[518] This simple story was much developed in later times. Thus in a medieval register of Clogher we read that when Edan had anointed Christian on his deathbed "Malachy saw the ring which Christian wore leap to Edan's finger, and therefore he consecrated him bishop" (L.A.J. iv. 239).

[519] No particulars are given of the passage through Scotland. But Malachy probably sailed from Bangor to Cairngarroch (Sec. 40, p. 78, n. 4), and travelled thence by the shortest route through Carlisle to York. The kingdom of Scotland then extended southwards to the river Ribble at Gisburn (Sec. 69) and eastwards to the Tees (William of Newburgh, in Chron. of Stephen (R.S.), i. 70). For a full discussion of his journeys, the results of which are here assumed, see R.I.A. xxxv. 238-243.

[520] This probably represents the Saxon name Sighere. Jocelin, who tells this story (Vita S. Waltheni in AA.SS., Aug., i. 255), says that Sycarus (or as the MSS. of his tract call him, Figarus) was a priest de Neubato (v.l. Neuvelt). i.e., I suppose, of Newbald, a parish near Market Weighton, and about twenty-three miles from York.

[521] Acts xiv. 9.

[522] Rev. xix. 10.

[523] John i. 30.

[524] Ps. xciv. 11.

[525] Matt. v. 15; Mark iv. 21; Luke xi. 33.

[526] Gen. xli. 13 (vg.).

[527] Cp. Sec. 39.

[528] 2 Kings vi. 18, etc.

[529] Printed text, Wallenus, obviously an error for Walleuus (Wallevus), which is the reading of A. The name occurs also in the form Waldeve. St. Waltheof was the younger son of Simon de St. Liz, earl of Northampton, by his wife Matilda, daughter of Waltheof, earl of Northumberland. After Simon's death Matilda married David, afterwards (1124) king of Scots. That Waltheof was the stepson of David I. is a fact not unimportant for readers of the Life of St. Malachy. After living for some time in Scotland Waltheof retired to the Augustinian priory of St. Oswald, Nostal. Subsequently, but at what date seems to be unknown, he was appointed prior of Kirkham. But, desirous of a more austere life, he resigned the priory, and entered a Cistercian house at Wardon, Bedfordshire. From it he soon migrated to Rievaulx in Yorkshire, and took the vows of the Order. On the deposition of Richard, first abbot of Melrose, he was elected as his successor in 1148. He died August 3, 1159. (Life by Jocelin in AA.SS., Aug, i. 248). His visit to Malachy proves that the fame of the latter had come to his ears—probably through the Scots who knew him at Lismore (Sec. 8). It indicates also that Malachy stayed at York long enough to allow the news of his arrival to be sent to Kirkham.

[530] The ruins of Kirkham Abbey remain in the parish of Weston, about sixteen miles north-east of York. This house of Augustinian canons was founded in 1121 by Walter Espec and his wife Adeline. The first prior was William, rector of Garton, uncle of Espec. Dugdale (vol. vi. 1. pp. 207-209), overlooking Waltheof, mentions no other before 1190.

[531] The first Cistercian monastery in Scotland, founded in 1136 by David I. It was a daughter of Rievaulx, from which, as we have seen, Waltheof was called to be its abbot. Its church of St. Mary was consecrated July 28, 1146. It is on the bank of the Tweed, not far from Old Melrose, the site of a community founded in the seventh century, of which St. Cuthbert was a member. See James A. Wade, History of Melrose.

[532] Deacons.

[533] Runcinus, the Old English rouncy (Chaucer, Prol. 390). From this incident the inference is clear that during the whole journey to Rome and back most of Malachy's companions were always on foot, and that the party went at a walking pace.

[534] 1 Sam. iii. 19. Cp. Matt. x. 29.

[535] An important date. Since Malachy died on November 2, 1148, he must have reached York not earlier than November 1139. For reasons for putting the visit somewhat later see R.I.A., xxxv. 247 f.

[536] "Within a few days," says Jocelin in his version of the story! See AA.SS. l.c.

[537] After leaving York Malachy no doubt followed approximately the line of the Roman road known as Erming Street to London and Canterbury. Thanks to the preservation of the Itinerary of Archbishop Sigeric on his journey from Rome to Canterbury in 990 (Stubbs, Memorials of St. Dunstan (R.S.), pp. 391-395), to our knowledge of the routes of travellers contemporary with Malachy, and to the rare mention in the Life of places through which he passed, we can follow him almost step by step from Canterbury to Rome and back. He probably sailed from Dover, and landed on the French coast at or near Wissant. Thence he went by Arras, Rheims, Chalons-sur-Marne, Bar-sur-Aube, Lausanne, Martigny, and over the Great St. Bernard to Ivrea. Then he followed the beaten tract through Vercelli, Pavia, Piacenza, Pontremoli, Lucca and Viterbo to Rome. On the whole journey, from Bangor to Rome and back, the company traversed about 3000 miles on land, besides crossing the sea four times. Allowing for stoppages at Rome, Clairvaux and elsewhere, and for a weekly rest on Sunday, Malachy must have been absent from Ireland about nine months. For details see R.I.A. xxxv. 238 ff. The marginal dates are based on that investigation, and are to be regarded merely as approximations.

[538] Ps. cxix. 14.

[539] Gen. xxxiii. 10, etc.

[540] Pref. Sec. 2.

[541] Malachy probably "turned aside" from the main road at Bar-sur-Aube, from which Clairvaux is distant eight miles. A few words may be said about this famous monastery and its first abbot. Bernard, the son of a nobleman named Tescelin and his saintly wife Aleth, whose memory exercised a powerful influence on the lives of her children, was born at Fontaines, a mile or two from Dijon, in 1090. In Oct. 1111 he persuaded his brothers and many of his friends to embrace the religious life. Early in the following year the whole band, thirty in number, entered the austere and now declining community which had been established in 1098 at Citeaux, twelve miles from Dijon. Their arrival was the beginning of the prosperity of the great Cistercian Order. In 1115 Bernard was sent out, with some brothers, by the abbot, Stephen Harding, to found a daughter house on the river Aube, in a valley which had once been known, from its desolation, as the Valley of Wormwood. After incredible hardships a monastery was built, and the place was so transformed by the labours of the monks that henceforth it deserved its newer name of Clara Vallis, or Clairvaux. The community rapidly increased in numbers; and in 1133, in spite of the opposition of the abbot when the proposal was first made, the building of a large monastery on a different site was begun. It was probably far advanced when Malachy arrived in 1140 (Vacandard, i. 413, 423). It was just completed when he came again in 1148 (see p. 143, n. 5). St. Bernard died on August 20, 1153. At this time he was the most powerful ecclesiastic in Europe, not excepting his nominee Pope Innocent II. (see p. 72, n. 3). Doubtless the main purpose of Malachy's visit to Clairvaux was to secure St. Bernard's support of the petition which he was about to present to the Pope. For further information about St. Bernard the reader may consult V.P., Vacandard, J. Cotter Morison, The Life and Times of St. Bernard, Abbot of Clairvaux (1868), and Richard S. Storrs, Bernard of Clairvaux, the Times, the Man, and his Work (1892).

[542] Yporia. Its ancient name was Eporedia. From it there are two routes across the Alps, by the Great St. Bernard and the Little St. Bernard respectively.

[543] Luke vii. 2.

[544] On the death of Pope Honorius II. (February 14, 1130) two Popes were elected by different groups of cardinals, Innocent II. and Anacletus II. St. Bernard espoused the cause of the former, and by his untiring efforts almost all the sovereigns of Europe were enlisted on his side (see Vacandard, chaps. x.-xiii., xviii.; Storrs, pp. 523-540; Morison, pp. 149-165, 209-213). But the schism lasted for eight years. At length Anacletus died (January 7, 1138), and the surrender of his successor, Victor IV., on May 29, 1138 (Ep. 317), left Innocent in undisputed occupation of the papal chair. The news of the pacification was not announced in Scotland till the end of September (Richard of Hexham, 170). It probably reached Ireland a little later. It must have been after he was assured of the end of the schism that Malachy proposed his journey to Rome, i.e. at the end of 1138 or in 1139.

[545] Quo uenerat.

[546] Ps. xxi. 2.

[547] Luke xvi. 2 (vg.).—For Gilbert see p. 47, n. 3. Patrick, successor of Gilbert in the see of Limerick, was consecrated by Theobald, archbishop of Canterbury, who was himself consecrated on January 8, 1139 (W. Stubbs, Reg. Sac. Angl., p. 45). His profession of obedience (Ussher, p. 565) appears in the roll of professions at Canterbury immediately before that of Uhtred of Llandaff, who was consecrated in 1140 (Stubbs, l.c.). If we assume that Gilbert resigned his see and his legatine commission at the same time, this gives 1139-40 as the date of Malachy's journey, in agreement with the hint of St. Bernard in Sec. 36. It is possible that Gilbert's resignation of his office as legate was sent to Rome by Malachy.

[548] Cashel. See p. 65, note 4.

[549] Fleming in 1623 saw a mitre of Malachy at Clairvaux, which was supposed to have been the one placed on his head by Innocent at Orbiers, ten leagues away, his wooden drinking cup was preserved: it was in a leathern case, adorned with Irish interlacings (Irish Ecclesiastical Record, vii. 63).

[550] Cp. 2 Cor. i. 15.

[551] Gen. xxii. 18; xxvi. 4.

