society and his name as a secular priest was Dun (Father) Benin. The only one whom I do not know whether he is alive or dead is Fra. Salv. All the others are dead. There were others, whose names I do not remember. These members of the Society of St. Paul were not from the nobility or from the higher classes of society, but from the common people.

From what I heard, I know that Mgr. De Piro went to Tunis to make popular missions among the Maltese emigrants there, and from this he conceived the idea of organizing a Society for the missions. I heard also that in the beginning there were no vows, and when the S.G., decided that there would be vows in his Society, many left. It seems to me that Mgr. De Piro had in mind that there would be Maltese priests where there were Maltese migrants. However the only member of the Society who went to the missions in the beginning was Fra Guzepp, who went to Abbysinia, where there were the Maltese Capuchins, but no Maltese migrants. And I never heard that members of the Society of St. Paul held any popular missions among Maltese migrants at the time. I heard also that Mgr. De Piro was happy because he had sent a member of the Society to the mission in Abbysinia. I do not know whether the Society had any other aims in the beginning. I note that when I entered the Society the aims of the Society were clear: there were the three religious vows, plus the vow to go to the missions wherever needed; the aim of the Society was the missions.

The only idea I have of the first house of the Society is that I heard others mention a house at Sda. Celsi, Mdina. I know that later they went to a larger house, near the Cathedral, which I entered. It was an old house. From there, the Society went to St. Agatha’s, at Rabat, around 1931 or 1932. Other details I cannot give.

When, in my answer to this question, I say that I heard, came to know, etc., I mean that I got the information from older members of the Society of St. Paul. From certain comments I heard, I deduce that the quality of life of the first members was poor.

I have a very vague idea that members of the family of the S.G., were not very happy with the project of Mgr. De Piro as regards the founding of the Society. I know also, from personal experience, that a certain Monsignor, whose name I forget, looked down upon us, “members of the Society of Mgr. De Piro.” This was even after the Founder’s death. When we spoke about this to Mgr. Pantalleresco, our superior at that time, he told us that he knew that this Monsignor did not like the Society.

Et sic hora 12.00 meridie suepensum est examen dicti testis ob tarditatem horae animo illud resumendi die 8 Aprilis 1991, hora 9.30a.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 illi facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento seque in fidem subscripsit:

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:

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius, de mandato Delegati Archiepiscopalis hoc pub1icum instrumentum confeci in forma ac meum Notariatus Sigillum apposui.

Sessio Octagesima Tertia

Anno domini millesimo nongentesimo nonogesimo primo, die vero octava Aprilis (sin 8-4-1991) hora 9.25a.m., coram infrascripto Delegato Archiepiscopalis 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 Revdus Dominus Joseph Caruana, testis inductus et citatus, cui detatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum delegatus Archiepiscopalis recognovisset. clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dicti testis.

5. You describe your first meeting with the S.G. You say that he soon made you feel at home: “He wasn’t the person to put you off. On the contrary I soon realized that he was an affable priest.” Do you mean that the way he welcomed you helped you not to be shy of him? Can you give details as to how he received you? You also say that he asked you about your family. Do you know if he did this with every boy who went to him? Why did he ask about the family? Besides the family, didn’t you talk, let us say, about your vocation? In case, what did you say? In what way did he present to you the vocation for his Society? Do you know the S.G’s method of attracting youths to his Society?

What I mean to say is that I did not feel shy in his presence, and that I could talk freely with the S.G. I remember that I was invited by a member of the Society, Fr Michael Callus, the superior, to pass a day at Marsaxlokk, my native village, with the members of the Society. I remember the S.G., asked me about my family, and when I told him that my mother’s maiden surname was Degabriele, he asked me whether she was a relative to one of the women who were founding an institute at Zejtun. I told him she was my mother’s cousin. I do not remember that we talked about anything else, not even about my vocation.

6. “...he asked me if she was related to Mother Curmi of Zejtun.” Who was this Madre? Perhaps of the Sisters of Jesus Nazarene? In case, do you know what was the work of these Sisters? In case, have you an idea why and how he was acquainted with the “Madre”? Perhaps he had some connection with these Sisters? In case, what was it? Perhaps he visited them often? Preached to them? Confessed them? Or perhaps some other reason? Since the Madre you mention was your mother’s cousin, did you ever hear her say something about the S.G? Do you know if the S.G., went to visit other Sisters? In case, whom and for what reason? Did you ever hear any comments on him from some Sisters? What did they say?

This cousin of my mother was the superior of the Institute “Tan-Nazzarenu”, popularly known as “Tas-Sindku”, which was founded by a certain Guzeppina Curmi, the daughter of the “Sindku” of Zejtun. This Institute was intended for orphan children. Besides the house at Zejtun, they had another one at Marsaxlokk. At that time I did not know anything about the Sisters or what connection there might have been between the S.G., and these Sisters. Later I came to know from a member of the Society, a certain Fr. Joseph Spiteri, that Mgr. De Piro had sent to Rome a model of the dress of these Sisters. I never talked to my mother’s cousin. I know that Mgr. De Piro had connections with the Sisters of Fra Diego Institute, since I know that he went to this Institute.

7. “At first I began to attend the Oratory of Birkirkara, one day a month...” First of all, what was this Oratory? Who had opened it, and what did it serve for? Do you mean that after your first meeting with the S.G., you promptly began to frequent the Oratory? If not, does it mean that you had other meetings before with the S.G? In case, what form did these meetings take? If you did not meet the S.G., again but promptly began to frequent the Oratory, did you go on your own, or perhaps with others? Was there any one in particular with whom you talked at the Oratory in this period? Who had told you to go to the Oratory once a month? If it was the S.G., did he leave you free whether to attend or not, or perhaps he put a little pressure on you? In these visits to the Oratory what exactly did you do?

Did everyone who joined the Society attend the Oratory for a year once a month? Or was there perhaps some particular category that became aspirants immediately?

A certain Casolani had a house in Birkirkara, which he gave to Mgr. De Piro. Fr. Michael Callus S.S.P., whom I mentioned above, was superior. There were catechists, who were not members of the Society, but Fr. Callus was responsible. Besides, there was also a theatrical company named after “St. Genesius”. There was also an “edukandat” for those who were beginning life as members of the Society of St. Paul.

After meeting Mgr. De Piro at M’Xlokk I began to attend once monthly at the Oratory. I did not have any other conversation with Mgr. De Piro, and it was Fr. Michael Callus SSP who invited me. I used to go there for a whole day to get accustomed. I was the only one from Marsaxlokk. And I do not know what procedure others followed before entering the Oratory. I know from Brother Emmanuel that Mgr. De Piro had a room at the Oratory, but during these monthly visits I never met the Servant of God.

8. “After about a year I entered as a boarder, as an aspirant, in the education section of the same Oratory.” Who had decided that it was time for you to enter as an aspirant? Perhaps the S.G? If not, do you mean then that the S.G., did not have a say in this decision? What were the aspirants? Why were they kept at the Oratory and not in some other place? What exactly was the education section? Perhaps a part of the Oratory, which was purposely built for the aspirants? Do you know when the education section was introduced, and by whom? Do you know if it was given some particular name, and in case, what was it, by whom was it given this name, and why?

Were aspirants common to the religious in Malta at that time? If not, do you mean that it was something new? In case, why do you think the S.G., wanted to introduce this system?

Would there be many aspirants? What age were the aspirants? For how long were you aspirants? Everyone for the same period? If not, who was the one to decide? Did all the aspirants stay, or were there some/many who left the Society in this period? In case, did they leave of their own accord, or were they sent away? What do you think was the reason why they left or were sent away? Did you ever hear anyone say that one left because of the S.G? In case, can you give details?

It was Fr. Michael Callus SSP who told me that I could enter as a boarder, as an aspirant. I do not know whether Fr. Callus consulted Mgr. De Piro or not.

We aspirants went to St. Aloysius College to study. Studying was our main duty. I will give more details in answering other questions about our daily life at the Oratory.

I do not remember for how long the “edukandat” had been opened, nor whether some part of the building had been extended for the purpose. If I remember well St. Mary was our Patron Saint. I do not know if other religious orders had similar aspirants. We were quite a number, but I cannot remember how many. I was seventeen when I began, but I was an exception. Normally those who entered were twelve year olds. Not all aspirants continued in the Society. Some left of their own free will, while others (at least in one case I think this was the case) were dismissed by the Superior, Fr. Callus. In all cases it was Fr. Callus who had to take the decisions.

N.B. The term “aspirants” was not used at the time I was at the Oratory. It was used afterwards to describe the youths who attended the ‘edukandat.”

9. “We went to school to St. Aloysius College, B’Kara.” Who ran this College, and what was its level of education? What subjects did the aspirants study there? Did you pay for your tuition? Who had chosen this College for the aspirants, and why? Is it possible that the S.G., had some particular contact with the directors of this College? In case, what was this contact? Did the S.G., show interest in your studies? In case, in what way? For example, did he ever talk to you about the importance of study? In case, what did he emphasize? Later on you say that the “… the day was dedicated in a special way to school and studies.” Do you mean that study came first? If yes, do you mean that you did not even do some work in the Oratory? Do you mean by this that you did not take any part in the activities at the Oratory?

This College was run by the Jesuits, and it was a secondary school. Subjects included English, Latin and Arithmetic. We followed the same lessons as other students, sat for examinations, etc… We did not pay anything, but I do not know whether somebody else paid for us or not. I do not know why St. Aloysius College was chosen (perhaps because it was near?). I do not know whether Mgr. De Piro and/or Fr. Callus had any contacts with the Jesuits, or with the superiors of the College.

Except for what I shall say later about the Academy, I do not know if and how Mgr. De Piro interested himself in our studies.

As aspirants we had no other duties except studies. We did not teach catechism, did not take part in the activities of the Theatrical Company, and had no manual work to do, except to clean, etc., our quarters, and some work connected with the daily upkeep of the chapel.

10. You mention various acts of piety you did during the day in the education section. Do you know if it was the S.G., himself who planned this program of prayers? You say that you had “… mass together”. Do you mean by this that when you heard mass you were the only ones in the congregation? In case, what was the reason? Perhaps because you did something special in the mass? Who would say mass? Would the S.G., be with you, did he come for mass? Perhaps he also said mass? If yes, do you still remember something particular about his mass? When he said mass were you pleased or did you prefer someone else? In every case, why? Did the S.G., ever talk to you about the mass? Did he pay attention to objects connected with the mass, like, for example, vestments, the altar, and the chapel? In what way did he show his attention to these?

You also mention the visit to the Blessed Sacrament after dinner and Eucharistic Benediction. Would the S.G., be with you for these acts (when he was at the education section)? In case, do you remember his comportment during these moments? Did he ever talk to you about the importance of this visit and the adoration?

You also mention spiritual reading and the examination of conscience. Do you still remember the form these acts took? Perhaps there were some particular books used? Do you remember which ones? Who chose them? Would the S.G., be with you in these periods? In connection with this, did the S.G., exhort you to read the lives of saints and to pray to them? Do you know if the S.G., had some particular devotions? Do you know if he wished to increase any of them among the members? In case, do you know to whom and why?

Did you ever consider if in his spirituality and in that which he wished to introduce into the Society, the S.G., was influenced by some other particular spirituality? In case, which do you think was it? How do you prove this, and why do you thick he was influenced by it?

Obviously, besides studies, etc., great importance was given to our spiritual formation. The daily program included a meditation (at about 5.30 a.m.) for half an hour; Mass, together with other people; breakfast; then we went to College. Lessons were held in the morning. After returning from the College we had our midday meal; Siesta up to about 3.00 p.m; Coffee at 3.00 p.m., and then study. At 6.00 p.m., recreation with the children of the Oratory. Then we recited the Rosary and had Sacramental Benediction. In the evening we had supper, and then recreation. Finally there was the examination of conscience. Besides, we had in common the morning and evening prayer, spiritual reading, visits to the Blessed Sacrament after meals.

Fr. Callus was responsible for the running of the edukandat, but I must think that he acted on instructions from Mgr. De Piro. I remember that, at least during the Sunday Mass, the children of the catechism classes participated by saying prayer and singing hymns corresponding to the mass liturgy. Fr. Michael Callus SSP celebrated Mass. I do not remember Mgr. De Piro celebrating mass at the Oratory, and I never heard his mass. Nor did he ever speak to us about such matters at the Oratory. So I cannot answer the relative questions. Nor was the S.G., ever present during the acts of piety, as far as I remember, when 1 was at the Oratory.

It was Fr. Michael Callus who read during reading time. He read from Rodriguez; he read in Italian and explained to us in Maltese what was read. We finished our examination of conscience by reciting together the Act of Contrition. But I cannot remember what form the examination of conscience took. I remember also that during Meditation, Fr. Callus used to read something, but I cannot remember more details.

There was a particular devotion to Our Lady “Auxilium Christianorum”, whose feast we celebrated yearly. I note that before Mgr. De Piro, at the Oratory there had been the Salesians. There had also been the Christian Brothers (Freres).

Besides we had a yearly retreat of eight days at St. Calcedonius Retreat House at Floriana. We attended also sermons held for the people in the Chapel of the Oratory.

Et sic hora l2.05p.m., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 16 Aprilis, hora 9.30a.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 et facultate addenti, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit:

Deinde idem Delegatus Archiepiscopalis, clausis at sigillo ipsius obsignatis interrogatoriis cum testium depositionibus, mandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsti cuem Justitiae Promotore ut sequitur:

Sessio Octagesima Quarta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimaquinta Aprilis (sive 15-4-91), 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 Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore legitime citato meque Notario, comparuit Rev.dus Dom.us Joseph Caruana, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Seesione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognivisset clausum et illaesum ex eius mandato aperui et statim deventum est ad examen dicti testis.

11. “The place and the food were very good.” Can you give more details about the food? Would the daily meals differ from those of Sundays and feast days? How did you compare your life as an aspirant with that of one in a normal family of that time? When the S.G, came to the aspirants’ place did he have meals with you and the same food as you, or did he have his meals apart, and different food? In case, do you know what would be the reason? Was the place big enough for your needs? Was it well furnished? Was there some room reserved for the S.G? If yes, did you ever enter it? In case, can you describe it?

Before you became aspirants did you have to pay something? In case, how much? Was this a particular custom of this Society only, or did candidates of other religious orders and congregations in Malta also pay before entering? If you did not pay, perhaps the S.G., insisted that you should take certain things with you? In case, what did you take? Was there any case when someone was refused because he could not take with him these things?

If you did not pay how was the “Edukandat” financed? Were there perhaps some benefactors? Perhaps the S.G., himself? How do you know this? Did the S.G., ever talk to you about this aspect of the life of the Society? Did he ever mention the Providence of God?

For meals we used to have broth, sometimes fish, etc. I found it sufficient and it compared well with the meals 1 had at home. I never heard any of my companions murmuring about the food we had. But I cannot remember details. Nor do I remember anything about Mgr. De Piro’s eating habits when he came to the Oratory. But in this connection I remember that later, when I happened to be at St. Joseph’s Institute, I noticed that Mgr. De Piro ate special bread; it was brown bread, that which was usually eaten by diabetics.

Even the room and space we had at the Oratory compared well with private residences of the time. We each had a separate room at the Oratory; 1 did not have a room for myself at home. I remember also that at the Oratory we had electricity (in the early thirties) while at my village, Marsaxlokk, electricity was brought in 1947. We had space for recreation, yards, football ground, etc. We also attended the plays, brought up by the St. Genesius Company I mentioned above, at the Oratory theatre. There were no unnecessary restrictions. We had various works and activities, besides prayer and study; and life was in no way monotonous. I was very happy there.

I remember that Mgr. De Piro had a room at the Oratory. It was called the room of the “Padre”. (It was said at the Oratory that Mgr. De Piro himself wanted to be called “Padre”. I do not remember that I ever entered the room nor heard about what was in it, but from the outside (I always saw it when it was closed) I would judge it to be a little larger than out rooms.

We did not pay anything when we entered the Oratory. I took with me only my clothes in a box, and I believe that others did the same. I do not know what was done in other orders or congregations in Malta at the time. We did not have any pocket money, but everything necessary was provided, and when, once a month, we went to our respective families we were given the necessary money to pay for transport.

Though we took nothing with us, nor did we pay anything, we never lacked anything, but I had no idea how the money needed was obtained. For the rest I cannot answer.

12. “The Monsignor paid us a short visit at times.” How often? Do you think this was enough? We have already talked about whether he took part in the program of the aspirants when he was with you. Do you remember if he spent some time talking to Fr. Michael Callus who, according to you, was in charge of you? If yes, do you know what they talked about? Did you take the impression that the S.G., was interested in you? How did you come to this conclusion? Did you notice if there were good relations between the S.G., and Fr. Michael Callus? Did the latter talk to you about the S.G? Do you remember what he said? Did the S.G., talk with you during tie visit? In case, about what? Did he talk to you in a formal way (for example, lectures) or in an informal way? Did you have the opportunity to talk to him privately? Did you ever see this taking place?

All that I can remember now is that I saw Mgr. De Piro during the annual Academy. In fact I can now remember only one Academy in which he came. But this does not mean that he did not come more often. I remember also that he once came to deliver a talk on the missions to the general public at the theatre of the Oratory. The talk was in Maltese. I never felt the absence of the Founder, since Fr. Michael Callus was enough for me and for my needs. Nor do I remember that my companions murmured about the fact that Mgr. De Piro did not visit us more often. I do not know whether one would have had a chance to speak privately to him if one felt the need; I never felt it. I do not remember that he ever delivered a talk to us. For the rest I cannot answer.

13. “We also had moments of recreation...” Previously you had mentioned the holidays the members of the Society spent at Marsaxlokk in summer. Besides the daily recreation, did the aspirants have similar holidays? In case, how did you spend the time? Did you have enough time for your daily recreation? Do you think this was something the S.G., himself wanted? How do you know this? Was the S.G., ever at the Oratory during your recreation? In case, what was his comportment at that time? Did the S.G. have holidays? When, where and how?

We aspirants used to go for a week long vacation in Gozo during the summer. We used to pass the day at sea. I remember, in a general way, that we made our acts of piety at St. Joseph’s Institute in Gozo, but I cannot speak in detail. While in Gozo we stayed at a house apart from the Institute, at Sqaq Balliju, Ghajnsielem.

During the year, while at the Oratory, we had time for recreation. I remember that we played football, looked after the garden, etc. (cfr.. 11 above). We had enough recreation. The S.G., was never present during recreation time.

14. When the aspirant period was over, how did the formation in the Society continue? Can you give details about this phase of formation? To whom was it entrusted! What things were insisted on most? Did the acts of piety mentioned in relation to the aspirandate continue even later? What do you say about the studies? How and where were they held? Why did you have them there?

In general, do you think the formation given in the Society was adequate? If you had to give judgment on it today, what would you say? What was there good in it? What could have been improved? As regards what depended on the S.G., what could he have improved?

After finishing the course as aspirants, we went to St. Agatha to begin our novitiate. Our Master of Novices was Fr. Wistin Grech SSP. The novitiate was for a year, during which we studied the rule of the Society (written by Mgr. De Piro), under the guidance of the Master of novices. We also had lessons in literature by a certain Fr. Alipio Scerri O.E.S.A. There was a much greater emphasis on our spiritual formation, and we had more acts of piety than when we were aspirants. Another Augustinian Father, Carlo by name, taught us Gregorian chant.

(I know that there was some connection between our Congregation and the Augustinian Order- we also went for our philosophy and theology classes there, but I do not know any details).

When I went to St. Agatha as a novice, St. Agatha was already built. But I remember the foundation of the building. When the foundation stone was laid, there were many people present. Mgr. De Piro delivered a speech, and I remember him quoting the Psalms: “Nisi Dominus aedificaverit domum in vanum. laboraverunt qui aedificant eam.” (it was usual at that time to quote in Latin during sermons and on such special occasions). In his speech he also said that our hope is to be in the Lord.

I do not know how he obtained St. Agatha’s Church and the surrounding lands. Perhaps they were family property. I have an idea that he had some difficulty in obtaining a part of the land, but I cannot give details. In connection with this I heard from some member of the Society, that Mgr. De Piro had had a dream in which he found himself trying to repair the propeller or rudder of a ship, but could not. A woman (St. Agatha?) came and repaired it for him.

Et sic hora 12.00 meridii suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 22 Aprilis, hora 9.30a.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore at 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 et in fidem me subscripsit:

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:

Sessio Octagesima Quinta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesima secunda Aprilis (sive 22-4-1991), hora 9.15a.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.dus Dominus Joseph Caruana, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, ex eius mandato aperui et statim deventum est ad examen dictae testis:

14. (cont.) After the novitiate we made the vows of poverty, chastity, obedience and to go to the missions. If I remember well, we made them yearly for three consecutive years, before our perpetual vows. The vow to go to the missions meant that we were to be disposed to go to the missions anywhere we were sent. I know that a brother of our Congregation, Br. Joseph Caruana, was sent to the mission in Abyssinia where he worked with the Capuchin Fathers. I remember that when we were still aspirants a certain Fr. Ang Mizzi OFM Cap., who himself was a missionary in Abyssinia, sometimes came and delivered a talk to us to prepare us for the missions. In this connection (the missions) Mgr. De Piro told us to pray for those people whom later we were to convert. At that time I took these words of the S.G., as referring to the people of Abyssinia.

I note that I began my novitiate in the year 1934 or 1935, shortly after the death of Mgr. De Piro in 1933. During the years we passed as students of Philosophy and Theology (which we studied at the Augustinian Priory, as I said above), we still lived at St. Agatha’s. Our Superior was Fr. Wistin Grech SSP. We had good professors, and a sound formation.

15. “I also remember that once a year we organised an Academy for him.” Do you remember on what occasion it was held? Whose idea was it? Perhaps of the S.G., himself? You said that on these occasions the S.G., was much pleased and appreciated your efforts. In what way did he show this pleasure and appreciation? On these occasions we also read poems for him. Do you remember in what language they were written? Why was this language chosen? Perhaps because the S.G., wanted it? In case, why? And why did you choose to read poems for him? Perhaps because the S.G., liked poetry? Perhaps because he himself liked to write verses?

I note that this Academy was held when we were still Aspirants at the Oratory. I do not remember what the occasion was, nor do I know who originated the idea. In it all of us read some poetry. The poems were written by us (except for some exception., when someone copied his poem instead of composing it). I do not know that Mgr. De Piro ever wrote any verses himself. For the rest I do not remember.

16. “I remember once I went for a walk with Borda and down the street from St. Joseph we met the Padre; and we continued our walk with him...” First of all, who exactly was Borda? Perhaps one of the aspirants? If yes, do you know if he remained in the Society? If not, do you think it was owing to some fault on the part of the S.G? You also mention the “Padre”. Perhaps by this title you are referring to the S.G? If yes, were you the only one to refer to him in this way? If not, do you mean to say that this was the way to refer to him in the Society? If yes, why this title and not another more commonly used by other religious? Did he perhaps want you to address him with this title? Away from the environment of the Society, how did other people address the S.G?

You also mention the Institute of St. Joseph. What was this Institute? Was it by chance that you met the S.G., there, or perhaps because he had some contact with this Institute? In case, what was this contact? If the S.G., was director of this lnstitute, do you know how and when he became a director? Do you know for how long he was director? Do you know exactly what was his work as director? Do you know if he engaged the members of the Society in this work? In case, in what way and with what aim? Did you ever visit St. Joseph’s Institute at the time of the S.G? Can you describe life at the Institute in those times? Did you ever hear, or know directly, if this had been different before the S.G., took over? In case, in what sense? Do you know if the S.G., was also responsible for some other Institutes in Malta? In case, can you give details about his work in these Institutes!

“We continued our walk with him...” Was it the only occasion when you walked with him? Do you remember how you felt yourselves? Perhaps embarrassed? If yes, do you mean that you did not speak at all? If you walked with him at other times, on what occasions?

This Borda was one of my companions at the Oratory. He is now a priest in the United States. I do not know that Carmelo Borda ever had any trouble with Mgr. De Piro and he was ordained priest as a professed member of the Society of St. Paul long after the death of the S.G.

St. Joseph’s Institute was an Institute directed by Mgr. Do Piro. There were many boys. They stayed there until seventeen years of age. There they learnt some trade among others, tailoring, carpentry, printing). These children were orphans. When aspirants, we sometimes went to this Institute, once a year, in summer, to send the Almanac to the benefactors of the Society, and to help in caring for the children.

I once went into the office of Mgr. De Piro at St. Joseph’s Institute to help him. I remember that this office was a large room. I remember that he had a small desk, where he was writing. Everything was in order. I remember that he asked me to hand to him a “carta busta” (meaning an envelope). I did not understand, and the S.G., calmly took one himself, thus teaching me also what a “carta busta” was. I remember that in every corridor there was a door leading upstairs, and above it was written in Maltese “Alla jarani” (God is seeing me). At this Institute there were brothers of the Society of St. Paul who took care of the children and the running of the place under the direction of Mgr. De Piro. There were also some employees: the masters of the various trades, a cook, a certain Versin, teacher at the Institute’s school. The brothers, however, took care of the spiritual and material welfare of the children. They also looked after the recreation of the children, taking them, for example, to the sea in summer. I do not know whether running institutes was one of the aims of the Society. I know that these children, when they grew up and became of age (seventeen), were found a job according to the trade they had learnt.

I once heard a certain Manwel Attard (whose father had been killed during the June riots of l919, and whom I knew as a boy at the Institute when Mgr. Pantelleresco was director) lamenting that he suffered hardships at the Institute. I do not know exactly to what period he was referring, nor who was director at the time. From my experience I cannot confirm what he said. Besides he gave me the impression that he was speaking influenced by political prejudice; it was during the nineteen eighties that he told me this.

Besides St. Joseph’s Institute, Mgr. De Piro was director of the Institute of Fra Diego for girls. There were Sisters to take care of the Institute (now I know they were Franciscan Sisters). But I cannot give any details.

I refer also to what I said in No. 6 above. I do not know what the office of director entailed.

Besides, Mgr De Piro was director of an Institute for boys in Gozo, St. Joseph’s, which was of the Society of St. Paul. Later, after the death of Mgr De Piro, the Society relinquished this Institute. It was at Ghajnsielem. The building existed before it was converted into an Institute, and was old. In summer we also went there to take care of the children when the brother in charge made his yearly retreat. It was run on the same lines as St. Joseph’s Institute, Malta, teaching the children how to read and write and some trade.

Both in Malta and in Gozo these Institutes depended on alms and offerings by the people. I know that in Malta there was the “Opera della buona morte”. People offered one penny a month (one shilling, five cents in modern currency, a year), and when they were dying, the children at the Institute prayed for them in the chapel. In Malta they begged alms at the Dockyard. In Gozo they collected melons. In each of these two Institutes there was a band, formed from among the children of the respective Institutes, which took part in village fiestas.

Et sic hora 12.05 p.m. suspensum est examen dicti testis ab tarditatem horae animo illud resumendi die 29 Aprilis, hora 9.30a.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 iuranento et in fidem subscripsit:

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:

Sessio Octagesima Sexta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesima nona Aprilis (sive 29-4-91), 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.dus Dominus Joseph Caruana, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanentibus Judice Delegato, Justitiae Promatore ac 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:

16. (cont.) Near St. Joseph’s Institute, a little further down, there was an Institute for male infants (babies and small children). I knew at the time that Mgr. De Piro was alive, that the Brother in charge of St. Joseph’s Institute had some connections with this other Institute, and I knew also that a certain Sr. Agatha (whom I knew also at Marsaxlokk), who was a member of the Congregation I mentioned in No. 6 above, was one of the Sisters who took care of these children. However it was only much later that I came to know that Mgr. De Piro was director of this Institute. As I also, much later, came to know that Mgr. De Piro was director of another Institute at Birkirkara, also under the care of these same Sisters. This is the only occasion I remember that I had a walk with Mgr. De Piro. I did not feel. in any way embarrassed; and although I was conscious that he was my superior, still I felt free, and was happy to be walking with him.

17. “...in the street we met Borda’s father…, and he invited us to his house. I remember he took us near the crib he had.” As aspirants did you keep contact with your families? If yes, do you think that such contact was enough? If not, how did you feel about it at the time? Did the S.G., ever speak to you about the point? Where did he live? If he did not live with his family, do you know if he visited them often? Did the S.G., appear to be interested in your families? In what way did he show interest? Did he ever help some parents of the aspirants? In case, in what way? You mention the crib. Do you know if the S.G., loved the crib? How do you know this? Did he perhaps exhort you to make one for yourselves? Did he encourage Xmas decorations? In case, what was his aim in doing this?

“When he was in front of the crib, the Monsignor said to us, ‘Now Jesus is still a baby; we can take from his hand all the favours we need’.” Do you remember what these words meant to you at that time? If with these words he wanted to exhort you to pray and to feel that your prayers were heard, don’t you think that his words emphasised prayers done to “receive” from Jesus? Do you remember expressions usually uttered by the S.G? The Crib is a reminder of Xmas and the Mystery of Incarnation. Do you remember some particular activities that were organised for you at that time? Did the S.G., celebrate and remind you of the other mysteries of salvation? Did he, for example, reflect on the crucifix? In what way did he celebrate Easter time? Did he encourage some particular celebrations among you in this period?

As aspirants we went home for a day once a month. Our superior, Fr. Michael Callus, used to give us the money necessary for the trips by bus. I did not feel homesick, and felt it was enough to visit my family just once a month. I never heard any of my companions lamenting about this, or showing any wish to be able to make more frequent visits. Mgr De Piro never spoke to us about these visits to our respective homes.

I do not know where Mgr. De Piro lived, although I am under the impression that he slept at St. Joseph’s Institute. Nor can I say anything about his relations with his relatives.

About the S.G’s interest in our families I cannot say anything. Although I remember that once, when a priest member of the Society was with his family on account of his illness, Mgr. De Piro sent me and one of my companions (Tony Formosa) with a chicken to this priest. This priest was Fr. Frangisk Camilleri, now dead.

I cannot answer the part of the question about whether Mgr. De Piro liked cribs or not.

I never heard this thought from anybody else, and at the time I took the words of Mgr. De Piro in their literal meaning. Later on in life, however, these words made me reflect on the great faith the S.G., had, and his trust in God. I do not think that Mgr. De Piro’s sense of prayer was just a prayer of petition.

When we were aspirants at the Oratory, the Theatrical Company of St Genesius used to present some play at Christmas time at the Oratory, but I do not remember that we aspirants had anything special.

18. “ I also remember people saying that De Piro helped the Archbishop in the question that there was between the Maltese Church and Lord Strickland.” Did the S.G., help the Archbishop only in this question, or were there perhaps other questions? In case, which were they? Why do you think it was only the S.G., who helped the Archbishop in the case mentioned? Do you know if it was the Archbishop who asked for this help from the S.G., or it was the S.G., himself who offered it spontaneously? Do you know if, besides this question, the S.G., was involved in the political life of the Country? If yes, in what way? Perhaps he was at times member of the Senate? In case, whom did he represent? How did he find himself in the Senate? Was he ever criticized that he sided with some political party?

Back to the Strickland question. Do you know exactly what help the S.G., gave? Did it have the results desired?

All I know about Mgr. DePiro’s part in the politico-religious difficulties between Lord Strickland and the Church is from what I heard from Fr. Joseph Spiteri SSP. It boils down to this: Mgr. De Piro brought peace between Lord Strickland and the Church authorities in Malta. But I do not know any details. I remember also that Fr. Joseph Spiteri SSP told me this: When the Padre, (meaning Mgr. De Piro) was at Rome during the time of Lord Strickland, here in Malta there was a rumour that Malta was to be divided into two dioceses, one in the northern part of the Island, and the other in the southern part. It was also rumoured that Mgr. De Piro was to be made bishop of one part.

When the Padre came back from Rome, Fr. Joseph Spiteri SSP told this to the Padre. The Padre asked: “When did these rumours start?” And Fr. Joseph Spiteri SSP realized that about that time a certain person, who was his enemy, had left Rome, and it was he who spread these rumours to create obstacles.

Fr. Gwann Vella SSP (who was the first, or one of the first priests of the Society of St. Paul, and who later became a diocesan priest) told me that Mgr. De Piro had sent him to the parish of Gudia to take care of the parish Church since there was no other priest after some trouble that had arisen in the parish. But I cannot give details.

At the time Mgr. De Piro was alive, I did not know that he was a member of the Senate, nor have I heard anything from witnesses “fide digne.”

I once also heard, but I do not remember from whom exactly, that Mgr. De Piro jumped from a tram to separate two men who were fighting.

19. “It was said that the Monsignor used to sleep in the car when traveling from one place to another.” Who said this? Why do you think the Monsignor slept in the car? Perhaps, because he liked to sleep very much? Perhaps, because he would feel very tired? If yes, does this seam that he slept little at night? And if it is so, perhaps because he had a lot of work to do? Did he choose to do this work, or was he told to do it? Did you ever hear him complain because of the volume of work he had to do? In case, what exactly did he say? Perhaps he complained against the authorities? In fact, could you see if he did his work with true obedience, or because he was unable to say no?

I have a vague idea that I heard that Mgr. De Piro slept while traveling. I must think that he did this because he was weary. I know that Mgr. De Piro had various institutes to direct and was founding our Society. But I cannot assess the amount of work this involved.

Et sic hora 12.00 p.m., meridie suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 6 Maii, hora 9.30a.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 eidem testi perlexi eius depositionem data ei facultate addendi, minuendi vel corrigendi, si necessario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit:

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

Sessio Octagesima Septima

Anno domini millesimo nongentesimo nonogesimo primo, die vero sexta Maii (sive 6-5-1991) 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.dus Dominus Joseph Caruana, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

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 ezamen dicti testis:

(The Promotor Justitiae presented a set of questions based on the declaration made by the witness Rev. Fr. Joseph Caruana, on what he had been told by Rev. Fr. Joseph Spiteri SSP, and as recorded in No.18 above).

1. In the sitting of 29 April 1991 you mentioned rumours that the S.G., was going to be chosen bishop of one of the two dioceses into which Malta was expected to be divided in those days. When the S.G., heard about the spread of these rumours, he put blame on an enemy of his.

First of all, what can you say about the rumours that Malta was to be divided into two dioceses? Is it true that this thought existed? In case, how do you know this? Was this rumour widely spread in Malta? Where did you learn about the other rumour that the S.G., was going to be made bishop? If from Fr. Guzepp Spiteri, whom you mentioned at other times, do you know from where he heard it? Did you ever hear about this rumour from some other sources? If you had heard it from other sources, do you mean that it was a rumour widely spread? Did you ever learn more about this rumour, if, for example, it was true that some one had in mind to make the S.G., a bishop?

I had heard about the fact that Malta would be divided into two dioceses before Fr. Joseph Spiteri SSP had spoken to me, probably even before I entered the Society. It was a popular rumour, but I never heard anybody in authority confirming or denying it. For my part, I had believed it. But I cannot give details as to how much it was diffused.

The fact that Mgr. De Piro would be made bishop of one of these two dioceses was part and parcel of the fact that Malta would he divided in two. The rumour ran: Malta would be divided into two dioceses, and Mgr. De Piro would be elected bishop of one of them. But, as I said above, I never heard from authoritative sources whether this was true or not, nay, not even that Mgr. De Piro would be consecrated bishop, whether of an existing or of a one yet to be erected, or just a titular bishop.

2. You say that when this rumour began to spread the S.G., was in Rome. Can you say more precisely which period this was? Why was he in Rome? Did he often go to Rome? Did he always go with the same purpose? From what you said it appears that the S.G., had not known anything about this rumour before Fr. Guzepp Spiteri told him. Do you confirm this? If yes, do you think it was possible for him not to know anything about it?

I remember that it was during the politico-religious question of Lord Strickland. The impression Fr. Joseph Spiteri SSP gave me was that when he (Fr. Spiteri) spoke to Mgr. De Piro about this rumour, it was news for Mgr. De Piro. But I cannot say how, for it was possible that a rumour like that had not come to the knowledge of Mgr. De Piro before.

3. “The “Padre” perceived that at that time an enemy of his had left Rome and spread this rumour to obstruct him.” How did you get to know that the S.G., had perceived this? If it’s because this is what Fr. Guzepp Spiteri had told you, did he tell you how the S.G., had perceived this?

“… an enemy of his.” Do you mean that the S.G., had enemies in Rome? Did you ever hear more about this point? Do you know if, besides the one you mention, he had other enemies in Malta? Did it ever come out to whom was the S.G., referring as “enemy”? “… and spread this rumour to obstruct him.” Was this also said by the S.G? Can you explain better how this rumour could have obstructed the S.G? Exactly in what?

All my declaration is based on what Fr. Spiteri SSP told me. From these words of Fr. Spiteri it results that Mgr. De Piro had at least one enemy. I do not know from personal knowledge that Mgr. De Piro had any enemies. I know that he had people who helped him in his work in the institutes (from the list of persons who were benefactors, and whose addresses I wrote) and I remember one particular person, Mr. Alfred Cachia Zammit, who was his friend. My strictly personal opinion is that whoever spread this rumour had in mind that once it was rumoured that Mgr. De Piro would be elected bishop, the chances that he would in fact be made bishop would be less.

As to whether Mgr. De Piro had enemies, I can mention an incident in which a farmer made obstacles. This farmer dug a well in his own field, but which was connected with catacombs that spread over a wide area, including St. Agatha’s Motherhouse. I do not know why he did this, but perhaps to vindicate his rights on the catacombs.

4. Did you ever learn what the reaction of the S.G., was when he heard this from Fr. Guzepp, excluding what you yourself have said? In other words how did he react in this circumstance, perhaps he lost his calm, got angry, was upset, was afraid, remained calm, took it as a joke, said words that expressed trust in God?

From the way Fr. Spiteri narrated the incident, I got the impression that the S.G., took the whole thing calmly. The idea I have, from my personal experience of the S.G., is that he was a person who toot things calmly.

20. “In September 1933 I was for a retreat with all the other members.” What retreat was it? Did you have it every year? How long did it last? In what way was it done? Was it usual for the S.G., to take part in it? Did he perhaps preach it? Besides these annual retreats did you make other retreats during the year?

What was the “San Kalcedonju” you mentioned? Why was the retreat held there?

You say that the S.G., collapsed after having conducted the procession of Our Lady of Sorrows. Do you know the reason why the S.G., conducted the procession that year? Was he often invited to conduct processions? If yes, to which part of Malta did he go, and which village? Did he appear to enjoy it, or did he seem to do it as a service? Did he involve the members of the Society in these processions? Could it be that he exhorted you to take part because the service was paid? On such occasions, and others, did the S.G., preach? Do you know if, in fact, the S.G., was reputed to be a good preacher? Did you ever hear any of his sermons? In what language did he preach? Did he use simple language which everyone understood, or was he perhaps the type to speak a difficult language? Do you know if he was also invited to hear confessions? In case, where? When did he confess most? How was he reputed as a confessor? Did he administer other sacraments?

It was the annual retreat, which was for a whole week. During this retreat we had the usual conferences, etc. I do not remember that Mgr. De Piro attended these annual retreats of the Congregation, nor that he ever preached our retreat. I know that at St. Calcedonius other retreats were held. This place was at Floriana.

I know that he fell ill during the procession of Our Lady of Sorrows at Hamrun. It was not usual that he went to this procession. I do not know whether Mgr. De Piro usually led processions, nor, as far as I know, did members of our Congregation take part in processions on a regular basis. But it was said that Mgr. De Piro liked to go to processions of Our Lady.

I never heard Mgr. De Piro preaching, nor do I know whether he preached or not. Nor can I speak about the administration of other sacraments.

21. “While we were there news reached us that the Padre had collapsed.” Do you still remember who brought you this news? Perhaps he also told you what exactly had happened? If yes, can you still describe the fact?

As regards the funeral you say that you remember nothing. Do you at least remember the atmosphere among you immediately after the death of the S.G? If it was an atmosphere of sorrow, what was it that saddened you most? Do you know if on the occasion of his death, some particular mourning appeared in Malta? Do you know if something was written about him in the newspapers? Do you remember where he was buried, and if he is still buried in the original place? If the burial place was changed, where is he now buried, when was he transported there, and how was the transport carried out? Did you ever visit his grave? Can you describe it and the atmosphere there when you made your visit?

I do not remember who brought the news of the S.G’s sudden illness. I think it was some member of the Society. We were told that he was being taken to hospital, and we went on the roof to see him being taken there.

I remember we stopped our retreat. The funeral mass was held at the chapel of St. Joseph’s Institute. I remember there was a great number of people. I remember also that I did not go to the funeral. Local newspapers spoke about the event. I heard from a member of our Congregation that he was buried in the family chapel at the Addolorata Cemetery. Later he was transported to St. Agatha’s, Rabat, but I was not present.

I never visited the tomb of the S.G. Fr Joseph Spiteri SSP took the death mask of the S.G.

22. What do you think of the saintliness of the S.G? During his lifetime did you regard him as a saint? And soon after his death? How did your mates in the Society regard him? Where those who stayed and those who left, in agreement about this? What did the people who did not belong to the Society say about his death? Do you know if there ever existed a devotion to the S.G? In case, in what way? Do you think that devotion to the S.G., is now increasing? If yes, why is it increasing? Do you know if there are people praying with the intercession of the S.G? In case, many or few? Do you know of favours received through the intercession of the S.G? In case, can you give details?

I believe that Mgr De Piro led a saintly life. The works that strike me most are his love for the poor and his founding of a Society for the good of souls. During his life I held him to be a good priest, but good in a special way and above the common piety of priests. I felt this most from the fact that he gathered orphans and abandoned children.

I cannot say what the reaction of others was immediately after the S.G’s death, as regards his sanctity. I remember, however, that while people ordered from the printing press of St Joseph’s Institute pictures of Fr. Alfred Gatt, I do not know that they made the same thing in the case of Mgr. De Piro, they did not ask for his images.

I am not in a position to say whether or not at present there is a special devotion to the S.G., nor whether people pray to or obtain graces through the intercession of the S.G.

23. Do you know if in the past there ever was the idea of starting the Cause of Beatification and Canonization of the S.G? If yes, why was it not started?

Do you know if there is someone today against this cause? In case, who and why?

24. Do you have something to add, delete or change in what you said in this your evidence?

a) My companions, when I was an aspirant at Birkirkara, said that Mgs. De Piro removed the confessional where Fr. Michael Callus SSP used to hear confessions. (Fr. Callus did not hear the confessions of us Aspirants, but of other people. Our confessor was a certain Canon Lawrence). The S.G., did this, my companions said, so that Fr. Michael Callus could give more time and attention to us Aspirants.

b) Fr. Joseph Spiteri. SSP told me much later that once Fr. Michael Callus SSP wanted to make a report against the Padre, but I do not remember to whom or why.

Et sic hora 12.10 p.m. absoluto praedicti testis examine 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:

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

Dimisso autem teste, Delegatus Archiepiscopalis mandavit expediri citationes contra Victor Tedesco ut examini se subiiciat et contra Justitiae Promotorem ut assistat die 13 Maii 1991, hoc in loco.

Deinde idem Dolegatus 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:

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius de mandato Delegati Archiepiscopalis hoc pubilicum instrumentum confeci in forma ac meum Nottariatus sigillum apposui.

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimatertia Maii sive 13-5-1991), hora 9.55a.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, pnesentibus Justitiae Promotore legitime citato, meque Notario, comparuit D.nus Victor Tedeeco, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulas in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanentibns Judice Delegato, Iustitiae 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:

Personalia: I am Mr. Victor Tedesco, son of Vincent and Miriam nee Filletti, both dead, born on 9 April, 1917, at Imsida, retired businessman, and practicing Catholic. I am not a relative of the Servant of God.

1. You have come here to give evidence in this Cause of Beatification and Canonization of the S.G., Mons. Guzeppi De Piro, founder of the Missionary Society of St. Paul. Can you tell us what made you come to give evidence? Was there perhaps someone who told you what evidence to give? What contact did you have with the Servant of God (S.G)? When did it start, and how long did it last?

I have been asked to give witness by some member of the Society of the S.G., (I do not know the name of the member). I am glad I am able to witness in such a case about Mgr. De Piro, whom I have known somewhat closely. However nobody told me, or in anyway suggested, what I have to say.

I met the S.G., for the first time when I was about thirteen years old and felt a vocation to go to the missions. I kept contact with him for the time I was at the Oratory, where I remained till December 1932. Later I met him again. All I will say is what I heard and knew at the time of Mgr. De Piro. Since then I never read about him.

2. Can you give details about the S.G’s family? If they were noble, what did this nobility consist in? Was it a mere title or did they have a lot of wealth and property and perhaps even a share in the running of the Country? Do you know some details about the parents of the S.G? Who they were and where they lived? How were they known among the people? How many were his siblings? What position did they have in Society, and how were they known among the people? Were you close to any of them in a particular way?

I know little of the family of the S.G. I heard, even before I entered the Oratory, that it was a rich and noble family. I heard also at that time that Mgr. De Piro dedicated whatever he possessed to the promotion of his Society. This was common knowledge. Later, at the Oratory, I heard the people of Birkirkara commenting that the Oratory was kept in such a tidy and good state through the services of the S.G. Fr. Michael Callus SSP, who was our superior at the Oratory, also told us that Mgr. De Piro paid the necessary expenses for the running of the Oratory. I can confirm, through personal experience since I lived at the Oratory, that it was kept in a tidy and good state, and can add that we students lacked nothing either materially or spiritually.

About the family of the S.G., I heard that it was rich because it possessed both property and money. But I cannot say to what extent. I do not know anything else.

3. You refer to the S.G., as “monsignor”. Do you know if this was a mere honorary title or if in fact he was a regular Canon of the Cathedral? If the latter, what were the duties connected with this office and how did the S.G., perform them? Do you know how and when be became a Monsignor?

I know only that Mons. De Piro was a Monsignor, but I do not know whether this was just a title, or whether it implied some duties and rights. All I know is that Mgr. De Piro passed a lot of time at St. Joseph’s Institute.

4. From the very beginning of your evidence you make reference to the “Society of De Piro”. Can you give more details about the beginning of this Society? For example, do you know when it was founded (at least if it was long before or a little before you joined it), and in case, when did you join the Society? Where was it founded? How did the S.G., come by this idea? Was he alone to found it, or perhaps with the help of someone else/others? Do you know if in the beginning it was to be a Society of priests only (as you seem to hint), or were there some brothers from the very beginning? If there were also the brothers, do you mean that it was to be a Society of religious in the sense that its members had to make some vows? Do you remember them making these vows? Perhaps the members of the Society also lived together? Do you know if the S.G., ever became a member of this Society by making vows himself? Did the Society have many members in the beginning?

The Society of the S.G., was founded a long time before I entered, and so I cannot give details. I remember that at the Oratory there was a plaque with the date of the foundation. It was always known as the Society of “Mgr. De Piro”. There always had been priests and brothers in this Society. The members lived a community life and had a rule, but I do not know any details. I also heard that at Rabat there was another community under the direction of Mgr. De Piro.

At the Oratory we were between twenty and twenty-five students. There were at least three members who took care of the place. Besides, from time to time other members came from Rabat.

4b. You seem to hint that at the time when you joined the Society, the missionary aim of the Society was clear. At that time what did you mean by “mission”? Do you know how in your time this aim was being achieved by the Society? And in case, do you know if this aim was clear to everyone from the beginning of the Society? Do you know if, besides this aim, the Society had other aims? In case, what were they? Perhaps the teaching of Catechism? Perhaps the care of children in the Institutes? In case, in what way were these aims being achieved?

You refer to this Society as the “Society of St. Paul”. Was this perhaps the official name of the S.G’s Society? If yes, do you know who had given it this name and why? Do you know if the Society had some particular devotion to this Saint? In case, how was it shown? Were there some other devotions to other saints? Which?

When I entered the Society it was clear in my mind that I was to go to the missions. By “missions” it was understood that one would go to a foreign country to convert people to the faith. At the Oratory it was made clear to us that we were to be ready to sacrifice ourselves for the missions. We were told that, at that time, there were members who were already at the missions. I. do not know whether this aim of the Society was clear from the beginning or not, but all of us at the Oratory knew, even before entering, that that was our aim. We sometimes had conferences on the subject. I remember that sometimes missionaries (I do not remember whether members of the Society or not) came to the Oratory. I remember that members of the Society (and Mgr. De Piro himself) wore a wooden crucifix, as missionaries do.

When Mgr. De Piro came to the Oratory, about three times a year, he used to deliver a talk to us. The topics included sacrifice, dedication, the missions, etc. He urged us to study, and told us it was our duty to study, and to keep in mind the expenses involved. He also told us not to lose time.

I cannot speak about secondary aims of the Society. Though Fr. Michael and the brothers took care of the supervision of the children at the Oratory, and I saw members of the Society at St, Joseph’s Institute, these were never presented to us as aims (secondary or otherwise) of the Society.

I do not know why the Society was called “… of St. Paul”. I remember that the feast of St. Paul’s shipwreck (10th February) was held with greater solemnity, and that was one of the occasions on which Mgr. De Piro visited us. I cannot speak about any other special devotions.

Et sic hora 12.00 meridie suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 20 Maii, hora 9.30a.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 et in fidem se subscripsit.

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

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

Sessio Octagesima Nona

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesimo. Maii (sive 20-6-91), 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, praesentibues Justitiae Promotore legitime citato meque Notario, comparuit D.nus Victor Tedesco, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

5. “I got to know about this Society...because I used to read some pamphlets published by the members every now and then. In them the mission was mentioned a lot as well as all that the Monsignor did and was still doing to found the Society.” Do you remember the name of these pamphlets? Who published them, and how often? In what language were they? What exactly do you mean when you say that in these “… the mission was mentioned a lot…”? Perhaps that there were articles about the missionary activities of the Church in a general way? Or perhaps about some particular work of some member of the Society of the S.G? Perhaps these were appeals for help to the mission, to the Society, and perhaps also to attract new members to the Society? Do you know who wrote these articles and appeals?

“… and also all the Monsignor did and was still doing.” Do you remember in greater detail what was written about this? Perhaps the difficulties were mentioned?

I cannot remember the exact name of the leaflets I mentioned in my declaration, but the letterheads were those of the Society of St. Paul. The gist of what was contained was to foster and encourage youths to go to the missions. It contained news about the missions, appeals to help the missions and the Society, and some news about the Society itself. They were published in Maltese. I cannot remember the names of the contributors. They were published by the Society of St. Paul. I cannot remember details of what was written, but surely there was no self praise by Mgr. De Piro, nor was he praised by others. In this leaflet it was made clear that anybody who entered the Society must have a genuine intention. No difficulties of the Society or of Mgr. De Piro himself were mentioned in these leaflets.

6. You say that your father always wished you to become a doctor or a lawyer, but when you showed him you wanted to join the Society of the S.G., “… he agreed...”. Do you mean that your Father agreed promptly? If this is the case, do you mean that your father attributed a certain prestige to the Society of the S.G? Do you know if your father had some other information about the S.G., and the Society? Can you tell what was the general idea of the people at that time about this project of the S.G? And about the S.G., himself?

My father did not accept immediately, but this more for reasons of family ties than for any other reason. He knew nothing about the Society. My mother knew more about the aims of the Society, and held Mgr. De Piro in great respect. In fact my mother found no difficulty against my entering the Society, and immediately accepted, and persuaded my father to do the same. I note that my father was from Tripoli (Libya), and was often abroad. Later on he was very happy that I had entered the Society. Here I wish to add that at that time all spoke about Mgr. De Piro with great respect; everyone considered him as a very spiritual person. Besides, all admired the fact that he not only founded the Society of St. Paul, but that he was also responsible for its upkeep from his own personal possessions. The Society was called “Mgr. De Piro’s”, and this not just in the sense that Mgr. De Piro was the Founder.

7. “...and in fact we went together to the Oratory of Birkirkara and there we met Fr. Michael Callus.” First of all what was this Oratory you mention? If it was a house of the Society, do you know if it belonged to the Society from its beginning, or perhaps the Society acquired it from someone else? In case, who gave it to the Society, and why? At the time you mention what were the activities of the Oratory? Perhaps it was a place to receive the new members of the Society? If yes, was it, in your opinion a suitable place for this purpose? How long did the members stay in this place? At what age were they admitted? Did each member stay for some time in this Oratory? Did many join? Did all of them stay? If not, why not? Did the Oratory serve for some other purpose? Can you give details? Did the Society own some other house at that time? Did you ever visit it/them?You say that you went to Fr. Michael Callus. Who was he? Perhaps he ran the Oratory? Perhaps it was he who decided who should join the Society? Do you mean to say that the S.G., had no say whatever in this decision? Do you mean that you had never met the S.G., before you joined the Society?

From what you say it appears that to enter the Society it was necessary to present some certificates and to sit for an examination and interview. Do you mean that admittance to the Society was taken seriously and not lightly? What did the examination consist of? Was everyone examined?

As far as I know the Oratory belonged to the Society of St. Paul. We, students, lived in it. There was a separate room for each student, there was a refectory, recreation rooms. There was also a church, which served also the people who lived in the vicinity. There was also a place, apart from where we students lived, that served for the teaching of catechism. From the way the Oratory was built, I must think that it was precisely built for this purpose, and not converted from an already existing building. However I do not know how the place passed into the hands of the Society. It was very suitable and satisfied all the needs of us students.

We stayed at the Oratory for the period at our secondary education. Then students went to complete their studies in another place, perhaps at Rabat. I remember that before we entered St. Aloysius College, we had to sit for an examination, and one was placed in a class according to how far one had progressed in studies before entering the Oratory. So the period one passed at the Oratory differed from one student to another. All of us at the Oratory attended St. Aloysius College. At least all who entered the Society at an early age started their studies at the Oratory.

At that time I heard about a house of the Society at Rabat, but I never visited the it. Fr. Michael Callus was a priest member of the Society of Mgr. De Piro. Ho took care of the Oratory and of the students (discipline, study, etc); but it was not he who decided who would enter the Society.

Et sic hora 11.30 am., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 27 Maii, hora 9.30 am., hco 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 haec addidit ad num., 6 um:

I wish to add that people at Imsida (the place where I lived) used to go to Hamrun for the feast of Our Lady of Sorrows during September, since it was not held at Imsida. When people knew that it would be Mgr. De Piro who would lead the procession, they used to go more willingly and in greater numbers because they admired him and respected his spirituality. This spirituality was more evident in Mgr. De Piro than in other priests at the time.

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:

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

Sessio Nonagesima

Anno Domini millesimo nongentesimo nonogesimo prima die vero tertia Junii (sive 3-6-1991), hora 9.45am., 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 D.nus Victor Tedesco, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, de eius mandato aperui et statim deventum est ad examen dicti testis qui ita respondit ad quesita:

(7. cont.) I cannot say who decided who entered the Society. But speaking for myself, before entering the Society as an aspirant, I paid a visit to Mgr. De Piro. My father and mother accompanied me. On this occasion Mgr. De Piro asked me certain questions. In answering I spoke about my life.

b. How and why I had conceived the idea of entering a missionary society (meaning his Society, in this case). He also asked me if I knew what is entailed in going to the missions, and even explained things to me. He returned on this point several times during our conversation. He explained the necessity of detachment from one’s family and the readiness to undergo hardship. From what he told me I understood that by “mission” the S.G., understood not just the places where there were Maltese emigrants, but everywhere.

d. He made it quite clear that, while one was not obliged to continue in the Society if one did not have a vocation, one had at least to have the intention of staying in the Society, before entering. The Society was not there to provide education, and then one would leave.

At the end of this conversation, although Mgr. De Piro did not tell me clearly that I would be accepted, it was clear to me that I was going to be accepted. Mgr. De Piro told me that I would be informed later. In fact, after three days I received a letter from the Oratory that I could enter the Society. I presented my school certificate. I sat for an examination at St. Aloysius College, together with some others who were to begin the course with me. This was a public examination for which sat all those who wanted to enter St. Aloysius College. On this examination depended which class we were to attend.

I also had an interview with Fr. Callus when I presented my certificates. The questions, more or less, were like those of Mgr. De Piro. He asked me also whether I was ready to live as a boarder and in a community life. Looking back, I can now see that things were done with great seriousness, and that the questions took cognizance of all aspects of one’s personality and conditions of life.

I know only of one case when one was not admitted immediately, but had to wait for a year before being admitted. This person was a year older than me. I know this from first hand information from the person concerned and from what I overheard his parents saying.

8. You say that you went to secondary school at St. Aloysius College. Perhaps by this you are referring to the College run by the Jesuit fathers? If yes, do you know why this College was chosen? Do you know if there were particular contacts between the S.G., and the Jesuit fathers? In case, what were they?

From what you say it appears that the S.G., gave great importance to schooling (“It was clear that he was well informed about us and our education.” “Every month he was informed about us.” Etc). Why do you think he wanted the report about your studies? Perhaps because he had not full trust in Fr. Michael? Perhaps because he felt responsible for your progress?

Don’t you have anything to say about other aspects of the life in the Oratory: food, clothes, recreation, spiritual activities, time schedules, etc.? Can you talk about these? Did the S.G., give importance to these as he gave to studies? In what way did he do this?

You do not mention the life after a member left the Oratory. In fact, do you know how the process of formation continued? Where? With whom? What exactly was done? Can you give details?

St. Aloysius College was the one run by the Jesuits. I think we were sent there because of the reputation this College had, and because it was run by religious priests.

I confirm that Mgr. De Piro gave great importance to study. From the way Fr Michael Callus spoke to us, I must conclude that Mgr. De Piro took personal interest in our progress in our studies, and that he saw the examination results.

Mgr. De Piro gave me the impression of being above average, when compared to other priests I knew, not only spiritually, but also culturally and intellectually. Looking back now, I, who in my life have traveled much and met many people, can say that Mgr. De Piro was one of those who most impressed me favorably. I can say that in him I found all the good qualities I had heard from others, and the good opinion I had formed myself about him before I met him - and I found that he was far better than all I had heard or thought.

The daily program at the Oratory included spiritual exercises (mass, meditation, etc), study, recreation. Food was enough and varied; no one lamented about food. There was a recreation room. There was a football ground. There was no restriction on the way one passed one’s recreation time. We took care of the chapel of the Oratory. Life at the Oratory, though it had its limitations necessary for our formation, was not only not boring, but we were quite content and happy.

We played football also with other boys who attended the christian doctrine classes at the Oratory. When I entered the Oratory I took with me only those things that were strictly for personal use, and during my stay there my family provided me only with the clothes I wore; the Oratory provided the school uniform.

I do not know what others provided for themselves and what they received from the Oratory, but at the Oratory there was absolutely no division or distinction between those who came from better off families and those who were poor.

The program at the Oratory was, more or less, something like this: We woke up early in the morning. We had mass, had breakfast and left for St. Aloysius College, about a quarter of an hour walk away, and began school at 7.00a.m. (if I remember well). We remained there up to 3.00 p.m. (or was it 4.00p.m.? I can’t remember exactly). We took a lunch with us from the Oratory, so that we had no need to return to the Oratory for the midday meal. Then we returned to the Oratory, for study. Fr. Michael Callus SSP helped us in our studies. During the evening we had time to go to chapel, had our meditation, said the Rosary at the chapel and had Sacramental Benediction. During the weekdays we had little time for recreation, and what I said above about recreation applies mostly for Sundays and holidays.

We passed two days at home at Christmas, New Year, Easter and the titular feast of our respective parishes. Besides, our families visited us once a week. We passed our summer holidays at the Oratory. During these holidays we continued our regular program including studying, though we went for walks and to the seaside for recreation. During the year at the Oratory we had also certain special occasions; Christmas, Easter, Our Lady of Sorrows, and other special feasts in the Church Calendar. A special occasion was also the Feast at St. Paul. Sometimes Mgr. De Piro visited us at the Oratory. At the Oratory there was a theatre, and it was used by a theatrical group. We had no connection with this, except that once in a while we went to see some program performed by this group.

We took an active part in the celebration of the holy liturgy at the chapel, which, was open to the general public.

Fr. Michael Callus SSP delivered talks regularly to us. These included lives of saints and the missions, among other topics. Occasionally the talk was conducted in the form of a discussion, during which one could present our difficulties and ask questions. Occasionally priests from outside the Oratory gave us talks. We also had our annual retreat.

Et sic hora 12.00 meridie suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 10 Junii, hora 9.30 am., 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.

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

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

Sessio Nonagesima Prima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimo Junii (sive 10-6-1991), hora 9.00a.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 rite citatus, meque Notario, comparuit En.mus Dominus Alexander Cachia Zammit M.D., testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore et dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationibus, quem cum Delegato Archiepiscopalis recognovisset clausum et illaesum, de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

Personalia: I am Dr. Alexander Cachia Zammit, born at Birzebbuga on the 10 August 1924, son of the late Alfred and Helen nee Asphar, residing at “Merhba Bik”, St. George’s Bay, Birzebbuga. I am Ambassador to the Holy See for the Malta Government. I am a practicing Catholic.

I was six years of age when I first met Mgr, De Piro. At that time Miss Guzeppina Curmi was still building the Institute of Jesus of Nazareth in my home village Zejtun and exactly near St. Gregory’s. It happened that Mr. Fons Maria Galea, who was my mother’s uncle, gave much help to this Miss Curmi. Also, my father was a great collaborator of this Miss Curmi. At the same time, as I’ll say later on, De Piro was a close friend off hers. It also happened that, as my Confirmation was approaching, my father expressed the desire that I should not receive it at the parish church. Since De Piro, as I have already said, was close to Miss. Curmi and her Institute and at the same time heard about my father’s desire, he suggested that I should receive this Sacrament at the Institute. It was at this time that I began to hear so many beautiful things about De Piro, which I always continued to hear about him.

When Archbishop Mauro Caruana came to the Institute of Jesus of Nazareth for Confirmation he was accompanied by Mons. De Piro. In fact I still have the certificate signed by him. It is certain that there were strong and intimate relations between the Archbishop and De Piro, so much so that once the same Archbishop, who was the cousin of the wife of Mr. Fons, was at his house and I happened to be there ant he told me that he entrusted certain important things only to De Piro. He added that he did this because at times only he could help him. In fact I know that Archbishop Mauro had four Monsignors whom he trusted very much: the brothers Bonnici whom he appointed monsignors, Mons. E., Galea and Mons. De Piro.

Mons. De Piro was most educated and noble in his comportment. It was held in awe but he had very beautiful manners especially with the children of the Institutes he directed. I often happened to see him in circumstances where there were children (more of this later on), but I never saw him angry, and not only with children; he received everyone with a smile.

Once I am mentioning the Institutes I want to add that, from what my father used to say, Mons. De Piro believed that children should have a lot of time for playing. This, De Piro would say, made the children tired and when they went to bed they slept more. I heard that the Monsignor also insisted on spiritual welfare. He also wanted that children should find good families to receive them on leaving the Institute. Besides, as far as possible, he found good jobs for them. In addition, I know that De Piro kept contact with them after they had left the Institute.

Mons. De Piro appeared to be a sick man. In fact whenever I met him I noticed that he soon lost breath. He was also a little pale and his face was whitish. Not infrequently we children were told not to upset him because trouble was not good for him.

Although what I have said is a fact, it is also true that I heard my father say that Mons. De Piro was involved in difficult situations: My father used to say that the Monsignor had also a great ability to solve these same difficulties.

Since, as I have already said, Archbishop Caruana was related to our family I often went to his palace in Mdina. When I was there, since the Archbishop was intimate with the De Piro family, I at times visited their house where I also saw the Monsignor’s mother. I remember her weeping for the death of her other son Fr. Santin, who had died before the Monsignor. I also remember that this Fr. Santin was regarded as another saint but the Monsignor had more projects to show his greatness. As I am talking about his relatives I would like to say that some of the things I mention I obtained from my mother who was a friend of the Monsignor’s niece, Marie. I would like to add that whereas people like me who were not noble felt separated and apart from the nobles, we did not feel this with the De Piros. If this applied to his relatives, the Monsignor was to a much- greater extent humble and unassuming; he could have lived the life of a nobleman like others but in fact he always followed the poor and those in need.

One of the institutes he directed was St. Joseph’s Institute in Hamrun. Although his way of running this Institute was not perfect, he worked miracles in running it. As the government helped the Institute, it had the right to admit children. These were not always the best and they therefore caused many problems. However, he could manage, and in fact succeeded in running the Institute.

I do not want to forget to say that at St. Joseph’s De Piro had the help of the lay brothers of his Society who did not say mass and therefore did most of the work; they were mostly with the children (I had many contacts with these since as a child I was left with the children while my father talked to the Monsignor, or on other circumstances). And I repeat that it was the brother who was with the children. When I heard my father talk about the Monsignor I concluded that the latter was a very busy man. In fact when he spoke about the foundation of the Society that De Piro started, my father said that in addition to St. Joseph’s Institute he now had the work of the Society as well. Besides his energy and thought, the Society depended on him also for its maintenance. He gave all his wealth to the Institute and the Society. It. is true that Mr. Fons helped St. Joseph’s Institute, but the same Mr. Fons said that De Piro made most of the contributions. Once I am mentioning the Society I would like to say that when he met my family he mentioned the Society but I confess we did not even understand what he exactly meant by Missionary Society. It was an extraordinary idea for Malta. At the same time it appeared to be a project most cherished by him. As regards the case of the children I insist that he did his utmost, so much so that my father said that he knew about four unfortunate boys who lived like animals; they had no food or clothes and much less care of their souls. This was so because their mother had died and their father was busy with his work at St. Lucian’s Tower. My father informed Mr. Fons about them. The latter approached Mons. De Piro and asked him to keep them at St. Joseph’s. In fact Mons. De Piro without hesitation accepted three of them in the Institute ant took care of them; the fourth one was in the care of my father.

