Anna Maria Taigi, née Giannetti, born in Siena on 29 May 1769 and deceased in Rome on 9 June 1837, was a Roman wife and mother who became one of the great lay mystics of the Catholic Church at the turn of the nineteenth century[1][2]. Daughter of a ruined pharmacist, servant and then mother of seven children, tertiary of the Order of the Most Holy Trinity, she lived for almost half a century with the permanent vision of a luminous globe crowned with thorns — a mystical “sun” in which, she said, she read the state of souls, the hidden perils of the Church and even the most secret events of her time[3][4].
Uneducated (she could barely read), wife of a rough-tempered majordomo, burdened with a poor and numerous household, Anna Maria Taigi nevertheless became the discreet confidante of cardinals and the indirect inspirer of several popes, from the troubled pontificate of Pius VII under the Napoleonic occupation to that of Gregory XVI[5][6]. Her case has remained, in Catholic tradition, one of the most accomplished examples of a holiness conquered not in the cloister but in marriage, motherhood and domestic work.
Declared Venerable on 4 March 1906 by Saint Pius X, she was beatified on 30 May 1920 by Pope Benedict XV[7][8]. Her remains rest in the basilica of San Crisogono, in Rome's Trastevere district, where her memory remains associated with a joyful and concrete holiness, lived “in every state and condition of life”[9]. Her liturgical feast is celebrated on 9 June, the anniversary of her death.
A contemporary of another great European mystic, Blessed Anne Catherine Emmerich (1774-1824), a German stigmatist nun of the same era, Anna Maria Taigi illustrates another path: that of an extraordinary soul living entirely in the world, without leaving her home or her duties of state, amid the noise of a household and the worries of money.
A Childhood Vowed to Poverty and Providence (1769-1789)
Siena, 29 May 1769: birth into a soon-to-be-ruined family
Anna Maria Gesualda Antonia Giannetti was born in Siena on 29 May 1769, daughter of Luigi Giannetti, a pharmacist, and his wife, who kept an apothecary's shop in the Tuscan city[10][11]. Her father's financial ruin — biographers speak of poor management of his affairs — forced the family to leave Siena: around 1775, when Anna Maria was six, the Giannettis moved to Rome to seek a livelihood there, mingling with the tens of thousands of pilgrims who had come for the holy year of Pius VI's pontificate[12]. The family settled in the working-class district of Monti, one of the poorest in the Eternal City at the time[13].
In Rome, the child received only a rudimentary education — barely two years — at the school of the Maestre Pie, a congregation founded in the wake of Saint Lucy Filippini, where she learned the catechism and reading[14][15]. Marked in childhood by smallpox, she then learned sewing, silk-winding and domestic tasks, which made her, as a teenager, a working girl and then a servant in the employ of better-off families[16][17]. At about the age of fourteen, in 1783, she took part with her mother in laying out the body of a beggar who had died in the odour of sanctity in the streets of Rome, the future Saint Benedict Joseph Labre — an episode her biographers regard as one of the first deep impressions left on her religious conscience[18].
Marriage to Domenico Taigi, majordomo of the Chigi palace
On 7 January 1789, at nineteen, Anna Maria married Domenico Taigi, a servant and later majordomo in the service of the noble Chigi family, a man of modest Lombard origin but of a lively and irascible temperament[19][20]. The marriage would last forty-eight years, until Anna Maria's death in 1837 — a figure explicitly recalled by the 1913 Catholic Encyclopedia, consistent with the 1789 date[21]. Several later biographies place the union in 1790: the one-year gap between the sources in no way affects the solidity of the overall account, but deserves to be noted out of documentary honesty[22][23].
The first years of the marriage were not those of an already accomplished saint. Anna Maria then loved dress, jewellery and outings: she led, in her own words as reported later, a “worldly” life, without any particular gravity[24]. Only after several years of marriage did her life change course.
Conversion and the Permanent Vision of the “Sun” (1790-1791)
Meeting Father Angelo Verandi at Saint Peter's
Towards the end of 1790, as she was praying with her husband at the Confession of Saint Peter's in Rome, Anna Maria felt a strong inspiration to renounce the vanities of the world[25]. She then met Father Angelo Verandi, a Servite religious, who reported having heard inwardly, during an earlier chance meeting with her on the forecourt of the basilica, a warning: that one day this young woman would be entrusted to him so that he might lead her entirely to God[26][27]. Father Angelo became her first confessor and spiritual director; under his guidance, Anna Maria made rapid progress in the life of prayer and penance, to the point that he himself had to moderate the excessive austerities of food and sleep that she imposed on herself[28].