[552] Compare the passage concerning a brother who had been sent from Clairvaux to Sweden in 1143, and had founded a daughter monastery there: "The lord [St. Bernard] sent to his faithful servant learned and discreet persons from the parts of Germany and England, by whom the discipline of monastic religion founded in that kingdom increased and bore worthy fruit among peoples who had indeed heard the name of monk, but had never before seen a monk" (V.P. vii. 54). It was literally true that no monastic communities had previously existed in Sweden (C. H. Robinson, Conversion of Europe, p. 482 f. Cp. Vacandard, ii. 416). But the passage before us cannot be construed as an assertion that Ireland was in like case; for in Sec. 12 mention is made of the "monks" of Bangor in the time of Congall. St. Bernard (or Malachy, if the words are really his) must be taken to mean simply that the so-called monks of the decadent contemporary Church of Ireland were not monks in the true sense of the word. (Cp. Lett. iii. Sec. 2). There is nothing to be said for the explanation suggested by Lanigan (iv. 114) that the "nations" are nations other than the Irish, who had no monks. For where were those nations to whom the Irish might send colonies of monks? The fact is that the Latin word for "nations" (gentes) may quite well mean here what it certainly means in Sec. 42, the Irish tribes.

[553] He left others in other Cistercian houses (Sec. 35).

[554] Cp. Letter i. Sec. 1.

[555] Ps. xc. 12.

[556] Gilla Crist Ua Condoirche was probably a native of the district of Bangor (Sec. 14). He seems to have been one of the four who were left by Malachy at Clairvaux; and, as is here stated, he was the first abbot of Mellifont. He seems, however, to have proved not well suited for the office, for he was sent back to Clairvaux for further instruction (Letter iii. Sec. 3). Some of the Clairvaux brothers (if not all of them) refused to remain in Ireland, and it is perhaps hinted that the cause of their return was dissatisfaction with his administration (ib. Sec. 2). About 1150 he was promoted to the bishopric of Lismore, and at the Synod of Kells in 1152 he appeared as papal legate (Keating, iii. 317). He was present at the consecration of the church of Mellifont Abbey in 1157 (A.U.) As legate he also presided at the Synod of Cashel in 1172 (Giraldus, Expug. i. 34). He died in 1186 (A.L.C.). Felix, bishop of Lismore, attended the Lateran Council of 1179 (Mansi, xxii. 217). Christian must therefore have resigned his see before that date.

[557] Mellifont Abbey, the ruins of which still remain in a secluded valley, beside the stream known as the Mattock, about two miles from the Boyne, and five miles west of Drogheda. Some time after Malachy returned to Ireland he wrote to St. Bernard, asking him to send two of the four brothers who had been left at Clairvaux to select a site for the abbey. This request was declined (Lett. i. Sec. 1), and the site—doubtless the gift of Donough O'Carroll (see the document quoted p. 170)—was apparently chosen by Malachy himself. In 1142 (C.M.A. ii. 262, Clyn's Annals, Annals of Boyle), the four brothers, together with a contingent of monks from Clairvaux, arrived, and the monastery was founded, with Christian as its first abbot (Lett. ii.). Considerable progress was made with the buildings, and endowments poured in. But after a while it became necessary to send Christian back to France for further instruction, and the Clairvaux monks went with him, never to return. In due time Christian resumed his office as abbot, and with him came one Robert, to assist him in the work of building and organization (Lett. iii). The Abbey Church was not consecrated till 1157, nine years after Malachy's death (A.U.). Mellifont remained the principal Cistercian house in Ireland up to the Reformation. After the dissolution (1539) it was granted, with its possessions, to Sir Edward Moore, ancestor of the earls of Drogheda. The only portions of the monastery which remain in a fair state of preservation are the Chapter House and the Lavabo. The latter belongs to the original building. Excavations made about twenty years ago revealed the ground plan of the entire monastery, most of which was of later date than Malachy. Traces were discovered of the foundation of the eastern portion of the original church, about forty feet west of the east wall of the structure which later took its place. It had six chapels at the east end, four of which were apsidal (71st Report of Commissioners of Public Works, Ireland, p. 11).

[558] 1 Sam. ii. 21.—The five daughters were apparently Bective (de Beatitudine) founded in 1147, Boyle, 1147-8, Monasternenagh, 1148, Baltinglas (de Valle Salutis), 1148, and Inislounaght (Janauschek, Origines Cistercienses, Vindoboniae, 1877, pp. 70, 92, 113). The last-named seems to have been in existence in 1148 (see Sec. 64), and it may have been an off-shoot of Mellifont, though at an early date it was subject to Monasternenagh (ibid. 131). Gougaud (Les Chretientes Celtiques, 1911, p. 364) gives Shrule (de Benedictione Dei) the fifth place; but it appears to have been founded (1150?) after the Life was written (Janauschek, p. 114).

[559] Cp. Gen. xxii. 17; xxvi. 4.

[560] David I. of Scotland, son of Malcolm Canmore and St. Margaret, the sister of Edgar the Atheling. He was born in 1084. His sister Matilda was the wife of Henry I. of England; and thus he was uncle of Matilda, the empress, for whom he fought against Stephen, though Stephen's wife, Queen Matilda, was also his niece. In 1113 David married Matilda, the widow of Simon de St. Liz, earl of Northampton (cp. p. 69, n. 1). He succeeded Alexander I. in 1124 and died in 1153. As the founder of several Scottish dioceses and as having introduced the Cistercian Order into his kingdom he had much in common with St. Malachy.

[561] This is probably an error. There is no record that David I. had any castles in Galloway; and the chronicles seem to show that at this period his principal residences were at Roxburgh and Carlisle. The narrative suggests that the castle referred to was in the immediate neighbourhood of Cruggleton (p. 78, n. 1), and it was probably the predecessor of that of which the scanty ruins—believed to be of thirteenth-century date—remain on the coast not far from the village. They are on a peninsula of such natural strength that we may suppose it was in very early times the site of a fortress (Fourth Report of Commission on Ancient Monuments in Scotland, vol. i. p. 144). Possibly, as has been suggested, David was there as the guest of Fergus, lord of Galloway (1124-1161), to whom, subsequently to the Battle of the Standard (August 22, 1138), and probably not long before this visit of Malachy, he had been reconciled after a long estrangement (Agnew, Hereditary Sheriffs of Galloway, 1893. vol. i. p. 58).

[562] Phil. ii. 27 (inexact quotation).

[563] 2 John iv. 47.

[564] Acts iii. 4.

[565] Luke vii. 17.

[566] Mark vii. 24.

[567] Isa. li. 3 (vg.).

[568] The only son of David: "a man gentle and pious, a man of sweet nature and of pure heart, and worthy in all things to be born of such a father" (Ailred of Rievaulx, in A. O. Anderson, Scottish Annals from English Chroniclers, p. 156). He died before his father, in May or June 1152 (John of Hexham). Two of his sons became kings of Scots, Malcolm IV. and William I.

[569] Rom. ix. 30, etc.

[570] Crugeldum. Cruggleton is on the west coast of Wigtown Bay, in the parish of Sorby, Wigtownshire. In passing through this village Malachy made a detour, probably in order to visit King David, which considerably lengthened his journey.

[571] Mark vii. 35.

[572] The parish church of Mochrum, Wigtownshire, as Sir Herbert Maxwell informs me, was anciently dedicated to St. Michael. Thus the village called St. Michael's Church is undoubtedly Kirk Mochrum, which clusters round the church, and through which every traveller from Cruggleton to Cairngarroch (see next note) must pass. It is twelve miles from Cruggleton.

[573] Lapasperi is obviously the gen. of Lapasper, a corruption of Lapis asper (rough stone). This seems to be a Latin rendering of Cairngarroch (= Carn garbh), a name which occurs three times on the shores of Wigtownshire. One of the places so called, on the west coast of Luce Bay, may be set aside. The other two are seven or eight miles apart, within sight of the Bangor coast, and nearly equidistant from it; one in the parish of Stoneykirk, the other (now known as Rough Cairn) in the parish of Geswalt. The late Sir Andrew Agnew (op. cit. p. 59) regarded the latter as the place referred to in the text on grounds which do not seem conclusive. Cairngarroch in Stoneykirk is to be preferred for two reasons: it is more easily approached from inland than its rival; and it has impressed its name on the actual coast-line, which the other has not done; "Cairngarroch Bay" is equivalent to Port Cairn garbh, and that to the Portus Lapasperi of the text. This identification was first proposed by O'Hanlon (p. 81); and its probability is increased now that the position of St. Michael's Church has been fixed (see preceding note). But one of his arguments in favour of it, based on the name of the parish, is fallacious; for "Stoneykirk" has nothing to do with stones: it is a late corruption of Steiniekirk = St. Stephen's Church.

[574] Mark i. 32, 34.

[575] For the passage here omitted see Appendix, p. 171.



CHAPTER VI

St. Malachy's Apostolic Labours, Praises and Miracles.

[Sidenote: 1140, October]

42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father—and such a father—in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them. In fine, from the cities and castles and hamlets they ran to meet him, and wherever he turned he was received with the joy of the whole land.[579] But honour is not to his taste. He exercises his office as legate; many assemblies are held in many places, so that no region, or part of a region, may be defrauded of the fruit and advantage of his legation. He sows beside all waters;[580] there is not one who can escape from his sedulous care. Neither sex, nor age, nor condition, nor [religious] profession is held in account.[581] Everywhere the saving seed is scattered, everywhere the heavenly trumpet sounds. He scours every place, everywhere he breaks in, with the sword of his tongue unsheathed to execute vengeance upon the nations and punishments upon the peoples.[582] The terror of him is on them that do evil.[583] He cries unto the unrighteous, deal not unrighteously, and to the wicked, lift not up the horn.[584] Religion is planted everywhere, is propagated, is tended. His eyes are upon them,[585] his care is for their necessities. In councils, which are everywhere held, the ancient traditions are revived, which, though their excellence was undisputed, had fallen into disuse by the negligence of the priests. And not only are the old restored, new customs are also devised; and whatsoever things he promulgated are accepted as though issued from heaven, are held fast, are committed to writing for a memorial to posterity. Why should we not believe those things were sent from heaven which so many heavenly miracles confirm? And that I may make what has been said credible, let me touch on some of these miracles in a few words. For who can enumerate all? Though I confess I had rather dwell on those things which can be imitated than on those which can only excite wonder.