I continue on the connection of De Piro with the children. I remember that on Ascension Day my father would bring children of the Institute of Jesus Nazarene to our house in Birzebbugia. I remember they came in a cab, all happy waving flags. I also remember that Mr. Fons would give them tea, sweets and a lot of gifts. Even the Monsignor attended. And on such an occasion the agreement between De Piro and Mr. Fons could be noticed. Besides, on such an occasion the Monsignor was very kind to the children.

On one of these occasions, probably that of 1930, my mother had invited Mr. Fons, De Piro and Mother Curmi to our house for dinner (the children were outside enjoying themselves). On that occasion my mother was worried because she saw that there was not enough food. She told Mr. Fons about this since he was our neighbor. The Monsignor soon perceived the problem and the common preoccupation. He intervened there and then and told her: “God’s providence is very great.” He said this because he truly believed in God’s providence, especially in the Institutes. In fact there was enough food to go round.

Curmi and De Piro were on very good terms. The Mother always sought his help not only as regards the children but the Monsignor was also of great help in the founding of her Congregation and in the spiritual direction of the members in the first years of the Congregation. Again, when the foundress died, De Piro appeared to be much upset, because of the death of the foundress and some other reasons. At the same time my father used to say that God would provide for them in the future. In fact, Archbishop Mauro sent them Bishop Galea, who was his treasure.

I would add that after all this, Mons. De Piro was of great help to the Sisters of Curmi in the legal case they had with her relatives. I do not want to forget that previously De Piro had helped Mother Curmi to acquire the land for her Institute. This land belonged to the Monsignor’s brother, Gino, who refused to release this property. If it were not for the intervention of the Monsignor they would never have acquired this property.

If one inquires into the De Piro family one will soon find out that they belonged to Strickland’s party, but in spite of all this and the fact that my father belonged to a different party, my father said that the monsignor was a reasonable person. In fact, I know for certain that De Piro played an important part in settling the conflicts between the Church and Lord Strickland. I also know that the Archbishop obtained a lot of advice about these questions from the Monsignor.

His death was a great commotion. Everyone said that Malta lost a great benefactor. Many believed that his death would bring everything to an end. It happened, however, that, for example, the Society he had founded went on making great progress.

Although I never confessed to him I felt that I could easily go to him if the need arose.

I would also say that the Monsignor and my father resembled each other, but I add that De Piro was able to get in contact with anyone whoever one was; he had no pretensions. In connection with this I may add that in fact I myself never thought I would give all this information. In his lifetime he never seemed to do anything extraordinary. His saintliness did not manifest itself in his lifetime. It seems that God now wants him to come to light so that his Society may prosper.

Perhaps today it’s propitious that this Cause has started because today it’s becoming clearer that even the nobles can be good. It’s more difficult for a nobleman to be good, but De Piro succeeded in this. He was so dedicated and he worked so hard that after his death, three people were needed to continue his work.

1. You have come to give evidence in the Cause of Beatification and Canonization of the Servant of God (S.G) Mons. De Piro, Founder of the Missionary Society of St. Paul. What has made you come to give evidence? Was there perhaps someone who told you what evidence to give? What contact did you have with the S.G? When did this contact begin and how long did it last?

I came to witness of my own free will. When I heard about the fact that this Cause for beatification was introduced, I felt it my duty to deposit my witness. I am not a relative of the S.G., but my family was on intimate terms with the De Piro family. So I met him when I was very young. Besides, I often heard my father speaking about him. I also knew something about the S.G., since Mgr. Caruana OSB, the Bishop of Malta, was a cousin of my grandfather, on my mother’s side, and was brought up with him. I will speak, therefore, both from personal experience and from what I heard from reliable sources. My contact with the S.G. remained till the latter’s death.

2. You say that the S.G., came from a noble family. What did the nobility of his family consist in? Perhaps titles only? Or did it perhaps include property, lands, money? If yes, do you know the extent of all this, and how this wealth was used? Do yow know if the S.G., had some direct share of this wealth? What did he do with it? Do you know if, besides this wealth, the nobility also meant a share in the administration of the Country? In case, what was this share? Do you know if the S.G., had some particular share in this? In case, what was it?

The family of the S.G., was a noble family. This was not just a title, but the family was very rich. They had various properties in Malta and also in Italy. The De Piro family used this wealth to help others. Mgr. De Piro had his own share, which he used for charities.

I heard from my father and mother that Mgr. Joseph De Piro had the right to a noble title, but he renounced it, as has done his brother, Fr. Santin, before him. The father of the S.G., used to represent the nobility. The S.G., himself was chosen by the Bishop to represent the Church in the Senate.

3. You refer to the S.G., with the title of Monsignor. Do you know if this was just a title, or was he a regular Canon of the Cathedral? If the latter, do you know what duties were connected with this office? Do you know how the S.G., performed them? Do you know why the S.G., was appointed a monsignor? By whom and when?

I do not know when, why and how Mgr De Piro was elected member of the Cathedral Chapter, but he was still very young. He also became a Dean of the Cathedral Chapter. I know that he was of great help to the Bishop, whom he respected very much. His duties were as those of the other members of the Chapter. I never heard anybody saying that he did not carry his duties well.

Mgr. De Piro was one of those who benefited from the fact that it was Mgr. Caruana’s policy to nominate young members of the clergy as Monsignors and as parish priests.

4. “...my father expressed the wish that I should not receive Confirmation at the Parish Church... (De Piro) got to know this...and therefore he suggested that I should receive it at the Institute.” Was it normal at the time for children to receive Confirmation where the parents desired and not at the parish church? Do you remember why your father did not wish you to receive Confirmation at the Parish Church? Today do you regard it as a valid reason? When you say you received Confirmation at the Institute, do you mean you were with the other children or perhaps you received it privately, alone?

“... he, then suggested to him...” How did you judge the comportment of the S.G., at that time when he suggested to your father that you should be confirmed at the Institute?

My father did not wish us his children to receive Confirmation at the parish and the Bishop did not want to administer it privately. So a compromise was found (probably it was the Bishop’s wish as well as of Mgr. De Piro’s) and I received Confirmation at the Jesus of Nazareth Institute, Zejtun.

Before the times of Mgr. Caruana, there were a lot of people who received Confirmation privately. Mgr. Caruana wanted to do away with this custom. When I consider the relationship of my family with Mgr. Caruana, who was our relative, and all other circumstances, I believe it was a prudent compromise. For my part, I did not like to receive Confirmation with other girls (I was the only boy), but the thought that I was to be near Mgr. De Piro compensated for everything.

5. “Mons. De Piro was then with Archbishop Mauro Caruana when the latter came to the Institute of the Nazarene to administer Confirmation.. . Certainly there were intimate and strong relations between the Archbishop and De Piro, so much so that once the same Archbishop... told me that he entrusted certain important things only to De Piro... adding that he did this because at times he was the only one that could help him.” Why, do you think, was there such a relation? Do you remember when the Bishop told you what you refer to above? Did he tell you why the S.G., was the only one who had the possibility of helping him in some things? Perhaps of the particular abilities of the S.G? In case, what were they? Perhaps his academic education, or his nobility, or his character?

Mgr. Caruana did not say these words to me directly, but said them in my presence. The Bishop came regularly to my grandfather’s house at Birzebbugia, where he talked openly to my grandfather who was his cousin. Here he also held, so to say, his Curia, where he sent for those to whom he wanted to speak, studied problems, took decisions. But here came only those for whom the Bishop sent. Mons. De Piro came and went frequently and freely. Mons. De Piro was a prudent man, altruistic, calm, intelligent, but his intelligence had as a basis his spirituality. These qualities made oft Mgr. De Piro a great he1p to the Bishop. Besides, the S.G., was the confidant of the Bishop. The latter asked his advice and took it. The S.G., also had great responsibilities and initiatives (Institutes, the Society he was founding, etc.), and because of these there were continual contacts between him and the Bishop. Add to all this the fact that Mgr. De Piro held the Bishop in great respect and was very obedient. The Bishop and Mgr. De Piro talked freely, discussed problems of the Diocese, and also met just socially. All this created an intimate friendship between them.

6. “Mons. De Piro was most educated and noble in his comportment.” Later on you talk about his health and say “… he appeared a sick man,” soon lost his breath, he was pale, etc. Can you give some idea of the physical aspect of the S.G? Did he keep himself neat? Perhaps too much? What do you say about the way he kept his clothes? Do you remember if he wore some distinctive sign as a monsignor? As regards this, how did he compare with other priests and monsignors of his time?

What exactly do you mean by “… most educated and noble in his comportment”? Perhaps that he knew the etiquette? Or perhaps that he respected the dignity of others? In case, of everyone, or only of those who were his superiors?

“One felt very shy in his presence.” What do you mean by this? Perhaps that you were shy or afraid to approach him? In fact, did people approach him? If yes, for what reasons did they do this? Was he the type to joke with? Or did you perhaps always see him serious, absorbed in his thoughts, absent minded?

You said he appeared to be a sick man. As a doctor, can you say more clearly of which illness could the symptoms you mentioned be? Do you know if this was some hereditary illness? If yes, do you know if there was already some other member of the family suffering from the same illness?

If, as you said, you were told not to upset the S.G., because this would affect him and, according to your father, he was involved in a lot of trouble, don’t you conclude that the S.G., lacked prudence as regards his health?

Mgr. De Piro’s family had a medical history of tuberculosis. He was pallid. Trouble was bad for his health because of his sickness. We children had orders not to go near him and to keep away when he was resting. I noticed as a child that his breath was short. Now I realize how much it cost him to carry out so many duties, which entailed so much hard work and trouble. Besides, he never refused to take on himself work which involved bringing peace and calm among others.

He had a noble heart, with all that this phrase entails. Although he was a well-built man, he was not corpulent. He was a very clean person, as behaved his position and his priesthood, but there were no exaggerations.

He always wore the cassock (Mgr. Caruana had issued orders that all priests wear a cassock), even when playing with children. I do not remember him wearing any distinctive as a Monsignor, except for a purple cloth under the collar. Of course, during ceremonies he wore the vestments befitting the occasion. Although he loved playing with children, and although the brothers who brought the children to B’Bugia did swim, I never saw Mgr. De Piro swimming (and I had many chances of seeing him swim, if he had done so). As a medical person I presume that he did not swim because of his health.

Mgr. De Piro was “… edukatissimu” (very educated) meaning that he knew how to put the right word at the right time, knew what to say and not to say. He knew how to behave with all. I would not say that he was “self-controlled”, but it was natural to him to be so. He was naturally calm. He respected all, whether a boy who wanted to enter the Society, or a one who wanted to enter some one of his institutes, a father, or a one who had some problem, etc. He treated all as persons. I do not know that he ever offended anybody, neither by some harsh word, nor by his behavior. In the few instances I knew of, those who came in contact with him, always went away satisfied and happy.

Et sic hora 12.10 pm., suspensum est examen dicti testis ob tarditatem horae animo illud resumendi 24 Junii, hora 9.30a.m. hoc in loco. 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.

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

Sessio Nonagesima Secunda

Anno domini millesimo nongentesimo nonogesimo prima, die vero vigesima quarta Junii (sive 24-6-91) hora 9.30 a.m. coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Joeephi De Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore rite citatus, meque Notario, comparuit D.nus Victor Tedesco testis inductus et citatus, cui delatum fuit iuramentum iuxta formulas in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius rnandato. aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

9. “The Monsignor did not come to see us often.” Do you remember roughly how often he came to see you? When he came, how long did he stay? Did you reckon this was enough for you, or did you wish him to come more often, or less often? In every case, why? Did he express the wish to be with you more often? If yes, in what way? Did he tell you why he did not come more often?

What form did his visit take? Did he have time to stay talking with you? If yes, were they formal meetings (lectures, etc), or were they perhaps more familiar and individual? What did you think of the relations between the S.G., and Fr. Michael? How do you conclude this? Besides Fr. Michael, was there some other adult with you? In case, what were the relations between this one/these and the S.G? What impression did you form of the S.G., from these visits? About his health, activities, dedication, saintliness, etc?

Probably the S.G., had his own room at the Oratory. Did you ever enter this room? Are you still able to describe it? When the S.G., was not at the Oratory, where would he be? Did he have his own proper residence? Why there?

Mgr. De Piro did not pay regular visits. During my stay at the Oratory he came five or six times, and stayed for the whole day. We did not feel the need for more frequent visits from Mgr. De Piro. At the Oratory we were very happy, did not have any complaints that I can remember, and we had with whom to talk over our things. We appreciated, however, the visits of Mgr De Piro very much.

During these visits, Mgr. De Piro met us as a group. The topic was taken from the particular circumstances of the day. Sometimes he met us even twice on the same occasion, He talked to us informally. He even talked to us individually, when the need arose. I myself once asked to speak to him about my difficulties. He heard me patiently and calmly. He gave me reasons why I was in the wrong, and though I had thought very much that there was nothing wrong in what I was doing, still Mgr. De Piro persuaded me. I can say that, though I left five months later, this was in no way the effect of my meeting with Mgr. De Piro.

During these visits, Mgr. De Piro passed most of the time with our superior, Fr. Michael Callus SSP. I noticed a deep respect on the part of Fr. Michael towards Mgr. De Piro. This respect was not based on fear, but from deep filial reverence. This was the impression I got when I saw them together. I confirm it from the manner Fr. Michael Callus spoke to us about Mgr. De Piro, which also showed Fr. Michael’s respect and filial reverence. All this was spontaneous, and Fr. Michael also showed this by exuberant external signs, which Mgr. De Piro tried to stop. I remember that once the Bishop visited us. Fr. Michael showed greater filial respect and love to Mgr. De Piro, than he showed to the Bishop.

What I said about Fr. Michael Callus’s attitude towards the S.G., applies also to the other elder members of the Society at the Oratory.

During these visits, people used to come to speak to Mgr. De Piro, and he accepted them; but I cannot give details.

Our comments about the S.G., were that he was humble, approachable by all, deserved the respect of others.

The impression I got about the S.G., was that he was quite healthy; he had a strong voice. I considered him as a person who had various duties and responsibilities; even the fact that people came to meet him at the Oratory showed how dedicated he was. But he never spoke to us about the work he had. His talks were directed to us and our formation; e.g. not to waste time, to be dedicated to our studies, etc.

Although, from what I noticed at the Oratory and elsewhere, Mgr. De Piro, was very much occupied, I noticed also, even from personal experience, that he carried out his duties well. Now I also notice that he had an aim in all he did: and this scope, the mainspring of all his action, was to instill and encourage a spiritual love for things religious. One could feel it when talking to him. As for his own personal holiness, I say this: I think that the respect and reverence he inspired in others was due to his intense spirituality.

I do not remember that Mgr. De Piro had his own room at the Oratory. Nor do I know where he lived, though I know that he passed a lot of time at St Joseph’s Institute.

10. “I remember that he talked to me also about sports. He encouraged me a lot and he also asked me if I wanted to sit for a more advanced examination to skip a class.” Do you remember what he told you about sports? Perhaps you mention this point to show that the S.G., was interested in all the aspects of your formation? At that time what type of sport was practiced in Malta and how did people regard it?

Do you remember what words he used in order to encourage you? What were the motivations he presented in order to make you study more: success, to emulate you, the good of the Society, the good of the Church?

Did it sometimes happen that someone did not make progress in his studies? If yes, how did the S.G., deal with this/these? How do you know this?

During the meeting, which I mentioned above (No. 9), Mgr. De Piro spoke to me also about sports, which I loved, and he spoke to me about a medal I had won. He told me to be careful not to lose time because of sports, and I assured him I was not going to do so. At that time there were diverse forms of sports in Malta besides football.: table tennis, tennis, athletics. Mgr. De Piro showed that he was happy that I had won a medal in sports. He encouraged me to study, telling me that if I put some extra effort in my studies, I would be capable of skipping a class. But he did not give me as reason anyone of those mentioned in the question. I do not know that anybody was told to leave the Society because he was backward in his studies. I remember that one of my companions was not as bright as others in his studies, but he left Mgr. De Piro as happy as any of us after he had talked to him.

It was Mgr. De Piro who took the initiative and talked to me about my success in sports and my studies. From the way he spoke to me he showed me that Mgr. De Piro used to see our study reports, knew how much we studied, and how much more effort we could put in our studies. It was quite clear that he also took interest in other extra curricular activities.

11. “… Mgr De Piro was in charge of the Institutes of Fra Diegu and St. Joseph.” Can you give more details about these two Institutes? Whom did they receive? If children, what type of children? What ages? Boys or girls? What was the number of children in them?

Do you know if, besides these two institutes, there were other institutes for children at that time? Do you know what the financial situation of the institutes was at that time in Malta? How did the people regard these institutes?

The S.G., was “… in charge” of these Institutes. Do you mean that he was their director? If yes, do you know when, how and why he was made director? Do you know exactly what his duties were as director? Perhaps he was responsible to meet every now and then those who directly took care of the children? Or perhaps to check the registers? Or perhaps he was responsible for the maintenance and education of the children, collection of funds, finding benefactors?

You say you “… knew Fra. Diegu very well and I still hear the older Sisters say what great care he took of the Institute. “The same was said about St. Joseph.” Can you give concrete examples about the S..G ‘s care of these Institutes?

What I know about these Institutes is mostly, from hearsay. I learnt at the time that these children were orphans or from very poor families. At St. Joseph’s boys were accepted. At Fra Diegu, girls.

I do not know whether there were any other Institutes. People looked at children in these institutes as unfortunate children, and at the institutes as the place where these children could receive an education and learn a trade.

As a child I did not know what the term ‘director’ implied, except that Mgr. De Piro organized the Institute. Later (in the late thirties and forties) I heard that Mgr. De Piro helped these Institutes financially. I also knew personally that at St. Joseph’s Institute trades were taught; I remember, from the time I was at the Oratory, that there was the carpentry. I knew there were others, but I did not know which at the time. At St. Joseph’s Institute, I also saw other priests who dressed as the members of the Society, at the Oratory.

It was when I grew up that I frequented Fra Diegu Institute. What I say I heard from older Sisters, who spoke about the fame Mgr. De Piro enjoyed at the Institute. They spoke about him as the one who, although not the Founder, took great interest in the Institute’s progress; that although he came from a rich and noble family, he left all and dedicated himself to the Institute.

Et sic hora 12.00 meridie suspensum est examen dicti testis ob tarditatem horae anima illud resumendi die 1 Julii, hora 9.30a.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.

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:

Sessio Nonagesima Tertia

Anno Domini millesimo nongentesimo nonogesimo primo, die vero prima Julii (sive 1-7-1991), hora 9.40a.m. coram infrascripto Delegato Archiepiscopali in praesesti 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 rite citato, meque Notario, comparuit D.nus Victor Tedesco testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quesita:

12. “I also heard that many mothers went to St. Joseph to ask him to admit their children into the Institute. I can say that all his life was dedicated to the Institutes and to charity with everyone who was in need.” “I heard...” From whom?

“… to admit their children to the Institute...” Perhaps this thing depended on him as director? If yes, do you know if there were fixed criteria to admit children to the Institute? If yes, do you know if the S.G., followed these criteria? Did you ever hear of some case when the S.G., refused admittance to the Institute to someone, or sent out someone? Do you know what were the reasons?

“I can say that all his life...” How can you say this? “...and for charity with everyone who was in need.” Do you have some concrete examples at these charities? Perhaps giving of money, advice, finding a job for someone, solving family problems?

What I said in my declaration was common knowledge, and people spoke persistently and convincingly about this. I heard these things mostly at the Oratory from people who frequented the Oratory. I cannot say whether there were any fixed criteria, but the children who were admitted were from broken families, orphans, and destitutes. A certain Filomen, an elderly lady, used to gather alms and give holy tokens. She used to come to our home and speak to my mother, as she also went to other homes. She spoke very well and most enthusiastically of Mgr De Piro, saying that he kept the Institute by his charity (she spoke about St. Joseph’s Institute). She used to say that the Institute was well kept and looked after, and whoever left the Institute “… minn hemm kien johrog ragel” (meaning: the boys who left the Institute as grown ups were well formed in their character).

I do not know whether it was Mgr. De Piro himself who admitted the children, or whether they were admitted after his recommendation. I never heard anybody speaking about any irregularities in admissions, nor that Mgr. De Piro ever refused entry to anyone.

From what everybody used to say, I can declare that Mgr. De Piro was a person dedicated and given to charity. Besides, even though young, I myself noticed that Mgr. De Piro must have been a very dedicated person since he was responsible for at least two Institutes, the Oratory and another house at Rabat. Besides I came in contact with several people who told me how much Mgr. De Piro helped them through his good counsel, and also financially.

13. “… I add that he was involved only in such work? He was never mentioned in activities which would make him popular.” Can you explain better what you mean by these words? Perhaps you mean to say that he did not look for popularity? Perhaps by this you want to indicate that the S.G., was a humble person?What can you say about this virtue of his?

Do you know if the S.G.., as a monsignor, used to take part in some particular functions: processions, masses, sermons? Did you ever see him in any of these circumstances? In case, how did you judge his comportment?

I spoke from what I noticed. By popularity I mean when someone does something with the aim of becoming known, so that people would speak about him; it contains an element of vanity as well, and with the intention of achieving some personal gain or benefit. All this was absent from Mgr. De Piro; his aim was only to help others. I can say that, in my opinion, what Mgr. De Piro did was naturally and materially speaking, more to his disadvantage than advantage.

Mgr. De Piro was popular because of his charities and good works, but this was the natural outcome of his doings. He did not do anything with the intention of becoming known and popular. In my opinion this shows his humility. I came across people who at first would give the impression of being humble and not intending to seek their own advancement, but later on it resulted that all this was just pretence. Mgr. De Piro was absolutely not like these people; his humility and goodness were real.

The only procession which I know that Mgr. De Piro attended was that of Our Lady of Sorrows. Something he did every year.

This I know from what people said and from what I noticed myself. His attitude was that of a very recollected person. We dressed as a simple priest. I remember that many people from Imsida, including my family, went to this procession both because of the decorous and devotional way it was conducted and because of the presence of Mgr. De Piro.

14. You mention the question between the Church and Lord Strickland, and you refer to a case connected with. your family which occurred on the occasion of the blessing of houses at Easter. About this you say that the Monsignor took prompt action. “In fact, after a little time the parish priest called my father and apologized. The Monsignor was a means of peace because he made the parish priest and my father friends again”. Besides this particular case, do you know if the S.G., was involved more directly in the question between the Church and Lord Strickland? In case, in what way? Do you know if there were other episodes in the civil history of our Country in which the S.G., contributed his share to secure peace?

Do you know if there were other occasions within the Church itself when the S.G., was called to mediate in order to bring peace? If yes, can you give details about all this? From where did you get to know all this?

I confirm what I wrote in my declaration, but I do not know of any other such instances.

15. “When he died everyone wondered who was to take his place in the work he was doing.” Do you mean to say that everyone was afraid that with his death the projects he had in his care would deteriorate or come to an end? If yes, did this in fact happen?

“All the people greatly felt his loss.” You. say nothing about when and how he died and about his funeral. Can you give some details about all this? Were you still a member of the Society when he died? If yes, do you remember who gave you the news and in what place you were at the moment? What atmosphere did this news create? Did it last for long? Were any particular comments made, which you still remember? In case, who made them? “All the people”. Do you mean that his loss was felt all over Malta? What do you mean by this? Perhaps that everywhere there were signs of mourning? Were any speeches made about him? Were any articles written in the papers?

I think people were not speaking only about financial matters, but also about the way things were organized. After Mgr. De Piro’s death, his works continued. In my opinion, this shows that he built on strong foundations.

I was not present when Mgr. De Piro died. He died during some religious function. I was not at the Oratory at the time. I was present for the funeral. There were representatives of the institutes. My mother gave the news of his death to me.

Et sic hora 11.05 suspensum est examen testis ob tarditatem horae animo illud resumendi die 8 Julii, hora 9.30 a.m., hoc in loco. Ad quem effectum moniti fuerunt tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositione, data ei facultate addendi minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit.

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

Sessio Nonagesima Quarta

Anno Domini millesimo nongentesimo nonogesimo prima, die vero decimaquinta Julii (sive 15-7-91), hora 9.l5a.m., coram infrascripto Delegato Archiepiscopali in presenti Causa Cananizationis super vita at virtutibus in’ specie Servi Dei Mons. Iosephi De Piro, pro Tribunali. sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore rite citato, meque Notario comparuit Ex.mus Dominus Alexander Cachia Zammit MD., testis a Postalatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim pvaestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae promotore et dicto teste, Ego Natarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui, et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

6. (Continuatur) Mgr. De Piro inspired respect and reverence, but not fear. He was approachable by all. He was affable. He played with children, and loved seeing them playing. He was, naturally, a happy person, but since he had a lot of responsibilities, sometimes he gave the impression of being a pensive person. He knew how to adapt himself to the circumstance in which he found himself and he adapted also to the persons he met (I believe this was one of his greatest virtues).

When my father told us not to trouble Mgr. De Piro this was in the sense that we were not to increase by our behaviour the troubles he had. And I repeat what I said at the beginning of this question.

7. “… however, he had very beautiful manners with the children of the Institutes of which he himself was director.” Can you say which were the Institutes of which he was director? Do you know what children they received? What was the number of these? Were they boys or girls, or both?

In general what was the situation of the Institutes of Malta at that time, especially as regards finances and the preparation they gave for life? Did they have lessons in school subjects and in trades? Were the children cared for spiritually? Did they have periods of recreation? Were they given the opportunity to develop their talents? In case, how do you know all this? What can you say about all these aspects of the Institutes directed by the S.G? How do you know this?

What was the S.G’s work as director? Perhaps it was his duty to see how to provide money for the Institute? In case, do you know how he performed this duty? Was it perhaps also his duty to provide the teaching of school subjects and trades? In case, what did he do in this respect? Do you know in what way he tried to develop the children’s talents and in what way he prepared the children for life out of the Institute?

“… he had very beautiful manners.” Did you ever reflect why he treated the children of the Institutes in this way? Perhaps because he felt more at ease and sure of himself with them than with adults? Or perhaps because he felt pity for them? Or perhaps because in his family he was brought up to love these children? In the latter case, how was this achieved? In what consisted the beautiful manners you mention? Perhaps simply because, as you say, he did not get angry with the children? Or perhaps something more than this?

Mgr. De Piro directed St. Joseph’s Institute at Hamrun, Jesus of Nazareth Institute at Zejtun and St. Joseph’s Institute at Gozo.

I noticed that Mgr. De Piro knew how to take care of, make happy, recreate, etc., the children.

The children at St. Joseph’s Institute were boys. They were from the worst strata of society. They were difficult cases. When boys were accepted there were the problems of cleanliness, moral problems, social problems, background of broken families, and other problems. At that time there was only another Institute for boys run by the Salesians, where there were many formalities for acceptance. After all this Institute depended on the government. Mgr. De Piro accepted all, even those not accepted by the Institute run by the Salesians.

There were many children, at least about 80 (my family took care to buy 80 presents), but I cannot say how many. Though by present standards one would say that there were certain things lacking, by the standards of those times things were quite well. There was a school, and children learnt a trade (carpentry, typography, tailoring, etc.). They had also a band.

The children were well looked after, both materially and spiritually. I can give an example of what type of children Mgr. De Piro admitted, and what change the Institute brought in those children’s lives. There was a family near Fort St. Lucian. The mother died young, leaving four children. Their father simply could not care less about them; he left them on their own, not even providing food and clothing. These children wore sacks and ate wild herbs; they did not even know what an egg was. My father told Mgr. De Piro about them. He took three of them into St. Joseph’s Institute; the eldest was employed by my father. All three grew up; one of them was not married while the other two got married. One went to Australia where he is quite well off; another is still living at Zebbug, where he has a farm.

Mgr. De Piro had helpers. He mentioned those who helped him in the running of the Institute, meaning the brothers of the Society. Besides, there was a man who toured the whole of Malta, collecting alms for St. Joseph’s Institute. People helped St. Joseph’s Institute quite willingly, since all knew that the children there were very poor, and they had no income. Besides there were various other benefactors, like Mr. Alfons Maria Galea. For example, there were those who aided this Institute and others, by giving a chance to these children to take a holiday at the seaside in summer. The Bishop, Mgr. Caruana, was one of the benefactors. Mgr. De Piro saw to it that children learnt a trade, which they could practice later, and that they had a job when they left the Institute.

In my opinion, at St. Joseph’s Institute, Mgr. De Piro was everything. He was not just an administrator, or supervisor. He was the heart of the place. He lived there and looked after everything. One cannot separate Mgr. De Piro and St. Joseph’s Institute.

Jesus of Nazareth Institute was founded by Miss Giuseppina Curmi. It was for girls. Mgr. De Piro worked hand in hand with Miss Curmi, but the administration of the place was not Mgr. De Piro’s responsibility, although he was Director. Of course, he helped Miss Curmi a lot, especially when one remembers that the Institute had to be built from the very foundations.

I cannot say for sure why Mgr. De Piro’s behaviour with the children of the Institutes was as I described above. But I can say that he treated children from the Institutes as he treated me, and as he treated the child I mentioned above whom my father employed. In my opinion, his family background was such that he grew up as a good and kindhearted person.

Mgr. De Piro was a person who “… could not say no”. This does not mean that he was not a man of principle, or that he vacillated where matters of principle were involved. But he seemed not to be able to say “no” when it was a question of helping others, or where there was some necessary work to be done.

I never saw Mgr. De Piro angry, nor even heard others say that he was angry with the children. But I refer also to what I said at the beginning of this session; children obeyed him and loved him. On his part, Mgr. De Piro took personal care of the children and their needs. I know from my father that Mgr. De Piro passed a lot of time talking to the children at St. Joseph’s Institute about their difficulties and problems.

8. “I never saw him getting angry.” Do you mean to say that the S.G., was a very calm person? That he was able to control himself even when something was not done according to his instructions? Was he like this only with children or with adults as well? Can you show this by some facts? Is it possible that he did not get angry because he would be distracted and would not notice certain defects and faults? Or perhaps he himself was careless and indifferent by nature? Did the fact that he did not get angry mean that he did not correct faults? Or perhaps that his correction was gentle? In case, have you got some concrete examples?

Mgr. De Piro was calm, but this did not mean that he did not have troubles, or was of an “I could not care less” attitude. He was naturally calm, and more than this, he was of a peaceful nature. Mgr. Caruana used to discuss things with the S.G., especially because of his peaceful nature. Mgr. De Piro was calm with everybody. His attitude towards others and their problems was such that his calmness, love of peace and goodness helped in difficult situations. It was the common opinion that Mgr. De Piro could solve even very difficult problems.

9. “… Mons. De Piro was convinced that children should have a lot of time for play. This, De Piro said, tired the children and they slept more.” Besides the days spent near the sea at Birzebbugia, which you mention later on, do you know of other similar days when children were taken for recreation? Do you know if they had some periods of holidays during the year? In case, how did they spend this period?

“This would tire the children...” Do you mean that for the S.G., this was the only value he saw in playing? Didn’t your father mention other values, such as the sense of teamwork in play, development of personality, rest from work, etc?

What I mean is that these children, especially when they became adolescents, used up their energy in sports, swimming, etc., so that they would sleep more soundly. This would help them physically and spiritually. The outing to Birzebbugia was the event of the year for these children. I do not know that these children had other such outings or holidays. However they went for walks, and held an annual festa at the Institute.

10. “I also heard that the Monsignor insisted on spiritual retirement.” What exactly do you mean by this? Perhaps he wanted that in the Institutes the children should have a lot of time for prayer, as if they were in a convent? Or perhaps he wanted children to be brought up aware of the presence of God in their life? In the latter case, do you know how God was presented in the Institutes of the S.G? Which attributes were accentuated most: mercy or justice, love, reward or punishment, etc.? How do you know all this?

Mgr. De Piro was a very spiritual person, and because of this, he worked hard to give a spiritual basis to all his work. There were times of prayer at St. Joseph’s Institute. But more than that, there was a spiritual change for the better. One could see that the children there had a sound moral formation. This could be seen also in them when they left the Institute. I cannot say how the presence of God was presented to these children, but surely they were taught how to live good Christian lives. And they did live good christian lives when they left the Institute. I sometimes heard Mgr. De Piro preaching or delivering talks. He gave the impression of being well prepared. He kept his audience attentive. He was practical. In his sermons he did not instill undue fear of God. He talked in such a way that, though giving sound doctrine, he could be understood by all.

Et sic hora l2.l5 pm., suspensum est examen dicti testis, ob tarditatem horae animo illud resumendi die 5 Augusti, hora 9.30am., hoc in loco. Ad quem effectum moniti fuerunt tam idem testis quam Justitiae Promotore ut cornpareant dictis die et hora.

Deinde Ego Notarius eidem testi perlexi eius depositionem data ei facultate addendi minuendi vel corrigendi si neceseario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit.

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

Sessio Nonagesima Quinta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesima secunda Julii (sive 22-7-1991), hora 9.20a.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 rite citato meque Notario, comparuit D.nus Victor Tedesco testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

15. (cont.) I now remember that the religious function during which Mgr. De Piro was taken suddenly ill was the feast of Our Lady of Sorrows. This is according to what my mother told me. Her words were “during the function”, which may mean, after the procession ended. If I remember well, she also told me that he was taken to hospital. My mother was present. At that time the parish priest of Msida, Fr. Schembri (now dead) had words of praise for Mgr. De Piro, saying that his death was a gross loss for Malta, and spoke about his many good works in the Institutes he had directed. He said these words in my presence (N.B. This Fr. Schembri was already sick at the time, and another had the care of the parish, a certain Fr. Innocenz Zammit. I want to make it clear also that it was not Fr. Schembri who had the misunderstanding about religious-political matters with my father, but Fr. Zammit. Fr. Schembri died a short time after Mgr. De Piro, and Fr. Zammit succeeded him).

When I say “… all the people…”, I mean the people of Imsida, where I lived, and Hamrun, where I had relatives. At Hamrun people remembered him and spoke about him much more. I had no contact with other places, and so I cannot speak about what were the people’s reactions in these other places. I remember that at the Parish Church of St. Cajetan, Hamrun, a Mass was held, during which an oration was held about the S.G’s life and works. This was some time after the funeral.

The funeral itself was held from the chapel of St. Joseph’s Institute to the Addolorata Cemetery. It was a private funeral. But there was a large crowd of people, the members and children of St. Joseph’s and Fra. Diego’s Institute, the members of the Society, and also of other Institutes whose name I now don’t remember. During the funeral people could be seen crying. All were very muck filled with sorrow. I do not remember who celebrated the funeral Mass, during which a funeral oration was held. At that time I did not read newspapers. I cannot give more details. I was present for the funeral, but only for the Mass and at Hamrun. I was not present at the Addolorata Cemetery, and so I do not know what happened there.

16. What judgment can you give today about the S.G? Do you regard him as a saint? In case, for what reason? Did you ever hear anyone referring to the S.G., as a saint during his lifetime? If yes, whom and on what occasions? What was his repute at his death and immediately after? Do you think that today he enjoys the repute of a saint? In what way does this repute appear?

Now, after nearly sixty years from his death, I can say that rarely did I meet anybody who could instill confidence in me as did Mgr. De Piro. His works among people, especially the poor and outcasts, have left their mark to this day. There are still people living who benefited from his good works and charity. Were it not for Mgr De Piro these could never have found a place in society. As for his being canonized or not: if the criteria for declaring someone a saint are humility, dedication, the giving up to others of one’s possessions, and especially what I said in the preceding paragraph, to which I add the societies he founded to he1p him in his work, then, I must say, Mgr. De Piro lived a saintly life. During the S.G’s life I heard people referring to Mgr. De Piro as a saint. At that time I lived in religious circles. Later in life, even after many years, I still heard people referring to him as a saint, even in circles not religious. The comments I heard after his death emphasized the good qualities, as his charity towards others, which were admired during his lifetime. His way of life, the way he acted and behaved towards others, when compared with other high ranking people, even in ecclesiastical circles, show his deeper spirituality and that he was a man of God, completely dedicated to the good of others. I know that this opinion about Mgr. De Piro is shared by many others, since I have spoken to and heard others speaking in this sense. My mother used to say that we had been very much privileged to have talked to Mgr De Piro personally. She herself was very much devoted to him, kept his picture, and used to pray to him till her death in 1981.

I cannot say what people now think about Mgr. De Piro, since during these last few years I have concentrated completely on my activities, and have not talked to others about such matters. I myself, however, daily pray to Mgr. De Piro, since I am devoted to Our Lady of Sorrows, and I always connect Mgr. De Piro with her.

I can talk about a grace I obtained through the intercession of the S.G., and of Our Lady of Sorrows. I was a shareholder with an Arab prince, and left the business to my son’s care. The latter fell foul with the prince because of financial matters without really having committed any crime, and was imprisoned. I prayed the S.G., for him, ad he was totally acquitted and declared innocent after five years imprisonment. I had little hope about him, considering the fact that he had been imprisoned by a prince, in a land where such men’s word is final, under cultural and religious conditions, which are totally alien to us. Rarely, if ever, is such a person, especially if he is not a Moslem, set free.

17. Have you ever visited the grave of the S.G? If yes, alone or with others? Can you describe the grave? Do you remember if there were candles, flowers, ex-voto, some writing? If you went alone, did you find some other people there? If yes, what were they doing? Do you pray through the intercession of the S.G? Do you know of people who pray through the intercession of the S.G? Did you ever hear of some favour granted through the intercession of the S.G? Can you give details?

18. Do you want to add, delete or change something of what you said in your evidence?

I wish to add that I tried hard to see whether I could find some moral defect in Mgr. De Piro, even considering certain delicate situations (as when a companion of mine left the Society when we were aspirants), but I could not.

Et sic hora 11.20a.m. absoluto predicti testis examine de mandato Delegati Archiepiscopalis Ego Notarius, alto et intelligibili voce testi perlegi integram depositionem, data illi 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.

Dimisso autem teste, Delegatus Archiepiscopalis mandavit espediri citationes contra Dr. Alexander Cachia Zammit M.D. et contra Justitiae Promotorem ut assistat die 5 Augusti 1991. hoc in loco.

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:

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.

Sessio Nonagesima Sexta

Anno Domini rnillesimo nongentesimo nonogesimo primo, die vero quinta Augusti (sive 5-8-1991), hora 9.00a.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 rite citato, meque Notario, comparuit Excellentissimus Dominus Alexander Cachia Zammit M.D. testis a postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulas in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem,, quem cum Delegatus Archiepiscopalis recognavisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

11. “He also wanted that children, on leaving the Institutes, should find good families to receive them.” What do you mean by “… good families …”? Perhaps morally good? Were there many of the children who did not have a good family to receive them?

12. “He wanted ... should find good families.” Do you mean that the children had to find families where to be received or perhaps that the S.G., did this for them? In the latter case, in what way did he achieve this? Was he always successful? What type of families would they be? Friends of the S.G? Perhaps also noble and rich? Large families? Childless couples? Do you know of any case when someone from the Institute went to some family found for him by the S.G., and it resulted that it was not a “good family”? How do you know this?

13. “... he took care to find them a good job.” Do you know what type of work he found for them? And how did he succeed in finding these jobs? What do you mean by “a good job”? Perhaps regarding the wages they received, or the moral environment as well, the toil in that particular work, hours of work, amount of work, etc?

14. “Besides all this, I know that De Piro still followed their lives after leaving the Institute.” In what way did he still follow the children after they had left? Perhaps he went to look for them in their new environments? Perhaps he invited them for special occasions at the Institutes? Perhaps he made regular appointments with them? Do you know with what aim he did this? Do you know if those who had left the Institutes appreciated this, or perhaps they regarded him as one who wanted to interfere in their lives, etc? How do you know all this?

Mons De Piro ascertained himself, as far as possible, that the families of the young men who left St. Joseph’s Institute were capable of accepting them back. (The girls, who were not otherwise settled, remained in their institute). Otherwise, Mons De Piro himself saw to it that these young men found a good family. He also helped them find a job and settle in life, either himself personally, or through others. I also know from personal experience, through in the case I mentioned above (Q. 7), that Mgr. De Piro followed up those who left the Institute.

I cannot say what percentage had their own good family ready to accept them back.

As for jobs, Mons De Piro tried first to find a job according to the trade the lad had learnt. If he failed, he tried to find some other job compatible with the character, capabilities, etc., of the lad concerned. Those who employed these young men were glad to employ them since they already knew the trade and had a sound formation. By the way, the children who left St. Joseph’s Institute, not only did not suffer from any stigma because of their social condition, but they were easily and happily accepted in society; they did not find it difficult to be accepted for work, or to marry. The same may be said of the girls in the Institutes run by Mons De Piro.

When I said that Mgr. De Piro followed up those who left the Institute, I meant that he did this in order to see that things were going on well. I cannot say whether he himself sought them out intentionally, or took the opportunity whenever it presented itself. But surely, in the case I mentioned above, Mons De Piro himself asked for the Tabone brothers.

These families were morally good families, who could help these young men, and they were families in which these young people could find their place. Mons De Piro himself saw to these things. I never heard that it resulted that the choice made by Mons De Piro misfired, and I feel that I was in such a position that, if anything like that had happened, I would have heard about it, at least from my father.

In finding jobs, I must think that considering Mons De Piro’s character, and from what I noticed, Mons De Piro tried to find those conditions of work that were good, according to the standards of those times.

15. You refer in particular to St. Joseph’s Institute and you say that “although he was not perfect in the way he ran this Institute, he made miracles in running it. If for nothing else, the government gave some help to the Institutes and therefore it had the right to send children there. These were not always the best and therefore caused many problems. However, the S.G., was able to cope and in fact he did not fail.” Can you indicate the defects the S.G., had in running the Institute of St. Joseph? Do you know if these same defects existed in the running of the other Institutes? What do you think led him to these mistakes? Perhaps because he was not prepared for this work? If he was not prepared, don’t you think that it was presumptuous to take this responsibility?

You said that the Government gave some help. Do you know in what this consisted? Do you know if there were particular criteria for admitting children into the Institute? Do you know if the S.G., observed these criteria? Do you know if the S.C., was ever criticized because he showed preferences when admitting children?

You say that the children admitted by the government into the Institutes created problems for the S.G. Can you give more details about this point and how the S.G., succeeded in tackling these same problems?

You say that “...he made miracles.” Where they miracles because he could cope with these children, or because of other reasons? In case, what were they?

I know from my father that Mgr. De Piro took over from Fr. George Bugeja. During the time Fr. Bugeja was Director, who otherwise was a very holy priest, at the Institute there was a great lack of discipline. It was his idea that the important thing was to take a boy into the Institute, there offer him food and a place where to sleep and offer him spiritual help also. The result of this was that children there did what they liked. Besides, there was a lack of cleanliness.

When Mgr. De Piro took over he had to tackle these problems. He succeeded to bring back good administration to the Institute. To bring back discipline, he took it on himself to see the needs of the Institute. He separated the boys into different rooms according to age. He ameliorated those things that were good. He gave a great incentive to education. I myself could notice, in general terms, that great progress was made. I could notice also certain things that showed the discipline at the Institute, e.g. in the case of the Tabone brothers, they had a fixed time in which to depart, and Mgr. De Piro asked about their behaviour. I could also notice great strides forward in cleanliness.

The shortcomings were the result of the fact that Mgr. De Piro had a lot of work to do, besides St. Joseph’s Institute: the Society he was founding, other institutes, his duties as Canon of the Cathedral Chapter, member of the Senate, work at the Curia, etc. Added to all this there was the fact that he was not physically strong. Besides, Mgr. De Piro was one who wanted everything done well. But his great load of work did not allow him to carry to perfection what he intended to do. He also died in his fifties, before reaching old age and carrying out his program.

The only Institutes for boys in Malta at the time were St. Joseph’s Institute and another run by the Salesians. All I can say is that, among the common people, St. Joseph’s Institute had a better name.

I cannot give any details about the aid the government gave, but the government had no saying in the running of the Institute.

As for the criteria of entry, the necessity and needs in individual cases were taken into account. I never heard that Mgr. De Piro was criticized because of preferences in admitting children in institutes. I know that Mgr. De Piro sent someone away from the Institute as a punishment … probably he took him back. More than a “right” of the government to put children in St. Joseph’s Institute, one should rather speak of a “custom”. These difficult children came from the Salesians’ Institute. The S.G., found a solution for these problem children because he was Mons De Piro; his character, insight, love, etc., helped a lot. As he succeeded to find solutions for more intricate political and ecclesiastical problems, he found a solution to these children’s problems.

By “making miracles” I mean he did more than was possible for ordinary persons. I say this in a general way.

Et sic hora 12.l0 p.m. suspensum est examen testis ob tarditatem horae animo illud resumendi die 12 Augusti, hora 9.00 hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

Sessio Nonagesima Septima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimasecunda Augusti (sive 12-8-1991), hora 9.10a.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 rite citato, meque Notario, comparuit Excellentissimus Dominus Alexander Cachia Zammit M.D., testis a Postulatione inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praeatitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore, ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita ei proposita:

16. “I still remember my father saying how many troubles Mons De Piro was involved in; my father would add that the Mons had great ability in solving this same trouble.” Do you remember if your father also told you what this trouble was? In case, can you give details? Perhaps it was the trouble of the Institutes? Of the Society he was founding? Or perhaps also of a political and social nature (later on you mention the case of Lord Strickland, but we talk about this later on)? Who involved the S.G., in this trouble? Or did he perhaps get involved of his own accord? If this was the case, was he the type to get involved in all matters? If others involved him, did you ever hear him complain about this? “He had great ability...” Did your father ever explain to you what this ability of the S.G., consisted in?

My father referred principally to the troubles Mons De Piro had in running institutes, especially St. Joseph’s Institute. The number of children and their problems, the lack of funds, etc. Also, there was the building of St. Agatha’s. My father however, never gave details. After the death of the foundress there was also the trouble of Jesus of Nazareth’s Institute; Madre Curmi died intestate and her family pretended to own the institute. Besides, there were the usual small troubles of everyday occurrence.

He was also very much trusted by his family, who consulted him and accepted his opinions. He was held in very high esteem by them.

His character was such that people, contrary to what happens usually, not only did not rebel to his words and opinions, but accepted them quite willingly. Besides, when trouble arose, Mons. De Piro did not shirk off his responsibilities, but tried to tackle them. He acted with calmness on all occasions. I cannot say that I ever heard Mgr. De Piro complaining, or that there was ever anyone who told me that one complained about Monsignor’s works or troubles. But this does not mean that he did not have troubles. My father sometimes told us, his children: “Today leave Mgr. De Piro alone; he has a lot of trouble.”

17. “When I went there (Mdina)...at times I visited their house (of the De Piro family). I then saw the mother of the Monsignor.” Do you confirm that the S.G’s family lived in Mdina? Do you mean that they lived there all the year, or did they have some other house/houses somewhere else? If yes, where? Since you visited the house in Mdina, can you give some details about it? If it was big or small, its plan, how it was furnished, who exactly lived in it, if the S.G., also lived in it and, in case, permanently, if he had his own room in this house, if you ever entered it and in case, how it was furnished?

“I used to see the mother of the Monsignor…” First of all, did you see only his mother? Didn’t you see, for example, his father or any of his siblings? What details can you give about these? “The mother of the Monsignor...” How do you remember her? Perhaps old, ill, healthy? What else do you know about her? Do you know if she exerted influence on the S.G? In case, in what way? Perhaps in the sense that she guided him or that she backed him in all his needs? If the latter, what sort of help did she give him? Perhaps moral support, financial? Do you know if there ever were conflicts in the home of the De Piros about some help the mother gave the S.G? Did you notice that there was mutual love between the S.G., and his mother? In what way was this shown? “I remember her weeping for the death of her other son, Fr. Santin ...” Do you mean that there was another priest in the family, besides the S.G? Perhaps this means that it was a good family? In fact, what was the repute of this family among the people? Further down, regarding the De Piro family you also say that, “Even though they were nobles, and we were not, we did not feel distanced from them as we felt from other noble families.” Can you explain this a little better, and in what way you felt nearer to the members of the De Piro family?

What can you say in particular about Fr. Santin? Was he older or younger that the S.G? If older, do you know if he had a share in the S.G’s vocation for the priesthood? In fact, did you ever get to know how the S.G’s vocation for the priesthood developed, and when it was that he made his final decision? “Fr. Santin was regarded as another saint but the Monsignor had more projects to his credit.” What was the work of Fr. Santin? Was there any resemblance between the S.G., and Fr. Santin? If yes, in what? “(The S.G.) had more projects to his credit.” What were these projects? What was the “credit” you mention?

The family of Mgr. De Piro had a house at Mdina. Besides, they had other houses: at Valletta, B’Bugia, Qrendi, Attard, St. Paul’s Bay. Mgr De Piro, however, did not have a house of his own.

I spoke to Mgr. De Piro’s mother only once before his death. She walked with difficulty. She was a woman full of courage. After the S.G’s death, I visited her sometimes at Mdina.

The house in Imdina was a large house, well furnished, a house of nobles. Sometimes I found her saying the Rosary. She was humble and kind hearted. We children loved to go to her. She and Mgr. De Piro had much in common as regards character and holiness of life. When I visited the S.G’s mother, I always found her alone. But I do not know whether Mgr. De Piro had a room in his mother’s house, or whether he lived there or not. I do not know his father or his brothers or sisters.

From my father and mother (who knew the S.G’s family also, but from other contacts) I know that Ursola (the S.G’s mother, known popularly as Kika) helped her son a lot, financially. She also gave her son moral support. I can say that Mgr. De Piro respected his mother very much. It was the normal thing that widowed mothers be respected by their children. In the case of Mgr. De Piro, however, this was carried to perfection.

The family of the S.G., were wealthy, but they also had a very good name. My father and mother, who saw to it that we came in contact with good families only, did not find any difficulty to visit the De Piros and receive them in our house. Although noble, they did not have class distinctions; they knew how to keep their position and at the same time to be approachable. In this they were different from other noble families.

Mgr. De Piro had another brother, who was a priest, Fr. Santin, who was also held to be a holy priest. He had a right to the title of nobility, which he waived in favour of another member of his family. He was older than Mgr. De Piro. But I cannot say whether or not Fr. Santin influenced his brother’s vocation, nor how the S.G’s vocation developed. Fr. Santin died relatively young and had been sick for a long time. The similarity between Fr. Santin and the S.G., was their holiness. In my family circle it was said that Fr. Santin was true to his name. The works of Mgr De Piro were those I mentioned, and these works gave him a certain “greatness”.

Et sic hora 11.00 am. suspensum est examen testis ob tarditatem horae animo illud resumandi die 19 Augusti 1991, hora 9.00 am, hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscriptis.

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:

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

Sessio Nonagesima Octava

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimanona Augusti (sive 19-8-1991), hora 9.10 a.m., coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi Dc Piro, pro Tribunali sedente in Domo Cleri ‘Christus Sacerdos’, Birkirkara, praesentibus Justitiae Promotore, rite citato, meque Notario, comparuit Excellentissimus Dominus Alexander Cachia Zammit M.D., testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentihus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, quem cum Delegatus Archiepiscopalis recognavisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

18. “... the Monsignor was far more humble and without pretensions; he could have lived the life of a nobleman like the others, but, in fact, he always sought the poor and the needy.” “… others …”. Perhaps noble laymen, or perhaps also priests? If the latter, how did they live? How do you imagine the S.G., could have lived as a noble priest? “… humble and without pretensions…” Can you give concrete examples with which to show the qualities of the S.G?

“… he always sought the poor and the needy.” We have already talked about the S.G’s work for the children’s Institutes. Perhaps you are now referring to some poor people and others in need?

Was the S.G., reputed among the people to be charitable, or did you know these things because you were a frequent visitor to the family?

With the word “… others …” I mean not only seculars, but even noble priests. I mean that Mgr. De Piro, while he could have shown off his nobility, lived as a rich man, just carried out his duties without going out of his way in his pastoral work, served the Diocese in some honorable ecclesiastical position, in short just be a good priest, he went out of his way to seek and help others. His work among the orphans was very hard, and far from the way of life in which he was brought up: these children, besides being poor, were, in many cases, dirty and infested with insects - Mgr. De Piro lived with these and helped them. Mgr. De Piro never showed off, or in any way showed pride, in his titles of nobility or ecclesiastical and political positions.

Besides, in Malta there were two classes of priests. A large section of priests were country priests who kept contact with people, at least in their own environment. Mgr. De Piro’s position was such that he passed from an “upper class” society of priest to this type of priest, one in contact with the people and their needs. He personally did away with the custom of the nobility of keeping at a distance from the people.

I know this mainly from personal experience and what I know from my family circle and their friends, including Miss Curmi. But this was also the common opinion of the people.

Through his work in the Institutes Mgr. De Piro came in contact with the families of these children. Cfr. as example the case of the Tabone family I mentioned above. Besides, Mgr. De Piro was a person who never shirked the chances of helping families in their material and social needs.

19. “I do not want to forget that at St. Joseph’s De Piro had the help of the lay brothers of his Society.” Were, there lay brothers in the other institutes? If not, did he run the institutes alone or were there perhaps other people to help him? In case, who? Were these in the institutes before him, or did he perhaps invite them? In case, why did he choose them? Do you know if these people, including the brothers, were prepared for this work? In what way do you come to this conclusion?

You say that the lay brothers belonged to his Society. Do you mean that these were members of the Society he founded? If yes, can you give the full name of the Society? When, where and how was it founded? What was the real aim for which it was founded? If the aim of the Society was for the missions, what exactly was meant by this at that time? In what way was this aim being achieved? Do you know if, besides this aim, the Society had other aims, and in case, what was being done for these to be achieved? Do you know if this Society was formed of brothers only or of priests as well? Do you mean to say that this Society was regarded as a religious one, i.e. that the members made some vows and lived in a community? Do you know if there were many members in the beginning? Did they all stay? If not, why not? From what environments did the members come? When did they have their first homes?

Do you know if the Society had some particular problems at its beginning? In case, do you know what they were, and from which quarters they came? You say that the Society totally depended on the S.G. Do you confirm this? In case, what do you mean by this and how do you confirm it?

You say that when the S.G., met your family he mentioned his Society. “It appeared to be a project very dear to him.” Do you mean that he talked about it with enthusiasm and optimism? Or did be perhaps give the impression that he allowed himself to be much influenced by his fantasy? Or did he perhaps show that he was despondent about it?

“It was an extraordinary idea for Malta.” In what sense “extraordinary”? Perhaps strange, unusual, new? Perhaps no one ever thought to found a similar Society?

As far as I know these lay brothers, who were members of the Society Mgr De Piro was founding, helped only at St. Joseph’s Institute. Some of these brothers originally were children at the Institute. Besides these lay brothers, there were others who, after having passed their childhood at the Institute, when grown up, remained there and gave their help. Mgr. De Piro found people who were already helping at the institutes. As time passed, he found others to help At St. Joseph’s Institute Mgr De Piro chose those who were members of his Society or who had been inmates at the Institute. Mgr De Piro was a person who did not have radical methods; he effected changes, but slowly and as occasions arose.

The training these lay brothers got was from the days when they had been inmates at the Institute. For the rest they had no formal training, they learnt the hard way, through experience. Mgr De Piro, however, guided them himself. I take the opportunity to say that the food at St. Joseph’s Institute, which was prepared by a lay brother, compared well with food at home. Whenever I had occasion to eat there, I remember that I made positive comments to my father, telling him “The food at the Institute was good”, meaning that it compared well with food at home; I liked it. This was the time when Mgr. De Piro had the idea of founding a missionary Society. At that time there were Maltese missionaries abroad, but these were individual cases. Mgr De Piro had also in mind Maltese migrants, who were in danger of losing the faith. My father used to tell me that the first place to which the members of the Society would be sent, would be Australia, where there was a considerable number of Maltese migrants.

We knew the members of this Society as “the priests at St. Agatha”. I know that at some time the title “of St. Paul” was added.

I do not know how Mgr. De Piro got the idea of founding his Society, but Mgr. De Piro was a man at great and broad ideas, and I can imagine that he saw the needs of mission lands and countries, which accepted immigrants. I know also that Mgr. De Piro had contacts with missionaries; once he brought to our home a certain Fr. Ang., Mizzi OFM Cap., a missionary in Abyssinia, and accepted in his name a motorcycle from my father and also saw to shipping it to this same Fr. Mizzi. The primary aim of the Society was the missions. Besides, there were secondary aims: the care of children in Institutes, and the education of children (religious, social, etc.), which was carried out at the Oratory at Birkirkara. But these secondary aims were subordinate to the primary aim: the missions.

The members of this Society lived a community life. There were vocations not only from institutes, but also from elsewhere. There were also priest members, among them a certain Fr. Gwann Vella, who later left the Society and in 1929 was vice parish priest at Zejtun. There were others who remained in the Society till today. Others, among them, Fr. Wistin, who died members of the Society.

At the beginning the members were few, but immediately after the death of Mgr. De Piro the Society increased in number and became well established. Some left, but I cannot say that many left.

The members of the Society came from all strata of society (except the Nobility), but they were mainly middle class. The first house of the Society that I remember is St. Agatha’s. There were members of the Society also at St. Joseph’s Institute and at the Oratory, Birkirkara.

From my family I came to know that one of the difficulties that Mgr. De Piro had to fact was the fact that his idea of founding a missionary Society was so new and revolutionary, at least in Malta, that many did not understand it and, consequently, opposed it. The Bishop, however, was in favour of the idea. Nor did he find opposition from his family: they were good and prudent people.

Mgr. De Piro financed the Society, but this does not exclude the fact that there were other benefactors, which I know from personal experience.

Et sic hora 12.00 meridie suepensum est examen dicti testis ob tarditatem horae animo illud resumendi die 16 Septembris, hora 9.00a.m. hoc in loco. Ad quem effectum moniti fuerunt 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 comfirmavit iuramento et in fidem se subscripsit.

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:

Sessio Nonagesima Nona

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decima sexta Septembris (sive 16-9-1991), hora 9.10a.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 rite citato meque Notario, comparuit Ex.mus Dominus Alexander Cachia Zammit MD., testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Judice Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationumquem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

Ex officio (following No. 19): In the previous session we were speaking about particular problems that the S.G., might have had to face as regards the founding of his Society and in his other responsibilities. Do you feel that in all this the S.G., used to show faith in God’s providence? Can you prove this with some concrete facts?

It was natural for Mgr. De Piro to trust in God’s providence. And he had to, since he had to take care of institutes, which depended totally on Providence. His friend and great collaborator, Mr. Alphonse Maria Galea, himself had a great trust in providence, and this surely influenced also Mgr. De Piro.

This trust in providence on the part of Mgr De Piro did not mean, however, that the S.G., remained passive; he had to think things out and had his troubles and preoccupations. But in all this he kept calm and serene because of his trust in providence. I remember a case: Mr. Alphonse Maria Galea, my great uncle in law, once, at the last moment, decided to come to lunch with us. On this occasion my father had also invited the children of St. Joseph Institute, and Mgr. De Piro happened to be present also. It so happened therefore that there were at least two persons more than expected; my great aunt Liza and her husband, Alphonse Maria Galea. My mother was very preoccupied because there was not enough food for all, (more so since what had been prepared was poultry, and my great uncle was a person who was too punctual for lunch), and told my father so. Mr. Galea told Mgr. De Piro: “See how much troubled is Helen (my mother) because she is afraid that the food would not suffice for all.” Mgr. De Piro answered: “Oh, don’t worry. The Lord will multiply.” (U le! Il-Bambin ikattar). In fact, all had enough, and, as the servant told me later, there was also something left over.

Once, my father was talking to the S.G., and they remained talking for some three hours. I lamented with my father about this. My father told me that they discussed the building of St. Agatha’s. On that occasion he told me: “Mgr. De Piro tells met ‘In spite of all the difficulties we are encountering, we ought to continue working because it is here that the Lord wants the Motherhouse to be built’.” I came later to know, through what I read, about how great the difficulties were.

19. (Cont.,) Mgr. De Piro used to talk about St. Agatha’s because he loved the project, but he also talked to us to report progress (my father used to help him) and also because he knew he was talking with people who could understand and appreciate. But he was not a person who lived in a world of fantasy. Nor did he ever show the least sign that he was discouraged; nay, he was always full of hope. Nor did he talk out of vanity.

Mgr. De Piro’s idea of missions was ‘extraordinary’ in the sense that it was not usual, new for Malta, and, as far as I know, no one had ever thought of founding such a Society in Malta. Even the idea of ‘missions’ was new, not just to those places that were still pagan and culturally backwards, but wherever there was need for evangelization, even among emigrants.

20. In your information you mention the relations that existed between the S.G., and Miss Guzeppina Curmi. Among other things you say: “The Monsignor was of great help also for the founding of her Congregation and in the spiritual direction of the members in the first years of their existence.” Do you mean to say that Miss Curmi had founded some Congregation? In case, what was its name? With what aim was it founded and did this aim begin to be achieved? What was the help that the S.G., had given for the founding of this Congregation? Perhaps some legal help? Or perhaps in the Archbishop’s Curia? Perhaps financially? In a general way, what did the relation between the S.G., and Miss Curmi consist in? You mention the spiritual direction. Do you mean to say that he was reputed as a spiritual director?

Miss Curmi was the foundress of the “Suore Missionarie di Gesu’ Nazzareno,” though the official recognition of the Congregation came only after her death. After her death, Mgr. De Piro became director of the Institute Miss Curmi had founded at Zejtun. Things happened so. Miss Curmi, who came from a rich family, started gathering orphans at Zejtun. Her father was the ‘Sindku’ (Mayor) of Zejtun. Other young women gathered around her, and they started educating these orphans. Then they decided to form a Congregation of Sisters. The aim of this Congregation was to take care of orphan girls, educate girls and serve in the missions.

When Miss Curmi died, I remember that Mgr. Caruana OSB, the bishop, told us that he had nominated Mgr. De Piro as Director of the Institute “Gesu Nazzarenu”. Mgr. De Piro was Miss Curmi’s support in her endeavors and works. They had common aims: education, care of orphans, and the missions. The help Mgr. De Piro gave was: good advice, moral support, help in solving problems, encouragement, and he was the intermediary between her and the Curia in all things pertaining to the founding of a new congregation. I do not think that the S.G., needed to help Miss Curmi financially. Nor was he a legal person to help her in legal problems.

Et sic hora 11.05 a.m. suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 14 Octobris, hora 4.30 p.m., hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

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

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.

Sessio Centesima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero, trigesima Septembris, hora 4.20 p.m. (sive 30-9-1991), 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 rite citato, meque Notario, comparuit Paulus Xuereb, testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore, ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quam cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui, et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita:

Personalia: I am Paul Xuereb, pensioner, born on 10 February 1918, son of Carmelo and Giuseppa nee Vella, baptized at Birkirkara Parish of St. Helen, practicing Catholic.

1. You have come to give witness in this Cause of Beatification and Canonization of the Servant of God (S.G) Mons Guzeppi De Piro, Founder of the Missionary Society of St. Paul. What made you come to give witness? Was there perhaps someone who told you what to witness? What contact did you have with the S.G? When did this contact begin, and when did it end?

I came to know about this Cause of Beatification, and I contacted the Society of St. Paul, was introduced to Fr. Anthony Sciberras MSSP, who told me to write what I knew about Mgr. De Piro. Which I did. No one told me what to write or say. I had presented to the Tribunal what I had written.

I came to know Mgr. De Piro when the latter took over the Oratory at Birkirkara. I knew him from 1927 to 1933, the year of Mgr. De Piro’s death.

2. In the information, which you have already presented, you continuously refer to the S.G., as Monsignor. Do you know if this was a mere title or if the S.G., was in fact a regular canon of the Cathedral of Malta? In the latter case, do you know what duties were connected with this office, and how the S.G., performed them? Do you know how and when he became a Monsignor?

Mgr. De Piro was a member of the Cathedral Chapter. I saw him only once during a function: he was on the altar with the Bishop, Mgr. Caruana. For the rest I cannot answer.

3. The surname De Piro indicates nobility. In fact, was the De Piro family noble? If yes, what did this nobility consist in? Do you also mean that, besides being noble, they were also wealthy? Besides the S.G., did you know other members of the De Piro family? Perhaps his mother, his father, some of his siblings? Can you give some details about them? Can you say at least what reputation they had among the people? How do you prove this?

Mgr. De Piro came from a noble and rich family. I saw his mother only once. I did not know her, but people told me she was his mother. I do not know any member of Mgr. De Piro’s family. It was said that Mgr. De Piro’s mother helped her son financially. For the test I cannot answer.

4. You got to know the S.G., “… through the Oratory of Birkirkara.” It appears from the context that this Oratory was a place where the teaching of catechism was imparted. Besides, it also served as a center for Aspirants of the Society founded by the S.G. Do you confirm this? Do you know if it also served for some other purpose? You say that the “… Chapter of Birkirkara relinquished this Oratory to Mons. De Piro.” Can, you give more details about this transfer? whose initiative was it? Why was this transfer made? Why was it given to Mons. De Piro? Who had been it charge of it before? Was there some payment to enable the S.G., to take this place, or were there perhaps other conditions? “It was Mr. Fons Maria Galea who helped so that this notary, ceded it to Mons. De Piro.” Do you know who this “Mr. Fons” was? What were his activities in Malta? What relations did he have with the S.G?

The Oratory was used for the teaching of Catechism. Catechism was taught in the chapel, the sacristy, in the theatre and in a loggia.

