Malachy

ON ST. MALACHY, BISHOP OF CONNOR IN IRELAND,

IN THE YEAR 1148.

PRELIMINARY COMMENTARY

Malachy, bishop of Connor in Ireland. (S.)

BY J. D. B.

§ I. The certain and legitimate cult of St. Malachy is vindicated.

[1] The Church approved the cult of St. Malachy at Clairvaux, Of the holiness of blessed Malachy, once in Ireland the legitimate successor of St. Patrick, and in the year 1148 endowed with heavenly glory, we have a witness beyond all exception in St. Bernard; who not only wrote his Life, to be edited below, and a double oration in his praise in chapter before the brethren

delivered See Migne, P. L., vol. CLXXXIII, p. 481 ff., but also followed him, most beloved to him, with a true cult properly so called. For, as Geoffrey has handed down Acta Sanctorum, August, vol. IV, p. 311., offering the saving victim for his passing, when the sacrifice was completed he brought in that collect which belongs to the celebrations of holy pontiffs, and he had reserved for himself for the celebration of Masses the tunic of this prelate, in which he had happily fallen asleep Ibid., p. 326.. Who then will wonder that many, for the sake of devotion, went to the tomb of Malachy resting at Clairvaux, and there by his merits obtained the mercy of God? As that abbot from Greater Britain who, about the fortieth day after the passing of blessed Bernard, recovered from sickness at the memorial of the holy bishop Malachy; and that it was the custom of the Clairvaux monks, as the Exordium Magnum Exordia sacri ordinis Cisterciensis (Rixheim, 1871), p. 223, 316, 341, 463, 468. seems to teach here and there, to hold in equal veneration those saints whom friendship had joined in life. And so it came about that after the solemn canonization of their blessed father Bernard the monks of Clairvaux, gathering from all sides the documents that remained on blessed Malachy and his miracles, solicited the holy see to pronounce legitimate the cult which they paid to so great a prelate. This Clement III did [Fontaninus, Constitutiones quas summi pontifices ediderunt in solemni canonizatione sanctorum, p. 642.], by a brief given at the Lateran on the second day before the nones of July in the third year of his pontificate.

[2] Thence it was spread widely. From that time St. Malachy, in peaceful possession of ecclesiastical cult, passed into very many martyrologies which the Cistercian monks wrote for their own uses, and into the first edition of the Roman Martyrology, which Cardinal Baronius brought out in the year 1583. Nor did the Irish forget the excellent man who had restored ecclesiastical discipline in his region, and they wished Malachy to be inserted in the Martyrology of Donegal. Now it would turn to the reader's weariness to draw out the long array of those who have recorded St. Malachy in their lucubrations. For what writer on Cistercian or ecclesiastical affairs, what person zealous for collecting the Lives of the saints, has kept our blessed prelate in silence? Indeed St. Malachy, because of the prophecies on the succession of the supreme pontiffs published, but falsely, under his name, has come to the notice of even the less educated. Yet we forbear to write further of these pseudo-prophecies, since once Papebroch Propylaeum to the Acta Sanctorum of May, p. 216 *. and in our age Fr. Victor De Buck [Précis hist., 1870, p. 507 ff. Compare Brieger's Zeitschrift für Kirchengeschichte, vol. III, p. 319.] have treated that fabrication briefly indeed, but learnedly.

§ II. The documents on St. Malachy are reviewed; their sources and authority.

[3] The Life of St. Malachy was written by St. Bernard, St. Bernard wrote the Life of the blessed man, and, unless you except the few things which among the Irish the Four Masters collected O'Donovan, Annals of the kingdom of Ireland, 2nd ed., vol. II, p. 1017–85., and which in our age certain writers distinguished for erudition have handed down on the discovery of some documents, whatever is known of Malachy Bernard has taught. For the wickedness of time or of men has consumed those documents by which a more certain chronology of blessed Malachy might be established and a clearer light might shine for settling the dispute as to what the ecclesiastical hierarchy among the Scots was in Malachy's age. For up to the year 1859, in which the Rev. D. O'Hanlon brought to light the book entitled The Life of St. Malachy O'Morgair, all are silent about the privilege of Innocent II which Malachy carried back with him from Rome The Life of St. Malachy, p. 152.. Indeed up to the present time, I hold it as most certain that it has not been found, since several Irishmen, though zealous for their own history, on being asked by letter about this matter had nothing to report. Nor does the charter of foundation of the abbey of Mellifont seem to have been any better preserved, nor the letters which blessed Malachy sent more than once to St. Bernard Migne, P. L., vol. CLXXXIII, col. 545–48.. And from the so far lost letter See below the prologue of the Life of St. Malachy. of the brethren from Ireland to those of Clairvaux there has arisen in particular this damage, that there will be much danger of error about the names of places and persons, which, being too barbarous, St. Bernard several times omitted See below in the Life, no. 26.. There is no reason, however, to suppose that Bernard kept silent about any of the things which Malachy busied himself with in order to renew ecclesiastical discipline, although we believe that this very zeal was the reason why he proved less popular among his own people. Certainly, if Malachy had not gained St. Bernard as the writer of his Life, he would lie in oblivion among foreigners, not otherwise than his predecessor blessed Celsus of Armagh.

[4] which we shall edit from the Troyes codices. That the Life of St. Malachy, by Bernard as its author, has very often been copied is plainly taught by the catalogues of manuscript codices preserved in the greater libraries; which inquisitive readers of hagiological matters have quite often experienced in turning over the catalogues more than once published in the Analecta Bollandiana. Now after inspecting some codices, we soon reached this opinion, that he would spend much labour in vain who collected the variant readings of all these: since he would scarcely find one of any moment. Therefore, keeping the chapter titles which Mabillon inscribed in publishing the works of St. Bernard P. L., vol. CLXXXII, col. 1073–1118., we shall establish an edition of the Life from the Clairvaux codices of the twelfth century which the library of Troyes holds; for the nearer the stream is to its source, the purer the waters with which it flows. We know from the catalogue of this city of Troyes that there are preserved there four codices written in the twelfth century, which once belonged to Clairvaux, namely the codices marked nos. 426, 663, 799, 1176 Catologue général des départements., quarto, vol. II, pp. 192, 278, 331, 486.. All of these we have diligently collated.

[5] The sources of this Life are from the Irish, Since therefore our holy prelate is known almost from Bernard's single writing, it must be inquired how much trust is to be placed in the writer. It may indeed be asked whether he himself, a foreigner, knew well enough the Irish nation, most tenacious of its ancestral traditions, and unlike in language and manners all those among whom Bernard moved. He may then have called criminal what was permitted by custom, and depraved what usage tolerated. Yet, as those will readily grant who have even slightly known St. Bernard, the things that he carefully gathered from his conversations with Malachy he could have known properly, namely that ecclesiastical matters in Ireland were not handled in the Roman manner, and, what was worse, that all discipline, wretchedly weakened, had everywhere collapsed. Nor is there any reason why we should wonder at this, since for the matter to have turned out otherwise would have been a greater miracle. For there was less close relation between the Roman Church and that of the Scots; but frequent intercourse with the mother of churches is the best safeguard against departing from the rigour of the canons.

[6] and were derived especially from the abbot Congan. Bernard drew his knowledge not only from his conversations with Malachy, but also from those four brethren See P. L., vol. CLXXXIII, p. 1095, no. 39. who stayed for some time in the monastery of Clairvaux, committed by Malachy to his beloved friend when he was returning to his homeland, and indeed from the others whom on his return to Ireland he sent over to Clairvaux, that being perfected there in all the discipline of the monastic life they might become fit to teach it to the rest. Accordingly, as we indicated above Above, no. 3., in composing the deeds of Malachy Bernard had under his eyes very trustworthy documents, as being written in Ireland by contemporaries. Especially, since the truth was communicated by the abbot Congan and the brethren of Ireland Below in the Life, at the end of the prologue., Bernard declares in the close of his preface that he is secure about the truth of what he was about to write. Now if it be asked who that abbot Congan is, the reverend brother and sweet friend, who enjoined on Bernard, in the name of charity, so great a work, I shall lay open from the start what I think; I embrace indeed the opinion of the learned man Lanigan, who asserts Ecclesiast. Hist. of Ireland, vol. IV, pp. 129, 130. that this Congan is probably the same as the first abbot of Suir. This opinion he could not, to be sure, confirm by certain documents, yet he contends that it is not obscurely indicated from no. 35 of the Life of Malachy compared with the close of the preface. And in very truth, who but a man of Suir would have made such distinct and particular mention of a certain low-born servant: He is the first lay convert, he has the testimony of all that he lives holily? Moreover, since this brother, the first convert of Suir, was commended to our abbot Congan and by him to the brethren, surely those of Suir, it is easy to conjecture that Congan was abbot of Suir. Moreover, no one among the Irish but some Cistercian could be called by Bernard reverend brother and sweet friend. Led by these things Lanigan seems to have established as probable that the Congan named in the close of the preface is not distinct from the Congan to whom was commended the youth who afterwards became the first convert of Suir. Indeed I should say that he would not have dreamed idly who conjectured that Congan was of the number of those whom Bernard at one time taught the Cistercian rule. This hypothesis being admitted, we better perceive in our minds both that singular mark of Bernard's friendship, and the urgent prayers of Congan that Bernard should undertake the burden of writing the Life of Malachy. As a pious hearer standing in the chapter of Clairvaux he had known what rivers of eloquence the most holy abbot rolled beneath his breast, and living among the brethren how great was his influence with all, so that he rightly cherished the most certain hope that the renowned name of Malachy would in a short time be spread abroad within the broad bounds of Europe, if Bernard should assent to his request.

[7] What is objected, namely that Bernard received nothing from Congan, Out of reverence for the most learned man John O'Hanlon, I should wish erased from his book the argument which he proposes to be drawn for lessening Lanigan's opinion from the fact that in different places Congan's name is written differently, namely Coganus and Conganus Op. cit., p. 3, note.. That can be nothing but a variant reading of the same name. But he would bring forward weightier points who argued against Lanigan from what Janauschek hands down as probable. For he teaches that Suir is a daughter of the abbey of Maigue Origin. Cisterc., vol. I, p. 131., situated in the diocese of Limerick (this being reported as founded in the year 1148); and, giving greater credit to the lists of Cistercian filiation, he attaches the foundation of Suir to the year 1151 Ibid., p. 114.. But this assertion does not cohere with what is related in the Life of Malachy, no. 35: and taking him by the hand he handed him to Congan our abbot, and he to the brethren, since in the year 1151 Malachy had long since died. Yet perhaps we might reconcile these things if we should notice that these or similar words of Congan, then abbot: I had this man commended by the most holy father, were interpreted by Bernard in the continuous narration of the deeds, neglecting, as

very often, the exact distinction of times.

[8] and that Congan was of Bangor, are not proved. Since I have so far detected no trace of a close relation that flourished between Bernard and the monks of Bangor (for the monks of Bangor, who were not of the line of Clairvaux, are to be thought, from the reform introduced by Malachy, to have contracted rather some affinity with those of Arrouaise), and since in Archdall Monasticon Hibernicum, vol. I, pp. 221 ff. at this time no mention recurs of any abbot Congan, I think the opinion should be rejected of Meredith Hanmer, who died at Dublin in the year 1604 Diction. of national Biography, vol. XXIV, p. 297., and who called our Congan abbot of Bangor O'Hanlon, op. cit., p. 3, note.. Nor are those any more to be attended to who, like John Hartry Ibid., a Cistercian monk for some time attached to the abbey of Holy Cross in the county of Tipperary Diction. of nat. Biogr., vol. XXV, p. 74., have asserted that there exists a Life of Malachy other than that which Bernard wrote, of which Congan was the author O'Hanlon, op. cit., p. 3, note.. Until either a codex containing this Life comes forth to light from the hiding-places of libraries, or a certain testimony of contemporaries or near-contemporaries is brought forward saying so, we shall judge that here is signified only a second copy of the documents that were sent over from Suir to Clairvaux. That the monks of Suir should have taken such care no one will wonder.

[9] [Congan seems to have handed down much about the miracles of St. Malachy, and also about the usages of the Scots,] Would that some fortunate searcher of antiquity would produce this second copy, about which, however, we doubt whether it ever existed. There would then be no reason for us to lament that Bernard, when the work was finished, did not give it in charge to the monks of Clairvaux that these documents sent from Ireland be laid up in the chests to be carefully kept, since we should hold more certain knowledge of many places as well as persons. For as to the contents of the letter itself, this may be affirmed almost as certain, that in it was recounted that long series of prodigies which Bernard shares with us in the Life he wrote. Whether Congan took care to attach an exact determination of time to individual miracles remains in doubt. For the hagiographers of this time, when they narrate such things, are wont to use these and like expressions: at one time, at another time, likewise at another time. Moreover, as no one doubts, Congan and the brethren with him were very copious in extolling the virtues of Malachy, by which he showed himself before all to be truly an apostolic man. Of these things Bernard had long since been informed. But I shall by no means contradict one who maintains that in these Irish documents less was treated of the civil or ecclesiastical usages of the Scots. For for the most part hagiographical documents are barren of these matters, their chief aim being to edify the faithful of Christ and to rouse them to the pursuit of piety; and if it had been otherwise, in reproving the Scots he would not have brought against them things so vague and indefinite.

[10] which at that time differed greatly from the Roman. Now how far Ireland strayed after St. Patrick from the right state of the sacred hierarchy, and what ecclesiastical division was set up from the beginning in the region of the Scots, will be inquired into more opportunely when treating, on the 9th of this month, of St. Benignus, who succeeded St. Patrick. Yet that it may be better known with what success St. Malachy went to the holy see in order to treat of the restoration of the Irish church, it will be helpful to subjoin what the Historia pontificalis relates M. G., vol. XX, p. 539–40. under the year 1151 about the legation into Scotia of John Paparo, cardinal presbyter of St. Lawrence in Damaso, namely: The envoys of the petty kings and of the church of Ireland had now returned a second time to obtain the legate they had asked for. The lord pope (Eugene) had decreed to ordain in that land archbishops, which it had not yet had… John, having proceeded into Ireland, created two archbishops there, held a council, established canons, which are held both in that land and in the archives of the apostolic see, and ordained among other things that the abbess of St. Brigid should not henceforth have precedence before bishops in public assemblies. For they were accustomed to sit at her feet.

§ III. On the parents of St. Malachy.

[11] Malachy had a cleric for a father, Among the Irish Malachy is called Maol Maodhog O'Mungair or O'Margair, which, as the distinguished O'Hanlon interprets it Life of St. Malachy, p. 8., is translated tonsured or consecrated of St. Maodhog or Maidoc, bishop of Ferns, son of Mungair or Margair. But it is asked who that Mungair was. By common opinion he was that very renowned scholasticus of whom, under the year 1102, Colgan Trias Thaumat., p. 299. makes mention in these words: Blessed Mugron Hua Morgair, chief scholasticus or principal professor of theology of Armagh and of western Europe, gave up his soul to God in the monastery of Mungret, in Munster, on the third day before the nones of October. So Lanigan Op. cit., p. 59., with whom agree King Memoir introd. to the early Hist. of the Primacy of Armagh, p. 87., Killen Ecclesiast. Hist. of Irel., vol. I, p. 189. and Bellesheim Op. cit., vol. I, p. 351.. On the contrary Colgan, in the place cited, has this: He was a kinsman of St. Malachy Hua Morgair of Ireland, who is said to have sprung from a family of very ancient nobility, once called Hua Morgair, today called of the Dochartins. But the reason for this divergence, as King notes Ibid., is to be sought in the fact that that chief scholasticus was numbered among the clergy, and this by the opinion of Colgan himself, who writes thus: The word Fearleighinn, although by its original institution it denotes now a lecturer, now a scholasticus, yet usage has established that among the ancients a public professor of theology is denoted by that word. And since those discharging such an office enjoyed their stipend, hence in collegiate and especially cathedral churches we see those having the dignity of scholasticus numbered among the other ecclesiastics, and because by office they were bound publicly to profess theology, they were called scholastici, even though they do not exercise the duty of teaching in the schools. But since Colgan did not wish Malachy to have been begotten of a father who was a cleric or numbered among the ecclesiastics, he therefore said that he was of the kindred of the chief scholasticus. But Bellesheim Op. cit., p. 292., Killen Loc. cit. and King Ibidem., with no hesitation, proclaim that Malachy was born of a cleric. This Lanigan tries to escape by contending that Mugron taught in the school of Armagh not sacred but profane letters, adducing for his side the Annals of Inisfallen Vol. cit., p. 54.. But King rises up against him, and observes that it was established custom for a lecturer in any particular science to be called wise in history, in the knowledge of languages, or in others of the same kind. In the present case, however, it is handed down that Mugron was a lecturer in sacred science. I should not wish therefore to depart from the common opinion, which I declare to be very probable, yet I shall by no means say with Bellesheim Loc. cit. that it is entirely certain. Nor do I think that on this account I have failed in the reverence due to the most holy man Malachy, since from those things which we have read above in Colgan we detect nothing from which it should be deduced that this chief scholasticus was marked with the dignity of subdeacon or deacon, but rather it must be believed that he remained stationed only in the lower grades of the clerical state. This most surely belongs to those less honourable customs which Bernard took ill as flourishing among the Irish; nevertheless it is one of those that custom can excuse. And although we are not such as to wonder at anything if in hagiological documents, when treating of the kindred of the saints, we stumble upon some things less glorious, yet I should dare to suspect that the very clerical state of Mugron was the reason why Bernard kept so profound a silence about the father of Malachy. Without doubt Bernard knew well of what father, of what mother Malachy was sprung. To be sure the father's name smelled of something barbarous, but he also endowed other equally barbarous names with Latinity. Nor could the father be a disgrace to the son through a wicked life, for he was held by all in the highest repute of honourable life, so that Colgan See above, no. 11. did not hesitate to mark him with the name of blessed. What then except the clerical state of Mugron compelled Bernard to silence? He used a vaguer manner of speaking lest he should stumble into a lie, which he greatly abhorred, while at the same time being unwilling, lest he should brand his friend with something shameful, to lay open the whole truth.

[12] and a kindred from the magnates of Ireland; After Lanigan granted that Malachy had a chief scholasticus for a father Vol. cit., p. 60., in his notes he imagines someone attacking this assertion on the ground that it is written in Bernard Life, no. 1.: His parents were great in birth and power, according to the name of the great ones who are in the earth. And he answers by saying that here by the word parents are to be understood not father and mother, but the kindred itself. For if Malachy's father had been the head of any tribe, he would by no means have spent the years of his first youth at Armagh with his mother. For, as is usual, he who presides over a tribe stays with his family within his borders. Besides, it may be supposed that the nobler of the Irish, who seem to have consulted the glory and power of their clansmen just as other peoples, spared nothing to obtain for the younger sons those offices by which they might establish a greater favour for the whole nation before all and exercise their power through wider bounds. Now King Loc. cit. observes that the chief scholasticus in the city of Armagh was next in dignity to him who was called the coarb or successor of Patrick. Thus Mugron is rightly declared to have stood among the magnates of the land. Let there also be subjoined what Lanigan relates in the place cited; namely that those of the Irish, both princes and men sprung from renowned stock, never neglected the care of learning, and that among the men who shone before others in wisdom are reckoned those who were most illustrious in their nobility, such as Fedlemidh Mac-Chrimthan, king of Munster in the ninth century, Cormac Mac-Culinan of the same stem in the tenth century, and also Dubdalethe, who, sprung from that noble race which for very many years held the see of Armagh, acted as lecturer before he undertook the government of the church.