43. (24). And in my judgement the first and greatest miracle that he exhibited was himself.[586] For to say nothing of his inner man,[587] the beauty and strength and purity of which his habits and life sufficiently attested, he so bore himself even outwardly in a uniform and consistent manner, and that the most modest and becoming, that absolutely nothing appeared in him which could offend the beholders. And, indeed, he who offends not in word, the same is a perfect man.[588] But yet in Malachy, who, though he observed with unusual care, ever detected, I will not say an idle word,[589] but an idle nod? Who ever knew his hand or his foot to move without purpose? Yea, what was there that was not edifying in his gait, his mien, his bearing, his countenance? In fine, neither did sadness darken nor laughter turn to levity the joyousness of his countenance.[590] Everything in him was under discipline, everything a mark of virtue, a rule[591] of perfection. Always he was grave, but not austere. Relaxing at times, but never careless; neglecting nothing, though for a time ignoring many things. Quiet often, but by no means at any time idle.[592] From the first day of his conversion to the last of his life, he lived without personal possessions.[593] He had neither menservants nor maidservants,[594] nor villages nor hamlets, nor in fact any revenues, ecclesiastical or secular, even when he was a bishop. There was nothing whatever ordained or assigned for his episcopal mensa, by which the bishop might live; for he had not even a house of his own. But he was almost always going about all the parishes[595] serving the Gospel,[596] and living of the Gospel,[597] as the Lord appointed for him when he said, The labourer is worthy of his hire.[598] Except that more frequently, making the Gospel itself without charge,[599] as a result of the labours of himself and his companions, he brought with him that by which he might sustain himself and those who laboured with him in the work of the ministry.[600] Further, if at times he had to rest he did so in the holy places which he himself had scattered through the whole of Ireland; but he conformed to the customs and observances of those with whom it pleased him to tarry, content with the common life and the common table. There was nought in his food, nought in his clothing, by which Malachy could be distinguished from the rest of the brethren; to such a degree, though he was greatest, did he humble himself in all things.[601]

44. Then, when he went out to preach, he was accompanied by others on foot, and on foot went he himself, the bishop and legate. That was the apostolic rule; and it is the more to be admired in Malachy because it is too rare in others. The true successor of the Apostles assuredly is he who does such things. But it is to be observed how he divides the inheritance with his brothers,[602] equally descendants of the Apostles. They lord it among the clergy;[603] he, though he was free from all men, made himself the servant of all.[604] They either do not preach the Gospel and yet eat, or preach the Gospel in order that they may eat; Malachy, imitating Paul, eats that he may preach the Gospel.[605] They suppose that arrogance and gain are godliness;[606] Malachy claims for himself by inheritance labour and a load.[607] They believe themselves happy if they enlarge their borders;[608] Malachy glories in enlarging charity.[609] They gather into barns[610] and fill the wine-jars, that they may load their tables; Malachy collects [men] into deserts and solitudes that he may fill the heavens. They, though they receive tithes and first-fruits and oblations, besides customs and tributes by the gift of Caesar and countless other revenues, nevertheless take thought what they shall eat or what they shall drink;[611] Malachy having nothing of such things, yet makes many rich[612] out of the store-house of faith. Of their desire and anxiety there is no end; Malachy, desiring nothing, knows not how to think about the morrow.[613] They exact from the poor that which they may give to the rich; Malachy implores the rich to provide for the poor. They empty the purses of their subjects; he for their sins heaps altars[614] with vows and peace-offerings.[615] They build lofty palaces, raise up towers and ramparts to the heavens.[616] Malachy, not having where to lay his head,[617] does the work of an evangelist.[618] They ride on horses[619] with a crowd of men, who eat bread for nought, and that not their own;[620] Malachy, hedged round with a college of holy brothers, goes about on foot, bearing the bread of angels,[621] with which to satisfy the hungry souls.[622] They do not even know the congregations;[623] he instructs them. They honour powerful men and tyrants; he punishes them. O, apostolic man, whom so many and so striking signs of his apostleship[624] ennoble! What wonder, then, if he has wrought wondrous things when he himself is so wonderful? Yet truly not he but God in him.[625] Moreover, it is said, Thou art the God that doest wonders.[626]

45. (25). There was a woman in the city of Coleraine[627] who had a demon. Malachy was called; he prayed for the possessed; he commanded the invader and he went out. But his iniquity was not yet fully satisfied, and he entered into an unhappy woman who happened to be standing by. And Malachy said, "I did not release that woman from your grasp in order that you might enter this one; go out of her also." He obeyed, but went back to the former woman; and driven forth from her once more, he again went into the second. So for some time he vexed them alternately, fleeing to and fro. Then the saint, indignant that he was mocked by a demon, summoned up his spirit, and shouted; and when he had made an attack on the adversary with all the forces of faith, he drove the demon away from both, no less vexed than those whom he had vexed. But do not suppose, reader, that the delay which he caused the saint was due to his own strength: it was permitted by the divine dispensation, evidently in order that by this as well the power of the evil one as the victory of Malachy might be made more manifest.

Hear now what he did elsewhere, but not by reason of his presence. Assuredly what he had power to accomplish when absent, he could do also when present.

46. In a district of the northern part of Ireland a sick man lay in his house. His sickness was beyond doubt due to the evil influence of demons. For one night he heard them talking; and one said to another, "See that this wretched man does not touch the bed or bedding of that hypocrite, and so escape from our hands." The man perceived that they were speaking of Malachy, who, as he remembered, had not long before passed a night in that house. And the bedding was still in its place; and taking courage, with his utmost effort he began to crawl, weak in body but strong in faith. And lo, in the air there was clamour and shouting: "Stop him, stop him, hold him, hold him; we are losing our prey." But, carried on by faith and the desire to escape, the more they shouted the more he hastened to the remedy, straining with knees and hands. And when he reached the couch, and went up on it, he rolled himself in the bed-clothes, and heard the wailing of them that lamented, "Alas, alas, we have betrayed ourselves, we have been deceived, he has escaped."[628] And quicker than a word, there left him the terror of the demons and the horror which he suffered, and with them all his sickness.

In the city of Lismore a man vexed by a demon was delivered by Malachy.

Also once, when he was passing through Leinster, an infant was brought to him who had a demon, and he was brought back whole.

In the same region he ordered a mad woman,[629] bound with cords, to be loosed and to be bathed in water which he blessed. She washed and was healed.

Another woman also in Saul,[630] a region of Ulaid,[631] who was tearing her own limbs with her teeth, he cured by praying and touching her.

There was a madman, who predicted many things to come. His friends and neighbours brought him to the man of God, bound strongly with cords, because his very madness had made him strong to do hurt and exceeding terrible. Malachy prayed, and immediately the sick man was healed and released. This was done in a certain place, the name of which we omit because it has a very barbarous sound, as also have many others.[632]

At another time in the above-mentioned city of Lismore,[633] the parents of a dumb girl[634] brought her to him in the midst of the street as he passed, asking him with much entreaty that he would deign to help her. Malachy stood and prayed; and he touched her tongue with his finger and spat[635] upon her mouth, and sent her away speaking.

47. (26). Going out of a certain church he met a man with his wife, and she could not speak. And when he was asked to have mercy on her, he stood in the gate, the people surrounding him; and he gave a blessing upon her, and bade her say the Lord's Prayer. She said it, and the people blessed the Lord.

In a city called Antrim[636] a certain man lying on a bed, now deprived for twelve days of the use of his tongue, at the bidding of the saint, who visited him, recovered his speech and received the Eucharist; and so fortified he breathed his last breath in a good confession.[637] O, fruitful olive tree in the house of God![638] O, oil of gladness,[639] giving both anointing and light! By the splendour of the miracle he gave light to those who were whole, by the graciousness of the favour he anointed the sick man, and obtained for him, soon about to die, the saving power of confession and communion.[640]

One of the nobles came in to him, having somewhat to say to him;[641] and while they were speaking, full of faith[642] piously stole three rushes from the couch on which Malachy sat, and took them with him: and God wrought many things as a result of the pious theft, by that man's faith and the sanctity of the prelate.

By chance he had come to a city called Cloyne.[643] And when he was sitting at table a nobleman of that city came in and humbly prayed him for his wife, who was pregnant, and had passed the appointed time of parturition, so that all wondered, and there was none who did not believe that her life was in danger. With him also Nehemiah,[644] the bishop of that city, who was sitting next to him, made request to Malachy, and others also as many as were present reclining together. Then he said, "I pity her, for she is a good and modest woman." And offering the man a cup which he had blessed, he said, "Go, give her to drink, and know that when she has taken the draught of blessing[645] she will bring forth without delay, and without danger." It was done as he commanded, and that very night there followed that which he promised.

He was sitting in a plain with the count of Ulaid, dealing with certain matters, and a great multitude[646] was about them. There came a woman who had long been with child. She declared that contrary to all the laws of nature she had already been pregnant for fifteen months and twenty days. Malachy having pity for this new and unheard-of trouble, prayed, and the woman was delivered. Those who were present rejoiced and wondered. For all saw with what ease and rapidity she brought forth in the same place, and the sad portent of birth denied was changed to a happier marvel.