- 29 May 1769Birth in Siena
Anna Maria Gesualda Antonia Giannetti was born in Siena, daughter of the pharmacist Luigi Giannetti.
- About 1775Exile to Rome
Her father's ruin forced the family to settle in Rome's poor Monti district.
- 7 January 1789Marriage to Domenico Taigi
Union with the majordomo of the Chigi palace, at the origin of forty-eight years of life together.
- Late 1790Conversion at Saint Peter's
Meeting with the Servite Father Angelo Verandi and the beginning of a life of prayer and penance.
- 1790-1791Beginning of the vision of the “sun”
Appearance of the luminous globe crowned with thorns, which would accompany her uninterruptedly until her death.
- 23 February — 26 December 1808Entry among the Trinitarians
Admission and then reception of the habit in the Third Order of the Most Holy Trinity, at San Carlo alle Quattro Fontane.
- 9 June 1837Death in Rome
Anna Maria Taigi passed away after several months of illness, surrounded by her family.
A globe crowned with thorns: forty-seven years of uninterrupted vision
It was in the months following her conversion, between 1790 and 1791, that Anna Maria received the charism that would distinguish her among all the mystics of her century: the constant vision of a globe of light, compared by her contemporaries to a small sun, suspended permanently before her face[29][30]. She described this globe to her director, Father Raffaele Natali: a crown of thorns occupies its summit, two long points of which curve down and meet beneath the disc, forming a cross; at its centre shines a figure she could only imperfectly describe[31][32]. Far from weakening with time, the phenomenon grew clearer as she advanced in holiness; it persisted, uninterrupted, for forty-seven years, until her death in 1837[33][34].
When she questioned the meaning of this uninterrupted vision, Anna Maria received an answer that would become the key to her entire charism:
“This is a mirror, which I show you so that you may know the good and the evil that is done.” — interior locution received by Anna Maria Taigi[35]
The globe was therefore neither an instrument of divination nor a marvellous curiosity: it was, in the very conscience of the visionary, a moral mirror, given to discern good from evil — in her own heart first, then in the hearts of the souls she met, and even in the affairs of the Church and the world[36]. Another interior locution, received at the time of her conversion, had already set out the terms of the radical choice before her:
“What do you desire? To follow Jesus in his nakedness, stripped of all things? Or to follow Him in his triumph and his glory?” — interior locution received by Anna Maria Taigi[37]
Her answer, which she formulated with a clarity that would remain the guiding line of her entire spiritual life:
“I embrace the Cross of my Jesus; I shall carry it as He did, in pain and ignominy.” — Anna Maria Taigi[38]
Entry into the Third Order of the Most Holy Trinity (1808)
After several years of intense yet discreet spiritual life, lived within marriage itself, Anna Maria asked her husband for permission to enter a Third Order. Domenico Taigi, whose abrupt character concealed a genuine underlying goodness, consented without difficulty — a fact he himself confirmed decades later during the beatification process:
“My wife… asked me for permission to become a tertiary of the Order of the Holy Trinity, and I granted it to her.” — Domenico Taigi, testimony gathered during the beatification process[39]
Anna Maria was admitted to the Third Order of the Most Holy Trinity on 23 February 1808, under the direction of Father Ferdinand, a Trinitarian of the church of San Carlino; she received the habit — the white tunic marked with the red and blue cross proper to the order — on 26 December 1808, the feast of Saint Stephen, in the church of San Carlo alle Quattro Fontane, Borromini's Baroque masterpiece[40][41]. Now a tertiary, she wore the habit daily beneath her ordinary clothes until her last pregnancy, and took the habit of praying at length before the image of Christ carrying his cross in that same church, as well as at Saint John Lateran[42][43].
A Holiness Within Marriage: Domenico, Seven Children and the Rome Household
“A husband of difficult temper but excellent substance”
The unanimous testimony of biographers describes Domenico Taigi as a man of rough and irascible character, capable of overturning the table if a meal did not satisfy him or of imposing strict signals on his household to regulate domestic discipline[44][45]. Anna Maria, for her part, developed towards him a patience her biographers describe as heroic, systematically seeking to accommodate her own preferences to his rather than entering into open conflict[46]. Despite these clashes of character, the marriage is described by contemporaries as broadly happy and founded on genuine mutual respect, Domenico himself acknowledging the “hidden goodness of her soul”[47][48].