The Oratory was founded in 1910. A certain Casolani gave the land for the building of this Oratory. At first it was the Salesians (of Don Bosco) who ran it, and then the Christian Brothers (known as Freres) took over. Then two Canons of Birkirkara, the brothers Michael and Joseph Sammut, took care of the Oratory. Then, in i927 Mgr. De Piro took over.

I do not know whether it was the Chapter of Birkirkara who was responsible for the Oratory, or whether these Canons took the initiative. So I do not know who passed the Oratory to Mgr. De Piro, and how this was done. I know that Mons De Piro was seeking a house at B’Kara and I know that the S.G., was a friend of Mr. Alphonse Maria Galea. So I presume that Mr. Galea helped Mgr. De Piro to acquire the Oratory. I know also that an agreement about the Oratory was made between Casolani and Mgr. De Piro. What I wrote in my declaration must be taken in this sense. I know about only one clause of this agreement: the teaching of catechism.

Mr. Alphonse Maria Galea was a wealthy man, who was also a charitable person. He also took care to publish books in Maltese to educate the people.

5. “The Society of Mons. De Piro.” Do you mean that the S.G., founded the Society to which you often refer in your Information? In case, do yow know where and when this founding took place? How did the S.G., come out with the idea of founding this Society? Was he the originator of its founding, or did he receive help from others. In, case, from whom? What was the exact aim of this Society? In what way do you remember this aim was reached? Do you know if, besides this aim, there were other aims?

In connection with the Society, you also mention the “community”. Do you mean to say that the members of this Society lived together? If yes, do you mean that this Society was a kind of a religious family? If yes, do you know if its members also took some vows. In case, which? Do you know if the S.G., himself ever took these vows?

From what you say it appears that the members of this Society consisted of both brothers and priests. Do you confirm this? If yes, who were the more numerous? What do you think was the reason for this? Above all, were there many members at the time you recall? From what environments did they come? Did they all stay? If not, do you know if they left a long or a short time after they had joined? Do you know what the reason was? Perhaps too much strictness, or too little? Can you assess the comportment of the S.G., when someone left the Society? Do you know if someone was sent away from the Society? If yes, did you ever get to know the reason for his sending away?

Do you know of some particular problems the S.G., had to face at the beginning of the Society? Perhaps problems regarding money, place, people, comprehension?

When I mention the “Socjeta’” of Mgr. De Piro, I mean the Society of St. Paul, which Mgr. De Piro founded. Mgr. De Piro started at Imdina, first in one house, then in another. Later it moved to St. Agatha’s. Mgr. De Piro had in mind to send missionaries where there were the Maltese migrants. I knew this from Fr. Michael Callus, who. was our Superior at the Oratory. And it was in the rule. There was also the vow to go to the missions. However, I must note that Mgr. De Piro sent Fra. (Brother) Guzepp to Abbysinia. At the time of his death we at the Oratory knew that Mgr. De Piro meant to visit Fra. Guzepp in his mission. The missions were the only. aim of the Society.

The members of the Society lived a community life. The members, after the novitiate, made the vows of poverty, obedience, chastity, and to go to the missions. I do not know whether Mgr De Piro himself took the vows or not.

In the Society there were both priests and brothers. In my time there were more priests than brothers. By “priests” I mean both ordained priests and those preparing for the priesthood.

At the time of Mgr. De Piro, many left. It was not so difficult to leave. Still, there was a good number of members. I never knew why these left. I do not know what Mgr. De Piro’s reaction was when these left. I do not know that Mgr. De Piro ever dismissed anybody from the Society. Nor do I know of anybody who was not fit to be a member of the Society.

The members of the Society were mainly from the middle class of those times. There were some from poor families. No one came from the nobility.

6. Let us talk a little about the teaching of catechism that was practised at the Oratory. You say that there were lay catechists teaching catechism even before the S.G., took over the Oratory. You also say that when the S.G., came he let them go on teaching and he also made meetings for them. Did the fact that the S.G., let them teach mean that he was pleased with them and that he was in favour of the part played by laymen in this field of apostolate? Or did he perhaps keep them because in the circumstances he could not do otherwise? Also perhaps because he was not able to tell them not to come any more? Can you assess how the S.G., regarded the laymen in the Church? If he was the type who liked to involve them in the work of the Church, can you give some concrete example to prove this?

As regards the meetings the S.G., held for the catechists: do you remember what type of meetings they were and why he held them? Perhaps to keep encouraging these laymen, or perhaps because he saw that they had not enough preparation, or perhaps to make propaganda for his Society?

What do you say about the children who attended the catechism classes? What types of children were they, children of the common people, of the poor, of the rich? When the S.G., came, did the same children keep attending, or did others replace them?

When Mgr. De Piro took over at the Oratory, the same catechists continued teaching catechism. They were lay people. I knew that Mgr. De Piro held conferences for these catechists, but I am not in a position to say what was said during these conferences. I cannot answer the other question about Mgr. De Piro and the lay apostolate.

The children who came for the catechism lessons were from the common people. Many were very poor. The same type of children continued to come when Mgr. De Piro took over. The classes continued even after the children had received Confirmation.

At the Oratory there was also a theatrical company, run by the people, under the patronage of St. Ginesius.

I do not know that Mgr. De Piro ever made any propaganda for his Society at the Oratory; those who entered did so simply on their own initiative.

7. You state that the S.G., did not often visit the catechism classes. Didn’t this show lack of interest in this teaching? Or perhaps because he trusted the catechists so much that he felt there was no need to visit them often? Were there occasions when he visited the classes? What were they? Can you say whether at the time of the S.G., the teaching of catechism at the Oratory improved or deteriorated, or remained the same as before? How do you prove this?

Mgr. De Piro was a very busy person, and could not possibly add the burden of inspecting the catechism classes himself. But the superiors he put at the Oratory visited these classes. One could notice the progress in the teaching of catechism, especially when Fr Michael Callus SSP was superior.

8. “There were times when he came in the morning and he therefore carried a parasol.” Was the parasol popular in Malta? If yes, also in the neighbourhood of the Oratory? If it wasn’t, don’t you think that the S.G., was a person who liked to appear different from the rest of the people? What do you say about the way he dressed? Did he like to show that he was a Monsignor? In what way? Whilst he did not often visit the catechism classes, however, “from the start he thought to extend the building to accommodate the community that was there.” Do you remember how the building of the Oratory was when the S.G., came and what additions he made? Do you, who have lived in the Oratory, feel that in fact it was necessary to add to the building “for the community that was there”?

It was not usual for people to have sun umbrellas. I think that Mgr. De Piro used it out of necessity. Mgr. De Piro was a humble person, and surely he did not carry the umbrella out of vanity. The clothes he wore were those that common priests wear; and he carried no distinctive to show that he was a member of the Cathedral Chapter.

The Oratory, at the time Mgr. De Piro took over, was a large courtyard and a field. There was a house occupied by a woman who took care of the Oratory. There was a theatre whose roof was of corrugated iron. There was also a Chapel. When Fr. Callus became superior, the house became vacant and was used by the aspirants. However this house became small for the number of aspirants, and Mgr. De Piro enlarged the building by ten rooms and a private chapel. Mgr De Piro did this because it was necessary on account of the number of vacations, which was increasing.

Et sic hora 6.45p.m. suspensum est examen dicti testis ob tarditatem horae illud resumendi die 7 Octobris, hora 4.30p.m. hoc in loco. Ad quem effectum moniti fuerunt tam idem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eidem testi perlegi eius depositionem data ei facultatem addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit.

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

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 sigillo apposui.

Sessio Centesima Prima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero septima Octobris (sive 7-10-1991), hora 4.20p.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 rite citato, meque Notario, comparuit D.nus Paulus Xuereb, testis a postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisqae remanentibus Judice Delegato, Jastitiae Promotore ac dicto testeEgo Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est examen dicti testis:

9. “I remember after a short while after the time of Fr. Benin, Fr. Michael Callus and Bro. Kalcidon Zammit came and made their residence at the Oratory. Immediately afterwards the first group of aspirants arrived, because De Piro, from the very start, had in mind to have a group of Aspirants at the Oratory.” Do you remember exactly when the “Aspirandat” started at the Oratory? Did all the aspirants come from the area of the Oratory, or did they come from other parts of Malta? In the latter case, how did they get to know about it? Perhaps by some propaganda made by the S.G? In case, what did this consist in?

“... Edukandat S. Marija.” Do you know why it was given this name? Was any particular devotion to S. Marija noticeable at the “Aspirandat”? In what way? Besides the devotion to St Mary (the Assumption) you make reference to St. Paul and St. Joseph. Does this mean that there were some particular devotions to these Saints at the Oratory? If yes, how did they originate? Perhaps they were the devotions of the S.G., himself? In case, how did he show them in his life? Do you know of other devotions that the S.G., had and/or existed at the Oratory?

The “Edukandat” began in 1928. The aspirants came from all over the Island (incidentally I was the first aspirant from Birkirkara, and I was not from the first group which entered; I began in 1929); there was even one from Gozo. The Society was surely already known everywhere in Malta, but I do not know whether any propaganda was made.

I confirm that the name was “Educandato Santa Maria”. There still exist a banner with this name dating from those days. But I do not know how and why this name was given. There was a special devotion to St. Paul, the patron Saint of the Society; the feast we celebrated was that of his Conversion, in January, in the chapel of the Educandato. There was no special devotion to the other saints.

10. “I joined as an aspirant...” Was there any particular process used to admit an aspirant? Perhaps some examination? Some interview? If an examination was held, what was it about? Did everyone sit for it? Did everyone pass? If there was an interview, what was it about? Who was the interviewer? What was the S.G’s share in the process of admitting aspirants? Was the family background, the physical and mental health of the individual, etc., taken into consideration? If yes, how was this done?

“We were all students with the intention of joining as priests.” What was the approximate age of admittance? For how long did you remain aspirants? What do you mean when you say that you joined “with the intention at becoming priests?”

“Fr. Michael Callus was in charge of us.” Who was Fr. Michael? Do you feel he was the right person for you? Who had chosen Fr. Michael for this office? If it was the S.G., why do you think he had chosen him?

In my case, 1 felt an attraction to the Society. At that time I attended St. Aloysius Collegeand was somewhat backward in Latin. Fr. Michael Callus SSP, the superior of he Oratory, gave me some private lessons. I spoke to Fr. Callus SSP about my inclinations. He told me to make a novena to the Holy Ghost and speak to him fifteen days later. I presume that Fr. Callus SSP spoke about the matter to Mgr. De Piro, but it was the former who decided.

Fr. Callus SSP knew my family well. I do not know what procedures were carried out in the case of other aspirants. In my case I sat for no examination or interview (other than what I said above). Nor was I asked to produce any medical certificates.

I was about twelve years of age. There were some of my companions who were somewhat older, fifteen or sixteen. I think that there was only one who was younger than me by a few months. The aspirandat expired when we finished our fourth year at St. Aloysius, at secondary school level. Our aim was to become priests. Those who intended to remain lay brothers (there were about two) did not attend St. Aloysius College.

Fr. Michael Callus SSP, was a member of the Society of Mgr. De Piro. He came from a good family. Some of his brothers were members of the Society of Christian Doctrine (MUSEUM). He was a good, humble, and educated man. He was strict, but not excessively strict; he knew how to take care of us, boys, and of our needs; there was no grumbling at the Oratory. He was the right person for the job.

It was Mgr. De Piro who chose Fr. Michael as superior. I do not know why he chose him. Surely at that time Mgr. De Piro did not have many priests from whom to choose. I note, however, that when the aspirandat was erected, Fr. Benin Azzopardi was transferred from the Oratory to Gozo and Fr. Michael Callus was made superior at the Oratory.

11. “We practised diverse spiritual activities.” Among these you mention the meditation together, the mass, the reading during meals, Sacramental Benediction, examination of conscience. Can you comment more fully on each of these and the way they were practised?

Didn’t you say the Rosary? Did the S.G., when he was at the Oratory, join you in these acts of piety? What part did he take in these (besides the examination of conscience which you mention later on)? Did he ever exhort you about the importance of these acts?

During our aspirandate we had, more or less, the following timetable. We woke up at about 5.l5am., At 5.30 am we made half an hour meditation at our private chapel. Fr. Callus read a section of a spiritual book, and then asked questions. At 6.l5am., we went to the chapel of the Oratory and heard mass together with the people; we had reserved seats at the front, and we served mass when it was our turn. The mass was then in Latin, and it was celebrated as anywhere else. After mass we had breakfast. We went to our rooms to prepare for school, and at eight we left for school. We took lunch with us, since school continued during the afternoon, until about 3.00p.m. We went to school on foot. When we arrived back, we had tea, and continued our studies. I continued to teach a catechism class. There was no time for recreation. At about 7.00 pm., there was Benediction at the chapel of the Oratory. I and another aspirant sometimes stayed over to learn religious singing in preparation for some occasion. Immediately before supper, which was at 8.l5 pm., we recited the Rosary at our private chapel. During dinner there was spiritual reading from the lives of the saints. At the midday meal, the martyrology was also read, and at supper we read a short part of the rule daily.

After supper we had some recreation. At about 9.00 pm. we had the examination of conscience. Fr. Callus read something, made some reflections, and we were given time to reflect.

On rare occasions, Mgr. De Piro was present. I remember that when he conducted the examination of conscience, it was on the same lines as Fr. Callus, but I noticed that he was more detailed than Fr. Callus and the examination of conscience was somewhat longer. When he conducted the meditation, it was on the same lines as Fr. Callus, but here the time taken was not longer. Whenever Mgr. De Piro ate with us, the reading was carried out as usual.

I do not remember that Mgr. De Piro ever spoke to us, or exhorted us as a group, about the need and importance of the acts of piety.

12. “We attended school at St. Aloysius College, of the Jesuits.” What was the reputation of this College at your time? What subjects did you study? What was the reason why you were sent to St. Aloysius? Whose idea was it?

“We stayed at the College until we finished Form IV and were promoted to Form V.” Why didn’t you do Form V as well? “When we returned in the evening we did our studies.” Did you have enough time for study, or were you perhaps told to do a lot of work and were not allowed time for study? Was there anyone to help you with the studies? If yes, who was he? In what way did he help you? (just supervision, or could you ask him your difficulties)?

“Every day we spent some time in the yard.” What did you do during this time? When the S.G., was at the Oratory, did he join you in your recreation? If yes, what did he do when he was there? Did you have other periods for recreation during the day? Did you have holidays during the year? When did they occur? Where did you spend them? What did you do in them?

St. Aloysius was one of the few secondary schools on the Island at the time. Subjects included English, Latin, Mathematics, and Religion. I do not know why we were sent there, but I think the reason was that St. Aloysius College was near the Oratory. I do not know why we finished school after the fourth year, but it was considered that we would have had in this way enough schooling for the priesthood in our Society. We had enough time for study at the Oratory. There was no one to help us in our studies at the Oratory, but we had help at the College. Fr. Callus received a monthly report, and he drew our attention if we had a poor report. For discipline Fr. Callus chose one of the seniors from the Oratory.

Ex parte iam provisum. During holidays, and on Saturdays and Sundays, we had the same timetable. Besides we took care of the daily upkeep of the Educandat and the Oratory, as regards cleaning, etc. One of us held the office of sacristan. We helped also in the kitchen. But if there were maintenance works to be carried out, Fr. Callus hired workers.

During holidays, sometimes, we went for a walk. We had recreation time after the midday meal. In summer we went for three weeks to Gozo. Besides, we used to go also to St. George’s Bay for swimming.

Et sic hora 6.30 pm. suspensum est examen dicti testis ob tarditatem horae illud resumendi die 14 Octobris, hora 4.30 pm. hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

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:

Sessio Centesima Secunda

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimaquarta Octobris (sive 14-10-1991), hora 4.25 pm., 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 legittime citato meqae Notario, comparuit D.nus Paulus Xuereb, testis inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationem, 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:

13. “Mons. De Piro used to visit us once a month.” Did he have a room in the Oratory? If yes, how was it furnished? Where did he come from, or better where did he reside when not at the Oratory? When he came how long did he stay with you? Were his visits regular? Did he come of his own accord, or was it necessary for someone like Fr. Michael to remind him? When he was with you what impression did you have of him? Did he appear to be happy, sad, worried, despondent, etc?

In your private conversations with him, to which you refer in your Information, did the S.G., seem able to communicate? Did he let you do the talking or was he the only one to talk? Did he appear to pay attention to what you were telling him? Did he seem able to comprehend and talk in a clear way? In general, did his words encourage or discourage you? Was he optimist or pessimist?

You say that he would talk to you about some virtue. Do you mean by this that he always talked to you about spiritual things? Didn’t he ever talk to you, e.g. about your health, school, talents, if you were happy, etc? Didn’t he talk to you in a group?

“When he was with us he also conducted the examination of conscience himself. This examination took a long time and he asked several questions.” What were these questions about? From these questions, what impression did you get of him, perhaps that he was scrupulous, perhaps always talking repeatedly about sin, hell, the anger of God?

Did he ever hear your confession? If yes, what was he like as a confessor? Perhaps very hard? Did he hear confessions at the Oratory? If yes, often? Who were usually his penitents? Besides at the Oratory, did he hear confessions somewhere else?

Mons De Piro had a room for his use at the Oratory. It was the same as those we aspirants had. (Our rooms were in fact parts of larger rooms, partitioned by wood by Brother Ca1cedon Zammit MSSP). The furniture was the same as we had. Mgr. De Piro did not live with his mother; he had his residence at St. Joseph’s Institute, though he visited, and occasionally slept, at some other Institute which he directed. This was not because he was on bad terms with his mother, who lived at Imdina, but because his duties required him to act so. When Mgr. De Piro came to the Oratory, he used to come, more or less, once a month. He stayed for a day and a night. I do not know whether it was Fr. Michael Callus who invited him, but I believe Mgr De Piro did not need to be reminded to visit us. When Mgr. De Piro (whom we called “Padre” while we called Fr. Michael, “Superjur”) was present, we, students, were more attentive to be exact. But we were not afraid of him. He was approachable, humble, always ready to hear those who wanted to speak to him. I never saw him angry. I had occasion to speak to Mons De Piro privately, about three or four times. In fact it was Mgr. De Piro himself who, through our superior, Fr. Michael Callus SSP, called us to him. It was in such circumstances that I talked to him. I repeat that whoever wanted could make an appointment through Fr. Callus SSP to speak to Mgr. De Piro. On all these occasions we could talk to him in all liberty. He spoke to us in a language and manner we young men could understand. He heard our problems (when we had any). He encouraged and exhorted us. He would let us express ourselves first, and then talk himself, according to our heeds. He did dot know what was pessimism. The meeting would last between fifteen and thirty minutes.

In these meetings he spoke about spiritual matters, discussing some virtue or other (humility, chastity, obedience). He spoke about other spiritual matters, but I forgot the details. He spoke also about our studies, school, how we got on, etc. He saw our school results (I know this because I saw the reports in front of him). As regards our health, it was Fr. Callus who looked after us. When someone was sick, we looked after the individual under the supervision of Fr. Callus. If need arose, a doctor was called and the necessary precautions were taken. Once I became sick of undulent fever (deni rqiq). I was sent home, since at the Oratory there were no facilities for more serious illnesses. Fr. Callus himself visited me regularly, and when he could not come, he sent some companion of mine. When, a short time later, another fell sick of the same illness, I remember that he was sent home also, and again we visited him, though he was from Naxxar and we had to go on foot. Mgr. De Piro never delivered conferences to us as a group, except on the occasion I will mention later on (No. 15). Fr. Callus used to take the opportunity of the meditation and examination of conscience in order to speak to us about the rule and spiritual matters. As for the examination of conscience, cfr. above No. 11. Mons. De Piro did not frighten us. Mgr. De Piro never confessed us. There was another confessor who came regularly. I do not know that Mgr. De Piro had the fame of a confessor. He did not hear confessions at the Oratory. Other details I cannot give.

14. “For us children, the rooms were very comfortable and sufficient.” Is it possible for you to describe them? When considering the way children and youths lived at that time, were these rooms poor, rich? What do you have to say about the food when comparing it with that of normal families?

Did you ever come to know by whom was the Oratory financed? Do you know if the S.G., ever organized activities to collect money? What would these activities be? What was the share of the S.G., in them?

When I say that our rooms were comfortable, I mean by the standards of those times, and considering that we were still very young. We had a bed, a table, a chair, a commode, and other elementary necessities. We toot this furniture with us from home when we entered the Oratory. If someone left, he took them back home. As for food, it was sufficient; we had two courses each time. It compared well with food at home. I never heart anybody complaining about food. When Mgr. De Piro was present, he ate the same food we ate, including the dessert. I note that in Malta at that time there were hart times, and there also were those who were hungry, but at the Oratory we never lacked anything.

I do not know how finances were procured. We did not beg or ask for help in any way, nor did we make any fund raising. When once a fair was held at the Oratory, I have the impression that it was for the missions. I do not remember that we were ever told to pray for benefactors, neither for anyone in particular, nor in general.

15. “I remember that once we organised an ‘academy’ in his honour on the occasion of the feast of St. Joseph ...” Perhaps he himself asked for it, or did someone else organize it for him? In case, who? What did this ‘academy’ consist in? Was it held only once? If not, when was it held again?

“He appreciated our effort very much because he was a man who appreciated what others did for him.” How did he show his appreciation? Did he perhaps make a speech, or did he talk to you about how much he had enjoyed it, etc?

“He was a man who knew how to be happy...” How did you reach this conclusion? Perhaps these were some occasions on which he showed this joy?

It was Fr. Michael Callus who organized the academy. We students, all wrote something about St. Joseph, and read it. It was introduced by Fr. Michael Callus and Mgr. De Piro made the concluding speech. This academy was held only once. It was during the morning. The speech he made at the end showed his appreciation for our effort. Besides, his attitude showed that he was happy. I have no other concrete occasions that prove his appreciation and pleasure at the efforts done by others.

16. “Apart from all this we were trained to give a helping hand in the community.” Did the S.G., have any influence on this? If yes, do you mean that at times he spoke to you about this service, or perhaps you saw him giving a helping hand?

“We used to take part in Church services.” What kind of service did you give? Perhaps as altar boys, or perhaps in the teaching of catechism as well? In the latter case, do you mean that the S.G., expected you to give this service? Did you teach on a regular basis or perhaps only when any of the catechists were absent.

Fr. Michael Callus told us what jobs to carry out in the house and in the chapel. We were trained to carry out the chores needed in a community life. I do not know that Mgr. De Piro had any direct influence on us in this training, nor did he take part in the upkeep of the place when he was present. We served as altar boys, we read the lessons during Holy Week. I taught catechism for some time after entering, but I had been a catechist before my entering the Society. Other aspirants did not teach catechism.

Et sic hora 6.30p.m. suspensum est examen dicti testis ob tarditatem horae illud resumendi die 28 Octobris, hora 4.30p.m., hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

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

Sessio Centesima Tertia

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesima octava Octobris (sive 28-10-1991), hora 4.20p.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 rite citato, meque Notario, comparuit Ex.mus Dominus Alexander Cachia Zammit M.D., testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

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

21. “Again, when the Foundress died, De Piro appeared to be much upset; there was the death of the Foundress, and for other reasons.” What could be the other reasons besides the trouble the Sisters had with the relatives of Curmi? When you say “… upset …” what exactly do you mean? Perhaps despondent? Feeling lost? Can you say something about the case that the Sisters had with the relatives of Miss Curmi? You say that the S.G., gave the Sisters great help in this case. Did he perhaps suggest that they should start it? If yes, do you mean that he had not advised them to try to settle the question peacefully and perhaps he himself tried to do this for them? Do you also mean that the S.G., was not the type to keep away from the law courts? In what sense did he help the Sisters “… in the law courts”?

The other reasons were: Miss Curmi had died suddenly and she died intestate. At the time there was no one who could take her place. The Institute was still under construction. The Congregation had not yet been canonically founded. Mgr. De Piro was troubled because he found all this, when he was nominated Director. But this does not mean that Mgr De Piro lost heart, far less that he lost his head. In fact Mgr. De Piro took over and helped a lot to solve the problems. He was of great help in the lawsuit that followed Miss Curmi’s death, since the family pretended that even the Institute was theirs. In my opinion Mgr. De Piro helped mostly because he was by nature a peacemaker.

It was Miss Curmi’s family that started the lawsuit. Mgr. De Piro helped to clarify the position on the Institute; he helped the Sisters to write (and in the case of three of them, who were illiterate, he himself wrote) what they had to testify. He also helped the Sisters to make things easily understood. I know all this from my father, who I repeat, was a confidant of Mgr. De Piro.

Mgr. De Piro was not a quarrelsome person. He was a magnanimous person, who, however, kept to principles and did his utmost to defend those principles.

22. “I do not want to forget to say that De Piro had helped Madre Curmi to acquire the site for her Institute...This site was the property of the Monsignor’s brother, Gino, who did not want to give up the property. If it were not for the intervention of the Monsignor they would have never acquired the property.” Do you know why the S.G’s brother refused to give up the land? What did the intervention of the S.G., consist in? Why do you think that the S.G’s intervention made his brother Gino change his mind?

The proprietor did not want to give up the land since it was land that had belonged to the family. This person, on his deathbed, gave up this property for a yearly token. My father used to say that Mgr. De Piro helped by trying to persuade this man to give them the land.

23. “If one examines a little the De Piro family, one soon finds out that they were supporters of Lord Strickland, but in spite of all this, and the fact that my father belonged to another party, my father said that the Monsignor was a reasonable person.” When you say “… the De Piro family…” do you mean that even the S.G., supported Strickland? Do you mean that the S.G., was a priest involved in politics? Was he reputed for his sympathy with Strickland? If yes, do you mean that the S.G., sympathized with a party that at that time had created trouble to the Church? Do you know if the S.G., was ever admonished by his superiors because of the sympathy he showed for Strickland?

I confirm what I said. Mgr. De Piro was surely a member of a family that supported Mr. Strickland, and nobody ever said that Mgr. De Piro had political ideas, different, from those of his family. In those days even common people interested themselves in politics. Mgr. De Piro never had an active part in party politics. He was a member of the Senate as a representative of the Bishop and not as member of some one party or another. Nor did he ever speak about politics. (My father never said that Mgr. De Piro spoke about political matters, though they had long conversations). He never defended Mr. Strickland in his quarrels with the Church. Nor did he ever, on the other hand, speak in favour of the Nationalists. Mgr. De Piro definitely did not have any reprimand from his Ecclesiastical superiors because of his sympathies with Lord Strickland. Nay, he was trusted by the Bishop and served as an intermediary between the Church and Lord Strickland.

My father was a member of Parliament, a member of the “Unione Politico Maltese”, that was on the other side of the political spectrum. However he got on very well with Mgr. De Piro; they never quarreled, and worked together on many projects. This shows how much Mgr. De Piro was moderate; my father, himself a moderate man, had broken friendly relations with others on account of politics, but not with Mgr. De Piro.

24. “In fact I know very well that De Piro worked hard to bring peace between the Church and Lord Strickland. I also know that the Archbishop took a lot of advice from the Monsignor about the same questions.” What exactly do you mean when you say that “you know very well”? Where did you get your information? What exactly was the share of the S.G., in the solution of these conflicts? Was this the only share of the S. G., in Malta’s political life? Or did he perhaps have some other share? In case, what was this? Perhaps representative of the clergy in the National Assembly? Perhaps in the trouble of 7 June 1919? Perhaps in the Senate between 1932 and 1933?

I know this mostly from what I heard my father say. Besides, I also overheard the Bishop saying that he had sent for Mgr. De Piro. I take the opportunity to say:

1. that Mgr. De Piro always came whenever the Bishop called him, even late at night;

2. that the Bishop was always happy after meeting Mgr. De Piro; something that could not be said about other Monsignors whom the Bishop met.

Et sic hora 6.35p.m. suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 4 Novembris 1991, hora 4.l5p.m., hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

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

Sessio Centesima Quarta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero quarta Novembris (sive 4-11-1991), hora 4.15p.m. coram infrascripto Delegato Archiepiscopalis 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 rite citato, meque Notario, comparuit Ex.mus Dominus Alexander Cachia Zammit M.D., testis a Postulatione, inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

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

24 (cont.) I remember my father, who himself was involved in politics and was a personal friend of the Bishop, saying: [1]If it were not for Mgr. De Piro, no solution would have been found for the differences; and that [2] Mgr. De Piro helped the Bishop to find the compromise that had been reached. My father knew these things from inner sources.

Mgr. De Piro was a nominee of the Bishop in the Senate. As such he was not directly involved in party politics. I cannot say whether Mgr. De Piro was in anyway involved during the 7 Giugno riots. My father, who was present there, never mentioned Mgr. De Piro.

25. “Although I never confessed to him I felt I could easily go to him if the need arose.” Do you know if the S.G., spent a lot of time hearing confessions? In case, where and whom did he confess most? Why do you say, “… if the need arose...? Perhaps you mean that you did not feel embarrassed to go to him? In case, why? Perhaps because of his goodness, or perhaps you reckoned he was the easy type?

Do you know if, besides hearing confessions, the S.G., also preached? In case, a lot? Where, and to whom most often? Was there anything particular in his sermons?

Mgr. De Piro was considered a good confessor. My statement shows the confidence I had in him. He was a good man, neat and clean, humane, affable. Besides this, the fact that he directed so many institutes made me believe that he would understand the problems I had as a boy. I was ready to confess to him, even though he was a family friend; something I was not ready to do this with other priests who were family friends.

As for preaching I refer to what I said in No. 10. I would like to clarify my statement about “preaching”: I never heard Mgr. De Piro delivering “sermons” as it was understood in those days (panegyrics and the like). Mgr. De Piro had the fame of being a good preacher, but he was calm in his sermons, practical, something which was not the style of the panegyrists. I do not know whether he had any particular theme in his sermons, but he was devout to Our Lady.

26. In your information you mention the death of the S.G. Do you know when and where it occurred? What was the cause? Do you know some details about the funeral and the burial? Where did they take place? People who attended? Was it held with solemnity? Is he still buried in the original place? If he was transported: when, why, and in what way? Do you know if on his death articles about him were printed in the newspapers? In case, do you remember what was said?

You say that when he died everyone began to say that Malta had lost a great benefactor. Didn’t anyone refer to him as a Saint? Later on you say that “His saintliness was not manifested in his lifetime.” Do you mean that he was regarded as a great man, just that? Today what do you say about his saintliness?

You say that “In his lifetime he never appeared to do anything extraordinary.” At the same time the following words apply to him: “He did what God wanted from him, always, quickly and joyfully.” Can you explain these words a little better?

You say that “...he was so dedicated and he worked so hard that, after his death, three people were needed to continue his work.” Do you remember who these were? Did you ever have the occasion to hear these people talk about the S.G? What did they say about him?

The S.G., died after the procession of Our Lady of Sorrows at Hamrun. It was a Sunday afternoon. He was taken suddenly ill in front of the altar. It was said that he felt unwell before the procession, but conducted it anyway. I feel that he died of a heart attack, considering that his breath was short and his physique. His death took everybody by surprise.

I did not attend the funeral, but my father did go. He commented on the great number of people present. It was clear that the people felt the loss of the S.G. I know that the S.G., is now buried at St. Agatha’s. It is a traditional custom that a person, if he is a founder, director of an institute, be buried in the place where he had carried out his apostolate. People used to discuss whether Mgr De Piro was to be buried at St. Agatha’s or St. Joseph’s Institute. I do not know more details about the funeral. Now I know that newspapers carried articles about Mgr. De Piro, and they praised the S.G.

I do not exclude that there might have been people who referred to the S.G., as a “saint”, but what I heard was that he was a “benefactor”. Of course, those who do well to others are good, perhaps even holy. He was one who did well to body and soul. The S.G., was a benefactor in a christian sense.

Although “… he did not manifest his holiness”, this does not mean that he was not holy. In my opinion Mgr. De Piro lived a saintly life. People who knew him held him as such. Besides this, Mgr. De Piro never did anything that could blemish his holy character, such as stinginess, excessive familiarities, etc.

By “extraordinary” I mean preternatural things and miracles, and things that are not ordinarily done by people (public acts of humility, great penances, etc.). But he was “extraordinary” in his acts of charity towards others especially the institutes.

The statement “He used to carry God’s will always, quickly and with a happy heart” is my assessment of Mgr. De Piro, and reflects his saintly character.

The three persons who took over were these: Mgr. Enrico Bonnici took over St. Joseph’s Institute; Mgr. Pantalleresco; and Mgr. Emmanuel Galea, later Vicar General, who took over Jesus of Nazareth Institute. I know that these wondered how Mgr De Piro alone could carry out so much work.

1. Throughout your testimony you frequently refer to the friendship which existed between the S.G., your father, Bishop Mauro Caruana, Mr. Fons Maria Galea and Miss Curmi. Can you explain better what brought these people together? Was there any project in common between them? Were there other people involved in this “Circle”?

Mgr. Caruana was the Bishop, who as such gave Mgr. De Piro his works, or approved them. Mr. Fons Maria Galea was a rich man who helped institutes, and who gave whatever was left over from his income at the end of the year to the Institutes. Besides, he helped Miss Curmi who was founding a Congregation of Sisters. Through his contact with the institutes, Mr. Galea came into contact with Mgr. De Piro. Mr. Galea was the pivot of the whole group. My father was a “benestant”. As such he did not need to be employed to earn a living, had a lot of free time and could thus help a lot. The families of Mr. Galea and my father had their share also. Besides, my mother was a niece of the wife of Mr. Galea.

2. You make reference to the Congregation founded by Miss Curmi and the Missionary Society founded by the S.G. Do you think that the relationship which developed between these two religious families was something the S.G., himself wanted, or did it develop on its own later on?

The origin of the foundation, of the Congregation of Jesus of Nazareth was totally Miss Curmi’s; her original idea was an orphanage, where girls could be brought up as good christians. In my opinion it was the “missionary idea that came from Mgr. De Piro. Circumstances brought the Congregation of Mgr De Piro and that of Miss Curmi very near each other; they had similar ideas and ideals, but they were intended to be separate Congregations.

Et sic hora 6.45p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopalis Ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data illi facultate addendi, minuendi vel corrigendi si necessario reputaverit.. Ipse ad Num. 21 addidit:

A document (an extract from a sentence of the Civil Court) lately came to my notice in which Mgr. De Piro was Respondent in a Civil Case relating to a benefice.

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

Dimisso autem teste, Delegatus Archiepiscapalis mandavit expediri citationem contra Paulus Xuereb et contra Justitiae Promotore ut assistant die 11 Novembris 1991 hoc in loco, hora 4.30p.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 Justitiae Promotore ut sequitur:

Sessio Centesima Quinta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decima prima Novembris (sive 11-11-1991), hora 4.l0 pm., 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 rite citato, meque Notario, comparuit D.nus Paulus Xuereb, testis a Postulatione inductus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestatianum, quem cum Delegatus Archiepiscapalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis, qui ita respondit ad quaesita ei proposita:

17. “On the feast of St. Paul ... he wanted us to join the rest of the Society and celebrate the feast at the Imdina home.” Up to the time we are mentioning, when did the Society have its homes? If only at Mdina (excepting the Oratory), can you describe this house? If there were others, did you ever visit them? In case, can you describe them? What did the Mdina home serve for? Perhaps there was some other stage of formation carried on in it? In case, which? Do you know how formation was imparted there? Can you give details?

“He celebrated the feast of St. Paul with such solemnity that he even wore the mitre.” Did the solemnity consist only in the mitre? Or perhaps also in the devotion, collectedness and attention he showed? In some sermon he preached for the occasion? Do you mean to say that he did not usually wear the mitre on other occasions? How do you know this? If this was the case, do you know why he did not wear the mitre?

Besides the feast of St. Paul, did he preside in some other feast among you? In case, which? If not, why not? Did he preside in other celebrations held somewhere else? If’ yes, which? Was he invited for these celebrations or did he go on his own initiative?

“... with the rest of the Society.” Were there other occasions during the year when all the Society met together? What were these occasions? Did you consider you were a great number? Who made up the greatest part, the students, the priests or the brothers?

“We used to go there by train.” Was this the only means of transport? If not, what other means were there? Which one was used most by the people?

We used to go to the evening function only. The houses of the Society, at the time, were: this house at Mdina, which was part of a larger one, now used as a hotel; the Oratory; and St. Joseph’s Institute. I cannot give a description of the house. I remember that there were some ten members living there at the time. The Society then moved to another house at Sda. Celsi. In the house at Imdina lived the novices and the students. I an not in a position to make comparisons between these houses and the house at the Oratory. I cannot give details about the novitiate. I know the students went to study at St. Mark’s, at the Augustinian’s Priory (perhaps because it was near?).

I mentioned the mitre to show the solemnity of the occasion. I noticed Mgr. De Piro at prayer when he prayed with us. The way he prayed was very devout. I never noticed that Mgr. De Piro wore the mitre on other occasions of the Society. I do not know that Mgr. De Piro ever led solemn feasts.

No sermons were delivered on the occasion. After the function, the Second Vespers of the Solemnity, there was a drink, and we met the members of the Society who lived at Imdina. This was the only occasion when we members met all together. I calculate that in all, including us aspirants, we were about thirty, and mostly priests or those preparing for the priesthood.

18. “I remember the building of St. Agatha’s.” Obviously you are referring to what today is the Central Home of the Society, at Rabat, in Malta. Do you remember exactly when its building started? Why did the S.G., begin to build just there? And what was the scope of this building, that is, for what was it intended? Do you know if the building, projected for the moment, was completed at the time of the S.G? If not, do you know the reason? Perhaps because the S.G., lost interest? Perhaps because of other problems? In case, what were they? Do you know how he obtained the money for the building of this place?

Perhaps it was his own money or that of his family? Or perhaps offered by some benefactors? Perhaps he used to make appeals? In case, in what way were they made? As we are mentioning the raising of funds, can you say something about the trust the S.G., had in the Providence of God? Did he ever talk to you about this subject?

“Archbishop Caruana had come for the laying of the foundation stone.” Do you think this ceremony deserved the presence of the Archbishop? Or perhaps the S.G., was the type who exaggerated? Do you know what were the relations between the S.G., and Archbishop Caruana? If they were great friends, do you know what brought about this friendship? Did you ever hear the S.G., talk about Archbishop Caruana? Did you ever hear Archbishop Caruana talk about the S.G? In case, on which occasions? What did he say?

“A procession was held from the chapel of St. Agatha to the place where the foundation stone was to be laid.” You also state that there were several Augustinian Fathers. Was there perhaps some contact between the latter and the S.G? In case, what was this contact? Weren’t there other religious?

You also mention Parish Priest Buhagiar who was also present for the occasion of the laying of the foundation stone. Do you know if there existed good relations between the S.G., and this Parish Priest? And with the other diocesan clergy? How do you know this?

“St. Agatha” is the Motherhouse of the Society, at Rabat. I remember when the foundation stone was laid. We made a procession from St. Agatha’s chapel to where the stone was to be laid. The stone was laid by His Grace Mgr. Mauro Caruana OSB. I do not remember that any speeches were delivered. Many people, especially from the vicinity, were present. I do not know exactly why this site was chosen. The aim of this House was to serve as a novitiate and for the students. At the time of Mgr. De Piro only a small part was built, both because the project was large, and because Mgr. De Piro died soon after the first part was ready. Work was continued after his death.

From my superiors I came to know that Mgr. De Piro’s mother helped financially. Besides, there were other benefactors who helped to carry out such a project. I never heard that Mgr. De Piro made appeals for money or made any fund raising activities.

Though I never heard Mgr De Piro speaking about Providence, still, in my judgment, he must have been a man who believed in it.

It is usual for such occasions to invite the Bishop, as head of the Diocese. For the rest I cannot answer.

By “hafna” I do not mean “many” but “several”. There were contacts because, as I said above, the students of the Society studied at the Augustinian’s Priory. There may have been other religious.

I confirm what I said in my declaration, but now I do not remember all the details I wrote there.

19. “While the building was in progress... I went there for eight days...I remember that Mgr. De Piro was there.” Where did you reside at that time if the building was not yet completed? Did the S.G., stay with you at the same place? In fact, you say that the S.G., was also there. Do you mean that he personally supervised the building? Why? Perhaps he knew about the building trade? Perhaps he did not trust the work of others?

“The Monsignor was not finicky and fussy...he was always satisfied with the meals.” Do you mean that he was satisfied with whatever you gave him? That he was in no way pretentious? Did you expect him to be pretentious? Why? Perhaps because he was a Monsignor? Also perhaps because he was the Founder of the Society? With what title did the members of the Society refer to him? Why?

“The Monsignor...was not finicky.” Did he, though, make corrections where necessary? How do you know this?

We lived in the part (ground floor) that was ready. We were three, a certain Peter Mizzi, Fr. Alwig Gatt SSP, and myself. We three lived in the same room. I served as cook under the direction of Fr. Gatt. I do not know why Mgr. De Piro stayed there for those eight days. I had occasion to notice that Mgr. De Piro ate the same food we ate. Besides, he never lamented about the food I prepared. At the time I was only a boy, and no expert cook.

In the Society we called Mgr. De Piro “Padre”. It was a custom in the Society, and I do not know how it began. I know that Mgr. De Piro called some student to correct him privately. Of course I do not know details.

20. You say that the S.G., died when he was conducting the procession of Our Lady of Sorrows in Hamrun. He collapsed during Benediction. Why was he conducting the procession? Perhaps because he had some particular connection with it? What was it?

How did you get to know about the death of the S.G? Who came to give you the news? Where were you at the moment of the news? What was your reaction and that of the others to the new? Perhaps it was received lightly? Or were you shocked? If it was the latter case, perhaps because you were not expecting it? If yes, perhaps because the S.G., was never ill? Didn’t he show signs of approaching death? If you were shocked, was it because he had close ties with you? Or because you loved him? Was everyone shocked, or only you aspirants? What was the reaction of Fr. Michael Callus and Bro. Kalcidon? The reaction of the people in the neighbourhood of the Oratory? Of the other members of the Society?

Was there in Malta an atmosphere of mourning? You say that you went for his funeral. Can you still describe it? Is he still buried in the same place where he was first buried? If not, where is he now and in what way was the transport held? And when? When you say that he collapsed during the Benediction, do you mean that he died on the spot, or perhaps later on?

When Mgr. De Piro fell suddenly ill and died we were at the Oratory. Fr. Michael Callus SSP gave us the news that Mgr.De Piro fell suddenly ill. Fr. Spiteri SSP, as he later said, received a telephone call, called a car to take him to hospital where the S.G., died. He told us also that Mgr. De Piro had celebrated mass also as part of the feast at Hamrun that morning.

I remember that same evening we prayed for the repose of his soul. Fr. Michael was sorrowful. His death took us all by surprise. It never crossed my mind, at the time, that Mgr. De Piro suffered any illness. I felt the loss of Mgr. De Piro as if I had lost a member of the family. A short time later a Mass was celebrated for the repose of the soul at the S.G., to which this people of the vicinity of the Oratory attended.

The funeral mass was conducted by Mgr. Enrico Bonnici in the chapel of St. Joseph’s Institute. Prominent people were present. The chapel was filled to capacity. We students stayed in the gallery.

There were many cars that followed him to the Addolorata Cemetery, where the S.G., was buried in his family grave. We students went there also.

Later on the remains of the S.G., were transferred to St. Agatha’s. This was many years later. I was not present.

21. Today what is your judgment of the S.G? Do you regard him as a saint? If yes, for what reason? In the lifetime of the S.G., did you ever hear anyone referring to him as a saint? If yes, whom, and on what occasion/s? What was his reputation at his death and immediately after? Do you think that today the S.G., enjoys the reputation of a saint? In what way is this reputation experienced?

In my opinion Mgr. De Piro lived a saintly life. He never searched his own comfort and dedicated himself to the children at the Institute. For the rest I cannot answer.

22. Have you ever visited the tomb of the S.G? If yes, alone or with others? Can you describe the tomb? Do you remember if there were candles, flowers, ex voto, some inscription? If you went alone, did you find other people there? If yes, what were they doing? Do you pray through the intercession of the S.G? Do you know people who pray through the intercession of the S.G? Have you ever heard of some favour received through the intercession of the S.G? Can you give details?

I never visited the tomb of the S.G., at St. Agatha’s. I pray through the intercession of the S.G, and sometimes I feel that I obtained what I prayed for. For the rest I cannot answer.

Et sic hora 6.l5p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopali Ego Notarius alta et intelligibili voce testi perlegi integram eius depositionem, data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit his verbis:

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

Dimisso autem teste, Delegatus Archiepiscopalis mandavit espediri citationem contra Joannem Vella et contra Justitiae Promotore ut assistat die 18 Novembris, hoc in loco, hora 4.30p.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 Justitiae Promotore ut sequitur:

Sessio Centesima Sexta

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decima octava Novembris (sive 18-11-1991), hora 4.20p.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, rite citato, meque Notario, comparuit D.nus Joannes Vella, testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formula in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

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

Personalia: I am Mr. John Vella, pensioner, son of Emmanuel and Maria neé Simiana, both dead, born at Hamrun, Parish of St. Gajetan, on 30 May l919, and now residing at Hamrun. I am a practicing Catholic. I am not a relative of the S.G., Mgr. Joseph De Piro.

1. You have come to give evidence in this Cause of Beatification and Canonization of the Servant of God (S.G) Mons. Guzeppi De Piro, Founder of the Missionary Society of St. Paul. What made you come to give evidence? Was there perhaps someone who told you what evidence to give? What contact did you have with the S.G? When did your contact begin, and how long did it last?

Once, I was speaking to Fr. Joseph Bajada, former Promotor Justitiae in this Case of Beatification. Fr. Bajada contacted Fr. Tony Sciberras, the Postulator, who asked me to present a written declaration of what I knew. This I did before the Tribunal at the Archbishop’s Curia, Valletta.

At twelve years of age, the mother of Fr. Michael Callus SSP asked me if I was interested in joining the Society of Mgr. De Piro. Then I started to visit the S.G., at Fra Diegu Institute on Wednesdays. I told him that I wished to enter his Society, but he told me I was still too young. I entered the Society, in fact, but after Mgr De Piro’s death.

2. In the written information you have already presented, you refer to the S.G., as Monsignor. Do you know if this was just a title or if the S.G., was really a regular canon at the Cathedral of Malta? In the latter case, do you know of some duties connected with this office and how the S.G., performed them? Do you know when, how and why the S.G., became a Monsignor?

Mgr. De Piro was in fact a Canon of the Cathedral Chapter, but I do not know exactly what this office entailed. Nor do I know how, when or why he was nominated Monsignor.

3. The surname De Piro indicates nobility. Was the De Piro family in fact noble? If yes, what did this nobility consist in? Do you mean to say that besides being noble they were also wealthy? Besides the S.G., did you know some other member of the De Piro family? Perhaps his father, his mother, some of his siblings? Can you give details about them? Can you say, at least, what was their repute among the people? How do you prove this?

I always heard that the De Piro family was a noble and wealthy family. Mgr. De Piro himself was wealthy. I heard this from my family circle, from my catechist, at the Society of the MUSEUM, amongst others. It was also said that Mgr. De Piro spent his money to aid his Society and the Institutes he directed. In my case, Fr. Callus had asked my father, who was in business, to pay my school fee of one pound a month when I frequented the Jesuits’ College. But this was after Mgr. De Piro’s death.

I saw, once, the mother of the S.G., when she was brought to Fra Diegu Institute in a wheelchair. Mgr De Piro was with her. I know a nephew of the S.G, the son of the Marquis, Mgr. De Piro’s brother, at the Jesuits’ College. He was known as “Budaqq”. Sometimes I saw the Marquis himself. The latter took an active part in politics, and was a member of Mr. Strickland’s party. I do not know any other member of the family.

The mother of the S.G., was known as a good woman. The S.G., loved his mother very much, and the relations between them were very good.

4. In your information you talk about “...the Society of De Piro.” Do you mean that the S.G., founded some Society? In case, what was the name of this Society? Where and when did he found it? Was this a religious Society, i.e. its members made the vows and lived in a community? Was it composed of priests only? Or perhaps also of brothers? Or perhaps only brothers? In case, which were the more numerous? Did the Society have a large number of members at the time you are referring to? From which environments did they come? Did they all stay, or were there perhaps some/many who left? At what stage of their life in the Society did they leave? For what reason/s?

The S.G., founded a Society. Its name at the time, if I remember well, was “Is-Socjeta’ ta’ San Paul” (St. Paul’s Society). They had a house at the Oratory, Birkirkara, which had been given, recently, to the Society. I do not know where the first house of the Society of St. Paul had been.

At that time I knew the Society as a Society of diocesan priests, who led a common life, and who had taken the vow to go to the missions. At that time the members of the Society wore the cassock as diocesan priests, but they wore also the crucifix.

The Society consisted of priests and brothers. I do not know whether there were more priests or brothers. At the time there were not many members, and they were mostly students. It was said among the common people that many entered the Society just to get an education, or to become priest members and then become diocesan priests. I know of some cases myself. People used to say that these acted so because they found Mgr. De Piro “a kind hearted man”. In one case, at least, it does not seem that there was any trouble or difficulties. This person left just before he was ordained priest, to become a diocesan one. This person was ordained before the death of Mgr. De Piro. He is now dead.

5. What was the exact aim of this Society? If it was the missions, what did people understand by mission at that time? What did the S.G., mean by this? You mention Abyssinia as a place where Bro. Guzepp Caruana, one of the members of the Society, went. Do you know for what reason the latter went there and not to another place? You state that in the “Malta

Missjunarja” you read a lot about the Society and especially about Bro. Guzepp Caruana. Do you remember what was written about these? Do yow know if propaganda was made for the Society of De Piro in this journal? Who used to write this material? Besides Bro Guzepp were others also mentioned? What was said about them?

Besides the mission, do you know if the Society had other aims? Perhaps work in the children’s institutes? Also perhaps the teaching of catechism? If yes, in what way were these aims being achieved? If these were not the proper aims for which the Society was founded, do you know if the Society made its contribution in these areas of apostolate at the time of the S.G? If yes, in what way?

Do you think it was easy for the S.G., to found the Society? If not, what type of problems do you feel he had to face in its foundation? Perhaps lack of comprehension from the Hierarchy? Or from his colleagues? Or from the people? Or lack of vocations? Or of adequate places, money, formation of members?

It had always been the idea of Mgr. De Piro to found a Missionary Society. This was common knowledge. When I asked Mgr. De Piro to enter his Society, I had this in mind, though the S.G., himself never spoke to me about this.

My idea of a missionary, at that time, was that of a person who went abroad to convert people. I think Mgr. De Piro had the same idea. I know that Fra (Brother) Guzepp Caruana was sent to Abyssinia, but I do not know why. I do not remember what was written in the “Malta Missjunarja” about Fra Guzepp. And I cannot give more details.

I know that the members of St. Paul’s Society took care of St. Joseph Institute at Hamrun, and St. Joseph in Gozo. But it had never crossed my mind that this was one of the aims of the Society. It was always said that even those who took care of the Institutes were to go to the missions.

I do not know that the members of the Society taught catechism. Although catechism was taught at the Oratory, Birkirkara, but this was done by lay catechists.

I do not know what difficulties the S.G., had in founding the Society, if he had any.

6. “The mother of Fr. Michael Callus told me to go and find Mons. De Piro at Fra. Diego’s Institute, where he regularly attended on Wednesdays.” What was Fra Diego’s Institute? Whom did it receive in it, and how many people lived in this place? What connections had the S.G., with this Institute? If perhaps because he was its director, do you know what were the duties connected with this office? Perhaps he had to see the registers and the expenses incurred? Or perhaps he himself was responsible for everything connected with the daily life of the children and the maintenance of the place; clothes, food, recreation, education, trades, etc? Do you know some details about the life of children in these Institutes at the time of the S.G? From where do you know this?

However, you say that “he was in charge of diverse Institutes.” Can you say which were the other Institutes in his care, and in what way he took care of them? Perhaps also as director? Do you know how he performed his duties in all these Institutes? How do you know this? Do you know how he became director of these institutes? Who had chosen him, and why?

Fra Diego’s Institute was an orphanage for girls. These girls were accepted when they were children. Some of them remained there even when they grew up. Some are still there. I know they were many, but I cannot give a number. I know that the Bishop entrusted institutes in Mgr. De Piro’s care. I presume that as director he had to see to the needs, spiritual and material, of the children, the upkeep of the place, etc. I know that the members of the institutes, even the Sisters in charge, begged from door to door. As a child I felt that Mgr. De Piro was entrusted with the Institutes because, since he was rich, he could help financially.

The children were taught at the Institute itself; at that time these children did not go to public schools. They were also taught embroidery.

I do not know why Mgr. De Piro went to Fra Diego’s Institute on Wednesdays, nor do I know whether he went there on other days or not. Nor do I know anything about the daily running of the Institute.

I know also that Mgr. De Piro was director of St. Joseph’s Institute at Hamrun and St. Joseph’s Institute in Gozo. I know that the Institute at Hamrun had a band — my grandmother used to hire it for the feast of St. Gajetan at Hamrun, and she used to give them five pounds, which at that time were quite a good sum of money.

7. You say that the S.G., “… used to come to Fra Diego regularly every Wednesday.” Do you think that this regularity reflected his character? In fact, what can you say about this? Can you say that he was a person who was punctual, methodical, ordered, disciplined and had a sense of duty? If yes, is it possible for you to give some other examples from his life to show this?

Mgr. De Piro was at Fra Diego’s Institute regularly every Wednesday; I never went and did not find him, though I never made an appointment; and the mother of Fr Callus always told me to go on Wednesday, implying that on that day I would surely find him. His clothes, cleanliness etc., also showed that he was a person who was ordered in his habits. He carried out his duties very well. My overall impression was that he was precise, methodical, ordered and disciplined.

8. “I did this and began to go to confess to him and talk with him about the vocation.” What can you say about the S.G., as a confessor? Did you regard him as a strict person, or a moderate one? Or perhaps also that he did not make any fuss? Did he make some exhortation in the confessions? Do you remember what he emphasized most? Was the S.G., well known as a confessor? Did he have some particular places where he went to hear confessions? Was there some category of people who regularly sought him for confession? Do you know if he was well known as a spiritual director?

“… and I talked to him about the vocation. I remember that I even told him that I wished to go to the mission.” You say that you used to go to him “regularly”. How often did you go? Was it he who wanted you to go to see him so frequently, or did you go of your own accord? If it was he, why?

“... received me and listened to me patiently.” Do you remember how long these visits lasted? Did you talk to him about the vocation? Do you remember what he used to tell you about this subject? Do you know if he talked to you about the missions, and in what way he did this? Did he ever give you a hint that he too wished to go to the missions, or that perhaps he was preparing for this project?

“Receive me and listen to me patiently.” It appears that this impressed you so much that you also refer to the fact that he “had a lot of other work...he did not appear to be in haste when I went to talk to him.” Did you ever reflect why he listened to you patiently? Do you know if this was his attitude with everyone who went to him, or perhaps only with you? While he listened to you “… with patience …”, did you feel that he understood what you were telling him? Was he the type who was able to get down to your level? When he talked to you was he clear and direct in his words, or did he seem to avoid to get straight to the point? “To go to talk to the S.G., for a period of time.” Was this part of the procedure for one to be admitted into the Society? Or were you the only one regarding this?

I correct myself; I did never confess to Mgr. De Piro. My regular confessor was a Canon from Birkirkara who came every Saturday to the MUSEUM centre at Hamrun, which I attended. Therefore I cannot speak from personal experience about his qualities as confessor. Nor can I answer the other questions related to Mgr. De Piro as a confessor.

Ex parte iam provisum. My meetings with Mgr. De Piro lasted only a few minutes. I myself left. The only thing I remember is that he used to tell me that I was still young. Many times I went just to make myself present. Mgr. De Piro took interest in me; he never showed that he was in a hurry, although he had a lot of work to do. I felt that he understood me.

Looking back, I now feel that in fact I had no vocation at all, and when Mgr. De Piro told me that I was still too young (it was not usual for boys of twelve to be admitted as aspirants at the Oratory; usually they were about fourteen years old) he referred not only to my age, but also to the fact that my vocation had not strong roots.

It was not necessary to meet Mgr. De Piro regularly to be admitted to the Society.

Et sic hora 6.50p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 25 Novembris, hora 4.15p.m., hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

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

Sessio Centesima Septima

Anno Domini millesimo nongentesimo nonogesimo primo, die vero vigesima quinta Novembris (sive 25-11-1991), hora 4.15 p.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 rite citato, meque Notario, comparuit D.nus Joannes Vella, testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quam cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis.

9. “I also add that although De Piro was at a time when he wished to find members, he did not seem to show excitement and haste to admit me. On the contrary he told me I was still young.” Why do you say “that he wished to find members”! How do you know that he had this wish? Perhaps he told you expressly about this? Do you think that only in your case he did not show haste, or was it like this with every young one? What was the prescribed age for admittance into the Society? Before admitting someone into the Society did he consider only the age? Didn’t he consider, for example, the maturity of the individual that is how much one realized what one was undertaking! Do you know of any cases when, even if children were of the required age, they were not accepted?

At that time there were just a handful of members. Even as a boy of thirteen I could realize that a person who had an aim, i.e. to found a Society, would like to have more members. Besides, I could see Mgr. De Piro’s happiness when Fr. Wistin Grech celebrated his First Solemn High Mass. There were also children of my age who had been accepted, though Mgr. De Piro told me that I was too young.

From the group of my age no one continued the course and became member of the Society, though two became members of other religious orders, viz, one a Carmelite and another a Dominican. This was after Mgr. De Piro’s death.

There was no fixed age for one to be accepted as an aspirant. I believe that besides age, those responsible also took into consideration one’s progress in studies. But I have no concrete cases to give.

10. “After this period he suggested that I should speak to Fr. Michael Callus ...” Was the speaking to Fr. Michael also part of the process of admittance, or did he send you to him simply because, as you yourself state, you lived near his mother’s house and therefore you were acquainted with him? Exactly who was Fr. Michael? Did he have some particular office in the Society?

You also mention that, before you joined, you started to go to “… the Oratory of Birkirkara every Sunday and spend the day there with other youths like me.” What was this Oratory? What activities were held in it? Was going to the Oratory also part of the process of admittance into the Society? Would there be many other youths? How did you spend the day together?

“At this time I lost contact with the Monsignor although I remember that at times he came to see us at the Oratory.” Are you referring to the time before you began the Aspirandate, or during the aspirandate? In each case, where did the S.G., come from? In what did his visit consist?

I do not believe that Mgr. De Piro sent me to Fr. Callus because he was a neighbour, but because he was superior at the Oratory. Fr. Michael Callus used to help me in my studies; I went on Sundays for a whole day, whenever Fr. Callus invited me, and it was on these occasions that he helped me in my studies.

Fr. Michael Callus SSP was Director of the Oratory, was the person responsible for the aspirants of the Society, and, at that time, I considered him (and I believe others also) as second to Mgr. De Piro in the Society.

At the Oratory there was the teaching of catechism. This was done by lay people. Other activities for young men were held, such as slide features and theatrical performances. I do not know that the student aspirants took part in these activities. There was also a part reserved for members of the Society. Beside myself, I remember a certain Victor Tedesco who, like me, sometimes came on Sundays. While there, I heard Mass and studied. Besides we had recreation, playing football. At midday I ate with the aspirants and the other members of the community. The food was good, and compared well with the food I ate at home. The aspirants were happy there. They encouraged me to continue, but used to tell me that I had to study harder to be able to enter.

There was also the Rosary and Sacramental Benediction, in the evening. These were not only for the members, but also for the public.

In my case, my Sunday visits were part of my preparation to enter the Society. But I do not know of others, except, perhaps Victor Tedesco, whom I mentioned above.

The only occasion when I remember that Mgr. De Piro came to the Oratory was on the occasion of the Solemn High Mass of Fr. Wistin Grech SSP. On this occasion there was a dinner held for which the family of Fr. Grech was invited. I can still remember the happiness of Mgr. De Piro, but I cannot give more details.

11. “After a short time that I went to the Oratory every week, I joined the aspirants but I lived with my family. Even at this stage we were under the care of Fr. Mikiel.” Can you explain this fact more clearly? Was this your case only, or was it the normal procedure of the life of each aspirant? If it was the procedure for everyone, why do you think it was so? Perhaps to think better about your vocation? Or perhaps there wasn’t enough room for you? Who had decided that you did the aspirandate in this way? What exactly was the aspirandate? Did you have some obligations to perform? Did you have some particular uniform? Did the joining as an aspirant mean that you were committed to the Society? If yes, in what sense? Do you feel that Fr. Mikiel was the right person for you?

Beside myself, there was a certain Manuel Caruana, now dead, and another John Gauci, now married and residing in Australia. Another was Lawrence Caruana, who later became a Carmelite; I do not know whether he is still living or not. We four, though admitted as aspirants, still lived at home. I believe that the reason was that there was no space for us at the Oratory. I do not know, however, whether this was the normal procedure or not. At that time I was given no rule of life (meditation and other acts of piety); I was only expected to go to St Aloysius College and study.

I cannot speak about the aspirandate at the time of Mgr. De Piro, since I did not live at the Oratory. I noticed, however, that the aspirants were happy, they lived as a family, and I noticed no difference between one and another.

Et sic hora 5.30p.m. suspensum est examen dicti testis ob tarditatem horae, animo illud resumendi die 2 Dicembris, hora 4.l5p.m., hoc in loco. Ad quem effectum moniti fuerunt 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 et in fidem se subscripsit.

Deinde idem Delegatus Archiepiscopalis rnandavit mihi ut de praemissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur.

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

Sessio Centesima Octava

Idem die, hora 5.40p.m., in eadem loco, coram iisdem ufficialibus Tribunali comparuit D.nus Arthur Vella S.J., testis a Postulatione inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Personalia: I am Rev. Arthur Vella, of the Society of Jesus, born on 27 September 1930 at Zejtun, son of the late Anthony and of M’Dolores, also Vella. I am a member of the Maltese Province of the Society of Jesus.

1. You came to give evidence in this Cause of Beatification and Canonization of the Servant of God (S.G) Mgr Joseph De Piro, Founder of the Missionary Society of St. Paul. What made you come and give your evidence? Was there somebody who told you what evidence to give? Did you have any direct contact with the S.G? If no, from where did you bring the evidence about the S.G?

I came to give evidence because I have been asked by Fr. Tony Sciberras MSSP. I have not been in anyway influenced by anybody. I do not know the S.G., personally. What I know is from my maternal uncle, Fr. John Vella, who was the first priest member of the Society. He left because of family financial difficulties, but primarily because when he entered the Society he had in mind that it was to be a Society of priests who were to work among Maltese migrants. When it was decided that it was to be a congregation with vows, my uncle was afraid, especially of the vow of poverty, considering the financial state of the family, and especially the actual difficulty to live up to the vow. Mgr. De Piro was ready to help the family of my uncle, but the monthly allowance was not enough.

According to my uncle, he knew three saintly people: Mgr. Gorg Preca, Fr. Gorg Bugeja, (a director of St. Joseph’s Institute, Hamrun, prior to Mgr. De Piro), and Mgr. De Piro himself.

2. What do you remember about what you heard about the S.G? Possibly, see whether the witness can also speak about the virtues of the S.G.

My uncle used to say that Mgr. De Piro was a very patient, humble and fatherly person. Mgr. De Piro always waited for the right moment to correct; he never corrected at the times of examination, because of the tension of the moment. The students read, or heard the reading of the “Trattato della Perfezione Cristiana,” of Fr. Alfonso Rodriguez S.J. He remembered in an especial way the section on correction, especially because they saw it reflected in the way Mgr. De Piro himself corrected them (This is my reflection when I remember how my uncle used to speak about correction). Mgr De Piro was a man who led a simple life, very near to the students of his Congregation.

My uncle used to say that Mgr. De Piro had been sick with TB and had gone to Switzerland for cure. My uncle used to apply iodine to Mgr. De Piro’s back.

The S.G., was very close to the students. He used to speak about his family. He told them that his mother always insisted that each member of the family learnt a trade; Mgr De Piro was a tinsmith. This was for financial security in case the family became bankrupt.

Mgr. De Piro monitored the newspapers for the Bishop. There were many anticlerical papers at the time.

From what I heard from family members I deduce that Mgr De Piro was a man of God. My uncle always spoke favorably of the S.G., and never said anything negative regarding his moral character. As I said earlier, he considered him as a saint. The S.G., was a man with great self-control.

4. In the Congregation of which you are a member (S.J.) did you ever hear whether the S.G., had any particular contact with this same Congregation, or with any particular members. In case, what were these contacts?

I know from my uncle that the S.G., sent the Aspirants of the Society to study at St. Aloysius College, run by the Jesuits. From the very beginning they offered the S.G., to give tuition free of charge to the members of his Society.

Et sic hora 6.30p.m., absoluto praedicti testis examine de mandato Delegatus Archiepiscopalis Ego Notarius ad actum alta et intelligibili voce testi perlexi integram eius depositionem, data illi facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit his verbis.

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

Dimisso autem teste Delegatus Archiepiscopalis mandavit expedire citationem contra Joannem Vella et contra Justitiae Promotore ut assistat die 2 Decembris, hoc in loco, hora 4.30p.m.

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

Supra quibus omnibus et singulis ut supra gestis, Ego Notarius ad actum de mandato Delegato Archiepiscopalis hoc publicum instrumentum conficerem ut in fidem me subscripsi meum Notariatus sigillum apposui:

Sessio Centesima Nona

Anno Domini millesimo nongentesimo nonogesimo primo, die vero decimatertia Januarii (sive 13-1-1992), hora 4.25p.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 rite citato, meque Notario, comparuit D.nus Joannes Vella, testis a Postulatione inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra.