48. (27). There happened in the same place an event with a similar miracle but a different issue. He saw a man who was reported to be consorting publicly with his brother's concubine; and he was a knight, a servant of the count. And publicly accosting the incestuous man he displayed himself to him as another John, saying, It is not lawful for thee to have thy brother's concubine.[647] But he, nevertheless, in his turn displaying himself to Malachy as another Herod, not only did not hearken to him, but even answered him haughtily, and before them all swore that he would never put her away. Then Malachy, much agitated, for he was vehemently zealous for righteousness, said, "Then God shall separate you from her against your will." Paying little heed the man went away at once in a rage. And meeting the woman not far from the crowd which was in the place, he treated her evilly and with violence, as though he wholly belonged to Satan to whom he had a little before been delivered.[648] Nor was the crime hidden. The damsel who accompanied the lady ran back to the house (for it was not far from the place), and, breathless, announced the wickedness that had taken place. At the word her brothers, who were at home, enraged at the dishonour done to their sister, rushed thither with all haste and slew the enemy of virtue, taken in the very place and act[649] of crime, piercing him with many wounds. The assembly was not yet dismissed when, lo! his armour-bearer proclaimed what had happened. And all wondered that the sentence of Malachy had taken such speedy effect. When this word was heard all evil-doers (for there were many in the land) feared and, being terrified, purified themselves, washing their hands in the blood of the ungodly.[650]

49. (28). Dermot the count,[651] who had now for a long time lain on his bed, he sprinkled with blessed water, and caused him to rise up without delay, and so strong that he mounted his horse on the spot, surpassing assuredly the hope of himself and of his friends—rebuking him severely at the same time because he was a bad man serving his belly[652] and his appetite immoderately.

In the town of Cashel a man came before him with his paralysed son, asking that he should be healed.[653] And Malachy, praying briefly, said, "Go thy way; thy son shall be made whole."[654] He went, and on the morrow he returned with his son, who was nevertheless by no means whole. Then Malachy rose and standing over him prayed at greater length, and he was made whole. And turning to the father he said, "Offer him to God." The man assented, but did not keep his promise; and after some years his son, now a young man, relapsed into the same state, no doubt because of his father's disobedience and his violation of the pledge.

Another man came from a long distance, when Malachy was in the borders of Munster, bringing to him his son, who was entirely deprived of the use of his feet. When he inquired how this had happened to him, he said, "As I suspect, by the malignity of demons"; adding, "It was they, if I mistake not, who, when he was playing in a field, caused a sleep to fall upon him,[655] and when the child awoke he found himself so." Saying this, he poured forth his petition with tears, and earnestly sought help. Malachy pitying him prayed, bidding the sick boy in the meantime to sleep there upon the ground. He slept, and he arose whole. Because he had come from far[656] he kept him some time in his company, and he used to walk with him.

50. In the monastery of Bangor a certain poor man was maintained by the alms of the brothers; and he received a small sum every day, for performing some office in the mill. He had been lame for twelve years, creeping on the ground with his hands, and dragging his dead feet after him. Him Malachy found one day before his cell, sad and sorrowful, and asked him the cause. And he said, "You see how for a long time I am miserably troubled and the hand of the Lord is upon me;[657] and lo, to increase my distress, men who ought to have had pity, rather laugh at me and cast my wretchedness in my teeth." And when he heard him, moved with compassion, he looked up to heaven,[658] at the same time raising his hands. Having said a short prayer he entered his cell, and the other rose up. And standing upon his feet he wondered if it was true, suspecting that he was in a dream.[659] But he began to move with slow steps, for he did not altogether believe that he could walk. At length, as it were waking out of a deep sleep,[660] he recognized the mercy of the Lord upon him; he walked firmly, and returned to the mill leaping and exulting and praising God. When those saw him who had before seen and known him they were filled with wonder and amazement,[661] supposing it to be a spirit.[662]

Malachy likewise healed a dropsical man by praying, who remained there in the monastery and was appointed shepherd.

51. A city of Ireland called Cork was without a bishop. They proceeded to an election; but the various parties did not agree, each, as is usual, wishing to appoint their own bishop, not God's.[663] Malachy came to the place when he heard of the disagreement. Calling together the clergy and people he took pains to unite the hearts and desires of the opposing parties. And when they had been persuaded that the whole business ought to be entrusted to him, on whom in a very special manner lay the care of that as also of the other churches[664] throughout Ireland,[665] immediately he named to them, not any of the nobles of the land,[666] but rather a certain poor man whom he knew to be holy and learned; and he was a stranger.[667] He was sought; and it was announced that he was lying in bed, and so weak that he could in no wise go out unless carried in the hands of those who ministered to him. "Let him rise," said Malachy; "in the name of the Lord I command it; obedience will save him." What was he to do? He wished to obey, but he thought himself unfitted; for though it should be possible for him to go, he dreaded to be a bishop. So with the will to be obedient twin enemies were contending, the load of weakness and the fear of the burden. But the first conquered, the hope of salvation being given him as an aid. Therefore he made the attempt, he moved, tested his power, discovered that he was stronger than usual. Faith increased along with power, and again faith made stronger gave in its turn increase of power. Now he was able to rise unassisted, now to walk somewhat better, now not even to perceive weariness in walking; at length, to come to Malachy without difficulty and quickly, unaided by man. He promoted him, and put him into the chair, with the applause of clergy and people. This was done without question, because neither did they dare to oppose the will of Malachy in any way, seeing the sign which he had wrought; nor did he hesitate to obey, being made surer, by so evident a proof, of the will of God.

52. (29). A certain woman was diseased with an issue of blood;[668] and she was of noble birth and very dear to Malachy, though by reason of the nobility rather of her character than of her descent. When she was entirely failing, her strength no doubt being exhausted with her blood, and was now near the end, she sent to the man of God, in order that—the only thing that remained to be done—he might help her soul who should see her no more in the body. When Malachy heard it he was troubled, because she was a woman of virtue, and her life fruitful in work and example. And perceiving that he could not reach her in time he called Malchus, for he was young and active (he is that brother of Abbot Christian whom we mentioned above),[669] and said, "Haste, take her these three apples on which I have invoked the name of the Lord; I am assured of this, that when she tastes these she shall not taste of death before she sees us,[670] though we shall follow somewhat more slowly." Malchus hastened as he was commanded, and when he came he went in to the dying woman, showing himself another servant of Elisha, except that his work was more efficacious.[671] He bade her take that which Malachy had blessed and sent to her, and to taste it if by any means she could. But she was so refreshed when she heard Malachy's name, that she was able to obey, and indicated by a nod (for she could not speak) that she wished to be raised up for a little while. She was raised up, she tasted; she was strengthened by what she tasted, she spoke, and gave thanks. And the Lord caused a deep sleep to fall upon her,[672] and she rested most sweetly in it, having long ceased to enjoy the benefit of sleep, or to partake of food. Meanwhile her blood was staunched[673] and awaking after a while she found herself whole,[674] but she was still weak from long fasting and loss of blood. If in any degree the cure was not complete,[675] on the following day the wished-for presence and appearance of Malachy made it perfect.

53. (30). A nobleman lived in the neighbourhood of the monastery of Bangor, whose wife was sick nigh unto death.[676] Malachy, being asked to come down ere she died,[677] to anoint the sick woman with oil,[678] came down and went in to her; and when she saw him she rejoiced greatly, animated by the hope of salvation. And when he was preparing to anoint her, it seemed to all that it ought rather to be postponed to the morning; for it was evening. Malachy assented, and when he had given a blessing over the sick woman, he went out with those who were with him. But shortly afterwards, suddenly there was a cry made,[679] lamentation and great wailing through the whole house, for it was reported that she had died. Malachy ran up when he heard the tumult, and his disciples followed him. And coming to the bed, when he had assured himself that she had breathed her last, he was greatly troubled in mind, blaming himself that she had died without the grace of the sacrament. And lifting up his hands to heaven he said, "I beseech thee, Lord, I have done very foolishly. I, even I, have sinned,[680] who postponed, not she who desired it." Saying this he protested in the hearing of all that he would not be comforted,[681] that he would give no rest to his spirit,[682] unless he should be allowed to restore the grace which he had taken away. And standing over her, all night he laboured in his groaning; and, instead of the holy oil, flooding the dead woman with a great rain of tears,[683] he bestowed on her such a substitute for the unction as he could. Thus did he; but to his companions he said, "Watch and pray."[684] So they in psalms, he in tears, passed a night of vigil. And when the morning came the Lord heard His saint, for the Spirit of the Lord was making intercession for him, who maketh intercession for the saints with groanings that cannot be uttered.[685] Why more? She who had been dead opened her eyes,[686] and, as those do who wake from a deep sleep, rubbing her forehead and temples with her hands, she rose upon the bed, and recognizing Malachy, devoutly saluted him with bowed head. And mourning being turned into joy,[687] amazement took hold of all, both those who saw and those who heard. And Malachy also gave thanks and blessed the Lord. And he anointed her, nevertheless, knowing that in that sacrament sins are forgiven, and that the prayer of faith saves the sick.[688] After this he went away, and she recovered, and after living for some time in good health, that the glory of God should be made manifest in her,[689] she accomplished the penance which Malachy had enjoined upon her, and again fell asleep[690] in a good confession,[691] and passed to the Lord.