Mother, servant and nurse of the poor
The couple had seven children, three of whom died in infancy — a grief Anna Maria's piety never entirely softened, but which she endured by offering it to God[49][50][51]. To provide for the family, particularly during the Napoleonic occupation of Rome from 1798 onwards, Anna Maria worked with her hands — sewing, shoemaking, laundry — without ever giving up her regular visits to the sick of the hospital of San Giacomo degli Incurabili, one of the principal Roman hospices for the incurable diseases of the time[52][53]. There she cared in particular for lepers, including her own father, afflicted with leprosy at the end of his life, whom she watched over until his death, as she would watch over her mother until hers[54].
Her charity, her biographers say, was exercised in absolute discretion. A servant of the household reported having one day broken a costly gilded carafe; far from scolding her, Anna Maria claimed she had “a dozen others, all broken in the same way” — a charitable lie intended to spare the culprit's shame[55]. Her daughter Sophie, widowed with several children, found refuge with all her offspring in the maternal home, which Anna Maria organised with almost military rigour: fixed hours of prayer, work and moral instruction for all[56].
Twenty years of interior night
Anna Maria Taigi's mystical graces did not exempt her from the night of faith. Her biographers evoke a period of some twenty years during which the sensible consolations of prayer were almost entirely extinguished, though neither the vision of the luminous globe nor her intensity of active charity ceased[57]. This interior darkness, far from turning her away from her duties as mother and wife, rooted her in them all the more deeply: Anna Maria Taigi's holiness is never to be read in spectacular extraordinariness, but in continued fidelity to the most concrete ordinary — laundry, meals, the children's education, vigils beside the sick[58].
Confidante of Cardinals and Discreet Counsellor of Popes
Dom Raffaele Natali: thirty years of notes, four thousand pages
During the last twenty-five to thirty years of her life, Anna Maria Taigi was closely followed by Msgr Raffaele Natali, a priest attached to the service of the Master of the Chamber of Pope Pius VII, who became her second great spiritual director after Father Angelo[59]. Under obedience, she faithfully reported to him the content of her visions and graces; Natali set down this testimony in writing in more than four thousand manuscript pages, a considerable body of material that would later serve as the documentary basis of the beatification process[60][61]. It was also through Natali that her counsels reached, indirectly, the Sovereign Pontiff himself.
Cardinal Pedicini, relay to the Holy See
The second great witness of her mystical life was Cardinal Carlo Maria Pedicini, who knew her for some thirty years and in turn left abundant documentation on her charisms[62][63]. According to his testimony, Anna Maria perceived through her luminous globe “all the things of this earth, both physical and moral” — even distant shipwrecks, unknown prisoners and secret diplomatic conclaves[64]. It was through Natali and Pedicini that Anna Maria's counsels, gathered in the secrecy of a modest Trastevere drawing room, were transmitted to the highest authorities of the Roman Church.
The return of Pius VII foretold (24 May 1814)
Under the pontificate of Pius VII, held prisoner by Napoleon Bonaparte from 1809 to 1814, Anna Maria prayed intensely for the pope's return to Rome. According to her biographers, she announced in advance the exact date of his triumphal re-entry into the Eternal City — 24 May 1814 — an event that indeed occurred on the announced date, with the collapse of the Napoleonic Empire[65][66].
The death of Leo XII foreseen to the very day (10 February 1829)
A biographical panel devoted to the Blessed in the context of an exhibition on Catholic mystical phenomena reports that Anna Maria Taigi also foresaw the day of Pope Leo XII's death, which occurred on 10 February 1829 — a date confirmed by the historical chronology of the pontificate[67]. Her biographers further report that the Blessed repeatedly offered herself as a willing victim to prolong the life and sustain the ministry of the popes she venerated, a disposition of pastoral charity confirmed by several witnesses in her circle, though each episode can no longer be reconstructed today with absolute precision[68][69].
The election of Gregory XVI recognised at a glance (1831)
Her biographers report another scene that has remained famous in her golden legend: passing the Camaldolese Cardinal Mauro Cappellari at the basilica of Saint Paul Outside the Walls, Anna Maria fixed her gaze on him at length. Questioned by Natali about this unusual gesture, she is said to have simply replied: “He is the future pope”[70]. Cappellari was indeed elected pope under the name of Gregory XVI in 1831.