[13] above all a mother from the race of the vicedoms of Bangor. Bernard heaped many praises upon the mother of Malachy and in some manner noted her race. For Malachy's maternal uncle was a rich and powerful man who held the place of Bangor and its possessions Compare the Life, no. 7.. She was therefore the sister of him who, if this word may be used, was as it were the vicedom of the abbey of Bangor. Rightly therefore, as I believe, the distinguished Hanna, in O'Hanlon, supposed that Malachy's mother sprang from the baronies of the county of Down, and belonged to a certain race that had its seats near Bangor P. 8, note.. Whence those are not to be heard who adduce the race of O'Hanratthy; for these, as O'Hanlon notes, held dominion in Ui-meat-macha in the county of Monaghan. Perhaps he would enter on a safer way of arriving at the truth who should verify the opinions of the aforesaid distinguished Hanna, which in a letter given on the 29th of October of the year 1858 to the venerable O'Hanlon P. 149, note. in these words

he signified: I judge that Malachy's mother was of the family of O'Gilmore or Mac Giölla Muire, alias O'Marna, which certainly, not long after the age of the holy pontiff, held dominion at once in Lecale and Ui-Earca Chein. Now this land of Ui-Earca Chein belonged to the northern part which inclines to the west of the region of Loch-Cuan or Strangford Lough, which is in the county of Down. In the year 1599 this family of Gilmore possessed the district surrounding Bangor, and in the fifteenth century lay coarbs of Bangor were named from that same family. Of the brother and sister of St. Malachy the discussion will recur afterwards in the Life itself.

§ IV. Chronology of the life of St. Malachy.

[14] The chronology of the Four Masters, We have said above (at the beginning of no. 3) that the Four Masters have handed down some things about the holy prelate Malachy. That it may be more certainly established at what time the individual events happened, we record them concisely O'Donovan, op. cit., p. 1055.. Thus, on their credit, St. Malachy obtained the see of Connor in the year 1124. In the year 1132, three years after the death of Celsus, at the request of the clergy, he attained the succession of Patrick. In the year 1134 there was a change of abbots at Armagh, and in the place of Niall Malachy was elected. In the year 1135 Malachy, successor of Patrick, sought out the staff of Jesus, which on the seventh of July he brought out of its hiding-place. In the year 1136 Malachy, successor of Patrick, made a visitation in Munster; Niall, son of Aedh, was substituted for Malachy; and for the good of peace Malachy gave up the succession of Patrick. In the year 1147 Malachy gave his assistance that Tadhg Ua Briain might be released from chains. In the year 1148 he celebrated the dedication of the church that was built on the hill of Knock, near the city of Louth, and before the Roman journey, which he undertook a second time, he assembled a synod in the island of Patrick, which is one of those now called Skerries in the county of Dublin.

[15] [as regards the year of Malachy's election as bishop of Armagh, is to be rejected.] Regarding this succession of events just described, it is asked whether the Four Masters agree with St. Bernard. Indeed both narrations accord very well, if two things be excepted, namely the year in which Celsus died, and the year in which, in the city of Lismore, Malachy bound to himself in such intimacy Cormac, king of Munster, driven from his seat, that he had him as a disciple. And first, as regards the year of Celsus's death, for Bernard's narration to be consistent in reckoning the years, it is necessary to believe that Celsus died in the year 1127, whereas the Four Masters report that he left this life only in the year 1129. For Bernard writes: In the thirty-eighth year of his age Malachy entered Armagh See below the Life, no. 16.. By the same Bernard's witness, Malachy closed his life by death in the 54th year of his age, the year of Christ 1148; whence he was born in the year 1094 and entered Armagh in the year 1132. Now, according to Bernard, five years had then flowed by from the death of Celsus; whence it follows that Bernard referred the death of Celsus to the year 1127, whom the Four Masters say died on the 1st of April of the year 1129. Since however the chroniclers of the Scots are rightly thought to have noted more carefully the series of the successors of Patrick, I think it safer to adhere to them, leaving Bernard, who accordingly erred in assigning to the year thirty-two things which happened only two years afterwards.

[16] On the year in which St. Malachy was born, Here perhaps some will raise a dispute because in fixing the year 1094 as the year of the nativity of St. Malachy, leaving the commoner opinion, I have adhered to the learned man O'Hanlon Op. cit., p. 8., since Colgan Trias Thaumaturga, p. 299., Lanigan Op. cit., vol. IV, p. 61. and Bellesheim Op. cit., vol. I, p. 351. have established the year 1095. But why should we care about so small a divergence? For these and however many others, as I think, have treated of ordering the chronology of Malachy, seem, in carrying the saint's history from the first cradle to the year 1124, to have had no supply of documents besides the Life by Bernard. What wonder then if each, in reading Bernard, has interpreted him in his own way? And the field of interpretations lies the wider, the fewer and less determined are the points of time handed down to us in the text of Bernard. For from the nativity of the saint up to his undertaking of the priesthood, Bernard in some manner determined only one thing, namely that Malachy was ordained priest about the twenty-fifth year of his age, that is, about the year of Christ incarnate 1119. From this time to the year 1124 he was fully instructed in ecclesiastical matters and the rites of the Roman Church in the city of Lismore by the most holy bishop Malchus, and in the city of Armagh and the surrounding places he vigorously applied himself to the apostolic ministry, until at the request of all, in this year 1124, he was made bishop of Connor. While he held that see he was compelled to undergo a harsh exile, of which we must now treat in a few words.

[17] on which he received Cormac the fugitive, St. Bernard disagrees, as has been said, with the Scots in indicating the times at which St. Malachy entered upon a close friendship with Cormac, king of Munster. For when he first Below in the Life, no. 5., not yet a bishop, and so before the year 1124, was staying in the city of Lismore, he had Cormac, driven from his seat, as a disciple and familiar friend; but Cormac, restored to his kingdom, when almost four years had already passed, while the church of Connor was being laid waste by sword and fire, received the fugitive Malachy with every kindness. But the tradition of the Scots relates that Cormac was driven from his seat in the year 1127. For so the Masters: In the year 1126 so great a tempest of war spread through Ireland that for thirteen months Celsus was absent from his seat for the sake of making peace. In the year 1127, by land and sea, Toirdhealbhach ua Conchobhair led his army as far as Cork in Munster, and drove Cormac in flight into the city of Lismore. Donnchadh Mac Carthaigh was driven into Connaught by Cormac Mac Carthaigh, where he had returned from his pilgrimage O'Donovan, op. et loc. cit.. Wherefore, in order that Bernard and the Four Masters may agree, it must be established that Cormac, who before the year 1123 seems to have exercised no royal power, was within a very short time twice stricken by the same calamity. But who will willingly prove this hypothesis? It remains therefore to inquire to whom credit should rather be given, Bernard or the Scots. O'Hanlon Op. cit., p. 42. takes the part of the Scots, and probably, because the determination of times belongs to those things in which a foreigner becomes more liable to the danger of error. Nevertheless, since there can be no doubt of the greater benefits conferred by Cormac on the exiled Malachy, and which seem unable to be rendered by a king driven from his seat, all will cohere if you admit that Malachy, fleeing to the city of Lismore while the tempest of war raged, there met King Cormac, troubled by the same calamity, and was to him the author of a more perfect life. And the king, as the Scots also perhaps indicate by the word pilgrimage, carried out what the saint exhorted, and before the renewal of peace, since the trouble had been long, Cormac, restored to his kingdom, gave to Malachy, to whom disciples were gathering from all sides, as a gift land where he might be at leisure for God and prayer.

[18] on which he passed over to the church of Down, When the most holy prelate Celsus had died, St. Malachy, called from the see of Connor to govern the church of Armagh See below the Life, no. 18., at first would not consent, so that for three years Ibid., no. 15. the wicked invader Nigel violated the temple of God as if in peace. But in the year 1132, since, as we have said Compare above, no. 8., St. Celsus had met his end in the year 1129, overcome by the pious urging of the venerable bishops Malchus and Gilbert See the Life, no. 13., Malachy manfully girded himself to claim the inheritance of Christ, and after the varied fortune of a hard struggle entered Armagh in the year 1234 Ibid., no. 16.. Thus far Colgan Trias Thaumaturga, p. 304. seems to agree with Lanigan An eccl. Hist. of Ireland, vol. IV, p. 103.; going off from there into different opinions, Colgan Acta SS. Hiberniae, vol. I, p. 773. attached the consecration of Gelasius, whom Malachy substituted for himself, to the year 1136, Lanigan however to the year 1137. Colgan's opinion Ibid., p. 773. rests on the marks of time which Bernard wove into his narration, but in his manner determined little, for instance by the words two years, three years. So Lanigan had no reason to attack Colgan, for O'Hanlon, who in the Life of Gelasius Lives of the Irish Saints, vol. III, p. 966. takes the part of the year 1137, sets down Lanigan as the prop of his opinion, and quite recently Bellesheim Bellesheim, Geschichte der kath. Kirche in Irland, vol. I, p. 355., relying on no other, began the episcopate of Gelasius from the year 1137. Now Lanigan brings forward no authority except the Annals of St. Mary's of Dublin, which the distinguished man John Gilbert brought to light in the year 1884 Chartularies of St. Mary's Abbey, Dublin, vol. II, p. 241–86.. They begin from the birth of Christ and end at the year 1427, with this close added: Here ends … written by the hand of Thomas Case, cleric of the church of St. Werburgh, virgin … on the Saturday next before the feast of St. Aldhelm, bishop, in the year of the Lord one thousand 427. By these annals we are by no means compelled to embrace the opinion of Dr. Lanigan; for as regards the years of Malachy, which we are investigating, as Gilbert rightly observes Ibid., p. CXII., it plainly appears that he went to no other sources besides the works of Bernard. We must therefore dispute over the interpretation of the word three years. This let him do by all means to whom it is pleasing; I should not wish to raise disputes for this cause. Let us grant therefore that our Malachy passed in the year 1137 from the church of Armagh to that of Down, over which thereafter he presided as a good pastor up to his death.

[19] he set out for Rome, In the year one thousand thirty-eight or thirty-nine St. Malachy set out for Rome the first time. For before he undertook the journey he began to treat of how he might raise up the seed of his deceased brother Christian See below in the Life, no. 20.. And the Four Masters report that his brother died in the year 1138, indeed on the 12th of June, if Ware The Archbishops and bishops of Ireland, p. 180. wrote truly. And in Bernard's narration scarcely any delay came between the death of Christian and the journey begun. Therefore the year thirty-eight seems to be approved for the Roman journey. On the other hand Bernard relates that Malachy, in the year in which he died, had had in use for nine years a palfrey which he had received as a gift from Wallen Compare below in the Life, no. 20.. Now Malachy died in the year 1148. Therefore the Bollandist Acta Acta Sanctorum of August, vol. IV, p. 241. fixed the passage of Malachy through Clairvaux on his way to Rome to the year thirty-nine. Which of the two years is to be chosen I should not wish to determine. Nevertheless, for defending as more probable the opinion set out in the Acta, someone might rightly reason as follows. According to

Bernard's narration See below in the Life, no. 22. it is established that Malachy's passage from Scotia into England was peaceful. But in the month of July of the year 1138 it could not have been such. For at that time the Scots were waging cruel wars with the English, among which on the 22nd of August was fought the most frightful battle that was called of the Standard, and peace between David and Stephen was not restored before the year 1139 Diction. of nat. Biogr., vol. XIV, p. 118., in which at last for the first time the roads were safe. Although the argument is not conclusive in every respect, it helps toward the end intended. But whatever that may be, Malachy, with God as his guide, came by way of Clairvaux to Rome, where he stayed for a month Compare below the Life, no. 21., and going thence, after greeting Bernard again, returned to his homeland. On the same journey St. Malachy was lodged with the monks of Arrouaise. For so Walter [In the book of the foundation of the abbey, in Gosse, Histoire de l'abbaye d'Arrouaise, p. 540.]: Malachy too, of holy memory, archbishop of the Irish, making his way through our house, having inspected our customs and approved them, carried with him into Ireland our books and the usages of the church, transcribed, and commanded nearly all the clerics placed in the episcopal sees and in many other places throughout Ireland to take up and observe our order and habit, and most of all the divine office in the church.

[20] He founded the abbey of Mellifont. In the year 1140 O'Hanlon, op. cit., p. 82 note., having returned to his homeland, with no delay he applied himself wholly to the salvation and perfection of his people. But he was held by so great a longing for Clairvaux that his soul was as it were restless, until he too should have his own Clairvaux in the parts of Ireland. He chose therefore brethren whom he sent to the holy abbot with a letter now lost, by which he asked Bernard to send back as soon as possible at least two of the brethren once left there, for beginning a monastery. But since from his whole Life Malachy is presented to us as a man duly practised in spiritual things, he should not be supposed to have given this letter before the end of the year 1140, or rather in the year 1141. For he knew that novices needed at least the space of a year to learn that new discipline. Yet Bernard would not comply with his friend Migne, P. L., vol. CLXXXII, p. 1095, but sent them back to their homeland in the year 1142 Ibid., p. 1095, for I think the beginnings of the monastery of Mellifont are to be referred to this year, following Janauschek Op. cit., p. 70..

[21] On certain other deeds of St. Malachy, In the year of Christ 1144 Malachy, having become, after leaving Armagh, bishop of Down, is said to have founded the monastery of Iobhair Cinn Tragh or of the Green Wood, in which place there is now the city called Newry in the county of Down. Besides, in the Life of St. Gilbert of Sempringham Acta Sanctorum, vol. I of February, p. 572. it is related that this saint, having set out to Pope Eugene III, who was staying in Gaul, and having been received by him at Cîteaux, came to intimacy with St. Malachy and was given the prelate's staff. How the writer of this is to be defended from error let the reader himself see, since blessed Pope Eugene was at Cîteaux in the middle of September of the year 1147 Jaffé, Regesta romanorum pontificum, p. 629., and St. Malachy did not set out from Ireland before the middle of the year 1148, in which namely, according to common opinion, under the presidency of Gelasius of Armagh and St. Malachy, bishop of Down, a synod was assembled in Inis-Patrick, at which there were present, besides clerics of inferior grade, fifteen bishops and two hundred priests Lanigan, op. cit., p. 129..

[22] and on the books written by him. Let us make an end of the things which Malachy did by inquiring whether he published any books in his lifetime. And it seems the answer must be negative. For such have so far nowhere come forth, nor in the Life written by Bernard is anything found from which it may rightly be concluded that such existed at that time. This argument, though negative, we oppose to those who have attributed to Malachy this series of little works O'Hanlon, op. cit., p. 183.: Of Common Constitutions, one book; On the Laws of Celibacy, one book; On Traditions; Life of St. Cuthbert; On Sins and Remedies, one book; Several Sermons. To have composed tracts of this kind would by no means be unbecoming for an apostolic man, whose part it is to guard and spread the truth by writing as well as by word, and if Bernard had known this, would he not, for the crown of the praise with which he extolled his holy friend, have recorded the same with at least a little word? For since more than once in indignation he set his Malachy against hireling bishops to their shame, why would he have kept silent about a thing by which he would have gained greater commendation with all? But Malachy, as being truly humble, kept these things under a bushel? Be it so. Were Congan and the Irish brethren bound by the chains of the same humility? As for other works of Malachy, the injury of time has not spared the letters which he wrote to Bernard P. L., vol. cit., p. 1095.. Finally there is edited in O'Hanlon Op. cit., p. 185 ff., in the Celtic tongue, a hymn of which Malachy is declared the author, and whose English version begins: The first day of the journey, Of a soul to pay its tribute.

§ V. On the Mass and office in honour of St. Malachy.

[23] On the Mass in honour of St. Malachy. How the Cistercians and above all the monks of Clairvaux proved themselves in the cult of Malachy is learned from what the general chapters established. Thus, from the year 1191 it was decreed in the general chapter that the feast of Bl. Malachy be held on the fourth day before the nones of November, and that it be kept as for Bl. Gregory Martène, Thesaurus novus, vol. IV, col. 1272.; and in the following year it was decreed that on the fourth day before the ides of September, in the territory of Besançon, in the monastery of Bellevaux, the office of St. Peter, bishop and confessor, be held as on the feast of St. Malachy Ibid., col. 1273.. Manrique Annales Cisterc., year 1191, ch. VII, no. 2. cites another statute passed in the chapter of the year 1191, but not transcribed in Martène, ordering thus: On the nones of November, in the territory of Langres, in the monastery of Clairvaux, of St. Malachy, bishop and confessor; let the office be fully kept as on the feast of St. Nicholas. Accordingly on the fourth day before the nones of November the Mass Statuit was read. The prayers, however, which at first were said from the common, were at first somewhat altered, and then made entirely proper, namely:

Collect. O God, who sweetly joined Bl. Malachy, thy pontiff, to the most holy father Bernard in the bond of true charity, mercifully grant that we may both carefully avoid the harmful agreements of all the depraved and ever desire the sacred friendships of the heavenly host.

Secret. May the present saving oblation profit us, O Lord, we beseech thee, through the intercession of Bl. Malachy thy pontiff, that through it we may attain pardon of all sins and obtain the grace of blessed merits.

Postcommunion. Grant, we beseech thee, O Lord our God, that thy church, which rejoices in the veneration of Bl. Malachy thy pontiff, may both pursue the goods of holiness in the present and gain everlasting blessedness in the future.

[24] Various offices in various missals, In very truth, these proper prayers are found here and there, not in their own place, in the manuscript missals of Clairvaux in the library of Troyes. Thus in the codex marked no. 407 they are written at the end, on a leaf attached to a certain other, while the Mass with prayers from the common is found at fol. 146. That this also holds in codices no. 586 and 863 he will perceive who compares folio 172 of the former with folio 188, and folio 207 of the latter with folio 236. The Cistercian Missal printed in the year 1487 presents only the common ones. But in that which came out at Paris in the years 1606 and 1627, on the day sacred to St. Malachy this note is read as added: But when Mass of him is said during the year, the following collect, secret and postcommunion are taken, namely those we have called proper. The Parisian of the year 1657, the little note being suppressed, has none besides the proper, nor otherwise the Parisian of the year 1669 and the Antwerp of the year 1762.

[25] whose lessons are from St. Bernard, The very many offices which the Troyes manuscripts have preserved for us appear, besides the prayer, then from the common, to differ only in this, that some have longer, others shorter lessons. The shortest are contained in the codex marked no. 1158, short ones in codex 1977, and lengthy ones in codex 1160. All however consist of St. Bernard's sermon: Liquet dilectissimi. The Bollandist museum preserves a Cistercian breviary of the sixteenth century, which Fr. Victor De Buck conjectured to belong to the Paris edition of the year 1534; and it provides from the same sermon of St. Bernard lessons which are midway between short and lengthy.

[26] with a proper hymn. That proper hymn, which is copied in the Troyes codices nos. 763, 1160 and elsewhere, was not everywhere in use among the Cistercians. For the Venetian missal of the year 1504, on the feast of St. Malachy, refers to the hymn Iesu corona celsior. But the proper hymn begins Nobilis signis.

[27] The monks of Clairvaux make a commemoration of St. Malachy, In the year 1250 the petition of the abbot of Clairvaux was granted regarding a commemoration of St. Malachy to be made in his own house Martène, Thesaurus novus, vol. IV, col. 1391.. There also pertains to promoting the cult of so great a man a decree passed in the year 1323: Above all, since in that veneration of the saints whose relics we observe we await more confidently these suffrages that will profit us, it is fitting that we be more attentive, and that we guard more diligently unity in their solemnities; it ordains and defines, not unadvisedly, that the solemnity of Bl. Malachy, bishop and confessor, whose body rests in the church of Clairvaux, be celebrated with fitting devotion, with two Masses and a response at Vespers, throughout the entire Order Ibid., col. 1513..

[28] and add his name to the litanies. The monks of Clairvaux also wished the invocation of St. Malachy added to the litanies. This is attested by the greater litanies read on folio 91 of Troyes codex no. 1091, copied in a hand of the fourteenth century. The Troyes manuscripts nos. 407 and 440 in the greater litanies of Holy Saturday, between Nicholas and Benedict, present Malachy, with this difference, that in codex 440 Malachy's name was added afterwards, while in codex 407 it was written in while the missal was being made.