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

12. “It is to be said that we aspirants all attended secondary school at St. Aloysius College, B’Kara.” What was this College? Did everyone attend there? Up to which form did you attend? Did you pay fees to attend? Why did you go to this College and not to another one? Perhaps because the S.G., had some particular link with it or with the Fathers who ran it? Did the S.G., follow your studies? In what way?

You say nothing else about the formation in the Society! Can you give more details about life in the aspirandate and after the completion of the aspirandate?

St. Aloysius College was run by the Jesuits. It was expected of us to be of good example to the other students. It was a secondary school, and accepted all students, not only those who intended to continue for the priesthood. In my case it was my father who paid the school fees when I was an aspirant. The fee was one pound a month, except for other extras. I am of the idea that it was only my father who paid the school fees, and I think it was Mgr De Piro who paid the fees of my companions; but I have no proof of this. I cannot say why we went to St. Aloysius College, and not elsewhere.

It was Fr. Michael Callus who saw to it that we carried out our studies well. This I know from personal experience. I point out that Mgr. De Piro died soon after I became an aspirant.

When I used to attend the Oratory on weekends I noticed that there was a chapel in which we paid a visit before meals. There was reading during meals. But I note that I was never a boarder during the aspirandate. Like me there were two others.

13. “The Monsignor was a tall and stout person.” Did he appear to be healthy? Do you mean that he showed no signs of illness, and that you do not remember that he was ill before? Was he neat in his person? Perhaps he paid too much attention to his person (washing, perfumes, care of his hair)? How did he keep his clothes? Perhaps always elegant, smart, fine clothes? Did he wear some particular distinctive mark as a Monsignor? Or did he perhaps wear clothes, which were soiled, torn and old? In the first Solemn Mass of Fr. Wistin Grech SSP you say you held the S.G’s mitre. Do you mean that the S.G., liked to wear special vestments during the church ceremonies?

“He was a very thoughtful person. He was serious and taciturn.” Do you mean to say that he appeared different from other priests and monsignors of his time? Don’t you think, however, that his seriousness and thoughtfulness alienated people from him?

“...When he met us children he liked to cover our heads with his hands, as if to embrace us.” Do you think that this contradicts what you have just said before? How do you explain this attitude towards the children? Did he act in this way with all children? Even with those of the Institutes? Is it possible that he treated children in this way because with them he felt more free? Is it possible that he suffered from an inferiority complex? Did you ever notice anything exaggerated in the way he treated children?

“I remember he liked to accent the last letter of the word when he was talking.” Why did he do this? In, what language did he speak with you? Always? Did you ever hear him speak in another language? Which, and in case, on which occasions? Did he show much love to the language of his Country?

Mgr De Piro gave the impression of being a healthy man. I never heard that he was sick of anything. He was clean and tidy, but without any exaggerations. His cassock, etc., were like those of other normal ordinary priests.

I believe that Mgr De Piro wore his Monsignor’s paraphernalia during the First Solemn High Mass of Fr. Wistin Grech SSP because the occasion so required. But during the dinner that followed even the way he spoke and behaved showed that Mgr De Piro had no pretensions - nay that he was a humble man.

However one could easily recognize that Mgr De Piro was a cultured man. As for his nobility, I came to know about it only because one of the students at St. Aloysius College was his nephew, and it was said that this student was from a noble family. I saw Mgr De Piro as a recollected man, because he was not loquacious, but I attribute this to his nature. But he was not of a strange character; he knew how to behave according to the occasion. This explains also his attitude towards us children. I precise that he had this attitude towards me, and from this I inferred that he treated other children in the same manner.

I think that Mgr De Piro placed the accent on the last syllable because it was his nature to do so. He spoke to me in Maltese, and I never heard him speaking or preaching in another language.

14. “Above all, however, he was a man of God.” What exactly do you mean by this? What else can you say to prove that the S.G., was really a man of God? Perhaps you noticed something particular in the way he prayed? Some particular devotions to some saints? Did he make some sacrifices and penances? Some extraordinary things? In this regard, you compare the S.G., with “Fr. Gorg Preca.” Can you say briefly who this priest was? Why have you compared the S.G., with him and not with others? What did you notice common to both?

1) the foundation of the Society of St. Paul, set up for the good of the missions. The responsibilities this entailed were great, but Mgr De Piro undertook them voluntarily.

2) The fact that he took care of so many orphans in Institutes, and he passed his free time with them.

3) The few sermons I heard him deliver also impressed me as striking more the heart than the mind (love, devotion, etc).

But I never saw Mgr De Piro praying (except during some liturgical functions). Nor do I know of any particular devotion he had, or of any corporal penances he made. I felt the same spiritual attraction to both Mgr Gorg Preca (founder of the Society of Christian Doctrine, popularly known as MUSEUM, a priest who died in the odour of sanctity, and whose beatification process is in progress, and to Mgr De Piro. I was a member of the Society founded by Mgr Preca. I noticed that both of them, when talking to me, did not look straight into my eyes, but kept them lowered. They both founded Societies for the salvation of souls.

15. You indicate that the S.G., died, or at least collapsed, whilst taking part in the feast of Our Lady of Sorrows in Hamrun. Do you know if he liked to take part in several occasions like these? If yes, was he invited, or did he present himself for it? In the former case, perhaps he was invited by the parish priest? If yes, was there some particular reason for this?

You say that “… before Benediction...he preached a short sermon about a spiritual thought.” Did the S.G., preach? If yes, often? On which occasions? To whom? Did he like to preach on some particular theme/s?

Mgr. De Piro was not the type who liked to lead processions. It was said that Fr. Gejt Mifsud (who had recently died and was parish priest of Hamrun at the time when he died) had invited him to lead the procession. Mgr De Piro was a friend of Fr. Gejt Mifsud. I do not remember that he had ever led the procession before; there were others who had celebrated the feast. This procession was held in September, and it was only recently that it started being celebrated. I have a faint idea that Mgr De Piro once preached the Lenten Sermons (a sermon every Sunday during Lent) at St. John’s Co Cathedral. In that case, he must have been known to be a good preacher, since only good preachers were invited to deliver these sermons. I cannot say more than this. Before the Sacramental Benediction, on the day he died, Mgr De Piro had delivered a short sermon on Our Lady of Sorrows, and had mentioned Fr Gejt Mifsud.

16. “Mons. De Piro was well known for his love for children; it was said that he left all his wealth for the Institutes.” By “children” do you mean only those of the Institutes, or the children in general? What was the wealth the S.G., left for the Institutes? From where did you get this detail?

“His charity was not only with the children; I have the idea that when he went to Fra Diegu there where many people waiting to talk to him.” When you say “charity” do you mean giving of money? If yes, do you mean that he gave money to everyone who asked him? If yes, without bothering as to who was genuine or not? If the charity did not regard only money, in what else then did it consist?

The fact that he lived with orphans and dedicated his time to them, showed his love towards children. That he gave his substance (gid) to the Institutes was something everybody spoke about. But how people knew this I do not know. By “karita” (charity) towards those who visited the S.G., at Fra Diego Institute, I do not mean only alms (which I do not know whether Mgr De Piro gave them or not), but help in general (good advice, admitting children to Institutes, etc).

17. At the end of your information, you mention Strickland. Evidently you are referring to Lord Gerald Strickland, leader of a political party in Malta, who also had diverse arguments with the Church. “Some people even said that … he himself (the S.G) supported Strickland’s party.” How did they come to this conclusion? You say that the S.G., was never involved directly in politics. You also state that “… it was said that he settled matters and brought peace (between the Church and Strickland). Do you today confirm that the S.G., was never involved directly in politics? Who said that he brought peace? What exactly did he do to bring peace? In what way did he get involved if he had nothing to do with politics?

The family of the S.G., had the fame of belonging to Lord Strickland’s party, but I do not know, nor have I ever heard, that Mgr De Piro sided with any party. I confirm that it was said, and it was commonly known, that Mgr De Piro arranged the peace agreement between the Church and Lord Strickland. But I do not know how people came to know this. No one ever denied these rumours. Other details I cannot give.

I do not think that converting a man and making him return to the Church is taking part in politics; Mgr De Piro on this occasion simply carried out his duties as a priest.

18. You refer to the death of the S.G. Do you know exactly when his death occurred? Why was he invited to conduct that particular procession? Did he show some strange signs during the procession? Why did he appear moved during the sermon which you say he preached before Benediction, and in which he mentioned Fr. Gejt Mifsud, parish priest of Hamrun, who had died a short time before? You say that when he collapsed there was bewilderment in the church. Can you give some more details?

You do not say anything about the funeral mass. Do you remember some details about it? Where, when and how was it celebrated? Who attended? Who officiated? You say that he had a private funeral. Why was it private? Perhaps because he himself left written instructions to this effect? Or perhaps his own people or the members of the Society wanted it so? Is he today still buried in the same place? If not, where is he buried now? When was he transported? And in what way was he transported? Who took the initiative of this transport, and why?

Mgr De Piro died on the feast of Our Lady of Sorrows. For details cfr. my answers above. During the procession Mgr De Piro showed no strange or abnormal signs. The funeral Mass was held at St. Joseph’s Institute. There were many people present. But details I do not remember. I do not know why the funeral was private. Even at the Addolorata Cemetery there were many present. He was buried there. The corpse was later transported to St. Agatha’s, Rabat, the Motherhouse of the Society.

19. You say that when the S.G., died, there was great mourning in Hamrun. Do you know if his death was felt in other parts of Malta? Do you remember what people said about the S.G., in those days? Do you know if reports appeared in the newspapers? In case, what was written about him? Can you say that the S.G., enjoyed the repute of a saint, both in his lifetime and at his death? In case, in what way can you prove this? What do you say about the time between his death and today? Do people still talk about him, and in case, is he still reputed as a saint? How do you prove this?

I remember that there was public mourning at Hamrun, but I do not know what happened elsewhere. The people commented on how much Mgr De Piro loved children, and that he had spent everything in favour of orphans and of the Society of St. Paul. At that time I read only the “Lehen is-Sewwa.” There were comments about the S.G., but I do not remember the contents. At the time of his death, Mgr De Piro did not have the fame of sanctity as Mgr Gorg Preca.

20. Have you ever visited his grave? If yes, alone or accompanied. Can you describe the grave? Do you remember if there were candles flowers, ex voto, some writing? If you went alone, did you find other visitors there? If yes, what were they doing?

Do you pray through the intercession of the S.G? Do you know people who pray through his intercession? Have you ever heard of favours received through the intercession of the S.G? In case, can you give details?

I never visited the tomb of the S.G, but I prayed through the intercession of the S.G. My prayer is that someone of my nephews becomes a priest. I do not know whether others pray through his intercession or not. Nor have I ever heard of any graces obtained through his intercession. I believe that Mgr. De Piro led a saintly life.

Et sic hora 6.45p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopalis, Ego Notarius alta et intelligibili voce testi perlegi integram eius depositionem, data illi facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit his verbis.

Juro me veritatem in tota mea depositione dixissi et confirmo omnia quae superius deposui.

Deinde idem Delegatus Archiepiscopalis rnandavit mihi ut de praesissis instrumentum conficerem ac sese subscripsit cum Justitiae Promotore ut sequitur:

Sessio Centesima Decima

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero vigesima septima Januarii (sive 27-l-92), hora 4.30p.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’, Birkirkara, praesentibus Justitiae Promotore rite citato, meque Notario, comparuit Rev.dus Dom.us Alexander Bonnici OFM Conv., testis cx officio inductus et citatus, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis solisque remanientibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Natarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dicti testis.

Personalia: I am Rev. Fr. Alexander Bonnici OFM Conv., member of the Ordo Fratrum Minorum Conventualium,Provinciae Melitensis, born on 28 January 1936 at Floriana, son of the late Salvatore and the late Rita nee’ Galea.

I couldn’t have known Mgr De Piro personally. In fact he died in 1933, while I was born in 1936. But in 1976, Fr Stanley Tomlin, as Superior General of the Society of St. Paul, expressed to me his wish, and that of the Society of which Mgr De Piro is Founder. He wished that I write a complete and documented biography of Mgr De Piro. In fact, this biography was published in two volumes. The first was printed in 1982 with the title: Mgr De Piro: Founderof the Missionary Society of St. Paul. The second volume was printed in 1986 with the title: Mgr Joseph De Piro: In Every Sphere of the Story of Malta. An abridged version was published in English, having 473 pages and entitled: Joseph De Piro: Founder of the Missionary Society of St. Paul.

Until I started writing his biography, I didn’t know Mgr De Piro except in a very superficial way. But as soon as I put the material in order and spoke to those who knew him closely, I understood that I was face to face with an extraordinary man. He wasn’t only a great benefactor of Malta, because of his help in many social services. He was also a priest of a deep spirituality. His spirituality is not as visible as much as the work he undertook, or works which were directed by him. These works needed a lot of dedication, and so they were quite visible. But his spirituality was the direct relationship he had with God. It was his hidden life. He never spoke about himself. This is evident from his behaviour. But even when not talking, those who used to meet him realised that they were in the presence of a man of firm principles and that he would change God for nothing. The dignity of his behaviour might have sometimes kept people from approaching him. But contact with him soon changed one’s idea. Soon people would realise what a kind hearted person he was. He would never slip away whenever he could help.

It is evident that mine is an indirect impression of him. But I came to know De Piro, you might say, directly. I heard him speak when I read his letters, even those of his childhood and youth. I noticed his spirituality in a direct way when I studied his writings in which he made strong promises for himself. He even presented a kind of consecrated life for those who chose him as their spiritual father.

I also add that those few witnesses who are still alive couldn’t have known De Piro deeply in his spirituality. They were still youths when Mgr De Piro died. Those who knew what Mgr De Piro meant as a spiritual person are individuals like Ursola De Piro (his mother), Archbishops Pietru Pace and Mauru Caruana, Mgr Joseph Coselli (rector of Capranica College in Rome), the Jesuit Fr. Vincent Sammut (who helped him with his advice), Mgr Emmanuel Vassallo and Fr Gorg Bugeja (directors of St. Joseph’s Institute) and the Augustinian Fr Emmanuel Bugeja. With these, De Piro was quite open. The documentation we have about these individuals shows us what a great esteem they had towards Mgr De Piro. But it was not possible for them to give evidence in his Cause, because almost all of them died before him. In. my writings, I brought forward many of their impressions about him. They helped him with advice and other ways because they had faith in him and they were convinced of his sanctity.

I admire De Piro very much as a spiritual person because he never did anything so that the others might praise him. While he never sought to become popular in what he did, those who lived close to him used to consider him as a man of rectitude and precision. He always tried to be methodic so that everything he did would be in order. He was a man of great sensitivity. Not only did he help in every way, but he was in empathy with the others. He had a really sensitive heart. He became poor to help others. But he didn’t want that there be some relative who accused him of any injustice in what he used to give. For that reasonhe was always aware to give from what belonged to him, and nothing from what belonged to his relatives. More than anyone else, he used to ask help from his mother. He used to beg her unceasingly for the orphans and the poor. She used to call him “my pauper”. When at a time of poverty he learnt that in the Cathedral, while he would be saying Mass, some boy would take from the bread which his mother would prepare for him, De Piro wanted that she prepare a bigger portion so that the children would have more from where to take.

I consider him a man of great spirituality and of an endless kindness, even in the way in which he used to work for vocations. As a Founder, Mgr De Piro was troubled because his Society was not growing in number. For those who entered the Society, he used to do everything. His wealth served for their living. It was a sorrowful moment for him when Fr John Vella, the first priest member, left him to become a diocesan priest. But De Piro in no way broke his relationship with him. He continued helping him even after his leaving the Society ... because of his being in poverty. He also failed in his first attempt to help a foreigner enter the Society. He helped as much as he could a certain youth from Sicily in whom he had hope. But, when his relatives told him that he was not coming to Malta, and that he was not going to become a priest, De Piro was not sorry that he had helped him. He didn’t even take any notice of those nuns who tried to persuade him not to help such youths. He used to look at only one thing: that of doing good.

But, regarding vocations, he was utterly happy with Br Joseph Caruana. The latter not only persevered in the Society, but was also a religious to his liking. Mgr De Piro’s happiness and satisfaction were great because the beginning of the project he wished most became a reality in Br Joseph. De Piro, in his love towards God, was very eager to have a missionary Society. In his time, only one member, Br Joseph, went to the missions, and never again met Mgr De Piro. But he was most dear to him. He became more encouraged by Caruana so that, together with others, he would work for the missions. This work remained until the end of his life. We know that he died at a time when he was preparing to go to Africa together with two missionaries of his Society.

Mgr De Piro was a man who wrote a lot, while keeping a copy of what he wrote. He never threw carelessly away the letters he received. But I see his precision in the relationships he had with those to whom he was spiritual director. He was very causious to keep an absolute secret about the problems of those who conferred with him. These surely wrote to him at some time or other. But he never kept letters concerning spiritual direction. If some of these did reach us, this happened because it was they who talked during some interview which was made to them. I saw this exactness also in him as a Superior of the Society he had founded. When it began having a few priest members, De Piro started to keep a more regular register of the Council Meetings. In those acts, De Piro surely had to treat problems concerning individual persons. As a saintly person, De Piro was convinced that a case concerning an individual must not be kept written in the register for ever. It was written on a seperate piece of paper. Then, when the problem was solved, the paper would be destroyed, and nothing would remain in the register.

This is proven from a difficult case which emerged at the end of his life. As on other occasions, De Piro kept it on a seperate piece of paper, in the register. But then, he died suddenly, and therefore De Piro had no time to remove that paper from the register. In fact, the problem mentioned was overcome. After more than fifty years, that piece of paper ended up in my hands, while I was compiling the biography. I told Fr James Bonello, the Superior General, that De Piro’s intention was that the paper must not be kept. In fact it was destroyed.

I admired De Piro’s love towards the others for many reasons. In his love towards others, without even speaking, he used to help with the same perfection as in the carrying out of his duties. He used to give warnings also. But he used to do it gently. Someone said that De Piro had a defect: he was too comprehensive; he would find it difficult to punish. There were those who sometimes abused of his kindness because they knew that he would pardon them always. Because of this I consider De Piro as an ideal christian. Everybody used to say that his presence prompted reverence. But surely nobody used to look at him as an inquisitor, ready to condemn. On the contrary, he would try always to convince himself that the guilt of the individual was involutary, and so it deserved pardon.

Although a sick person, De Piro worked tirelessly. But it never happened to him, that because of his work, he abandoned prayer. He was convinced that working for the good of others is like a prayer. But he was also convinced that the christian, and even more the priest, cannot but find enough time for prayer. When he founded a religious society, he noticed that the members were very busy. He was never sorry for this. But at the same time he was attentive to see that the material work and the apostolate do not hinder in them that by which they coudn’t live.

He remained always happy with what he was hearing about the work of Br Joseph in Africa. But, out of a fatherly love, De Piro continued to help him with his advice and admonitions. Sometimes he wrote to him to ask him whether he was doing the daily meditation and whether he was doing the annual retreat.

Nobody knew how much De Piro himself used to pray in his room, although several have mentioned seeing him saying the Rosary. The day he died they found his meditation book, with the day’s theme, open on the table. While he was a methodic person, De Piro knew how to find time for everything. His organised life itself was like a spiritual source, for it helped him not to leave anything out. But, surely, he was always wishing to have more time to spend with the members of his Society.

While for most, money was a ruin, for De Piro it was like a means by which he made a lot of good. He was not attached to it. We find in the Curia’s register that sometimes he renounced for that which was his due as a salary for his work. When, for some reason, he was in an Orphanage, they saw him putting something in the almsbox as a contribution for his dinner.

De Piro didn’t only love his works and the Institutes, but wished to save them from any trouble after his death. Since he had a room in every Institute, he left in his will that he considered as belonging to the one or other institute all that was in his room at his death. This is another evidence which brings to light the love towards others; he showed it in his meticolosity itself.

His love was also visible towards his native country. But in him this was a virtuous act because in him it was always under control. He defended the Maltese people and workers with all his might, when there was some friction with the British, especially during the disturbances of the 7 June 1919. But, instead of alarming the people, he helped to find peace. Archbishop Caruana, and also the British, found in him a big support in difficult times.

Also in the Senate, De Piro wasn’t a person who talked a lot. But as a christian, when there was the need to defend christian morality, he spoke at lenght. He openly condemned those pubs in Valletta which were ruining young girls and children at a young age.

Girls who were hit by poverty or some error found in Mgr De Piro a father who helped them immeasurably when he did his utmost to open a laboratory in Valletta. His plan was that when they leave the institutes, they get employed, and find a place where to stay during the night. He asked for money from the rich. There were those who opposed or ignored him. But he was a determined person. Only when he had tried all the possibilities, did he conclude that such an idea was not possible.

Since he always had good intention and never wanted to be praised for what he did, De Piro was visible much less than one would have expected in his work. He knew how to work by means of others, by inspiring trust in his collaborators. In this way he also practised the virtue of humility. Those who would receive something with his help, very often would not even know that it was by De Piro’s help that they were acquiring what they wished. At a time when nobility meant a lot, he used that which he gained by his position, for the good of others. In this he did not expect any reward. On the contraryhe used to give from his very own.

These are but a few examples which enlighten us about the spirituality of Mgr De Piro. But they are the result of one who had a long contact with every writing, work, and persons who had met Mgr De Piro, and tasted a few of his extraordinary qualities, which made him loved and admired by the people, but much more by God, who sees that which is hidden, and that which cannot be found written in documents.

1. “... I realised that I was in the presence of an extraordinary man.” This is what you say at the beginning of the Information you presented to this Tribunal. In what do you think this extraordinary quality of Mons Guzeppi De Piro, founder of the Missionary Society of St. Paul, consist? You add, “... those who met him perceived that they were in the presence of a man of strong principles, for whom God was his first choice.” Can you give more details about how “those who met him” concluded that he “had strong principles,” and above all how can you prove that God was his first choice?

I noticed that Mgr De Piro was exact in every christian virtue, in the sense that he did his utmost to be so, and no one dared do wrong in his presence; he was very humble and was happy that others promoted his own good works; and he tried not to appear himself in his works; he spent all that was his in good works.

When I said “those who met him”, I meant not just the people in general, but also, and especially, those who collaborated with him: the members of his Society and those who took care of the Institutes he directed. The latter saw that while he was a compassionate person, he expected each one and all to do one’s utmost. From the acts of the Council, which I saw in my quality as historian of Mgr De Piro, it results to me that, even though he was anxious to have members for his Society, he personally told those who were not apt to be members to leave. Besides, though he had so much work to do, he was a man who carried out his spiritual duties, and he expected those whom he directed that they carry out their spiritual duties even though they were very much occupied. Besides, he was very meticulous even in keeping the registers of his various administrations, so much so that even though he died suddenly, others did not find it difficult to carry on with these administrations.

His prudence was also very great: he saw to it that, as far as he could foresee, no problems would arise to the different institutes he directed, and to his Society. He left in his will that everything found in his rooms, in the various Institutes, was left to the respective Institutes. The same he did in the case of his Society, to whom he bequeathed the whole of St. Agatha.

He was also very attentive that his brothers and sisters were, in no way burdened by what he did. It does not result to me that they hindered him in any way in his projects, but it does neither result that they helped him. His mother, on the other hand supported him, even financially. He was very just in his dealings with his brothers and sisters, meticulously attentive not to touch what was their property.

God was all for him in his life. He dedicated himself completely to the Diocese and to good works. From an examination of his vocation, found in a leaflet, which he wrote during his subdiaconate, it results that he did not take a diplomatic career (something his family would have approved and liked), but decided to give himself to social work because he felt that God was calling him to this.

2. You often refer to the delicacy of the S.G., something you saw in his sensitiveness towards the others and in his reservedness where personal problems of particular individuals were concerned. You also refer to his love of children and poor people and to his humility. Does your research work reveal other virtues of the S.G? In case, which and what can you say about them?

Besides these virtues, and those I mentioned in my answer to No. 1, I noticed his trust in God; he knew how to give good counsel and was ready to help; he tried to keep others out of trouble (e.g. when he went to Mgr Gorg Preca to take him to the Bishop, since Mgr Preca was afraid, and therefore not ready to go).

He was obedient, and became Canon of the Cathedral Chapter because the Bishop ordered him under obedience.

As regards his fortitude, he was strict with himself. As regards his relations with others, cfr. No 1 above. Besides, in 1932, he used strong terms in the Senate when he made his only intervention and spoke about public morality.

He was just in his dealing with all. Besides what I said above in No. 1, I add that he used to pay something to the Institutes when he ate there. Besides, he was very generous: among other things he renounced to his salary and “onorarium” for his work in the Institutes. This results from the respective registers of administration at the Curia.

He was sparse in his food; his mother was continually worried about this. He was tidy in his cassock, but the clothes he wore underneath were patched. Though, personally, he was happy to see others promote his own works, still when need arose he defended the rights of the offices he held. It results to me that he saw to it that the children of the Institutes had their recreation; it does not result to me that he sought recreations for himself, except for an occasional game of cards with members of his family, and meetings with members of his Society and others. Whenever he went abroad, it was always in connection with his work and initiatives.

He had many offices in the diocese, but these he accepted through obedience, even though he felt very much the burden. One notices, however, that while he renounced other offices (that of Secretary of the Diocese, and that of rector of the Seminary) he never renounced his administration of Institutes. He renounced those offices because it was impossible to carry them out at the same time. Here I would like to refer to what I said above in No. 1, viz, that he felt called by God to social work: he must have felt that work among deprived and problem children, orphans, and other poor children was his vocation.

3. “He did not want any member of his family to accuse him of injustice regarding what he donated. He, therefore, always made sure to use only his money for donations and not to take anything from his siblings.” How can you prove this?

Besides what I said above in No. 1, I would like to add that as it results from various contracts Mgr De Piro acquired from his brothers, through exchange with other land, the land where St Agatha is built. Besides, he bought some other land from others.

Et sic hora 6.30p.m. suspensum est examen dicti testis ob tarditatem horae animo illud resumendi die 3 Februarii, hora 4.15p.m. hoc in laco. 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 et in fidem se subscripsit.

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:

Sessio Centesima Decima Prima

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero tertia Februarii (sive 3-2-1992), hora 4.l5p.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 rite citato, meque Notario, comparuit Rev. dus Dom.us Alexander Bonnici OFM Conv., testis ex ufficio inductus et citatus, qui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

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

4. You mention diverse persons who knew the S.G., well and you say that you recorded many of their impressions about him in the Biography you have published. You mention, for example, the S.G’s mother, Archbishops Pietru Pace and Mauro Caruana, Mons. Giuseppe Coselli, Vincenzo Sammut S. J., Mons Manuel Vassallo, Fr Gorg Bugeja, and Fr Manuel Bugeja OSA. You state that “… De Piro confided …” in these. Can you still give some brief information about the impressions of each of these of the S.G? On the other hand you say that “… there were those who opposed him or who ignored him.” You say this in the context of the S.G’s intervention in the Senate, about pubic morality.” Can you elaborate further about those who opposed or ignored him, and if this occurred only on this occasion?

That which impressed most the mother of the S.G., was that the latter gave all that he possessed (besides that which she gave him) to the poor. Besides, she was worried that he did not keep for himself not even that which was necessary, and she felt that it was only when he was at her home that she was sure that he had the necessities.

He was his mother’s preferred child (as results from family letters), but he never took advantage from this, for his own sake; and in his family he gave and received advice liberally whenever it was needed.

The bishops had great confidence in him. This results from the various offices he was given in the Diocese. Still young (about 33) he was made Canon of the Cathedral Chapter (under obedience, as it results from a letter of Bishop Pace to the S.G). It was only on this occasion that he did not agree with his mother, and said to her “For me it is enough to be a priest; there is no need for me to be made Monsignor. And in these things leave me alone.” This results from a letter of the Chaplain to his Grace Bishop Pace, Fr. Michael Angelo Pace, the letter of the Bishop to the S.G., and what Mgr. Gwann Briffa Brincati told me. Amongst others, he held these offices:

1) Mgr. Pietru Pace made him Director of the Institute St. Francis of Assisi, Hamrun, known popularly as “Fra Diego Institute”, and Coadjutor Canon of the Cathedral Chapter.

2) Mgr. Mauro Caruana OSB made him Diocesan Secretary (1915-1918); Rector of the Seminary (1918-1920); Director of various Institutes: St. Joseph’s, St. Venera, St. Francis de Paule, Birkirkara, Jesus of Nazareth, Zejtun. Mgr Caruana also delegated him to go to the Parish of Gudia to bring peace in that parish.

3) Archbishop Gonzi, of Gozo (later Archbishop of Malta), called him to direct St. Joseph’s Institute at Ghajnsielem, founded by the parish priests of Gozo.

4) The members of the Cathedral Chapter usually chose Mgr. De Piro to represent them (e.g. he was chosen for the ceremony held before the Bishop took possession of the Diocese during which ceremony he received the obedience of the Monsignors in the name of the Bishop); he was their representative during the discussions on the formation of the Constitution of Malta 1921.

6) The leaders of the Maltese people and the Colonial Government had great confidence in him; and he was mediator between the two sides. The common people accepted his word, and held him in great reverence. He was also one of the witnesses in the investigations carried out after the 1919 riots. His deposition is still in the government archives preserved at Santo Spirito, Rabat, Malta. Mgr. Caruana, when frightened by the reactions of the Maltese people, called Mgr. De Piro and Bishop Angelo Portelli, the Vicar General.

Mons. Giuseppe Coselli was Rector of the Capranica College in Rome. From some letters of Mgr. Coselli it results that he held Mgr. De Piro in great esteem, and encouraged him to continue his studies to the priesthood in spite of the illness he was suffering.

Fr. Vincenzo Sammut was a Jesuit father in Acireale, Sicily. Mgr. De Piro corresponded with this Jesuit father about spiritual matters and his projects. Mgr. De Piro refers to this in his spiritual diary. Fr Sammut used to tell him to think about his projects after his ordination. He told him: “Se son fiori, fioriranno.”

Mgr. Manuel Vassallo had great hopes in the S.G; Mgr. De Piro used to help him even financially. Mgr. Vassallo saw in the S.G., somebody who could help him at St. Joseph’s Institute. This results also from the Diary of the S.G.

Dun Gorg Bugeja was one of the helpers at St Joseph’s Institute, and later Director. Fr Bugeja and Mgr De Piro, together with a certain Dun. Gwann Memo, projected together about a society of priests in the Diocese. At that time ideas were still not clear, and though the first document was signed by all three (Fr. Mamo at that time was still a deacon), the mastermind was Mgr. De Piro. These three, however, were different characters and had different ideals, and later each one went his own way. All three, however, had in mind a society under the protection of the Apostle St. Paul. All this also results from the Diary mentioned above.

Fr. Manuel Bugeja was an Augustinian Father who accepted to help Mgr. De Piro it the formation of members by being master of novices of the Society the S.G., was founding. He appreciated the work of the S.G., so much that he even went to live in the house of the Society at Imdina. Later he had to leave on account of his bad health.

The letters and documents mentioned have been studied by me in the preparation of the life of the S.G. They are now in the Archives of the Missionary Society of St. Paul, at St. Agatha’s, Rabat, Malta.

For the rest of the question, what I meant to say was that many discouraged the S.G., telling him that his efforts were all in vain. Not all understood him. Sometimes, as in the case of the founding of “The Laboratory of the Heart of Jesus”for young women who left the Institutes, not even the Bishop understood him enough).

5. After all the research you have done about the S.G., do you feel that there were some aspects of the S.G’s life that remained obscure to you and perhaps created in you some doubts and suspicions about the whole moral integrity of the S.G? In case, which were these aspects?

I have no doubts about the integrity of the S.G., nor about his spirituality. He had a great sense of responsibility, and this made him lament that the Diocese gave him too much work to be able to carry it out as properly as he wished. He had a good point, in this regard, in the sense that everywhere he put a trusted person to carry out the daily running of the place concerned, but this still left him with the responsibility of dealing with authorities, taking important decisions, etc. Whenever needed, he was capable of taking even hard decisions, especially when it came to accepting or refusing members of the Society.

The only defect, if it may be called so, is that he was very kind hearted, humane and understanding; and there were some who took advantage of this. Mgr De Piro believed that everyone was capable of changing for the better.

6. “In his love of God, he had a great wish to have a missionary society. At his time, only one, Bro Guzepp, went to a mission.” Can you elaborate further about the aim for which the S.G., founded the Society? What was being understood by mission? Was this the aim from the very beginning? At that time were there other societies with the same aim in Malta and elsewhere? How did the S.G., conceive the idea of founding a missionary society?

The wish of the S.G., that his Society would be a missionary society is seen in the message he sent to Pope Pius X through Mgr. La Fontaine, Apostolic Visitor. Here he presented the Society as a missionary Society and he asked the approval through Propaganda Fidei. It seems that at the very beginning he had in mind the Maltese dispersed throughout the Mediterranean and further afar. But, in 1921, when he started publishing the “Almanac” he mentioned the missions among the infidels. At the same time he sent Brother Joseph Caruana to Abyssinia. His intention was to open the first house of the Society outside Malta in Abyssinia. In the Archives of the Society of St. Paul there exists a correspondence between Fr. Angelo Mizzi OFM Cap., and Mgr De Piro about the mission in Abyssinia.

Before the idea of founding a society, Mgr De Piro had another one that of having two seminaries in Malta, one for the local needs and another for missions. This he discussed with certain people abroad who could help him. He had also informed Mgr Pietru Pace, the Bishop, about this.

7. You say that the S.G., found time for everything. Do you feel that he dedicated enough time for the Society?

From witnesses of the time of Mgr. De Piro, it results that the latter felt he was not dedicating enough time to his Society and that he would have liked to leave everything to live with the members of his Society.

Et sic hora 6.45p.m. suspensum fuit exanmen dicti testis ob tarditatem horae animo illud resumendi 17 Februarii, 4.l5p.m., hoc in loco. Ad quem effectum moniti fuerunt a Delegato Archiepiscopali tam idem testis quam Justitiae Promotore ut compareant dicti 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 et in fidem se subscripsit.

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.

Sessio Centesima Decima Secunda

Anno Domini millesimo nongentesimo nonagesimo secundo, die vero decima septima Februarii (sive 17-2-1992), hora 4.30p.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 rite citato, meque Notario, comparuit Suor Maria Scolastica Pace S.M.J.N. testis a Postulatione indacta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestit ac sese subscripsit ut infra:

Quo iuramento praestito, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum quem Delegatus Archiepiscopalis recognovisset clausum et illaesum, de eius mandato aperui et statim deventum est ad examen dictae testis quae ita respondit ad quaesita:

Personalia: I am Sister Scolastica Pace of the Missionary Congregation of Jesus of Nazareth, born of Antonio and Maria Darmanin, on 12 August 1912, and baptized in the Parish of Cospicua, now residing at “The Jesus of Nazareth Institute,” Zejtun, our Convent.

1. You have come to give evidence it this Cause of Beatification and Canonization of the Servant of God (S.G), Mons. Guzeppi De Piro, founder of the Missionary Society of St. Paul. What made you come to give evidence? Was there perhaps someone who told you what evidence to give? What contact did you have with the S.G? When did this contact begin and how long did it last?

I came to know about this Cause of Beatification from other Sisters in my Convent, Jesus of Nazareth Institute, Zejtun, and, since I knew Mgr. De Piro, I offered to testify. Nobody told me what to testify. I speak from personal experience.

I came to know Mgr De Piro when I was about fourteen years, but I only saw him. When I was nineteen years old I spoke to him for the first time; it was about my vocation. I spoke to him only a few times, and always on the same subject. He died about four months after I entered religion.

2. You start your information by saying this: “I entered the Institute of the Good Counsel when I was 9 years old.” What was this Institute? Where was it located? Whom did it receive? If children, boys or girls? What type of children were they? How old were they when admitted? How long did they stay? What happened afterwards? Who was in charge of this Institute? Is it still in existence? If not, perhaps because some other Institute replaced it? If yes, which? You add: “At that time there was Fr. Paul Zammit as Director. It was exactly 1921. A little later Fr. Paul died and he was succeeded by Mons. De Piro.” Who was Fr. Paul Zammit? Who had chosen him as director? Do you remember when the S.G., became Director? Who had chosen the S.G., to be Director, and why was he chosen? Do you know if at that time he was also director of other institutes? Do you know, in case, of which ones? Do you remember if you noticed some changes in the Institute when the S.G., came as Director (especially about criteria regarding the admittance of children, the number of children he kept, etc.)?

This Institute was a part of a palace of the Marchionesse Testaferrata Bonici. We lived in the ground floor and second floor; the first floor was the residence of the Marchionesse. The Marchionesse Testaferrata Bonici had offered her residence to Giuseppina Curmi, who had started taking care of orphan girls. I entered the orphanage when at this palace, when I was nine years old, and remained in this place till I was eighteen, when we moved to the new premises at Jesus of Nazareth Institute. I wish to note that I said: “Dhalt fl-Istitut tal-Buon Kunsill” (I entered the Institute of Our Lady of Good Counsel) not because this was the official name of the Institute, but because it was near a small Church dedicated to Our Lady of Good Counsel. This Institute of which I am speaking, was being founded by Miss Guzeppina Curmi, daughter of the Mayer of Zejtun and intended for orphan girls. Two sisters, Vincenza and Lorenza Degabriele, when they saw the good work Miss Curmi was starting, joined her. When my sister and I entered, there were already seventy two girls in the Institute, which had been in existence from about 1913. I was then about nine years old. The marchionesse had offered her palace to Miss Curmi after the latter had already began her work. When I entered, there were seven persons in charge of the children: the Foundress, the two sisters I mentioned above, Angiolina Caruana, Felicita Carabott, Teresa Camilleri and Maria Casolani, now all dead. At that time these lived a community life, had a rule, but were not recognized as a religious congregation. Those who entered this Institute could remain there even when they grew up, as in fact many did.

This Institute still exists, and is in fact “Jesus of Nazareth Institute” run by my Congregation.

I remember Fr Paul Zammit only from what I heard about him. Soon after I entered, I remember, I went to his funeral. All I can say about him is that he was a priest from Gudia.

I know that from this time Mgr. De Piro started coming to the Institute about once a month, but at that time I was still too young and did not notice anything. Therefore I cannot answer the rest of the question.

3. “The Monsignor was tall, stout and had a big stature.” Do you mean that the S.G., appeared to be a healthy person? Do you mean that you do not remember him falling ill, even because of minor ailments? If he got ill, what was the illness? Often? How did he react to his illness?

“He was very serious...” Do you mean that he never spoke to anyone? He never smiled? Highly strung? Stand offish?

“...the children were not allowed to approach him.” Did he himself want this, or perhaps those around him did not allow children to approach him? In the latter case, was it possible that he gave them orders to this effect? In each case, what was the reason why children were not allowed to approach him often?

“... we were shy of him.” Do you mean that you were scared of him? Afraid?

When I was about fourteen years old I started noticing Mgr. De Piro. I considered him a healthy man, but I heard the Sisters who took care of us say that formerly he had been sick. A certain sister Pia Caruana, who died lately, used to tell me that he was sick with tuberculosis. However, during the time I was at the Institute, as far as I know, he was never ill.

We children were not allowed to approach Mgr. De Piro. I do not think that this was Mgr De Piro’s will. Miss Vincenza Degabriele was very strict with us; she would not allow us to approach him or talk to him. This produced in us, girls, a fear of Mgr De Piro, or better, of Miss Vincenza, which, however, psychologically, became a fear of Mgr De Piro himself. Therefore when I say that Mgr De Piro was “a very serious person”, I do not mean that he was proud, or nervous, or that he never smiled, but I am only giving my impression of him, caused in me primarily by Miss Vincenza’s attitude. For my part, I wished very muck to be able to talk to him, and felt a spiritual attraction towards him.

4. “The older girls who were with us always kept us quiet when he was in the home.” To go on with what we were saying: why did they keep you quiet? “… the older girls …”. Do you mean that the Institute was run by these girls? In case, then, why do you also mention the “Madre”, “Madre Tereza”, “the Sisters”? Perhaps at first there was some community of girls who later formed an Institute of Sisters? If yes, who was it that made them a community of Sisters? Did the S.G., have a share in this? Because, for example, you also state that “He was so much interested in us that he even went to Rome because of us”. Can you elaborate this point? Do you know if the Sisters were founded only to take care of the children, or perhaps they had some other aim? In case, which was the principal aim?

The young women I mention are those who took care of us and whom I mentioned above. Normally they would allow us to have recreation, but not when Mgr. De Piro was present. Mgr De Piro interested himself in the congregation Miss Curmi was trying to found. He worked a lot on behalf of our Congregation, and went to Rome on our behalf to obtain approval. His wishes were acceded to only when he told them that ours was to be a missionary Society. I know this from Sister Pia Caruana whom I mentioned above, but I cannot say with certitude what, in the beginning, was to be the principal aim of the Congregation Miss Curmi wanted to found.

I would like to add here what Vincenza Degabriele once told me; “Look what the Foundress told me: that part of the building was to serve as a monastery.” At the time Vincenza told me this, the foundress (Miss Curmi) was already dead. This seems to imply that Miss Curmi had in mind cloistered nuns as well.

Et sic hora 6.45p.m. suspensum fuit examen dictae testis ob tarditatem horae animo illud tesumendi die 2 Martii 1992. 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 facu1tate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit iuramento et in fidem se subscripsit.

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

Sessio Centesima Decima Tertia

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero secunda Martii (sive 2-3-1992), hora 4.25p.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 rite citato, meque Notario, comparuit Sr. Maria Scolastica Pace S.M.J.N., testis a Postulatione inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dictae testis.

5. Do you know if the S.G., ever founded any religious society? In case, what was its name? When did he found it? What was the aim? How was this aim being achieved? If it was a religious society, do you mean that its members professed the vows and the community life? Did the S.G., himself ever make the religious profession? Was there any connection between your Institute and that of the S.G? In case, what was it? Do you know if it was easy for the S.G., to found this Society? If not, do you know of some problems he had to face?

When I was still a young religious, I heard older Sisters of my Congregation saying that Mgr De Piro had interceded for and helped the Sisters “Daughters of the Sacred Heart”, popularly known as “Ta’ Nuzzu”.

Mgr. De Piro founded the “Society of St. Paul”. I do not know the date when, but I remember that when I was still young, Mgr De Piro already had sent a member to the missions.

I think that Mgr. De Piro always had the missions in mind. (By “missions” we understood those people who had not yet received the faith). The member I mentioned remained a long time alone in the missions.

The number of members was small at the time. They took care of the orphanage “St. Joseph’s Institute”, but I do not know anything about their organization and way of life. As far as I know Mgr De Piro was never a professed religious.

Our Congregation, even before being canonically erected, had connections with the Society of St. Paul. We took care of an orphanage for small male children (up to seven years) before they were admitted to St. Joseph’s Institute. This home had been founded by Mgr. De Piro. We collaborated with the members of St. Paul Society at St. Joseph’s Institute. We attended certain functions at the Institute, but held no meetings together. Besides, Mgr. De Piro put it in our Constitutions that we were to help the Society of St. Paul.

I do not know whether Mgr De Piro encountered difficulties or not in the founding of the Society of St. Paul.

6. Did the S.G., visit you often? In fact in your information you give some contrasting impressions about this. Once you say: “… when he was in the home …” Another time you say that only once did you get in contact with him. Somewhere else, you say that Madre Tereza used to tell you to fry hazelnuts for him. Another time you said that he came once a month. Can you make it a little clearer how often he visited you? Is it possible that at times he came often and at other times, less often? If he came often, what form did his visit take?

Mgr De Piro used to visit us once a month but when he was helping the Foundress, Giuseppina Curmi, in the founding of our Congregation, his visits were more frequent. During his visits he met our foundress, Angiolina (later Sister Pia) Caruana, Vincenza (later Sister Tereza) Degabriele, and her sister Lorenza (later Sister Maura). At that time I was a helper at the Institute. I had no direct contact with Mgr. De Piro, nor did he meet the children in the Institute. Therefore I am not in a position to speak about the program of work or about what was discussed during those visits.

7. “On l9 March … we liked to make a feast for him as he was named Joseph.” Can you give a few details about what this feast consisted in? Was this your own initiative or was it the S.G., who asked for it? If it was your idea, did you do it as a sign of gratitude for something he had done for you? If he asked for it, do you mean that he was a person who expected reward or gratitude for what he had done? Was he a person who wanted his actions “to be known by everyone or, on the contrary, to be kept hidden? In each casegive examples. You are mentioning St. Joseph. Do yow know if the S.G., had some particular devotion towards this Saint? If yes, how did he show it? Did he have any devotion to other saints? Or to some particular aspect of the life of Christ? Did you ever see the S.G., praying? Did something particular in him strike you? Did you ever see him saying Mass?

“On this occasion, we also put on some drama.” Do you remember if it was a piece prepared by some Sister, or if it was some popular piece? In the latter case, is it possible for you to give some examples?

“He appreciated this very much and appeared to enjoy himself very much.” Was he pleased because you made the feast for him or because he saw you practicing drama? If the latter, do you mean that he appreciated drama? Meanwhile you say that once, when the Madre wrote to him to have a stage at the Institute, he did not agree. Also when someone danced, he was against this. What was the reason? Did you ever suspect that the S.G., was somewhat scrupulous? Besides the drama, do you know it he showed appreciation for some other form of art: painting, sculpture, music? Perhaps he himself practiced them?

We attended Mass at St. Joseph’s Institute every year on the 19 March. This was in the morning. Then, on some date near the 19 March, in the evening, he came to our Institute at Zejtun, where our Congregation prepared a concert for the occasion. We did this because he was our Director, and it was a way of expressing our gratitude. (I remember that we did this also in the case of Mgr Emanuel Galea, who succeeded Mgr De Piro as Director of the Institute). Mgr De Piro was seen to be happy on the occasion. For the rest I cannot answer.

In the concert there was included a hymn, an address, a spiritual bouquet, and flowers were presented to Mgr De Piro. We also presented the life, or an episode from the life of some saint in dramatized form. We had also a farce. There was singing, etc. Then Mgr De Piro made a short speech (I do not remember what he used to say). The concert ended by a song. The whole program took between one and a half or two hours. We took the material from books, and the program was in Italian.

Mgr De Piro was against dancing and the use of the stage. This was, according to what Madre Tereza Degabriele said, lest these children would, when they grow up, take to a life in cabarets. I am not in a position to answer the rest of the question.

8. “Teaching was not of a high standard.” What do you think was the reason for this, and what exactly do you mean when you say, “… not of a high standard.” Do you know whether the S.G., did something to improve the situation?

You say “... I do not remember that the S.G., followed our progress.” You mean that he did not bother at all, or is it possible that he asked those directly responsible for you about you?

“On the other hand he was very much interested in gold embroidery on sacred vestments. It was he who told us how to appreciate it.” How do you explain the fact that, according to you, he was not interested in the teaching, and at the same time he was very much interested in this work? Is it possible that the reason was that the latter helped you to earn some money for the Institute? How long did you spend on this work? Did the S.G., talk to you about the necessity of work and its real meaning, or did he perhaps give you the impression that he wanted you to work simply to earn money? Once we are talking about this subject, did the S.G., appear worried about the financing of the Institute? Or did he seem to have trust in the Providence of God? Did he talk to you about this? Is it possible that his interest in this work resulted from the fact that he saw in it a source of income for you when you left the Institute? Or perhaps because it was work connected with the liturgy? “It was he who told us how to appreciate it.” How did he do this?

At the Institute we received just rudimentary education. Suor Pia and Maura taught us some simple arithmetic, a little Maltese and Italian. Later, when I was about twelve, three sisters, Asphar by surname, took over our education and there was great progress. They taught us, besides schooling, handicrafts and singing. Madre Curmi had invited them, because she was worried by the fact that we were not receiving enough education. One of these sisters, Miss Agnes, taught me and another Sister how to play the piano.

I wish to note that by “napprezzawh” I mean not “appreciate” but “what price to fix”. Mgr De Piro spoke about these things to Madre Tereza, not to us. When I began to work on embroidery I was about sixteen. There were others who had grown up at the Institute, and some Sisters who worked at embroidery. What was earned was for the needs of the Institute. I remember that Madre Giuseppina used to tell us to pray to Our Lady and St. Joseph whenever the Institute was in need. Madre Giuseppina herself prayed with great devotion and confidence. God provided what we needed. But I cannot speak about Mgr De Piro himself.

9. “The situation of food was very bad. It was very poor and not at all hygienic.” You say, then, that some time had passed before the situation improved. What was the reason for this bad situation? If it resulted from lack of funds, do you know if the S.G., did something to increase the funds of the Institute? What did he do? If money was not lacking, do you mean that this was badly administered by the S.G., or perhaps that he was stingy regarding buying? Did the S.G., have his meals with you? The same food?

When I entered the Institute, the food was very poor, and it was not hygienic. Things remained the same. I do not know whether Mgr. De Piro knew about the situation; I do not believe that he did, since he never spoke to us nor ever ate with us.

The sisters went to beg for us. Sometimes they took some orphans with them to ask for money. The father of one of our Sisters used to collect alms for us also. Another man took us on his donkey and cart to collect potatoes and other produce.

Et sic hora 6.45p.m. suspensum fuit examen dictae testis ob tarditatem horae animo illud resumendi die decima sexta 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 perlegi eius depositionem data et facultate addendi,. minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento et in fidem se subscripsit.

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:

Anno Domini millesimo nongentesimo nonogesimo secundo die vero decimasexta (sive 16-3-1992), hora 4.30p.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 Sr. Maria Scholastica Pace M.S.J.N.., testis a Postulatione inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod illa statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestation-um, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius rnandato aperui, et statim deventum est ad examen dicta testis, quae its respondit ad quaesita ei proposita:

10. “The method of discipline was very harsh; there was also beating.” Did the S.G., also beat? Did he know that you were beaten? If yes, do you mean that he believed in beating? Did you ever hear him say something about it?

“Clothes were not bad, especially those for outdoor use.” Did you have enough for winter and summer? “Especially those for outdoor use.” Why this emphasis?

We children never had a chance to speak to Mgr De Piro, and therefore I do not believe that he knew about the situation. When Mgr De Piro was at the Institute, we were kept apart, and the Sisters behaved according to the occasion.

Clothing was sufficient, though in winter we suffered cold). That used in the Institute was not comfortable, especially our shoes. The clothes we used outside the Institute were very neat.

I note, however, that as time passed only one of the sisters continued to beat children.

11. “When the new Institute was almost completed …” Did this replace that of the Buon Kunsill? What was the reason for this change? Did the S.G., have a share in the idea of changing? Perhaps it was he who undertook the building of the new Institute? In case, do you know of some problems he had to face? Did the new Institute have the same name, or even this was changed? In case, what was the new name? Who chose it, and why was it chosen?

“...three young women went to live in it together with Madre Tereza.” Do you mean that these young women belonged to the Institute and grew up and stayed there? What was their age when they left the Institute? “Those who remained in the Institute.” What was the reason for this? In fact, did many remain? Was enough attention given to them to become mature adults and able to take care of themselves.

The new Institute was a new building which replaced that mentioned above in No. 2 (cfr. Session 112). It had always been the intention of the Foundress, Madre Curmi, to build an Institute in a field which she always “interiorly felt” was the place where her Institute had to be built. This is “Jesus of Nazareth Institute” (popularly known as “Tas-Sindku” since the Foundress’s father was the Mayor of Zejtun) . The Foundress gave this name to her Congregation and to the Institute since she had heard a voice telling her to do so. Incidentally the field belonged to the De Piro family, but to the best of my knowledge Mgr De Piro had no connection with the transactions carried out to obtain the land.

I was one of the three girls who accompanied Madre Tereza Degabriele. We were girls who had grown up at the Institute. This was the 16 July, the feast of Our Lady of Mount Carmel. It was, according to Madre Tereza, Mgr. De Piro himself who wanted this. Early next morning he phoned at the Institute (the old building, of course) to see how things turned up.

Those who were admitted to the Institute could remain there for as long as they liked. There are still about seven old spinsters at the Institute who were children there when I was a child. We were not prepared for life outside the Institute.

12. “The day following the first night, De Piro rang to see how we fared. I believe that he could have come to see better who had slept there.” Don’t you think that the fact that he rang up was already a sign of interest and attention? In fact, did he have many of these gestures, or was it only on that occasion that he did this? “...in fact only once did we get in contact with him. He was going abroad and we gathered to say goodbye to him. He came and met us in the entrance hall. On that day he gave us two handkerchiefs by lot.” Did he come of his own accord or perhaps you yourselves who invited him? Was he used to draw lots for some things? What do you think motivated these gestures of his? Do you remember where he was going abroad? Did he often go abroad? For what reason/s?

I feel now that, in the circumstances, it would have been better if Mgr. De Piro personally had come, but I do not remember my reactions then. I do not know whether Mgr De Piro phoned on other occasions or not. I note that we met Mgr De Piro after he returned from abroad, not before he went abroad, as I inadvertently said in my declaration. It was the only time he gave us presents. Other details I do not know.

Mgr. De Piro went frequently to Rome later on when he was trying to bring canonical recognition for our Congregation.

I know only of one occasion when Mgr De Piro went for a holiday, and this was to take Madre Tereza Degabriele for a rest since she was on the verge of a breakdown because of the lot of work she had to do.

13. You mention the 25th anniversary of the priesthood of the S.G. Was this organized by him or by someone else? If it was he who organised it, was it because he was the type who liked to draw attention on himself? Or because he liked to organize feasts? “Among the many guests he had...” Do you remember some particular guests? “...there were many children from the Institutes.” Was it normal at that time that the children of the Institutes would be present for such a feast? Do you remember to which Institutes they belonged, and what was the reason for their presence there? Perhaps because the S.G., was the director of all of them? In case, do you know when and how he became their director?

“… he gave us a quantity of sugared almonds...” Did he himself distribute them to you? If yes, doesn’t this show that he was close to you children? If yes, doesn’t this contradict what we said before, namely, that you shied away from him?

“On that day he was very happy.” What do you mean by this? In what way did he show this joy? Do you mean that usually you did not see him happy?

I do not know who organized the reception. I remember that he had invited all the children of the Institutes he directed. He personally gave us all a lot of almond sweets to make us happy. He himself was very happy on the occasion.

I do not remember that there were other guests besides members of the Institutes.

I do not remember that anybody else had ever invited children from Institutes for such an occasion. At that time I was eleven or twelve years old. The reception was held somewhere in Imdina.

We children were not shy of Mgr De Piro; we simply did not have the chance to meet him and to speak to him. For the same reason I cannot make comparisons between his happiness on this occasion and on other occasions. But I remember that Mgr De Piro was happy when we organized some feast for him at the Institute.

14. “M. Tereza.… used to tell me to fry hazelnuts for him.” Do you have the impression that the S.G., was a gourmand? Do you mean that he loved food? Without control? Did you have hazelnuts for yourselves? If not, don’t you see that this was like a preference with the S.G? A little before this you mentioned that the situation of food at the Institute was bad. At the same time a feast was held for Cassar Torteggiani. Do you feel that the preparations for this occasion were proportionate to the poverty of the Institute, or was there excessive spending? On this feast you had read the address to Mr. Torreggiani. Does this mean that the S.G., liked to involve you in ‘big’ occasions and did not keep you in the background? Did he always choose the same person/s, or did he always choose someone different?

“Before the feast De Piro wanted to hear me.” Does this mean that he did not trust others to prepare you for this speech?

“While I was rehearsing it I made a mistake and he corrected me. I feel that the way he did this was wrong; he seemed to make fun of me.” Is this your interpretation, or what in fact the S.G., really did? In fact, did he often chide people? Do you know of some other similar cases?

“Again, when the feast was over he did not even congratulate me.” Do you mean that he had no compliments for you?

“I believe he did this to try me.” Did he like to provoke you in order to see your reaction? Do you have some other cases that prove this?

What I said about the hazelnuts was only once; I do not know whether on other occasions Mgr De Piro was treated in the same way. I served him only a small plate. For the rest all I can say is that I never saw Mgr De Piro eating, and therefore I cannot answer.

Mr. Cassar Torreggiani was the person who lent the money to Madre Giuseppina Curmi to buy the field which she exchanged with the one mentioned above in No. 11. In fact Mr. Antonio Cassar Torreggiani had lent about five hundred pounds to Madre Curmi, but he used to give back the money to Madre Curmi whenever she went to pay back part the debt. Finally Mr. Cassar Torreggiani wrote off all the debt. It was Mgr De Piro who wanted us to prepare a feast for Mr. Cassar Torreggiani in recognition of what he had done for the Institute. The feast, as far as expenses were concerned, was within the limits of what the Institute could afford.

It was Madre Tereza Degabriele who told me to prepare the address for the occasion. I was left alone to prepare the address, which was in Italian. It was only Mgr De Piro who helped me, but I do not know the reason for this.

I feel that this is not just my subjective interpretation; this action was objectively so. This is the only incident I know of. I think that Mgr De Piro did this to try me”; this is what the Sisters told me.

Mgr De Piro did not congratulate me after my address, but I do not think that he even had the chance to do so on that occasion.

15. “Before I became a Sister I was asked to be examined by De Piro.” Was this the normal procedure, or did it occur only in your case? If it was the procedure, why was it he who examined the candidates?

“He wanted to know if I loved sacrifice because he told me that the religious person had to love sacrifice.” Did he tell you something else about religious life? “He also told me that some other Sisters were going to be admitted and that he wished me to be with them.” How did he tell you this after having seen you only once? At least this is the impression you give! “1 showed him that I didn’t want to be one of those Sisters. He still insisted and I still refused. I told him that I wanted to be a cloistered nun.” You give the impression that the S.G., forced you to embrace a state for which in fact you were not called? Was this the fact? If yes, was this because he was helping the founding of the Congregation and therefore did everything possible to increase the number? Were there others whom he forced to enter as he did to you? How do you know this?

I had told Madre Tereza Degabriele, after she had asked me whether I felt a vocation, that I wanted to enter religious life, but not in the Congregation that was being founded. I wanted to become a cloistered nun, and I told her so. About a week later Mgr De Piro came to the Institute, and Madre Tereza told me that Mgr De Piro wanted to speak to me. I believe that Madre Tereza had spoken to Mgr De Piro about my case, especially since, as soon as I entered, he asked me whether I wanted to become a religious. I wish to note here that Mgr De Piro used to speak to those who wanted to become members of the Congregation; he spoke also to two others who later entered the Congregation. He did this since he was the Director.

Et sic hora 7.00p.m. suspensum fuit examen dictae testis ob tarditatem horae animo illud resumendi die 30 Martii 1992 hoc in loco, eademque hora. Ad quem effectum moniti fuerunt tam eadem testis quam Justitiae Promotore ut compareant dictis die et hora.

Deinde Ego Notarius eadem testi petlegi eius depositionem data ei facultate addendi, rninuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento et in fidem se subscripsit.

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:

Sessio Centesima Decima Quinta

Anno Domini millesimo nongentesimo nonogesimo secundo die vero sexta Aprilis (sive 6-4-1992), hora 4.20p.m., coram infrascripto Delegato Archiepiscopalis 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 rite citato, meque Notario, comparuit Sr. Scholastica Pace M.S.J.N., testis a Postulatione inducta et citata, cui delatum fuit iuramenta iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognoviset clausum et illaesum de eius mandato aperui, et statim deventum est ad examen dictae testis quae ita respondit ad quaesita ei proposita;

I5. (Continuatur) I told also Mgr De Piro that I did not want to be a Sister of the Congregation of Jesus of Nazareth, which was then being founded, but that I wanted to become a cloistered nun with the Discalced Carmelites. On his part he insisted that I become a Sister of the said Congregation. After this Mgr De Piro never spoke to me again about my vocation. For one and a half years I remained in this state: an inmate at the Institute; no family where to go; no spiritual director. When I asked for one, I was told by the local Mother Superior, Suor Tereza Degabriele, that they did not want to start such customs in our Congregation. I note that I do not know whether Mgr Do Piro knew this.

During this period I expected Mgr De Piro and the local Mother Superior to talk to me about my vocation, something that they never did. After this period, that is about one and a half years after Mgr De Piro had spoken to me, the Foundress, Miss Giuseppina Curmi, asked whether I still felt called to the religious life. In the meantime, seeing no way out, I had decided before the Holy Sacrament to enter the Congregation in order not to lose my vocation.

I here wish to add that, when I was still a novice, or perhaps a little later, but before taking the final vows, I spoke to the new Director, Mgr (later Bishop) Emmanuel Galea, and he too was of the opinion that I remain in the Congregation.

It has always been my opinion that the insistence of Mgr De Piro was because I helped a lot at the Institute, and the superiors did not want to lose me.

16. “For this (the cloister) he said I was delicate ... He added that these were a bit difficult to please.” What did he mean by “delicate”? Perhaps that you were not healthy enough to enter the cloister? “… difficult to please.” Was this the expression he himself used? In case, do you know exactly what he meant by it? Perhaps he hinted that he was against this life, and that he never encouraged anyone to enter it? Perhaps also that at some time he had contact with these sisters and perhaps there was something, which did not please him?

“In the end I therefore gave in, but still, I did not say ‘yes’. After this neither he nor Madre Tereza spoke to me.” He didn’t speak to you. Perhaps because he was displeased or not to pester you? In the former case, does it mean that the S.G., was proud? In the latter case, how do you say then that “1 still, say that he made me a nun although I did not wish it.”

“I do not mean, by what I said, that he spoke to me roughly or in anger. On the contrary all he said to me he said it in a good and kindly way. And he let me speak as long as was needed. “ Did he remain “good and kind” to you even after this circumstance?

We have already referred to your examination by the S.G. You also mention the sermon he preached for you and your companions who became Sisters. Do you mean that he did everything? Wasn’t there some other priest involved?

“It was on detachment.” You have already mentioned before that he stressed sacrifice with you. Do you mean that the S.G., insisted too much on this theme? Do you still remember what he told you?

At the time Mgr De Piro spoke to me, I had been ill of typhoid, though I had recovered, and my health was not good. Maybe I was also pallid. This might have been the cause why Mgr De Piro said that I was too weak to become a cloistered nun.

The words “Sebah u dalam” were used by Mgr De Piro himself. He meant that these nuns took into consideration a lot of things, and it would not have been easy for me to be accepted. For the rest I cannot answer. Nor do I know why he never spoke to me again, but I am convinced that, were it not for the way Mgr De Piro behaved towards me, I would have become a cloistered nun.

Since I had no more contact with Mgr De Piro, I can neither say that he was good and kind towards me, nor that he was not.

I remember that the S.G., spoke of the necessity of not visiting one’s family, not to ask money or other material needs, from one’s family. I note that when Mgr De Piro delivered this talk, it was at the moment when canonical approval had just been received.

17. “He was our extraordinary confessor.” Do you mean to say that there was another “ordinary” one? In case, who was he? Why wasn’t he the S.G? Did he often come to confess you? Was the S.G., reputed as a confessor? How was he in confession? Was he very strict, or very lax? Do you know if he himself went to confession and to whom? “I remember that when I joined we went to him to confess in the Chapel of St. Gregory at Zejtun. When I started my confession, he told me to make a general confession. I absolutely did not wish this. However, he kept insisting that I should make it. I had to make a great effort to succeed in making it. Again, when I confessed, he seemed to be doubting that I had omitted something.” First of all, did you ever get to know if he also told your mates to make a general confession? What do you think was the reason why he insisted so much? Perhaps because that was the custom at that time for those who were going to be admitted to the religious life? What exactly do you mean when you say he kept on insisting? “...he still doubted...” Was the S.G., perhaps the type who always suspected others?

We had as an ordinary confessor a certain Fr Gerolamo Seychell, from Zejtun. Mother Tereza Degabriele, when I was about to enter the Congregation, told me that, according to our Constitutions, I had to go and make a general confession to our extraordinary confessor, who was Mgr De Piro. I objected to this but Mother Tereza said that I was obliged to do it. As far as I know, this was the only time Mgr De Piro came to confess us as our extraordinary confessor. All I can say is that, after having confessed to him, I would have recommended him as a confessor; he was so good, understanding and helpful.

I remember that I told Mgr De Piro, and insisted, that I was shy of making a general confession; that I did not feel the need because I had done it many times before (something which in fact I had done). Mgr De Piro, on the other band, insisted that this general confession was required by the Constitutions before one started life as a religious. This went on for quite some time (about ten minutes). I do not remember that I told him that I was shy of him (as in fact I was) or that I was ready to make my general confession to some other confessor.

Et sic hora 6.40 p.m., suspensum fuit examen dictae testis ob tarditatem horae, animo illud resumendi die 27 Aprilis hoc in loco, eademque hora. Ad quem effectum moniti fuerunt tam eadem testis quam Justitiae Promotore ut campareant dictis die et hora.

Deinde Ego Notarius eadem testi perlegi eius depositionem data ei facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipsa eam confirmavit iuramento et in fidem se subscripsit.

Sessio Centesima Decima Sexta

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero Quarta Maii (sive 4-5-l992), hora 4.20p.m. coram infrascripto Delegato Archiepiscopalis 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 rite citato, meque Notario, comparuit Sr. Maria Scholastica Pace M.S..J.N., testis a Postulatione inducta et citata, cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam quod illa statim praestitit et sese subscripsit ut infra.

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice Delegato, Justitiae Promotore ac dicta teste, Ego Notarius exhibui plicum interrogatoriorum cum testium attestationum, quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum de eius mandato aperui et statim deventum est ad examen dictae testis quae ita respondit ad quaesita.