Rome spared from revolutions
In the 1830s, while the Carbonari secret societies and Masonic lodges agitated the Papal States and a revolutionary wave swept across Europe, Rome remained, in the eyes of contemporaries, remarkably spared. According to testimony attributed to a Carmelite father in her circle, Anna Maria Taigi reportedly offered herself to God on condition that “Rome should always remain free, in her lifetime, from the snares and revolutions of the enemies of the Church”[71]. That same witness stated:
“She did so much, she prayed so much… that the bloody and cruel designs of the godless could take no root in Rome.” — testimony of a Carmelite father as reported by the biographers of Anna Maria Taigi[72]
The Gift of Prophecy: Nature, Limits and Discernment
A mirror, not a crystal ball
It matters to read correctly the place of the prophetic gift in Anna Maria Taigi's spiritual life. It was never knowledge of the future that constituted the heart of her holiness, but the concrete charity exercised towards her husband, her children, the poor and the souls in purgatory[73]. She herself insisted, according to her confessors' testimony, on the moral demand that must accompany all service of God:
“Whoever serves God must be reverent and humble, but also frank and simple at the same time.” — Anna Maria Taigi[74]
Her devotion to the souls in purgatory, particularly those of deceased priests, holds a central place in her charism. According to the same biographical panel devoted to her cause, she saw through her vision the state of several deceased persons she had known — a priest saved for having patiently borne with an importunate beggar, another still detained in purgatory for having preached more for his own glory than for God's[75]. She untiringly exhorted those around her:
“Have a great devotion to the souls in Purgatory, especially the souls of priests!” — Anna Maria Taigi[76]
The “three days of darkness” motif: a prudent reading
Anna Maria Taigi counts, together with Blessed Anne Catherine Emmerich, among the very first figures to whom popular mystical tradition attaches the theme of the “three days of darkness”, taken up afterwards by other seers and mystics down to the twentieth century, including Marie-Julie Jahenny (1850-1941)[77]. This motif belongs to an ancient popular eschatological stock that must be carefully distinguished from any public revelation of the faith: no magisterial document has ever authenticated or condemned this theme as part of the revealed deposit, and even the best biographers present its content with prudence, never granting it the status of a certain doctrinal teaching[78]. The rule of discernment remains identical to that which applies to all private revelation: no prophecy, however respected by popular piety, binds the faith of Catholics in the same way as Scripture and Tradition. A recent collection illustrates exactly the distance to be kept in mind: after recalling that “The Church declared her ‘Blessed’ in 1920”, it reproduces a prophecy of “intense darkness [that] will spread over the whole earth and last three days and three nights”, without indicating either manuscript or reference to the process — the recognised holiness of the person not certifying, by itself, the textual authenticity of each reproduced prophecy[79].
The Testimony of the Great Souls of Nineteenth-Century Rome
The Rome of the first half of the nineteenth century saw a remarkable flowering of figures of holiness who knew one another, crossed paths, and sometimes commended one another to the veneration of the faithful. According to several English-speaking biographers of the Blessed, Saint Vincent Pallotti, founder of the Society of the Catholic Apostolate, held Anna Maria Taigi in the highest spiritual esteem, designating her as:
“His secretary, his plenipotentiary, charged with all the interests of his congregation before the Most Holy Trinity.” — words attributed to Saint Vincent Pallotti concerning Anna Maria Taigi[80]
This same Roman spiritual circle included the blessed, later saint, Gaspar del Bufalo, founder of the Missionaries of the Precious Blood, whose life crossed Pallotti's and whom several witnesses bring together, like Anna Maria Taigi, in the shared hope of a future triumph of the Church after the trial of the revolutionary persecutions the papacy was then enduring[81]. This converging body of testimony, from figures canonised independently of one another, lends Anna Maria Taigi's spiritual countenance a credibility no isolated account possesses.