§ VI. On the translation of the body, on the relics of St. Malachy, and on his cult in Ireland.

[29] On the translation of the body of St. Malachy. That St. Malachy was translated from the former burial, to which he had been committed by St. Bernard himself, to the new church, dedicated on the ides of October of the year 1174 [Chronic. Claraeval., in Migne, P. L., vol. CLXXXV, col. 1248. Compare Manrique, Ann. Cist., at the year 1174, ch. II, 1.], before the year 1189, which was the year of death of Henry, cardinal of Albano Manrique, Ann. Cist., at the year 1189, ch. I, 6., seems to be established from what the Exordium Magnum records,

p. 158: His days being happily completed, Henry was buried at Clairvaux in the place which he had chosen for himself and had preferred with great desire. This place is midway between the memorials of the holy confessors of Christ Bernard and Malachy, and he chose it beforehand as his burial place with this intention, that on the day of the general resurrection, cleaving to the aforesaid saints, whatever of merits he lacked he might gain by the merits of his most holy companions. Perhaps someone will adduce the Book of Tombs [See Henriquez, Fasciculus florum, Dist. 41; or Lalore, Le Trésor de Clairvaux. p. 185.] for determining the year in which the translation took place, because in the last recension made of this book in the year 1680 Lalore, op. cit., p. 184. one reads under the year 1190: through the agency of the lord Cardinal Henry, he was translated near the principal altar of Bl. Mary of Clairvaux, and was placed on the right of his host, under a mausoleum built with the magnificence of no ordinary work. But how uncertain in trustworthiness this book is, the passage adduced shows. For it errs in establishing the year of death of Cardinal Henry. Nor does the Chronicle of Clairvaux P. L., vol. CLXXXV, col. 1252. offer anything for settling the dispute; for when mention has been made of Malachy's being numbered among the saints, it omits the rest. I should think it likely that in the year 1178, when the more celebrated translation of St. Bernard took place to the tomb which he held for six centuries, St. Malachy also was carried to the right of his most beloved friend, lest the new basilica should separate those whom the oratory of the Blessed Virgin had held joined. Yet since it is a tradition among the monks of Clairvaux that this translation of the blessed prelate was celebrated by Henry of Albano, it will be safer to suppose that the sacred remains of Malachy were carried to the new basilica while through the years 1188–89 Précis histor., 1881, p. 27., discharging the office of his legation in these and neighbouring regions, he stayed in the monastery. As for what is read in Manrique Ann. Cist., at the year 1191, ch. VII, 1., taken from William's Irish Annals, namely that in the year 1191 under the abbot Garnerius the translation of Malachy was celebrated, if it have any truth, it can signify nothing but an elevation of the relics, or only an opening of the tomb, in order that, small parts of the sacred remains being detached, satisfaction might now be given to the piety of the brethren, especially from Ireland, who were earnestly asking for relics of the holy confessor. For in the Annals of St. Mary's of Dublin under the year 1294 it is thus related: Relics of St. Malachy the bishop were brought from Clairvaux into Ireland and were received with great honour in the monastery of Mellifont and in the other monasteries of the Cistercian Order Gilbert, vol. cit., vol. II, p. 276.. Yet the monks of Clairvaux, after the example of their fathers, very greatly venerated the tomb of so great a man, as the following documents prove. In the year 1273 Robert de Brus, lord of Annandale, who claimed for himself the kingdom of Scotland, confirmed by diploma to the monks of Clairvaux his land of Osticroft to maintain a light before blessed Malachy Documents and Records illustrating the History of Scotland, vol. I, p. 23.; and in the same year, in the general chapter, the petition of the lord abbot of Clairvaux, that he may have a light before the tomb of St. Malachy, is granted P. L., vol. CLXXXV, col. 1759..

[30] On his head and arm, As for the rest, what the fate of the holy prelate's relics was has been splendidly told by M. Guignard and the Rev. D. Lalore. Agreeing with them, we judge it probable that John of Aizanville, who from the year 1332 to 1345 presided over the monks of Clairvaux Trésor de Clairvaux, p. 238., separated the blessed prelate's head from the body P. L., vol. CLXXXV, col. 1663; compare notes 2. 3. 4.. And in the year 1790 Louis Marie Rocourt, the last abbot, seeing that great upheaval imminent which wretchedly laid waste the holy places, took the sacred head of blessed Malachy out of the precious little vessel in which it was laid up and carried it off with him; and afterwards he handed it to M. Charles Caffarelli, prefect of the province of the Aube, who, on the 24th of December of the year 1813, gave so great a treasure as a gift to the cathedral church of Troyes Le Trésor de Clairvaux, p. 222 ff., where it is preserved most honourably. Perhaps with the head one arm was set apart, for in the authentic list of the sacristy, which the monks of Clairvaux drew up on the 5th of September of the year 1405 Ibid., p. 98., there is written: 25. The arm of blessed Malachy in silver with precious stones and a ring on the finger Ibid., p. 99..

[31] and on other relics. The rest of the body of St. Malachy, to borrow a few things from the letter of the most illustrious lord Emmanuel Ravenet, bishop of Troyes, given on the 6th of January of the year 1875, was translated in the year 1793 into the church of the village called Ville-sous-Ferté, in which the abbey was situated, and, laid up in the sacristy itself in the same casket in which it was brought, it remained without honour until the year 1837, when, by I know not what carelessness or ignorance, the remains of the blessed pontiff were mixed with the relics of St. Bernard and of other saints, which had been brought together with St. Malachy to the church of the aforesaid village. Of all these relics, which were laid up in a new casket on the 7th of April of the year 1875, on the 13th of June of the same year a solemn translation was celebrated from the parish priest's house, where they were kept for a time, into the church of the aforesaid village Guignard, Reliques des trois tombeaux, p. 68 ff..

[32] Cult in Ireland. Whether in antiquity the Irish imitated the Cistercians in venerating St. Malachy cannot at present be determined by certain documents. Yet Mr. Reeves teaches [Reeves, Ecclesiastical Antiquities of Down, Connor and Dromore, consisting of a taxation of those dioceses in the year 1306, pp. XIII, 26, 43, note q, and 47 note c.] that within the years 1306 and 1307 in the diocese of Down, in the deanery of Lechayll, there was a chapel sacred to Bl. Malachy, whose tithe was 9 ¾ pence. Where it was situated is not at all noted; it seems however to belong in some way to that land of St. Malachy, which John de Courcy gave to Malachy, bishop of Down, whence it would have obtained the place which the parish church of Down now occupies. Finally in the deanery of Dalboyn, of the same diocese, there was attached to the church of Drumboo a chapel anciently called St. Malachy of Crumlin, which is now the parish of Stillsborough. There was also at Lismolyn, now called Bishop's court, a chapel sacred to the holy pontiff, whose tithe was six shillings and eight pence. And from what is read in O'Hanlon Op. cit., pp. 213 ff., it is plain that piety toward blessed Malachy now flourishes everywhere in Ireland.

LIFE OF ST. MALACHY

Malachy, bishop of Connor in Ireland. (S.)

BHL Number: 5188

Published according to the edition of Mabillon (P. L., vol. CLXXXII, pp. 1073–1118), collated with the codices of the public library of the city of Troyes marked nos. 426, 663, 799, 1176, which, in reviewing the variant readings, we designate by the numbers 1, 2, 3, 4. The titles which Mabillon prefixed to the chapters have been preserved in brackets, though a different division of them has been made.

Here begins the prologue to the life of blessed Malachy the bishop.

It has always been worth the labour to describe the illustrious lives of the saints, that they may be for a mirror and example and as it were a certain seasoning for the life of men upon the earth. For by this in some way they live among us even after death, and they call and call back to true life many of those who are dead while living. But now this is required especially by the rarity of holiness and by our age, plainly destitute of men ^a. Which poverty indeed we feel videmus 4. has so grown strong over us that it is doubtful to no one that we are struck by that saying: Because iniquity shall abound, the charity of many shall grow cold. And, as I suspect, he is either present or near, of whom it is written: Want shall go before his face. Unless I am mistaken, this is Antichrist, whom famine and barrenness of all good both precede and accompany. Whether therefore it is the messenger of one already present, or the forerunner of one at any moment about to come, want is in evidence. I say nothing of the crowd, I say nothing of the base multitude of the sons of this age: I would lift my eyes to the very pillars of the church. Whom can you show me, even of the number of those who seem given for a light of the nations, not rather smoking than flaming from on high? And if the light that is in you, he says, is darkness, how great is the darkness? Unless perhaps you say, which I do not believe, that those give light who reckon piety to be gain, who in the inheritance of the Lord seek not the things of the Lord, but rather their own. Why do I say, their own? Let him be perfect and holy who even seeks his own and retains his own, if he keeps his heart and hands from what is another's. Yet let him who perhaps seems to himself to have come so far remember that the same degree of holiness is required even of a heathen. Are not soldiers commanded to be content forte 4. with their pay, that they may be saved? A great thing indeed for a doctor of the Church, if he be as one of the soldiers; or surely, as the prophet speaks to their reproach, if as (si ut) sicut 2. the people, so also shall the priest be. O deformity! Is he then deservedly to be reckoned highest, who, falling from the highest step omits 2., will scarcely omits 4. cling to the lowest, lest he be swallowed by the abyss? Yet how rare is this very man in the clergy! Whom, likewise, do you give me who is content with necessities, a despiser of superfluities? Yet a law has been laid down by the apostles for the successors of the apostles: Having food and clothing, they say, with these let us be content. Where is this pattern? We see it in books, but not in men. You have indeed ergo 4. of the just man that the law of his God is in his heart, and not in a volume. Nor is this the degree of perfection. The perfect man is prepared to go without even necessities. But that is for nothing. Would that a limit were set to superfluities! Would that we did not desire without end! But what then? Perhaps you may find someone who can do this? That indeed is difficult: but see what we have been doing. We were seeking the best of men, the deliverer of many, and behold, we labour in finding one who can save himself. The best today is he who is not too bad. Whence, since the holy man has failed from the earth, it seems to me not superfluous to bring back into our midst, from among those who were redeemed from the earth, the bishop Malachy, a truly holy man, and of our own times, of singular wisdom and virtue. He was a burning and shining lamp; yet it has not been put out, but moved away. Who could rightly be angry with me if I bring it back? Nay rather, there is no reason why the men of my age, and every generation to come hereafter, should be ungrateful to me, if with the pen I call back one whom the human lot has carried off; if I restore to the world one of whom the world was not worthy; if I preserve in men's memory the man,

whose memory may be in blessing to all who shall deign to read; if, when I rouse a sleeping friend, the voice of the turtle-dove shall be heard est 2. in our land, saying: Behold I am with you all days even to in 3. the consummation of the age. Then he is buried among us: this work rests especially upon us. And what of this, that that holy man held me among his special friends, and in such a rank that I may believe I was second to none in this part of glory? Nor is the familiarity of so great a holiness without reward for me: I have already received the first-fruits. He was placed at the last, or rather at the beginning, according to that saying: When a man has finished, then he begins. I ran up, that the blessing of the dying man might come upon me. And he, when he could no longer move his other limbs, strong to give a blessing, raising his holy hands over my head, blessed me, and I possess the blessing by inheritance: and how could I keep silent about him? Finally you enjoin this on me, Abbot Congan ^b, reverend brother and my sweet friend, and with you, as you write from Ireland, all that church of saints of yours. I obey gladly, especially because you demand not eloquence but narration. I shall indeed take pains that it may be pure and clear, instructing the devout, not burdening the fastidious. Certainly the truth of the narration is secure with me, being communicated by you, who beyond doubt declare nothing other than what is most certainly known to you.

Here ends the prologue.

ANNOTATIONS.

CHAPTER ONE

The beginnings of St. Malachy. Initiated into sacred orders, he attaches himself to Bishop Malchus.

Here begins the life of St. Malachy the bishop.

[1] Boyhood and youth of St. Malachy.Malachy, to letters Our Malachy, sprung in Ireland from a barbarous people ^a, was brought up there, and there was taught letters. But he drew nothing from his native barbarism, no more than the fish of the sea from the salt of their mother. And how sweet, that an uncultivated barbarism has brought forth for us so urbane a fellow citizen of the saints and member of the household of God. He who brings forth honey from the rock and oil from the hardest stone, He did this. His parents, however, were great in birth and power, according to the name of the great ones who are in the earth. But his mother, more noble in mind than in blood, took pains at the very beginning of his ways to make known to the little one the ways of life, reckoning this of more value for him than the windy knowledge of secular literature. For both, however, he did not lack ability for his age. In the schools he was taught letters, at home the fear of the Lord, and by his daily progress he answered both well enough, master and mother. Indeed from the beginning he had been allotted a good spirit, through which he was a very teachable and lovable boy, wonderfully pleasing to all in all things. And he drank from his mother's breast, in place of milk, the waters of saving wisdom, and became day by day more prudent than himself. More prudent, shall I say, or more holy? If I say both enim adds 4., I shall not regret it: for I shall speak the truth. He acted the old man in manners, a boy in years, without share in boyish wantonness. And although on this account he was an object of reverence and et 3, 4. amazement to all, yet he was not, as is usual, found the more insolent for it; but the more quiet and subject in all gentleness. He was not impatient of the master's control, not a runaway from discipline, not weary of reading, not, finally, eager for games, which above all that age is wont to hold sweet and familiar. And he advanced beyond all those of his age in that literature which was suited to that age. For in the discipline of manners and progress of virtues he soon shone out even above all who taught him, yet not so much with his mother as with unction for teacher. At its urging he was not slothfully exercised in divine things also, seeking solitude, anticipating vigils, meditating in the law, taking food more sparingly, praying more often. And since he had neither leisure to frequent the church because of his studies, nor did it please him for modesty's sake, he would raise pure hands in every place to heaven (ad. c.) omits 3, 4., wherever, however, he could do so secretly. Even then indeed he was careful to turn aside from the poison of the virtues, vain glory.

[2] and giving himself to piety, There is a village near the city in which the boy was learning, to which his master was accustomed to go frequently, with him ipso 3, 4. alone as companion. As they both went there together, he, as he afterwards related, would hold back his foot, stop his step, and standing behind his master, without his perceiving it, with hands spread out to heaven, send forth a prayer in a snatched sort of way and as if it were darted; and so dissembling, would follow his master again. By a pious theft of this kind the boy often deceived companion and master alike. It is not possible to tell all the things that adorned his beginnings with the colour of a good disposition: we must hasten to greater and more useful things. Yet I relate one thing still, which, in my judgment at least, gave a notable sign of not only good but great hope in the boy. Roused once by the reputation of a certain master, for he was famous in the disciplines they call liberal, he went to him from the desire of learning. For, catching now at the last of boyhood, he was panting for those letters. But entering the house he saw the man playing with an awl, and furrowing the wall with frequent strokes in I know not what remarkable manner. And offended by the mere sight, the serious boy, because it smacked of levity, sprang back from him, and thereafter took no care even to see him. So, although he was most zealous for letters, yet the lover of virtue despised them in favour of what was honourable. By such a prelude the boy was being prepared for that conflict which awaited him in a stronger age, and he himself already challenged the adversary. And such indeed was the boyhood of Malachy. Further, he passed through youth with like simplicity and purity: except that with increasing age there increased in him also wisdom and grace with God and men. From this time on, that is, from the beginning of his youth, it began to appear more manifestly what there was in the man, and the grace of God in him not to seem void. For the diligent youth, seeing how the world is seated in wickedness, and thinking what kind of spirit he had received, said within himself: This is not the spirit of this world. What has this to do with that? There is no fellowship of the one with the other, no more than of light with darkness. My mind is from God, and I know what things have been given me in Him. Thence comes to me for the present still the innocence of life, thence the grace of continence, thence the hunger of justice, thence too that glory of mine, the more secure as it is the more secret (sec. quo) omits 4., the testimony of my conscience. None of these is safe for me under the prince of the world. Further, I have this treasure in an earthen vessel. It is to be feared that it may strike and be broken, and that the oil of gladness which I carry may be poured out. And indeed not to strike among the rocks and crags of this distorted and winding way and life is most difficult. Shall I thus in a moment lose together all the blessings of sweetness with which I was forestalled from the beginning? I give them back rather to Him from whom they are, and myself likewise: for I too am His. I lose my very soul for a time, that I may not lose it for ever. And what I am, and all I have, where may they be so safe for me as in the hand of the author? Who is so solicitous to keep, so powerful to retain, so faithful to restore? He will keep safely, He will restore opportunely. Without retracting I give myself to serve Him with His own gifts. Nothing can perish for me of all that I shall have spent in the work of piety. Perhaps it is permitted to hope for something more. He who gives freely is wont to repay with usury. So it is. He will also heap up and multiply virtue in my soul. These things he thought and did, knowing that without the deed the thoughts of men are vain.

[3] Novitiate of the religious life.He goes to the discipline of Imar. There was a man in the city of Armagh Ardmaca 2., the very one in which Malachy was reared, and that man was holy and of very austere life ^b, an inexorable chastiser of his body, having a cell near the church. In it he stayed, serving by fasts and supplications day and night. To this man Malachy betook himself ^c, to receive a pattern of life from him who had condemned himself alive to such a burial. And see the humility. From his first age he had had God as master in the holy art, of which there is no doubt: and behold, the man meek and humble hum. et m. 2. of heart was made again the disciple of a man. If we did not know it, he proved it to us by this alone. Let those read this who attempt to teach what they have not learned, heaping up disciples for themselves ibi adds 4., who have never been disciples omits 2., blind leaders of the blind. Malachy, taught by God, nevertheless sought a man for teacher ^d, and indeed carefully and wisely. What like thing, I ask, could he bring forward, in which he might equally give and take proof of his progress? If the example of Malachy counts for very little with them, let them attend to the work of Paul. Did he not judge that his gospel, which he had received not from man but from Christ, should nevertheless be compared with men, lest perhaps he should run or have run in vain? Where he is not secure, neither am I. If anyone knows this sit 2, 4., let him see that it be not so much security as rashness. But these things belong to another time. Now it sounded in the city what had been done est 1., and the whole was moved at the unexpected novelty. And all were stupefied omits 1. and marvelled at the virtue v. m. 4., the more as it was less usual in a fierce nation. You might then see thoughts revealed from the hearts of many. Very many, weighing the deed with human affection, wept and grieved that a youth beloved of all and delicate had given himself over to such hard labours. Others, suspecting levity because of his age, were distrustful of his perseverance and feared a fall. Some, alleging rashness, were indignant and raged against him, because

he had inconsiderately attacked a hard thing beyond his age and strength. But he acted without counsel in nothing egit s. c. n. 4.. For he had counsel from the prophet, who says: It is good for a man, when he has borne the yoke from his youth; and adds: He shall sit solitary and hold his peace, because he has lifted himself above himself. The young man sat by himself at the feet of Imar Ymary 4., for this was erat adds 4. the man's name, and either was learning obedience or was showing that he had learned it. He sat as one quiet, as one gentle, as one humble. He sat and held his peace, knowing according to the prophet that the cultivation of justice is silence. He sat as one persevering, he held his peace as one modest, except that in that silence of his he spoke in the ears of God with holy David: I am a youth and despised, I have not forgotten thy justifications. And he sat meanwhile solitary, because both without companion and without example. For who before Malachy would have even thought of attempting the man's most strict purpose? It was held indeed by all as wonderful, not as imitable. Malachy persuaded them it was imitable, merely by sitting and being silent. Within infra 4. a few days he had not a few imitators, roused by his example. So he who first sat solitary and the only one of his father, became now one of many; from only-begotten he became first-born among many brethren. And as he was first in conversion, so was he more exalted in his way of life; and he who came before all, in the judgment of all stood out emicuit 3. above all in virtue. And he seemed worthy to the bishop ^e and to his master alike to be promoted to the grade of deacon; and they compelled him.