18. “I also remember that Mother Teresa had told me that the Padre wished to bring a nun to teach them about the religious life.” Do you know who this Sister would be? Doesn’t the fact that he was planning this indicate that the S.G., was responsible for the formation of these Sisters? If yes, did he do this of his own accord, or was he invited to help with it? Didn’t the fact that he wanted to bring a nun from outside indicate that he saw that this was necessary? If yes, does it also mean that he did not have a high opinion of you? In fact did he usually have a low opinion of others? At the same time, if he sought help, doesn’t it mean that he was not proud and he was able to look for and ask help?

“At the same time the Madre seemed to be much displeased. In fact she told me that she was against this “… because…”, she said, “… we know the procedures.” In fact, to what procedures was she referring? Did yow really know these procedures? When you say that the Madre appeared displeased and did not accept his suggestion, do you mean that she did not care about his suggestions? If this were the case, were you all like this? Do you know if others were like this as well, for example, the Bishop and other priests? In other words, was the S.G., sought and valued for his counsels? In fact, did the Sister you mention come?

The Sister Mgr De Piro intended to bring was probably a member of the Congregation of the Franciscan Sisters of the Heart of Jesus, but I do not know who she was. I cannot give more details. We needed, in my opinion, some outside help to start our religious life on a sound footing. I know that on this occasion Madre Tereza Degabriele did not accept Mgr De Piro’s counsel, but this is the only occasion when Madre Tereza spoke to me about having or not having agreed with Mgr De Piro. The S.G., died four months later.

19. “When De Piro took over St. Joseph’s Institute he found a lot of dirt. Also after his taking over there was lack of cleanliness. The reason was that he had several tasks and he therefore could not cope. He was responsible for the spiritual and formative activities. As an example one can refer to the case of his wish to bring the Sister to help in our formation. He was also responsible for the administration.” How do you know all this? What were the many tasks that you mention? Were these connected only with the Church or with the civil life as well? How did he get involved in them? If these tasks were entrusted to him, and because of them he could not cope with the work he already had, don’t you think therefore that he should not have accepted other tasks?

I know this from the Sisters who took care of the babies and very young children in a house at St. Venera, near St. Joseph’s Institute. I myself visited St. Joseph’s Institute several times. I never went to the part where the boys lived, but in those corridors and parts I entered I did not notice dirt.

The offices Mgr De Piro held included the several Institutes he directed; Fra Diego Institute; St Francis de Paule at Birkirkara; St Joseph’s Institute, at Sta. Venera; our two Institutes, the one at St. Venera I mentioned above, and the other at Zejtun.

For the rest I cannot answer, but I feel that Mgr De Piro would have carried out his work better if he had less responsibilities.

20. “When we moved to the new home he used to visit us once a month.” From where? Why did he live there? What kind of transport did he use? Do you think this was easy for him? How long did his visit last? Did he have his own room? How was it furnished? Did he want this?

“At the same time when the Sisters needed him they went to look for him? Where?

“Again I wish to emphasize his goodness.” It seems to me that up till now you haven’t emphasized the goodness of the S.G., very much. What do you mean by goodness, and what can you say about this qua1tty in the life of the S.G?

The “new house” is the Convent we have now at Zejtun. Mgr De Piro’s main office was at St. Joseph’s Institute, but I cannot say from which Institute he came to Zejtun. Whenever he came he ate in his room and rested in the afternoon there. This was a small room, in which there was a bed, a chair, and a wardrobe, all provided by the community. I do not remember that he slept overnight.

The Sisters, I mean Sr. Tereza Degabriele and Sr. Pia Caruana, sought him at St. Joseph’s Institute whenever they needed to speak to him.

21. “When the Padre died, I went for his funeral.” When you say the Padre are you still referring to the S.G? If yes, perhaps this is how you called him? For what reason? Did everyone call him in this way, or perhaps only the Sisters?

“When he died …” Do you remember when the S.G., died? How old was he? What was the cause of his death? What was the atmosphere after his death? Was there mourning for him? Where and how was this shown? Where you present at the funeral of the S.G? Do you remember some details about it? Where was the S.G., buried? Did he remain in the same place? If not, when did the transport take place? In what way was it held? What caused this transport? Did you ever visit the grave of the S.G? In case, can you describe it? Would there be candles, ex voto? Would there be people praying?

We sisters called him “Padre”. The people called him “Monsignor”. I do not know why the Sisters called him “Padre”.

Mgr. De Piro died in September 1932 or 1933. I heard that he died of a heart attack during the Sacramental Benediction at St Gajetan’s Church, Hamrun. All were sorry for his loss, and his bereavement was felt very much. But I cannot give details about how this sorrow was expressed. I attended the funeral, but I do not remember any details, except that there were many people present. For the rest all I can say is that now Mgr De Piro is buried in a crypt at St. Agatha’s. I visited the place some five times together with other Sisters of my Congregation. For the rest I cannot answer.

22. “There were occasions when I went with Mother Tereza to visit the Monsignor’s mother. She was like a saint.” Where did she live? Is it possible for you to say what type of house the S.G’s mother had? What impression did this house give you of the class of De Piro’s family? Do you know why M. Tereza used to visit the house of the S.G’s mother? Perhaps to meet the S.G? Did he in fact live there? If not, where then did he live? Why didn’t he live with his mother? Do you know if the S.G., had any siblings? Did they live with their mother? What position did they have in society? What were the relations between the S.G., and his siblings? Did you ever hear the S.G’s mother talk about him (the S.G)? What did she say? “She was like a Saint.” In what sense? At that time she could not walk.” Why’?

The mother of the S.G., lived at Imdina, near the Cathedral. It was a house that gave the impression of wealth. I went with Sr. Tereza. This was once about every three months, and these were visits out of respect. The visit lasted about fifteen minutes. I remember that she was apoplectic. We never found Mgr De Piro there, and his mother used to ask us about him.

Mgr De Piro had another brother who was a priest, Fr. Santin, who lived alone somewhere near St. Paul’s Bay. I knew him only by sight. He had also other brothers and/or sisters, but I cannot say anything about them. I do not know anything about his father.

Sr. Tereza Degabriele used to say to me that the mother of the S.G., was a saintly woman.

23. Do you think the S.G., deserves the honour of the altars? Why? What was the repute of the S.G., among the people when he was still alive? And immediately after his death? And from his death up to our time? Do you think devotion to him has increased or decreased with the passing of time? How do you prove this? Did you ever hear anyone refer to the S.G., as a saint? Do you pray through the intercession of the S.G? Do you know other people who pray through his intercession? Do you know of some favours received through the intercession of the S.G? Can you give details?

I am not in a position to judge the holiness of the S.G. The remarks of the Sisters of my Congregation, when he died, were that we lost one who helped us a lot. The people at Zejtun did not know him. I was never aware that there was a devotion towards the S.G. I never ask him to intercede for me; I reason within myself that if he did not take care of me during my life, he would not interest himself in me now that he is dead. I do not know of any graces obtained through the intercession of the S.G.

I wish to add, however, that during these last fifteen years I have felt a peace in my heart, and I feel that all I went through was the will of God; and I accept it. I felt also that God made use of Mgr. De Piro and Madre Tereza, so that I would attain the end God intended for me; and at the same time I felt that Mgr. De Piro was interceding for me.

24. Do you wish to add, delete or change something in what you have said in this evidence?

Et sic hora 6.30p.m., absoluto praedictae testis examine de mandato Delegati Archiepiscopalis, Ego Notarius alta et intelligibili voce testi perlegi eius depositionem, data illae facultate addendi, minuendi vel corrigendi si necessario reputaverit. Ipse eam confirmavit his verbis. Juro me veritatem tota in meam depositionem dixisse et confirmo omnia quae superius deposui.

Dimisso autem teste, Delegatus Archiepiscapalis mandavit expediri citationem contra Rev.dus Dom.num Alexander Bonnici OFM Conv., et contra Justitiae Promotore ut assistat die 11 Maii hoc in loco, hora 4.30p.m.

Sessio Centesima Decima Septima

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero decima prima Maii (sive 11-5-1992), hora 4.05p.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 rite citato, meque Notario, comparuit Rev.dus Dom.us Alexander Bonnici OFM Conv., testis ex ufficio inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, salisque remanentibus Judice Delegato, Justitiae Promotore ac dicto teste, Ego Notarius exhibui plicum interrogatoriorum cum teestium attestationum quem cum Delegatus Archiepiscopalis recognovisset clausum et illaesum, de eius mandato aperui et statim deventum est ad examen dicti testis.

8. In your information, you do not say anything about the part played by the S.G., in the settling of the disagreement between Lord Strickland and the Church in Malta. Have you any comments on this?

I mentioned nothing about the part played by Mgr. De Piro in the declaration I presented, simply because I forgot. In this occasion, as at other times, Mgr. De Piro made use of his nobility and the prestige of his family to help bring peace between Lord Strickland and the Church. He met the Delegate of the Holy See, Archbishop Robinson. For more details, cfr. my book “Mgr. Joseph De Piro: Founder of the Missionary Society of St. Paul”. I note here that Mgr. De Piro’s family leaned towards Lord Strickland’s Party. However Baron Igino De Piro, brother of the Servant of God, who before had contested elections with Lord Strickland’s Party, made a written declaration, still preserved at the Archbishop’s Curia, that he was not going to contest elections because of the prohibition imposed by Mgr. Mauro Caruana OSB, Bishop of Malta.

9. Besides the Biography of the S.G., you wrote diverse biographies of other Maltese personages well known for their good life. Without forcing you to make comparisons, did you meet aspects of the S.G’s life that you feel were more conspicuous in him than in the other personages? In case, which were these aspects? My impression is that some of those whose biography you wrote were more or less the contemporaries of the S.G. if yes, were there relations between them? In case, what were they?

One of the things that impressed me most is that Mgr. De Piro’s spirituality is very deep, but not easily noticed. He was a person who worked hard, but silently and in a hidden way. He worked through others, never seeking the limelight. He was a person who, while keeping clearly in front of him his ideals, changed methods according to circumstances and as needed to obtain them.

From early life as a priest he wanted to help the missions. From the declarations made by Mr. Alphonse Maria Galea, who revised the books of administration of the orphanages and which are kept at the Curia, it results that Mgr. De Piro never got paid for his administration of these Institutes.

He was a methodical person. He helped many, spending large sums of money. But he saw to it that he never made use of his family’s property, and he bought or exchanged property that was his family’s and which he needed for his good works. He never asked his family for help, with the exception of his mother.

Once Mgr. De Piro even went to pick up Mgr. Preca, founder of the Society of Christian Doctrine (MUSEUM) who was psychologically afraid to go to the Bishop when the latter sent for him. De Piro himself took Preca to the Bishop. Thus Mgr. De Piro got Mgr. Preca out of a lot of trouble, since the Bishop was worried about what he was hearing as regards the Society of Christian Doctrine, and Mgr. Preca had not turned up to explain things, something which had angered the Bishop. At this time Mgr. De Piro was Diocesan Secretary.

It was the normal and usual thing for Mgr. De Piro to help others either himself or through others persons.

The thing that stands out most is his clear mind and methodic style of life. He kept files; he kept copies of important letters he sent; even as regards his spiritual life and vocation, there still exist the pro’s and con’s for his vocation, which he wrote when still a youth. This same thing helped so that though he died suddenly, everything was found in order and there was no trouble for his family, Society or Institutes he directed.

He was a good spiritual director; and many benefited from his counseling. Of course, he never kept any letters sent to him by persons he directed or who sought his advice.

I have no doubt about the S.G’s sanctity. I admire him most for his humility though working so hard and having so many responsibilities, be was in no way ostentatious, but always kept hidden.

Et sic hora 5.35p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopalis, Ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data illi facultate addendi, minuendi vel corrigendi si neceseario reputaverit. Ipse eam confirmavit his verbis. Juro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

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:

Sessio Centesima Decima Octava

Anno Domini millesimo nongentesimo nonogesimo secundo, die vero decima quinta Maii (sive 15-5-1992), hora 5.00 p.m coram infrascripto Delegato Archiepiscopali in praesenti Causa Canonizationis super vita et virtutibus in specie Servi Dei Mons. Josephi De Piro, praesentibus Justitiae Promotore rite citato, meque Notario, comparuit Francis Aloisio., testis ex ufficio inductus et citatus cui delatum fuit iuramentum iuxta formulam in Secunda Sessione adhibitam, quod ille statim praestitit et sese subscripsit ut infra:

01. I am Francis Aloisio, the son of Jackie Aloisio and Maria Rosaria Cassar, born on 19 July 1946. I live at 100, St John the Baptist Street, Sliema. I am a Catholic. [ID 639246].

02. Were you a member of the Missionary Society of St Paul? If yes, during which years? What were you called in the Society?

In 1964 I started the novitiate with the Missionary Society of St Paul. During the years 1972-77, I was in the Peru’ mission. In 1977 I left the Society and I did not exercise any more my priestly ministry. During my years in the Society I was called Aloisio.

03. Do you confirm that while you were a member of the Missionary Society you met people who knew the Servant of God, Joseph De Piro, and asked them to tell you all they knew about him? If yes, do you know whether there was done anything before to acquire similar information about the Servant of God? If yes, what was this initiative? In fact can you say that before you yourself started your work, the members of the Society were already enthusiastic to get information about the Founder? Were the members already familiar with the Founder?

It was during the year 1965 when I started showing interest in the Founder. There was hardly any material gathered up to that time. In fact what I found was a pamphlet written by Fr Robert Cini mssp – Mons Gius. Dei Msi De Piro: His Life and Works. This booklet was distributed to the people, especially to the youths who wanted to join the Society. I was really astonished with what little the members knew about the Founder. The little they knew concerned his responsibilities and roles and not so much about his missionary vision and his spirituality. At the beginning of my religious life, I was very much unsatisfied with this serious lack of information. It was because of this that on a personal initiative I started gathering the information about De Piro.

The first thing I did was to gather together all the things that had to do with the Founder: books, various numbers of the Almanac, the diary, photos, the chalice, etc. These were found in the various houses of the Society. Then I decided to go to the people who lived at the time of the Founder and who could give me information about him. Since there had already passed some time since the death of the Founder I tried to calculate which age was relevant to me. I approached such people as Bishop Emmanuel Galea, Mgr Antonio Buhagiar from Mosta - our confessor, Paul Azzopardi - the Cathedral Sacristan, Mro Emanuel Gatt - the Cathedral organist, Fr Matthew Magro - a priest from Qrendi. These same persons indicated to me others who could give me other information.

It was on 25 January 1965, after the novena of the feast of the Conversion of St Paul, that I decided to start this project. At first I started going to these people on my own. I used to take some notes and then when at the Motherhouse I used to compile a proper text of the interview. Then I used to go back to the witness, together with one of my companions, read the information to the witness, and the latter sign his witnessing.

I still remember that each one was very enthusiastic to say all one knew about De Piro. The love and respect which everyone had towards De Piro, as also the enthusiasm which everyone showed stuck in my memory. More than this, I say that these interviews helped me spiritually. Those I interviewed showed me that they were not so much struck with the many activities of the Servant of God but with his humility and his humanity that had a lot of spirituality in it. At times I was really astonished with what they narrated to me. What they told me made me feel the deep spirituality of the Founder. There were times when I was transcribing the information and I felt really moved.

For the question that is being presented to me I say that many a time I kept the experience and the spiritual satisfaction for myself, because I noticed that the members of the Society were so much busy with so many things, as for example the building of the Motherhouse, that they did not have the time to discover the Founder. At the same time I must say that there were certain individuals who appreciated the discovery of the personality and the spirituality of the Founder. Amongst these I can mention Joe Cordina and James Bonello. These helped me when I tried to diffuse the information about the Founder.

As regards the Almanac I say that although the Founder did not sign his writings, he for sure wrote the editorials. This was said to me by Fr John Vella, one of the first priests of the Society.

When I had enough material I started publishing a booklet every month, called “Naghrfu l-Fundatur”. I did this in order to help the members discover the beauty and the greatness of the Founder. This was given only to the members of the Society, both local and abroad. There were two circumstances that made me start such a publication: the 50 anniversary of the canonical erection of the Society and the Special General Chapter that had the renewal of the Constitutions as its aim. I remember me saying to the superiors that we could not make any good reform unless we knew the Founder well. From the publication of the second number of “Naghrfu…” one can see that the reaction of the members was positive.

In 1971, on the occasion of the 50 anniversary of the canonical erection of the Society we thought of presenting an exhibition about the Founder. We gathered whatever had to do with De Piro. Many people came to see it.

My satisfaction before going to Peru’ was that the Founder started to be quoted. He did not remain an individual of the past, but one who was alive in spirit and in the work of the Society. I can also say that my satisfaction increased when I started seeing that more Maltese were interested in De Piro.

05. At the time of these interviews was there ever mentioned that there had to be started the Cause of Canonisation of the Servant of God? If yes, was this ever mentioned my the members of the Society? If yes, by whom? What was the reason why there was not started anything? Did anyone outside the Society ever mention the starting of the Cause? If yes, where? Who? Why was nothing started? Was any petition made to the Archbishop? If yes, was this refused? If yes, why?

Although those I interviewed were convinced that De Piro was a saint, as far as I know no one ever mentioned the possibility of a cause of canonisation. But the more I became familiar with the Founder, the more I became convinced that the Church would recognise his spirituality and the Maltese nation would acknowledge his social and political contribution.

06. It seems that you have met a substantial number of people. Do you confirm this? Did you wish to have met others whom you in fact did not meet? If yes, why did you not meet them? Was it easy for the people you met to give you the information that they did in fact give you? If yes, what did they emphasise most? If they did not give you much information, why? Perhaps because a lot of time had passed since the death of the Founder? Perhaps the witnesses got old and therefore they forgot many things? Perhaps it was not possible for you to find people who were really near to the Servant of God? If the latter was the case, can it be that De Piro did not live so near to the people?

I met many people who knew the Founder, but there were many others with whom I could not communicate. Apart from the fact that many who knew De Piro had died years before, I had very limited means with which to reach the others; many a times I made use of my recreation time in order to visit them.

There has been no one who did not want to talk to me about De Piro, and there has been no one who said anything negative to me about the Servant of God. I agree that some of the testimonies were rather dry and short, but one must remember that some of the witnesses were already elderly. At the same time I still remember that many of the witnesses enphasised the fact that De Piro was a down to earth priest, who was great in his ordinariness; although he did not make much noise his presence was felt a lot and it was appreciated.

Although several years have passed since I gathered this information, I admit that my meeting with Mgr De Piro made a mark in the spiritual aspect of my life. I can say that I know my spirituality to him and I still treasure it, even though I have abandoned the priesthood.

08. Do you confirm that this collection of testimonies has been written by you?

The Tribunal is presenting to me the manuscript of the notes I have taken while I visited the witnesses. This is marked as “Document A”. I confirm that they are the same notes I gathered during the years 1965-71.

Et sic hora 6.35p.m. absoluto praedicti testis examine de mandato Delegati Archiepiscopalis, Ego Notarius alta et intelligibili voce testi perlegi integram depositionem, data illi facultate addendi, minuendi vel corrigendi si neceseario reputaverit. Ipse eam confirmavit his verbis. Juro me veritatem tota in mea depositione dixisse et confirmo omnia quae superius deposui.

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:

I remember the story of the falling of the roof in St Joseph’s Institute, Gozo.

Each time he went to celebrate mass at the Cathedral, whenever it was his turn or every first Friday of the month, his mother who was retired, used to send one of her servants with some food. She usually sent eggs, milk and half a loaf for her son. She had to do this because as she used to tell me, it was only in this way that she knew he would be eating wholesome food. Generally he would be eating very poor food. His mother used to speak about him as if he was the poor one because he was always very cautious what to eat.

On returning from Davos (1904) he chose to live in Qrendi in order to regain his health. The behaviour of the people, especially the women, was still a bit backward. This as regards their behaviour at Church. In those days it was customary for women to breastfeed their children in Church. He slowly explained to them, in order not to feel guilty, that it was not proper to breastfeed their children during Mass, sermons, or other Church liturgical services. Very wisely he managed to stop this innocent behaviour which was at the same time inappropriate in the temple of God.

When St Agatha’s House was being built he told me that he was attentive to be just in the way he was handling his property. “I have not taken anything from my nephews and neices; they are to have their dues. However my share is to go to the Society.” And this was very true because St Agatha’s was built thanks to his money and to some benefactors he had. He also raised money through organising fairs.

Once he told me, “When I was young I was naughty like all children. Quite often Sante, my brother, and myself used to jump from the roof of our house onto the roof of the Cathedral. From there we used to climb the drain pipes so that we could reach the dome of the Cathedral. Our mother used to worry so much whilst we were having such a good time.”

His mother was a very pious woman. She used to go for the daily mass and receive holy communion often. The Church was her second home. She used to be there until 5.00 pm. On New Year’s Day she used to treat each of the employees of the Cathedral and give a ten shilling note which was a great deal at that time. Family De Piro used to spend the summer at Birzebbugia. Towards the end of July, Ursola, the mother, used to start carrying things as well as animals, of which she had a lot. When we, the Cathedral employees saw this we used to say smilingly, “There goes Noah’s ark.” I, being one of the Cathedral’s employees, used to go near Grace, one of the De Piro’s houskeepers and tell her, “There goes Noah’s ark.”

Although bread was scarse during the war they never lacked it because they always managed to acquire it. His mother as usual used to send him food whenever he used to celebrate mass at the Cathedral. I and my friend used to wait behind the door so that we could take the remains. As soon as he realised what was happening he used to leave two slices of bread, and whenever he used to see us waiting he used to tell us smilingly to go and fetch them. We used to find two slices of bread, which we relished a lot.

The Society had a very uncomfortable house as its second abode. The son of noblemen and a Monsignor used to live in a very small room, which had only one beam. There you could see clothes hanging, books lying here and there. There was a stray matress and planks of wood. That was all.

Bishop Mauro chose Monsignor to make the Asenile celebration instead of him. His mother and not himself wanted to celebrate that day. She invited the two bands of Rabat to play in the courtyard of their house. Many people were invited for the reception. However the doors were open for the general public and everyone was invited without any distinction.

I was always near him. Whenever he came to the Cathedral and while wearing his vestments I used to offer him my help. Once he told me, “Paul, I feel very tired.” “What has happened?” I asked him. “We have passed half of it,” he answered. “Let us thank God, Monsignor,” I replied. “It is he whom we must thank, my friend. Yes, we are fifty years old!”

Every Friday it was his turn to preside the conventual mass at the Cathedral. His mother used to send him something to eat on that day. She used to send him some coffee, milk, two piece of toast, and at times some meat. Everything was put in a basket. He used to take everything. Since it was the time of the first World War, there was a lack of everything and therfore we wished to have some of what was sent to him. My friend Lawrence and myself used to wait for him to finish and then go to see whether he had left anything behind. He came to know about this and therefore he started leaving two pieces of bread on the table. When he came out and saw us waiting he used to tell us, “Go and have them.” After taking the two pieces of bread I used to put everything in the basket and take it back to his mother. In the sacristy there was a door that led to the windows of the stairs of their house. I used to go through it and shout to the maid, “Cetta, Cetta.” Then I used to give her the basket. She would thank me and continue with her cooking.

At 9.00 am., there used to be the Third Hour of the Breviary at the Cathedral. At 9.15 am., there was the conventual mass. Whenever it was his turn to preside he was always on the altar of the sacristy waiting to go out. While waiting he was always recollected and preparing himsepf for the mass. Whenever there was an altarbay who talked or laughed he would only look at him. The altarboy would get the message and stop. When it was time to go out there would come the master of ceremonies and tell him, “Procedamus, Monsignor.” The Monsignor would answer, “Procedamus in pacem.” After mass he used to pay a visit to his mother. After that he either went to the house of the Society in Strada San Paolo or go straight to Hamrun, to St Joseph’s Institute.

Once there came to the Cathedral for a pontifical mass Archbishop Caruana. The Archbishop’s palace was next to the Cathedral. There was a door which led the way from the palace to the Cathedral. When there was the Archbishop the sacristan used to open this door. When it was time for some ceremony to begin the Archbishop used to open another door which was on the side of the palace, go through the door opened by the sacristan, go down some six steps and come to the choir of the Cathedral. He used to arrive at the time of the Te Deum. As the Dean, Mgr De Piro used to assist the Archbishop at pontifical celebrations. On that particular occasion the Cathedral was full. In fact there were no chairs for the people to sit on. Therefore some had to sit on the stairs of one of the thrones. Amongst these there was a boy of 14 years. This one thought of attaching to the carpet with a needle the skirts of one of the ladies who was sitting on the stairs. When that lady tried to wake up she could not do this and the more she tried the more the skirt went off her. I called the boy in the sacristy and after showing him my anger, I made him go out. After the mass the Monsignor called me, “Come here, Paul.” “Here I am, Monsignor,” I told him. “The Archbishop was not happy at you,” told me the Monsignor.. “Why? I do respect the Arhbishop a lot and he respects me also,” I told Monsignor. “I know that the Archbishop respects you, but he was not happy at you. Why have you sent that boy out?” asked Monsignor. “Do you know what that boy has done?” I asked Monsignor. “How could I not send him away?” And I told him everything. “But the Archbishop was not happy at you, “ told me the Monsignor. “You could have corrected him and not sent him away. We do not send away the children from the Church.” “Do you mean that we have to leave the children create disorder at Church?” I asked Monsignor. “We have to be patient at them,”answered Monsignor. I told him nothing more and it ended up at that.

On another day there was the pontifical mass of Sts Peter and Paul. At one moment I noticed a dog in Church. I ran after him. I created a bit of disorder. Some of those who were present laughed at this. When Monsignor got in he asked me, “Why were you running in the Church?” asked me the Monsignor. “Because of the dog,” I answered him. “Is it not a creature?” asked me the Monsignor. “Yes, but usually we do not let dogs in the church,” I answered him. “The dog is a creature,” repeated the Monsignor. I left him at that. For him everything was ok.

Once I was asked to go to Dean Vassallo. I remember that it was his maid who came to me and told me that Monsignor wanted to talk to me. I left my companion responsible of the Cathedral and went to the Dean. There was also Monsignor De Piro with Vassallo. When I entered, Vassallo told me, “Sit here and listen to what I am going to tell you.” Mgr De Piro told me, “Paul, on the first day of the month put the clock one hour ahead. This is the instruction.” It was he who had told Vassallo about the change of time. It was the Governor who instructed this.

In 1919 there was the flu called Spagnola. Even I was hit by it. In fact I had to stay at home, so much so that a man came daily to our house to see that no one entered near me. I remember that they brought me the holy viaticum. Those were the times of the war and therefore there was a lot of famine. Everything was very expensive; an egg cost 12c 5m. When Monsignor knew about my sickness he sent me 11c 5m. This was the offering of a poor man, like him. I referred to this fact to show his poverty. According to me he was very simple and saintly.

Once there came to the Cathedral some bees and stayed near the roof. When I saw the Monsignor I told him, “There are some bees. Can they be your mother’s?” “I do not know,” he replied. “I have heard her saying nothing. Where are they?” “Near the dome,” I answered him. “Go and tell mother to give us something,” he told me. I went, found Cetta, the maid, and this gave a sort of pot. I went back to the Monsignor, gave him the pot and he told me, “Yes that is good.” We went patiently to the roof. When he saw the bees he was happy beause it was a big hive. We went near, he put the pot near the bees and very patiently started putting the bees in the pot. When he put all the bees in the pot he went happily to his mother and gave them to her. After this event, whenever I met Monsignor I used to tell him, “And the bees, Monsignor.” “They are in the garden,” he used to answer me. “I hope I will get some honey,” I used to continue. “Yes, yes, go to Cetta. She will give you,” he would answer. Of course I never went.

All his brothers and sisters lived in luxury. On the opposite he lived a very simple life; he always lived like the poor. He did not say that he could live like the poor; rather he did live like the poor. This was his nature.

At the beginning of the Institute, the missionary one, there were some who left him. Among these there were two priests, Fr John Vella and Fr Beninju. His companions used to tell him, “Are you not realising that they are laughing at you? You help them till the end and now they are leaving you. One went to Cospicua and the other to Mellieha.” On his part he used to answer them, “Have they not become priests? They have not served the Society; they are serving the People of God.” I know that he was afraid that these two would effect the others.

Br Joseph Caruana helped him a lot in the catechism classes. In Mdina there was a good number of children. And there were some who came also from Rabat. They used to come to the place which is now occupied by the Dorothean Sisters. At his time it was the novitiate of the Society.

Br Joseph was really called by God and a good man. It is a pity that he did not become a priest. He really imitated his Superior. He was exactly like him. He was very recollected and saintly and he was very patient with the children; he never scolded the children. Whenever there was someone of them who did not obey him he called him and told him, “Come, come.” He would then pet him on the head and calm him.

When his mother was sick she received the holy viaticum. Monisgnor gave a candle to everyone present. They lit the candles and waited the viaticum on the stairs. When the Holy Scarament arrived Monsignor accompanied the priest up to his mother. When she felt better I and another man used to carry her down to the ground floor on a pillow. She always wanted to give us money but we always refused. We did this as a respect to Monsignor.

After his death Mgr Pantelleresco took over the Institute and the Society. Whenever I met Pantelleresco I used to tell him, “Now you have replaced Mgr De Piro. De Piro worked a lot.” “De Piro worked a lot, “ replied Pantelleresco. “How are the boys?” I asked Pantelleresco. “They are very naughty,” replied Pantelleresco. “Is it possible? Monsignor loved the children very much. He could not have left them like this.” Here I say that everyone likes what is done by oneself and not by another. Even I had trouble with Pantelleresco. I know that Patelleresco did not like the members of the Society a lot. I know this directly from him; I was always very close to him. Even during the Second World war, when he was with the interned, I could visit him because of some responsibilities of the Monsignori.

At times De Piro did not know from where to start. He always held his hand to his forehead. He was always pensive. He indicated that he was more than busy. At the same time I never noticed him grumbling; he was always very quiet. He was really a saint.

My personal judgement: he lived a saintly life; he was a saintly example, educated, gifted with everything. He never scolded anyone. He was prudent. He respected the employees. According to me he was a saint.

When he was Rector of the Major Seminary his man servant used to prepare a jug of water and a clean towel to use after waking up. Once the servant forgot to replace the dirty towel with a clean one. When he remembered he ran to his room to excuse himself. He knocked the door and when it was opened he apologised for being forgetful. Monsignor stopped him halfway telling him it was not a big deal and that he managed nicely by wiping his face in the bed linen. It was enough to serve me as a towel.

He never scolded anybody or showed any superiority. He used to treat everbody with kindness and gentleness.

Before I and the newly ordained priests left the Seminary for our own parishes we were accompanied by another priest to the door. There we met Mgr De Piro who was going up the stairs. We all asked him his blessing and the priest who accompanied us asked him to give us a farewell message. At that moment I thought of Jesus surrouded by the apostles. He gave us the same will as Jesus did in the Last Super, before he died. He spoke about charity and emphasised the awareness of the vice of jealousy, “Be aware of the vice of jealousy which is very subtle especially for us Maltese. Jealousy is a common vice found amongst Maltese priests, and this because we live in a small Island, and thus we know each other so well. This makes it so easy to be jealous of the others’ success. God bless you. Go.”

Monsignor used to send the aspirants to St Aloysius College for the Matriculation Exam and then make them wear the habit. School was free thanks to the Jesuits. Unfortunately some abused this treatment by leaving the Society after the secondary education. They could find a suitable job after getting the necessary qualifications. Once I told him, “Can’t you see that you are being deceived? They are only seeking to be educated and be able to find a job.” He always answered with the usual calmness, “ I do not care if they do this. I am happy that they will have acquired formation. That will suit them. Jesus never forced his disciples. Who am I to impose anything on them? God knows how to make use of their formation. The good they received will one day give fruit.”

Strickland. The Bishops of Malta and Gozo wrote a pastoral letter in which they condemned Strickland. It was all he wanted because he believed that it would earn him the sympathy of the people and thus he would win their support. The Sunday after this pastoral letter Strickland organised a mass meeting in Rabat. Bishop Mauro ordered me to attend this meeting. “I beg you to send with me someone like Fr Paris OP’” I told the Bishop. “And why do you need Fr Paris?” he asked me in a strong and firm voice. “I want him because he is more able and couragious than me. He may give me sound advice and help,” I answered. And on Sunday, I with the Rabat clergy and Fr Paris went to Saqqajja Hill and positioned ourselves in front of the speakers. Strickland noticed that there was the Parishpriest. He therefore spoke to the police inspector so that he would tell the priests to come forward towards the stage. We moved forward. “Here is the Parishpriest. Let us respect him,” shouted Lord Strickland. That day he spoke about the language issue and mentioned nothing about the excommunication, as they had all thought he would do. After a lot of talking Strickland ordered the people to show hands if they wanted Maltese to be their language. Many raised their hands but I remained with them folded. I realised that that was a trap. There was an uproar coming from the people and they started mumbling. “The priests are not patriotic and they are against Malta and siding with the British.” And Strickland asked again, “Who wants Italian?” I remained again motionless. The inspector who was aware of Strickland’s trap, which was to corner me and the clergy’s neutrality shouted out loudly, “The Parishpriest raised his hand.” Suddenly there was a lot of booing from the side of the opposition. Strickland then came down from the stage. The people wanted to elevate me and my colleagues, and take us all around Rabat. I refused and asked them to go to Church and pray for Strickland. That is what we did. The following Sunday there was another meeting at Paola. The Bishop ordered the Paola Parishpriest to go and asked Fr Bernard, who was the Marsa Parishpriest to acompany him. The Wednesday prior to the meeting Mgr De Piro visited Strickland out of his own will. He asked him, “Ger, why are you not reconciling with the Church? What are you gaining by keeping the rift? Do you know that the Rabat Parishpriest was present for your meeting?” “I know,” he answered. “Did he say anything against you?” asked De Piro. “No” answered Strickland. “Do you know what he and his fellow priests did after the meeting?” asked De Piro. “No, I do not know,” amswered Strickland. “They went to pray for you that God may enlighten you, that’s what they did. Come on Jerry, try to be reconciled,” told De Piro to Strickland. After some silence Strickland said, “You are right. I’d better humble myself and change my attitude.” When Bishop Mauro got to know this he told Gonzi, the Bishop of Gozo, to go to Rome so that he will meet the Pope and show him the agreement which Strickland had made and accepted.

One year, I, as vice parishpriest of Mosta, had invited De Piro to celebrate the Solemnity of Corpus Christi. That day he arrived a bit early and so I took De Piro around the main altar. It was always so very well decorated on that Solemn Feast; a large number of candles so much so that it was impossible for anyone to count them, paper flowers hung from all corners and sides as it was customery in those days. And I asked Monsignor, “What is your impression about it?” De Piro answered me, “Pure showmanship. It is only candles, flowers, and paper decorations which at the end have no value at all. Whilst Jesus in the Holy Eucharist who is supposed to be the centre of everything is hidden amongst the decorations and away from the attention of everyone. I stared at him because I expected some praise from De Piro as anyone else had done before, but deep in my heart I knew that De Piro was right. I became so convinced of this that I spread ink on the flowers so as to destroy them and never to be used again.

For Monsignor it was very difficult to acquire the land at St Agatha’s because the tenants were asking a high price for the land. After a while he was pleased to see that his dream of having a formation house for the missionary members could come through. After the pontifical mass of Corpus Domini, at about noon, I, Mgr De Piro, the local clergy, and the priest members of the Society, moved processionally towards St Agatha’s. De Piro moved towards the site where there were twelve empty containers and as St Sylvester once did in Rome, the Monsignor took a spade and started digging the foundations. The same thing was done by me and the other priests: they filled all the twelve baskets. This was the start of the foundations and the opening of St Agatha’s House.

A month before he died I was on the Rabat churchyard and I saw him walking towards St Agatha’s. He was panting and breathless. “Why are you on foot?” I asked Monsignor. “I feel a bit better,” answered De Piro. “Within a month I will have to go to Abyssinia. I will not leave Br Joseph Caruana alone.”

Mgr De Piro was my confessor. During confessions he was very discreet and always to the point. He put a lot of emphasis on prayer. He used to tell me, “It is very important to pray because prayer holds the key to everything. We who meditate daily and celebrate Mass each day have our own trials. Imagine if we were reluctant and careless about them.”

The Bishop knew he was an intelligent, capable and a very obedient person and for this reason he used to assign him a lot of responsibilities.

At the time De Piro got the first house, Mdina was still uninhabited except for some two noble families. Houses used to be rented for a very low price. Xara Palace used to be rented for six pounds a year.

7 June 1919. The Bishop had been in Malta only for a few years and was still inexperienced about the socio political situation of Malta. The British government increased the wages by one and a half pence but the people were not satisfied with this generous act of the British Government. The Bishop mentioned someyhing about the workmen not being given the desired increase in payment. The people were very angry and they were going to march towards the Bishop’s Palace to burn it. But when they arrived in front of St John’s Co Cathedral, Mgr De Piro and Bishop Portelli were on the balcony talking to the people and trying to convince them to change their minds. The people immediately obeyed because they knew and believed how much both Monsignor and Bishop Portelli worked for the poor and for the Maltese community.

His mother helped and supported many institutes and this support increased when the need was bigger. Monsignor often used to give his share when the institutes were in need, especially during the war. “Mother, mother, they do not have sugar. What are we going to do,” he used to tell her.

A certain Paul Gauci, one of my nephews, and presently a Monsignor in the USA, wanted to leave the Society of De Piro when his parents were going to migrate to New Orleans in the USA. The Founder sent him to me so that I could examine him. Accompanying him there was Fr John Vella of the Society of De Piro. When he entered my house I asked him, “My son, why do you want ot leave?” “I am fed up of restrictions,”answered Paul. “It is true,” continued Fr John. “We cannot smoke even though there is nothing wrong in it. Now the Founder also wants us to profess the vows. Mamo’s Society which was founded through spite to our Founder, binds the members only with an oath..” “He did not want you to smoke as a sign of sacrifice,” said I. “Also this helps you not to keep the people away from the Church and from the priests.” The day after I met De Piro and I told him everything. “There is nothing I can do. Tomorrow I will send him,” answered Monsignor. “I am afraid you have an enemy on the inside who is convincing others to leave the Society, so that he could leave himself,” I told him. “No, Fr Anton,” answered De Piro, “You are being very suspicious.” “Well, even this may be true,” I answered. After a short while Fr John left the Society. When I met the Founder I asked him, “Who was right, Monsignor?” “Yes, it was as you said. I never expected it,” answered Monsignor.

Monsignor was the director of the Preti Adoratori. It happened that in the Parrocial Eucharistic Congress the parish priest did not include the adoration priests. About ten days before the Congress I met Monsignor at the City Gate in Valletta. As soon as I went to ask for his blessing he imediately told me, “I received the programme but I could notice that we were not included. What can we do about it?” He did his best to include them on the Thursday. Monsignor was so happy that day seeing the Church full of priests wearing the surplices. He had a great devotion to the Blessed Sacrament, so much so that he used to suggest a visit to the Blessed Sacrament as a penance for confession. He did this to spread the devotion towards Jesus.

I used to see Monsignor on his way to Fra Diegu Institute or else coming back from St Joseph’s Institute. He used to be reciting the Rosary with the beads in his hands.

He was a handsome, tall, well built man. His walk was modest and his hands clasped together and his head held reverently. He never looked distracted. He was a humble, calm, charitable person. It was said that sometimes he did not even have enough to pay for the train or the bus. His cassock was always the same one, which would have lost its real colour. If it was not for what the people used to tell him he would not have made a new one; he would have kept on wearing the old one.

De Piro’s mother belonged to the Carmelite Third Order. Fr Pius was her confessor.

Whenever Monsignor came home his mother always referred to him as “My poor one.”

He used to have a huge amount of letters to read near his bedside. He only used to answer the most important ones. This he did very late at night.

Family De Piro was very close to a family Sammut. One of the sons of this family was a Jesuit, who died of the Spanish flu, which attacked him while assisting peope infected by this same flu. This Jesuit was a great support to the Founder. When the Founder was in Rome and shared with him the dream of founding the Society he advised him to concentrate only on his studies.

When Fra Diegu died, the General of the Order did not want the Franciscan friars to run the Institute; he passed it on to Bishop Pietro Pace. The Bishop talked to Fr George Bugeja about the difficulty of finding a director for Fra Diegu Institute. Fr George suggested De Piro because he was the most suitable person for the post. Fr George knew well what he was saying; he knew that De Piro had taken care of St Joseph Institute very well when he substituted Fr George for a whole month, while the latter was abroad. The Bishop agreed to the proposal and chose De Piro as director of Fra Diegu Institute.

When Monsignor was expressing his wish of fouding the Missionary Society, Mgr La Fontaine was in Malta as an apostolic visitor. Whilst La Fontaine was visiting Fra Diegu Institute De Piro expressed his wish to found the Missionary Society. La Fontaine answered, “Go and start it.” The Founder told me what he told La Fontaine and what difficulties Bishop Pace had about this foundation. But the Apostolic Visitor still insisted, “In Malta I am the Pope. Go ahead and start.” The Founder asked La Fontaine to express his wish to Pope Pius X. He was always very observant of the rule as much as possible.

The first house of the Society was opened on 30 June 1910. The Dorotheans occupy part of it nowadays. He rented this house from Mgr Mifsud. Even though Bishop Pace thought that the time was not yet ripe, but he was not against the opening; he signed the writ and gave the Founder his blessing.

He used to celebrate the feast of the Patron Saint of the Society on 30 June which happened to be the Martyrdom of St Paul. On the eve of this feast he used to hold the investiture of the new members of the Society. This date used to coincide with the examinations of the students and so he changed it with the Conversion of St Paul.

What the people thought and said about the founding of the Society. People who did not understand what it meant, considered it as useless because there were already many other male religious institutes. In fact, some often said, “Why did he do it?” Some, even priests, thought that the members were refugees coming from Tripoli, because war was going on at the time. The news spread so much that a priest asked the members to verify the truth. There was a priest on the tram who was accompanying another priest, and was near the Founder. Monsignor heard him saying, “Now we have kitchen missionaries.” Some thought that since it was a new Society, they could do away with and be admitted with little qualifications. On the opposite the Founder was very firm in this respect and always insisted on the necessary qualifications.

The first member to receive the habit was Br Joseph Caruana. It was 1914 and it was on the eve of the Conversion of St Paul.

After the death of Mgr Mifsud the Dorotheans moved into our house and we went to Xara Palace. We had to move out again because Mr Pace, the owner, wanted to sell it. The Founder could not buy it because he could not afford it; he had already planned to build St Agatha’s. He then hired a house in Celsi Street, now Mesquita Street, in Mdina.

The Founder always left the reading in the refectory until the second past was being served. During supper the Rule was never read after any other reading. Instead, this was the procedure: after supper the Brothers used to clean the plates and the others had recreation at table. When the cleaning up was done everybody was seated whilst the Founder read and explained part of the Rule. After this we used to go to the chapel for the examination of conscience. Before going to our rooms we used to kiss his hands.

On the vigil of the martyrdom of Sts Peter and Paul the Founder became a Monsignor.

It was 17 September 1933, and some of us, members of the Society were at St Calcedonius Home for our annual retreat which was generally held during September. I have said that there were only some of us because of our responsibilities; we could not be for the retreat all of us at the same time; we had to be divided in two and have the retreat on two different dates. In 1933 I was with the second group which started the retreat on 10 September and was expected to finish on the 18 in the morning. The preacher was Fr Emanuel Grima SJ. At about 5.30 pm, we were walking on the roof, facing the Argotti Gardens, and everyone was on one’s own, either reading or saying the rosary and having a bit of fresh air.

At that moment the bells of the Hamrun Parish, which were peeling solemnly, struck my attention. One could hear them quite well because Hamrun is very near to Floriana and the wind was blowing that way. Not a long time had passed when one of our companions came to me and told me, “Imagine how happy is the Padre.” He told me this at a low voice but the words were enough for me to make me remember a whole story.

The Parish priest, Fr Gejt Mifsud, had long wished to celebrate the feast and the procession of Our Lady of Sorrows. He had invested a lot of efforts in this. At the end of that year Our Lady had helped him get the grace he so much wished to get, namely to have the permission to organise the procession. But he could not see it because he died a month before, during August. A little while before he died the Parish priest wrote or better signed a letter which he had sent to the Padre (Mgr De Piro). I saw this letter because the Padre had showed it to me. In it the Parish priest told the Padre that since there was going to be celebrated for the first time the feast of Our Lady of Sorrows, it was appropriate that it be led by Monsignor. The reason was because De Piro had been instrumental to get the permission for the celebration of the feast. Also, De Piro and Mifsud had been working very near to each other, one as secretary and the other as pro secretary of Archbishop Mauro Caruana. This was the reason why the Padre was very happy on that day. Besides the reason we have already mentioned, the Padre was very devout to Our Lady and She had intervened several times on his bahalf.

At one moment we were told to go down from the roof, to our rooms. After a while we went to the chapel saying the rosary. Before starting the Litany a servant came to the chapel and asked for Fr Joseph Spiteri. One of the SSP members came to me and told me, “There is someone who wants to talk to you.” I stood up, went near the door of the chapel and the sacristan told me that someone wanted to talk to me on the phone, that they called us from Hamrun. To tell you the truth I thought of hundred and one things and persons: I thought of my mother who was already grown up, about St Joseph’s Institute, about our companions who were doing our own work. Except for the Padre. I could never imagine that after leading the procession he fell sick. I told one of the others to continue himself the rosary and celebrate the Benediction with the Blessed Sacrament because I had to go to Hamrun to see what had happened; the Fra Diegu nuns had called us and wanted us urgently. I went into my room, got my hat and overall, and went out. Very quickly I arrived at the bus stop very near to the Capuchins’ Friary. I had to wait for a while because the buses were not as frequent as today. As one can expect I was very anxious to know what had happened and therefore I could not wait for long. Therefore I stopped the first car that came my way. It was a two seater car. I asked the driver to take me to the Hamrun Parish because I was urgently called to assist a dying person. I did not know yet what had happened; I told him this so that I could persuade him to take me. That is what happened because the driver very gently and charitably took me to Hamrun. When we arrived, although it was still early, we saw all the doors closed. I could notice groups of people talking. When I saw this I immediately suspected something had happened. I thanked the man who had brought me to the church and left the car. When I came down the car, I noticed that the people stared at me as if they wanted to tell me something. I tried to go to Oratory Street. As I started going up, there came to me Mr Nazzareno Formosa, who was a teacher at the school of St Joseph’s Institute. He told me that the Padre fell sick. We both went together to the sacristy and then to the church’s choir. There we saw the Padre on a seat surrounded by several people and assisted by the doctor, Fava by name, if I am not wrong. At first I was shocked, but then I pushed a bit forward, went to the doctor and asked him what was the reason of it all. He explained to me everything and continued helping the Padre. After talking to the doctor, I left the church and went to Mrs Grech, the mother of Fr Augustine Grech, who did not live far away from the church. When I arrived I asked her to allow me to make a phone call to Prof., Ellul. I had long waited for all this to happen, but since I was not an expert on the matter I never realised that it could happen in this way. Since I knew that Prof., Ellul was familiar to us and he came frequently to see the Padre, I have always thought of calling him when something happened. I also thought of Prof., Stilon, the nephew of the Padre, and the one who had taken care of him at one moment. I called Dr Ellul, and this one told me to call Prof., Xuereb who lived in B’Bugia. Here I wish to say that the policeman who answered the call, although he had heard everything, wanted to know who was going to pay for the call. It was so strange and out of place that the telephone operator told the police to stop asking this and try to find the doctor because it was a question of death. Then I called Prof., Stilon, who was in St Paul’s Bay, and told him what had happened. I went back to the church and there found Fr Michael Callus, the actual superior of the Society, and some other members of the Society. Today I do not remember who they were, except one who was Br Ruzan Buhagiar. We said something. There arrived Prof., Ellul who tried to help the Padre as much as possible. He immediately asked for an ambulance and we took him to the Central Hospital. In the ambulance the Padre was accompanied by Fr Michael Callus and Prof., Ellul. Br Ruzar Buhagiar and myself went to Floriana by public transport.

When we arrived at the Hospital we found out other companions already there. Since San Calcedonio is just in front of the Hospital they arrived very soon to see what had heppened. They knew through Fr Grima; he told them what had happened. Amongst other things Fr Grima told them that the Padre had gone to the Lord. He knew him well because they were fequently together. We entered the hall of the Crucifix where there were many sick children. On one bed there was the Padre, almost dead. He was assisted by Profs Ellul and Stilon and several nuns and nurses, everyone trying to do one’s best to help him. One has to mention also the hospital chaplain, Fr Anton Cachia, who was wearing the spleen and the stole and was saying the prayers for the dying. There is a proverb which says that you will easily lose something which you do not want to lose, but you will never lose something that you are fed up of. This is what happened to us. We wished that he got well again, but it turned up to be completely different: when the nurse pulled up the sleeves of the Padre’s cassock and shirt, and the professor opened the main arthery, the blood came out slowly. This meant that the heart was very weak. It was sure death. Whatever was being done was in vain. In fact after a while we heard Prof., Stilon saying to Prof., Ellul that the Padre had died. Mgr De Piro who had worked among the children had to die among them, in their ward and on one of their beds.

It is a story that happens very fequently: when a well known person dies those who know that person start narrating something about the person. The more popular the person is, the more can be said about him/her. Many people knew De Piro. Many knew him because of the the work he did. First of all he came from a noble family. When still a boy he was sent to the Lyceum for his secondary education. After this he started his law studies. He went to the Capranica College, and in 1902 he was ordained priest. Some five years after this he was chosen as director of Fra Diegu Institute. In 1910, after Cardinal La Fontaine came to Malta, De Piro started his Company which he called the Company of St Paul. A year after he had started the Company he was made Monsignor of the Cathedral as coadjutor of Mgr Vincent Vassallo. This he accepted out of obedience to the Archbishop. After the death of Archbishop Pace, Bishop Mauro Caruana chose De Piro as his private secretary, and he remained there until 1921. After this he was made rector of the Major Seminary at Mdina. In 1922 he was made director of St Joseph’s Institute, Istituto Bonnici, Hamrun. He remained there until his death. He was also director of Jesus of Nazareth Institute in Zejtun and of St Francis de Paule Institute in B’Kara, both of them for orphaned girls. These were not enough; he was the founder and director of St Joseph’s Institute in Gh’ Sielem, Gozo. He was also involved in many committees: St Vincent De Paule, president of the Committee for the wounded of the 7 June 1919, and president of the Committee for the Celebrations of the 8 September 1933. Because of all this one can imagine how much popular was Mgr De Piro. And how much was said about him on the day of his death. But on that day the people mentioned mostly the way he died. All those who were present both for the procession or in church narrated what they saw and heard. One said one thing and another said another thing, but substancially everyone said the same things, ie., after having led the Vespers of Our Lady, he was the main celebrant during the procession where he was carrying the relic of Our Lady and saying the holy rosary with the two assistants near to him. After the procession they entered the church and there was sung the Antiphon of Our Lady. The Monsignor went up near the altar and delivered a short sermon about Our Lady. It was a very enthusiastic sermon as was always whenever he preached about Our Lady. At the end of the sermon he said a few words about the parish priest who had just died, Fr Gejt Mifsud. He referred to the fact that this parish priest had done a lot of work to introduce that procession. Then he invited everyone to pray for the deseased parish piest, who had died some weeks before.

When he finished the sermon, he knelt down and started the Tantum Ergo. This Hymn was not yet finished when Mgr De Piro got hold one of the hands of one of the assistants who were near him and told him that he was feeling sick. After a while he became unconscious. The people realised this and in the church there was a bit of commotion. Fr Joseph Vella who was the Vicar Curate went immediately into the church and gave the Benediction. After this the Padre was taken to the choir, had his vestments taken off from him and he was put on a chair.

This was the substance of the last part of the life of Mgr De Piro; he died in the presence of the Blessed Sacrament and after he had received the last Benediction with the Blessed Sacrament.

This is how we end up the last page of the life of Mgr De Piro, our dear father in Jesus Christ, after 56 years, on the 17 September 1933.

After a hard day’s work and walking he used to be present for the recitation of the Breviary and all other duties.

He was always on the defence of those who were needy, both materially and spiritually. He was kind hearted like his mother.

He always listened to other people’s advice and he never shut anybody off. He was always so gentle and always said, “We will see… well, well.” He used to help people whenever they called for help. Even when people called at night either to confess or to ask for something, he used to come down and give them his help.

Sometimes when he wanted money for his institutes, he used to pass even twice from the same road. He never asked anybody but walked with his head boyed down. People became accustomed to this and they always gave him money for his institutes, whenever they saw him walking with his head bowed down.

You would be attracted to him the first time you see him. At the same time you would feel a certain respect towards him. His face was plump, smiling and rosy. Towards the end he suffered pain with his knees. In spite of this he always genuflected in a very dignified way. I used to observe this and often told him not to do it. He often answered me, “I do it only during mass.”

He was very much aware when he was being served and many a times he moved ahead himself. He always considered himself much less than he actually was.

He used to support our family a lot. Once my mother went ot talk to him in his office at St Joseph’s Institute Hamrun. Whilst they were talking he spoke about the children in the Istitute and their needs and at one point he told her, “I am at the moment begging for the children because they are lacking many things. When she was saying to me what he told her, I immediately told mother that on that same day many things arrived at the Institute.

He was never angry in his approach and you felt joy whenever you talked to him. Whenever he was in Mdina there was order. We were more observant and obedient when he was there. Fr Bugeja was very linient and they did whatever they liked when he was there with them.

At first I was a member of the Society but then I decided to join the navy. Although my mother was against the idea I was always driven by the same thought, that of joining th navy. Monsignor used to tell me that he wanted me to be a religious but I never gave heed to what he told me. After a long time I decided to join the Augustinians, and when I told him I was going to be a religious he was very happy and told me: “ As long as you are going to be a religious I will be happy.”

He used to organise the Our Lady of Sorrows Procession. When the procession almost reached the Church, he turned in front of the statue, pressed the relic against his breast and continued walking. Many interpreted this as if he wanted to indicate that he was in pain and so prayed the Holy Mother so that he could arrive safely in Church. He arrived in hospital very weak and almost dead.

When Monsignor visited his family, at Mdina, he used to travel by train. This used to stop at the station which was below the bastions, where there is the bridge. Once I saw him coming towards me and I noticed he was trembling. I asked him what had happened. “Lawrence, I had a big fright today,” said Monsignor. “But what happened?” I asked him. “On my way to Mdina, from the station,” said Monsignor, “I was attacked by two men who gave me a terrible fright.” “What did they do to you?” I asked him. “Nothing,” answered Monsignor. “As soon as they realised who I was, they let me go.” “So I will come and meet you every evening, at about 7.00, and accompany you on your way,” I told him. Once when I was waiting for him with a lantern in my hands I saw him coming with a boy whose clothes were dirty and torn. “He had been alone on the shore and so I brought him with me,” said Monsignor. He brought the boy with him to Mdina. In those days rich people used to have two matresses on top of each other, which were stuffed with weeds. On top of these they used to have one stuffed with wool. He took the boy to his room and without thinking twice removed the sheets from his bed, took the matress which was on top, put it in one corner of the room and prepared it so that the boy could rest on it. After a few days without telling Monsignor himself, Lawrence went to Monsignor’s mother so that she could give him a matress for Monsignor. “What happened to the one he had?” asked Ursola. Then I told her what had happened. When Monsignor came home his mother gently told him, “Joseph, why did you do that? You are very tired after a day’s work. You will not be able to rest on those two matresses.” On his part Monsignor said nothing. When he and I went out, he turned to me and told me, “Lawrence, whatever you see and hear in my room is not to be reported to my mother. “Who else could I tell if not your mother?” I asked him. “Who else could give me a matress for you? “Silence is the best thing in such circumstances.”

I often found near his bed the holy discipline. I am not sure whether he had ever used it because he never told me. He was always so serene and calm even in sickness. He was always very patient.

When he was in Malta back from Rome he chose to live in Qrendi so that he could rest and enjoy fresh air. Even when he was feeling better, whenever he needed to rest he used to go to Qrendi with me. He used to go to the garden and whilst having a walk he used to recite the rosary. Then we used to walk back. The people of Qrendi used to love him a lot and they used to refer to him as the one “of the winery”. Once they realised he was there, the Qrendi people used to run after him for cofession. He used to spend from nine to ten hours in the confessional and this was a pleasure for him. The women used to confess first and then the men used to go into the sacristy to confess.

Sometimes he was away from home for about a forthnight. His mother used to worry about him as all mothers do. She used to ask me, “Lawrence, where is my son? Can you look for him?” And I used to go out to look for him. When I would find him I would tell him why I would be looking for him. Monsignor used to answer me, “How can I just remain with my mother?” In fact he used to be going round the Institutes.

Every Friday he used to celebrate mass at the Cathedral. He used to visit home and so his mother used to prepare him food to eat: eggs, tea, bread, etc. He used to sit down, take out his watch and eat something. When it was time he used to tell his mother, “I am leaving because it is time.” He used to kiss her and leave her. His mother used to grumble about his behaviour, “I cannot really enjoy my son’s presence. When he visits me he is always pressed by time and leaves so quickly.”

When his uncle, Baron Joseph died (1916) all his belongings of linen and furniture, were given to the two priests, Frs Santin and Joseph. I carried all these things to their homes. While I was doing this I said within my heart, “I hope they will give me something of them.” And it happened that Fr Santin gave me about six new shirts and something else, but Fr Joseph left everything for the Society. However he did not forget me. Funnily he gave me a pair of red socks which he obviously could not use.

At the beginning of the Society many abandoned him. His mother used to tell him, “Cannot you see that they want to destroy you! They are also robbing you!” “It does not matter, mum,” he would answer her. “I am doing all this out of charity. I do not care if they are learning out of my own money.”

He was very much sought after for confession and he used to spend long hours in the confessional.

His neices and nephews were very angry at him because they thought that they were not going ot inherit anything from him. They knew that all the money he had, he used to spend on the Society. But he was so wise when writing his will that they were astonished: whatever belonged to his family he left to his relatives; his usufruct and some of his property he left to the Society.

He spent all his life with children and this until his death. One day, after the procession of Our lady of Sorrows had finished and he was sharing some thoughts about the feast and about the death of the Parishpriest of Hamrun, he felt sick. He was in front of the Blessed Sacrament whilst the Tantum Ergo was being sung. They took him in and when they saw that his health worsened they took him to the Central Hospital. They placed him in the children’s ward in order not to lose time. After a short while he died; he died among the children for whom he had worked so much.

I was in charge of Monsignor’s funeral. He had written in his will that he did not want a pompous and elaborate funeral, but a simple one. However he remembered the children and therefore wanted two coaches for the children of the Institutes. He was buried at the Addolorata Cemetry in the family tomb. I told the grave diggers to bury him in the first tomb (there were three graves on top of each other), so that when the superior of the Society decided to transport him to St Agatha’s it would not be difficult. They had to handle the coffin by dropping it straight and then bend it inwards. There were two grave diggers in the tomb and I and another gravedigger were outside the grave. There was the Governor near me. When the latter saw that we were struggling to drop the coffin, because it was very heavy, he did not think it twice to help them with the coffin of the friend he loved so much.

His great aunts were from Cospicua and their nickname was “Tal-Inbid”, “Of the Winery”, because they had a big wine business.

Once, after he returned from Davos, Monsignor was still sick and went to Qrendi to regain his health. Bishop Pace used to visit him often because he respected him a lot. Once whilst they were talking they spoke about Fra Diegu Institute. The Bishop was preoccupied on who to appoint as director of the said Insititute. After a few minutes he turned to Fr Joseph and asked him, “Would you like to spend some time at Fra Diegu?” And it turned out that he became director of Fra Diegu Institute.

Gudja. There was some trouble between the parishpriest and the parishioners. It seemed that the trouble got bigger and the parishpiest had to run away and leave the parish. The church was closed for a long time and the community was without a priest and also wiothout the sacraments. Bishop Mauro was concerned and asked Monsignor to go to Gudja and try to fix the situation. He went with Fr Joseph and myself to the parishpiest’s house. The first thing he did was to open the Church and started confessing. Little by little, with love and gentleness he brought the comminity back to church. He healed the trouble which had arisen and managed to gain the people’s confidence in such a way that when the time came for him to leave they did not accept it; they begged him to remain with them.

There was a certain Bro Joseph from Qrendi, no longer a member of the Society, who wanted to become a nurse. “Of course,” told him the Founder, “Very well.” And he started to train. Once the Founder was very sick, so much so that he was going to die. This was in the first house of the Society. Br Joseph was near him when the doctor came to visit him. Brother liked to observe eveything in order to learn. The doctor ordered him to take two pills, one in the morning and the other in the evening. Br Joseph was to take care of this. When it was time to take the pill Br Joseph said in all simplicity, “Why do you not take two instead of one?” “Do you want me dead?” asked the Founder. “No. I only thought you could get better quickly,” answered Br Joseph. “Brother,” said the Founder, “It seems that you are not good for the nursing profession.”

7 June 1919, Saturday. We were walking towards City Gate in Valletta, me and Monsignor. We saw a big crowd in front of the Royal Theatre. The big house in front of the theatre attracted the attention of the mob. The house was known as “Ta’ Francia”. One could hear a lot of shouting and shattering. At times you could see even furniture coming out of the windows and thrown towards the ground. Even the piano was thrown out of the window. The Monsignor saw all this and because he knew what had happened the day before he went on to the stairs of the theatre and from there he addressed the people. He managed to calm the mob and quietly they scattered and stopped the harm they were causing.

From there we went to St John’s Co Cathedral where we found Bishop Portelli who from the balcony of the Co Cathedral was addressing a big crowd that was in the square. Monsignor went straight to the Bishop’s palace and told me to remain among the people and inform him if there were any problems.

It is always normal for a group of people to become reactive and sometimes lose temper. And the bad becomes worse if there will be somebody who provokes. And that is what happened in St John’s Square. The people were being provoked, and against the Bishop. This provocation reached the ears of the people who were listening to Bishop Portelli. It was I who got to know what they were up to. Therefore I ran to the Bishop’s house, told Monsignor what they were planning to do and adviced him to move to a safer place.

From inside the Bishop’s Palace one could hear the shouting against the Bishop, coming from the people. One of them got hold of the doorbell and started ringing with all his might. The Monsignor went out to answer the doorbell. When the mob saw him they were dumbfounded and silent. “What do you want, my children?” asked Monsignor. There were some who replied, “We want to burn the Curia.” “You want to burn the Curia,” asked Monsignor. “Do you not know that whatever is there is yours? My children, forget all about this.” And they left one after the other.

Tunis. Monsignor and I went with Bishop Portelli and other members of St Paul to celebrate the feast of St Paul in Tunisia. We were all staying in the same Hotel. The priests used to visit several churches to preach, something similar to the Small Mission. Monsignor used to celebrate the functions in the Cathedral. Once. Mr Debono, the Latin Professor at the University of Malta, tried to convince me and my friend to visit a place called Hesfawin and we agreed to go with him. The Arabs are accustomed to fast from 7.00 am to 7.00 pm and then from 7.00 pm till 7.00 am they used to feast and eat. There were all kinds of entertainments in this place, games, bars, fairs, etc. I was enjoying myself very much and I was so absorbed in playing that I did not realise that it was 3.00 am, and we were still out. All of a sudden one of us told us the time. We ran to the Hotel. Usually when I used to return home I used to knock at Monsignor’s door so that I would asure him I was safe and sound. That day I did not knock at the door and tried to pass near his door in a quiet way. As soon as I was in front of the door Monsignor opened the door and told me it was 3.00 am. Next morning we met for breakfast as usual and somebody must have told Monsignor what happened. There were comments and questions, “Where were you yesterday?” We told him where we went, what was there and what had happened. After all this even the others decided to join us the following night. Mgr Portelli remained in the Hotel. Monsignor De Piro joined us. In fact Monsignor and I went on our own and agreed to meet the others in a particular place.

Monsignor used to enjoy these entertainments. He gave me the money so that I coiuld play the games that were available. That day I was constantly looking at my watch. I immediately realised that it was 3.30 am. We wondered where the others were. Monsignor and I left immediately so that we could say the Rosary on our way back.

Whilst we were on our way back Monsignor asked me at a low voice, “Are you seeing what I see? Can you see two Arabs ahead of us?” These Arabs were following us so much so that when we stopped they stopped also. “We’d better wait for the others so that we can be with the rest,” said Monsignor. At one moment one of the Arabs shouted, “Monsignor De Piro.” Monsignor was astonished and stopped. He moved towards these two Arabs who seemed really well built. “We have come here to defend you because we knew you were coming here. We do not want anyone to harm you,” said one of them. “How do you know us?” asked Monsignor. “Aren’t you the one who is always at Fra Diegu, always surrounded by children?” asked one of them. “I know you because I am married to a lady from Hamrun and I often saw you there.” The next day Monsignor went to a shop and bought soap and perfumes for the children and the girls of Fra Diegu Institute.

He was a charitable man and he often gave money to the poor. The funny thing was that he used to have to walk back home because he was penniless. Whenever his mother used to see him she used to exclaim, “Here comes my poor one.” He used to give a lot of money to the poor and helped a lot of needy families. For example he used to send Carmel Abela’s salary to his wife while Carmel was in hospital. He used to give her extra pay also. He never mended his shoes. Instead he always gave it to some poor person.

When Fr George Bugeja, the director of St Joseph’s Institute died there were the Bishop, some Monsignors and Mgr De Piro for the prayers. When they were ready Bishop Caruana turned to Monsignor and told him, “You are the superior here.” “Your Excellency, is it I?” asked Monsignor De Piro. “You,” repeated the Bishop. And from that day he became the director of the Institute.