Death and Burial (9 June 1837)
Anna Maria's health declined from the autumn of 1836[82]. She died peacefully in Rome on 9 June 1837, at the age of sixty-eight, after forty-eight years of marriage and forty-seven years of uninterrupted vision of the luminous globe[83][84]. Shortly before her death, she confided to her loved ones her most intimate conviction, the summary of an entire mystical life lived in the secrecy of an ordinary house:
“Not only do I believe in the God of Christian revelation, but I have seen Him! I have seen Him, every day, for half a century!” — Anna Maria Taigi, shortly before her death[85]
Her body, first buried in the Campo Verano cemetery under pontifical seals, was transferred on 18 August 1865 to the basilica of San Crisogono, in Trastevere, where it still rests today and remains a place of popular veneration[86]. Several witnesses report that her body was found incorrupt at a canonical recognition conducted nearly eighteen years after her death, a fact recorded in the documentation of the process, though it does not constitute in itself, according to the Church's constant discipline, sufficient proof of holiness isolated from the rest of the dossier[87].
From Venerable to Blessed: the Long Road to the Altars
The process for Anna Maria Taigi's beatification opened in Rome in the years following her death, a sign of the reputation for holiness that immediately surrounded her: the English-language notice dates the informal opening to 1852, while the 1913 Catholic Encyclopedia, written while the cause was still pending, retains 1863 as the formal beginning of the process[88][89]. The dossier, founded notably on the four thousand pages left by Msgr Natali and on the depositions of her own husband — who testified at the age of ninety-two — passed through several decades of examination before reaching its conclusion[90][91].
| Stage of ecclesial recognition | Date | Authority |
|---|---|---|
| Informal opening of the process in Rome | 1852 | Vicariate of Rome |
| Formal beginning of the beatification process | 1863 | Vicariate of Rome |
| Decree of heroic virtue (Venerable) | 4 March 1906 | Saint Pius X |
| Approval of the miracles required for beatification | 6 January 1919 | Benedict XV |
| Beatification, Saint Peter's Basilica | 30 May 1920 | Benedict XV |
| Transfer of the body to San Crisogono | 18 August 1865 | Vicariate of Rome |
The dates in this table, with the exception of the transfer of the body already noted above, are established from the English-language biographical notice of Wikipedia, cross-checked with the dates of venerability and beatification independently confirmed by the Abbey of Clairval, La Porte Latine and Sanctoral.com[92][93][94][95]. The cause for canonisation, opened for the further stage in the years following the beatification, remains active today within the General Postulation of the Order of the Most Holy Trinity, with no date for canonisation fixed to this day[96].
What Blessed Anna Maria Taigi Teaches Today
The life of Anna Maria Taigi carries a message of direct relevance for every Catholic engaged in marriage, professional life or the most ordinary domestic cares:
- Holiness requires neither cloister nor exemption from daily life. Wife of a difficult-tempered man, mother of seven children, a working woman in her spare hours, Anna Maria Taigi attained a degree of holiness recognised by the Church without ever leaving her home or renouncing her duties of state.
- Extraordinary charisms serve ordinary charity, never the reverse. The vision of the “sun” never dispensed her from laundry, hospital visits or patience towards her husband: on the contrary, it rooted her more deeply in these duties.
- Discernment takes precedence over fascination with the marvellous. She herself defined her charism as a “mirror” for distinguishing good from evil — never as an instrument of curiosity about the future.
- Charity towards the souls in purgatory remains a living Catholic devotion, which the Blessed's life illustrates with particular insistence for the souls of deceased priests.
Further Reading
- Blessed Anne Catherine Emmerich (1774-1824) — German mystic and stigmatist, the exact contemporary of Anna Maria Taigi.
- Marie-Julie Jahenny (1850-1941) — Breton mystic in whom the popular “three days of darkness” motif is found later in the nineteenth century.
- Purgatory — the Catholic doctrine of purification after death, at the heart of Anna Maria Taigi's devotion.
Notes and References
Livarius Oliger, “Ven. Anna Maria Taigi”, The Catholic Encyclopedia, vol. 14, Robert Appleton Company, New York, 1913, full text on newadvent.org/cathen/14430b.htm (also transcribed on Wikisource). Born 29 May 1769 in Siena, died 9 June 1837 in Rome; parents Luigi Giannetti and Maria Masi, ruined apothecaries; married 7 January 1789 to Domenico Taigi, majordomo of the Chigi family, forty-eight years of life together; entered the Trinitarian Third Order at San Carlo alle Quattro Fontane; regular visits to the San Giacomo degli Incurabili hospital; beatification process opened in 1863, not completed at the article's publication date (1913); buried at San Crisogono, Trastevere.