[4] Initiated into orders, he acts as the bishop's vicar. Malachy, ordained priest, applies himself to restoring discipline. Thence now, a levite of the Lord, he publicly girded himself for every work of piety: but rather for those things in which there might seem to be some indignity. Thus he had the greatest care in burying the dead poor, because this savoured to him no less of humility than of humanity. Nor did there fail our new Tobias a renewed temptation from a woman, or rather from the serpent through a woman. His sister, shuddering at what seemed to her the unworthiness of the office, said: What are you doing, madman? Let the dead bury their dead. And this she thrust at him daily in reproach. But the foolish woman was answered according to her folly: Wretch, you hold the sound of the chaste speech, but you do not know its power. So the ministry to which he had come under compulsion ^f he held devoutly and exercised tirelessly. Whence they judged that the priestly office too should be laid upon him: and so it was done. Now when he was ordained priest he was about twenty-five years of age ^g. If in both his ordinations anything seems to have proceeded contrary to the form of the canons, as it truly verum processisse 4. seems, since he obtained the levitical ministry under his twenty-fifth year, and the dignity of the priesthood under his thirtieth, it must surely be pardoned both to the zeal of the ordainer and to the merits of the one ordained. But I counsel that this should neither be blamed in a saint, nor usurped by one who is not a saint. Nor was the bishop content, but he also committed his own place to him, to sow holy seed in an unholy nation, and to give to a rude people living without law the law of life and discipline. He took up the charge with all eagerness, as he was fervent in spirit, not brooding on his talents, but gaping after gains. And behold, with the hoe of the tongue he began to pluck up, to destroy, to scatter, from day to day making crooked things straight and rough ones into level ways. He exulted as a giant to run about currendum 4. everywhere ^h. You would have called him a burning fire in consuming the briers of crimes. You would have called him an axe or adze in cutting down evil plantations, in rooting out barbarous rites and planting those of the Church. He abolished all inveterate superstitions, for no few were found, and whatever malignities, wherever he had detected them, were sent in by evil angels. In short, whatever disordered thing, whatever unseemly, whatever distorted he met with, his eye did not spare, but as hail the green figs from the fig-trees, and as the wind the dust from the face of the earth, so before his face he strove to drive out and destroy all things of the kind from his people to the utmost of his strength. And in place of all these the excellent lawgiver handed on heavenly ordinances. He gave laws full of justice, full of moderation and honourable conduct honeste 1, 4.. And he also established in all the churches the apostolic sanctions and the decrees of the holy Fathers, and especially the customs of the holy Roman Church. Hence it is that to this day among them they sing and chant the psalms at the canonical hours according to the manner of the whole world: for before this it was by no means done, not even in the city. He himself, indeed, had learned chant in his youth, and he soon had it sung in his monastery ⁱ, when as yet in the city and in the whole episcopate they neither knew how nor wished to sing. Then Malachy instituted anew the most wholesome usage of confession, the sacrament of confirmation, and the contract of marriages ^k, all of which they either did not know or neglected. And of these things let this suffice by way of example. For throughout the whole texture of the history, through zeal for brevity, we pass over very many things.

[5] He attaches himself to Bishop Malchus to be more fully instructed. He betakes himself to Bishop Malchus, and takes King Cormac as a disciple. Since he had the greatest omits 2. zeal and study concerning the worship of divine things and the veneration of the sacraments, lest perhaps he should establish or teach anything concerning these otherwise than the rite of the universal Church held, it came into his mind to go to Bishop Malchus Marcum 4. ^l, who might inform him more fully on all things. This man was an old man full of days and of virtues, and the wisdom of God was in him. By nation indeed he was Irish, but he had lived in England in the habit and profession of a monk in omits 3, 4. the monastery of Winchester Gintoniensi 4., from which he was taken up as bishop at Lismore, a city of Munster Mumuniae 2, 3, 4. ^m, and that the nobler among the others of that kingdom. There so great a grace was conferred upon him from above that he shone not only in life and doctrine, but also in signs. Of which I set down two by way of example, that it may be known to all what sort of teacher Malachy had in the science of the saints. A boy out of his mind, of those they call lunatics, he healed during confirmation with the sacred anointing. This was so known and certain that he soon appointed him porter of his house, and that same boy lived unharmed in that office up to the age of manhood. To a deaf man he restored hearing, wherein this same man confessed a certain wonderful thing, that when the saint had put his fingers into both ears on either side, he felt as it were two little pigs come out of them. On account of these and such things, as his fame increased, he obtained a great name; so that Scots and Irish flocked to him, and he was revered by all as the one father of all. To this man therefore Malachy, having received the blessing of father Imar and being sent by the bishop, when he had arrived prosperously, was kindly received by the old man. He stayed with him for some years, that during this space of time he might draw more fully from that veteran breast, knowing it is written that wisdom is in the ancients. But neither ne 1, 4. do I think this too was lacking to the cause, that the great Provider of all things wished His servant Malachy, who was to be of profit to all, to become known to all in so celebrated a place. For he could not but be pleasing to those to whom he had been known. Finally one thing happened meanwhile, through which in some part He made manifest to men omnibus 4. what was known to God in him. Between the king australis adds 2, 4. of Munster pars Hiberniae 2., which is the southern part of Ireland omits 2, 4., and his brother a feud arose, and when the brother got the upper hand the king, driven from the kingdom ⁿ, fled to Bishop Malchus: not however to recover the kingdom by his aid, but rather the devout prince gave place to wrath, and turned necessity into virtue, choosing to lead a private life. And when the bishop was preparing to receive the king with due honour, he refused, saying that he preferred to be as one omits 4. of those poor brethren who attached themselves to him, to lay aside royal pomp, and to be content with the common poverty; to await the will of the Lord rather than recover the kingdom by force, nor did he wish for his earthly honour to shed human blood, which should cry out against him to God from the earth. Hearing this the bishop exults, and in admiration of his devotion satisfies his wish. What more? There is handed to the king a poor little house to dwell in, and Malachy for master, and for food bread with salt and water. Further, for delights the presence of Malachy, his life and doctrine, sufficed the king, so that he said to him: How sweet to my palate are thy words, more than honey to my mouth. Besides this every night he watered his couch with his tears, and also with a daily bath of cold water he extinguished the lust that burned wickedly in his flesh. And praying, the king said with the king: See my humility and my labour, and forgive all my sins. And God did not remove his prayer and His mercy from him; and his prayer was heard, though otherwise than he himself had intended. For he indeed was solicitous for his soul; but God, the avenger of innocence, wishing to show men that there is a remnant for the peaceable man, was preparing meanwhile to do judgment for the sufferer of injury, for which he did not hope at all. And God stirred up the spirit of a neighbouring king: for Ireland is not one kingdom, but divided into several. This man therefore, seeing what had been done, was filled with zeal, and on the one hand indignant at the licence of robbers and the insolence of the proud, and on the other omits 2. pitying the desolation of the kingdom and the casting down of the king, he goes down to the poor man's little cell, urges his return, but does not persuade him. He presses however, pledges aid, admonishes him not to distrust the result, promises that God will be present, whom all His adversaries will not be able to resist. He sets forth also the oppression of the poor and the laying waste of the homeland, and makes no progress. But when the command of the bishop and the counsel of Malachy were added, on whom he wholly depended, at last with difficulty he acquiesces. King follows king, and according to the king's word, as it had been the will in heaven, the robbers being driven out with all ease, the man is brought back to his own with the exultation of his people, and restored to his kingdom. From that time that king loved and always revered Malachy: the more readily as he had more fully discovered in the holy man things worthy of veneration and love. For he whose great intimacy he merited in his adversity could not be ignorant of his holiness. Therefore he honoured him the more in his prosperity with lasting perpetibus 2, 3, 4. friendship and devoted services, and he heard him gladly, and hearing him did many things. And of these things enough. Nevertheless I think it was not done by chance that the Lord so even then magnified him in the sight

of kings, but because he was to Him a vessel of election, to carry His name before kings and princes.

ANNOTATIONS.

On marriages canon I of the council of Cashel says thus: It was enacted that all the faithful throughout Ireland, repudiating the cohabitation of kin and relations by marriage, contract and observe legitimate marriages Wilkins, op. cit., ibid.. They were therefore accused of not keeping the impediments established by the Church; and understood in that sense, these words of Giraldus will contribute something to perceiving the truth: In several places throughout Ireland brothers, I do not say marry, but carry off, or more truly seduce, the wives of deceased brothers, while they know them basely and so incestuously, cleaving in this not to the marrow but to the rind of the Old Testament Ibid., vol. V, p. 164..

Moreover let us hear the distinguished Carew Ecclesiastical History of Ireland, p. 331–32.: "Anciently among those contracting marriage this usage prevailed, that, prior to cohabitation itself and sometimes indeed for a rather long space of time, the contracting parties gave faith to each other under a certain future condition. Thus the consent once given, in order to be held ratified, was subject to some contingencies. And if the condition given was not afterwards fulfilled, they judged themselves free to contract with another. Although this manner of contracting marriage had nothing in itself worthy of reproof, yet, as experience established, it was not without a good many inconveniences. For the contracting parties were bound by the faith given to remove each obstacle occurring by which the promise might be prevented from obtaining its effect, but it happened that before the appointed time, marriage having been entered into with another, they were no longer fit to stand by the faith given." Concerning such a marriage there was controversy among the learned, some saying that such a marriage was invalid, others that it was valid but illicit. In the opinion of many Bernard condemned this usage. But in my opinion, while this rite prevailed, clandestine marriages, which the Church condemns and has condemned, were more numerous.

CHAPTER TWO.

St. Malachy's piety toward his deceased sister; he restores the monastery of Bangor; his first miracles.

[6] He succours his deceased sister by the offering of the sacrifice. He frees his deceased sister by the sacrifice of the Mass, Meanwhile that sister of his, whom we have mentioned, died. Nor are the visions which he saw concerning her to be passed over. For the saint had shuddered at her carnal life, and with such zeal that he had vowed he would not see her living in the flesh. But when she was released from the flesh, the vow was released, and he began to see in the spirit her whom he had refused to see in the body. One night he heard in a dream the voice of someone saying to him that his sister was standing outside in the courtyard (in a.) omits 4., and behold, had tasted nothing for thirty whole days. Waking, he quickly understood from the want of what food she was pining. And when he had diligently examined the number of days he had heard, he found it to be the same as that since he had offered for her the living bread from heaven. Then he, who hated not the soul a. n. 2. of his sister but her sin, took up again the kindness he had interrupted; and not omits 4. in vain. Not long after, she seemed to him illa 4. to have come to the threshold of the church, yet not to be able to enter, appearing also in a dark garment. And as he persevered, taking care that on no day she be defrauded of the accustomed dole, the second time he saw her in a whitish garment, admitted indeed within the church, but not allowed to touch the altar. Finally a third time she appeared to be joined to the company of those robed in white omits 3., and omits 4. in a white garment. You see, reader, how much the assiduous prayer of the just man avails. Truly the kingdom of heaven suffers violence, and the violent bear it away. Does it not seem to you that Malachy's prayer in some way played the part of a housebreaker at the heavenly gates, when a sinful woman obtained by a brother's arms what was denied to her own merits? This violence, good Jesus, you who suffer it,

do, mighty and merciful to save, working mercy and power in your arm, and in your sacrament keeping for the saints who are on earth, even to the consummation of the age. This sacrament plainly has power potest 4. to consume sins, to vanquish the powers that oppose, to bring into heaven those who return from earth.

[7] He restores the desolate monastery of Bangor. and the monastery of Bangor being built, And the Lord indeed in the region illa adds 4. of Lismore Lesmoriensi 2. thus prepared His beloved Malachy for the glory of His name. But those who had sent him, no longer bearing his absence, recalled him by letters sent. When he had been returned to his own, and indeed better instructed in all things needful, behold ad 4. a work prepared by God and kept for Malachy. A rich and powerful man, who held the place of Bangor and its possessions, inspired by God, at once gave into his hand all that was his and himself too ^a. And this was his maternal uncle. But the kinship of Malachy's spirit was worth more than that of the flesh. The prince also delivered to him the very place of Bangor ^b, from which he took his name (d. quo c.) omits 1, 3., that he might build a monastery there, or rather rebuild it. For it had before been very noble under its first father Congall ^c, begetting many thousands of monks, the head of many monasteries. Truly a holy place and fruitful of saints, bearing fruit most abundantly to God, so that one of the sons of that holy congregation, Luan ^d by name, is said alone omits 4. to have been the founder of a hundred monasteries. Which I would say for this reason, that the reader may conjecture from this one instance how huge the remaining multitude was. In short, its offspring so filled Ireland and Scotia, that those verses of David seem to have foretold those times above all: Thou hast visited the earth and made it drunk, thou hast multiplied to enrich it. The river of God is filled with waters; thou hast prepared their food, for so is its preparation: making its streams drunk, multiplying its offspring, in its showers it shall rejoice as it springs up, and in this manner the others that follow. And not only into the aforesaid regions, but also into foreign ones, those swarms of saints poured themselves as if in an inundation. Of whom St. Columban ^e, coming up to these Gallic parts of ours, built the monastery of Luxeuil, and became there a great nation. They say that it was so great that, the choirs succeeding one another in turn, the solemnities of divine things were continued, so that not a moment of day or night was empty of omits 2, 3. praises ^f.

[8] Miracles being performed, he presides over it for some time. Let these things be said of the ancient glory of the monastery of Bangor. This, destroyed long ago by pirates, Malachy embraced for the distinction of its ancient dignity, as one about to replant a certain paradise, and because many bodies of saints were sleeping there. For, to say nothing of those buried in peace, they say that nine hundred were slain together in one day by pirates ^g. The possession of that place was indeed huge; but Malachy, content with the holy place alone, ceded all the possessions and lands to another. For from the time that the monastery was destroyed, there was no lack of someone to hold it with its possessions. For they were appointed by election, and were even called abbots, keeping in name, though not in fact, what had once been. And though many urged him not to alienate the possessions, but to retain all together omits 2, 3. for himself, the lover of poverty did not acquiesce; but he had someone chosen according to custom to hold them, keeping the place, as we have said, for himself and his own. And perhaps, as afterwards appeared, he would have more prudently retained the whole, had he not looked to humility rather than to peace. And so at the command of father Imar, taking with him about ten brethren, he came to the place and began to build. Where one day, when he himself was hewing with an axe, by chance one of the workmen, as he swung the axe in the air, incautiously took up the place omits 4. at which the blow was aimed, and it fell upon the spine of his back, with as much force indeed as he could drive it with effort omits 4.. The man fell down, all ran up, thinking him either struck to death or dead. And the tunic indeed was split from top to bottom; but the man was found unhurt, the skin so slightly and superficially grazed that scarcely a trace appeared on the surface. The man whom the axe had laid low stood unharmed, those who stood around gazing and being stupefied. Whence they became more eager, and were found thereafter the more prompt for the work. And this was the beginning of the signs of Malachy. Further, the oratory was completed within a few days, of smoothed timbers indeed, but fitly and firmly joined, a Scottish work, handsome enough ^h. And from that time God is served in it as in the days of old, with like devotion indeed, though not in equal number. Malachy presided over that place for some time, father Imar so appointing, himself the ruler, himself the rule of the brethren. They read in his life how they should conduct themselves, and he went before them in justice and holiness before God, except that beyond the common institutions he did many things singularly, in which he rather went before all, and none of the others could follow him to such hard things. At that time and in that place a certain man fell ill, to whom the devil, standing by and speaking openly, suggested that he should never believe the admonitions of Malachy; but if he should come in to him, he should attack him with a little knife and kill him. Learning this, those who ministered to him, the sick man himself betraying the word, carried it to Malachy to forewarn him. But he, seizing his accustomed arms of prayer, attacked the enemy undaunted, and put to flight both the infirmity and the demon. Now the man's name was Malchus. This is the brother according to the flesh of our Christian, abbot of Mellifont ⁱ. For both are still surviving, now more truly brothers in the spirit. For the former, as soon as he was freed, at once, not ungrateful, was converted to the Lord in that same place, and changed habit and mind together. And the brethren perceived that the malignant one envied their good things, and were edified, and became more cautious thereafter.

[9] He cures a man suffering from dysentery. He heals a cleric a second time. A cleric, named Michael, suffering from dysentery and despaired of, he healed by sending him something from his table, in that same place. A second time he cured the same man, seized by a most grievous infirmity, in body and in mind alike. For he at once cleaved to God and to Malachy His servant, fearing that something worse might happen to him if he should again be found ungrateful for so great a benefit and miracle. And now, as we have heard, he presides over a certain monastery situated in the parts of Scotia: and this the latest of all those he founded ^k. For such things both the repute and the congregation of Malachy increased daily, and he had a great name within and without, yet no greater than the fact. For he stayed there even after he had been made bishop, because the place was near the city.

ANNOTATIONS.

CHAPTER THREE.

St. Malachy becomes bishop of Connor; he builds the monastery of Ibrach.

[10] He takes up the bishopric of Connor, though unwilling. Made bishop of Connor, At that time an episcopal see was vacant ^a, and had been vacant for a long time ^b, Malachy being unwilling to assent, since they had elected him. They persisting, however, at last he yielded, the command of his master, and also of the metropolitan, being added to do him violence. About the thirtieth year of his age Malachy, consecrated bishop, was brought into Connereth: for this is the name of the city. But when he had begun to act according to his office, then the man of God understood that he had been destined not to men but to beasts. Nowhere yet had he experienced such in any barbarism, however great: nowhere had he found men so shameless in their manners, so savage in their rites, so impious toward the faith, so barbarous toward the laws, so stiff-necked toward discipline, so filthy in life, Christians in name, pagans in fact. They did not give tithes, nor first-fruits (d. n. p.) n. p. d. 3. ^c, did not enter upon legitimate marriages, did not make confessions; neither one who asked for penances nor one who gave them was at all omits 4. to be found. Ministers of the altar were very few: but indeed what need of more plurimum 2, 3., where the very few were almost idle and at leisure among the laity? There was nothing that they could bear as fruit from their offices f. O. among a worthless people: for neither the voice of a preacher nor of a singer was heard in the churches. What was the athlete of the Lord to do? Either he must yield shamefully, or contend perilously. But he who recognized himself a pastor and not a hireling chose to stand rather than flee, prepared also to give his soul for the sheep, if need be. And though they were all wolves and no sheep, he stood in the midst of the wolves, a dauntless pastor, full of arguments in every way as to how he might make sheep out of wolves. He admonished them in common, reproved them in secret, wept for each, met them now harshly, now gently, as he saw to be expedient for each. For those in whom he had made less progress by these means he offered a contrite and humbled heart. How often did he spend whole nights in vigil, stretching out his hands in prayer! And when they would not come to the church, he met them unwilling in the streets and squares, and going round the city, he sought out panting whom he might gain for Christ.

[11] he brings a fierce people to good fruit. But outside too he nonetheless often traversed the country and the towns with that holy company of his disciples, who never left his side. He went and distributed even to the ungrateful a measure of heavenly wheat. Nor was he carried on a horse, but went on foot, in this too proving himself an apostolic man. Good Jesus, how much did your warrior suffer for your name from wicked sons! How much did he endure from pro 4. those very omits 4. men to whom and for whom he spoke good things to you! Who could worthily express in how many things he was harried, with what insults he was afflicted, by what injuries provoked, how often wearied lassus 4. by want of food, how often afflicted in cold and nakedness? Yet with those who hated oderunt 3. peace he was peaceable, pressing nonetheless in season, out of season. Blasphemed, he besought; injured, he opposed the shield of patience, and overcame evil in good. Why should he not have overcome? He persevered in knocking, and according to the promise at last it was opened to him that knocked. How could that not follow which the Truth had pronounced would follow? The right hand of the Lord has wrought strength, because the mouth of the Lord has spoken truth. Hardness yielded, barbarism grew quiet, and the exasperating house began little by little to be softened, little by little to admit correction, to receive discipline. Barbarous laws are taken out of the midst, Roman ones are brought in; ecclesiastical customs are received everywhere, contrary ones are cast out; basilicas are rebuilt, clergy are ordained in them, the solemnities of the sacraments are duly celebrated, confessions are made at church, the people assemble, the celebration of weddings dignifies concubinage: finally, all things are so changed for the better that today that is suited to that nation which the Lord says through the prophet: Those who before were not my people, are now my people.