He was humble and he used to eat the same food as that of the children of the institutes.

He used to pay his employees himself. He was always cautious to give some extra pay to those who needed it wthout letting anyone else know about this. He was a respectable man. He was concerned about their well being and also looked for a doctor when anyone needed him.

When aeroplanes started flying in Malta he was very happy. He said, “I can now visit our children and the institutes.” He always carried the Rosary in his hands.

Once, on a Wednesday, he went to Sir Gerard Strickland at 9.00 pm., and remained there till 2.00 am. When he met me and Callus he told us, “He gave way, he admitted, because he is a mature and noble man.”

He used to be grateful for the least thing. If you offered him an apple he would be glad to have it. He would take it and thank you for it and then surprisingly pass it on to someone else.

One day, while waiting for the relic of St Francis Xavier to arrive at St Joseph’s Institute, he got tired and hungry. “Would you kindly bring me some coffee, Wilson?” he asked me. I brought him the coffee. But he gave it to Canon Aquilina.

He was very clean, smart and precise in everything. He used to take care of the church vestments and check whether everything was in place and as clean as possible. Once when he was still a student in Rome he went to have a hair cut. The barber could not make his tonsure look properly and kept on trying to form it. He ended up with a very big tonsure. The barber kept on apologysing. Monsignor replied, “It’s no problem. If it is not really round, it is almost like that.”

In the case of Fr John Vella, Monsignor used to say, “Your mind tells you one thing and your heart tells you another.”

8 June 1919. He spoke from the stairs of the Royal Theatre to the people who were destroying Francia House. They obeyed him immediately. At that moment Bishop Portelli was speaking to the people from the balcony of St John’s Co Cathedral.

Whenever he came to Mdina he used to come to his mother and kiss her. Afterwards he used to go and join his fellow religious.

He was a very ordered man, so much so that when he died, and he died suddenly, everything was in order: registers, money, etc.

He did not participate so much in recreational activities. Once he was invited for a football match which was being organised in aid of the children. Of course he went there for this. Before the match which was between the Sliema and Floriana teams he went into the ground to give the teams his greetings and introduce the match. “It was not an introduction! The teams ended up with a fight,” he said. And that was the last time he went there.

When the students of his Society were asked to participate in some feast he used to send them, but he did not want that they be paid.

“Your mind says one thing and your heart says another thing.” He was a man who knew that at certain moments it was necessary that you use the stick, but at the same time he was not able to do this because he was too kind.

He was a serious and respectable man. He used to excuse everybody and if he saw that somebody had gone wrong he used to say, “He does not know what he is doing, he is under pressure!”

Bishop Mauro used to trust him blindly and he often trusted him with the most complex cases. Once he called him at the Curia to deal with one of these cases and I asked him, “Would you like an ice cream?” De Piro answered, “If you bring me one I will take it.” Whilst he went in I sent one of the attendants to the confectionery to bring an ice cream. After De Piro finished the job, he met me and I asked him about the ice cream. “Thanks a lot. It was God sent because it really refreshed me,” answered De Piro.

He was very concerned and showed interest in creating the habit of the Congregation od the Sisters of Jesus of Nazareth. Once he was laughing so much that he was red in the face. It was because the Bishop told him, “They want to dress them up as Jesus of Nazareth.” He used to turn red when he laughed heartily. His tummy used to jump and would not be able to help it.

When the House at Ghajnsielem, Gozo, was opened he invited me. He was very happy that day. He used to enjoy narrating about the roof which collapsed and how he had fallen straight down.

He also invited me once for a small feast he was organising for the orphans near St Joseph’s Institute, because he had opened another small House near the Instituite. You could see him joking with the children. He held a child in his arms and the nuns were saying that the baby would not stay without him. In fact the baby ran after him everywhere.

He was so eager to start the Society and he had to face a lot of opposition before his dream could come through.

After he was ordained a priest and came from abroad, he chose to go and stay in Qrendi, because he was not feeling well. There he showed his priestly zeal; he was very active and also was responsible for the Church’s proxy. He started first by gathering together the priests of the area: Luqa, Mqabba, Zurrieq, Qrendi and Kirkop, in the Church dedicated to the Evangelist St John, at Hal Millieri, for sermons given by some priest. But this did not work out because when he was going to begin the sermons he was nominated as Dean of the Cathedral. When Mgr Ghigo became Parish priest of Safi he wanted to have new equipment for the feast. He went to Mgr De Piro’s mother so that she could sew them for him. “I will do them for you and will donate them to you freely, because when Joseph does not come I and the maids put our hands to work, but when my poor one comes I have to supply him with some money, because he gives to the poor whatever he would have.”

Even his mother was a very charitable woman. He was the son of two saints. When they were married they went for their honeymoon in Italy. Once while they were walking they saw a notice of a ball being held during the night. Little did they know what it was all about. Ursola encouraged Alexander to go and they agreed on going. “What a mistake I had done!” she related. “When we went in and saw all those drunken people, behaving very badly towards each other I felt a great urgency to leave the evil place as soon as possible. Once we had gone out of the place, I tried to see what he thought about it; I wanted to check whether he liked it and would want to go back there later on. At last I asked him, ‘What do you think?’ ‘I was not enjoying myself, and I was wanting to tell you to go out,’ he answered me. When he answered me in this way I was glad and we never went to such places again.”

As regards the vestments Ursola told me, “I do them without payment because the Church is poor. You pay the material and I pay the other expenses. When my son does not come we can live very easily and without many expenses. We put some meat in a pot and the maids and I can keep on with our work.”

Ursola used to tell me about the charity that her son did, “He is always asking for money, ‘Do you have £2.00, because what I had I gave to the poor.” He was really a saint, a real model of a priest.The nightclub which Ursola and her husband entered when they were in Rome was called “Veliuni”.

Fr George knew De Piro as the Rector of the Major Seminary. Fr George was the sacristan at the Seminary, and as sacristan he went often to the Rector. Often, when he went to the Rector’s room he frequently found him saying the Rosary or meditating. Sometimes he used to signal him not to speak to him and disturb him. He used to ask him to be there later. Once Fr George entered the Rector’s room and noticed that St Joseph’s picture was put in the opposite position, facing the wall. Everytime he went there he found it in the same position and he wanted to know why the picture was facing the wall. In fact he asked the Rector, “Why is the picture facing the wall?” “It is like that as a punishment,” answered De Piro. “St Joseph, punished?” asked I. “What did he do?” “He will remain like that until he grants me the grace I have been praying for,” replied the Rector. And when the grace would be granted, St Joseph would have his punishment ended and would be facing the outside as usual.

At the time when the National Assembly (1918-1921) was being formed he was away from the Seminary for three whole months. He used to come for brief visits and then leave again. Once, when he came, he told me, “Pray for me because I am working a lot for Malta and for the Church.”

He was a man of great charity. One day I went to the Rector’s office and there was his mother who seemed to be angry at her son. I told her confidently, “Mrs Ursola, please do not upset the Rector.” She answered, “My son has impoverished us. He is always asking for money in order to give to others.” Meanwhile the Rector simply laughed. On another day I was speaking to Monsignor’s mother. While we were talking we mentioned the Society which Monsignor had just started. “The Society is improving,” I told her. “I am the one who is suffering because he has impoverished me. At one time he comes here to ask for help. At another time he asks for money. When there is not enough food he takes from here. He also comes to take the bed linen,” lamented his mother. Who knows how many times he needed money to travel by train to Mdina and he was penniless because he used to give his money to the poor! He had helped many with their dowry, either to get married, or to become religious.

When he was Rector of the Seminary he used to send us, seminarians, to preach in the institutes so that he could train us in preaching and in order to become self confident when we were ordained priests. He was never very angry at us, but he always admonished us with kindness. Before correcting us he always laughed. When you asked him for something he always gave it to you immediately. He used to keep on repeating to us seminarians, “Make sure that you are holy priests.” When the examinations were near we preferred to go to John Mary’s field, under Saqqajja Hill, instead of going for walks. We enjoyed staying under the shade of the trees to study and at the same time to enjoy the fresh air. Once there was John Mary, the farmer, who had wicker baskets full of fruits which he had just picked up. Gently he encouraged us to take as much as we wanted. In a split of a second we dismantled him of all the fruit. All we left him with was one wicker basket. You can imagine how angry was the poor farmer. As soon as we returned to the Seminary we found John Mary talking to the Rector. We were shocked. As soon as the Rector saw us he told us, “Can you come here, you gentlemen! John Mary has just told me what you have done after he has been so kind to you. What are we going to do now?” One of us stood up and said, “We will all offer some money to make up for the fruit taken.” “No, no. go away. I will try to fix everything myself,” said the Rector. When later I went to the Rector’s room, he asked me, “Can you tell me what had happened to John Mary?” When I explained to him what had happened he really laughed heartily and could not stop. I curiously asked him, “How did it end up with him?” “We have fixed everything. I know him well,” answered the Rector. The day after they all agreed to go back there and there was John Mary as well. “May we take fruit?” we asked him. “Take as much as you want, because I made a very good deal with the Rector,”answered John Mary. “Why?” we asked him. “He gave me double the price of the fruit,” answered John Mary.

The seminarians, especially the acolytes, when at the altar service, used to drip the candles at the stairs of the altar before going out. One of the senior Monsignori, Louis Camilleri by name, noticed this and grumbled a lot about it. Once, while he visited the Seminary, he found the Rector adminishing us about something we had done. “Well,” said Mgr Camilleri, “Once we are here I need to tell you what I observed them doing.” The Rector answered him in a laughing manner, “I side with them in this matter.” “Why?” asked Camilleri. “Because they are wise in caring for their cassock,” answered the Rector. “It is quite expensive and the seminarian of course should not spend a lot of money. They have to wear the cassock especially when they go to St John’s Co Cathedral. And you know that a cassock costs a lot of money.”

Fra Diegu Institute. He used to collect money for the Institute and whenever they needed anything he used to provide it himself. Sometimes instead of using the train he used the cab. In this way he saved the money and gave it to the poor drivers. When he had lunch at the Institute he used to put money in St Anthony’s collection box in order to make up for the food taken.

On the 25 anniversary of his being Director of the Institute a big party was organised for him. He invited even the old girls of the Institute.

Whilst waiting for the Christmas midnight mass he used to play tombola with the children and distribute gifts which were hung to the Christmas tree.

Mgr Antonio Galea, ex provost of St Philip at Senglea, was the Vice Rector of the seminary at the time of De Piro. After the story of the fjakkoli we met De Piro and told him what happened. He really laughed at it. “He is rich,” he told us. “He has a lot.”

He was never angry at us. He used to be sad but he never expressed what he felt in any way or other. He used to admonish us but he was never angry at us; he always corrected us in a loving way.

Once De Piro showed me a photo of himself as a Militia soldier. I told him, “If you would have remained in the Militia by now you would have become a Corporal.” “Oh, today I am an official of the Lord,” he answered me. “Is this not better?”

He loved the children a lot. He made huge sacrifices for them. He used to go round collecting money for Fra Diegu Institute. When the time came for a girl to leave the Institute he used to do his best to find an adequate shelter for her so that she would be secure enough. He used to visit the Institute three times a week, Monday, Thursday and Saturday. Every Thursday, at 3.00 pm, he used to be present with the children for the Adoration. Whenever he visited the Insitute, he used to go around all the children on the place of work in order to encourage them. When he entered the Institute he used to kneel down in front of the statue of the Blessed Mother, which was near the front door. He used to recite three Hail Marys and afterwards go around the Institute.

He was a very intuitive person. He always noticed when somebody was upset and worried. He was always ready to encourage them.

On the day he died he did some singing with the children. Then he had lunch with them. After lunch he went to rest in his room. Since he took a long time to come out, the nuns started to worry and they went to knock at his door.

On his 25 anniversary of his being director of the Institute he was given lace as a gift for his vestments. With great simplicity he wore it in order to show them how pleased he was with it.

After his death they found a vest that was similar to the ones the children used.

The day he died he had celebrated Mass at the Hamrun Church. After Mass he came for coffee at Fra Diegu and did some rehearsals for the children; he went through the vespers and the responsorials. He wanted to make sure they would all participate and respond. I was playint the organ. He sang the first part and the children were responding. The day after was the feast of the Stigmata of St Francis (It was so because on Sunday there was celebrated the feast of Our Lady of Sorrows at the Parish). That day he had lunch with us, nuns. We were all around him attentively listening to him talking about the end of the world. After lunch he went to his room and closed the door behind him. The bells of the Church were pealing to announce the procession of Our Lady of Sorrows. Since he remained in his room for a rather long time the nuns were wondering what could have happened to him. Two of the Sisters went to his door to see what could have happened to the Padre. I expressed my fear to these Sisters, “I hope the Director is not dead!” Finally at about 4.30 pm., Monsignor came out of his room and went for the procession. While he was coming down the stairs he met me and another Sister, G. Gatt. We asked him to bless us. “May you be blessed,” he told us. During the procession he was happy and told the person next ot him, “There are a lot of people behind us who are reciting the rosary.” Before the benediction he made a short sermon about the parishpriest who had died a month before. After that they started singing the Tantum Ergo. “I am feeling unwell, he told one of the assistants next to him. “Would you like to go inside the choir?” asked him the assistant. “I’d better not,” answered Monsignor, “I am afraid the crowd will react strongly.” However he could not stand on his feet. He fell unconscious over the deacon who was near him. They took him inside and placed him on a seat in the choir. Margaret Buhagiar was in the Church at the moment. She had gone to Church so that after the celebration she could take his clothes back to Fra Diegu Institute. After she saw what had happened she came to the Institute shouting, “The Director has fallen ill.” Sr Pauline and I were the first to run to him to see what had happened. We found him unconscious on a seat in the choir. After a while the ambulance came and they took him to the Central Hospital. When they arrived they took him to the first room and injected him. Unfortunately he had already died.

The day after he died they transported him to St Joseph’s Institute. There were only children aroung the Director’s coffin, the children whom he loved so much, the children who had found in him a father, the children coming from Fra Diegu, from St Joseph, and from Jesus of Nazareth Institute.

Whenever he ate at the Insititute he used to put money in order to make up for the expenses. He used to say that he did not expect to eat food which was different from the one eaten by the children. He wanted from what the children had.

Whenever his mother came here at the Institute she used to refer to him as her poor one. She used to visit the Institute to help the children in their work. She was a very industrious person.

Strickland used to visit Monsignor often. Before the election Monsignor used to tell us to pray a lot. Strickland was not in power at the time.

The Padre was very humble in his appearance and in his bahaviour. He never wore red and always loved staying with the children.

I used to be often in his office in order to write the addresses for him. Once I was writing the address of a poor person and I told Monsignor, “This is the address of a poor man. Will I address him as ‘Illustrissimo Signore’?” “My daughter,” he told me, “People on earth are all the same, rich and poor. Go ahead. Write ‘Illustrissimo’ even though he is poor. Poor and rich are all alike in God’s eyes.”

After finishing the rehearsal Mgr De Piro told us, “Let us hope that we will have a nice feast.” Until the children came out of the chapel he sat on a chair looking at them… and he smiled at them.

I was used to smoking from an early age. When I joined the Society I expected to continue smoking. The Founder however did not want the members to smoke. However as time went on he allowed me to smoke because he noted I could not do wothout it. Sometimes I smoked behind his back. I was a bit mischevous and up to trouble, but he was always patient and was never upset with me.

Sometimes when somebody would have done something wrong and not admitted, he used to pay himself for the wrong deed. He used to go to the centre of the refectory, kneel down, keep the plate on the floor and start eating. He did not place the fork and the knife on the plate but on the floor. He used to do this instead of the person who was guilty and did not admit.

Fr John Mamo and the Founder were very close friends. Both of them were very much interested in the missions. Later on they were separated because Fr John wanted to start the building and Monsignor wanted to start gathering the people. Thus they went on separate ways. Fr Mamo started the building which is now owned by the Augustinian Friars.

At the beginning of the Society the members did not profess the vows; they were introduced in the Society at the time of Bishop Mauro. At the time of my entry into the Society the members did not have to profess the vows. I therefore insisted not to proress the vow of poverty because it had always frightened me; I was afraid not to have any possessions (as a religious one could not possess anything individually, everthing was owned by the community). I spoke to the Bishop about this. I even showed him the letter of Pius X in order to convince him that there was nothing about the vows. Finally the Bishop informed me through Monsignor that he was accepting me in the Diocese. As soon as the Founder returned home, he went straight to the chapel, stayed there for a while and afterwards came to me with the Bishop’s answer. That day Monsignor was very sad. I was then appointed vice parishpriest of Zejtun.

I was a student at St Aloysius College. Once I failed in one of the exams. I told Monsignor about it. He did not get angry at me. On the contrary he exclaimed, “Benedictus Dominus, quia humiliavit nos.”

He was assigned a lot of responsibilities and he often looked tired. Whenever he visited Mdina he was often exhausted, so much so that he often slept during meals. He used to recite the Breviary while walking in order not to drowse.

He was a very tidy person. However one could note that he would not bother to let his cassock get faint and still keep on wearing it. I told him about it so that he would change it. “Nobody ever told me anything about it,” he answered unhesitatingly. As if there would be anyone who would react to a person who was so well known and respected in all of Malta! A few days after this incident Monsignor met me and smilingly told me, “They commented to me about the cassock. I was travelling on the train and while one was talking to me one told me, ‘You can easily find material for cassocks.’ “ Whenever he needed money he always went to his mother and she always gave him.

When the Society was at Xara Palace he had his room near the roof. It was so small that there was only space for his bed.

Whenever he had some special function to attend to, he always told me to cut his hair. Before going up to Mdina he would tell me, “Don Giovanni, affilate un po’ il rasoio.”

He had a nervous character, so muh so that when you did something he would immediately tell you. At the same time he was so strong, he was so virtuous that he never shouted at us. Also, when something happened he never got disheartened. He was very patient. I caused him a lot of trouble because I used to answer him back several times.

7 June 1919. He was near the Francia building. When he saw the commotion he went up the stairs of the National Theatre and started calming the people. At first the people did not want to listen but at last he calmed them.

When I once asked him whether Strickland was a freemason he told me, “No, no, he is not a freemason. He is a man who sacrifices everything for the Empire, even religion.”

He never allowed me to go out for the meetings because I could easilt say something.

Gudia. At the time of the trouble there was the Vicar as parispriest, because the latter had gone away. Everything arose on the feast of Our Lady of the Rosary. There was great pique between the two clubs and the parties. On the feast of Our Lady of the Rosary the party members took long to take the statue inside the Church. The Vicar was fed up with this delay, got nervous, abandoned the statue, ordered the clergy to get into the church, and to put things worse started the Tantum Ergo and administered the benediction. The members of the Holy Rosary Party were angry at this while the opponents were very happy. When the Vicar saw the trouble he went to the Bishop and reported to him what had happened. The Bishop closed the Church and ordered the Holy Eucharist to be removesd from the Church.

After almost 7 weeks the Bishop called Monsignor and asked him to go to Gudia for some weeks in order to restore order. We were three who went to Gudia: Monsignor, Br Joseph and myself. We left home at 4.00 am., on a cart. We went to the small chapel of the Announciation. Monsignor said mass there, consecrated the hosts. After the mass he rung up the bells of the small chapel and all the parishioners gathered together in the main square to see what was happening. As they were there Monsignor addressed them and encouraged them for peace and a new beginning. After this the blessed sacrament was carried from the small chapel to the parish church. All the people participated in the procession. Monsignor told the people that all the accusations made against them were forgiven; no one of them was expected to appear in court.

I used to go out and mix with the people in order to see what they were saying. I heard them say that it was not true that the accusations were forgiven. I went to the Monsignor and told him what I heard them saying. He told me, “Go and tell the presidents of the clubs to come here.” And they came. “We have heard, “ told them Monsignor, “that some are saying that the accusations are not really forgiven. I have always said the truth, and even this time, that is the truth. Go and tell the members that this is how things are.” And peace was restored.

And you must see him on the cart with Br Joseph collecting the money for the feast. In fact he organised a big feast, with the band, fireworks and most of all in peace between the parties. My mother was still alive when we went to Gudia. Some other woman had told her that her son was in Gudia where there was a lot of trouble. As all other mothers she was worried and came to Gudia to check the situation. “How did you come here?” asked the Monsignor. “Here is a lot of trouble.” “In fact they have already fired,” he answered her with a smile. “Have they fired at you?” asked again my mother. “No, no. They have fired in the feast,” answered Monsignor.

One, day, while we were in the parish house, a poor man came to us asking charity. Br Joseph opened the door and told him, “God will help you.” And closed the door again. Monsignor who was inside heard the words and called Br Joseph. “What do you mean by ‘God will help you’? At the moment we are the parishpiriest and that poor man has come to his father. We are God for him and we have to help him.”

Whenever there was some feast, he was always happy seeing the people enjoyiong themselves. He used to say, “My satisfaction is seeing the people in joy.”

He used to teach the Brothers and the students to do everthing. He himself was never lazy. When he was still at home his mother used to teach her sons and daughters to do something. He learnt the timsmith trade.

He had disagreed to become Monsignor. When he came home he told us about it, but he also said that he had to accept out of obedience.

He had been trying for a long time to get the land of St Agatha, because the inheritance pertained to many. At last he found the help of one of the inheritors and got the property.

Once he went to celebrate the feast of Our Lady of Lourdes in Qrendi. I went with him. The procession took long and to add insult to injury the weather was very hot. Therefore I told the Padre, “Why do you not tell them to hurry a bit?” “Let them enjoy it,” he answered calmly. “This is only once a year.” He was all sweath and he could not remove it because he had the relic in his hands.

I used to help him say the mass. Once while saying mass he was so tired that he started confusing the words, even those of consecration. I told him about it. “Do lead me, please,” he told me.

When he corrected someone he always started, “Figlio mio,” whatever one would have made, even something big. He never shouted at us but he always tried to make you understand what was wrong so that you would not make the mistake another time.

Br Joseph used to put the Padre’s bed in order. At times he found out that the Founder had not used it. He came to realise this because at times the Brother put some sign, eg., a match on it, to see whether it was removed by using the bed.

Since he did not have much time to read the newspapers he used to tell me to read them for him and mark the important parts with red ink. This to keep himself updated. Once I came across “The Major” and “The Lion”, both of them against the Church, the sacrament of confession, etc., and I gave them to him. After going through them quickly, he gave them to me and told me, “Un diavolo incarnato.”

The Founder had a defect in his mouth and therefore he suffered when he had some coughing. In fact he held the bed whenever he needed to cough.

When I entered the Society the Founder had not yet finished the Rules. These were written later. When he was writing them he used to call us around the table and tell us what he was writing.

Every Thursday the Founder used to go to the rich families and ask them alms for the institutes.

On the feast of Sts Peter and Paul we used to go on the roof of the House of Mdina in order to see the horse races. Once he told us, “All the spectators have the same sense of imitation (lo stesso senso dell’imitazione). Now you will see that they imitate the race.” And it was true, the children did this; the same did the men; and the same did the women. All of a sudden he told us, “But I did not expect this.” We turned round and saw the seminarians running. This happened when he was rector of the Seminary.

His brother Santin was a bit nervous. Even the Founder was a bit, but through formation he knew how to keep calm. I never saw him angry or shouting.

Guido was a doctor employed with the government and he was sent on a mission to Congo because there were a lot of illnesses. When he returned to Malta the Founder used to invite him to our house to talk to us about that country. One story was about Guido himself who went to a part of the country where there was a lot of dryness. Of course the people began praying their god to send them some rain. Guido told them that he was going to pray his God to send the rain. He had to pray for some two days, starting early in the morning. It rained late in the evening. When some of the people saw this they belived in the real God and were baptised.

The beginning. Fr John Mamo had the intention to start a society for the missions. I heard about this and I joined him. Once Fr Mamo met De Piro and they found out that they had the same intentions and they started working together. After a while they separated again because they disagreed. Fr Mamo wanted to start with the building while the De Piro wanted to start with the recruitment of the members. I joined the Founder. In 1909 we went to St Aloysius College. At that time we were already two or three, but we were still at home. After the blessing of the first house in 1910 we started living there. At first we were three in all: the Founder, Br Joseph Caruana and myself. Afterwards others joined in.

I stayed at the College from 1909 up to 1913. In the first years we did not only go to school; the Founder used to bring mastercraftsmen to teach us trades; he wanted that we learn a lot of things; we used to make statues, carpentry, winemaking, tomato sauce, etc.

Since we did not have the permission of a private chapel we had to go to the cathedral for the liturgy.

In between the Bishopric of Pace and Caruana there was Bishop Portelli as Vicar General. During this time, or during the year 1914, there came the aproval of the habit. The first members who wore the habit were Br Joseph Caruana, Br Falzon and myself.

When he received the nomination of Canon of the Metropolitan Cathedral he told us, “Non vi scandalizzate. Ho mandato la mia rinunzia, pero’ devo stare alla volonta’ del Vescovo.”

Once, after dinner he took out of his pocket a small box which had in it a gem the size of a bean. He put it in front of the lamp and told us, “Con questa incominciamo il lavoro di Sant’Agata. Costerebbe £500.00, ma la vediamo a mio fratello un po’ meno di tanto.” And he continued, “Questi si chiamano gli ultimi ‘auia’ dei signori che se mai peressero i capitali investiti, i beni immobili a causa di guerra, terremoti, etc., resterebbero le gemme preziose.”

Once his coat became very old. One of us was couragious enough to tell him. The Founder answered him, “Ancora nessuno mi ha detto niente.” Not much time passed by when he himself came to us and told us, “Oggi si che mi hanno detto, uno che mi stava vicino sul treno mi ha fatto sapere che a Valletta c’e’ un assortimento di buona qualita’ di alpakka. Non ci voleva molto per capire.” And therefore he ordered a new coat.

He used to teach us everything: baking bread, wine making, tomato paste. He even brought a man to teach us statues. Br Joseph Caruana learnt the shoemaking trade.

Fr George Bugeja, another saint, a one completely sacrificed for Christ, superior of St Joseph’s Institute, a friend of the Founder, once told us, “Do you know the difference between me and Mgr De Piro? Both of us have a lot of trouble. I cry and grumble while De Piro smiles.”

Once I failed the English exam., and I told him that I had to repeat the year. He told me, “Di al Signore, ‘Bonus es tu quia humiliasti me’.” At that moment I said within myself, “He is not reasoning things well.” At that time I was 16 years old. In fact he passed a word for me and I did not repeat the year.

Mgr De Piro was convinced that at St Joseph’s institute a missionary institute had to begin in Malta. The idea was very old. He himself told us that a certain Mgr Debono wanted to do something similar, “Bonae Fratell…” something like this! Many of those who had joined ended up by becoming diocesan priests.

In 1919 many workers at the Malta Dry Docks became unemployed. At that time there were no unions. Thousands of workers were sent away. When they told him what was being planned he answered, “ The Dry Dcoks is not a charitable institution.” When it was necessary some workers were sent away. Malta suffered a lot.

He used to come back home almost crying. He used to tell me, “It is a pity, the children are almost pale. One shilling and a half is the wage! The bread is seven pennies per rotolo! Those 1919! Everyone hungry. During the war years it was ok, but afterwards things changed for the worse.

As an effect of this, 7000 decided to migrate to Detroit. Nothing was needed; no examinations or rules. Pick up and go, even with the babies. You can imagine! These were times when there was a big exodus; many went abroad seeking a better living. The Founder could not but feel a lot for them. He was also preoccupied because he was convinced that being abroad they would have their faith neither respected nor guaranteed. “We have to see what can be done.”

He used to talk about the missions. For sure. We were a missionary society. But when he saw those thousands of migrants going away he felt so much for them, for the fact that they could easily lose their faith, that he gave preference to them at the beginning of the Society. He cried for them! It was this that made me put down the words I put in the letter to the Archbishop. I myself wanted to go with them. This is what I had in mind. I went home and on a piece of paper I wrote, “I entered the Society to become a missionary and I want to become a missionary.” I asked him to send me to the missions. And without my asking him he accepted me in the Diocese. I was asked to go to the Vicar General, Bishop Portelli. He told me, “We need you here.” In fact they sent me here at Zejtun as a vice parish priest, where I remained until today through obedience. “You know where I am!” “That is a mess!” answered me Bishop Portelli (For me it is not a mess at all. I had always great links with the Society. And I am still like that today. I am very interested in you).

Bishop Pace did not like to please him. The Founder asked him more than once to approve the habit of the Society. “Let them be an example,” was always the answer. He himself wished to give us the habit. He tried for a long time to get it. The ecclesiastical authorities kept him back from progressing. They did not show so much hope in the scope and ideal which Monsignor De Piro wanted to actuate. Bishop Portelli was not less sceptic than his predecessor. As regards this. But astonishingly enough the Founder accepted everything with resignation and great humility. He never meddled with obedience. He did ask one thing and the other, but he never reacted and he did not even ask again what he was refused.

I never saw him sad. And we did things which could have saddened him! There were many times when we went out without telling him, and people saw us. He used to tell us. But do you know how? He used to find us privately and tell us that people saw us here and there. He neither said yes nor no. He only wanted to show us that he knew. But with all the work he had he could not care so much for us and give us that formation which we needed. He was never with us. He used to come at night, as if drunk with all the work he had. They asked of him a lot. The Archbishop sought his help a lot. On his part he considered the Bishop as “la voce di Dio.”

Do you know what we were? We were thoughtless. We were a group of youths; one said one thing and another said another thing. There was not that much seriousness. We were always alone. What can you expect? I remember once when two of us went to him to tell him about their conflict. At one moment one turned to the other and told him, “Do not repeat that.” And the other answered, “Yes I repeat it.” And one pushed the other and the latter ended on the Monsignor. The Founder told the one who pushed the other, “Calma, calma figliolo.”

There was a certain lay brother Borg who was not that much in his senses. We knew him. He was always talking on his own. Once he sent his clothes for the washing. When they came back he found that he had his scarf missing. He realised that it was in the room of someone else. Therefore he went to the other’s room in order to take it. When the owner of the scarf found it in the room of his companion he was very angry and was going to beat the other member. I held him because he seemed very angry. Thank God that there was not the Monsignor. When the Monsignor returned home at night Borg was not at home. “Where is Borg?” asked Monsignor. Late at night Monsignor received a phone call from the B’Kara police station. “Here is one who is saying that he has killed a member of your Institute.” Borg had thought that he had killed the other. “Here everyone is healthy and safe.” Borg ended up in a mental hospital.

Br Joseph used to go shopping, but he did not know how to do this. Once he came to me and he was very sad. “I have to give someone £35. I do not like to tell the Monsignor.” “So I go myself.” I went and told him what had happened. He laughed. “How much? Ten, you said?” “More,” I told him. “Twenty,” he asked again. “More,” I answered. “ Thirty five,” I answered. “So!” he replied. “Are we going to get bankrupt. “Vattene. Go and tell him to come.” I went to Br Joseph and told him to go to Monsignor. The latter gave him the money.

Once he told us, “It is a question of the Jews, who are scattered all over the world without any lond of their own. They will be converted. And we shall be partly responsible for their conversion.”

He used to prepare us for the missions. In five years I never went to Bormla, my home town, not even for the parish feast. I went there only once at the death of my grandfather. Even as regards walking; it was very common that we walked from St Agatha’s to B’Bugia on foot. Even to swim; we used to go to Gnejna on foot.

When he came back home he still had to say the Breviary. In order not to sleep he used to say it walking. Near his room there was a small table. Once we put a statue of the head of St Paul on it. At one moment he rested his hand on the table and slept. When he woke up he saw the head full of blood and he was frightened. And he shouted. At his shouting everyone of us went out of the room to see what happened. We found the Monsignor laughing at himself for what had happened. And he told us what had happened to him.

On another occasion he was saying the Brevairy late at night. He either called me or I myself wanted to talk to him. I knocked at the door, “Avanti.” I entered. “Let me finish this,” he told me. And I let him finish. At one moment I realised that he was asleep, with his head going up and down with every breath that he was taking. I left him like this and I waited for him to wake up. When he woke up he told me, “Figlio mio, perche’ non hai bussato?” “Io ho bussato.” And he laughed.

I was the hairdresser of the Founder (and that of the other members also). Since he had curly hair, it was a bit difficult to cut his hair; it was very easy to cut more than necessary. I used to hold a lamp in one hand and th scissors in the other. Also, it was not the first time that the Founder dosed a bit. For me this was a very hard job. It was very easy that waking up he would be hit by the blade or the scissors. La barba la faceva da se passeggiando col rasoio nella destra, e con la sinistra toccando la faccia, niente specchio, niente sapone.

He gave me the permission to smoke in my room only and not in any part of the convent or outside. He did this not to be a bad example for the others and so that smoking would not be diffused in the Society. The prohibition of smoking was made so that the members would live more the vow of poverty. He used to tell me: “Smoke something good.” What could I smoke if not sigarettes? I could not buy anything else. I was allowed to smoke after I was ordained a priest. And after I had insisted a lot myself. I could not do without cigarettes. I would be a mad man when I do not smoke. There are other things which influenced me; there were those who suffered a sudden death on account of stopping immediately to smoke. I was always afraid that the same thing would happen to me. I still see it like this.

I was at St Aloysius College. I learnt Italian very well; I talked and translated this language very fluently. In fact it was I who read the Rodriguez and translated it to the brothers. While doing this I came into close contact with the vow of poverty. I do not know why, but this vow was always in my mind. And when the Founder told us that he wanted to make of the Society a religiuous one, and therefore introduce the vows, I reacted strongly. I found Bishop Caruana and told him about this; that I wanted him to leave the Society a one of priests without their professing the vows. “How?” asked me the Bishop. “How?” I answered, “There are many others like this abroad. In Parma for example. It would not be the only one like this.” “And how did you stick to this poverty?” asked me the Bishop. “Because I read those words and they struck me: Quidquid monacus acquirit, conventus acquirit. What could I do? I know many religious who were not that exact about the observance of the vow and I got confused.” I therefore asked the Bishop to exempt at least me. I had been in the Society for four years. The reason I presented to the Bishop was that I did not join with the intention to make the vows. In fact the Bishop asked me, “Did you not intend to become a religious?” “Yes,” I answered, “I did intend to become a religious, but I would not have done the year of the novitiate and I would have left when I decided to do so.” “You are arrogant,” told me the Founder. “I was born like this!” I answered him. We ended up like this and I left the Society.

After this I still remember that Mgr De Piro looked at me in a particular way and I was shocked. He approached me, looking downwards, and told me, “The Bishop accepts you in the Diocese.”

“What are you saying?” I asked him. This was a lightning in August. He left me alone and went to the chapel, knelt down and remained there praying, with his head in his hands.

He used to tell me everything, as if I was his son. Monsignor suffered of tuberculosis but he was cured. He also suffered of gotta. He suffered a lot when coughing. Because of this he did not fast. He used to have an egg with his breakfast.

He was a man of God. He was a lamb with everyone. When he was asked to sign something he used to tell me, “My signiture got cheaper!” He was another Christ. I frequently saw him with the rosary beeds in his hands.

Mgr De Piro was always jovial. Fr George Bugeja of St Joseph’s Institute used to say this about him, “Do you know the difference between me and Monsignor? Both of us have thorns, difficulties. I am always grumbling and morose and he is always a smiling face. He is always jovial.” And he had trouble! Pope John I reminds me of him.

Ho sempre avuto come certa una informazione di un buon gesto del vostro Fondatore. Durante le sue ricerche per la compra del terreno intorno la chiesa di Sant’Agata, peccato che non posso ricordarmi se l’avessi avuta direttamente da lui.

L’informazione e’ stata questa, che nelle ricerche per la suddetta compra trovo’ che i possessori del terreno non erano i veri proprietari e per non privare i possessori che era gente povera, egli fece loro un volontario vitalizio. Si potrebbe confermare questo, cercando nel registro puubblico il contratto del traferimento del terreno, vale la pena trovarlo, ne trapela la carita’ del suo buon cuore. Prego scusarmi se mai ripetero’ alcuni di questi aneddoti. Tredici anni sono un considerevole tratto di vita, ne ho tanti da ricordarmi, residente al Zejtun per 55 anni, il 20 settembre di quest’anno sara’ il 60 mio anniversario della mia ordinazione sacerdotale, 1919-1979. Naturalmente la prima messa solenne fu nella vostra chiesa di Sant’Agata dopo la messa il Padre serviva gli invitati…

Il Fondatore della Societa’ Missionaria di San Paolo incomincio’ ad attuare il suo santo e misterioso ideale con due giovani, Giovanni Vella allora studente, ammesso gratis nel Collegio di St Aloysius, B’Kara, e Giuseppe Caruana come fratello coadiutore. Prese in affitto una piccola casa in una strada stretta al lato destro della Chiesa Cattedrale e le diede il nome di Piccola Casa di San Paolo. Senza nessuna cerimonia c’incontrammo, il giorno preciso non me lo ricordo, era vicino la festa dei Santi Paolo e Pietro. Da quel giorno egli lascio’ la casa o meglio il palazzo di sua mamma e venne ad abitare con noi. Mi ricordo bene le sue parole entrando la prima volta in cucina, “Con pochi soldi abbiamo arredato la cucina”. E non scherzava. Per noi era un po difficile questo linguaggio. Erano altri tempi. Vi restammo in questa casa per alcuni anni. Cresciuto il numero dei membri se doveva cambiare casa e andammo ad abitare in un altra casa piu’ grande, vicino l’Ospedale Connougth.

The feast of the sigmata of St Francis was to be celebrated on the 18 September because on the 17 the Padre had to lead the procession of Our Lady of Sorrows.

He wanted us to give him the same food that the children had, but we used to prepare for him something different. Sometimes he arrived late for his meal and the children would have already eaten. Thefore he used to go into the kitchen see what remained and tell me, “If nothing has remained give me some cold beans which you have prepared for the children. Now wherever I go I find everything closed.

He always came to the Institute on the 8 May for the Supplica of Our Lady of Pompei. He used to say that on that day he felt his vocation. Whenever he went out of the house he used to say three Hail Mary in front of Our Lady, “Because,” he said, “She gave me the vocation for the priesthood.”

Many a times he did not have the money to pay the train with because he would have given it to the poor.

I was superior of Fra Diegu Institute when Monsignor died. Before this I was in charge of a group of 43 girls.

When his mother happened to be at Fra Diegu and he arrived there she used to say, “Here comes my poor one.”

He used to make conferences to the Sisters. He used to talk to them about how to care for the girls. He insisted a lot on the teaching of catechism. He was so much attentive on this that he used to come himself to do the examination before the first holy communion. Once my girls were not that successful in the examination and he called me in his office.

He used to organise a prize day for the school and all the crafts: cooking, embroidery, etc. He did this in order to encourage the girls, then to make them love their work, and also to help them not get fed up in the Institute. For the same reason he used to make us set up the Christmas tree. Every year he used to take the girls to his brother’s house in St Paul’s Bay. Some time after he even hired for them a house in Marsaxlokk. This he did in order to show them that they were not discarded and to keep them happy.

In 1932 I was made superior of Fra Diegu and on the 18 December I went there as superior for the first time. There was the crafts exhibition for the benefactors and the people in general. When it closed it was very late and I wanted to hire for De Piro a cab to take him to St Joseph’s Institute. But on his part he did not want to take any money from the Institute. “No,” he told me, “I go by the public transport.”

Each time he entered the Institute or when he was going out he always stayed for a while kneeling and praying in front of the statue of Our Lady. Afterwards he would go to his office. I used to follow him and talk to him about the children. There were times when some Sister came to the Director’s office to talk to me about some girl. The Director did not like this so much so that once he asked me, “Do not they have some other time when to talk to you. I have come for a short while and they disturb us.” After our meeting he would go round the school, and the workshops. He gave improtance to everyone and everything.

When we introduced the telephone system in the Institute he was very happy. At the moment I was on retreat in Gozo. When I finished I went to St Joseph’s Home to salute the Director. In all simplicity he told me, “Now we have the telephone; we are nearer to each other.” After a while he continued, “Oh! If I open my telephone and you open yours I can hear the girls singing the Gregorian chant and I would know about their progress.”

When he used to organise the plays at the Institute he never wanted to set up the stage because he did not want the girls to grow up wanting such things.

Whenever he had his meal at the Institute he always had whatever he was offered. In this way he pleased the one who prepared the food.

During the meal I used to stay near him. He talked about the Society, Abyssinia, about the institutes, and other useful things. He did not talk a lot.

The Sister who served him was diabetic and therefore he used to tell her, “Sr Blandina, take care.” “On her part she answered him, “It is only once that we die.” For this he laughed heartily.

Before leaving the Institute he used to put some money in St Anthony’s money box, sort of to pay for his meal.

On the 8 May he used to come to Fra Diegu to make the Supplica of Our Lady of Pompei. He used to say, “It is on this day that I realised that God was calling me for the priesthood.”

It was he who introduced the registers in the Institute. He put in them whatever had to do with the girls: when they entered the Institute, when they left, their first holy communion, their confirmation, etc. He was exact in everything so much so that when he died everything was in order.

Whenever there came to the Institute some poor man he treated him as if he were a rich one; he talked to him in the parlour. For him everyone was the same.

During the last few weeks before he died he was very tired and weak. In fact he used to tell me, “I have not come to work but to rest a little. When I asked him if he wanted them to prepare him something he used to ask for some meat because he felt weak.

At that time the girls were barefoot. So that they would not feel humiliated the Director asked a shoemaker to come to the Institute and make a pair of shoes for each of them.

When he was still young the freemasons wanted him to join them. Difficulties for his vocation.

His death. When Fr Gejt, the parishpriest of Hamrun, died, Monsignor served as the parishpriest until there was the new one, Cordina Perez. The latter, knowing that De Piro had worked a lot to get the permission for the feast of Our Lady of Sorrows to be celebrated in September, asked Monsignor to be the main celebrant. Since this feast was going to be celebrated on Sunday, 17 September, and on that day there was going to be celebrated the feast of the Stigmata of St Francis, the feast of the Institute, the Director asked me to have St Francis’ feast transferred for the morrow, 18 September. He aslo asked me to take his vestments to the Parish Church for the solemn high mass. He also planned to make the rehearsal for the children after the mass.

At about 10.00 am, after the mass, he came back to the Institute, had some coffee and went to the chapel where there were all the children and the Sisters,even those who did not sing. He stayed there for a while helping with the singing.

At 12,00 pm., Monsignor said the Angelus in the chapel and then everyone went for lunch; he went with me to the place where he had his lunch ready. While walking in front of the chapel he went to the sacristy to see whether everything was in order for the morrow. After checking everything he touched the mitre with his finger and said, “Tomorrow I wear only the mitre.” And he went for his lunch.

As he sat for his lunch he turned to me and told me, “Today I do not wish to have anything.” Everything was ready but on his part he took only a little bit, not as usual. When he saw Sr Blandina he repeated to her what he always told her, namely to take care of herself. When she answered him with the usual words, namely that we die only once, he immediately told her, “When we die we start living the real life.” He was rather confused in his words and repeated several words: Abyssinia, the Society, the missions; “Will I ever go to the missions?” Before leaving the table he told me, “I am very sad today.”

He left the dining room at about 1.30 pm. Until he reached his room it was 2.00 pm. He talked and repeated the same things; he did not seem to be well. He entered his room and closed the door. After a short while he opened the door again and told me, “Remind me to change the money because many are saying tht they are going to change the currency.”

At 4.30 pm a Sister came to me a bit confused and told me, “Mother, I am worried because Monsignor has taken long to go out of his room. It was already time for him to go to the procession.” The Sister and I went near his room to see whether we heard any noice from inside. At last the Director came out of his room and went down with me to the office. This was about 4.45 pm. While he was having some tea there came a Sister and talked to him about some school registers. He did not seem to be concentrating on what she was telling him and he seemed excited. At last he woke up and until he arrived at the main door he continued talking to me. I do not remember what he told me at the moment.

Meggie was expected to go to the parish church and bring back his vestments. She had to buy some pastries for the morrow, which was the feast day. All plans had to be changes because the moment Meggie knew what happened she rushed to the Institute in order to tell us the story. I went with another Sister to the parish church and found Monsignor in the choir. When the ambulance arrived and they were carrying him from the main altar he made a very strange sign. I think that it was at this moment that he died. When he arrived in hospital they took off his cassock. Under it one could see that his underwear was of the same material as that of the children of the Institute.

The day after his death there had to be the feast of St Francis in the Institute. Instead of joy there was only sadness; both the Sisters and the children were crying for the Monsignor.

Since the ministers who had to assist in the mass did not know anything about the death of Monsignor they came to the Institute as planned. When they heard the news they were shocked. They were Mgr George Preca, Mgr Anton Cilia, Fr Joseph Camilleri and Fr Hugh Callus OP.

There came from Gozo even the Mother General, who was Mother Nazzarena, together with her Council.

During the Holy Year, 1933, the Curia published a circular asking everyone to put crosses on the roofs. The Director respected a lot the directives of the Curia and therefore he put a big cross with electricity bulbs on it.

When Sr Blandina was serving Monsignor, she told him that it is only once that we have to die. When Monsignor heard these words he immediately told her, “Oh, when we die we start living.”

The day after his death we were expected to celebrate the feast of St Francis, and we did this: all the Sisters and the children of the Institute crying the big loss. The telephone continued without interruption. The ministers who were expected to assist Monsignor during the solemn high mass, not knowing what had happened, came to the Insititue just the same. When they came they were shocked. These were Mgr George Preca and Fr Anton Cilia (nowadays Mgr Cilia), Fr Joseph Camilleri, the master of ceremonies, and Fr Ugo Callus OP. There came also our Mother General, Nazzarena, from Gozo, together with her Council. The atmosphere was really moving.

I also remember that in Rabat, Malta, there is a certain Mary, sister of a certain Lawrence, who was the Cathedral sacristan. It is worth meeting her because she might have a lot of information regarding Monsignor’s mama’ and Monsignor himself. In Gozo there is also a priest who was in charge of St Joseph’s Institute; he was close to Monsignor. The Superior General of the Sisters of Jesus of Nazareth can also help. I am also sending you this book; it can help.

I also remember that in the Anno Santo, 1933, there was published by the Curia a Circular saying that crucifixes had to be put on the roofs of buildings. Monsignor respected a lot the directives published by the Curia. Therefore he put a big cross on the Institute, which was lit by electricity.

Helen was an old girl of Fra Diegu Insititue. When she grew up and met a boyfriend, she invited the Director to celebrate her wedding. “I am so happy here, “ said he, “because the girls who left the Institute never invited me to celebrate their wedding. This in in fact the first wedding that I am celebrating for my children.”

When he celebrated his 25 anniversary as director of Fra Diegu, he invited the old girls of the Institute. In the speech he delivered on the occasion he showed them that he was still their father, “If you would be in need of anything come to me, do not hesitate. The fact that you have left the Institute must not hinder you from coming.”

The Director has put several applications in order to find some work for my husband who was unemployed. I can say nothing wrong about Monsignor. It is only good things that he did for us.

I remember that once he left the Insitute with an umbrella while it was raining heavily. In one of the roads of Hamrun he met a grandmother with two of her neices, orphans. She did not know what to do with them. I still remember him coming to the Institute with one of the girls, in all that rain.

He never had tea or coffee because of his feet. Instead he had only milk. On the feast of St Joseph he used to give me one shilling for every bandsman. After giving me this money he used to tell me also, “Remember to tell them to spend them here, in the fair of the Institute.”

Monsignor used to study painting under Cali’. He did all the headings himself.

After lunch he was accustomed to walk along the corridor with Fr Joseph. At times they spent three quarters of an hour walking.

When the roof of the Gozo Institute collapsed the Director had to stay in bed for three whole weeks; he had bruises in his legs. Once, a certain Fr George paid him a visit and he asked him, “How are you Fr Joseph?” And Monsignor answered him, “This is the way how the Lord pays us back. At times he reminds us that we have to die.”

There were times when he used to be with Fr Joseph and they would meet me. Since he knew that I liked the operas and it was the opera season, he would ask me, “Magister, have you gone to the theatre?” “Yes,” I would answer. “What have you seen?” he would continue asking. “The Aida,” I answered. “Is it not that one where they bury them alive?” he continued. Then he would realise that he would have scandalised Fr Joseph. Therefore he continued, “I went to the theatre before I entered the Seminary.”

During the first three weeks after he was made Director of St Joseph’s Institute he slept in the infirmery. Once he had a tootache. He went to the dentist and had his tooth taken away. As a consequence of this he felt sick and had to remain in bed for a while. His mother came to see him. While she was near his bed she told him, “ You have grown up and you are still causing me trouble.”

He used to say this to the members of his Society, “When you will be twelve priests and brothers, I take you to the Pope to see you.”

He liked everything. When for the feast of St Joseph they used to give him some four pairs of socks he used to enjoy them a lot. “They are very useful and necessary,” he used to say. In winter he used two pairs of socks because he felt very much the cold.

He was so much busy that he used to say the Breviary at 9.00 pm, and he wanted Fr Joseph to stay with him to keep him awake.

When Gonzi, Bishop of Gozo, was going to Chicago, De Piro wanted me to prepare the band. When the day arrived all the boys were put in line one near the other waiting for the Bishop, and the Director with a cake in his hands to present to the Bishop. When the Bishop arrived near the Institute he stopped. The Monsignor presented him the cake and the flowers, we sang some music and wished him a safe journey.

Once I saw him laughing so heartily that he was going to choke. At St Joseph’s, Gozo, there was a certain Joseph as a cook. This one liked drinking a lot of wine. Fr Michael Callus bought the apparatus to start making wine, and in fact did some as a try. The first bottle he gave to Joseph to taste it. Once at lunch the director asked Fr Michael whether he succeeded in making the wine. Fr Michael told the Director that Joseph had said that it was good. After a while Joseph himself came with Fr Callus and told the Director, “I drunk the whole bottle.” “Oh, Joseph,” told him Monsignor, “If you do not drink all this wine you live to a hundred.” “So what do I drink?” asked Joseph. “Drink water,” answered De Piro. “Our Lady did not tell Jesus to give them water but wine,” replied Joseph. “And imagine what wine they had!” Monsignor laughed.

The visit of Governor Campbell. Some one hour before the Governor arrived there came to the Institute some aidie to see whether everything was in order. When the Governor himself arrived he inspected the boys and the band. When he finished he turned to the Director and told him, “Well done, this is a real review.”

He did not like the carnival celebrations and therefore he always invented some recreation in order to keep the boys busy.

He was very sorry when Fr Joseph Aquilina left the Society. Aquilina was already a deacon when he left. He continued his studies at the seminary. After he was ordained priest he wanted to have the two volumes of Kuri. Since he knew that Monsignor had these volumes he wrote to him in order to borrow them. But the students of the Society made use of them. What did he do? “Go to Aquilina, the bookseller,” he told me, “And order a copy of them for Fr Joseph, bring them here so that I can bless them and then donate them to him.”

There were times when Ninu met Monsignor taking off his shoes and he noticed that it was hard for him to do this. Therefore Ninu offered him his help. But the Founder told him gently, “Nin, when I am alone, I have to do it on my own!”

At times he took the children of St Joseph’s Institute and those of Fra Diegu to St Paul’s Bay, at the house of his brother, for a bit of change and in order to make them happy. And he did his best to make them lough. He had a small stool with a hole in the middle, he used to put part of his vestment around it, keep his head under it, and go around the children as if he was taking photoes.

After finishing some work Monsignor used to go and spend some time praying in the chapel.

I was impressed by the fact that once he and I were walking through Hamrun and we met a physically handicapped girl and he talked to her very lovingly for a while. This girl lived in some one of the institutes under his care.

He always took care to do those things which were really necessary, but no luxeries at all.

Fr Michael Callus used to say that when the Founder needed something, e.g., a watch, you had to buy it for him. Otherwise he would remain without buying it.

When the Founder was planning to go to Abyssinia Fr Michael Callus told me, “See what Monsignor is dreaming. He wants to go to Abyssinia!”

Before the Society became responsible of the Oratory at Birkirkara, Frs Joseph and Michael Sammut were responsible for it. When they asked Monsignor to be in charge of it he did not give an answer immediately; the members were still very few. Then he accepted, made the contract and the members started living there.

On the eve of the feast of the Oratory, if I am not mistaken, some people came to him and asked him to go with them imediately. Afterwards we were told that he went to mediate between the Church and Lord Gerard Strickland.

He made his mother a poor woman in order to improve the situatiuon of the institutes. It was he who refurbished the sacristy of St Joseph’s Institute.

He used to say the story of the falling down of the roof of St Joseph’s Institute, Gozo.

He was the promotor of the feast of Our Lady of Sorrows at Hamrun. It was through his efforts that the Bishop gave the permission for the celebration of the external feast. In the short sermon after the procession of the first feast he was so much full of enthusiasm that he had a heart attack. The parispriest was Cordina Peres.

Once there was an English man whose wife had died and in her will had left money for each institute under the care of Monsignor. A certain Fr Anton took this Englishman to St Joseph’s to consign the money. They met the Director. While they were talking, the Englishman said that his wife died because of tuberculosis. “Even I had suffered of TB,” said Monsignor, “but then I was cured of it. Still now I am not that ok.” I admired him because of his sincerity.

Once he was at the Curia and there was a man who told him a lot of rude words. After finishing, Monsignor simply asked him, “Do you have anything to add?”

He was a very discreet person. He was an educated and charitable person; he helped anyone who went to him for help.

The photo of Monsignor with the cross near him was taken in the yard of St Joseph’s Institute, Gozo, on the occasion of the 25 anniversary of his priestly ordination.

Once while he was in Gozo preparing for the opening of the Institute there, the floor under him gave way and he found himself in the room where they used to put the petrolium and the coal. The bed remained hanging in between the floors. I do not know how he succeeded to go out of the room where he fell because he was completely blocked by stones. Because of this incident the opening was postponed for a later date.

Once he went with the Archbishop to the feast of St Paul in Tunis. One of the religious priests who was with them said, “On that occasion I came to know how spiritual was Monsignor.”

During prayers he did not talk to anyone. Once there came the Bishop to talk to him. Since we knew that he did not want to be disturbed when praying we did not want to tell him. At last one of us informed Monsignor. After the Founder went out of the chapel he told us, “The one with whom I was is more important than the Bishop.”

At Xara Palace he had the room near the roof. At times he was so much tired that he slept in the refectory.

During conferences there were times when he told us, students, “You have to pray to the saints very frequently. But no, you have to pray more to the Sacred Heart of Jesus, because he is the head of everyone.”

When Fr Bugeja OSA, the student master, ended his term of office, the house in Strada Celsi, Mdina, was closed and the students went to St Joseph’s Institute. After I was ordained priest the Founder opened the house again.

The Founder was always busy. He never had recreation. Even on Sundays afternoon he used to stay writing.

When he did not sleep at night he used to stay praying. At times he told us, “This night I did not sleep and therefore I stayed praying.”

When the Monsignors had their chapter, since he had to preside it, he used to have his meals at Mdina.

When Fr Michael Callus fell ill, he went home for convalescence. The Founder used to visit him there. In one of these visits, the Founder, after entering the house, took off from under the cassock a plucked chicken and gave it to Fr Michael’s sister to cook it.

He loved a lot the statue of St Joseph of the Ta’ Giesu Church in Rabat. He had always wished to see the statue crowned because he used to say that the statue was miraculous.

He had been trying to get the land at St Agatha’s since we were in the first house of the Society.

Many people came to him for charity. The students knew that he was giving charity from the people who came to him to ask him alms.

He had great faith in Providence. Whenever we went to him and told him that we had something missing he always told us, “The Lord will provide.”

A special characteristic of his was that whenever he corrected someone he did it in a way that the other person was not offended.

When he was at Qrendi he used to wake up at 4.30 am. After washing himself he used to go to the parish church for confessions. Then he used to say mass. After having some coffee he used to continue confessing. There were times when he remained there for a long time. In fact many went to him for confession.

At Qrendi he was the procurator of the Confraternity of Our Lady “Tac-Cintura”. He took care of them and he used to give the members many advises. He helped them move forward.

Alexander, the father of Monsignor, died abroad. After bringing him to Malta they buried him in the Qrendi Parish.

While he was procurator of the Confraternity he used to invite the band of St Joseph’s Institute. After the feast he used to take the boys in the house of his mother for a reception.

Since Monsignor had come to Qrendi for convalescence, he used to come to my father’s fields for some fresh air. When we knew that he was coming to our fields my father used to tell my sister to bring a chair for him to stay on. Then she would go back home to return accompanying Monsignor. When Monsignor would see the chair he would immediately tell my father, “ Francis, are there not enough stones in the field?” As if he wanted to tell father that there was no need of chairs to sit on; he would have sat on a stone.

The students had some three rooms attached to the villa of Monsignor’s mother. During the summer days they used to go there for the holidays. When the students were there, Monsignor stayed with them and not in his mother’s house. His mother tried to make him change his mind, but he remained with the members; he ate with them, he slept in the same rooms, etc.

Once, Monsignor gave my brother a holy picture with Jesus holding a lamp in his hands and told him, “ Have this. It may be Jesus gives you the light.”

His mothe was very discipled. Once there was one of her nephews for lunch in her house. He did not want to make the sign of the cross before the meal. She took him upstairs without letting him have his food.

His mother brought the Franciscan Sisters to Qrendi so that they could teach catechism and run a school.

When his mother saw him coming home, she used to say, “Here comes my poor one.” He was always asking her money and at the same time he never had anything. I do not know of anyone who had asked him anything and was not given what one wanted. He never said no, whatever one asked him.

When he opened the first house of the Society he left his mother’s house and started living with the members. His mother was sorry for this and she used to beg him to go to her again. On his part he used to answer her lovingly, “ Allow me to stay with them. They are my joy.”

When he was still very young he did not have a lot of friends. He was friendly with everyone and he was always with a laughing face. He was at the same time always serious. While walking he never talked to anyone.

While the maids did their work they were always with their sleeves up, but when Mmonsignor talked to them they put their sleeves down.

His mother was very charitable. During the year she used to sew skirts and give them to the poor. She pitied everyone and helped everyone. When the husbands of my sisters died and Ursola met me she used to show me her concern and encourage me.

When I was sent to Fra Diegu Institute I found De Piro was already Director there. I remained there up to 1915. I was in charge of the school and helped De Piro in the keeping of books and the writing of letters.

When I talked to him about the behaviour of the girls he used to tell me, “We must thank God they are here instead of being somwhere else.”

Whenever he could he always came to Fra Diegu. Having entered the Institute he always went to pay a visit to the statue of Our Lady and then inspect the sewing and weaving workshops.

I do not know that he ever shouted at the girls. He always treated them kindly. Whatever he could give they he gave them. He was all out to make them happy.

When he was visiting the workshops and would reliase that they had not worked so much he would turn to the Sister and very kindly he would say to the Sister, “Yesterday it seems that you were very busy.”

Whenever he entered a workshop and saw the girls collecting the rags from the floor, he told them, “That you must do at the end . It shows that you are working.”

He was always very attentive and he was interested in everything. He wanted everything to be done to perfection. Since Bishop Mauro Caruana wanted the Gregorian Chant, De Piro sent the girls with me to the Sacred Heart Sisters to learn this Chant.

Bishop Mauro Caruana loved the Gregorian Chant; he was a perfectionist on it. Once there was a celebration at the Institute and I played the harmonium. Since it was one of my first experiences I made some mistakes, so much so that the Bishop stopped me. Afterwards I met Monsignor and he told me, “Today we made a mess.” After a while he asked me, “What can we do?” And we agreed to find someone who could help me learn well the piano. There came the day of the Confirmation of the girls and as celebrant came Bishop Mauro. I was playing the harmonium. We sang the Veni Creator. Everything went well. After the celebration Monsignor came to me and told me, “The Bishop wants to talk to you.” “Today it was ok,” told me the Bishop, “But you have mistaken this note.” That day the Director was happy. He was happy whenever he saw the Institute progressing or anything was done by the Institute. He was present for all the Church’s celebrations: Christmas, New Year’s Day, etc. He gave us the spiritual exercises regularly. And he made it a point that we had the possibilty of confessing.

He was interested in everything. When we celebrated something, a feast, a play, some prize giving, he tried to find time to be present for the rehearsals. He used to tell the Sister in charge, “I come on that or that day.” After attending the rehearsal, he used to meet the Sister in charge of the activity, and suggest to her to take off what seemed to him out of place and leave what was appropriate. He never wanted to set up a stage for the performances. He used to say that if the girls were accustomed to have the stage they would leave the Institute and then want to continue to play on the stage.

At one moment there was the termination of office of one of the Governors of Malta. This one was a friend of the Institute. Therefore the Director wanted to have a farewell party organised for him, and have the opportunity to see the girls for the last time. Therefore he told me to prepare an address for the Governor. I was not that practical in the English language. Therefore I told him about the difficulty. On his part he calmly told me, “Try to prepare one.” I told him again to find someone more prepared than me. He answered me again, “No,” he answered me, “And when I come back see to it that it is ready.” He was like that: when he told you something that was it. He was always very calm but you will not be able to say another word. I therefore wrote one the best I could. When the Director came to the Institute I gave him the address I had prepared and another one prepared by an intelligent priest. “No, I do not want that one. We have agreed on this one.” He always wanted that we present our own things. The day after, while Monsignor was going round the Insititue with the Governor and the Sisters, he turned to me and told me, “Your address has been printed on the Government Gazzette.

He gave a lot of importance to the benefactors of the Insititute. He used to organise fairs for the Institute and recreative activities, and he used to invite the Nobility for them. The guests used to come to the Institute to help the Sisters and the girls in their work and in the fairs.

The girls who were in the Institute were usually high spirited. At times they even fought among themselves. The Sister in charge would try to mediate between them but many a times she would end up with being hit herself. When the director would see the scratches on her face he would tell her, “Ah, today we got it.” And he would laugh.

He used to confess a lot of people and did not leave the confessional before everybody was ready. The carriage driver would be waiting for him but he would not leave the church until everyone was confessed. Whenever he visited Qrendi everybody used to greet him because they felt he used to accommodate them by being ready to hear their confession.

His mother used to gather young girls in her house to sew church vestments. They used to meet every Thursday. She was the one who started the devotion to the Sacred Heart of Jesus, every first Friday of the month. The houses in Birzebbugia and Qrendi belonged to her aunties who came from Cospicua. Once there was a woman whose husband was killed. This woman had two children, and she called at Mgr De Piro for help. The latter took the two children immediately to the Institute by a carriage she herself hired.

If I am not mistaken, Dr Stilon was the one who told Mrs Ursola that Monsignor had died. When they used to be at Mdina, Ursola used to send me to check whether Monsignor was at the Cathedral or somewhere else so that she could send him some milk or bread.

Monsignor became sick and when he came to Malta from Davos the doctors recommended he should go to Qrendi for fresh air. He used to celebrate the 6.00 am mass during weekdays. After celebrating mass he used to go for a walk in the valley. He used to carry a very big rosary in his hands which almost touched the ground. He was not a man of many words and while walking he did not talk to anybody. Once people greeted him he used to greet them. Once you spoke to him he used to speak to you. But all in all he was a very reserved person. Once the parishpriest went on the altar and told the people that Fr De Piro would be confessing the males. As often happens when this message was misunderstood; the people thought that it was said that Fr De Piro had made a glass compass. I told them that they have understood the parishpriest wrongly. After a short while De Piro started confessing the women as well. He used to come before the 6.00 am mass and check whether there were any people who wanted to confess. When he noticed that there were people who wanted to confess he used to put his vestments on a chair and remain confessing until it was time for mass to start. On Sundays he used to wake up early and keep on confessing until 4.00 pm. After mass he used to go back confessing until all the people were ready.

He was a righteous man. Many people sought him for advice. He used to give conferences for everybody in the Franciscan Sisters’ Convent. On the feast of St Ursola he used to celebrate the feast in this Convent.

When I was still a young girl I felt myself called for the religious life. I met Monsignor and asked him whether I had to become a religious or be married. He asked me to write on a piece of paper the reasons why I wanted to become a religious and the reasons in favour of marriage. I wrote nothing. I only told him by words the reasons in favour of both decisions. After he thought for a while he told me that I should opt for marriage. He made this conclusion because he told me that, “The nuns are cared for by each other but your aunties have no one to care for them.” He looked ahead and thought that it was more fit for me to be charitable towards my aunties than enter religiuous life. I was an orphan and I was brought up by my aunties.

Once my father was talking to Monsignor and he told him how much impressed he was with the sermon of a certain priest; his sermon was long and therefore my father thought that the priest was intelligent. De Piro quickly replied, “I am afraid he was not wise. Wise persons do not speak at length.”

He lived at Qrendi for five years. When he became Director of Fra Diegu Institute and left Qrendi everybody felt his absence. Everybody kept on asking him, “Why are you going, Fr Jsoeph? You really worked hard for the people’s good, here!”

They were all sick of Tuberculosis. Monsignor knew about it. He used to tell my father, “Francis, we are 40 years old and there is not much more to live (they all died young!). Berti, his brother died at the age of 19.

His father always used a stick, but used to walk very smarthly. He used to keep turning the stick round.

I was very close to his mother. She used to treat me as if I were her daughter. I used to visit her and chat with her. I used to tell her, “Both my parents are dead and I have no one to talk to.” Once I related to Ursola what Monsignor had told me in confession. Ursola wanted to know more, “Tell me dear, does he talk a lot in confession?” “Of course that he does, “ I answered. “Here he is very quiet and never says a word,” commented Ursola.

When the De Piro children were still very young they used to go out to church in twos, the children first and the parents behind.