1 10 19 21 25 52 89Wikipedia (EN), “Anna Maria Taigi”: en.wikipedia.org/wiki/Anna_Maria_Taigi. Birth name Anna Maria Gesualda Antonia Giannetti; conversion at Saint Peter's in Rome in the winter of 1790 after meeting the Servite Father Angelo Verandi; professed entry among the Trinitarian tertiaries; spiritual directors Vincent Strambi, Raffaele Natali (secretary of Pius VII) and Cardinal Carlo Maria Pedicini; died 9 June 1837; first buried at Campo Verano, then transferred to San Crisogono on 18 August 1865; process opened in 1852; decree of heroic virtue on 4 March 1906 under Pius X; approval of miracles on 6 January 1919; beatified 30 May 1920 by Benedict XV at Saint Peter's; feast on 9 June; canonisation cause still active.
2 7 9 27 42 58 59 60 63 66 82 84 86 88 91 92 96Abbey of Saint-Joseph de Clairval (Flavigny-sur-Ozerain), spiritual letter “Bienheureuse Anne-Marie Taïgi”: clairval.com/bienheureuse-anne-marie-taigi. Born 29 May 1769 in Siena, daughter of Luigi Gianetti and his wife; two years of schooling with the Maestre Pie; married in January 1789 to Domenico Taïgi; seven children, three of whom died in infancy; vision of the luminous globe appearing in late 1790, lasting forty-seven years; twenty years of interior night; verified quotations: “What do you desire? To follow Jesus in his nakedness…”; “I embrace the Cross of my Jesus…”; “This is a mirror, which I show you…”; “Whoever serves God… must be reverent and humble…”; “Have a great devotion to the souls in Purgatory…”; Domenico Taigi's testimony at the process (“My wife… asked me for permission to become a tertiary…”); final declaration “Not only do I believe in the God of Christian revelation, but I have seen Him!…”; beatified by Benedict XV on 30 May 1920.
3 8 14 20 24 28 29 33 35 37 38 39 45 49 57 74 76 83 85 90 93Edward Healy Thompson, The Life of the Venerable Anna Maria Taigi, the Roman Matron, 1769-1837, Library of Religious Biography vol. 5, Burns and Oates, London, 1873 (3rd ed. 1879). The nineteenth-century English-language reference biography, based on the documents of the ongoing process; confessors Father Angelo, then Cardinal Pedicini; description of the vision of the “mysterious sun” as symbolic access to the interior state of souls; prophecies concerning the pontificate of Pius IX; compilation of the canonical documents carried out by Dom Raffaele Natali after Anna Maria Taigi's death; canonical re-examinations of the body from 1868 onwards.
4 17 32 41 48 61 68Mystics of the Church, “Blessed Anna Maria Taigi — Wife, Mother & Mystic”: mysticsofthechurch.com/2009/12/blessed-anna-maria-taigi-wife-mother.html. Testimony of Cardinal Pedicini, thirty years of acquaintance, on the universal scope of the vision (“all the things of this earth, both physical and moral”); healings attributed to her intercession, including the reported healing of a Princess Doria and of Queen Maria Luisa of Etruria; saying attributed to Saint Vincent Pallotti designating her as his “secretary, his plenipotentiary” before the Most Holy Trinity; spiritual closeness with the blessed (later saint) Gaspar del Bufalo; incorruption of the body noted some eighteen years after death; beatified in 1920 by Benedict XV, patronage of mothers.
5 34 62 64 69 71 72 80 81 87livres-mystiques.com, “Anna Maria Taigi — Biographie”: livres-mystiques.com/partieTEXTES/Mariataigi/anna_maria_taigi.htm. Exile of the Giannetti family to Rome around 1775, settlement in the Monti district; Sainte-Agathe school, smallpox in childhood; laying out of Saint Benedict Joseph Labre around 1783; seven children; Domenico Taigi's irascible character contrasted with his “hidden goodness”; anecdote of the carafe broken by a servant; widowed daughter Sofia taken in with her children; announcement of Pius VII's return to Rome on 24 May 1814; scene recognising Cardinal Cappellari (the future Gregory XVI) at Saint Paul Outside the Walls in 1831; care given to her leprous father and to her mother until their deaths; words to her son Camille dying of tuberculosis.