[12] He builds the monastery of Ibrach. He founds a monastery under the dominion of King Cormac. It happened after some years that the city was destroyed by a king of the northern part of Ireland, since from the north all evil is spread abroad. And perhaps that evil was a good to those who used it well. For who knows whether by such a scourge God wished to blot out the ancient evils of His people? Compelled by necessity of this kind, Malachy too went forth with the crowd of his disciples. Nor was his going forth idle. On this occasion the monastery of Ibrach ^d was built, that Malachy going with his own, one hundred and twenty brethren in number. There King Cormarc Cormalcus 4. met him. He it is who, once driven from his kingdom, had received consolation from the mercy of God under the care of Malachy; and that place was situated in his kingdom. The king rejoiced at the sight of Malachy, setting himself and all he had before him and those with him, as one not ungrateful nor unmindful of a benefit. Immediately in conventu 4. many animals were brought for the uses usum 3. of the brethren, and besides much in gold and silver was contributed for the expenses of the buildings with royal liberality. He himself also went in and out with them, sedulous and dutiful, a king indeed in habit, but in spirit a disciple of Malachy. And the Lord blessed that place on account of Malachy, and in a short time it became great in goods et adds 3., possessions and persons. There, as if beginning anew, the law and discipline which he imposed on others he himself, bishop and master, bore the more. He himself in the order of his turn served in the ministry of the kitchen; he himself ministered to the brethren when they reclined at table. Among the brethren succeeding one another omits 4. to sing or read in church, he did not allow himself to be passed over, vigorously fulfilling the office himself in his place, as one of them. He showed himself not only a sharer but also a prince of holy poverty, being a more abundant emulator of it especially above all others.

ANNOTATIONS.

CHAPTER FOUR.

Made archbishop of Armagh, he suffers many troubles. Peace being made, from bishop of Armagh he becomes bishop of Down.

[13] He becomes archbishop or primate of Ireland. Designated bishop of Armagh, but prevented by the intruder, While these things were being done, it happened that Archbishop Celsus fell ill: he it is who ordained Malachy deacon, presbyter and bishop. And knowing that he was dying, he made as it were a testament, to the effect that Malachy should succeed him, because no one alius adds 4. seemed more worthy to be made bishop in the first see. This he declared to those present, this he commanded to those absent, this especially he enjoined on both the kings of Munster and on the greater men of the land by the authority of St. Patrick. In reverence and honour of whom, as apostle of that nation, who converted the whole homeland to the faith, that see in which he both presided in life and rests in death is held from the beginning in such veneration by all, that not only the bishops and priests and those of the clergy, but also the whole body of kings and princes is subject to the metropolitan in all obedience, and that one man presides over all. But a most evil custom had grown up through the diabolical ambition of certain powerful men, that the holy see should be obtained by hereditary succession. For they would not suffer anyone to be made bishop except those who were of their tribe and family. Nor had that execrable succession gone on for a short time, about fifteen generations having now run their course in this wickedness ^a. And so far had the evil and adulterous generation established for itself this crooked right, or rather this injury deserving punishment by every death, that, although sometimes clerics of that blood were lacking, bishops never were. In short, there had now been eight novem 4. before Celsus, married men and without orders, yet lettered. Thence came all that dissolution of ecclesiastical discipline throughout all Ireland of which we have spoken above, the enervation of censure, the emptying of religion; thence that savage barbarism introduced everywhere in place of Christian gentleness, or rather a kind of paganism brought in under the Christian name. For, what is unheard of from the very beginning of Christianity, without order, without reason, bishops were changed and multiplied at the pleasure of the metropolitan, so that one bishopric was not content with one, but almost each church had its own bishop ^b. Nor is it strange: for how could the members of so sick a head be well? Grieving vehemently for these and such evils of his people, for he was a good and God-fearing man, Celsus took care in every way to have Malachy as his successor, because he trusted that through him the badly rooted succession could be plucked out, as he was dear to all and all emulated him, and the Lord was with him. Nor was he disappointed of his hope. For when he died Malachy was substituted, yet not at once, nor easily. For behold, of the worthless seed, there came one to seize the place, Maurice by name ^c. He for five years, relying on secular power, brooded upon the church, not a bishop, but a tyrant. For the prayers of the pious had rather come together upon Malachy Malachiam 4.. Finally they urged him to take up the burden according to the arrangement of Celsus, but he, who turned aside from every high place no otherwise than from his own precipice, seemed to himself to have obtained a good occasion of excusing himself, in that at that time his entrance could not be peaceful. All pressed him to so holy a work and solicited him; especially two bishops, Malchus and Gilbert Gislebertus 4. ^d; of whom the former is the old man of Lismore, of whom mention was made above; the other, whom they say first discharged the legation of the apostolic see throughout all Ireland. These, three years having now run on in this presumption of Maurice and dissembling of Malachy, no longer bearing the adultery of the church and the shame of Christ, called together the bishops and princes of the land, and with one spirit approached Malachy, prepared to do him violence. But he refused at first, alleging the difficulty of the matter, the multitude, strength and ambition of that noble ipsius 3. stock; that it was much for him, a poor little man, to set himself against so many, so great, of such a kind, so rooted, who had now possessed the sanctuary of God as if by inheritance for about two hundred years, and now too had seized it beforehand; that they could not be rooted out, not even with the deaths of men; that it was not for him that human blood be shed on his account; lastly that he was joined vinctum 3. to another spouse, whom it was not lawful to dismiss.

[14] at last he assents to the prayers of his friends, but remains outside the city. But they on the contrary contra 3. pressing and crying out that the word had gone forth from the Lord, and indeed with all authority ordering him to take up the burden, and threatening anathema: You are leading me to death, he said; but I obey in the hope of martyrdom, on this condition however, that if according to your faith the matter should turn out for the better, and God should vindicate for himself his inheritance from those who plunder it, then tum 2, 3. at last, all things being accomplished and the church having peace, it may be lawful for me omits 2, 4. to return to my former spouse and friend, from whom I am snatched, poverty, and to substitute another in my place there, who may then perhaps have been found fit. Note, reader, the virtue of the man and the purity of his mind, neither aiming at honour nor fearing death for the name of Christ. What is purer than this mind, or what stronger, that exposing himself to peril and labour, he should yield the fruit, the very security and peace in the place of primacy, to another? He does this when he retains by compact a free return to poverty, peace and liberty being restored to the church. When they gave their pledge, at last he acquiesced to their will, or rather God's, by whom he remembered that what he now grieved doleat 4. to be done concerning himself had long since been shown beforehand to him. For when Celsus was already sick, there appeared to Malachy, though he was placed far off and did not know of it, a woman of tall stature and reverend countenance. When he asked who she was, the answer was given that she was the wife of Celsus. And she, handing him trad. ei 4. the pastoral rod which she held in her hand, disappeared. After a few days had run their course, Celsus dying sent his staff to Malachy, as the one who should succeed him: and when he saw it, he recognized it to be the one he had seen. The remembrance of this vision especially terrified Malachy, lest, if he should refuse any further what he had long enough dissembled, he might seem now to be resisting the divine will. Yet he did not enter the city as long as that intruder lived, lest on this occasion it should happen that any should die of those to whom he was rather coming to minister life. So for two years (for he survived that length of time), staying outside the city, he vigorously exercised the episcopal work in the whole province.

[15] He escapes unharmed from snares, their authors perishing miserably. [He commands a tempest, which harries his enemies, and keeps himself and his friends unharmed.] That man, then, being removed from the midst by a swift death, one Nigel ^e, or rather truly vero 3. most black, again seized the see beforehand. And in this Maurice while yet alive had provided for his soul, that he should have this man as heir; in whom he who was going out to be damned might continue to add to the works of damnation: for he too was of the damned stock, a kinsman of Maurice. But the king and the bishops and the faithful of the land nonetheless came together to bring in Malachy. And behold the counsel of the malicious from the opposite side. One of the sons of Belial, prompt for malice, powerful in iniquity, knowing the place where they had decided to meet together, gathering many to him, secretly occupied a neighbouring hill that stood out opposite, whence, while they were treating of other things, they might rush with sudden onset upon them off their guard and slay the innocent. For they had agreed even to butcher the king with the bishop, that there might be none to avenge the just blood. The matter became known to Malachy; and entering the church, for it was near, with hands lifted up he prayed to the Lord. And behold cloud and gloom, and also dark water in the clouds of the air, turned day into night; lightnings too and thunders and the dreadful horribiles 4. blast of tempests threatened the last day, and all the elements held out a near death. And that you may know, reader, that the prayer of Malachy shook the elements, the tempest overtook only those who sought his life; the dark whirlwind wrapped only solus 3. those who had prepared works of darkness. Finally he who had been the chief of so great an evil perished, struck by lightning, with three others, and those who had been sharers of the crime were partners of the death. Their bodies were found on the following day half-burned and rotted, clinging to the branches of trees arborum 4., where the blast, raising each one, had dashed him. Three others too were found half-alive; all the rest were scattered round about. But those who were with Malachy, though very near in place, the tempest did not touch at all nor bring any trouble upon them. In this deed we take a recent proof of the truth of that word, that the prayer of the just man pierces the heavens; and also a new example of the ancient miracle, by which once when all Egypt was in darkness, Israel alone remained in light, as the scripture says: Wherever Israel was, there was light. Here there occurs to me also the deed of holy Elijah, now bringing out clouds and rains from the ends of the earth, now calling down fire from heaven upon blasphemers. And now in like manner God has been glorified in His servant Malachy.

[16] [He calms and wins over enemies or rivals armed against him by strength of mind and constant faith in God.] [Nigel retaining the insignia of the see of Armagh, and contriving plots against Malachy,] In the thirty-eighth year of his age the poor man Malachy, the intruder being driven out, entered Armagh, pontiff and metropolitan of all Ireland. The king and the others who had brought him in returning to their own places, he remains in the hand of God, and there remain for him battles without, fears within. For behold the viperous brood, gnashing their teeth and crying out that they were being disinherited, rouses itself wholly within and without against the Lord and against His Christ. Further, Nigel, seeing flight impending for him, took with him certain insignia of that see, namely the text of the Gospels ^f, which was blessed Patrick's, and the staff covered with gold and adorned with most precious gems, which they call the staff of Jesus ^g, because the Lord himself, as the opinion runs, held it in his hands and fashioned it: and these are of the highest dignity and veneration in that nation. They are indeed very well known and most celebrated among the people and in such reverence with all, that whoever has been seen to have them, him the foolish and senseless people hold as bishop. The man went about as a wanderer, and like a second Satan went round the earth and walked through it, carrying the sacred insignia about; showing these everywhere, he was everywhere received for their sake, winning to himself by these means the minds of all, and turning from Malachy whomever he could. So he. Now there was a certain prince of the more powerful of the wicked stock, whom the king, before he left the city, had compelled to swear to keep peace with the bishop, receiving besides many hostages from him. He, after the king's departure, nonetheless entering the city, took counsel with his kinsmen and friends how they might take the saint by guile and kill him; but they feared the people. And conspiring for the death of Malachy, they fixed a place and a day, and the traitor gave them a sign. On that day, when the prelate was already celebrating the evening solemnities in the church with all the clergy and a multitude of people, that worthless man sent to him in words of peace, asking in guile that he might deign to come down to him to make peace. When those who stood by answered that he should rather come to the bishop, that the church was a more suitable place for confirming peace, since they had a presentiment of the guile, those who had been sent added that this was not safe for the prince: that he feared omits 4. for his head, and did not trust himself to the crowds, which a few days before had almost slain him on the bishop's account. As they contended in this way, the one side that he should go, the other that he should not, the bishop, desirous of peace, and not fearful of death, said: Allow, brethren, allow me to imitate my master; I am a Christian without reason if I do not follow Christ. Perhaps I shall bend the tyrant by humility; and if not, I yet conquer, a pastor showing to a sheep, a priest to a layman, what he should have shown to me. You too, as far as is in me, I edify not a little by such an example. For what if it should happen that I am killed? I do not refuse to die, that you may hold from me the example of life. A bishop must, as the prince of bishops says, not lord it over the clergy, but become a pattern of the flock: surely no other pattern than that which we have received from Him who humbled himself, made obedient even unto death. Who will grant me to leave this to my sons signed with my blood? Try certainly whether your priest has learned worthily enough from Christ not to fear death for Christ. And rising he began to go, all weeping and beseeching him not to desire so much to die for Christ as to leave so great a flock of Christ desolate.

[17] He escapes unharmed, and compels Nigel to give back the insignia. But he, placing his whole hope in the Lord, went on with all eagerness, accompanied by only three disciples, ready to die with him. When, the threshold of the house being trodden, he suddenly brought himself into the midst of the armed men, defended by the shield of faith, the faces of all fell, because dread rushed upon them, so that the bishop could say: My enemies who trouble me, they have become weak and have fallen. This word is true. You would have seen the victim standing, the executioners with hands armed with steel standing around on all sides, and there was none to sacrifice. You would have thought their arms were numbed, so was there no one who stretched out a hand. For he too who seemed to be the head of the force rises up to him rather than rises up against him. Where quaeso adds 4., O man, is the sign which you gave for the death of the pontiff? This is to offer omits 4. a sign of honour rather than of death, this hos 4. not to bring death. A wonderful thing: they offer peace who had prepared slaughter. There is no reason for him to refuse it who had sought it even at the peril of his life. And so peace was made, and so firm that from that day the priest held the enemy not only pacified, but subject, but (sed s. s. d.) sed devotum s. subd. 4. devoted. Hearing this, all the faithful rejoiced that not only had innocent blood been saved on that day, but also the souls of many guilty men had escaped to salvation by the merits of Malachy. And fear seized all round about, hearing how God had thus laid low by sudden power two of his enemies, who seemed the fiercer and stronger (et f.) omits 4. in their generation: I speak of this one who is in hand, and of him of whom I spoke above. For one terribly mulcted in body, the other mercifully changed in heart, He wonderfully caught both in the counsels which they were devising. These things being thus accomplished, the bishop now began in the city in full liberty to dispose and order all that pertained to his ministry, yet not without continual danger to his life. For although now there was no one who would harm him openly, yet from those lying in wait neither place was safe enough for the bishop nor time free. And armed men were assigned to him to guard him day and night; but he trusted rather in the Lord. It was resolved, however, to pursue the aforesaid schismatic, because he was seducing many by the insignia he carried, persuading all that he ought to be bishop, and thus stirring up the people against Malachy and the unity of the church. And he did so, and without difficulty in a short time so hedged up all his ways by the favour given him by the Lord, and which he had with all, that that malignant man was compelled to surrender, to give back the insignia and to rest thereafter in all subjection. So Malachy, although de reliquo adds 1, 3. through many perils and labours, prospered daily and was strengthened more and more, abounding in the hope and power of the Holy Spirit.

[18] God punishes the detractors of Malachy. A certain man provoking Malachy pays the penalties inflicted by God. Not only evildoers, but detractors of Malachy too God rebuked. A certain man, for example, having the favour of princes and powerful men, even of the king himself, because he was a flatterer and a babbler and powerful in tongue, favoured in everything the adversaries of Malachy and impudently defended their party; he resisted the saint to his face when present, and detracted from him when absent, meeting him irreverently in every place, and especially where he knew he was present at the more crowded assemblies. But soon he was presented with the reward fitting to an impudent tongue. The cursing tongue swelled and rotted, worms swarming from it and flowing over the whole blaspheming mouth, which he vomited incessantly for about seven days, and at last with them spat out his wretched soul. When Malachy was once speaking in public and exhorting the people, a certain unhappy woman dared to interrupt his speech with wicked outcries, showing no deference to the priest and to the spirit that spoke. She was of the impious stock, and having her spirit in her nostrils, she spewed blasphemies and insults against the saint, calling him a hypocrite and an invader of another's inheritance, and even taunting him with his baldness. But he answered her nothing, as he was modest and gentle; but the Lord answered for him. She was turned to madness by the Lord's judgment: and crying out with frequent shouts that she was being choked by Malachy, she at last paid for the sin of blasphemy by a horrible death. Thus the wretched woman, taking up against Malachy the reproach of Elisha, truly experienced him as another Elisha for herself. Further, because on account of a certain pestilence arisen in the city, the multitude of clergy and people solemnly with the memorial

of the saints he had then led out, neither ne 2. should this be passed over, that at Malachy's prayer the pestilence at once abated. From this time there was no one who would mutter against him, those of the seed of Canaan omits 2. saying: Let us flee Malachy, for the Lord fights for him. But this was too late: because the zeal of the Lord, meeting them everywhere, pursued them to utter destruction. How within a few days did their memory perish with a noise! How were they brought to desolation, suddenly failed, perished for their iniquity! Today too the swift wiping out of that generation makes a great miracle ^h, especially for those who knew their pride and power. There were indeed many other signs too, by which God glorified His name and comforted His servant amid toils and perils. Who could worthily record them? Yet we do not pass over all, even if we are not sufficient for all. But because of the sequence of the narration, that it be not hindered, some things that we shall say we reserve to the end.

[19] He resigns the metropolitan see restored to peace. [After three years, Malachy, resigning the see of Armagh, takes up again the church of Down separated from Connor.] Malachy therefore, within three years, retribution having been rendered to the proud, the liberty of the church restored, barbarism driven out, and the manners of the Christian religion reformed everywhere, seeing all things in peace, began to think also of his own peace; and mindful of his purpose he appointed in his place Gelasius ⁱ, a good man and worthy of such an honour, the clergy and omits 3. people conniving conventibus 4., or rather bearing it because of the compact; for otherwise it seemed altogether hard. When he had been consecrated, and carefully commended to the kings and princes ^k, he himself, famous for miracles and triumphs, returned rediit 2–4. to his own diocese, yet not to Connereth. And hear a cause worthy of relation. That diocese is said to have had anciently two episcopal sees, and to have been two bishoprics. This seemed better to Malachy. Thus those which ambition had fused into one, Malachy called back into two, ceding part to another bishop, retaining part for himself. And for this reason he did not come to Connereth, because he had already ordained a bishop in it; but he betook himself to Down, marking off the dioceses, as in the days of old. O pure heart, O dove-like eye. He handed over to the new bishop the place which seemed the more prepared and was held the more principal, the place in which he himself had sat. Where are those who wrangle over boundaries, carrying on lasting enmities with each other over one little village? I know not whether the ancient prophecy touches any kind of men more than these: They ripped up the pregnant women of Galaad to enlarge their borders. But this elsewhere. Malachy, having become bishop of Down, at once according to his custom took care to associate with himself for his comfort, from among his sons, a convent of regular clerics. And behold, he is again girded, as a new recruit of Christ, for the spiritual contest; again he puts on the arms mighty to God: the humility of holy poverty, the rigour of coenobitic discipline, the leisure of contemplation, assiduity in prayer: all of which, however, he could hold for long in desire rather than in act. For all flocked to him; and not only those of middling rank, but also the noble and powerful hastened to commit themselves to his wisdom and holiness, to be instructed and corrected. And he himself at times went and came forth to sow his seed, arranging and deciding with all authority concerning ecclesiastical affairs, as one of the apostles. And no one said to him: By what power do you do these things? all seeing the signs and prodigies he did, and because where the spirit of the Lord is, there is liberty ^l.

ANNOTATIONS.

CHAPTER FIVE.

The Roman pilgrimage; the miracles performed on it.