Ursola used to gather young ladies and they used to sew church vestments and also clothes for the Institutes and the poor people. I was one of these young ladies. Ursola used to tell me, “Working for the poor is my entertainment.” She used to give me a lot of work to do because she considered me as a woman of great economy. She knew that out of a piece od cloth she was able to make up four dresses instead of three. Once I was darning a dress with a thorn shirt. When Ursola saw me she told me, “That is a big deal. You are mending something with an old cloth and in this way you are sparing a new piece of material.”

Ursola never wasted time because she believed one had to give account to God for every minute of one’s life.

Ursola used to love going to church functions and was very meticulous when dealing with them. You would see her going into church and observing everything; she would notice the candle which was not put straight and immediately call the sacristan. She would tell the sacristan that the side altar was not proper and that the candle was bent. She was very meticulous about these things.

Ursola was in the Opera dei Tabernacoli. These were responsible to see which of the poor churches needed anything and they used to sew the vestments for them.

She was a very couragious woman. I remember when her son Guido was in agony. She knew pretty well that her son was dying and therefore on her way to communion she kept on telling the people, “Pray for my son because he is in agony.” In fact Guido died on Good Friday.

She was a woman of great discipline. The girls were afraid of her. “Here comes Signora Ursola,” and everyone was silent. When they were late for mass they used to be afraid of her. They would avoid meeting her because she would surely tell them something. I used to suffer from a dry mouth and therefore in the morning as soon as I woke up I always sought to have some coffee in order not to feel weak. When once I told Ursola that I could not receive holy communion because I was weak, she told me, “Go and put the coffee pot on and while it boals you would have received holy communion. I kept this habit. In fact when my children used to tell me that they felt weak to go for communion, I used to relate to them what Mrs Ursola had told me.

When I had some baby Mrs Ursola used to come and dress the child for the baptism feast. I used to invite also Monsignor. He always said that he would be coming but he never came. In fact I always sent him some sweets with his mother.

Ursola’s life was one of continuous sacrifice, always busy either at home or ouside, either talking to someone or helping some other person.

Mrs Ursola was the one who brought us to Qrendi, the Franciscan Sisters, so that we could help both in the academic and spiritual formation of the people. The first time we went we lived in Mercy Street. This was the time of Parish Priest Micallef and Mother Agnes. After a short while the owner wanted the house back and therefore gave us a target date. Since we did not have a place where to go, Mrs Ursola accepted us in her palace in Qrendi. When we went there we transported the Sacrament in procession. We remained there for about a year and a half, but we did not teach children. Once we went to Mdina to speak to Mrs Ursola. We also talked to Monsignor about the difficulty we had. After we had explained everything he told us, “Please do not worry. If you still do not find a place to hire, come to me and I will give you one under my mantle. There you will surely find one. I will pray for you so that you will find a house.”

After a while Ursola fell sick and was given the anointing of the sick. At one point she came back to her senses and told those around her, “Pray for me because God wants something from me. “Then she continued, “I want to leave something for the nuns.” And I fact in her will she left £9.00.0 for us.

She used to go to Qrendi every Thursday to look for young ladies who could help her sew the church’s vestments.

After Monsignor’s death she said, “Is this why the Lord kept me alive? To see my son dead? I have to bind myself to the Lord’s will.”

After Monsignor’s death we went to Rabat to talk to Ursola about the house in Qrendi. We found her attending mass. “I did not come,” she told us, “Because I wanted to stay until the end of mass. During mass I felt somebody touching my shoulders and I found Fr George Preca who told me, ‘Do not cry because your son in already in heaven.’ “ His mother used to cry after consecration because she remembered her son Joseph.

Whenever Monsignor went to the City he used to give whatever money he had to the poor. Then he would come to Fra Diegu Institute and ask us, “Can you give me some money, please, because I do not have any.”

When he had his 25 th anniversary as director of Fra Diegu he invited all the old girls and told them, “I really feel grateful. I am really thankful to God for giving me the opportunity to work with you here and to care for these children whom God has sent us.”

Whenever he came to Fra Diegu Institute and saw some girl standing in the corridor because she would have been up to some mischief he used to remark, “Oh, poor girl, what did she do? Please have mercy on her, Mother.” Then he used to turn to the girl and tell her, “Will you promise Mother you will never do it again?” He never let us smack the children. In fact whenever he used to visit the Institute the children were always very happy. They used to keep on saying to each other, “Here is our father.”

When the nuns used to have conferences he used to send the children to church and used to take care of them himself.

When he visited Fra Diegu he used to go round the offices. When he went abroad he used to gather together the children around him so that he could put perfume on their handkerchiefs.Whenever he went abroad he always brought them something, be it perfume, soap, etc.

When we children went for lunch, say at Marquis Scicluna, Monsignor never came with us.

He always liked gathering the older girls of the Institute and tell them, “Be charitable to each other.”

During the first years as Director of Fra Diegu he always invited somebody to preside the prizegiving ceremony of the children. Once when the celebration was over the person who was presiding told the Director, “Eh, Fr Joseph, with this performing on the stage you are making them wish to continue acting when they are out of the Insititute.” From that time onwards he did not want anymore the children to play on a stage.

Fr Gejt and the Director were very close friends. About three weeks before the Our Lady of Sorrows feast, Fr Gejt was talking to Monsignor and as if with prophetic words he told him, “Next year we will celebrate the feast in heaven”. In fact a fortnight before the feast Fr Gejt became sick and after a short while died. The new parishpriest knew how hard the Director had worked for the feast. He therefore asked De Piro to celebrate it himself.

After Monsignor came back to the Institute from the Parish Church he met the children of the Institute and rehearsed the singing for the morrow, the feast of the Instituite. After lunch he went to rest. He slept for a long while but then he woke up and went for the procession. Meggie was in charge of the shopping and of bringing back his vestments to the Institute. Before benediction he said a few words about Our Lady of Sorrows and Fr Gejt. During the Tantum Ergo the Director fainted. He was taken to the choir and he stayed there for a long time so much so that he came out of the Church at about 10.00 pm.

He was a man of great charity and whatever he gave he did it in secrecy and silence. For example, some of the children’s mothers used to come and visit them; he used to give them some money he himself was going to spend. He used to say, “I am giving them alms but please keep it a secret. Charity should not be spoken about.” There used to be beggars knocking on the door of Fra Diegu as well. “Please give them something from the store,” he used to tell the Superior.

Whenever he wanted something to be done he used to tell the Superior first and then the latter used to inform the community.

“Never shout at the children and always be kind and gentle with the kids. You will win them over. Keep them always happy. Be patient with them, and remember that whatever you are doing with them you are doing with Jesus himself. Do not leave them idle and also see they are never alone. See that they are always accompanied by somebody.”

To honour Sunday and to instill in them that Sunday is a holy day he used to make them wear the best clothes they had.

Whenever he visited the Institute, and generally he was very late, he used to kneel down in front of the Blessed Mother and sometimes he spent a long time there. After he used to go round the workshops, the offices and then have his meal.

When he had his meal at the Institute, we used to give him something extra or something new as for example a flower. We used to tell him, “This is the first flower for this year.” He would then tell us, “Therefore go and put in front of the Blessed Sacrament.” If it was a fruit he would tell us, “Give it to the children.”

Whenever Providence knocked at the door or I spoke to him of any donation given, he would promptly write a note of thanks to the donor. When the donation was not a big sum and still he would want to write a ticket of thanks, I used to tell him, “Why are you sending him a note for such a small sum?” “No,” he used to say, “Small things and big things are the same in God’s eyes. One can give so much and another can give more but they have both the same merit. Always be grateful for whatever comes as a Providence.”

His mother used to suggest to him several projects to be introduced in the Institute so that the children would not be idle.

Once we visited him at St Agatha’s and we found him wearing a very faint cassock. It was dirty and torn and we asked him, “Why are you dressed like this?” “I am here with my children,” he answered.

At the beginning of the Society many used to leave, both students and priests. When I used to comment about this and about how ungrateful they were to him who had been working so much for them, he used to answer me, “Do not be preoccupied.” “But Monsignor, are you not hurt?” I would continue asking. “He will still be a priest forever,” he would answer as regards the priests. “I have consecrated him a priest in God’s eyes.”

On St Ursola’s feast he used to organise a very big lunch at Mdina, at his mother’s house. Afterwards we used to go to his brother’s house in St Paul’s Bay. His brother was Fr Santin.

Children in those days were a bit naughty and whenever there used to be a girl who was up to some mischief, mother superior used to bring her in front of Monsignor and tell him, “Monsignor, I brought her in front of you so that you correct her.” “Yes, bring her in,” he answered. Do not think that he shouted at her! Not at all. He used to tell her some words in a gentle way. He would warn her not to do it again and never punish her for whatever she would have done. Even whenever he spoke to the girls together about their behaviour, he never used harsh words. Rather he used to tell them these sort of words, “Consider ypurselves lucky for being at the Insititue.” Moreover he used to give them something or else invite them for a lunch.

He was very young when he became director of Fra Diegu Institute. When he visited the Institute for the first time, he went round all the Institute. At first everybody, both us Sisters and the childen, were afraid, because we were not sure what type of person he was. But our fears were quickly dismantled because he was easily one with us.

The virtues I really admired in him were humility and goodness. He used to repeat the saying, “You will manage to catch more flies with a drop of honey than with a barrel.” Also, he used to say, “We should never leave anybody unhappy, but we have to do our best to leave them happier than they were before they met us.”

I used to consider him as strong as a rock. He was never preoccupied with anything even when he was amidst a lot of trouble and problems. He had also brought two Sicilian children who were very poor and placed them at Fra Diegu Institute. One of them was Carmen Caloni and the other was Graziella Allegra. I was also the Superior at the Convent in Sicily. Whenever he used to be abroad he used to visit us and we used to host him at our convent (The place was Troina, in the Province of Enna). One day he was saying mass and was accompanied by a certain boy named Saviour Gianblanco. The Director was deeply touched by the boy’s respectful behaviour. After the Monsignor had his coffee he told me, “I would like to see the boy who assisted me during the mass.” The boy arrived quickly because he did not live far away from the Institute. “Would you like to become a priest?” asked him Monsignor. “Oh, yes, I do wish,” answered the boy. But we are poor and my father cannot pay for my education.” On hearing this Monsignor sent for the child’s father. When the man came the Director asked him, “Are you ready to allow your child to go to Nicosia to learn?” “Yes,” answered the father, “but I do not have the money to pay for his tuition.” “I pay for it,” told him the Director. The faher promised Monsignor that he would send his son. Therefore they argeed that the boy would go to Catania for his basic studies and come to Malta for his Philosophy. They were both happy with the agreement. When I met Monsignor I told him, “You are risking because they are not reliable persons.” “This is all for God,” he told me. “Whether he is a priest in Malta or abroad, whether he marries, or whatever he does, the fact that he is educated is always an asset.” In fact Monsignor was ready to prepare his dowry, and prepared whatever he needed. He bought him the books he needed, all from his own money. He promised me he would send me the money along the way to cover any expenses incurred. It happened exactly as I had feared. When it was time to start Philosophy, his mother did not want him to come to Malta. In a word he did not resume his studies and abandoned everything. I wrote to the Director and informed him about everything. He answered me immediately and told me, “Do not ever worry, and tell Saviour not to worry at all. These things are understood only by God.” Nowadays this boy is married, with a family, and is working in a railway station in Catania.

Whenever children were sick he used to visit them in hospital. He had a strong fatherly instinct. Whenever he came, he visited all the corners of the Institute; the workshops and the classes to see how things were going. He wanted the children to be holistically educated. He used to offer them all various subjects and did not exclude any. He used to organise feasts and fairs so that he could show the people what works they did, and in order to encourage the children.

He introduced the Christmas tree for the Christmas season. He used to have all the childen around him and he used to give them toys.

The plays were always performed on the ground. Every month he used to give money to Mother Superior. This money he called “Mancia”. He meant to give this money to the ladies who were about to leave the Institute so that when they were out of it they would not be empty handed but have something.

When he celebrated his 25 anniversary as Director of Fra Diegu Institute he received several gifts, like lace work, which was done by the Sisters and the chidren of the Institute. When he saw that lace he told us, “I will keep this and accept it. I will wear it on feast days. I will not keep for myself because this is the hard work of the Sisters and children of the Institute.”

During prayers he was very recollected and did not move at all. He was very fond of the month of the Rosary. He also started the Maundy Thursday Altar of Repose at Fra Diegu.

For the girls of Fra Diegu he used to organise lunch twice a year and he used to take us to St Paul’s Bay at his brother’s house.

He used to be very sorry when he would realise that many people kept their distance because of him, because of his nobility. But then when you approached him and tried to talk to him you would find out that he was so gentle and affectionate.

On Good Friday his mother used to lessen the housework, like cooking, ect. She did this so that she and the servants could attend the Holy week celebrations.

He was taken to the Central Hospital and placed in one of the children’s wards after his death. Superintendent Bonello, who was with two other doctors, said this about Monsignor, “He was a man who never boasted with what he did. He lived according to the saying he used to repeat, ‘Il chiasso non fa bene, e il bene non fa chiasso’.”

Blood was very dense when Dr Stilon opened one of the main artheries. When Dr Ellul came to the Hamrun Parish Church he ordered that Monsignor be taken to Hospital. After his death Dr Ellus said that Monsignor had loved the children and he died among the children.

After he was ordained priest he went to Qrendi to regain his health. Sometimes there were no altar boys to accompany the priest. So he used to go out himself and serve the celebrant.

The Bishop wanted to appoint a substitute to the Dean and he chose Monsignor because he believed he could not find a better person than him. He sent him a message with Fr George Bugeja. Monsignor would have liked to refuse the appointment.

7 June 1919. The Maltese fought to defend their Consititution. The Maltese knew the English were endangering the Maltese security and their wellbeing. The cost of living rose, wages were low. The people rebelled. All parties considered Monsignor part of them and therefore they all included him in the issue. In these riots he spoke to the people from the steps of the Royal Theatre. He managed to quiet the people with his wise words.

He was a very patient person. In relation to the Society he founded he rented a house and go to it with the members. After a short while the owner told him to go away. He did this and found another house. He never lost heart.

When Fr George Bugeja became sick, the Bishop called Monsignor for help. He asked him to be in charge of St Joseph’s Institute. Monsignor gave the Bishop, Fr John Vella. There was already Br Joseph Caruana who was helping the Brothers De La Salle because there were some disagreements. When Fr George died the Bishop asked Monsignor to take care of the Institute. The members were Fr John, and Brs Joseph, Rosario, and Sante.

At the beginning of the Society many members used to leave after receiving their academic formation. The Founder used to repeat, “They are working for the Lord just the same.”

He was always tired because of hard work. He often slept in the refectory even whilst the Rules were being read.

Many people used to come to beg alms. They used to ask for clothes, shoes, etc, for their first Holy Communion. Once Monsignor was near the lift at the Upper Barracca and saw a man on the bastions. Monsignor immediately concluded that the man was going to commit suicide. In order to save him he went near him, gave him fifty cents and sent him back.

St Agatha. If he did not manage to buy the land at St Agatha’s he was planning to buy some land at Mtarfa. He went through a lot of trouble to get the land at St Agatha’s. Someone stole and even pretended to lose the plans at the Curia. Some were not pleased with the idea. In order to settle the issue he organised a pilgrimage to the Mellieha Sanctuary of Our Lady. Those who attended went on foot. They even rented a cart so that he who was tired could get on it, but everyone continued walking and everyone arrived on foot.

Nazzareno Institute. The Bishop was not pleased that a woman was going to manage alone and he told Madre Curmi to talk to Monsignor. After her death he took the Institute under his care.

The parishpriests committee wished there would be an orphanage in Gozo. They wanted a house which would keep these children. The government however bound them by telling them they had to keep twenty boys for ten whole years. He gave them £1000.00.0, but nobody wanted to be responsible. Therefore they asked Mgr De Piro and he accepted. However when they told him that he was accountable to the government as regards financial matters he did not accept. “If the Government trusts me he will give me the money. If not he will not give me any.” After a while when the government saw that De Piro could be trusted he let him do everything even without looking at the bills.

His falling from the first floor. The room where he was resting had some slabs broken. When he woke up and put his feet on the floor the slabs gave way and he fell into the room where they used to store the coal. He suffered mild injuries and because of this the official opening of the Instititue had to be transferred to another day. It was a miracle.

On 24 July we came as a community to live at St Agatha’s. This was a month after the blessing of the House. I used to come here daily to say mass. At that time there were the students Louis Gatt and George Scerri, living in the House. The last conference the Padre did for the students was about the detachment from family. The main celebrant in his funeral was Mgr Paul Galea, from Sliema.

His main apostolate was the care of the houses of beneficence. And the Big Mission. He was a member of the Preti Adoratori.

When he was member of Parliament he got the permission of the government to bring a Swiss professor for those who suffered of tuberculosis and who lived at the Connought Hospital. Later on these patients were taken to Switzerland. He himself suffered of TB and went to Switzerland to be cured. In fact he was healed.

Mgr Buhagiar was the one who lost the site plans of St Agatha’s and because of this the construction works took a long time to start. The Founder found the plan on a wardrobe. The Vicar, Mgr Camilleri, while dying, signed the papers for the beginning of the work.

De Piro was mentioned a lot in the transfer of the Cathedral to St John’s. Mgrs Ferres and Gonzi were in favour of the transfer. The Founder was against it; he wanted the Cathedral to remain in Mdina. Since he was president of the Chapter he had a lot of power. After a lot of discussion there was an equal voting. It was decided that the Cathedral would remain in Mdina and St John be the Co Cathedral.

His room at St Agatha’s was furnished in this way: a high iron bed, a very simple wardrobe and a desk. Under the window, near the stairs there were a washing bason, two chairs and an iron safe (the one that is still in the room of Fr Michael Callus).

Mgr Bonnici was the superior after the death of the Founder and until the following January.

The foundations of St Agatha’s. After the Solemn High Mass of St Paul’s Feast on 30 June 1931 we all went to the place where there had to be the foundation stone. We were accompanied by the Parishpriest Buhagiar and the priests of the Parish. They dug the foundations and filled twelve baskets with earth. On the place of the foundation stone the Founder put a cross.

The foundation stone. On 3 October, feast of St Theresa, he organised the ceremony of the blessing and laying of the foundation stone.

During meals he used to ask us whether we had dreamt anything. Once he shared with us his own dream. He was on a big ship and there were many people from various nations on it. At one moment the propellor stopped. The Founder himself went down into the engine room to fix the machines. As he was there a lady came near him and told him to go up again; she wanted to do all the work herself. Suddenly the ship started moving again. The Founder said that the Lady was St Agatha.

The annual retreats were held at St Calcedonius. They always started on a Sunday and ended on the Tuesday of the following week. The Founder used to acompany us. During the retreat he used to call us and talk to us about our defects. He aslo used to serve us at table.

Whenever he came to Xara Palace, in Mdina, or when it was his turn to say mass at the Cathedral on any of the main feasts, he came at about the Ave Maria. On the main feasts there were times when he spent the whole day with us. After arriving we used to salute him. Then he gave us a conference in the chapel or explained the Rules. After this we used to say the Rosary, have benediction and at 8.30 we had dinner. After this we had recreation; collecting stamps, talking, and there were times when the Founder asked someone of us about something or other. During the novitiate we used to show him our projects because each one of us learnt a trade: bookbinding, tailoring, carpentry, making rosaries, etc. Then we had the examination of conscience. This took us some three quarters of an hour because he used to be so much tired that he used to sleep. He did not sleep as much as was necessary for him. There followed the points for the meditation of the morrow. He ended up the day by going to the door of the room and we students would go to him, one by one, kiss his hands and ask him some penance for any lack of observance of the Rules.

He was very strict about the observance of the Rules; he gave a literal meaning to them. He was very rigorous about the cross of the priests and the rosary of the brothers. He did not want any parting in the hair. He was very exigent as regards poverty; he wanted the radical observance, detachment from the family, the good use of tools and to put everything in order.

His death. Fr Gejt Mifsud was assistant to De Piro when the latter wss secretary to Bishop Caruana. Fr Gejt loved the Founder; they had an intimate relationship. At first the Bishop did not give the permission for the procession of Our Lady of Sorrows. Therefore Fr Gejt asked De Piro to talk to the Bishop. Fr Gejt died during the last week of August, but the Founder led the feast of Our Lady of Sorrows as was the wish of Fr Gejt. In the morning he celebrated the Solemn High Mass at Hamrun. He went to Fra Diegu Institute for lunch. For the Vespers he was not that well, but went to the Parish Church just the same. After the procession and the exposition of the Blessed Sacrament he delivered a speech in which he mentioned the Parish priest who had just died. He was very excited at this.

The Oratory. During the first year of acquisition no one of us went there except Fr Carm Azzopardi. The reason was that there was still the mother of one of the Frefes. In 1928 we did some refurbishment and went there. Fr Michael Callus was superior.

The Almanck of St Paul was always written by him. During the year he used to keep notes and then use them for the following publication. The students used to write something but he used to check everything.

The globe was in the Armoury Hall and he had a big atlas book. During recreation he used to turn the globe around and talk to us about Abyssinia, where he told us that we had to go. He used to give preference to the emigrants, but at our time he never spoke about this. He always thought about the missions abroad, anywhere in the world, so much so that he used to prepare us for this.

Strickland. The issue between Strickland and the Church had been going for a long time, but then it came to a climax in the years 1928, 29, 30. during this struggle Rome sent Mgr Robinson, an Apostolic Delegate, to Malta so that he could study the issue. This was in May 1929. After looking carefully into the situation he issued a report called “Questione Maltese” where he gave a very good picture of who Strickland was. Strickland stated that it was infamous and did not accept it. Nothing was fixed and it did not help at all; the issue kept on going. About a year after Robinson’s report, during Holy Week, precisely on Holy Saturday, whilst the Founder was at Fra Diegu for the celebration of Easter Morning there came Lord Strickland and asked Rev Mother whether he could speak to Mgr De Piro. Mother went near him and told him that there was Strickland who wanted to talk to him. The Founder was surprised and said, “Jesus, Mary.” This was on 19 April 1930. Strickland came to talk to him because he did not want to meet the Bishops. They spoke and spoke for a long time, from April to September. De Piro himself went to the Bishop to tell him all that happened. I remember one day the Founder was sick and Bishops Caruana and Gonzi came to see him. That day I was besides him and therefore I went to greet them myself. They had come to persuade him to go to Rome so that he could present Strickland’s case on their behalf. They were ready to ask pardon and to state that they were ready to retreat their decree against him and also agree with Rome. This is why the Founder used to go to Rome, re; Strickland’s case. After peace was reached the Founder was in Rome. While in an audience with Pius XI, the latter went down and embraced the Founder and told him, “Un figlio degno di Malta”. After this event Pius XI sent him a signed blessing and two images of St Theresa of the Child Jesus which he had just declared patron saint of the missions. The person who had brought him the blessing told him that the Pope was very meticulous about the signiture, like himself.

He had asked Bishop Caruana so that the invocation of the Assumption would be added after the Benediction witht the Blessed Sacrament. The Bishop told him he would be writing to Rome.

When he was still studying in Rome one of his companions was Eugenio Pacelli, the future Pius XII. During recreation Eugenio used to study Spanish. Once the Founder asked him why he was studying and he answered him, “Who knows whether I would need it or not.” When Pacelli became secretary to Pius XI the Founder once said, “This man would be the next pope.” Now this was very difficlut because it was not easy for a cardinal secretary to become pope.

When he came to Rabat, At St Agatha’s, twice a week, he used to sleep with two students and then celebrate mass the day after. He did this from June to July.

At the time I joined the Society the Founder was full of enthusiasm for the mission of Abyssinia. When I once told him about my wish to join the Society he immediately told me, “You have to be ready to go everywhere around the world even among sevage people and negroes. He used to say this to all those who wanted to join.

I was going to talk to De Piro for the first time on the day of his death. I had some money because the St Joseph Band had played at Sliema and I was going to give De Piro this money after the Benediction of the feast of our Lady of Sorrows, at Hamrun.

On 12 August, Feast of St Gajetan, the Parish priest, Fr Gejt Mifsud, invited Monsignor for lunch. During lunch the Parish priest invited him to celebrate the feast of Our Lady of Sorrows. “Willingly,” answered De Piro (This was said by Monsignor himself during a homily after the procession). A week after, the Parish priest fell ill and some days after he died. On the feastday Monsignor celebrated the high mass and in the evening he led the procession. Whenever they stopped he said, “God bless the people who are here” (Probably the relic was in front of the statue and I was nearest to him, just behind him).

When the procession entered the church, he went up the main altar, opened the tabernacle, took the Blessed Sacrament out of the tabernacle, turned to the people, and talked to the people from the altar itself. Instead of talking about the feast he referred to the parish priest who had just died, “I know what a treasure of a parish priest you had… how much he loved me, that we had lunch together and it was there that he invited me for this feast…” And he continued saying similar words. Then he went and knelt near his assistants who were Fr G Zarb, the future parish priest of Zabbar, and Fr Carm Gatt, canon of B’Kara, and he started the Te Deum. At the middle of this hymn he told those near him that he was feeling sick. The assistants told him to go inside. He did not want because that would have created commotion among the people. And he remained there. When it came to Benediction he told them that he was not able to do it. Therefore there came out Fr G Vella and he led the Benediction while De Piro remained at the foot of the altar. Those who were present liked this thing because they had never seen such a thing. At the middle of the Benediction De Piro tried to wake up but he fell down unconscious on one of the assistants. They put him on a chair. One can immagine the commotion of the people! Some tried to keep the crowd from pushing on him. I was one of those who tried to keep the people back. This was at about 8.00 pm.

The Strickland affair. He was the peacemaker because it was he who tried to convince him to make peace with the Church. Since De Piro and Strickland met fequently the people feared that Strickland would betray him. Fr Joseph Spiteri told me that it was De Piro who had dictated the declaration made by Strickland (here one can see De Piro’s character). In the Bishop’s circular, which had Strickland’s statement attached to it, the Bishops told us that we sill had the duty to avoid… and he mentioned the example of the umbrella. Because of this Strickland went to Monsignor crying and told him, “That is only half a forgiveness.” And Monsignor explained everything to him. Strickland went very frequently to Monsignor. When after the forgiveness there appeared some article against him he used to show it to De Piro, “See what they have written against me.”

The representative of the clergy in the Senate was chosen by the Bishop. Each one of these representatives was a lot discouraged in his duties. Those who stayed most were De Piro and Mgr N. Bonnici.

Fr G. Maurin started pronouncing some heresies. In order to help him and avoid his contacting the people, De Piro took him to the Institute and kept him there. This was in 1919.

His death. On the same day of his death and after the mass, De Piro had said to my brother, Fr Carm Gatt, “I am near to death and I was not fortunate to send a priest in the missions.”

As Fr Joseph Spiteri used to say, there were many times when Monsignor used to give his food to someone and he had only a cup of tea. He was a very charitable person; he gave everything and never had anything.

My brother, Fr Carm, used to go to St Joseph’s for confessions. The Monsignor never sent a boy to bring some coffee to my brother; he went himself.

When my brother was ordained priest, Monsignor helped him with the rubrics for one whole week.

When there was the building of St Agatha’s, Monsignor used to come and see the construction work. He always sent me, Vincent, to the pub to buy bear to the workers.

They celebrated the feast of St Agatha’s in a solemn way. Each year the Monsignor used to send me, Vincent, to the Cathedral to bring the Bishop’s chair. Once I returned but without the chair; I fell on the stairs and broke the chair. I went to my uncle and told him what had happened. “We will get into trouble,” told me my uncle. The latter went to Monsignor and told him everything. “Has the boy heart himself?” asked Monsignor. “No,” answered my uncle. “So nothing has happened. There are many other chairs in Mdina.”

He had to work a lot to get the land at St Agatha’s. It took him some 20 years to get the land where there is the football ground. He got it after the death of the abbess of St Benedict. The other part he got from the Mizlek and from John the Gru. He gave them £25 each as a gift.

Before the building of St Agatha’s he used to come and stay in the hall that was above the sacristy. My uncle used to tell him, “Let me bring you a matress to rest on.” “No, John. I rest like this,” he used to answer him. I fact he used to rest on a sofa.

In the place where there is the main door there used to be a small door. This was blocked with prickly pears. Once the Monsignor and my uncle were entering this door and my uncle told Monsignor to bow down in order to avoid being hurt by the prickly pears. The Monsignor did not bother and in fact he hurt himself. My uncle started taking off the spines. While doing this my uncle told him, “If it were for me I would have sworn a lot.” Monsignor immediately told him, “No, John. We are on our way to heaven.”

Monsignor respected my family a lot, so much so that he called us his children. Since we cultivated the fields pertaining to the De Piro family I used to go to the houses of the Society and take with me the fruits we got from the fields. Br Gerard, an ex member, used to take me to the grocer and the latter would give me some loaf, cheese, etc., because we were poor. The Brother did not say anything to Monsignor. When Monsignor got the bill he noticed that it was too much and asked the grocer, “Did you make any mistake?” “No, no, I have not made any mistake,” answered the grocer. “Do you know that I am giving a loaf a day to Vincent?” “Does Brother bring John’s son with him?” asked Monsignor. “Yes,” answered the grocer. “So, have the money,” answered Monsignor. After this Monsignor checked with Br Gerard and the latter told him that it was so. “Keep on doing it,” told him the Monsignor.

He was allowed one month in order to go out of the house at Strada Celsi. When we were carrying the furniture and the other things there was the police and he did not allow us to do it because he said that we were doing a lot of noise (there was the baroness who was sick and allowed no one to pass near her house). We turned back and told Monsignor. He himself went to the police and after a while came back and told us, “You can continue. We got the permission.”

A month before leaving Mdina the builders were doing the stairs. At one moment the builder fell. We told Monsignor about it and he came immediately to see what had happened. He stopped the work and praised me for having told the workers what was the real reason of the accident. The Saturday after he came and gave each worker a £1.00.0. He always did what was good. He was a saint on earth.

He was very happy when he finished the building of St Agatha’s. He was as much happy when he had the first priest of the Society. It is a pity that his wish to send the first missionary was not concretised.

Once, before the starting of the building of St Agatha’s he was going down the lane and my mother was in front of the main door of our house. “How are you, Crocefissa? How are the children?” asked her the Monsignor. “My daughter is sick,” told him my mother. “Of what?” asked Monsignor. “I do not know,” answered my mother. “Do you want me to go near her?” asked Monsignor. “Yes, you can. You know where you are entering?” told him mum. Because they lived in a very poor house. “It does not matter,” he answered her. And he came near me, Josephine. “What do you have, Josephine?” he asked me. I feel all my body aching. I can hardly move,” I answered him. After teling him this he made the sign of the cross on my forehead and on my head, he said some prayers and told me, “Tomorrow you will have nothing.” The day after I had nothing. He was an angel for me.

Before joining the Society I used to go to St Aloysius College. At that time we were few and we lived in the house where there are now the Dorothean Sisters. In this first house the room of the Founder was in the upper floor. Even in the second house it was there. At first he slept with us. When he became rector of the Seminary, he slept with the seminarians, but he used to come every day to see us.

At first we used to go to St Dominic’s Convent for our Philosophy and Theology. Then we went to the Augustinians.

Before going to stay at the Oratory, I went for some one year each day to teach catechism.

The Founder had a lot of trouble to get the land at St Agatha’s. We had to pray a lot in order to get that property.

While going down for our dinner or while we were going away we used to say the Miserere or the De Profundis. Once we were going as usual for our dinner and we heard a big noise behind us. We looked back and saw the Founder on the floor. We went near him and asked him if he was heart. “Un po’ l’osso sacro,” he answered us with a smile. Ths was at the Xara Palace.

In the first years of the Society the members did not change their names but held the one of baptism.

He was a man of sacrifice. He was also very nervous. When he was in a bad mood, everything disturbed him. A cobweb which had been there for a year, that day dusturbed him! Obviously this was because of his many responsibilities. St Joseph was a lot for him.

In the Gozo Insititute there went Fr Michael first, and then went my- self. The Founder trusted me a lot.

As regards the vows. The Founder had planned that, after the Society was well formed, he would leave the Monsignorate and become a member of the Society.

Strickland. He conceded him. Strickland used to come to St Joseph’s to talk to him.

The 7 Giugno. From the bastions of Mdina I can still see the fire of the riots of the 7 Giugno. That same day, during dinner, the Founder told us about the riots. He also told us how during the meeting of the National Assembly there entered a man with blood on his clothes saying, “Look, gentlemen, what they have done to us.” The Founder was involved in the making of the Constitutions.

The Monsignor used to come to our Institute once a month. After having lunch with us we used to spend some time talking together. I, Mother Teresa, was in Hamrun. When De Piro came to our Institute, the Foundress used to inform me. I used to go to Zejtun and both of us met the Monsignor. After the meeting I used to go back with him to Hamrun with the cab we used to hire for him. On the way back he used to read the Breviary while I used to say the rosary.

Once, while we were passing by the civil prisons De Piro turned to me and told me, “Poor chaps who are inside here. They are really poor. On another occasion and while we were returning to Hamrun we were told that the Farsons Brewery got on fire. I remember that he was very sorry for them and for the fact that he was not in Hamrun to help the workers with his assistance.

Whenever we went to him with some reply he used to ask us, “What’s good and wrong?”

The Padre was not that talkative, but it was his mission to make the children happy. Once when he went abroad he brought a neclace and a handkerchief to the girls. Once he saw me, Sr Pia, shouting with a girl. He immediately told me, “Oh, be gentle witht the girls.” “It is useless to tell them anything,” I answered him. “And we tell them continuously! Imagine we do not tell them,” he replied.

When the Padre was not in a good mood he used to keep silent; he used to let some time pass and then talk. He used to balance the poictures on the wall, or put the table cover in order, etc., until he calmed down. He was much controlled.

Once Lord Strickland stopped his cab to give De Piro a lift. “I hope I’ll be able to accept this lift, but not today,” answered De Piro.

At St Joseph’s many ladies used to meet together and sew clothes for the children of Abyssinia. He used to invite them each time by a circular. Before the meeting he used to send a boy to the Mother to have the sewing machine for the ladies.

He wanted that we go to the feast of St Agatha. Each year, after the celebration of Maundy Thursday at the Cathedral, he used to come to Zejtun. He always brought the traditional pastry with him. Then he visited the Altar of Repose.

De Piro opened a house for children who were not old enough to enter St Joseph’s. This was at St Venera. We took care of this house. We even had babies in it. After the death of Monsignor the house was transferred to Zejtun.

On the occasion of the 25 anniversary of his priestly ordination we took all the children for the feast. On such occasions he wanted that everyone attended. I remember that he gave the children a lot of almond sweets.

After the death of Fr Paul Zammit, our director, Bishop Caruana nominated De Piro as our director. When he came he tried to improve many things. At that time we were still secular and we still depended a lot from our families. De Piro wanted that we get separated from our families because he intended to make us nuns. At first Bishop Mauro did not want to give his approval because he said that there were already a lot of congregations of nuns. Once De Piro invited the Bishop to celebrate the confirmation to the girls and the Bishop came. He said the mass of the Holy Spirit. After the mass the Bishop went into the parlour to have some coffee. There entered Madre Curmi and, we, her companions. “These wish to have an answer,” told him De Piro. “Today I came and said the mass of the Holy Spirit. I can tell you that the answer is yes,” said the Bishop. The Mother knelt down and thanked him.

Madre Curmi did not have the fortune to see us with the habit because she died in 1932 and the approval came in 1934. She died without a will, or better without having signed it. Because of this there was a lot of trouble with the Founder’s relatives, regarding the land and the property on it. We were deprived of almost everything. De Piro was very sad for her death; he remained with us for three whole days.

As regards the property we had to go to court and remained going and coming there for four whole years. We did not have the habit yet. We did not like going there but De Piro used to tell us, “Do not bother. I will be always there.” In fact we always found him there, walking and saying the Breviary. After a while he himself died. We were very much confused because we did not have the habit yet, with no one to lead us, we were in court and we were still very few, only five of us.

On the 18 April 1934 there came the approval of the habit and I, Madre Degabriele, was the first one to wear it. I did the investiture and the first profession at the same time.

Once there was some feast at Zejtun. He was there, came to me and told me, “Prepare the luggage.” I went to Madre Curmi and told her what he said to me. “Yes, it is true. He is going to take you to Rome,” said Madre Curmi. In fact I went with Sr Pia. We joined a pilgrimage. It was the Padre and another one who were responsible for the pilgrimage. When we arrived in Rome the Padre had a headache (he suffered a lot of headaches). We gave him a glass of milk and he was ok. One day there were two men who got into trouble with each other. The Monsignor asked what was the reason and found out that it was a question of money. “Are you in trouble because of money? Here is the money.” He brought out the money and gave it to them.

Some 20 years passed by and we were still few. Once he told Madre Curmi, “I am seeing these corridors full of nuns.”

Once Bishop Mauro was a lot offended; it was on the occasion of that Pentecost when the people wanted to attack him; or on some other occasion, I do not remember. The Padre invited the Bishop to the Institute and told us to greet him so that we could balance the offence. In fact he wanted that we put palms in the corridor so that the Bishop would walk under them.

His mother was known as Kikka. When I had my investiture she came for the celebration although she was on the wheelchair. She herself declared, “I wish to follow whatever he does.”

I know De Piro because I attended the catechism classes started by him in the first house of the Society. At that time, in 1914, the Society was just starting. There was Br Joseph, Fr John Vella and another one. The first two taught us catechism. We started going there because there were some boys who told us what they did there: football in the Deredin area and then after a while there used to come Br Joseph and in a very loving way he used to take us for the catechism class.

His brother, Santin, was the chaplain to Bishop Caruana. His uncle used to make a big feast at St Agatha’s.

It was Monsignor who settled the battle between the Church and Lord Strickland. Those who were in favour of the Nationalist Party did not like this.

When you saw him you could see his saintliness. When I used to meet him on the bridge going to Mtarfa for the catechism classes, because he taught catechism there, I used to see him reading the Breviary. Yes, when he found out that the children of this area did not learn any catechism he started going there himself. And he was a Monsignor already!

He used to give a lot of charity. His mother used to say, “Here comes my poor one.” He gave both the salary of the Cathedral and what his mother used to give him. He was always dressed in a simple way. For the functions he always dressed as Monsignor but otherwise he was always in black.

He is not a blessed and a saint only because we Maltese forget. He was a very good man, not worldly. He wished to see everyone ok. He saluted those who saluted him. He was always looking downwards and recollected.

I do not know him a lot because I was not a seminarian when he was rector at the seminary, but I have a big impression of him. What impressed me most in him was the fact that whenever he took part in some celebration at St John’s Co Cathedral he always attracted everyone.

I know De Piro mostly when he was secretary to Bishop Caruana, because De Piro became rector of the seminary after I was ordained priest. Then I went to Rome and I started teaching at the seminary when Fr Vincent Bugeja was the rector. I think that De Piro was confessor of the seminarians then. I remember he was an examiner at the Curia; we went there as seminarians. He was entrusted witht the responsibility of the institutes of Fra Diegu, St Joseph, etc. When Ms Curmi started her own Institute Bishop Caruana asked De Piro to take care of her.

In my first years as Monsignor I went to Rabat for the feast of Corpus Christi. I met him there. After the feast he took me to St Agatha which was still being built.

In the politico religious question besides his being trusted a lot there was also the fact that he was the dean of the Cathedral Chapter. Until the time of Mgr Pantelleresco the dean was nominated by the government. After Pantelleresco the governement had to renounce this right. Since it had been so at the time of De Piro, the dean was a sort of alliance Oficer between the Church and the government, the one who united both sides together. This helped a lot in the Strickland case.

De Piro was undoubtedly of a noble character. More than anything he was very prudent. Before doing something he used to think a lot; he never rushed in anything. He was jovial, very busy and very spiritual. As far as I know he was calm. He was chosen for various responsibilities because he was endowed with many good qualities and not because of the nobility of his family. The latter did not show a lot in him.

The two houses that are in the square of the Cathedral are the property of the De Piros.

De Piro was a very artistic person. If he had continued to study he would have become very famous.

My uncle was very prudent, calm and very discreet. He was very reflective and thought a lot about the future. He was a peacemaker. Even in his look he reflected peace. When one was in his presence one felt this peace. He was always with a smile and he greeted everyone. He was as if he was never in a hurry, “We arive, we arrive, “ he used to say. And he really arrived where he would have planned. He loved his mother a lot and he consulted her a lot.

In 1930 the doctor told him to have a rest, and he went, if I am not mistaken, to the Veneto.

When he came to see grandma he did not stay for long because he did not want to waste a lot of time. His mother used to tell him, “You hardly come here”. “Mum, I have a lot of work to do,” he used to answer her. At the same time on special occasions he was always present. He did not stay for long, but he came.

Grandma was a very couragious woman. She saw almost all her children dying. Besides her husband (she buried him in Qrendi)! And she was very disciplined (one has to keep in mind that her husband died when still young and she had nine children). She used to employ her children in something: in the kitchen, doing errands, etc. She divided the boys in two groups, a group with the daughter Marija and the other group with the other daughter, Teresa. The groups were reponsible for the housekeeping.

I remember grandma saying that the boys used to go on the roof of the Cathedral and she used to be very annoyed with this.

I know that grandma loved the animals a lot. In her room she had a big cage full of birds. The noise of these birds did not let the family members talk and understand each other. She also had a goat, etc.

My uncle used to beg a lot of alms for the institutes he led. He was a very shy person, but he did it. He even went to the pharmacists and asked for medicines to send to Br Joseph in Ethiopia.

I remember that he was tall and tidy. He was very jovial and laughed heartily. Although he had a lot of work he was always jovial. He loved the art of painting and music.

Every week he used to come to see grandma but he had no fixed day. Grandma used to say, “Let us see when Joseph will come to see us.”

I do not remember he ever slept at grandma’s. He slept at St Joseph’s and during the day he went round the institutes.

He never had anything because he always gave whatever he had. While talking to grandma he used to tell her, “Providence thinks about everyone. Is’nt it, mum?” and she smilingly used to answer him, “Providence! I am the providence.”

His mother loved him a lot. She used to say, “Now winter is coming. We have to buy him the underwear. If we do not think about that ourselves he will not ask for it.”

Grandma was like queen Victoria; she was the boss. She became a widow early in life and she suffered a lot to rear her family. Uncle Joseph’s father died at the Hotel Minerva in Rome. The funeral ritual was made at the Chiesa della Minerva. Then he was brought to Malta. He suffered of some trouble in the stomach. Ursola died in December 1938.

Uncle Joseph never abandoned his family. Whenever my mother had a baby he used to visit her and his gift was always a shawl.

They always used the same vest for their baptism. Although he was so busy he did not leave any confusion after his death; in his will everything was in order.

Baron Giuseppe, brother of Alexander, lived in Rome, Via dei Giacchi, Trastevere. He used to come to Malta for the big feasts, such as the feast of St Joseph, St Agatha, and Good Friday.

The family tomb at the Addolorata Cemetry is in Divisione Levante, Sez., K. Com., F., No 10, 11, 12.

The land at St Agatha’s was the property of uncle Pio, but then there was some other land for which he had to struggle to get. I remember him saying to grandma, “After ten years we succeeded to get it.”

He loved the children so much that he died among the children because when he was taken to hospital they put him in the first ward, the one of the children. You must imagine all those children looking at him!

He never took care of himself and he never boasted of his rank. He was not pretentious. He gave whatever he had. I always saw him wearing th black cassock. His mother used to say, “Here comes my poor one. Whatever he had he gave to the poor.” And his mother was as charitable as himself.

I used to go to his mother’s house for the meeting of St Vincent Ferreri. Our scope was to help the poor. We used to pray, read some life of some saint, and have some discussion. We used to take some clothes home, mend them and then give them to the poor.

Kikka was not that talkative. She was very energetic. Even when she was not that fit she used to take care of our meetings. She helped a lot the Sisters.

De Piro was a big friend of Fr George Bugeja and he became director after his death.

I remember that he used to go round begging alms for the institutes. Usually he slept in the institutes but during the day he used to go to his other duties. At St Joseph’s there were Fr John Vella, Br Joseph, and Fr Joseph Spiteri. When De Piro happened to be in the Institute he said mass for the boys.

He was always busy and he had little time even to say the Breviary. He had a gentle character; he welcomed everyone very gently. He was saintly, devout and a man of prayer.

When De Piro died I was a nurse at the hospital. When they brought him they put him in the big ward, known as the Ward of the Crucifix or the fever ward. It was not the children’s ward but the patients in it were children. When he arrived he was already unconscious.

He was a very recollected person and he was always on his own. He was a very charitable person; whatever he had he gave to the others. His mother used to say, “Here comes my poor one.”

I know De Piro because I attended the catechism classes organised by the members of his Society. They used to teach catechism each day and on Friday we had the meditation with the skull on the table. On Saturday we used to have confessions, while on Sunday we used to go for mass at the Cathedral. At times we had mass in the small chapel upstairs. Afterwards we used to go to the market in Rabat and buy some things. On Sauday afternoons we used to go to play football with Br Joseph at the Deredin place. At this time Frs Michael and Joseph were still students. We were more or less a hundred boys.

Br Joseph was a handyman. He was quite good at trades; he was a shoemaker, carpenter, he did statues, etc. Whenever there was a lively boy he used to take more care of him; he used to take him with him after mass.

In the first house of the Society the room of the Founder was in between the ground floor and the first floor, in the middle of the stairs. The chosen ones had the duty to go by turn and clean his room. Lawrence , my brother, one of the chosen, used to tell me that Monsignor had nothing in his room; a chair, a rough sofa, a table with a skull on it, some books and instead of the pillow he had a drain pipe. I have never seen the room myself, but my brother Lawrence used to mention the drain pipe frequently.

I joined the Society in September 1923, but I knew the Founder from before because my family took care of the Villa of the De Piro family in Qrendi, and we lived near it.

When the children were still young Ursola used to make them do the housework. Because of this, when the Founder grew up he was never afraid of work.

Ursola was a very good, religious and charitable woman. There were always people near the door of her house. She was always busy. Besides this she used to gather together the ladies to work vestments for the poor churches.

She used to refer to Joseph as “her poor one” and to us, the members of the Society, as “the children of Joseph”.

He did the explanation of the Rules after dinner. He used to get a volume of the Rules and explain them.

At Gudja the Bishop closed the parish church and some parishioners were interdicted. After this the parish remained for a long time without a parish priest. Bishop Mauro sent the Founder to Gudja to put things in order. He took Fr John Vella with him and went there. In the end the parishioners wanted him to be their parish priest because they liked him a lot.

Once, when I was not yet a member of the Society, I went with the Founder for a walk. At one moment we saw a savage dog on the roof of a house. The Founder started opening and closing the umbrella he had in his hands. The dog got frightened. We laughed.

Whenever Lord Strickland met the Founder on the road, the former used to stop and invite the latter to go up in his car. Usually the Founder did not accept the invitation; he did not want to confuse the people who would have seen him. Since Lord Strickland visited him frequently the people used to say that the Founder sided with his party. In truth he never talked about these things.

Once he was near the lift in Valletta and he saw a man on the edge of the bastions. The Founder realised why that man was there. He went near him, talked to him, gave him something and persuaded him to leave the place.

He used to appreciate the work that was being done. For example when washing the floor he would easily tell you, “What a nice smell!”

At Xara Palace, his room was near the ceiling and near the bastions. He stayed there for a long time. Then he went down to the second floor. In his room he had very little furniture: a shallow bed with blankets and two small matresses. He had Our Lady of Pompei hanging to his bed, a scrittoio and a few chairs.

Hanging to the main door at Xara Palace there was a picture of Our Lady of Sorrows. He used to come home some two or three times a week. When he came he used to look at the picture of Our Lady and from her he would know th situation of the house. After this I used to ring a bell to show that the Founder was there.

Once I went down very early in the morning to put the milk jug near the main entrance. At one moment I saw two pieces of glass shining in the darkness. I was frightened and shouted, “Ma!” On the other hand someone else answered, “It is I.” It was the Padre who was saying some Hail Mary to Our Lady, and the glasses were those of his spectacles.

Once Brs Felix, Venanz and myself wanted to have a three day break at Marsaxlokk, at Cavallerizza. After handing over our resposibilities to others, we went to the Padre and told him about our plan. “Yes, yes,” he told us. “Can you come with us?” we asked him. “Yes,” he answered us. And we went before him. When we went out to buy something there was the police surgeant who asked whether we were of Mgr De Piro because he had an urgent answer for him. When the Padre arrived and we told him about the police surgeant, he told us, “They found me even here!”

Once we went to swim and we left the pot on the fire. Obviously everything dried up. The Padre was on the first floor. He smelled the burning food and went down to see what happened. When we returned he told us to inform him another time so that he himself would take care of the food. During the siesta we tried to tease the Padre by touching softly his feet with some grass. He did not want to spoil our enjoyment and therefore told us, “There are many mosquitoes here.” We continued laughing and he told us, “ Laugh, laugh, because you are still very young.”

Once he was going to catch the tram. In front of St Joseph’s Instititute there was a field where there used to be many animals. One of these was a small donkey which when seeing the Founder started following him. The owner asked the Founder whether he wanted to buy it. When they agreed on the price, the Padre told the owner to send it to him to the Institute. The donkey ended up at St Joseph’s, Gozo.

During the first days of the Society many joined but many also left. There were no Rules to follow. In fact we used to tell him, “Padre, how can we go forrward without the Rules?” On his part he used to tell us, “Do not worry. Do and act as I do.”

He procured the statue at Wied iz-Zurrieq. Once he went there and saw that there was no one to take care of those fisherman. As a result of this he saw to it that a statue be made, to protect those fisherman. “There are so many fishermen,” he said. “They deserve having a statue of Our Lady.”

He was very much dedicated to the Church. He was always there, whether for the daily rosary, for the Benediction… and even for the Viaticum at the middle of the night. He showed his humility when he served the priest who was going to give Benediction.

It was his mother Ursola who brought the Franciscan Sisters to Qrendi. Until they were in the first house it was she who paid the rent. When the owner wanted the house back they went to the De Piro house until they found Ganni’s house. At the opening she came on the wheelchair. She was a woman of character. It was she who introduced the Opera Dei Tabernacoli in order to help the poor churches.

They kept the house near the Villa in order to be used by the SSP students for their summer holidays. These went to the “Valley” to swim. The De Piro family did not come here fequently; they only came here occasionally and for some feast.

As regards politics the brothers were divided because Baron Igino sided with Strickland’s party. At table there were times when the discusison was so much hot that they were very angry at each other. The mother was very sorry for this. “I have reared you so well and now you are going to fight,” she used to tell them. Since Baron Igino was noble Strickland needed him and his vot; he represented the nobility of Malta.

When Bishop Pace suspended the feast of Our Lady of Lourdes there was a man who threatened De Piro ( this was not the time when he was here). On his side he tried to mediate for them at the Curia. After the settlement he himself came and led the feast. On that occasion there was the burning of the cloth which surrounded the statue of Our Lady.

He tried to eat as much as possible with the children because as he himself used to say, “ When I eat with them the cook puts something better in the pot.”

He used to discuss a lot with grandma about his projects. He used to refer to her for eveything.

Once I went to him and discussed with him why I was hesitating to marry. He told me, “The Lord provides for all the children in the institutes! Imagine how much he will provide for you.” Because it was a question of money.

I was with Dr Stilon when the latter was told that uncle fell ill in Hamrun. We found him unconscoius, on a chair in the choir behind the main altar. An ambulance came and took him to the Central hospital. In order to save time they put him in the children’s ward. It is there that he died. After his death they got the permission to take him to St Joseph’s Insititute; they took him with the same ambulance that had taken him to the hospital.

When he was still young he was very attractive, so much so that the girls liked him a lot. He was very jovial and he liked enjoying life. He had a lot of sense of humour. He used to walk along Strada Reale in Valletta. He was very calm. He was normal.

Once he went to his mother and told her, “I wish to talk to you.” She thought that he was going to speak to her about some fiancee. “I want to become a priest.” His mother was happy with this news. At the same time she was confused; before this he had never talked about the priesthood.

When they were still young their mother used to teach them some trade or craft, like embroidery. She used to treasure their works, “Oh, this has been made by Joseph,” she would say.

When there opened again the Royal Malta Militia, Ursola sent her sons there, “I wanted them to be disciplened.”

He used to eat with the children of St Jsoeph’s because he knew that when he was with them the children would eat something better.

Once he found a child running in the streets. He brought him to his mother’s home and gave him his matress. Lawrence, the servant, told Ursola about this. She got upset about it. After this De Piro told Lawrence, “Whatever happens here , do not tell to anyone.”

The De Piro family changed houses according to the season: in Valletta in winter, in Birzebbugia in summer, and then in Mdina and Qrendi. When the mother was still young they used to spend six months in Florence and six months in Malta.

During the First World War his relatives were always amased how he succeeded to feed all the children of the institutes. “Oh, it is Providence, “he would tell them. “At times I would not know what to give them, but they always get something.” During the First World War he used to go to the market and beg alms. He used to get a lot of things.

For us children he was too pious. He would be joking with us and all of a sudden he would become very pensive. We did not like this. In fact we used to tell him, “You are always thinking of the institutes, as if we do not exist.” There was a time when Uncle Giuseppe used to tease us a lot. Then came a time when he stopped this. We used to ask grandma about this. She would tell us, “Oh, Uncle Giuseppe…”

It was his pleasure seeing the children of Fra Diegu happy on Christmas. He used to put the Christmas tree with the gifts under it in the middle of the corridor. He invited the relatives and other friends. There were times when he even invited the Governor. They used to organise a concert, plays and even serve tea.

He was secretary to the Archbishop. Once he decided to leave this work and be dedicated to the children of the institutes.

Grandma’s onomastic was celebrated by taking all the children of Fra Diegu to Fr Santinu’s house in St Paul’s Bay.

Ursola was always bound to the will of God. She always repeated, “Fiat voluntas tua,” even when there was some death. Seven of her children died before her.

The De Piros were very artistic and they did a lot of nice work; they lived in Florence. Grandma used to say that Uncle Giuseppe was also a poet.

Grandma did not keep the babies all the time in the cot. She used to tell her daughters, or her daughters in law, that the baby wants to feel his mother’s body.

They used to go abroad for a long time, at times even for months, especially in Florence. They used to get the train from Syracuse up to Florence. They used to stay in Via Firenze. The home chapel was the first church of Florence.

At Gudia the Church was closed and Uncle went and put everything in order. During the 7 Giugno riots he tried to pacify the people. My father was in favour of the Strickland Party and my uncle tried to mediate between the Prime Minister and the Church. After a while my father left the Party. Uncle Giuseppe never talked about these things. Nothing at all. When the daughters were still young their mother taught them embroidery. She reared the children as saints. Her judgement was always correct. My grandma was an only child after eleven years of marriage. She had wanted to become a nun; it was because of her family that she did not join. She was a disciplined woman and it was like this that she reared her children. When she sent her sons to the Militia the people said, “See how she succeeded to get rid of them!” Until some time ago it was honourable not to go to school or to work. Grandma was also criticised for sending her sons to the university to become doctors. For the noble this meant that you have to work and this was dishonourable.

When the children were still young they were very naughty, meaning energetic. They used to go on the roof of the Cathedral or go up the bastions when one closed the other in the room which was on the bastions.

Uncle Giuseppe painted the entrance of their palace in order to be similar to the showcase which had a lot of old pottery in it. It was of an Egyptina style.

He had a strong physique and a one who was very serious but he was very approachable; he was not proud.

Until some time ago the noble enjoyed many privilages. Since the Governor’s Palace is built on Mount Sciberras and the Family De Piro is related to Sciberras, Baron De Piro had the privilage to get a glass of water from the Governor when the latter enters Valletta.

My Uncle, Baron Giuseppe, was a knight “Cappa e Spada”. The property where there is built the Ta’ Pinu Church was his. He even had all the vestments used in the Pasion Procession at Rabat. He had long nails and moustaches. He had his palace in Mdina. The other palace was Santinu’s.

He was a serious man, full of humility and not pretentious. He used to salute with humility.

His family was known as “Of the Wine” and their house was known as “The Palace”.

His mother was a saint. She used to say a Hail Mary each itme she heard the clock striking. She used to say to the others to do the same. She used to come for the rosary accompanied with the children of Guido. She was a woman of great charity. To a simpleton who used to come to beg alms she used to say, “You will go immediately to heaven.”

He saluted each and every person who passed by and the people saw the difference between him and the other priests. He used to say mass early in the morning and then he was always the master of ceremonies in the high mass. This happened every Sunday.

My father used to take the De Piros with his cab wherever they wanted. Even I did this at times.

His mother, Kikka, was not that talkative, even on the cab. She used to ride the cab, salute my father, say where was her destination, and then when they arrive she would give the money to my father, then tell him, “Here is the money, Joe. Now go back home.”

The dream. This dream the Founder narrated to me who was with some aspirants (Borda, etc) while we were having breakfast in the refectory which was in the second hall, near the red hall. The second hall was divided in two, a part for the refectory and a part for the kitchen. He told us this, “I was on a ship and all of a sudden the ship stopped. They said that there was some trouble in the propellor. I went down to fix it. When I was down there I noticed a young lady near me. She was wearing red and she told me, “Go up. Leave it for me. I continued leading the ship myself.” The young lady was St Agatha.

Once we were eating in the refectory. We were Fr Augustine, Anton, myself… I was still a student. I left some chips in the plate because I did not want it. The Founder took the fork and ate the potatoes himself. “We must not waste.” This was at the house in Strada Celsi.

The Founder had taken the plans of St Agatha’s to the Curia in order to be approved. The approval took a long time to arrive. When Mgr Camilleri, the Vicar General, died, the Founder went to his house and found the plans on a cupboard full of dust. When he came to Xara Palace in Mdina he started ringing the bell and told me, “This evening we sing the Te Deum in the Chapel.” When we were in the chapel he told us, “We have found the plan.”

Whenever he came to Rabat, after entering the house, he used to ring a bell so that everyone would get down into his room and kiss his hands. Once a week he used to make us a talk.

As I have already said it took him a long time to start the building of St Agatah’s. Fr Manuel Bugeja OSA used to encourage us to tell him something in order to push him to start. When someone told him something about it he used to say, “Please do not tell me more about this because when I remember that I have given them the plans and they did nothing I get worried.” The plan was under the hands of the Vicar General at the Curia to be examined.

The rooms at St Agatha’s were going to be smaller because he used to tell us that we were not going to stay for long in them. He used to tell us, “You will not stay for long there, only to sleep. Then you go with the children, for work.”

7 Giugno: He was enetering Valletta, Strada Reale, and in front of the Francia Palace he heard the noises. He went up on the stairs of the Royal Theatre and tried to calm the people. The people calmed down.

The Strickland affair: The Founder had a lot to do with this. Usually it was he who celebrated Easter morning at Fra Diegu Insititute. In 1929 he was in the sagristy preparing the celebration. A Sister came to him and told him, “Here is Lord Strickland.” Strickland remained there for the function and then met the Founder in the hall. It was the Founder who served as an intermediary between Lord Strickland and the Church. Strickland visited the Founder so fequently that the people thought that he sided with Strickland’s party.

When he fell to the groung floor at St Joseph’s Insititute, in Gozo, he could not walk for two days and he used a stick.

When he started building St Agatha’s he felt as if he was dying soon; he wanted to start the building at all costs. This is the reason why there are certain mistakes in the main stairs. St Agatha’s has saved the Society. Where it not for St Agatha’s the Society would have finished.

Once, on St Paul’s feast, he went to St Agatha’s together with some students and the engineer. After the mass they went up on the roof of the sacristy and they tried to see the plan of the building of the convent. While they were on the roof there came a neighbour and told him that there was the maid of Dun Santin, his brother, waiting for him. “What has happened?” he asked. “Something serious?” He came down and told us, “Everyone must go back to Mdina. My brother Santin has fell sick and probably he is dead.” He went to his brother and we went to the railway station to accompany the Engineer. Afterwards we heard that Santin died.

He came from a noble family. He was saintly, and loved by everyone. He talked very little.

He was always joyful and smiling, and whenever he laughed he filled the room with laughter. He was exceptional. He was always busy. At the same time he always found some time for the person who wanted to talk to him.

He was saintly in all senses. He was a peace maker. Whenever there was some trouble he always intervened and brought peace.

He had the same character as grandma Kikka, his mother. He used to visit her once a week. She loved him very much because he was so sweet. She thought of him a lot especially when he was in some trouble, as the Gudia case.

He was attentive that every girl would have a god parent for her first holy communion and fconfirmation.

Once Uncle did not pay the weekly visit to grandma. Cetta, the maid, met him and told him, “Monsignor, shame on you for not having come to mum this week.” He smilingly answered her, “Cannot I be busy?”

Joseph and Alberto attended University at the same time and they loved each other a lot. Once Alberto returned home in Valletta and when he arrived he got sick and after a while he died; he had something in the lungs. This death of Alberto effected the whole family.

Uncle Giuseppe was too good and thought of everyone. When he was in Rome he wrote a lot of letters to his mother. These were intimate letters. In fact she burnt all his letters.

His brothers were a bit divided on politics; Santin was nationalist while Igino was with Strickland. When they met there was a lot of noise because there was a lot of discussion about politics. Uncle Joseph never expressed his political opinion. He was impartial.

Although of noble dissent they lived a simple life. When they woke up in the morning everyone went to mass. They were very charitable and did a lot of pious acts. This was especially as regards grandma. At home they had five maids who were considered part of the family. At noon they said the Angelus, had their lunch and then the siesta. In the afternoon they said the rosary, in summer at 3.00 while in winter before dinner. Once a month all the family met and had visitors. They had many houses and they went in them according to the season. In winter they generally stayed in Valletta (this was mainly when grandma was still young). They used the Qrendi residence for the spring. Or they went there very frequently. In summer they went to Birzebbugia. They had houses even abroad, in Roma and Florence.

Grandma was darling. She was a bit nervous but not bad tempered. She was always on the move and always saying, “Come on, come on.” It was a family trait that one gets excited and a bit nervous. They talked at home but never argumenting, shouting, or using bad words. While talking they used Maltese, Italian, English and even some Latin.

Before the First World War Malta was at a stand still. Daily life was always the same. After the War everything changed. At grandma’s there were no luxuries but they had everything. They had enough. They could cope with their accademic formation.

After grandma could not go out anymore they used to put her on the wheelchair, they carried her in the home private chapel and she followed the 9.00 am mass from there.

With the dame della carita’ she used to do a lot of work for the poor. In the door of the Church of St Agatha’s in Mdina there were two holes in which the poor put in writing their needs, what they wanted. The dame used to prepare these needs for the poor at the house of grandma. They even organised concerts for this scope.

He was always absorbed in thinking about those who depended on him and the things for which he was responsible.

At the seminary he never exercised the authority he had by scolding the seminarians. He never preferred anyone for another; he respected everyone. He respected the age of the grown ones and he let them do what they decided; they seemed as if they had no superior. They respected him even because of his humility. When he asked them something he did this in a very educated way; he seemed as if he was shy. Whenever there was a sick seminarian he visited him frequently in his room.

He respected a lot the dicisions of the Archbishop and he never said anything against him.

He always walked with the umbrella in his hands, always wearing the cassock and looking downwards. He was not pretentious at all; he always had the overall on him.

He preached “alla buona”, in a very easy way and not in the style of the day. His sermons were simple and pastoral. He talked very clearly and with a strong voice.

At Gudja the Bishop had given the interdict and then sent De Piro to put things in order. By means of his manners he succeeded in bringing peace again. He loved everyone, saluted everyone, whether rich or poor. When the Gudja people celebrated the feast for the first time after the trouble, it was he who made the panygeric. He was in full dress, not for vainglory but as respect for the temple of God.

Once in Qrendi the organisers took long to get the the statue in the church. The day after I was telling De Piro about it (he himself was the main celebrant on that day. De Piro answered me, “In patientia vostra possidebitis.”

7 Giugno. Bishop Mauro grew up in an English system and when he came to Malta he was green to the internal conflicts of the Island. In the riots the government sent Mauro some English sailors at the Curia to defend him and the people became more angry.

The noble families were well to do families and because of this they did not work. The father of De Piro started abandoning the trdition by sending his sons to the university to become lawyers and doctors.

On Saturday, 16 September 1933, after dinner I went to shave the hair of the Founder since the day after it was going to be the feast of Our Lady of Sorrows at Hamrun. Usually he used to have his hair cut by the tailor of St Joseph’s, but at times he came to me, especially on the day before some important feast. His hair cut was not an easy thing to do because his hair was curly. While I was cutting his hair he used to drowse. Once while I was shaving his hair with a rasor he drowsed and I hit his head with the rasor, so much so that there came out some blood. The Founder realised this and jokingly he told me, “Have you by chance made me a cardinal?”

At St Agatha’s he slept only a few times. On Thursdays and Sundays he used to go for the Conventual mass at the Cathedral. After this he used to pay a visit to his mother and then come to us at St Agatha’s.

His mother was rather short so much so that when he met her he had to lower himself down in order to kiss her on her forehead.

He was very clean, strong and tall. He was not talkative and you would never know anything from him. He was very discreet. Because of this everyone trusted and esteemed him, even the political parties. In fact one could not say which political stant he took.

He had in mind to leave the Monsignorate and the Deanery and become one of the members of the Society but he waited for the opportunate time.

I bound the red Rules before entering the Society. They were given to me by the Founder so that he could see whether I knew the trade.

There were times when after dinner he used to take the Rules in hand and explain them to us at length. There were times when he was so tired that he slept. The students used to hit the floor with their shoes in order to wake him up.