6 11 12 13 16 18 26 44 46 47 53 54 55 56 65 70La Porte Latine (District of France of the Society of Saint Pius X), “Bienheureuse Anne-Marie Taïgi”: laportelatine.org/spiritualite/vies-de-saints/bienheureuse-anne-marie-taigi. Born 29 May 1769 in Siena; married 7 January 1790 in the church of San Marcello, Rome; seven children, four sons and three daughters; daughter Sofia, widowed, taken in with her six children at the maternal home; confessors Father Angelo, then Msgr Natali, who celebrated daily Mass in the family oratory; died 9 June 1837; beatified 30 May 1920 by Benedict XV; process opened 8 January 1863, postulated by the Superior General of the Trinitarians.
15 23 50 94Order of the Most Holy Trinity (Trinitarians of Canada), “Bienheureuse Anna Maria Giannetti Taigi (Sienne 1769 – Rome 1837)”: trinitaires.ca/2020/06/08/bienheureuse-anna-maria-giannetti-taigi-sienne-1769-rome-1837. Parents Luigi Carlo Antonio Giannetti and Santa Maria Benvenuta Masi; Maestre Pie school; married 7 January 1790 in the church of San Marcello al Corso; admitted as a Trinitarian tertiary on 23 February 1808 under the direction of Father Ferdinand; reception of the habit on 26 December 1808 at San Carlo alle Quattro Fontane; white habit with red and blue cross worn daily until her last pregnancy; died in 1837; beatified 30 May 1920, feast of the Holy Trinity; buried at San Crisogono.
22 40 43Fr Gabriel Bouffier, La vénérable servante de Dieu Anna-Maria Taïgi, d'après les documents authentiques du procès de sa béatification (several editions; the work Anna Maria Taigi by the same author is dated 1935 in the dossier's bibliography). Description of the vision of the luminous globe crowned with thorns, growing clearer as the visionary advanced in holiness, as reported to her director Raffaele Natali. Documentary relay: Marie de Nazareth / 1000 Raisons de Croire, codexdei.mariedenazareth.com/1000-raisons-de-croire/661/la-precognition-surnaturelle-danna-maria-taigi-1837, whose dossier reproduces this same description of the globe.
30 31 36Sanctoral.com, “Bse Anna-Maria Taïgi, Épouse et mère, Tertiaire trinitaire”: sanctoral.com/fr/saints/bse_anna-maria_taigi.html. Confession and conversion under the direction of Father Angelo of the Servites after three years of marriage; entered the Third Order of the Trinity with her husband's consent; visits from prominent figures, including the pope himself, to gather her counsel; died 9 June 1837 — a Friday, not Good Friday (which fell on 24 March that year) as Sanctoral writes by confusion; beatified 30 May 1920 by Benedict XV.
51 95Exhibition “Miracles eucharistiques et phénomènes mystiques” (Carlo Acutis documentary dossier), biographical panel “Bienheureuse Anne-Marie Taigi (1769-1837)”, section devoted to purgatory, document kept in the Ignispedia working archives (local library, folder Apologétique, enquêtes et miracles / Exposition Carlo Acutis). Reports the prediction of the day of Pope Leo XII's death, 10 February 1829; several visions of the deceased in purgatory, including a priest saved for having patiently borne with an importunate beggar, a priest languishing in purgatory for having sought his own glory in his sermons, and Pope Leo XII himself seen “like a ruby”, not yet fully purified some time after his death.
67 73 75Marie de Nazareth, “Bienheureuse Anna-Maria Taigi (1769-1837): ‘un globe terrestre en flammes’”: prophetiespournotretemps.mariedenazareth.com. Survey of the prophecies attributed to Anna Maria Taigi (return of Pius VII, pontificate of Pius IX, 1830 uprisings); mention of the “three days of darkness” motif in her very first biographers, taken up afterwards by other nineteenth- and twentieth-century mystics; absence of any official magisterial warning against these texts, but equally no binding doctrinal validation — the status of a non-dogmatic popular mystical tradition.
77 78Xavier Ayral, Révélations. Les messages secrets et les prophéties de la Vierge Marie, vol. 2, Rassemblement à Son Image, 2025, pp. 306-307. Reminder of the beatification (“L'Église la déclara ‘bienheureuse’ en 1920”) followed by the passage entitled “Les prophéties extraordinaires d'Anna-Maria Taigi”, including: “Des ténèbres intenses s'étendront sur toute la terre et dureront trois jours et trois nuits.” The passage gives neither manuscript nor reference to the process for this reproduced prophecy.
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