[20] He decides to set out for Rome, to seek the pallium from the Pontiff. Malachy consecrates Edan as bishop, in place of his deceased brother, It seemed to him, however, that these things were not being done safely enough without the apostolic See's

authority, and he decided to set out for Rome: and most of all because the metropolitan see still lacked and had lacked from the beginning the use of the pallium, which is the fullness of honour, and it seemed good in his eyes if the church for which he had laboured so much should gain, by his zeal and labour, what it had not had until then. There was also another metropolitan see ^a, which Celsus had newly established, subject however to the first see and omits 4. to its archbishop as to a primate; and for this also Malachy nonetheless wished the pallium, and that the prerogative which it had merited to obtain by the benefit of Celsus should be confirmed by the authority of the apostolic See. When his purpose became known, it displeased the brethren, and also the magnates and people of the land. For all judged intolerable for themselves so long an absence of the pious parent of all, and they feared for his death. Meanwhile it happened that his brother died, Christian by name, a good man, full of grace and virtue ^b. He was a bishop, second to him indeed in celebrated repute, but perhaps not unequal in the holiness of his life and zeal for justice. His decease alarmed all the more, and rendered the departure of Malachy more burdensome. They said that by no means should the pilgrimage of their only patron be agreed to, lest the whole land be made desolate, if it be deprived in one moment of time of two such columns. Therefore all alike opposed it. And they were doing him violence, when he threatened divine vengeance. Yet they did not desist, unless, a lot being cast, the will of God were first questioned on this. Though he forbade it, they nonetheless cast it; but it was found to have answered three times for Malachy's side: for they were not content with one time, desirous of holding him back. At last yielding, they let him go, yet not without much weeping and wailing. But that he might leave nothing unfinished, he began to treat of how he might raise up the seed of his deceased brother. And calling to him three omits 3, de adds 2. of his disciples, he was in anxious agitation which of them seemed the more worthy or useful for this work. And looking carefully at each: You, he said, O Edan, for so one was called, take up the burden. When he hesitated and wept, he said: Do not fear. For you have been designated to me by the Lord, because the golden ring, with which you are to be espoused, I have already foreseen on your finger. He acquiesced, and Malachy, after consecrating him, set out ^c. And when, having gone out of Scotia, he had come to York, a certain priest, Sycarus by name, looking at him recognized him. For he had not seen his face before, but as he had the spirit of prophecy, it had long since been revealed to him concerning him; and now, without hesitation, pointing him out with his finger to those standing around, he said: This is he of whom I said that a holy pontiff would come from Ireland, who knows the thoughts of men. Thus the lamp could not lie hid under a bushel, the Holy Spirit, who had kindled it, betraying it through the mouth of Sycarus. For many secret things too about his own state and that of his people were told to him by Sycarus, all of which he recognized to be or to have been so. And when Malachy's companions also questioned him about their return, Sycarus answered without hesitation, as the outcome of the matter afterwards proved, that very few of that number would return with the bishop. They, hearing this, suspected death: but God fulfilled it otherwise. For returning from the City, having left some with us and some in other places to learn the form of religious life, according to Sycarus's word he came back to his homeland with very few. So much of Sycarus. In the city of York itself there came to him a man noble according to the world, Wallen Wallerus 4. by name ^d, then prior of the regular brethren at Kirkham ^e, but now a monk and father of monks at Melrose, a monastery of our order ^f, who devoutly and humbly enough commended himself to Malachy's prayers. He, noticing that the bishop had many companions and few horses, for besides the servants and other clerics, there were five presbyters with him, and only three horses, offered him his own on which he himself was riding, saying that he grieved only for this, that it was a hard-carrying nag, and he added addit 2–4.: I would have given it more gladly if it had been better; but, if you deign, take it with you such as it is. And I, said the bishop, accept it the more gladly the cheaper you declare it to be: because whatever so precious a will has offered cannot be cheap to me. And turning to his men he said: Saddle this one for me, because he will be comfortable enough and sufficient for a long way ^g. This being done, he mounted, and at first feeling it hard, as it was, afterwards by a wonderful change he found it very comfortable to him and walking smoothly. And that the word he had spoken might not fall to the ground, up to the ninth year, in which he himself died, it did not fail him, being made the best and most precious palfrey. And what made a more evident miracle to those who beheld it, from blackish it began to grow white, and not long after scarcely one was found whiter than it.

[21] Going to Rome and returning thence he visits Clairvaux. [He goes to Rome, where he is kindly received by Innocent II, and comes to Clairvaux.] To me too on this omits 2. journey it was given to see the man, and in his sight and word I was refreshed and delighted as in all riches. And I in turn, sinner though I be, found grace in his eyes from that time on until his death, as I have said beforehand in the preface. He also deigned to turn aside to omits 2–4. Clairvaux, and on seeing the brethren he was moved to compunction, and they were not moderately edified by his presence and speech. And accepting the place and us, and gathering us into his inmost heart, he bade us farewell and went away. Crossing the Alps, when he had come to Ivrea ^h, a city of Italy, he at once healed his host's little son, who was ill and about to die e. m. 2, 3.. There was at that time in the apostolic See Pope Innocent the Second of happy memory: who received him kindly, sympathizing humanely enough with him over his long pilgrimage. And first Malachy, what he had fixed more deeply in his mind, implored with many tears that it might be permitted him to live and die at Clairvaux, by the permission and blessing of the supreme pontiff. And he asked this, not forgetting what he had come for, but moved by the desire of Clairvaux with which qua 3. he had come; but he did not obtain it, because the apostolic man decided that he should rather be occupied in richer gains. Yet he was not nec 3, 4. altogether disappointed of his heart's desire, for to him it was granted to die there, even if not to live. He spent a whole month in the City, going about and frequenting the holy places for the sake of prayer. And when during that time the supreme pontiff had often and carefully inquired from him and those with him about the state of the homeland, the manners of the nation, the condition of the churches, and how much God had wrought in the land through him per e. D, 2, 3., as he was now preparing to return he committed his place to him, appointing him legate throughout all Ireland. For it had been signified siquidem 4. to him by Bishop Gilbert, who, as we have recorded above ⁱ, was then legate, that he could no longer act as steward because of old age and bodily weakness. After this Malachy asked that the establishment of the new metropolitan see be confirmed, and that the palliums of both sees be given him. And the privilege of confirmation he soon received: But of the palliums, said the supreme pontiff, one must proceed more solemnly. Calling together the bishops and clerics and the greater men of the land, you shall celebrate a general council: and so with the connivance and common wish of all you will seek the pallium through honourable persons, and it will be given to you. Then taking the mitre from his own head he placed it on his head, and also gave him illi adds 3, 4. the stole with the maniple, which he was accustomed to use in the offering. And having greeted him with the kiss of peace he dismissed him, strengthened by apostolic blessing and authority. And he, returning through his Clairvaux, bestowed on us a second blessing. And drawing deep sighs, because it was not permitted him to remain according to his desire: These, he said, I pray you to keep meanwhile in my place, that they may learn from you what they may afterwards teach us. And he adds: They will be for us as seed, and in that seed the nations will be blessed, even those nations which from days of old have heard indeed the name of monk, but have not seen a monk. And leaving four from his side, he went away: and these, being proved and found worthy, were made monks. After some time, when the saint was now what follows, a leaf being torn out, is lacking in 2. in his own land, he sent others; and it was done likewise with them. These being for some time instructed and trained in heart in wisdom, and holy brother Christian ^k, who was one of them, being given them as father, we sent them forth, adding of our own as many as sufficed for the number of an abbey. It conceived, and brought forth five daughters ^l: and so, the seed multiplied, the number of monks grows daily, according to the desire and prophecy of Malachy. Now let us resume the order of the narration.

[22] Various benefits of healing conferred through him. On his return to Ireland he performs many miracles of healing. Malachy, setting out from us, came prosperously to Scotia. And he found King David, who still survives today, in a certain fortress of his: whose son was sick unto death. Going in to him, honourably received by the king, and humbly entreated to heal his son, he sprinkled the youth with water he had blessed, and looking at him said: Have confidence, son, you shall not die this time. He said this: and on the following day health followed according to the saying, the father's joy followed the health, and the cry and din of the whole exulting household. The word went out to all; for what had happened in the royal house and to the king's son could not be hidden. And behold, on every side resounded thanksgiving and the voice of praise, both for the safety of their lord and for the novelty of the miracle. This is Henry; for he still lives, his father's only son, a brave and prudent knight, taking after his father, as they say, in pursuing justice and the love of truth viri 3, 4.. And both loved Malachy as long as he lived, as one who had called him back from death. They asked him to stay for some days; but he, shunning glory, would not suffer delay, and in the morning he took to the road. As he was passing then through a village named Cruggleton ^m, a dumb girl met him. At his prayer the bond of her tongue was loosed and she spoke rightly. Thence, entering a village they name the church of St. Michael, he cured before all the people a frenzied woman brought to him and bound with ropes; and sending her away unharmed, he set out. Coming to the port of Lapasperi Laspasperi 4. ⁿ, he waited there for some days for a passage; but the delay by no means passed idly. Meanwhile an oratory was built of rods woven into wattle, at his command, he himself working likewise. When it was finished he surrounded it with a rampart, and the intervening

space he blessed as a cemetery. Certainly the miracles sufficiently declare the merits of him who blessed it, which are reported to be worked there to this day. Hence it is that they are accustomed to carry the sick and ailing there from the neighbouring places, and many are healed. A woman with all her limbs dissolved dissolutis 4., carried there in a cart, returned home on her own feet after one single night, having not in vain awaited the mercy of the Lord in the holy place. Another woman spent the night there in prayer: and a barbarous man, finding her by chance alone, inflamed with lust and by no means master of himself, rushed madly upon her. She, turning and trembling, looked up and noticed a man full of a diabolical spirit. And she said: Hey you, wretch, what are you doing? Consider where you are, revere these holy things, show deference to God, show deference to His servant Malachy, and spare yourself. He did not desist, driven by wicked furies. And behold, which is horrible to tell, a venomous and swollen animal, which they call a toad, was seen creeping out from between the woman's thighs. What more? Terrified, the man sprang back resilit 4., and with leaps hastily burst out of the oratory. He went away confounded and she remained untouched, by a great miracle of God indeed and by the merit of Malachy. And fittingly a foul and abominable monster came between a foul and abominable work. It was not at all fitting that bestial lust should be extinguished otherwise than through a most cold worm; nor that a rash daring should otherwise be bridled and an attempt frustrated than through a vile and useless little beast. And let these things suffice in this place, a few out of many; now let us pursue the rest.

ANNOTATIONS.

CHAPTER SIX.

The apostolic labours, praises and miracles of St. Malachy.

[23] Returned to his homeland, he applies himself wholly to pastoral care and reform. To the reform of ecclesiastical discipline, Malachy boarded a ship and sailing prosperously landed at his monastery of Bangor, that his first sons might receive the first grace. What feelings do you think they had, having received back their father safe from so long a road, and such a father? Nor is it strange if their whole hearts poured themselves out in joy at his return, when swift rumour soon brought incredible gladness even to the foreign nations round about. In short, they ran to meet him from cities and fortresses and villages; and wherever he turned aside he was received with the exultation of the whole land. Yet honour has no savour for him. The work of the legation is carried out: many assemblies are celebrated in many places, lest any region or part of a region be defrauded of the fruit and profit of the legation. He sows upon all waters: there is none who hides himself from the work of his solicitude. Neither sex, nor age, nor condition, nor profession is taken into account. Everywhere the saving seed is scattered, everywhere the heavenly trumpet thunders. Everywhere he runs about, everywhere he bursts in, with the sword of the tongue unsheathed, to do vengeance upon the nations, rebukes among the peoples. His terror is upon those who do evil. He cries to the unjust: Do not act unjustly, and to transgressors: Do not lift up the horn. Religion is everywhere planted, propagated, cherished. His eyes are upon them and his care for their needs. In the councils, which are celebrated here and there, ancient traditions are taken up again, which it was established had been good, but had been abolished abolita 4. by the negligence of priests. And not only are old ones restored, new ones too are coined: and whatever he promulgated is accepted as issued from heaven, held in writing, and committed to the memory of those who come after. Why should they not be believed sent from heaven, which so many heavenly miracles confirm? And to give credit to what is said, I shall touch on some things in few words. For who could enumerate all? Though I would rather, I confess, dwell on things to be imitated than on things to be admired.

[24] Marks of his virtues, and manners worthy of a true prelate. Malachy applies himself wholly to his own perfection. And ^a in my judgment indeed the first and greatest miracle that he gave was himself. For, to say nothing of his interior man, whose beauty, strength and purity were sufficiently indicated by his manners and life, the exterior man he so bore, always in one manner, and that most modest and most becoming, that nothing at all appeared in him that could offend those who beheld him. And indeed he who does not offend in word, he is a perfect man. But in Malachy who ever, even if he observed more curiously, detected an idle, I do not say word, but nod? Who ever detected him moving hand or foot in vain? Nay, what was there that did not edify in his gait, aspect, bearing, countenance? In short, neither did sorrow darken the cheerfulness of his countenance, nor laughter make it light. All in him was disciplined, all a mark of virtue, a form of perfection; in all things serious, but si 2, 3. not austere; relaxed at times, dissolute never; neglecting nothing, although for the time overlooking many things; quiet often, but at no time idle. From the first day of his conversion to the end of his life he lived without property. He had no servants, no maidservants, no estates, no villages, nor finally any revenues ecclesiastical or secular, even in the episcopate itself. Nothing at all was established or assigned for the episcopal table, from which the bishop might live ^b. For he did not even have a house of his own. And he was going round almost incessantly through all the dioceses, serving the Gospel and living from the Gospel, as the Lord appointed him. The labourer, he says, is worthy of his hire. Except that more frequently, laying down the very gospel without charge, he brought from his own and his men's labours that by which he might sustain himself and those alios 4. who laboured with him in the work of the ministry omits 1.. Further, if at times it was needful to rest, he did this in the holy places which he himself had spread throughout all Ireland; and with whomever it pleased him to make a stay, he conformed himself to their manners and observances, content with the common life and table. There was nothing in food, nothing in clothing, by which Malachy could be distinguished among the other brethren: to such an extent, though he was greater, did he humble himself in all things. In short, when he went out to preach, he too went on foot with those on foot, bishop and legate. This is the apostolic pattern; and it is the more wonderful in Malachy as it is too rare in others. Truly he is an heir of the apostles who does such things. But it is to be noted how he divides the inheritance with his brethren, equally grandchildren of the apostles. They lord it over the clergy; he, though he was free from all, made himself the servant of all. They either autem 2. eat without preaching the gospel, or they preach the gospel in order to eat. Malachy, imitating Paul, eats in order to preach the gospel. They reckon pomp and gain to be piety; Malachy claims work and burden for himself by inheritance. They believe themselves happy if they have enlarged their borders; Malachy glories in enlarging charity. They gather into barns and fill their casks, to load their tables from them; Malachy gathers into deserts and solitudes, to fill the heavens from them. They, although they receive tithes and first-fruits and offerings, and besides, of Caesar's benefit, customs and tributes and other revenues without end, are nonetheless solicitous what they shall eat or et 3. what they shall drink; Malachy, having none of these, yet enriches many from the storehouse of faith. For them there is no end of cupidity or solicitude; Malachy, desiring nothing, yet knows not how to think of the morrow. They exact from the poor what they may give to the rich; he solicits the rich for sustaining the poor. They empty the purses of their subjects; he, for their sins, heaps up altars with vows and peace-offerings. They erect lofty palaces, raise towers and walls to the heavens; Malachy, not having where to lay his head, does the work of an evangelist. They mount horses with a crowd of men eating bread for nothing and not their own; Malachy, surrounded by a college of holy brethren, goes round on foot carrying the bread of angels, with which he may satisfy hungry souls. They do not even recognize the people; he instructs them. They honour the powerful and tyrants; he punishes them. O apostolic man, whom so many and such signs of his apostolate ennoble! What wonder then if he worked wonders, himself so wonderful? Nay rather, not he himself, but God in him. Otherwise, Thou art God, it says, who workest wonders.

[25] He frees the possessed harried by demons. He frees several of the possessed, and heals a dumb girl, There was a woman in the city of Coleraine ^c having a demon. Malachy was called, he prays for the bound woman, he presses the invader; it goes out. But its wickedness not yet being sated, it attacks a wretched little woman, who chanced to be sitting near propter 4.. And Malachy said: I did not take that one from you for this, that you should overrun invaderes 3. this one; go out from her too. It obeys, but goes back to the first. Driven from her anew, it runs back to the other. So for some space it harried them alternately, fleeing from one to the other. Then the saint, indignant that he was being mocked by the demon, and gathering his spirit, groaned and, making an onset with all the strength of faith against the adversary, drove it from both parte adds 4., and indeed no less harried than those it had harried. But that it delayed the saint, do not think, reader, that this was from his power, but from divine dispensation, namely that thereby both the presence of the malignant one and the victory of Malachy might be made more manifest. Hear then what he did elsewhere, and that not by his presence. And surely he set present what availed when absent. In a region of the northern part of Ireland a man lay sick in a house in domo inf. 2, 3., no doubt by the sorcery of demons. For on a certain night he heard them talking, one saying alter 4. to the other: See that this wretch does not touch the bed or straw of that hypocrite, and so escape from our hands. The man knew that they spoke of Malachy, who he remembered had passed the night in that same house not long before, and the straw was still in its place. And taking confidence, with what effort he could he began to creep, weak in body, but strong in faith. And behold, in the air an outcry and shouting: Stop him, stop him; hold him, hold him: we are losing our prey. But he, whom faith and the desire of escape carried, the more quantum 1, 2. they shouted, the more striving with knees and hands he hastened to the remedy. And coming to it he climbed on the little bed, rolled in the straw, and heard the howling of the mourners. Alas, alas! We have betrayed ourselves, we are deceived, he has escaped. And quicker than speech the terror and horror of demons that he was suffering left him, and all his sickness likewise. In the city of Lismore a man harried by a demon was freed by Malachy. Likewise, when he was once passing through Leinster ^d, an infant having a demon was brought to him, and was carried back healthy. In the same region he ordered a frenzied woman bound with ropes to be loosed, and to be washed in water that he blessed. She was washed and she was healed. Another too at Saballum ^e in the region of Ulidia ^f, tearing her own limbs with her teeth, he cured by praying and touching. A madman, foretelling many things to come, his friends and kin brought to the man of God, firmly bound with ropes, because his very frenzy had made him strong for harming and very terrible. Malachy prays, and immediately the sick man is healed and loosed. This was done at a certain place whose name we pass over, because it sounds too barbarous, like many others. At another time in the aforesaid city of Lismore a dumb girl was presented by her parents to him as he passed in the middle of the square, begging with much supplication that he would deign to come to her aid. Malachy stops, and after making a prayer, touching her tongue with his finger, he spat into her mouth and sent her away speaking.