54. (3). There was also a woman whom a spirit of anger and fury[692] dominated to such an extent that not only her neighbours and relatives fled from her society, but even her own sons could scarcely endure to live with her. Shouting, rancour and a mighty tempest[693] wherever she was. Violent, fiery, hasty, terrible with tongue and hand, intolerable to all, and hated. Her sons, grieving both for her and for themselves, dragged her into the presence of Malachy, setting forth their lamentable complaint with tears. But the holy man, pitying both the sickness of the mother and the trouble of her sons, called her aside, and made urgent inquiry whether she had ever confessed her sins. She replied, "Never." "Confess," said he. She obeyed; and he enjoined penance on her when she made confession, and prayed over her that Almighty God might give her the spirit of meekness,[694] and in the name of the Lord Jesus bade her to be angry no more. Such meekness followed that it was plain to all that it was nothing else than a marvellous change effected by the right hand of the Most High.[695] It is said that she is still living to-day, and is so patient and gentle that, though she used to exasperate all, now she cannot be exasperated by any injuries or insults or afflictions. If it be allowed me, as the Apostle says, to be fully persuaded in my own mind,[696] let each accept it as he will; for me, I give it as my opinion that this miracle should be regarded as superior to that of raising the dead woman, mentioned above, inasmuch as there the outward, but here the inner man[697] was restored to life. And now let us hasten to what remains.

55. A man who as regards the world was honourable, as regards God devout, came to Malachy and complained to him concerning the barrenness of his soul,[698] praying that he would obtain for him from Almighty God the grace of tears. And Malachy, smiling because he was pleased that there should be spiritual desire from a man of the world, laid his cheek on the cheek of the other as though caressing him, and said, "Be it done unto you as you have asked."[699] From that time rivers of waters ran down his eyes[700] so great and so nearly incessant that the phrase of Scripture might seem applicable to him: "A fountain of gardens, a well of living waters."[701]

There is an island of the sea in Ireland, from of old fruitful of fishes;[702] and the sea there abounds in fish. By the sins of the inhabitants, as it is believed, the wonted supply was taken away, and she that had many children was waxed feeble,[703] and her own great usefulness utterly dwindled away. While the natives were grieving, and the peoples taking ill the great loss, it was revealed to a certain woman that a remedy might be effected by the prayers of Malachy; and that became known to all, for she herself proclaimed it. By the will of God it happened that Malachy arrived. For while he was going round and filling the region with the Gospel, he turned aside thither that to them also he might impart the same grace.[704] But the barbarous people,[705] who cared more for the fishes,[706] demanded with all vehemence that he would deign to regard rather the sterility of their island. And when he answered that it was not for that he had come, but that he desired to catch men rather than fish,[707] yet seeing their faith[708] he kneeled down on the shore and prayed[709] to the Lord that, though they were unworthy of it, he would not deny them the benefit granted long before, since they sought it again with so great faith. The prayer went up,[710] there came up also a multitude of fishes,[711] and perhaps more fruitful than in ancient days; and the people of the land continue to enjoy that abundance to this day. What wonder if the prayer of a righteous man which penetrates the heavens,[712] penetrated the abysses,[713] and called forth from the depth of the sea so great supplies of fish?

56. There came, on one occasion, three bishops into the village of Faughart,[714] which they say was the birthplace of Brigit the virgin;[715] and Malachy was a fourth. And the presbyter who had received them with hospitality, said to him, "What shall I do, for I have no fish?" And when he answered that he should seek them from the fishermen, he said, "For the last two years no fish have been found in the river;[716] and for that reason the fishermen also are all scattered and have even abandoned their art." And Malachy replied "Command them to let down the nets[717] in the name of the Lord." It was done, and twelve salmon were caught. They lowered them a second time, and catching as many more they brought to the tables both an unlooked-for dish and an unlooked-for miracle. And that it might be clear that this was granted to the merits of Malachy, the same sterility nevertheless continued also for the following two years.

FOOTNOTES:

[576] Of which, it appears from this and other passages (see p. 33, n. 1), he was still abbot.

[577] 2 Cor. i. 15.

[578] Gentibus.

[579] Ps. xlviii. 2.

[580] Isa. xxxii. 20.

[581] Cp. Serm. ii. Sec. 3. Perhaps here, as in that passage, we should read person (persona) for profession (professio).

[582] Ps. cxlix. 6, 7.

[583] Ps. xxxiv. 16; 1 Pet. iii. 12.

[584] Ps. lxxv. 4 (vg.).

[585] Ps. xxxiv. 15; 1 Pet. iii. 12.

[586] St. Bernard's secretary, Geoffrey, recalls this sentence (V.P. iii. 1). He mentions the saint's many miracles and then proceeds, "But, as he himself says, in commendation of St. Malachy, the first and greatest miracle that he displayed was himself." About half of the present section is embodied by Gerlatus in his description of the character of Godscalcus (M.G.H., Scr. xvii. 700).

[587] Eph. iii. 16.

[588] Jas. iii. 2.

[589] Matt. xii. 36.

[590] Cp. Serm. ii. Sec. 4.

[591] Cp. Consecratio in Ordering of Deacons (Gregorian Sacramentary).

[592] Cp. Serm. ii. Sec. 4.

[593] This statement must be accepted with some reserve. Malachy must have had personal property while he was coarb of Patrick. And accordingly Serm. i. Sec. 6, connects his voluntary poverty with his episcopate in Down, and above (Sec. 21) his departure from Armagh is represented as a return to poverty. The context shows that St. Bernard is here thinking of the period when he was legate.

[594] Gen. xxxii. 5, etc.

[595] I.e. dioceses.

[596] Cp. Rom. i. 9.

[597] 1 Cor. ix. 14.

[598] Luke x. 7.

[599] 1 Cor. ix. 18; cp. Serm. ii. Sec. 1.

[600] Phil. iv. 3 combined with Eph. iv 12; cp. Acts xx. 34.

[601] Matt. xviii. 4, combined with Ecclus. iii. 20.

[602] Luke xii. 13.

[603] 1 Pet. v. 3 (vg.).

[604] 1 Cor. ix. 19.

[605] Cp. De Dil. 17: "Paul did not preach the Gospel that he might eat, but ate that he might preach the Gospel; for he loved not food but the Gospel." The reference is of course to 1 Cor. ix.

[606] 1 Tim. vi. 5.

[607] Opus et onus.

[608] Amos i. 13.

[609] Cp. 2 Cor. vi. 11.

[610] Matt. vi. 26.

[611] Matt. vi. 25, 31.

[612] 2 Cor. vi. 10.

[613] Cp. Matt. vi. 34.

[614] Secret of Mass for Nativity of St. John Baptist, etc.

[615] Exod. xxxii. 6, etc.

[616] Cp. Gen. xi. 4.

[617] Matt. viii. 20; Luke ix. 58.

[618] 2 Tim. iv. 5.

[619] Jer. vi. 23, etc.

[620] 2 Thess. iii. 8, 12.

[621] Ps. lxxviii. 25.

[622] Ps. cvii. 9.

[623] Plebes.

[624] 2 Cor. xii. 12 (vg.).

[625] Cp. 1 Cor. xv. 10.

[626] Ps. lxxvii. 14.—The following narratives of Malachy's miracles are not in chronological order. They are arranged according to their character. Thus the first four (Secs. 45, 46) are instances of his power over demons.

[627] Coleraine is said to have been founded by St. Patrick; and it was certainly a religious establishment at least as early as the sixth century (Adamnan, i. 50). One of its erenachs died in 1122 (A.F.M.). The word "city" implies that the community was still in existence.

[628] Compare the story of St. Gall listening to the conversation of the demon of the mountain and the demon of the waters, told in Stokes's Celtic Church in Ireland, p. 145, from the Life of St. Gall in M.G.H., Scr. i. 7.

[629] The first of three miracles of healing the insane.

[630] In Lecale, co. Down, near Downpatrick. There St. Patrick made his first convert, and there he died. It is not easy to explain why St. Bernard calls it a "region." See further, p. 113, n. 3.

[631] Ulaid was a district which included the greater part of the present county of Down, and the southern part of Antrim.

[632] For a similar avowal by Jocelin, who wrote in the same century as St. Bernard, and other illustrative passages, see Adamnan, p. 4.

[633] See Sec. 8, and above in this section.

[634] The first of three healings of dumb persons.

[635] Mark vii. 33.

[636] The word "city" implies that there was a religious community at Antrim. That this was the case is proved by the round tower which still remains, and other evidence (Reeves, p. 63). But apparently the Annals do not refer to any monastery or church at that place. See, however, U.A. and A.F.M. at 1096 for a possible exception.

[637] 1 Tim. vi. 13.

[638] Ps. lii. 8 (vg.).

[639] Ps. xlv. 7.

[640] Cp. Serm. ii. Sec. 8.

[641] Luke vii. 40.

[642] Acts vi. 5.

[643] Printed text, Conuama, no MS. variants being recorded in the margin: perhaps a misprint for Clonuama. Mabillon has Duevania and K Duenuania. A seems to read Clueuuania. All these variants point to Cluain uama (the meadow of the cave), the Irish name for Cloyne, which is undoubtedly the place referred to (see next note). The next two miracles are concerned with childbirth. The first of them may have been related to St. Bernard by Marcus, the author of Tundale's Vision (see Friedel and Meyer, La Vision de Tondale, p. iv., and above p. lxv. n. 3).

[644] Nehemiah Moriarty, who died in 1149 (A.F.M.), being then, it is said, 95 years old (Tundale, p. 5). In Tundale (p. 53 f.) he is one of four bishops who were with St. Patrick in Paradise, the others being Cellach, Malachy and Christian O'Morgair. He is there (pp. 5, 54) called bishop of Cloyne (Cluanensis).

[645] Cp. 1 Cor. x. 16.

[646] Luke vi. 17.

[647] Mark vi. 18.

[648] 1 Cor. v. 5; 1 Tim. i. 20.

[649] John viii. 4.