After the examination of conscience he used to make also the points of the meditation or the explanation of the Rules. Then a student used to accompany him to his room with a candle.

When we went for the annual retreat at St Calcedonio he used to be there and he served us at table.

Gozo. When he fell from the first floor I was there with Br Joseph. He was washing his face in his room, the floor gave way and he fell inn the room we used for the storage of coal. It was though God’s grace that he was not badly heart. Thank God a stone fell near the door and kept the door open and he could go out. Everyone was astonished when one saw him. We met him on the stairs and noticed that he was limping. He told us that he had fallen down. At first we laughed because we saw him without the cassock and full of dust. “Do not laugh, “ he told us, “Because it was by God’s grace that a stone slab did not fall on me.” I used to massage his feet because he could not move. In fact he had the permission to say mass, sitting.

We used to go to Cavallerizza Palace in Birzebbugia for the holidays. The students used to go swimming and he used to go picking sea food. Then he would himself cook it. Once he came back all wet because he tried to get on the boat and he fell down. We started laughing. When he saw us he told us, “Do laugh because you are still young.” He used to come with us to have a bit of rest. He used to send the students to swim and he used to remain in the house to cook. Once I put some beans to cook and I was expected to tell the Founder to take care of it but I forgot and went to swim. The beans dried up and everything was burnt. The Founder realised this because he smelt the burning.

In the evening we used to gather on the terrace and we used to talk for a long time there. He used to tell us how he discovered God’s call, about the Society, his hopes in it…. When we wanted to go to sleep we used to start teasing him with some grass. He used to realise this and would tell us, “Mosquitoes are coming. Let us go and sleep.”

Generally he slept at St Joseph’s. There he used to make us lessons about the Rules. When he could not do this he asked Fr Joseph who was his assistant. The latter slept with us, novices.

I knew De Piro because I attended the catechism class and I was one of the first. We were some six. This was in 1911. At that time we learnt catechism for the first Holy Communion in the parish church or some similar place, and then nothing else. So De Piro hired a room near the first house of the Society in order to gather together the boys for catechism. After a while there were added another two classes, one for the First Holy Communion and another one for Confirmation. His first atempt was to gather together the boys after the First Holy Communion.

We considered him a saint and were a bit shy of him. De Piro loved his mother a lot and he did everything for her. When he used to come to Mdina to see her and he had some old shoes she used to tell him, “Oh, Joseph, what a pair of shoes you have. Ths is not appropriate for you.” On his part he would tell her, “No worries, mum. What I save from the shoes I give as charity.” He was humble and never boasted of what he did.

I know De Piro because I attended the catechism classes in Mdina, at St Roque Street. We used to attend these classes in view of our First Holy Communion and the Confirmation. There were some who continued even further than this. There were many who attended, some 60. We had the First Holy Communion class, the small ones and the chosen ones. The last ones were really chosen. I myself had made my first Holy Communion in the chapel of the House of the Society and the celebrant was Fr George Preca. He used to come to see how things were going and also to confess the boys. On Wednesdays we used to join the Chosen ones for the Eternal Maxims. Br Joseph used to read these Maxims and on a table in the middle there were a cross and a skull. On Sundays we used to meet for the Mass in the Cathedral.

At this time Br Joseph still wore casual because the habit of the Society was not yet approved.

When Br Joseph heard someone saying some bad word he used to call him and tell him quietly. And the individual would remember the observation. He used to play with the boys in the football ground. He used to pull the cassock up and play with the boys.

Br Joseph was energetic and knew many crafts: glass painting, making of statues, crosses… and even singing.

At Christmas the members used to give us the crib, statues and the Baby Jesus. They used to give the dress of the First Holy Communion to the boys who came from poor families. During the Carnival days we had a whole programme for the three days. They did this not to let the boys run over the whole place. They used to give us even sweets.

In summer the Founder used to go to Birzebbugia and he used to take even Wenzu with him. When the latter went to Mdina and Ursola, the Founder’s mother, asked him about her son, Wenzu used to answer her, “As usual; he would sleep on the floor on some sheets because the matress he gave for charity.” He never showed off his charity.

His mother liked the 8 May feast. In fact she organised a mass in the small chapel, known as Tad-Dawl, in Mdina. After the mass she used to distribute rosaries to those present. She used to come even when she was on the wheelchair.

When the remains of the Founder were carried to St Agatha’s I was suffering of some pains in the shoulder so much so that I could not move it. When the coffin was exposed in the small chapel of St Agatha’s in Mdina, I touched the coffin and the pain disappeared.

I know the Founder in Birzebbugia because the students used to come for their holidays in the Cavallerizza Castle and I lived nerby. The Founder used to come for some one day and go back.

During the novitiate the Founder used to give us daily a talk, generally about the Rules. He was always very clear. He used to stop because he had something else to do. Otherwise he would have continued with his explanation.

He used to correct me sweetly and quietly. Whenever he used to give some penance in order to learn he used to ask the individual to say the Ave Maria. He never shouted or got angry.

Whenever the students laughed or shouted in the refectory Fr Joseph used to stop them. On his part the Founder used to tell him, “Leave them. They are still young.”

Whenever there was someone who went for the first time to work at St Joseph’s he used to tell him, “Now imagine yourself that you are on a mountain, with everyone looking at you. Therefore the first thing you have to keep in mind is that you have to be accountable to God, then to the people, then to the other employees, and then to the children.

He had some scratch in his face because when he was still a child a dog bit him.

He used to tell us to repeat that part of the Litany of the Saints: “Call back to the one Church those who have been separated from it, and call to the light of the Gospel all the pagans.” This prayer was hanging in the corridor near the one of the heroic act of charity.

Once in the novitiate I did not wake up because I had a back ache. When the Founder came to see me and he knew what I had, he told me, “It is nothing. Prepare a penny, a piece of candle and a glass and this evening we administer a gapping glass. In the evening he came and did this. He used to visit the sick; he never missed this duty.

Once the Founder had some trouble in his feet and I was expected to carry the food in his room. On that day they had some chocolate as dessert. When I entered his room the Founder asked me whether there was any apple because he did not take any chocolate. I told him that there were no apples. He answered me, “No worries, but you take the chocolate.” I was shy to take it and therefore I left it behind. After telling me three times he told me, “Take it because if you leave it here it will be a temptation for me.”

At St Joseph, at night, he was given the keys and he used to check all the doors. For this he used to take someone with him and while going through the corridors they used to say the Miserere until they arrived at the chapel of the upper corridor for the examination of conscience. After the examination of conscience he used to explain the Rules (this was not done during my novitiate because at this time this was done at the time of the conference).

Once at the time of the conference there came the porter of St Joseph’s and told him that there came Lord Strickland to see him. The Founder closed the Rules and told us, “Now we stop here and we continue tomorrow.” He said the Agimus and went away. It was afterwards that we knew that Lord Strickland came to meet him, as he did this frequently during the time of the trouble with the Church.

The Jesus of Nazareth Sisters were known as “Of the Mayor” and the Founder used to go to say mass for them and their children at the Parish church of Marsaxlokk. They had two houses, one in Zejtun and the other one in Marsaxlokk. At the time of the court case he asked for prayers. This court case caused him a lot of trouble.

He loved a lot the bees and he knew how to take care of them. He even used to give the students information about them:how to catch them, when they were fertile, etc.

Once in 1932, at a meal, Fr Joseph told the Founder that in Germany, Hitler replaced Hildermann. He told him, “So within seven years we will have another world war.”

Once he came for the holidays and remained there for some three days. One day he went with my brother on the boat. The day after he asked me to take him with the boat (This was the time when I started thinking to join the Society). We went to Ghar Kilwa so that he would find some sea shells for the museum. While going there we met a fisherman and the Founder bought some fish from him. He gave him more money than expected. After collecting some shells he asked me to go under the Tower of St Lucien. On the boat he took off the cassock and was wearing a white shirt, a three quarters pair of trousers, sandals and a hat. He asked me to let him drive the boat himself. Under the Tower he gathered some sea food which he took home and cooked as a homlet. That day he invited me have lunch with them. This was the first time I had lunch with them. After the meal the Founder told me, “Now go home, pick the photoes and bring them here with the certificate of conduct.” When I left he called me back and told me, “Come, come. You took me with the boat and I gave you nothing. Have this money and use it for the photoes. Do not take long to get them so that you will be ready when I call you. At times come to the Oratory and have lunch with us.” In November 1931 he asked me to join them.

When Governor Campbell came to the Insititute and went round the Institute, the Founder wanted to take a photo with him and the Governor accepted. The latter told the Founder to sit down but De Piro refused, “By no means. No, it is you who sit down.”

He always wore the cassock with the overall. Even when he wore the red cassock for some function, he always wore the black cassock not to show off.

I did the novitiate in Rabat. I started in 1924. There were also Fr Beninju, Br Santi and Fr G Bartolo.

The Founder used to come even in the kitchen and whatever he could do he did; he even served at table.

Near the main door at Xara Palace there was a picture of Our Lady of Sorrows. When the Founder entered the house he looked at it and from the look of Our Lady he knew whether there was peace among us members.

He used to visit us twice a week and when he was there he used to attend all the common acts. Generally he used to sleep either at St Joseph’s, or Fra Diegu, or at Zejtun.

Each time he went to Mdina for the Chapter he used to pay a visit to his mother, but he never had his meals or slept there. Rather, he came to us the members of his Society, although we did not have always good food as his mother.

At Xara Palace he had his room near the roof. He had the desk and the wardrobe which are now in the sacristy.

After two years I went to St Joseph’s. There the members met mainly in the evening for the 4.00 tea and for the examination of conscience. The Founder used to be with us.

He was a gentleman. After correcting you he used to call you and help you understand his correction.

Once, late at night, I was carrying some sixty sacks from one part of the house to another. I had already carried half of them when the Founder came and asked me what I was doing. Without saying any other word he started helping me to put them on my back.

He never discouraged you. He always told you, “Do not be discouraged. You will do everything.” I remember when he asked me to make the doors and the windows of the Oratory. I told him that I did not know how to do them and that I was afraid that I would waste a lot of wood. The Founder answered, “No worries. Bring twice the quantity you need and the piece you spoil you use for something else. You have to learn the trade.”

He used to appreciate the simplest thing. He had this gift. He used to teach the students some trade.

We did not see him frequently because he was always in the institutes. On the feasts of Christmas and Easter we used to meet. The family background was quite good and what he got from the family he wanted to introduce in the institutes, including the custom of the Christmas tree. His mother was an only daughter, and when she was born another girl died and she herself became the only inheritor. Her parents remained without children for a long time and her aunties were spinsters.

My grandma was very serious and she did not allow confidences. She used to tell us to keep the friends at the entrance hall only, and not further than that.

They were very religious people and as regards this aspect there were no compromises; what had to be done had to be done, and what had to be avoided had to be avoided. They were rigid as regards this; even in the hardest moments of their lives religion was first. They always said, “Fiat voluntas tua.”

The whole family was consecrated to Our Lady of Pompei. Alberto had done his best to restore the painting of Our Lady of Pompei in the Jesuit church in Valletta. He had introduced the devotion and put the painting. Albeto died when away from home; he felt sick, got out of his senses and lost a lot of blood. Guido carried him up the stairs and put him in bed. While sick his mother used to tell him, “Albert, trust in Our Lady and she will help you.” On his part he told his mother, Mum it is in her that I trust.”

Their father and mother insisted a lot on discipline and the conduct of their children. They preferred to get lower marks in languages, etc., but not in their conduct. They did not admit any excuse for misconduct.

They attended the church celebrations and they were very recollected. Everyone of them had the missal so that each one could follow.

At home no one talked politics and grandma was very strict about this. The brothers and sisters never discussed this issue or other hot issues and they never quarrelled between them.

Joseph consecrated himself to God. He was detached from the world and everything worldly. He was very reserved and he was the one to bring peace between the Church and Strickland. On the other hand he was not strange. On the opposite he was jovial. When the whole family met at Grandma’s in Christmas, he used to give the presents which were near the Christmas tree. Then he used to take the dish with the burning fire, having prunes, chestnuts, etc, go round with it and everyone took as much as one liked.

When he was still young he was elegant, jovial and not scrupulous at all. There were many times when my mother Kola Apap Bologna met him in Srada Reale, Valletta. He used to walk elegantly dressed, with a hat in his head and with the stick. At that time it was the place for the educated people to meet.

Ar regards his vocation he never talked to anyone. Once he returned home and told his parents that he wanted to become a priest. His father was astonished. “How is this?” asked the father, “Because you have never said anything about this. Is there any reason for this? I think that this is not your vocation. But let us do this: let us take a year until you decide. During this year we do not talk about it. Wherever we ourselves go you must come with us; whether it is the theatre, abroad… and then we see after this year.”

Once my grandma Kola asked Joseph, “You meet many people. What strikes you most? He answered her, “The misery and the poverty of the people. This is what strikes me and saddens me most.

In Gudia there was trouble. The people wanted to fight the parish priest because he did not sing the antiphone as they had planned. The parish priest abandoned the parish. The Bishop sent De Piro to sort out everything. Whenever anyone asked him whether anyone caused him any trouble he used to answer, “No, no, no one caused me any trouble. The parishioners are simple, like children.”

Whenever he went abroad he used to bring something to the children of the insititutes.

In Florence they had a lot of property and it was from grandma’s side. Her family had changed some Maltese property with that one in Florence. The house is in Via Faenza, 39. Near it there is an old chapel. In it there are the remains of a saint, Pietra from Imola. The church is known as the Chiesa dei Cancelli.

When De Piro was writing the Rules he noticed that among the religious, the sick were a bit abandoned and therefore he gave a lot of importance to them; he wanted that the sick be cared for.

My father Igino was religious like them. He recited the fifteen decades of the rosary each day. He used to say very nice maxims, for example, that in marriage it is love that keeps you united; at times it is not even religion that keeps you one; it is only love. You have to respect each other a lot in marriage.” Also he used to say, “An elephant is tied with a chain. A horse is led by a bridal and nail. But a woman is only held by her heart. If you cannot hold that, you had better depart.”

Information about Mgr De Piro, given by Br Joseph Caruana mssp, in a letter sent to Fr Louis Aloisio mssp on 02.04.1972

The day after the blessing of the house by Bishop Pace I became the cook. I did not even know how to fry an egg. John Vella went to school. The Padre told me to make broth and eat its meat. Therefore I bought the meat, the pasta and the eggs. I put the meat on the fire and went into my room reading Scripture. After a while I went down, put the pasta in the pan and added the water. I returned to the room reading. After a while I started smelling smoke. I went down into the kitchen and found it was full of smoke. I opened the pot and found everything burnt, with the pot full of holes. I was very shy of the Padre. Had he been near I would have escaped because I did not want to meet him. When the Padre entered the kitchen he asked me, “What has happened?” When I showed him the pot he sarted laughing heartily. “Give me the pinafore,” he told me, “Bring the eggs,” and he cooked everything himself. The day after he stayed with me and instructed me until I got used to it.

In the beginning it was quite ok. We hired a house near ours and started teaching catehism. I think we did a lot of good to the Mdina and Rabat children.

I was the first to take the habit since John Vella had to finish his secondary education.

As regards some sayings. When he started saying mass at home he started saying a few words after the gospel. He did not have much time to talk to us, only at dinner.

As regards his room. He had an old bed with some wood on it and a matress. There was a common table with some shelves for the books. There was also a chair and a small cupboard.

Besides being patient he was always busy. At times he arrived at home at midnght. There were times when he ate and I held the watch in my hands. When I told him that it was midnight he would tell me to go to the terrace because he rested more talking than sleeping.

He was detached from everyone. Once there came home his mother and told me to tell him to go and visit her because he had not seen her for three months.

He never criticised anyone. Imagine how many conflicts he had. It was not possible to realise this because he was always smiling. This impressed me most.

Once he came to St Joseph on a Saturday to confess the children. He told me how he had been going up the stairs and found out that there were the children at his back making some funny signs to redicule him. He was very sorry for this and told me, “Now I can understand what you suffered when they did the same thing to you.”

Once, a certain Br Joseph, or some student, asked the Founder to give him a particular hat. So he told me to take the students to buy one. I liked the ordinary type and therfore I told him that I was going to buy only one for them. He told me, “Buy even one for you.” Once he told me, “Br Joseph do you not use that hat?” “No,” I told him. “Please lend it to me because I am invited at the Governor’s palace.” He himself had a very old hat. Whenever he was invited for some celebration I used to lend it to him. At last, before going to St Joseph’s, I gave it to him for good.

The Qrendi fishermen asked him to build a chapel for them. He agreed with them to put a box on the shore and they started putting money in it for the chapel. Once he took me with him to see where and how to build this chapel.

Another letter sent by Br Joseph Caruana ssp to Fr Louis Aloisio ssp after the latter asked the former to send him the memoirs about the Founder, Mgr Joseph De Piro.

I have received your letter with the many questions in it. After 62 years it is difficult to answer all those questions, but I do my best to answer as much as possible.

I was inclined to join the Capuchins. Therefore I agreed with one of my friends, Midju, to go to the Provincial, but the latter was in Rome. At Paola a certain Fr John Mamo, a companion of Fr Joseph De Piro, opened a house for the teaching of catechism. He came daily from Cospicua together with another four young men. Three of these were to join the Congregation that De Piro and Mamo were going to found. My cousin who knew about this Congregation advised me to join them. I liked the idea. My cousin talked to Fr John and the latter accepted me as a student. He made me leave my work so that I could have enough time for my study. He even took me to Valletta to Fr Joseph De Piro. Instead of accepting me he wanted to make me join the Jesuits as a Brother. He even told me that the idea of the foundation was still vague. Fr John advised me not to bother about what Fr Joseph told me. In fact he bought me the books and prepared me to go to the Jesuit College. One day there came Fr Joseph to Paola and told us to go to Mdina once a month for a retreat before we could join the Congregation.

Once Fr Joseph told us that it was not possible that everyone of us became a priest because there needed someone to take care of the house. I realised that he was referring to me. I offered myself to remain a Brother. After a while he was sorry for this; he himself told me once. After this I had a big fight with my family because they did not want me to become a Brother. In fact I had to leave for a while until they gave up and allowed me to follow my plans.

After a year and a half Fr Joseph chose John Vella and me. I was accepted as a Brother. Here I must say that Fr Joseph was very patient at John because the latter caused him a lot of trouble. There was another one who went with John to the Jesuits, but the Founder did not accept him because he was already grown up; he must have been in his fourties. At the same time he was very spiritual. In fact he had already been with the hermits, with another two. They all left because they did not like the food.

The day after the blessing of the House I started serving as a cook, although I did not even know how to fry an egg. John went to school. So I bought the meat, some pasta and a dozen eggs. I put the meat in the pan, put everything on the fire and went to my room to read the Bible. After a while I went down again and put the pasta in the pot and increased the fire. I returned to my room and continued my reading. After a while I started smelling something burning. I went down into the kitchen and I found out that it was full of smoke. I opened the pan and found out that everything was burnt. Tha pan was full of holes. I think that if we lived near each other I would have run away not to meet him. After a while there arrived the Padre and after noticing the smoke he asked me what had happened. I showed him the pan and he started laughing heartily. “Give me the pinafore,” he told me, “Bring the eggs…,” and he did everything himself. The day after he remained with me showing me what I had to do. He did this until I learn to cook.

In the beginning it went well. We had a house near to ours where we taught catechism. I think that we did a lot of good to the Mdina and Rabat children.

I was the first to get the habit because John wanted to finish his secondary education first.

As regards poverty we always had what was necessary for us; we never lacked anything.

Until we were a few I was not that busy: cooking, the cleaning of the house, the garden given to us by the Founder’s mother, and the hens. After a while there joined us a certain Br Emanuel and the student Zerafa, who went away wihtout telling anyone. Afterwords there joined us another three students; Michael Callus, Joseph Spiteri, and Beninju Azzopardi. John Vella, to avoid the company of another two students, asked the Padre to tell me to accompany them to the Jesuit College. The Padre sent me, together with Br Emanuel, to accompany the students. Having taken them to the College we had to go to St Joseph’s Insititute and in the afternoon go back to the College to take the students back to Mdina. Br Emanuel learnt tailoring and I, after the bookbinding, learnt the shoemaking trade. After a while the Padre bought all the tools necessary.

Let us go a step backwards. You can imagine what a confusion we Brothers had : before going to St Joseph in the morning we had to attend mass at the Cathedral, prepare the coffee and the food for the students and ourselves in order to take with us for the day. When we returned we had to go to Rabat to buy what was necessary for our meals. And all this because John was so capricious. And one must remember also the transport expenses of both of us.

When the Padre started saying mass at home he used to tell us a few words after the Gospel. As you know he did not have the time to talk to us for long, except after dinner; he was too busy.

Once either Br Joseph of Qrendi or some other student asked him for a particular hat. He therefore asked me to go with them to buy it. I preferred the other type and therefore I told him that I was going to buy one only for the students. On his part the Padre told me to buy one even for myself. I did buy one for myself but left it in the cupboard. After some days he asked me to lend it to him because he had a reception with the Governor. I wanted to give it to him for all but he did not want; I kept on lending it to him. Before going to St Joseph for good I gave it to him for good.

The Gudia event. I think you mean the Qrendi one! The Qrendi fishermen wanted to build a chapel. He agreed with them to put a box on the shore and they started putting money in it for the building of the chapel. One day we went together to see how to build the chapel and where to build it.

One Sunday afternoon he sent me for a walk and he remained at home. After I returned back he asked for me. When I went to him he told me, “ So even you want to abandon me, Br Joseph!” “What has happened, Padre? “I asked him. He seemed very worried. He told me, “There came to me Fr John with some one or two others, and told me that everyone wants to leave the Society. Even Br Joseph wants to leave with us.” I answered him, “Padre, as you know I have told you more than once that it is death that separates me from the Society. I will not leave on my own.” Therefore he told me, “Prepare yourself so that we can go back tomorrow and we see what happened.” I do not know what had happened because Fr John caused a lot of confusion. The Padre was very patient at him. If he had taken notice of what I had told him many would have remained in the Society. Because of the attitude of the Padre towards Fr John we could not progress as much as we could.

As regards his room you have already written. It consisted of an old bed with pieces of wood under the matress, a very simple table with small shelves on it for the books, an old chair and a sideboard.

Besides the fact that he was very patient he was also very busy. At times he even arrived at home at midnight. While eating I used to keep the watch in front of me. When I told him that it was midnight he would tell me, “Let us go on the terrace. I feel more relaxed talking than if I go to sleep.”

Once he came as usual to St Joseph to confess the boys. He told me that he wished that we go upstairs after dinner. We did this. While going up the stairs he turned round and found out that the boys were making fun of him from behind his back. He was very sorry for this and told me, “Now I can understand how much you suffered…”

Once there came his mother to see him and asked me about him. She lamented that she had not seen him for three months (if I remember well).

He never said anything bad or criticised anyone. One can suppose that he had a lot of opposition, but no one was able to realise this because he was always with a smile; he never said to anyone that he was suffering. This is what impressed me most.

I do not think that I have impressed you with this, but I assure you that I do not remember anything more.

On the insistence of the parish priests the Bishop of Gozo asked De Piro to start the Institute. Fr Joseph Hili (Fontana) and Fr Francis Portelli (Kercem) were the representatives of all the parish priests of Gozo regarding this topic. In one of these meetings all the parish priests promised that each one of them would give £1.00 each for the Insititute. Mgr De Piro did not accept immediately this responsibility because of the many duties he already had, but internally Mgr De Piro had accepted, and with much sacrifice he did start the Institute at Ghajnsielem.

I was at Ghajnsielem when De Piro came to start the Institute. It was my sickness that brought me here, and I found my relief when I substituted Fr Karm Azzopardi who had to go away for something or other.

Mgr De Piro used to come frequently to see the children. It was not infrequent that at the time of the Ave Mria he used to go out for a walk bareheaded, without the hat. At that time all the priests used to go out with the hat.

Mgr De Piro was noble even internally. It was quite fequent that he passed by the house where I lived and he invited me to go with him for a walk. And we used to go to the port or to the Institute.

One of my brothers, Fr Joseph Portelli (we were five priests in all: Fr Saviour, Fr Pius, Fr Carm, Fr Joseph and myself) who at that time took care of a small chapel known as the barrakka, wished to build a biger church, but could not do this because the land was owned by Baron Joseph De Piro, th uncle of Monsignor. There were other priests before my brother who wanted to build a bigger church so much so that they brought the case into court but the court decided that the land was the Baron’s property and the Curia owned the Church. My brother talked to the Bishop and asked him to let him try to get the land for Ta’ Pinu. When he got the permission from the Bishop he talked to Mgr De Piro and his brother Fr Santin. Since Baron De Piro had by the time died, the two priests talked to the inheritors and persuaded them to give the land to the church.

When Uncle Giuseppe died I was nineteen years old. Monsignor visited us at home several times and therefore I still remember certain things about him. I also remember my father saying certain things about Uncle.

While a youth, Monsignor used to be in the company of other young girls and boys. His father never thought that his son would become a priest. Once Monsignor talked to his father and told him about his wish to become a priest. His father immediately disapproved and invited his son to go to Florence to some friends of theirs. Joseph did this but when he returned he told his father that he had not changed his mind about the priesthood: he wished to become a priest. The way was immediately paved because his father died after a short while. His father did not want to hinder him from becoming a priest; he only wanted to test his son.

Alexander De Piro was very fragile, physically. He had trouble with his stomach. He did not have a good digestive system. On the opposite his wife was very strong. During a trip in Italy, they went to Florence. There Alexander fell sick. From Florence they went to Rome and stayed in the Minerva Hotel. In the Hotel, Alexander felt very ill and died immediately. When the doctor checked him he certified that Alexander died of the Spaniola. But the doctor told Ursola that they must not say that he died of the Spaniola because this was contagious and therefore everyone would go away when knowing about this. Because of this, the doctor said that Alexander died because of kidney trouble.

As children we were more attracted to Mgr Apap Bologna than to De Piro. The former was very sociable and could go down to the level of the children; he played with us cards and other things. Mgr De Piro was very reserved. He lived too much to his dignity even with his family members. He was a very handsome person. For the children he seemed a giant.

When already six of her children had died Ursola was sick and could not move. After the death of her son Dun Santin, Ursola used to say that God would keep her son Joseph alive to assist her at her death bed.

On 17 September 1933 my father heard that his brother, the Monsignor, had fell ill after giving benediction after the procession of Our Lady of Sorrows in Hamrun. My father and I went to the Cenral hospital in Floriana. At that time I was 19. When they arrived we saw the nurses covering Monsignor with a sheet. He had just died.

It was very difficult for my father to go to grandma and tell her about the death of Uncle. Since his early childhood Joseph was the privilaged son of his parents. When my father and I arrived in Mdina, I did not enter near grandma; i wanted my father to be alone with his mother; I waited for my father outside the room. When my father went out of the room I asked him, “How did she react for the news?” Father answered, “Tears came down her face, and she said ‘His will be done’.” She was a saint. She never lamented about what happened. She always accepted with resignation even the biggest sacrifices.”

The origin of the family De Piro is not certain. This can be seen from the documents which are in my archives. What occurred since the time of Lorenzo Ubaldesco is well known. This Ubaldesco was the father of the first Baron, Giovanni Pio. He had an only son. After the death of his wife this Ubaldesco decided to become a priest. He was a big friend of Grandmaster Perelllos. Ubaldesco immediately became a canon of the Cathedral and then archdeacon. Because of this Igino could say that his father was the archdeacon of the Cathedral of Malta.

In the past it happened that if a person had close bonds with someone else one would give to the other a part of his coat of arms. Because of the close bonds of Perellos and De Piro the Grandmaster gave the possibilty to De Piro to use the three pears which made part of his coat of arms. This is the reason why there are the tree pears in the De Piro coat of arms.

(Farrugia was a child at St Josph’s Institute from 1918 up to 1925. He joined the Society in 1925 and remained there for some one year).

I was a child at St Joseph’s Institute. When Fr George Bugeja died there came as director the Padre, Mgr De Piro. As a child I liked looking at him; his gentleness and the manners with which he talked to us. He always preached and talked to us about charity to each other. I was so much attracted to him that growing up I went to him and asked him to join his Societas Sancti Paoli. He accepted me with joy. I joined the Society. I did my six months prenovitate. At that time we were in Mdina, near the Connought Hospital. Our master was Fr Manuel Bugeja. This was in 1925. The Padre used to have his meals with us, not daily, but perhaps once a week. He used to sit in the same refectory as ourselves. We used to be six or seven. We used to have spiritual reading. During meals we used to notice that he looked at us one by one, always smiling, showing that he enjoyed our company.

He used to correct us. And he was disciplened, but he was not harsh. Rather it was simple. He left it for our superiors, for example Br Joseph Caruana and Br Ruzar. It was they who used to tell us what to do. As children we used to notice how much he loved us. On our part we used to obey him immediately. He liked this.

For me he was a big saint. He so much impressed me that I still remember him like this until today. It is not only I who am this impressed; everyone says this. Even while you take his hand to kiss it, he used to say some prayer. He was so gentle with the neighbours and the benefactors that everyone used to …

He used to talk about everything, in order not to make us fed up. He talked also about material things. He talked about everything to us. His smile made each and everyone of us look at his face and answer all the questions he made to us.

He used to come to us in Mdina. This was the only house of the Society at that time. He used to come there and even sleep there. He used to stay for some one day or two. At the same time he had to take care of St Joseph’s Institute. He did not saty all the time with us because of his many duties

He was a man whom I cannot praise enough. He was a man of prayer, saintly man, a man whose advices one would undoubtedly remember. The advices he gave both to us children or to the priests were saintly advices.

Before leaving the Society I went to him and knelt down before him. I went there to ask him his blessing and tell him that I was leaving the Society. When I was there he said, “Thank God, at least someone came to ask me my blessing.” I understood this because no one before had gone to him to ask him his blessing. Then he blessed me and told me, “You will not suffer in the future, as you did not suffer in the past. If you ever change your mind and would want to return to the Society I will accept you wholeheartedly. I remember that on that occasion I cried because I could see his love for the Sosiety and his behaviour. His blessing is still effective on me. I say this because I joined the navy and during the war I was saved several times; I am still healthy, thank God. And I have a nice family. Once he came to St Philip Church in Vittoriosa for confessions. I came to know this and I went to see him because I loved him. He was in the confessional, saw me, called me, and asked me, “What is this uniform that you are wearing?” And I explained to him what I was doing. On his part he told me, “If you ever think of joining again I accept you most willingly.” I kissed his hands, thanked him and he blessed me.

I saw him several times praying. When he prayed he knelt down in front of the Blessed Sacrament and prayed there. In Mdina, near the Connuoght Hospital, we had a small chapel. He used to kneel down in silence praying. While praying saintliness could be seen on his face. Also, his advices to us were always to love each other.

At times he did a short sermon regarding our behaviour. When- ever we wanted to lament about something we could go either to him or to the fathermaster.

He repeatedly told us to be always busy, to keep our minds occupied. And to study. He used to encourage us to study the rules; he used to tell us to find some quiet place and study.

Whenever he visited his mother she used to open her hands and say, “Here comes my poor one.” Even though he could have lived a rich life, he chose to live a simple life; he dedicated his whole life to the Company. At my time it was still a very small one, but now it is scattered all over the world. This was his wish, to scatter the Society all over the world. The first Brother he sent to the missions was Br Joseph Caruana. This one died in the missions.

When we presnted ourselves to join the Society, he used to ask us many questions. He used to ask us about our vocation. We used to tell him what motivated us to join the Society. He used to ask us whether it was better for us to be within or outside; he wanted to check our vocation. As has happened to many others I first had the will to be a memebr of the Society, but then I changed my mind. Perhaps it was not even the will of God to be a member.

He used to talk to us about the missions because the Society he founded was a missionary society: Societas Sancti Paoli, we are missionaries. In fact he used to give us the cross in the first profession and the rosary beeds in the perpetual one. He did this both to the students and to the lay brothers. And this is so even today, no?

His wish was that the Society would grow and have more priests for the people of God. His wish was to have priests not only for Malta but those who could go all over the world. As they are today. They are in Australia, Canada, Peru’, etc. He could not see this at his time, but I hope hs is seeing us from heaven.

I have never seen him giving alms to anyone, but I think, and many think like me, that his charity was always hidden. What his right hand did, was not known by the left hand. I mean whatever he did was for the glory of God.

When Fr George Bugeja died, it was in 1922-23, and there came to the Institute the Padre, Mgr De Piro; he was entrusted with the responsibility of the Institute. Things improved; whether food, clothing, etc. We concluded that Monsignor helped us without telling us. And not only us did he help; he helped even other institutes. At that time there was the Cini Institute and the Gozo one, the one near Chambrei. I was one of them when the latter was opened. There came the Bishop and the children for the opening. If I remember well it was Bishop Gonzi. I made part of the band and we went to play at the opening. He was not only saintly but also charitable.

He used to preach. He used to be the main celebrant in several feasts. He was devout to Our Lady of Sorrows.

I was not in Malta when he died; I was abroad. My relatives told me afterwards. I felt a lot for him. And I even thought that the Society would stop. The Padre died and with God’s providence the Society grew up. The Padre prays for you. I consider myself one of you. I have always loved you and continue to love you.

I had a son who on the advice of someone wanted to talk to Mgr De Piro. He expressed his wish to join the Society of Monsignor. Up to that time St Joseph’s Institute was not in the hands of the Society. Therefore my son used to go to Mdina every Sunday morning and return in the evening. He ended up with joining the Society. Therefore he started going to St Aloysius College.

One day I received a bill for the tuition of my son. At that time I was only paid £7.00 a month. I could not pay for my son’s education. I went to Monsignor and told him, “Monsignor, see what happened to me….!” And he told me, “Go, go, do not bother. This happened because your son is registered on your name and not mine, but I pay for his tuition.” I thanked him. Since that time I tried to meet him frequently and we became friends.

Since he knew that I was one of the devotees of the Sacred Heart he frequently asked me, “What can we do for the missions?” On my part I used to answer him, “It is for you to decide.” We decided to make big boxes and put them in the shops. I myself took them there. The first time I went to Cospicua. When I arrived I passed in front of the house of a notary public. The latter saw me and asked what made me be there. I told him, “I am here to ask charity for the missions of Mgr De Piro” When I told him this he looked inquisitively to me and asked me again, “And how is it that you are here?” “I came here from Hamrun to ask help, I saw you and told you.” He continued looking at me. “How do you know?” he told me this because as he himself told me afterwards he had just treated a case where a person had left some money for the missions. I told him, “Do not say anything to me. Write to Monsignor and sort out everything with him. I only came as a messanger.” Afterwards I told the Monsignor and he got the money.

I used to meet him at the entrance of St Joseph’s Institute and he used to tell me, “Carmel, I am going on foot from here to the Palace.” At that time he was representative of the clergy in the Senate. The salary he got from the Senate he used for the missions. He therefore preferred to walk than spend from that money. He tried to save money because his only aim was the missions.

I remember Ms Curmi coming to talk to him. She bought a doll and he put on it the habit of the Sisters of her Congregation. He told me, “Are you seeing this. I am going to take it to Rome to have it apporved by the Pope.” And he came back with the approval.

I also remember the ceremony of the foundation stone of St Agatha’s. I was invited. There was also Sir Arthuro Mercieca, the President of the Courts. I also remember a certain Fr Gejt who had left the Diocese of Gozo and came to Malta in order to stay with Monsignor. After a while even he abandoned Monsignor.

I remember that once I had to talk to him about some collection for the missions. I tried to meet him at St Joseph’s. When I entered I asked for him at the entrance. “Yes, he is upstairs,” answered the porter. And I went to meet him. On that occasion I entered without telling him. I could notice that his bed was still in order. I found out that he used to sleep on the floor.

Mgr Guzeppi De Piro had a very noble and kind heart. He was always a father to us. He took care of us both spiritually and materially. I remember that in 1909 he returned from a visit to Pope Pius X. When he came back he started the adoration to the Blessed Sacrament; each one of us spent half an hour in adoration, from 8.30 am up to 5.30 pm.

Every Friday we had the adoration. After the Congress of 1913 the adoration was held on Thursdays. During the Congress we always took part in some procession while the Monsignor was always with the bishops or the Cardinal. We were always with the flags, singing.

At Chrsitmas we had the midnight mass. On these days he used to give us a packet each. To us the grown ups he used to give us cloth for the dresses, so that when we left the Institute we would have something to wear. Then each month he used to save some money for us when we leave the Institute.

On the feasts of Christmas, St Joseph and Easter, he always tried to make us happy. He used to see to it that we had rabbit for lunch. We had even wine. On his onomastico we had a party. He used to invite Bishop Peter Pace, his brothers and sisters and all their families. The Sisters used to teach us some plays and hymns. I used to read some address to him.

In summer he used to hire for us some rooms at the sea near Saint Rocco in Floriana. He used to pay for us both the tram and the baths. On the feast of his mother he used to take us to St Paul’s Bay to his brother, Fr Santin. From his brother’s house we could go to the sea. In the evening his mother and himself used to call us to them and give us pastries. In the evening we used to return to the Institute with the transport he himself provided.

During the First World War the Mother said that we had a debt of £95.00 for the bread. He paid everything. At that time we were many at the Institute.

In the morning we had school, one day we learnt Italian and another day we learnt English. In the afternoon we learnt lacemaking. In this way we got the money we needed to have our breakfast. For the other part of the day the Sisters used to ask alms. There were also benefactors. He himself used to come around and see us working.

His mother used to come to the Institute and talk to us. She used to tell us about the misery that existed in those days. She used to tell us that she used to fill her son’s pockets with money and he while confessing in Hamrun or Valletta would give everything to the poor, so much so that in the evening he would have nothing left. He did not help only us, but anyone who was in need.

The 8 May was a big feast for us. He used to tell us to write on a piece of paper the graces we needed. He also wanted us to fast till the noon mass so that we could receive holy communion in it. He himself used to gather the papers and put them on the altar in front of Our Lady of Pompei. He used to recite the Supplica and we repeated the words after him. After the prayers he used to give us the benediction with the Blessed Sacrament. Once his mother told us that it was on 8 May that he felt the call for the priesthood.

He was very patient at us and he loved us a lot. He loved us more than a father because even after I left the Insititute he continued to help me. I remember that once I had a lot of trouble. I could not rest in any way and I could hardly eat anything. At that time I had a son of four years, who is now 51, and a daughter of 2, who is now a Franciscan nun, and she is 49. I remember I once went to Fra Diegu Institute to talk to Mgr De Piro. He was not there. The Mother told me that he was made Director of another three insititutes and because of this he was not always at Fra Diegu. She told me to go St Joseph’s Institute in the afternoon. I went and found him there. When he saw me and the children, he blessed them. The children stayed playing and I went into the confessional. I was shy to tell him a few particular words but he told me, “Why are you shy? I always pray for you who have been in these insititues.” When he realised that I have not gone to him to ask for material help he told me that he was going to offer the Sunday mass for my intention. I can say that I have felt the peace I had before; all the trouble disappered. This happened some two or three years before his death.

On the morning of the day of his death he said mass in the Institute because it was the commemoration of the stigmata of St Francis, the titular of the Institute. In the afternoon he led the procession of Our Lady of Sorrows. It was not the first time that he led some procession in Hamrun. As soon as he started the Tantum Ergo he felt sick and therefore he was taken to hospital. At about 9.00 pm., he died, a saint. He had lived with the poor and he died with the poor.

I remember a girl who wanted to become a nun. He therefore found for her a living with his family. There she did some work and at the same time she could see whether she was really called for religious life. She could not get anything from anywhere. Therefore the Monsignor gave her the money. Another girl, Rosina Franco, had no one related to her except her grandma. The latter needed help herself and therefore could not help her neice. This Rosina was married after some month or so after she had left the Institute. The Monsignor paid everthing for her, he gave her the dowry. The same thing he did to Julia Zarb from Sliema; she had nothing; he paid everything for her.

I entered the Institute of Fra Diegu in 1906. It was Mgr De Piro who accepted me at the Institute. I spent there nine years. He used to tell us to be devout and quiet because we have to remember that we have to die. And what counts is not he who begins but the one who finishes.

His mother used to come to the Institute for the adoration every Thursday. She used to come also for some feasts and other occasions.

When Pope Pius X gave permission to children to receive holy communion he prepared us for our first communion. “Do your best to progress,” Monsignor used to tell us. When the day came he gave each of us a cross with the face of Pius X on it. He told us that it was a gift from Pius X himself. He also told us that he wanted us to start the daily adoration from 8.30 am to 5.30 pm. And we started.

At times he took us for a day to Qrendi. There we used to stay in the garden the De Piro family had attached to their house. We also used to visit our Lady of Tal-Hniena.

When something was given us by the benefactors he used to tell us to make sacrifices and offer them for the banefactors.

On the feast of St Ursola he used to take us to St Paul’s Bay, at the house of his brother Fr Santin. In the evening his mother used to give us pastries. He enjoyed seeing his mother happy.

When I once fell sick and they took me to hospital, he used to come and see me. And he did this frequently.

I know that I have received graces through his intercession. I did pray to him. I do not remember what they were, but I know I got them.

Questions to the witnesses who were asked to submit their information to the Tribunal, re: exhumation and transportation of remains of the Servant of God, Joseph De Piro.

1. Do you know whether the Servant of God, Joseph De Piro, had left in his secret will, any indication as to where and how he wished to be buried? If you know, can you say what was his wish? From where do you know this?

2. Was the Founder buried where and in the way he wished? If no, where was he buried? Why was he buried there?

3. Is he still there until today? If no, where was he buried then? Who was responsible for this second burial?

4. In between the death of the Founder and the choice of Fr Michael Callus as Superior General of the MSSP there passed 15 years. Why was the Founder not transported before to where he is now? What made Fr Michael Callus transport the remains of the Founder to where they lie now?

5. What was the first thing done by Fr Michael Callus in order for him to transport the remains of the Founder? Was he alone to carry on this? Were you present for this? In the place where the Servant of God was buried originally, was there any sanitary official or any other public official present while the first steps were being taken?

6. While the first step was being taken, was the coffin opened? If yes, how was De Piro? Was the original coffin preserved? If no, what was done to carry the Servant of God from the original burial place to the one where he was placed then?

7. Was the Servant of God taken to the second place immediately after he was exhumed from the original burial place? If no, how long did it take to be carried to the second place of burial? Where was he kept in the meantime? Was he kept in a safe place? Was there at any time any suspicion that he was ever mishandled?

8. The Servant of God is no more at the Addolarata Cemetry, the original burial place. Do you agree with this? If yes, where is he? Can you present exactly the process of the transportation? When did this happen? If he was transported directly where is he now? Did this happen with solemnity? Were there any liturgical or paraliturgical celebrations? Who took part in the transportation? Did those who attended show in any way any belief in the sanctity of the Servant of God? If yes, how? Was there any legal deed which showed that the remains were of the Servant of God? If yes, who did the deed? Is there still any writing which shows the authenticity of the remains? Is it possible to get a copy of it?

9. Is the Servant of God now in the same place where he was put when first transported from the Addolorata Cemetry? If no, where is he? Who was responsible for this other transportation? Why was he transported again? Was this second transportation done solemnly? In this second transportation was the coffin opened? If yes, how was the Servant of God? Was the coffin changed for another? In this case was there any legal deed to show that the remains were really those of the Servant of God?

Sessions of the witnesses who were asked to submit their information to the Tribunal, re: exhumation and transportation of remains of the Servant of God, Joseph De Piro.

Sessio Prima

Anno Domini Bismillesimo Secundo, die vero sexta Augusti (sive 6. 8. 2002) hora 7.30 p.m. coram Rev.mo Judice Delegato infrascripto pro Tribunali sedente in Saint Agatha’s Motherhouse, praesenti me Notario, comparuit Sac. Franciscus X. Schembri MSSP, testis a postulatione inductus, cui dilatum fuit iuramentum iuxta formulam adnexam, quod ille statim praestitit et sese subscripsit ut infra:

Quo iuramento praestito, clausis ianuis, solisque remanentibus Judice, et dictus testis, ego Notarius exhibui plicum interrogatorium, quem cum iudex recognovisset clausum et illaesum, ex eius mandato aperui et statim diventum est ad examen dicti testis, quae ita respondit ad quesita:

1. I am Fr, Francis Xavier [Joseph Mary] Schembri, born on the 27 March 1924 at Qormi, Malta; son of the late Rosario and the late Maria Antonia Cardona. I am a religious priest, member of the Missionary Society of St. Paul and presently I reside at Saint Agatha Motherhouse, Rabat, Malta. [1D No. 028542M].

2. In 1941 1 joined the MSSP as an aspirant. By then, eight years had passed since the death of the Servant of God, Mgr Joseph De Piro. I still recall that when I was eight years old, I met the Servant of God personally. He was celebrating the wedding of Mrs Nina Debono Montebello at Harnrun. Later, I learnt that Mgr De Piro was the confessor of this lady.

3. In 1948 our Society decided to transfer the remains of the Servant of God from the Adolorata cemetery to the Motherhouse. The day they were going to make the exhumation, Fr. Michael Callus, our General Superior, asked me to accompany him and some of our members to the Cemetery. I presume that I was invited to participate in this event because I was interested in photography and they wanted to have photos for the record. As a matter of fact, 1 had a photo camera and a movie camera as well, but I regret that the movie I took on that occasion has been misplaced!

Quite a few persons were present for the exhumation, but I cannot recall all of them. Fr. Callus was assisted by two other members of the Society, Fr. Wistin Grech, Fr. Joseph Spiteri and Fr. Wistin Azzopardi: Grech and Spiteri knew the Servant of God personally and were purposely summoned to identify the corpse of Mgr. De Piro. In fact, at that time Fr. Wistin Grech was preparing to leave for Australia, and the Superior General wanted to conclude the exhumation prior to Fr. Grech’s departure.

I am not sure if any of the relatives of the Servant of God was present. The Capuchin Friar, who besides being the chaplain for the Cemetery was also representing the Health Authorities, was also present.

Mgr. De Piro was buried in the chapel of the De Piro family. The grave of the Servant of God was in a small chapel. The chapel had sort of a pit with two lateral tombs. Mgr. De Piro was buried on the left side. There were no indications that the grave had been tampered with. When the cemetery attendants opened the grave, we found that the coffin of the Servant of God was lying on two metal trestles. In those days when somebody was temporarily buried in a grave in view of a future transposition of the remains to another tomb, the coffin was not laid on the floor but on two stands: this method was used to conserve the corpse from total corruption. In our case, it was a parrot secret that the Society one day would transpose the remains of Mgr. De Piro to the Motherhouse. In fact, I remember that in the Church of Saint Agatha adjacent to our Motherhouse, exactly in the centre of the presbytery a grave has been prepared to shrine the remains of our Founder. Also, a marble memorial stone had been made with an inscription saying that the bodily remains of Msgr. De Piro were conserved in that sepulchre. Presently this memorial stone lies at the Mdina Cathedral. If I am right to recall, the transposition has not been effected earlier because there were some difficulties to get the necessary permissions from the Ecclesiastical and Civil authorities.

As I was saying, when the grave was opened, the coffin was still intact. The grave was clean; there were no other human remains in it. With great care and reverence, the coffin was taken outside the chapel. The wood of the coffin was in a very bad state, but in it there was another case of zinc. When the lid was lifted, we noticed that tile corpse of the Servant of God was still in a relatively good condition. Fr. Callus, Fr. Grech, Fr. Spiteri and Fr. Azzopardi had no difficulty to identify the corpse as that of Mgr. De Piro. Even for me, it was very easy to recognise him. Although his lower jaws were dislocated, his face was still distinguishable. His flat chest showed that the ribs had given in. One could still notice some hair on his head!

The clothes were in good condition. I am not sure whether he was wearing an alb or a rochet - his attire revealed he was a monsignor. I cannot recall whether he had the monsignor’s insignia — rosette or a cross.

Our Superiors wanted to put the remains in a new coffin. We dismantled all the wooden and zinc parts, leaving only the bottom, which was supporting the corpse. In fact, the corpse remained untouched in its original position. I have no knowledge where the rotten parts of the coffin have been placed. Probably they were thrown away.

Then they took the measure of the remaining part of the coffin [its bottom] and ordered a new coffin from Italy. I have no idea why this new coffin was bought from Italy. Since they had to wait for the arrival of the new case, the corpse was put back in the De Piro chapel. When we went out, the chapel was locked with a key.

I forgot how long it took us to conclude this exhumation. Nor can I remember if on that occasion any particular liturgical celebration was held at the cemetery, but it is obvious that we said some prayers.

Then the day arrived when the remains of the Servant of God were to be transposed from the Adolorata Cemetery to Saint Agatha. In the meantime, a sarcophagus was purposely built in Saint Agatha’s Church [Rabat]. Our Society wanted to offer a deserving funeral cortege to its beloved Founder. Therefore, the corpse was taken on a horse driven hearse from the Cemetery to Saint Agatha’s chapel in Mdina. From there the coffin with the remains of the Servant of God was carried in a procession, led by the Archdeacon Mgr Apap Bologna, to the church of our Motherhouse. Together with Fr. Francis Camilleri, 1 was assigned to take photos. On that occasion many people paid tribute to the Servant of God. When the cortege reached its destination, a funeral liturgy was held. Then, the coffin was opened so that those present could see the Servant of God. I recall that as the people were going around the coffin, many took out their rosary or their handkerchief to touch the Servant of God as a sign of devotion.

Considering that on the following morning a mass was going to be said for the repose of Mgr. De Piro, for that evening, the coffin was placed in the “red room”. People were not allowed to enter this room; only the members of our Society were allowed. I remember that during the night there was always somebody present near the coffin; we took it by turn.

I am not sure who celebrated the mass on the next morning, but I still recall that there was a strong participation of the cilildren coming from the charitable institutes. After the mass, Notary Chalcidon Gatt, who was a personal friend of Mgr. De Piro, made a deed whereby himself and other members of our Society who have been close to Mgr. De Piro, solemnly declared that the remains enclosed in that coffin were those of the Servant of God. This document was then sealed and placed in the coffin. Then the coffin was laid on two stands in the sarcophagus.

As far as I can tell during the six years I remained at Saint Agatha’s Motherhouse [1948-54] there was no special devotion around the tomb of the Servant of God. There were occasions when I used to go and pray near his resting place. Furthermore, the religious community of Saint Agatha every evening used to gather around its Founder and recite the De Profundis.

On being specifically questioned, 1 regret to say that I was not aware that during the years that Mgr De Piro was buried at the Adolorata cemetery, the members of our Society used to visit his grave.

Again, on being specifically questioned, 1 am not aware that when the exhumation of the Servant of God was effected, there was anyone who dared to take part or parts of his remains as a relic. However, I admit that on that occasion, I collected what I considered dried body liquid that was stuck to the zinc of the coffin. I cherished this “relic” so much that I put it in an empty watch case. By time, I passed this relic to Fr. Tomlin Stanley.

I was abroad when later on the remains were transferred for the second time. On that occasion the same stone sarcophagus was set up in the new crypt adjacent to the Church of St. Agatha and the remains of the Servant of God were once more conserved in it.

Peractis supradictis interrogationibus testit declaravit se nihil aliud habere deponendum. Iuramento subsignavit.

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

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

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

Sessio Secunda

Anno Domini Bismillesimo Secundo, die vero sexta Augusti (sive 6. 8. 2002) hora 7.30 p.m. coram Rev.mo Judice Delegato infrascripto pro Tribunali sedente in Saint Agatha’s Motherhouse, praesenti me Notario, comparuit Pater Stanley Tomlin MSSP, testis a postulatione inductus, cui dilatum fuit iuramentum iuxta formulam adnexam, quod ille statim praestitit et sese subscripsit ut infra:

1. I am Fr. Stanley Tomlin, son of the late Henry John and the late Carmen Schembri. I was born at Floriana on the 1 7 October 1926. 1 am a religious priest, member of the Missionary Society of St. Paul. I reside at the Motherhouse, Saint Agatha, Rabat Malta. [ID 685126M].

2. My contacts with the Missionary Society of St. Paul started when at twelve years old, I became an aspirant of this Institute. I made my perpetual profession in October 1948. 1 came to Saint Agatha on the 15 July 1948 and remained there for the next 34 years. In 1952, the Superior General, Fr. Michael Callus, started taking me in his confidence and eventually I became his aide. Then in 1970 I was elected General Superior and remained at the helm of the Society for the next twelve years.

3. When Fr. Michael Callus became General Superior in 1948, he started making the necessary preparations to transpose the remains of the Servant of God, Mgr Joseph De Piro from the Addolorata Cemetery to our Church. Mgr De Piro was buried in the private Chapel of the De Piro family.

I have no knowledge about the exhumation of the Servant of God, but I took part in the funeral cortege that started from the church of St. Agatha [Mdina] to our Motherhouse Church. Later I learnt that initially, the procession was going to start from St. Catald’s Church, Rabat, but this Church was under the jurisdiction of the Rabat parish priest and de iure the latter had the right to lead the funeral procession. On the other hand, the Cathedral Chapter wanted to take part as well. Thus, in order to solve this impasse, the funeral started from Saint Agatha’s Church in Mdina, which fell under the jurisdiction of the Chapter. As a matter of fact, the Archdeacon Mgr Apap Bologna led the funeral.

It was a solemn funeral. The case with the remains of the Servant of God was laid on a carriage. Four of our Brothers held the black shroud which was covering the carriage. There was the participation of many children coming from St. Joseph’s Home, Santa Venera, Malta, and the other four charitable homes. Even Bishop Emmanuel Galea had joined the cortege.

I cannot remember what took place when we arrived at St. Agatha [Rabat]. All that 1 can recall is that before the case with the remains was placed in the sarcophagus, which was purposely built in a room adjacent to the Church, there was a Notary Public who penned a document whereby it was confirmed that the remains were those of Mgr De Piro. It is a fact that those who had known the Servant of God in life, had no difficulty to identify him because the corpse was still in good condition and his face was identifiable.

Then in 1960 we decided to build the present crypt we have adject to the Church. To carry out the works, we had to dismantle the Founder’s sarcophagus and temporarily re-built it in another place. When the crypt was ready the remains were deposited in the newly erected sarcophagus.

I can vouch that during this interim, the remains were handled with great care and responsibility and nobody had tampered with them. In fact, before we put the case in its present place, I made a declaration to this effect and this was signed by Fr David Azzopardi and Fr. Peter Darmanin, both members of our Institute, and Bro. Chalcidon Zammit MSSP.

I am not aware that the Society has any relic taken from the remains of the Servant of God. On being specifically questioned, I cannot recall that Fr. Francis X. Schembri ever gave me such a relic.

Peractis supradictis interrogationibus testit declaravit se nihil aliud habere deponendum. Iuramento subsignavit.

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

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

Sessio Tertia

Anno Domini Bismillesimo Secundo, die vero sexta Augusti (sive 6. 8. 2002) hora 7.30 p.m. coram Rev.mo Judice Delegato infrascripto pro Tribunali sedente in Saint Agatha’s Motherhouse, praesenti me Notario, comparuit Pater Marius Scerri MSSP, testis a postulatione inductus, cui dilatum fuit iuramentum iuxta formulam adnexam, quod ille statim praestitit et sese subscripsit ut infra:

I. I am Fr. Mario [Francesco Saverio] Scerri. I was born at Rabat, Malta, on the 31 May 1934. My parents are the late Cristino and the late Katie Attard. I am a religious priest, member of the Missionary Society of Saint Paul. Presently, I am residing at the Motherhouse, Saint Agatha, Rabat, Malta. [ID No. 0430634M]

2. My contacts with the Missionary Society of Saint Paul go back to my early childhood. I was still a child when 1 used to serve as an altar boy at the Church of Saint Agatha [Rabat]. I remember that when the remains of the Servant of God Mgr., Joseph De Piro were transferred from the Addolorata Cemetery to St. Agatha’s Church [Rabat], I used to frequent the school run by the same Society in St. Joseph’s Home, Hamrun. As students of this school, we were invited to take part in the funeral cortege that was held on that occasion from Saint Agatha Church [Mdina] to the Church of the Motherhouse.

Although I was not present when the exhumation of the Servant of God took place at the Addolarata Cemetrey, I still remember that when on the following day I went to school, I was told that Fr. Michael Callus, Fr. Wistin Grech, Fr. Wistin Azzopardi, Bro. Francis Schembri and other members of the Society had gone to the Addolarata Cemetery to assist at the exhumation.

In the meantime, Fr. Joseph Spiteri, a member of our Society, made the design of a stone sarcophagus which was purposely build for the Servant of God. This sarcophagus was erected beneath one of the lateral arches of the church of Saint Agatha. A bust of Mgr De Piro made by Spiteri Sacco was also available.

The remains of the Servant of God were placed in a new case which was purposely brought from Italy. The shape of this case was somewhat different from the normal shape of a coffin.

The funeral cortege was quite impressive. There were many ecclesiastics —monsignors, religious, priests and members of our Society. There were also the relatives of Mgr. De Piro. I remember that my father was one of those who lined up the streets leading from Mdina to our Church to give the last tribute to the Servant of God. There were rumours that by this funeral, Divine Providence had made justice with this person - for when he passed away in 1933, he was not given a deserving funeral.because of political motives. Rumours say that the Society was afraid that politicians would take advantage and the same story that had happened to Mgr.Dandria the year before, would repeat itself. As a matter of fact, Mgr. De Piro had a private funeral from St. Joseph’s Home up to the Addolarata Cemetery.

I recall that we had photos and a movie of this occasion, but unfortunately the film and most of the photos are lost.

When the procession arrived at St. Agatha’s Church [Rabat], a funeral liturgy was held. Then, the remains of the Servant of God were exposed and there were a few who started to touch their rosaries and handkerchiefs with the corpse. This not only shows the respect they had for the Servant of God, but also indicates that then people believed that he was an extraordinary spiritual person.

I still cherish the picture of the remains of Mgr. De Piro: he was wearing an alb and a violet chasuble. His arms were stretched. The soles of his feet were crossed. He was still wearing his shoes. The lower jaws were disjointed and were lying on his chest. He still had some curls visible.

This celebration was held in the evening. For the following night, the coffin was laid in the “red room”. I remember members of the Society saying that during that particular night, Mgr. De Piro was never left alone - all the time there was at least a member of the Society with him.

The next morning, the coffin was placed once again in the Church. Mass was celebrated by Fr. Michael Callus. If I am right to recall, many members of our Society took part. When the mass was ended, the coffin was taken back to the “red room”. Then arrived Dr. Chalcidon Gatt, Notary Public. He drew up a declaration undersigned by Fr. Michael Callus, Fr. Joseph Spiteri and Fr. Anton Camilleri, whereby the latter attested that the human remains in the case were those of Mgr. De Piro. This document was put in a tube and sealed and placed in the coffin.

Before the coffin was laid in the sarcophagus, it remained locked in the “red room’ for some few days. Everything was carried out in private. I remember that the moment they had placed the coffin on two stands in the sarcophagus, H.E. Mgr. Michael Gonzi, the Archbishop of Malta, arrived. Fr. Callus wanted to re-open the sarcaphogus for the bishop, but the latter withheld them. If my memory does not fail me, Mgr Gonzi was returning from a spiritual retreat. Apparently, the sarcophagus was meant to be a temporary measure, because the Society was aiming to obtain the necessary permission to place the remains of the Servant of God in a new tomb that had been purposely prepared on the Church’s presbytery in front of the main altar. In fact, Bishop Gonzi suggested to Fr. Callus to forget all about this project. I recall that Fr. Joseph Spiteri, the person who designed the sarcophagus, remarked that had he knew that the sarcophagus was going to be a permanent monument for the Founder, he would have created something better!

From 1953 to 1960, 1 was staying at the Motherhouse. As novices we were responsible to adorn the sarcophagus with some flowers and some candles. Normally every evening, the community used to gather around him and recite the De Profundis. Some of the brothers in the community, like Bro. Venanz Galea and Bro. Felix Muscat really fostered a deep veneration towards Mgr. De Piro. These two knew the Servant of God personally. They were all the time talking about him and his teaching. Furthermore, it was public knowledge that they used to pray through his intercession.

I cannot say that the tomb of the Servant of God became a centre of cult, but I remember that one fine day, a gentleman came into our Church and handed over to me a bottle of oil, telling me to light it on the tomb of the “Padre”. This person had been a member of our Society but had left after some years - that is why he referred to Mgr De Piro as the “Padre”. I also remember that in 1954, a Franciscan bishop [OFM] was visiting Malta and came to see our Complex. When we took him to visit the tomb of the Servant of God, we asked him to say a De Profundis for his soul. The bishop declined to say a prayer for the death and instead he recited the Gloria Patri. He then explained himself and said: “Your Founder is a saint”.

In 1960 a new crypt was to be excavated and the sarcophagus was to be placed in this new space. In order to carry out the works, the sarcophagus had to be dismantled and re-built on a different site near the entrance to the museum. Thus, once more the case with the remains of the Servant of God was removed and temporarily placed in the “red room”. I remember that when the coffin was taken out from the sarcophagus, the coffin was opened. Only the adult members were allowed to be present for this occasion; the young were not invited because some were of the opinion that the state of the remains of Servant of God could be shocking for them. When the new crypt was ready, the coffin with the remains of Mgr. De Piro was placed in the sarcophagus again. 1 was not present for this ceremony, but from the photos I saw later on, I gathered that it was a simple activity done in private.

Peractis supradictis interrogationibus testit declaravit se nihil aliud habere deponendum. luramento subsignavit.

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

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

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

Sessio Quarta

Anno Domini Bismillesimo Secundo, die vero sexta Augusti (sive 6. 8. 2002) hora 7.30 p.m., corarn Rev.mo Judice Delegato infrascripto pro Tnibunali sedente in Saint Agatha’s Motherhouse, praesenti me Notario, comparuit Pater Victor J. Camilleri MSSP, testis a postulatione inductus, cui dilatum fuit iuramentum iuxta formulam adnexam, quod ille statim praestitit et sese subscripsit ut infra:

1. I am Fr. Victor J. Camilleni, son of the late John Baptist and the late Francesca Bezzina. I was born at Senglea, Malta, on the 13 October 1933. 1 am a religious priest, member of the Missionary Society of St. Paul. Presently, I am residing at the Motherhouse, St. Agatha, Rabat, Malta. [ID 698533M].

2. In October 1949, 1 joined the Missionary Society of St. Paul as an aspirant. Four years later, in 1 953, I started my noviciate and I was ordained priest on the 2 April 1960. Between 1953 and 1960 1 was staying at our Motherhouse.

3. When in summer 1948, the remains of the Servant of God, Mgr. J. De Piro were transferred from the Addolorata Cemetery to the Church of St. Agatha, Rabat, I was still an external aspirant. Then, my family lived at Attard [Malta]. I remember that I was returning home when I saw a hearse, pulled by horses, passing through Zebbug Road, Attard. It was carrying the coffin of Mgr. De Piro. If I am right to recall, the hearse was followed by another horse driven carriage. Since then I used to frequent St. Joseph’s Home at Hamrun. I knew that (our) Society was organising the transfer of the remains of the Founder, but I was not invited to take part in the funeral held at Rabat. Later on, I learnt that the funeral was led by Mgr. Apap Bologna, Archdeacon of the Cathedral Chapter. 1 have no knowledge about the exhumation. At Saint Agatha’s Church, the coffin of the Servant of God was laid to rest in a sarcophagus.

4. When I entered the novitiate at St. Agatha, I was given the office of Church sacristan. I was responsible for the upkeep of our Church. At times, I used to put flowers and candle light next to the Founder’s sarcophagus. Above this sarcophagus which was designed and built by Fr. Joseph Spiteri MSSP, there was a bust of Mgr. De Piro. The mould of the face of this bust was made on the true face of’ the Servant of God; shortly after he died, they managed to cast this mould! Normally when the community used to say the evening prayers, we used to go close to the tomb of our Founder and pray for him and for the soul of other priests.

Next to the sarcophagus there were three other graves that the Society planned to reserve for its members. In fact, Fr. Joseph Spiteri died in 1959 and was buried in one of these.

In 1958, 1 proposed to my superiors to build an internal crypt adjacent to our Church wherein we could lay to rest the members of our Society. According to a plan I had prepared for this crypt, the remains of the Founder were to stay in the Church and not in the “small cemetery”. I recall that in note I once wrote later on to a confrere about this idea, 1 explained to him that “those who are alive [ref., to the Servant of God] should remain with the living” — the crypt is a place for the dead, and to me Mgr De Piro still lives!

Since the crypt was to be excavated in the area next to the sarcophagus of the Servant of God, the case with the remains of the Servant of God was temporarily transferred to a nearby secure place. I was not present when the sarcophagus was opened.

A new rectangular sarcophagus for the Servant of God was built in the crypt; it was not possible to assemble the one we had in the Church because, since it was standing by the wall, it was a three-sided monument. The present sarcophagus is simple, modest yet elegant.

I remember that when the case with the remains was going to be laid in the crypt, the General Superior, Fr. Tomlin Stanley, made a deed to attest that the remains conserved in that case were the same we have found when the sarcophagus was opened, those of Mgr De Piro. It was stated that when the sarcophagus and the coffin were opened, nobody had touched or meddled with the remains; everything was left in its original state. This declaration was signed by Fr. Tomlin himself, Fr. David Azzopardi, Fr Peter Darmanin and myself, and it was placed in a tube in the coffin. Thus, now there are two tubes: this one, and another one of 1948 with a declaration made by Notary C. Gatt when the remains were transposed from the Addolorata Cemetery to St. Agatha’s, Rabat.

Peractis supradictis interrogationibus testit declaravit se nihil aliud habere deponendum. Iuramento subsignavit.

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

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