[26] He renders benefits to the dying and to women in childbirth. he gives aid to women in childbirth, Going out from a certain church, he met a man with his wife, who could not speak. Asked to have mercy on her, he stands at the gate, the people standing around, and giving a blessing over her, he orders her to say the Lord's Prayer. She said it, and the people blessed the Lord. In the city named Oenthreb Oentreff 2, Onetreb 4. ^g a certain man lying on his bed, already for twelve days deprived of the use of his tongue, at the command of the saint who visited him recovers speech, takes the eucharist; and so fortified breathed his last in a good confession. O fruitful olive in the house of God! O oil of gladness, anointing and giving light! He both illumined the healthy with the splendour of the miracle, and anointed the sick man with the sweetness of the benefit, obtaining for him, when soon to die, the saving ability to confess and communicate. There came in to him one of the nobles, having something to say to him. In the course of speaking, full of faith, he piously stole three rushes from the bed on which he was sitting, and took them with him; and God wrought many things through that theft of piety, by his faith and the holiness of the prelate. He had chanced to come to a city named Conuama ^h. And as he sat at table, there came in a noble man of that city, humbly entreating for his pregnant wife, who had already passed the usual time of childbearing, so that all marvelled, and there was no one quid 4. who believed anything else than that peril of life was imminent. There asks with him Nehemiah ⁱ, bishop of that city, who was sitting next to him; the others ask too, as many as were present reclining together. Then he said: I have compassion on her, because she is a good and modest woman. And holding out to the man a cup which he had blessed, he said: Go, give her to drink, knowing that she, having taken the drink of blessing, would give birth without delay and without peril. What he commanded was done, and that same night there followed what he promised. He was sitting in the field with the count of Ulidia treating of certain matters, and a large multitude around them. There came a woman, pregnant and truly heavy gravida 2, 3., and showed that against all the laws of nature she had now retained the birth for fifteen months and twenty days. Having compassion over this new and unheard-of trouble, Malachy prays, and the woman gives birth; those present rejoiced and marvelled omits 2, 3.: for all saw with what ease and speed she was delivered in that same place, and the sad miracle of denied birth was exchanged for a more joyful miracle.

[27] He announces destruction to an obstinate concubinary. he threatens a sinner with death, There happened in the same place a thing of equal miracle indeed, but of unequal lot. He saw a man who was said publicly to keep his brother's concubine; and he was a knight in the count's service. And publicly confronting the incestuous man, he showed himself to him another John, saying: It is not lawful for you to have your brother's concubine. But he, nonetheless paying him back as another Herod, not only did not hear him, but also answered proudly, and swore iurabat 2. before all that he would never se nunq. 2, 3. dismiss her. Then Malachy, moved, as he was vehemently zealous for justice, said: And may God separate you from her even unwilling. Making light of it he went off at once in indignation; and coming upon the woman, who was stationed in a place not far from the crowd, he overpowered her by force, as he was wholly Satan's, to whom a little before he had been delivered. Nor was the outrage hidden. A maidservant who accompanied her mistress, running back home, for it was not far from the place, announced panting what evil had happened. At that word her brothers, who were at home, zealous for their sister's violation, flew there with all haste, and the enemy of chastity, taken in the very place and act of the crime, they killed, pierced with many wounds. The assembly had not yet dispersed when behold his armour-bearer announced what had happened; and all marvelled that the sentence of Malachy had had so swift an effect. All the wicked feared on hearing this word, for there were many in the land, and being terrified they were cleansed, washing their hands in the blood of the sinner.

[28] Various benefits of healing rendered to various persons. he restores many sick persons to health, Count Darmicius, lying now for a long time on his bed, he harshly rebuked indeed, because he was a bad man, serving his belly and gullet too immoderately, and sprinkling him with blessed water he made him rise without delay sine s. f. 2, 4., and in such health that he at once mounted a horse, surely beyond the hope of himself and his people. In the city of Cashel a man came before him with a paralytic son, asking him to be healed. Praying briefly he said: Go, your son will be healed. He goes, and on the morrow returns with his son, but by no means healed. Then Malachy, rising and standing over him, prayed for a longer time; and he was healed. And turning to the father he said: Offer him to God. The man assented, but did not keep to it: and after some years the son, now a young man, fell back into the same, without doubt because of the father's disobedience and transgression of the pact. Another man coming from far away, when Malachy was in the territory of Munster, brought to him a son entirely deprived of the use of his feet. Asked in what way it had happened to him, he said: As I suspect, by the malignity of demons. And he adds: While he was playing in a meadow, unless I am mistaken, they sent a deep sleep upon him; and the little boy waking up found himself so. Saying these things, he pours forth a prayer with tears, and earnestly begs for help. Pitying him Malachy prayed, ordering the sick boy meanwhile to sleep there omits 1. on the ground. He slept, and rose healed. This one, because he had come from far, he kept for some time in his company; and he walked with him. In the monastery of Bangor a certain poor man was sustained by the alms of the brethren, and he received a daily dole, doing some service in the bakery. He had been lame for twelve years, creeping on the ground on his hands, dragging behind him his dead feet. One day Malachy, finding him before his cell sad and grieving, asked the cause. And he said: You see how long, poor wretch, I have been afflicted, and the hand of the Lord is upon me; and behold, to crown my distress, men who ought to have pity on me rather mock me, casting my misery miseriae 1. in my teeth. When he heard him, moved with pity he looked up to heaven, raising his hands likewise. And a brief prayer being made, he himself went into his cell: and the man rose, and standing on his feet, marvelled whether what he had almost suspected to be a dream was truly so. He began however to move himself step by step: for he did not quite believe he could walk. At last, as if waking from a heavy sleep, he recognized the mercy of the Lord upon him, walked firmly, and went back to the bakery, leaping and exulting and praising God. Seeing him, those who had seen and known him before were filled with stupor and ecstasy, thinking him a phantom. He likewise healed a dropsical man by praying; who at once remained in the monastery, being made a shepherd of sheep. A city of Ireland, named Cork ^k, was lacking a bishop. There was a treatment of the election; the parties dissented, each, as is usual, wishing to appoint its own prelate, not God's. Malachy came there on hearing of the dissension. Calling together the clergy and people, he took care to unite the hearts and wishes of those in discord as well; and having persuaded them that the whole business ought to be entrusted to him, upon whom the care of that church chiefly rested, as of the other churches throughout Ireland ^l, he immediately names to them not any of the nobles of the land, but rather a certain poor man paup. hom. 3. ^m, whom he knew to be holy and learned, and he was a foreigner. He is sought; it is announced that he is lying on his bed, and so weak that in no way

could he go out unless carried in the hands of those attending him. And Malachy said: Let him rise in the name of the Lord. I command it: obedience will save him. What was he to do? He wished to obey, but he felt himself unprepared, because, even if si 2. he could walk, he shrank from formidabat 2. being a bishop. So with the will to obey, two enemies fighting against it, the weight of sickness and fear of the burden honoris 4., it nevertheless conquered, the hope of health being given as a help to it. And so he tries, moves himself, tests his strength, and finds himself stronger than usual. Faith grows together with strength, and faith made stronger again gives increase in turn to strength. Now he is able to rise by himself, now to walk a little better, now not to feel weariness in walking; at last, ready and eager, to come to Malachy without any man's help. He, taking him, set him in the chair, the clergy and people joining in praise. This was done so in peace, because neither did they dare to oppose Malachy's will in anything, seeing the sign he had done; nor did he hesitate to obey, made more secure of the Lord's will by so evident a proof.

[29] he frees a woman from a flow of blood, A certain woman was suffering a flow of blood: and she was noble, very dear to Malachy, yet more on account of the nobility of her manners than of her birth. Failing altogether, her strength indeed exhausted with her blood, and now placed at the last, she sent to the man of God, that he might succour what remained, her soul, since she would no longer see him in the body. Hearing this Malachy took it hard, because she was a woman of virtue and her life was fruitful by work and example. And seeing that he could not run there in good enough time, he summoned Malchus, because he was young and active, the same whom we have mentioned above, the brother of the abbot Christian, and said: Hasten, bring her these three apples, over which I have invoked the name of the Lord. I trust in Him that when she has tasted of them, she will not taste death before she sees us, even if we follow somewhat late. Malchus hastens according to the command, and arriving goes in to the dying woman, showing himself a second servant of Elisha, except that his work was more effective. He bids her receive the blessing sent her by Malachy and to taste it, if in any way she could. But she, gladdened on hearing the name of Malachy, that she might obey, signifies by a nod that she wishes velle se erigi 2. to be raised up a little, for she could not by word. She is raised up, she tastes, having tasted she is strengthened, she speaks and gives thanks; and the Lord sent misit 4. a deep sleep upon her, and she rested most sweetly in that of whose use she had long been deprived, as of food. Meanwhile the blood stopped; and awaking after a little, she found herself healed, except that from long want of food and diminution of blood she was still weak. If anything was lacking, the desired coming and sight of Malachy on the following day completed it.

[30] He raises a woman who died without the sacrament of extreme unction. he raises a woman, A noble man lived in the neighbourhood of the monastery of Bangor, whose wife, when she was sick unto death, Malachy being asked to come down before she should die, to anoint the sick woman with oil, he came down and went in to her: seeing him she exulted, animated with the hope of health. And as he was preparing to anoint her, it seemed to all that it should rather be put off until morning: for it was evening. Malachy acquiesced, and giving a blessing over the sick woman, he went out with those who were with him. But after a little there suddenly arose an outcry, lamentation and much din throughout the whole house; for it had resounded that she was dead. Malachy ran up on hearing the tumult, and his disciples followed him. And approaching the bed, when he found for certain that she had breathed her last, he was dismayed in spirit, imputing it to himself that she had died defrauded of the grace of the sacrament. And lifting his hands to heaven, I beseech, O Lord, he said, I have acted foolishly. I, I have sinned, who put it off, not she who wished it. Saying these things he protested in the hearing of all that he would receive no consolation, would give no rest to his spirit, unless it were permitted him to restore the grace he had taken away. And standing over her the whole night, he laboured in his groaning, and in place of the holy oil, drenching the dead woman with a large shower of tears, he offered her the substitute for the anointing that he could. He himself so, but to his men he said: Watch and pray. And so they in psalms, he in tears, spent the night in vigil. And when morning had come, the Lord heard His saint, because it was the spirit of the Lord that asked for him, who asks for the saints with unutterable groanings. What more? She who had been dead opens her eyes, and, as those are wont who wake from a heavy sleep, rubbing her forehead and temples with her hands, she raises herself on the bed, and recognizing Malachy, bowing devoutly she greets him. And mourning being turned to joy, stupor seized all, both those who saw and those who heard. And Malachy too, giving thanks, blessed the Lord. And he anointed her nevertheless, knowing that in this sacrament sins are forgiven, and that the prayer of faith saves the sick. After this he went away; and she grew well, and, living unharmed for some time, that the glory of the Lord might be manifested in her, having performed the penance which Malachy had enjoined on her, in a good confession she again fell asleep and passed to the Lord.

[31] Various other benefits conferred on various persons. and he performs many other miracles. There was likewise ipsi 2, 3. a woman over whom the spirit of anger and fury so ruled, that not only did neighbours and kin flee her company, but even her own sons scarcely endured to dwell with her. Outcry and rancour and a violent tempest, wherever she was. Bold and burning and headlong, to be feared in tongue and hand, unbearable to all omits 1. and hateful. Her sons, grieving both for her and for themselves, dragged her to the presence of Malachy, laying down a tearful complaint with weeping. The holy man, pitying both the mother's peril and the sons' trouble, called her apart: he carefully asked whether she had ever confessed her sins. She answered: Never. Confess, he said. She obeys, and he, enjoining penance on her as she confessed, and praying over her that almighty God might give her the spirit of gentleness, ordered her in the name of the Lord Jesus no longer to be angry. So great a gentleness followed that it was plain to all that it was nothing other than an admirable change of the right hand of the Most High. She is said to be still living today, and to be of such patience and mildness that she who used to exasperate all can now be exasperated by no losses, insults or afflictions. If it is permitted me also, according to the Apostle, to abound in my own sense, let each take it as he will; I judge this to be preferred to the above miracle of the dead woman raised, because there indeed the outer man revived, but here the inner. And now let us hasten to the rest. A man honourable according to the world, God-fearing according to God, coming to Malachy complained to him of the barrenness of his soul, entreating him to obtain for him from almighty God the grace of tears. And Malachy, smiling because he welcomed a spiritual desire from in 4. a man of the world, joining his cheek to the other's cheek as if in caress, said: Be it done to you as you have asked. From that time his eyes brought down such great and almost continual streams of water that that word of scripture seemed able to be fitted to him: A fountain of gardens, a well of living waters. There is an island of the sea in Ireland, long since fruitful in fish, and the sea there is very full of fish. By the sins of its inhabitants, as is believed, its accustomed abundance was taken away, and she who had many children was made weak, and withered from so great a profit of hers down to the very foundations. As the inhabitants grieved and the people took the heavy loss hard, it was revealed to a certain woman that by Malachy's prayers a remedy could be brought; and this became known to all, she herself disclosing it. By God's nod it happened that Malachy was at hand. For while he was going round and filling the region with the gospel, he turned aside there that he might impart the same grace to them also. But the barbarians, who had greater care for fish, with all urgency earnestly demanded that he would rather deign to look upon the barrenness of their island. He having answered that he had by no means come for this, that he desired the catching of men rather than of fish, nevertheless, seeing their faith, with knees bent on the shore (in lit.) omits 2, 3., he prayed to the Lord that He would not deny, though to the unworthy, the benefit once granted to those who sought it again with such faith. The prayer rose up, and there rose up also the multitude of fish, and perhaps richer than in the days of old, and it persevered for the people of the land to this present day. What wonder if the prayer of the just man, which pierces the heavens, pierced the abysses and called forth from the depth of the sea such great numbers of fish. There came once three bishops to the village of Fochart Fochairt 2, 4. ⁿ, which they call the place of birth of Brigid the virgin; and the fourth was Malachy. To him the presbyter who had received them in hospitality said: What shall I do, since I have no fish? He answering that he should seek them from the fishermen, he said: It is two years that no fish are found in the river: whence the fishermen, utterly in despair, have even renounced their craft. And he said: Order the nets to be let down in the name of the Lord. It was done; and twelve salmon were caught. A second time they cast; and as many being caught, they brought to table a dish and a miracle unlooked for. And that it might clearly be evident that this was given by the merits of Malachy, in the two following years also the same barrenness nonetheless continued.

ANNOTATIONS.

CHAPTER SEVEN.

He defends the faith; he restores peace among those at odds; he undertakes to build a stone church.

[32] He defends the truth of the body of Christ in the eucharist. Malachy refutes a cleric who thinks wrongly of the Eucharist, There was a certain cleric at Lismore, commendable, as is said, in life, but not so in faith. He, a wiseacre in his own eyes, presumed to say that in the Eucharist there is only a sacrament and not the thing of the sacrament, that is, only a sanctification and not the truth of the body. Over this, having been met with by Malachy secretly and often, but in vain, he was called into the midst, yet apart from the laity, that if possible he might be healed and not confounded. And so in an assembly of clerics the man was given leave to answer for his opinion, and when with all the strength of his ability, in which he was no moderate master, he tried to assert and defend his error, Malachy disputing against him and refuting him, he was overcome est adds 4. in the judgment of all, and by the consent de cons. omits 1. went out confounded indeed, but not corrected. And he said that he was not conquered by reason, but pressed by the bishop's authority. And you, he said, O Malachy, have without cause confounded me today, having surely spoken against the truth and against your own conscience. Malachy, sorrowful for the man so hardened, but grieving more for the injury to the faith, fearing the peril, convoked the church; he publicly reproved the man in error, and publicly admonished him to come to his senses. When the bishops and all the clergy urged this very thing, and he did not acquiesce, they pronounced anathema on the contumacious man, declaring him a heretic. Not awakened even so, he said: You all favour a man rather than the truth; I do not respect persons so as to desert the truth. At this word omits 2. the saint, somewhat provoked, said: May the Lord Deus 4. make you confess the truth, even by necessity. He answering Amen, the assembly was dissolved. Branded with such a cautery, he meditated flight, not bearing to be infamous and without honour; and at once taking up his things he was leaving, when behold, seized by a sudden infirmity he stopped his step, and failing in strength, he threw himself on the ground in that same place, panting and tired. A mad vagabond, chancing on that spot, came upon the man and asked what he was doing there. He answered that he was held by a grave infirmity, and was able neither to go forward nor to return. And the other said: This infirmity is none other than death itself. omits 1. But this he did not say of himself, but God fittingly rebuked him through a madman, who had not been willing to acquiesce in the sane counsels of the sensible. And he adds: Return home et adds 4., I will help you. At last with him as guide he returned into the city, he returned to his heart and to the mercy of the Lord. In the same hour the bishop is summoned, the truth is acknowledged, the error cast out. Having confessed his guilt, he is absolved, he asks for viaticum, reconciliation is given, and almost in one moment the perfidy is renounced by mouth and washed away by death. So, to the wonder of all, with all speed was fulfilled the word of Malachy and of Scripture alike, which says that affliction gives understanding to the hearing.

[33] He wonderfully wins peace and concord among those at odds. and, princes at odds being called back to peace, Between the peoples of certain regions there once arose a grave discord. Malachy is appealed to for arranging peace between them, and as he was otherwise hindered, he enjoined this business on one of the bishops. He excusing himself and refusing (et neg.) omits 4., and saying that it was Malachy, not himself sed adds 2., who was sought, that he would be despised, that he did not wish to be wearied in vain: Go, he said, and the Lord will be with you. And he said: I acquiesce; but if they will not hear me, know that I shall appeal to your paternity. Malachy, smiling, said: So be it. Then the bishop, calling together the parties, dictated a form of peace. They acquiesce, they are reconciled to one another, faith being given on either side, peace is established; and so he dismissed them. But one party, seeing that the enemies had become secure and were unprepared, since, peace being made, they suspected no evil, spoke among themselves, and each man said to his neighbour: What do we wish to do? Victory is at hand, and vengeance on our enemies. And they began to pursue them. It became known to the bishop what was being done, and running up he met their leader over the iniquity and deceit, but was despised by him. He invoked the name of Malachy against him, and he reckoned it as nothing; and mocking the bishop he said: Do you think that for your sake we ought to let slip our wrongdoers, whom God has delivered into our hands? And the bishop, recalling recordatur 3. his word which he had had with Malachy, weeping and wailing, with his face turned toward his monastery, said: Where are you, man of God, where are you? Is not this, my father, what I said to you? Alas, alas, I came to do good and not evil; and behold through me all perish, those in body, these in soul. He spoke much in this manner, lamenting and mourning, and as if appealing to Malachy as present and summoning him against the malicious at adds 4.. Meanwhile omits 4. the impious did not cease from pursuing those with whom they had made peace, to destroy them. And behold a lying spirit in the mouth of certain men to deceive them: and men met them on the way announcing that an irruption had been made into their lands by adversaries, that all was being consumed with the edge of the sword, and their goods plundered, and their wives and children taken and carried off. Hearing this, they returned in haste. The last followed the first, not knowing whither they were going or what had happened: for not all had heard aud. omn. 4. the men speaking. And when they had come, and found nothing of what had been announced, they were confounded, caught in their malice: and they knew that they had been delivered to a spirit of error on account of the messenger of Malachy, whom they had deceived, and his name ipsius 4. which they had despised. Further, the bishop, hearing that the traitors had been frustrated in the iniquity they had planned, returned with joy to Malachy, relating in order p. ord. omits 2, 3. all that had happened to him. Malachy, knowing that peace had been disturbed by an occasion of this sort, obtaining an opportune time, took care by himself to restore peace among them anew and to confirm it when restored, faith and oath being given and received on both sides. But those against whom the peace had before been broken, mindful of the injury, neglecting the compact and the precept of Malachy, treated of returning the turn. And all gathered into one, they were going to forestall the unprepared, and to repay upon their head the evil which they had planned to do to them. And having very easily forded a great river that lay between, they were held back by a little stream which they came upon not far from it. For it now appeared no longer a little stream, but plainly a huge river, denying passage everywhere to those wishing to cross. All marvelled, knowing that it was now so great, and had been so small before ante 3., and said among themselves: Whence is this flood? The air is clear, there are no rains, nor do we remember that there have been any lately. And if it had rained much, who of us ever until now remembers that in any flood, however great, it swelled so as to cover the ground, to overrun the crops and meadows? This is the finger of God, and the Lord has hedged our ways on account of His saint Malachy, whose pact we have violated, whose command we have transgressed. So these too, the business undone, went back to their own, equally confounded. The word was spread abroad through the whole region, and they blessed God, who catches the wise in their cunning, and breaking the horns of sinners has exalted the horn of His Christ. One of the nobles, hostile to the king, was reconciled by the hand of Malachy, for he did not trust the king enough to make here 2 ends. peace with him, except through the mediation of Malachy, or of one whom the king equally revered. And not without reason, as afterwards appeared. For when he had become secure and was no longer on his guard, the king seized him and thrust him into chains, himself the more seized by ancient hatred. The man is demanded by his people from the hand of the mediator: for his friends expected nothing but death. What was Malachy to do? There is nothing he can do, except that he should run back to his other accustomed and only refuge. Having assembled a very strong army, a great crowd of his disciples, he went to the man, demanded requirunt 4. the prisoner, and was refused. And Malachy said: You are acting unjustly against the Lord, and against me; and against yourself, violating the pact; if you dissemble it, yet I do not. The man trusted himself to my faith: if it happens that he die, I have betrayed prodi 4. him, I am guilty of his blood. Why have you seen fit to make me a traitor and yourself a violator? Know that until he is freed I shall taste nothing, nor shall these. So having spoken

he enters the church; he entreats almighty God with his own and his men's anxious auxiliis 4. groans that He would deign to rescue the man unjustly bound from the hand of the violator and unjust one, and on that day with the following night they persisted in fasting and prayer. It was reported to the king what was being done; and his heart was the more hardened by that by which it should have been softened. He took to flight, the carnal man fearing that, if he remained near, he could not withstand the power of prayer: as though it non 4. would not find a hidden man, or would not reach a distant one. Do you, wretch miser p. 3., set limits to the prayers of the saints? Is prayer a shot arrow, that you should flee from the face of the bow? Whither will you go from the spirit of God, who carries it, and whither will you flee from His face? In short, it pursues the fugitive, it finds him hiding, and you shall be blind and not seeing, that you may better see and understand that it is hard for you to kick against the goad. In short, feel now at least that the sharp arrows of the mighty one have reached you: which, though they have rebounded from the heart, because it is stony, yet not from the eyes. Would that through the windows at least of the eyes they might reach as far as the heart, and affliction give understanding to blindness. One might see Saul again drawn by the hand, and led to Ananias, namely the wolf to the sheep, to give back the prey. He gave it back, and recovered his sight, because Malachy was so much a sheep that he had mercy even on a wolf. Diligently note from these things, reader, with whom Malachy's dwelling was, what sort of princes and what sort of peoples ^a. How was he too not a brother of dragons and a companion of ostriches? And therefore the Lord gave him power to tread upon serpents and scorpions, to bind their kings in fetters and their nobles in manacles of iron. Hear finally what follows.