[650] Ps. lviii. 10 (vg.).

[651] Probably Dermot MacMurrough, who became king of Leinster in 1126, and died in 1171. He was driven out of his kingdom in 1166, and then invited the Anglo-Normans to come to his aid. The result was the conquest of Ireland. His character merits the description which St. Bernard gives of it.

[652] Rom. xvi. 18.

[653] The first of three healings of paralysis.

[654] John iv. 50.

[655] Gen. ii. 21.

[656] Mark viii. 3.

[657] Acts xiii. 11, etc.

[658] Mark vii. 34.

[659] Cp. Acts xii. 9.

[660] Gen. xlv. 26 (vg.).

[661] Acts iii. 8-10.

[662] Mark vi. 49.

[663] This implies that the diocese of Cork had already been founded. But we cannot be sure that St. Bernard is correct when he says that the clergy and people met to elect a bishop, in view of his inability elsewhere (Sec. 19) to distinguish bishops from abbots. It is at least possible that there was strife between different septs concerning the appointment of a coarb of Barre, founder of the church of Cork. Malachy may have taken advantage of the strife to nominate a ruler who belonged to no sept in the district and who would allow himself to be consecrated bishop. The vacancy may have been made by the death of Donnell Shalvey, erenach of Cork, in 1140 (A.F.M.). The word erenach is sometimes used at this period where we might have expected to find abbot (cp. A.F.M. 1137, quoted in Additional Note C, p. 167).

[664] 2 Cor. xi. 28.

[665] Evidently Malachy was now papal legate. The date of the incident is therefore not earlier than 1140.

[666] It would seem that it was taken for granted that one of the leading men of a sept would be appointed, according to prevalent custom, exemplified in the case of Armagh. This suggests that the vacant office was that of abbot. There would be nothing surprising in the selection of a "poor man," who was not a local magnate, as diocesan bishop.

[667] Luke xvii. 16, 18.—This was probably Gilla Aedha Ua Muidhin, who attended the Synod of Kells in 1152 as bishop of Cork (Keating, iii. 317), and died in 1172 (A.U.). Since he attained "a good old age" there is no reason why he should not have been consecrated as early as 1140 or 1141. He had been a monk of Errew in Lough Con, co. Mayo (A.T. 1172), and was therefore "a stranger," i.e. not a native of Munster. He is called a "poor man," no doubt, for the same reason as Malachy himself (Sec. 24), because he had embraced the life of voluntary poverty. He had a reputation for piety and learning, for the Annals describe him as "full of the grace of God" (A.U.), and "the tower of devotion and wisdom and virginity of Ireland" (A.T.). And if the tradition is trustworthy that he was abbot of St. John the Evangelist at Cork, founded by Cormac Mac Carthy "for pilgrims from Connaught" (see the charter of Dermot Mac Carthy printed in Gibson's History of Cork, ii. 348), and that it received its later name of Gill Abbey from him, we can explain how he came to be near at hand when the election was taking place.

[668] Matt. ix. 20.—In this and the next two sections we have three miracles wrought on women; one at the point of death, another dead, and the third spiritually dead.

[669] See Sec. 14.

[670] Matt. xvi. 28; Mark ix. 1; Luke ix. 27.

[671] See 2 Kings iv. 29 ff.

[672] Gen. ii. 21.

[673] Luke viii. 44.

[674] Cp. Mark v. 29.

[675] Si quominus. The text seems to be corrupt. A friend suggests the emendation sed quominus deficeret.

[676] Phil. ii. 27 (inexact quotation).—The story told in this section was a favourite of St. Charles Borromeo (Alban Butler, Lives of Saints, ed. Husenbeth, ii. 607).

[677] John iv. 49.

[678] Cp. Mark vi. 13; Jas. v. 14.

[679] Matt. xxv. 6.

[680] 1 Chron. xxi. 8, 17.

[681] Gen. xxxvii. 35.

[682] 2 Cor. ii. 13; cp. Jer. xlv. 3.

[683] Ps. vi. 6 (vg.); Jer. xlv. 3.

[684] Matt. xxvi. 41, etc.

[685] Rom. viii. 26.

[686] Acts ix. 40.

[687] John xvi. 20.

[688] Jas. v. 15.

[689] John ix. 3.

[690] Acts vii. 60.

[691] 1 Tim. vi. 13.

[692] Exod. xv. 8 (vg.).

[693] Ps. l. 3 (vg.).

[694] 1 Cor. iv. 21.

[695] Ps. lxxvii. 10 (vg.).

[696] Rom. xiv. 5.

[697] Eph. iii. 16; cp. 2 Cor. iv. 16.

[698] Ps. xxxv. 12 (vg.).

[699] Matt. viii. 13, combined with John xv. 7.

[700] Ps. cxix. 136.

[701] Cant. iv. 15.

[702] Here and in Sec. 56 we have two miraculous draughts of fish.

[703] 1 Sam. ii. 5.

[704] Cp. Rom. i. 11.

[705] Acts xxviii. 2.

[706] Cp. 1 Cor. ix. 9.

[707] Cp. Luke v. 10.

[708] Cp. Mark ii. 5; Luke v. 20.

[709] Acts xxi. 5.

[710] Acts x. 4.

[711] Luke v. 6; John xxi. 6.

[712] Ecclus. xxxv. 21 (inexact quotation).

[713] Cp. Ps. cvii. 26 (vg.).

[714] Faughart is a parish north of Dundalk.

[715] Apparently the only authority earlier than St. Bernard which makes Faughart the birthplace of St. Brigit is her fourth Life (i. 6, Trias, 547).

[716] The Kilcurry River.

[717] Luke v. 4.



CHAPTER VII

He does battle for the faith; he restores peace among those who were at variance; he takes in hand to build a stone church.

57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were possible, he should be healed and not put to confusion.[719] So in a gathering of clerics the man was given opportunity to answer for his opinion. And when with all his powers of ingenuity, in which he had no slight skill, he attempted to assert and defend his error, Malachy disputing against him and convicting him, in the judgement of all, he was worsted; and he retired, put to confusion by the unanimity though not sentenced to punishment.[720] But he said that he was not overcome by reason, but crushed by the authority of the bishop. "And you, Malachy," said he, "have put me to confusion this day without good reason, speaking assuredly against the truth and contrary to your own conscience." Malachy, sad for a man so hardened, but grieving more for the injury that was done to the faith, and fearing dangerous developments, called the church together,[721] publicly censured the erring one, publicly admonished him to repent, the bishops and the whole clergy urging him to the same effect. When he did not submit, they pronounced an anathema upon him as contumacious and proclaimed him a heretic. But not aroused from sleep by this he said, "You all favour the man, not the truth; I do not accept persons so that I should forsake the truth."[722] To this word the saint made answer with some heat, "The Lord make you confess the truth even of necessity;" and when he replied "Amen" the assembly was dissolved. Burnt with such a branding-iron he meditated flight, for he could not bear to be of ill repute and dishonoured. And forthwith he departed, carrying his belongings; when lo, seized with sudden weakness, he stood still, and his strength failing he threw himself on the ground in the same spot, panting and weary. A vagabond madman, arriving by chance at that place, came upon the man and asked him what he did there. He replied that he was suffering from great weakness and unable either to advance or to go back. And the other said, "This weakness is nothing else than death itself." But this he spake not of himself, but[723] God fitly rebuked by means of a madman him who would not submit to the sane counsels of men of understanding. And he said, "Return home, I will help you." Finally with his guidance he went back into the city: he returned to his right mind and to the mercy of the Lord. In the same hour the bishop was summoned, the truth was acknowledged, error was renounced. He confessed his guilt and was absolved. He asked for the viaticum, and reconciliation was granted; and almost in the same moment his perfidy was renounced by his mouth and dissolved by his death. So, to the wonder of all, with all speed was fulfilled the word of Malachy, and with it that of the Scripture which says, "Trouble gives understanding to the hearing."[724]

58. (33). Between the peoples of certain regions there once arose grievous discord.[725] Malachy was importuned to make peace between them, and because he was hindered by other business he committed this matter to one of the bishops. He made excuse and refused, saying that Malachy, not he, had been sought for, that he would be despised, that he was unwilling to take trouble to no purpose. "Go," said Malachy, "and the Lord be with you."[726] He replied, "I assent, but if they will not hear me, know that I will appeal to your Fatherhood." Smiling, Malachy said, "Be it so." Then the bishop, having called the parties together, dictated terms of peace; they assented and were reconciled to one another, security was given on both sides, and peace was established; and so he dismissed them. But one party, seeing that their enemies had become careless and were unprepared, because peace having been made they suspected no harm, said among themselves, each man to his neighbour,[727] "What are we minded to do? Victory and vengeance on our foes is in our grasp"; and they began to attack them. What was happening became known to the bishop, and hastening up he charged their chief with wickedness and guile, but he treated him with contempt. He invoked the name of Malachy against him, and he paid no attention to it. Laughing at the bishop he said, "Do you suppose that for you we ought to let those go who did evil to us, whom God hath delivered into our hands?"[728] And the bishop, remembering the conversation which he had had with Malachy, weeping and wailing,[729] turned his face towards Malachy's monastery[730] and said, "Where art thou, man of God, where art thou? Is not this, my father, what I told thee of? Alas, alas, I came here that I might do good and not evil; and behold, through me all are perishing, these in the body, those in the soul." Many things in this manner said he as he mourned and lamented,[731] and he urged and addressed Malachy, as though he were present, against the wicked. But meanwhile the impious men did not cease to attack those with whom they had made peace, so as to destroy them; and behold there was a lying spirit in the mouth of certain men to deceive them.[732] And these men met them in the way announcing that a raid had been made into their lands by their adversaries, that all things were being consumed with the edge of the sword,[733] and that their goods were being laid waste, and their wives and children taken and led away. When they heard this they returned in haste. The hindmost followed the first, not knowing whither they went[734] or what had happened; for they had not all heard the men who spoke. And when they came and found none of those things which had been told them they were confounded, taken in their own wickedness;[735] and they knew that they had been given up to the spirit of error,[736] on account of the messenger of Malachy whom they deceived and his name which they despised.[737] Further, the bishop, when he heard that the traitors were foiled in the iniquity which they had devised, returned with joy to Malachy and told him all things in order which had happened to him.

59. Malachy, knowing that by such an event the peace was disturbed, taking suitable opportunity was at pains in his own person to restore peace once more between them, and to confirm it when restored by the giving and receiving of security and an oath on both sides. But those who before had suffered from the violation of peace, mindful of the injury, and ignoring the agreement and the command of Malachy, took in hand to make reprisals. And all coming together, they set out to take their enemies unprepared and to return upon their own head the evil which they had thought to do to them.[738] And when they had very easily forded a great river which lay between them, they were stopped by a rivulet to which they came, not far from it. For indeed now it was not a rivulet, but appeared clearly to be a huge river, denying passage in every part of it to those who desired to cross it. All wondered that it was now so great, knowing how small it had been before, and they said among themselves, "What has caused this inundation? The air is clear, there are no rains, and we do not remember that there have been any lately; and even if there had been much rain, which of us remembers that, to however great a flood it swelled, it ever before covered the land, spreading over sown ground and meadow? This is the finger of God,[739] and the Lord is hedging up our ways,[740] on account of Malachy, His saint, whose covenant we have transgressed[741] and disobeyed his commandment."[742] So these also, without accomplishing their purpose, returned to their own territory, likewise confounded. The report was spread throughout all the region;[743] and they blessed God, who took the wise in their own craftiness,[744] and cutting off the horns of the wicked,[745] exalted the horn of His anointed.[746]

60. One of the nobles hostile to the king[747] was reconciled by means of Malachy. For he did not trust the king sufficiently to make peace with him except by the mediation of Malachy, or of one for whom the king had equal reverence. His distrust was not unfounded, as afterwards appeared. For when he had become careless, and was no longer taking precautions, the king captured him and put him in bonds, more truly himself captured by ancient hate. His own friends demanded him by the hand of the mediator;[748] for neither did they expect anything but his death. What should Malachy do? There was nothing to be done except to recur to that one accustomed refuge of his. Gathering an exceeding mighty army, a great crowd of his own disciples, he went to the king, and demanded him who was bound; he was refused. But Malachy said, "You act unrighteously against the Lord, and against me, and against yourself, transgressing the covenant;[749] if you disregard it, yet shall not I. A man has entrusted himself to my guarantee; if he should die, I have betrayed him. I am guilty of his blood. Why has it seemed good to you to make me a traitor, yourself a transgressor? Know that I will eat nothing until[750] he is liberated; no, nor these either."[751] Having said this he entered the church. He called upon Almighty God with anxious groanings, his own and those of his disciples, that He would deign to deliver out of the hand of the transgressor and cruel man[752] him who was unjustly sentenced. And that day and the following night they persisted in fasting and prayer. Word was brought to the king of that which was being done; and his heart was the more hardened[753] by that by which it ought to have been softened. The carnal man took to flight, fearing lest if he remained near at hand he might not be able to withstand the power of prayer; as though, forsooth, if he was hidden it could not find him, nor would penetrate to a remote place. Do you put bounds, wretched man, to the prayers of saints?[754] Is prayer an arrow that has been shot, that you may flee from the face of the bow?[755] Whither wilt thou go from the Spirit of God, who carries it, or whither wilt thou flee from His presence?[756] At last Malachy pursues the fugitive, he finds him who lies hidden. "You shall be blind and not seeing,[757] that you may see better, and may understand that it is hard for you to kick against the pricks.[758] Nay, perceive even now that sharp arrows of the mighty[759] have come to you, which, although they have rebounded from your heart, because it is of stone, have not rebounded from your eyes. Would that even through the windows of the eyes they might reach to the heart, and trouble give understanding[760] to blindness." It could be seen that Saul again was led by the hand[761] and brought to Ananias, a wolf to a sheep, that he might disgorge his prey. He disgorged it and received sight,[762] for to such a degree was Malachy like a sheep, if, for example, it were to take pity even on the wolf. Note carefully from this, reader, with whom Malachy had his dwelling, what sort of princes they were, what sort of peoples. How is it that he also was not a brother to dragons, and a companion to owls?[763] And therefore the Lord gave him power to tread upon serpents and scorpions,[764] to bind their kings with chains and their nobles with fetters of iron.[765] Hear now what follows.

61. (34). He to whom Malachy had yielded the possessions of the monastery of Bangor,[766] ungrateful for the benefit, from that time forward behaved himself always most arrogantly against him and his followers, hostile to them in all things, plotting everywhere, and disparaging his deeds. But not without punishment. He had an only son, who, imitating his father and daring himself to act in opposition to Malachy, died the same year. And thus he died. It seemed good to Malachy that a stone oratory should be erected at Bangor like those which he had seen constructed in other regions.[767] And when he began to lay the foundations the natives wondered, because in that land no such buildings were yet to be found.[768] But that worthless fellow, presumptuous and arrogant as he was, not only wondered but was indignant. And from that indignation he conceived grief and brought forth iniquity.[769] And he became a talebearer among the peoples,[770] now disparaging secretly,[771] now speaking evil openly; drawing attention to Malachy's frivolity, shuddering at the novelty, exaggerating the expense. With such poisonous words as these he was urging and inducing many to put a stop to it: "Follow me, and what ought not to be done by any but ourselves let us not permit to be done against our will." Then with many whom he was able to persuade—himself the first leader in speech[772] as well as the origin of the evil—he went down to the place, and finding the man of God accosted him: "Good sir, why have you thought good to introduce this novelty into our regions? We are Scots, not Gauls. What is this frivolity? What need was there for a work so superfluous, so proud? Where will you, a poor and needy man,[773] find the means to finish it?[774] Who will see it finished? What sort of presumption is this, to begin, I say not what you cannot finish, but what you cannot even see finished? Though indeed it is the act of a maniac rather than of a presumptuous man to attempt what is beyond his measure, what exceeds his strength, what baffles his abilities. Cease, cease, desist from this madness. If not, we shall not permit it, we shall not tolerate it." This he said, proclaiming what he would do, but not considering what it was within his power to do. For some of those on whom he counted and whom he had brought with him, when they saw the man[775] changed their minds and went no more with him.[776]

62. And to him the holy man spoke quite freely: "Wretched man, the work which you see begun, and on which you look askance, shall undoubtedly be finished: many shall see it finished. But you, because you do not wish it, will not see it;[777] and that which you wish not shall be yours—to die: take heed that you do not die in your sins."[778] So it happened: he died, and the work was finished; but he saw it not, for, as we have said already, he died the same year. Meanwhile the father, who soon heard what the holy man had foretold concerning his son, and knew that his word was quick and powerful,[779] said, "He has slain my son."[780] And by the instigation of the devil he burned with such rage against him that he was not afraid, before the duke and magnates of Ulaid, to accuse of falsehood and lying him who was most truthful and a disciple and lover of the Truth; and he used violent language against him, calling him an ape.[781] And Malachy, who had been taught not to render railing for railing,[782] was dumb, and opened not his mouth[783] while the wicked was before him.[784] But the Lord was not forgetful of His word which He had spoken, Vengeance is mine, I will repay.[785] The same day when the man returned home he expiated the rashness of his unbridled tongue, the avenger being the very one at whose instigation he had let it loose. The demon seized him and cast him into the fire, but he was soon pulled out by those that stood by; yet with his body partly burnt, and deprived of reason. And while he was raving Malachy was called, and when he came he found the accursed man, his foaming mouth contorted, terrifying all things with horrible sounds and movements, his whole body writhing, and scarcely to be kept in restraint by many men. And when he prayed for his enemy the man of all perfection was heard, but only in part. For in a moment, while the saint was praying, he opened his eyes, and recovered his understanding. But an evil spirit of the Lord[786] was left to him to buffet him,[787] that he might learn not to blaspheme.[788] We believe that he still lives, and up to this time is expiating the great sin which he sinned against the saint; but they say that at certain times he is a lunatic. Further, the aforesaid possessions, since he could no longer hold them by reason of his helplessness and uselessness, returned in peace to the place to which they had belonged. Nor did Malachy refuse them, when the prospect of peace was held out at length after so much trouble.

63. But now our narrative must return to the work of the building which Malachy had undertaken. And though Malachy had not the means, I do not say to finish it, but to do any part of it, yet his heart trusted in the Lord.[789] The Lord, in fact, provided that, though he set not his hope on treasures of money,[790] money should not be lacking. For who else caused a treasure to be stored in that place, and being stored, not to be found till the time and work of Malachy? The servant of God found in God's purse what was not in his own. Deservedly, indeed. For what more just than that he who for God's sake possessed nothing should enter into partnership with God, and that they should both have one purse.[791] For the man who believes, the whole world is a treasury of riches; and what is it but a kind of purse of God? Indeed He says, The world is mine, and the fulness thereof.[792] Hence it was that when many pieces of silver were found Malachy did not put them back in their place, but took them out of their place; for he bade the whole gift of God to be spent on the work of God.[793] He considered not his own necessities nor those of his companions, but cast his thought upon the Lord,[794] to whom he did not doubt that he ought to resort as often as need required. And there is no doubt that that was the work of God, because Malachy had foreseen it by God's revelation. He had first consulted with the brothers concerning that work; and many on account of their lack of means were unwilling to assent to it. Anxious therefore and doubtful what he should do, he began to inquire earnestly in prayer what was the will of God. And one day coming back from a journey,[795] when he drew near to the place he viewed it some way off; and lo, there appeared a great oratory, of stone and very beautiful. And paying careful attention to its position, form and construction, he took up the work with confidence, having first however related the vision to a few of the elder brothers. Indeed so carefully did he adhere to all his attentive observations regarding place and manner and quality that when the work was finished that which was made appeared closely similar to that which he had seen, as if he also as well as Moses had heard the saying, Look that thou make all things according to the pattern shewed to thee in the mount.[796] By the same kind of vision there was shown to him before it was built, not only the oratory, but also the whole monastery, which is situated at Saul.[797]

64. (35). As he was passing through a certain city and a great multitude was running together to him, by chance he saw a young man among the rest eager to see him.[798] He had climbed up on a stone, and standing on tip-toes, with outstretched neck, contemplating him with eyes and mind, showed himself to him as a kind of new Zacchaeus.[799] And it was not hid from Malachy (for the Holy Spirit revealed it) that he had truly come in the spirit and power of Zacchaeus.[800] He took no notice, however, at the time, and passed on in silence. But in the hospice that night he told the brothers how he had seen him and what he had foreseen concerning him. But on the third day behold he came with a certain nobleman, his lord, who disclosed the wish and desire of the young man, and asked that he would deign to receive him on his commendation, and have him henceforth among his companions. And Malachy recognizing him said, "There is no need that man should commend him whom already God has commended."[801] And taking him by the hand he delivered him over to our abbot Congan[802] and he to the brothers. But that young man—still living if I mistake not—the first lay conversus of the monastery of the Suir,[803] has testimony from all that he lives a holy life among the brothers, according to the Cistercian Order. And the disciples recognized also in this incident that Malachy had the spirit of prophecy,[804] and not in this only, but in that which we shall add.

65. When he was offering the sacraments,[805] and the deacon had approached him to do something belonging to his office, the priest beholding him groaned because he had perceived that something was hidden in him that was not meet. When the sacrifice was over, having been probed privately concerning his conscience he confessed and denied not[806] that he had been mocked[807] in a dream that night. And Malachy enjoined penance upon him and said, "It was your duty not to have ministered to-day, but reverently to withdraw from sacred things and to show respect to so great and divine mysteries, that purified by this humiliation you might in future minister more worthily."

Likewise on another occasion,[808] when he was sacrificing and praying at the hour of sacrifice with his accustomed sanctity and purity of heart, the deacon standing by him, a dove was seen to enter through the window in great glory. And with that glory the priest was completely flooded, and the whole of the gloomy basilica became suffused with light. But the dove, after flitting about for a while, at length settled down on the cross before the face of the priest. The deacon was amazed; and trembling on account of the novelty both of the light and of the bird, for that is a rare bird in the land, fell upon his face, and palpitating, scarcely dared to rise even when the necessity of his office required it. After Mass Malachy spoke to him privately and bade him, as he valued his life, on no account to divulge the mystery which he had seen, as long as he himself was alive.

Once, when he was at Armagh with one of his fellow-bishops, he rose in the night and began to go round the memorials of the saints, of which there are many in the cemetery of St. Patrick,[809] with prayer. And lo, they saw one of the altars suddenly take fire. For both saw this great vision, and both wondered. And Malachy, understanding that it was a sign of the great merit of him, or those, whose bodies rested under that altar, ran and plunged into the midst of the flames with outstretched arms and embraced the sacred altar. What he did there, or what he perceived, none knows; but that from that fire he went forth ablaze more than his wont with heavenly fire, I suppose there is none of the brothers who were with him then that does not know.

66. These things have been mentioned, a few out of many, but many for this time. For these are not times of signs, as it is written, We see not signs; there is no more any prophet.[810] Whence it appears sufficiently how great in merits was my Malachy, who was so rich in signs, rare as they now are. For in what kind of ancient miracles[811] was not Malachy conspicuous? If we consider well those few that have been mentioned, he lacked not prophecy,[812] nor revelation,[813] nor vengeance upon the impious,[814] nor the grace of healings,[815] nor transformation of minds,[816] nor lastly raising the dead.[817] By all these things God was blessed who so loved and adorned him, who also magnified him before kings,[818] and gave him the crown of glory.[819] That he was loved is proved in his merits, that he was adorned, in his signs, that he was magnified, in his vengeance on enemies, that he had glory, in recompense of rewards. You have in Malachy, diligent reader, something to wonder at, you have also something to imitate. Now carefully note what you may hope for as the result of these things. For the end of these things is a precious death.[820]

FOOTNOTES:

[718] Rem. This may have been a follower of Berengarius, who in his recantation in 1059 anathematized the heresy that the bread and wine "after consecration are merely a sacrament and not the true Body and Blood of our Lord Jesus Christ" (Mansi, xix. 900).

[719] Compare St. Bernard's method with Abelard, V.P. iii. 13; and for his dealing with a brother who did not believe in transubstantiation, ibid. vii. 8, 9.

[720] I follow the printed text: de consensu confusus quidem exiit, sed non correptus. But Mabillon, supported by A, has "he retired from the assembly confounded, but not brought to the right opinion" (de conuentu ... non correctus). K reads de conuentu ... non correptus.

[721] It would seem from this that Malachy was acting as legate. The date is therefore after 1140.

[722] Prov. xxviii. 21 (vg.).

[723] John xi. 51.

[724] Isa. xxviii. 19 (vg.).

[725] In Secs. 58-62 we have three stories in which Malachy appears as a peacemaker.

[726] 1 Sam. xvii. 37, combined with 1 Chron. xxii. 16.

[727] Gen. xi. 3 (vg.).

[728] Judg. xvi. 24.

[729] Mark v. 38.

[730] This expression indicates that Malachy had a special relation to one monastery. It can hardly have been any other than Bangor.

[731] Matt. xi. 17.

[732] 1 Kings xxii. 22; 2 Chron. xviii. 21.

[733] Josh. vi. 21; Judg. iv. 15, etc.

[734] Heb. xi. 8.

[735] Cp. Ps. x. 2.

[736] 1 John iv. 6.

[737] Cp. Mal. i. 6.

[738] Cp. Ps. vii. 16.

[739] Exod. viii. 19.

[740] Hos. ii. 6.

[741] Josh. vii. 15, etc.

[742] In Serm. ii. Sec. 2, where this story is again briefly told, the miracle is more directly ascribed to Malachy, and the stream is said to have swelled suddenly.

[743] Cp. Luke iv. 14, etc.

[744] Job v. 13, combined with 1 Cor. iii. 19.

[745] Ps. lxxv. 10.

[746] 1 Sam. ii. 10.

[747] Probably Turlough O'Conor, who is said by the annalists to have imprisoned illegally several persons of high position, viz. (1) his own son Rory O'Conor, together with Donnell O'Flaherty and Cathal O'Conor, in 1143, (2) Murrough Ua Maelsechlainn, king of Meath, in 1143, and (3) Teague O'Brien, in 1148. Release was obtained, in the first instance, in 1144 by the clergy of Ireland and the "coarb of Patrick," who fasted at Rathbrennan. The coarb may have been Malachy. In the second instance, it was secured through the influence of certain "sureties"; and in the third, "at the intercession of the bishops of Ireland with the coarb of Patrick, Mael Maedoc Ua Morgair" (A.F.M., A.T.). The Annals, however, know nothing of the blinding of O'Conor. The incident in the text is mentioned in Serm. ii. Sec. 2.

[748] Gal iii. 19.

[749] Josh. vii. 15, etc.

[750] Acts xxiii. 14.

[751] An example of the well-known Irish custom of "fasting on" a person with a view to his discomfiture (cp. p. 106, n. 9).

[752] Ps. lxxi. 4 (inexact quotation).

[753] Exod. viii. 19.

[754] Rev. v. 8.

[755] Isa. xxi. 15 (vg.).

[756] Ps. cxxxix. 7.

[757] Acts xiii. 11.

[758] Acts xxvi. 14.

[759] Ps. cxx. 4.

[760] Isa. xxviii. 19.

[761] Acts ix. 8.

[762] Acts ix. 18.

[763] Job xxx. 29.

[764] Luke x. 19 (quotation not exact).

[765] Ps. cxlix.

[766] See Sec. 13.

[767] This remark proves that the building of the oratory was begun after Malachy's return from France. The same conclusion follows from the words "We are Scots, not Gauls," lower down.

[768] St. Bernard is speaking, not of stone churches in general, as has sometimes been assumed, but of stone oratories, which may have been unknown in "that land," i.e. the district about Bangor (see p. 32, n. 3). The innovation would naturally cause dissatisfaction among a conservative people. Indignation may also have been excited by the unusual size of the building; for it was "a great oratory" (Sec. 63). But on the other hand, its ornate style cannot have contributed to the opposition which the project aroused; for it commenced when the foundations were being laid. Indeed, however "beautiful" it may have been (Sec. 63), it was probably, like the churches of the Cistercians, of simple design and devoid of ornament. See St. Bernard's Apologia ad Guillelmum, Sec. 28 ff. (P.L. clxxxii. 914 f.). The only relic of the medieval monastery of Bangor is a rudely built wall, once pierced by a door and a window, now built up. It seems to be later than the twelfth century. About 120 yards to the south-west of it is "The Abbey Church," still used for worship. The main part of this structure dates from the seventeenth century. But the core of the tower appears to be much earlier, and may be on the site of St. Malachy's oratory.