[34] [While labouring on a sacred building, he suffers an adversary, but one soon seized by divine vengeance.] he builds a stone church, though certain men oppose him. He to whom he had ceded the possessions of the monastery of Bangor, ungrateful for the benefit, from that time on always behaved most insolently toward him and his men, hostile to them in all things, everywhere lying in wait and disparaging his acts. But not with impunity. He had an only son, who, an imitator of his father, himself daring something against Malachy, died in the same year. And he died thus. It seemed to Malachy that there ought to be built at Bangor a stone oratory in the likeness of those omits 1, 3. which he had seen built in other regions. And when he had begun to lay the foundations, the natives omnes adds 4. indeed marvelled, because in that land such buildings were not yet found ^b. But that worthless man, presumptuous and insolent as he was, not only marvelled but was indignant: out of which indignation he conceived sorrow and brought forth iniquity. And becoming a whisperer among the people, he now disparaged in secret, now blasphemed openly, noted the levity, shuddered at the novelty, exaggerated the expense. Stirring up many by venomous speeches of this kind, and leading them to prohibit it, he said: Follow me, and what ought not to be done except through us, let us not allow to be done against us. And so with several whom he could persuade he went down to the place, and finding the man of God he confronted him, himself the first leader of the word who was the beginning of the evil: O good man, what has possessed you to bring this novelty into our regions? We are Scots, not Gauls. What levity is this? What need was there of a work so superfluous, so proud? Whence have you, poor and destitute, the expense for finishing it? Who will see it finished? What presumption is this, to begin what you cannot, I do not say (non dico) omits 1. finish, but even see finished? Though it is more of a madman than of a presumptuous prudentis 1. man to attempt what exceeds measure, conquers strength, surpasses resources. Cease, cease, desist omits 4. from this madness: otherwise we do not allow it, we do not endure it. He said this, disclosing what he wished, not considering what he could do. For those on whom he presumed and whom he had brought with him, on seeing the man, were changed, and no longer went with him. To him the holy man, using all liberty, said: Wretch, the work which you see begun and envy will without doubt be finished; many will see it finished. But you, because you do not wish it, will not see it; and because you do not wish it, you will die: look to yourself, lest you die in your sin mor. tuo 1.. So it is. He died, and the work was completed; but he did not see it, who, as we have said, died in the same year. Meanwhile the father, hearing soon what the holy man had foretold of his son, knowing that his word is living and effectual, said: He has killed my son. And at the devil's instigation he blazed with such fury against him that before the duke and the greater men of Ulidia he did not fear to accuse of falsehood and lying the man who was most truthful, both a disciple and a lover of truth, and he brought in insult, calling him an ape ^c. And Malachy, taught not to render cursing for cursing, was dumb and did not open his mouth, while the sinner stood against him. But the Lord was not forgetful of His word which He had spoken: Vengeance is mine and omits 1. I will repay. On the same day the man, returning home, paid for the rashness of an unbridled tongue, with that same one as avenger at whose instigation he had let it loose. Seizing him the demon cast proicit 3, 4. him into the fire; but he was soon drawn out by the hands of those standing by, burned however in part of his body, and captured in mind. And while he raged, Malachy, being called, came, and found the cursed man twisting his foaming mouth, terrifying all with horrible cries and motions, and agitated in his whole body, scarcely able to be held by several: and praying for his enemy the man of all perfection was heard, but in part: for at once, the saint praying, he opened his eyes and recovered his senses, yet there was left to him an evil spirit of the Lord to buffet him, that he might learn not to blaspheme. We believe that he is living to this time, and up to these times paying for the great sin which he sinned against the saint; at fixed times, however, they say that he is lunatic. Further, the aforesaid possessions, when he could no longer hold them on account of his weakness and uselessness, returned in peace to the place to which they had belonged. And Malachy did not refuse them at last, after much trouble, for the sake of peace. But now let the discourse run back to the work of the building which Malachy undertook. And indeed Malachy had not, I do not say that by which he might finish it, but that by which he might do anything. But his heart had confidence in the Lord. And the Lord provided that, although he did not hope in treasures of money, money should not be lacking. For who else brought it about that a treasure should be laid up in that place, and, being laid up, should not be found until the time and work of Malachy? The servant of God found in God's purse what his own lacked. And rightly. For what is more just than that he who for God's sake had no property should enter into partnership with God and that there should be one purse for both? For to the faithful man the whole world is of riches. And what est adds 3. is that but a certain purse of God? In short, He says: Mine is the world and the fullness thereof. Hence it is that Malachy did not lay up the many pieces of silver he found, but laid them out: for he ordered the whole gift of God to be spent on God's work. He considers not his own needs, nor his people's, but casts his thought upon the Lord, to whom he surely does not doubt he must run back as often as necessity requires; nor is there doubt that what Malachy foresaw by God's revelation was God's work. He had first conferred with the brethren about that work: and many, on account of pro 4. poverty, assented less gladly. Hence, anxious and doubtful what he should do, he began during prayer vehemently to inquire what quidnam 1. was the will of God. And one day, returning from a journey, when he was already approaching the place, he looked from afar, and behold, there appeared an oratory, great, of stone and very beautiful. And carefully looking at the site, form and composition, with confidence he takes up arripuit 4. the work, having first indicated the vision to the senior brethren, though to few. Indeed all that he attentively noted about the place and manner and quality he so diligently observed that, when the work tempore 1. was finished, what was made appeared most like what was seen visio 4., as if he had heard said to him too with Moses: See that you do all things according to the pattern that was shown you on the mount. By the same kind of vision that also which is situated at Saul was shown him beforehand before it was made, not only the oratory, but also omits 4. the whole monastery.

[35] He shines with the spirit of prophecy and every glory of miracles.. He utters various prophecies, and while still living is glorified by God. As he was passing through a certain city, and a great multitude was running to him, he by chance saw a young man among the others curious to see him. He had climbed on a stone, and standing on tiptoe, with neck stretched out, straining toward him with eyes and spirit, he presented a sort of new Zacchaeus to him. Nor was it hidden from Malachy, the Holy Spirit revealing it, that he had truly come in the spirit and power of Zacchaeus. He pretended not to see it then, however, and passed through in silence. But in his lodging that same night he told the brethren how he had seen him, and what he had foreseen about him. On the third day, behold, the man came with a certain noble man, his lord: who, opening the youth's wish and desire, asked that he would deign to receive him on his commendation, and to have him henceforth among his own. And Malachy recognizing him said: There is no need that a man should commend him whom God has already commended. And taking him by the hand he handed him to our abbot Congan, and he to the brethren ^d. And that youth, still living, unless I am mistaken, first lay convert of the monastery of Suir ^e, has the testimony of all that he lives holily among the brethren according to the Cistercian Order. And the disciples recognized even in this that Malachy had the spirit of prophecy, and not only so, but also in what we are about to add. When he was offering the sacraments, and the deacon had approached him to do something for his office, the priest, looking at him, groaned, because he perceived that there lay hidden in him eum 4. what was not fitting. The sacrifice being finished, questioned in secret omits 4. about his conscience omits 4., he confessed and did not deny that he had been deluded in a dream that same night. Enjoining penance on him he said: You ought not to have ministered today, but modestly to have withdrawn from the sacred rites, and shown deference to so great and so divine mysteries, that purged by this humility you might thereafter minister more worthily. Likewise on another occasion, as he was sacrificing and praying at the hour of the sacrifice, with that holiness and purity of heart with which he was wont, the deacon standing by adstanti 4., a dove was seen to enter through the window in great brightness. With it the priest is wholly drenched, with it the whole somewhat dark basilica shines. But the dove

flying about for some time, at last settles upon the cross before the priest's face. The deacon was astounded; and terrified both by the novelty of the light and of the bird, because that bird is rare in the land, he fell on his face, and, scarcely stirring, hardly dared to raise himself, even when the need of his office required it. After the Mass, met apart by Malachy, he was ordered under peril of his life by no means to disclose the secret of what he had seen, as long as he himself lived. Once when he was at Armagh with a certain fellow-bishop, rising in the night, he began to go about in prayer through the memorials of the saints, which are many in the cemetery of St. Patrick; and behold, they see one of the altars suddenly burning. For both saw this great vision and both marvelled. And at 3. Malachy, understanding it to be a sign of the great merit of him or those whose bodies rested under that altar, running and plunging himself into the midst of the flames, with arms outspread embraced the sacred altar. What he did there, or what he felt, no one knows; but that he came out of that fire kindled more than usual with heavenly fire, I think there is none of the brethren who were then with him who does not know. These things have been said sint 4., few indeed out of many, but many for the time. For these are not times of signs, according to that saying: We have not seen signs nostra adds 4., there is now no prophet. Whence it sufficiently appears how great my Malachy was in merits, who stood out so much in signs, and in so great a rarity of them. For in what kind of the ancient miracles did Malachy not shine? If we mark well those few illa 4. things that have been said, there was not lacking to him prophecy, nor revelation, nor vengeance on the impious, nor grace of healings, nor change of minds, nor, finally, raising of the dead. Blessed in all things be God, who so loved and adorned him: who also magnified him in the sight of kings and gave him a crown of glory. The love is proved in the merits, the adornment in the signs, the magnifying in the vengeance on enemies, the glorifying in the retribution of rewards. You have, diligent reader, in Malachy what to admire, you have also what to imitate. Now attend studiously to what you should hope for from these things. For the end of these things is a precious death.

ANNOTATIONS.

CHAPTER EIGHT.

Departure from Ireland, death and burial at Clairvaux.

[36] [He foretells the place and day of his death, and for the sake of the pallium again undertakes a journey to Pope Eugene.] Having set out for Rome for the sake of the pallium, Asked once in what place, if the choice were given, he would prefer to spend his last day, for on this the brethren were asking among themselves which each would choose for himself, he hesitates and does not answer. They pressing him, he said: If I depart from here, nowhere more gladly than whence I may rise together with our apostle. He meant St. Patrick. If I must go abroad, and God so permits, I have chosen Clairvaux. Asked likewise about the time, he answered respondit adds 4. the solemn day of all the dead. If it be thought a simple wish, it was fulfilled; if a prophecy, not an iota passed away. As we have heard, so have we seen, concerning the place and the day alike. Let us say briefly in what order and on what occasion this came about. Malachy bore it hard enough that Ireland had until then lacked the pallium, as a zealous lover of the sacraments, of which he would not wish his nation to be at all defrauded of any one. And remembering that it had been promised him by Pope Innocent ^a, he grieved the more that, while he still survived, it had not been sent for. And obtaining an occasion, because Pope Eugene held the supreme government and at that time was reported to have approached even into France ^b, he rejoiced to have found the opportunity of seeking it. He presumed, moreover, on him, certainly on such a man and omits 3. taken up from such a profession ^c; the more so because he had been a special spiritualis 4. son of his own Clairvaux, and he did not fear timeri 3. that he would sustain any difficulty with him. And so bishops are convoked, a council [d] is assembled, and when what the time pressed had been treated for three days, on the fourth day the counsel on acquiring requirendo 3. the pallium is opened. It is agreed, but provided it be sought through another. Yet because it seemed a shorter way, and for this reason a more tolerable pilgrimage, there was no one who presumed to oppose his counsel and will. And Malachy, the council being dissolved, took to the road. The brethren who had assembled followed him as far as the shore, not many, however, since he indeed forbade it. To him one of them, Catholicus by name, with tearful voice and face fletu 3. said: Alas, you are going away, and you are not ignorant in what almost daily affliction you are deserting me, nor do you bring help in pity of me. If I am worthy dignus ego 4. to suffer, what have the brethren sinned, who are scarcely allowed to have any day or night free from so laborious a care and guard of me? By these words and tears of the son (for he was weeping flebant 4.) the fatherly heart was shaken; and he embraced him caressingly, and imprinting on his breast the sign of the cross said: Be certain that you will suffer nothing of the kind until I return. Now he was an epileptic, and fell frequently, so that sometimes he suffered not once but quite often in a day. He had now laboured for six years under this horrid disease; but at Malachy's word he recovered perfectly. From that hour he suffered nothing such; nothing such, as we trust, will he suffer hereafter, because Malachy will not return hereafter. In the very boarding of the ship there came up two of those who cleaved to him most familiarly, daring to ask of him. To them he said: What do you wish? We do not say, they said, unless you pledge to give it. He pledges. And they said: We wish to be promised for certain by your condescension that you will also return unharmed to Ireland. All the others too pressed him. Then he, deliberating for a little, at first regretted that he had bound himself, not finding how to get out. Straits on every side, since nothing occurred safe from the danger of one or the other, namely of his wish or of his promise. At last it seemed that that should rather be chosen which pressed the more at present, the rest to be committed to the supernal disposition. He assented, sadly indeed, but he was more unwilling that they should be saddened, and pledging to them as they wished, he went aboard the ship. And when they had already accomplished nearly half the way by sea, suddenly a contrary wind drove the ship back and brought it back to the land of Ireland. Going down from the ship, in the port itself he spent the night in a certain church of his. And he gladly gave thanks to the counsel of divine providence, by which it was brought about that he had now done fecerat 4. enough for his promise. In the morning, entering the ship, on that same day he crossed by a prosperous course, and came to Scotland. On the third day he came to the place called Green Lake; which he had had prepared, in order to establish an abbey there ^e. And leaving there a convent of monks of his sons, our brethren, and an abbot, for he had brought them with him for this very purpose, he bade them farewell and set out. And as he was passing, King David met him; by whom he was received est adds 3. with joy and kept for some days, and having done many things pleasing to God, he took up again the journey he had begun. And passing through Scotland, at the very entrance of England he turned aside to the church of Guisborough ^f, where there dwell religious men leading the canonical life, familiar with him of old for their religiosity religione 4. and honourable life. There was brought to him a woman puella 4. suffering from the disease commonly called cancer, horrible to the very sight; and he healed her. For when the places of the ulcers were sprinkled with water which he blessed, she felt no pain; and on the following day the ulcers scarcely appeared. Going away thence he came to the sea; but passage was denied. The cause, unless I am mistaken, was a certain feud that had arisen between the supreme pontiff and the king of England, because the king suspected I know not what evil of that good man if he should cross: for he did not allow other bishops either omits 3. to cross ^g. Which hindrance, although it was contrary to Malachy's will, yet not to his wish. He grieved to be delayed from his desire, not knowing that by this it would the more be fulfilled. For if he had crossed immediately, he would have had to pass beyond Clairvaux too, to follow the supreme pontiff. For he had already gone away, and was at Rome or near Rome. But now, the delay intervening, it came about that, crossing the sea later, he opportunely arrived at the place and hour of his most holy death.

[37] He comes again to Clairvaux, to die at the place and time he had desired. Malachy, having arrived at Clairvaux, fell into sickness. He was received by us as one truly coming from the west, the dayspring from on high visiting us. O how much did that radiant sun of brightness increase our Clairvaux! How joyful a festal day shone on us at his entrance! This is the day which the Lord has made dedit 4.: we have exulted and rejoiced in it. How quick and leaping, trembling and weak though I was, did I myself at once run to meet him, how gladly I rushed into kisses, with what glad arms I embraced the grace sent to me from heaven cael. mihi 1., with what eager countenance and heart, my father, I brought you duxi te 3, 4. into my mother's house, and into the chamber of her who bore me! What festal days I then spent with you, but few! And what was he to us in turn? Our pilgrim, indeed, showed himself cheerful, indeed affable to all, incredibly pleasing to all. How good and how pleasant a guest he was among those whom indeed he had come to see from the ends of the earth, not to hear Solomon, but to show one forth. In short, we heard his wisdom, we held his presence and hold it still. Four or five days of this our solemnity had now flowed away, when behold, on the solemn day of blessed Luke the evangelist, Mass having been celebrated in the convent with that holy devotion of his, seized with fever, to his bed

he took: and we all with him. Sorrow seizes the last of our joy, more moderate however because for the time the fever seemed lighter. You might see the brethren running about, eager to give or to receive. To whom was it not sweet to see him, to whom not sweeter to minister to him? Both were pleasant, both saving. It was both of humanity to offer service, and of each one's own profit, since he carried back grace. All stood by et adds 3., all were solicitous about frequent ministry; to seek out medicines, to apply poultices, to urge him more often to take food. To them he said: These things are without cause, but out of charity toward you I do whatever you enjoin. For he knew that the time of his departure was at hand. And when the brethren who had come with him pressed him more confidently, saying that he ought not to despair of life, for no signs of death appeared in him, he said: Malachy must go out of the body this year. And he adds: Behold, the day approaches which, as you very well know, I have always wished to be the very day of my dissolution. I know whom I have believed, and I am certain I shall not be cheated of the remainder of my desire, who already hold a part. He who by His mercy has led me to the place I sought will not deny the term which I equally wished. As for this little body, here is my rest; as for the soul, the Lord will provide, who saves those who hope in Him. And no little hope is laid up for me on that day on which such benefits are bestowed on the dead by the living. Nor was that day far off, when he was saying such things. Meanwhile he orders himself to be anointed with the sacred oil. When the convent of brethren was going out so that it might be done solemnly, he would not allow them to come up to him; he himself came down to them. For he was lying in the upper room of the higher house. He is anointed; and having taken viaticum, commending himself to the prayers of the brethren and the brethren to God, he returned to his bed. He came down from the high chamber on his own feet, and again nonetheless went up on his own feet, and said that death was at the door. Who would believe that this man was about to die? He alone and God could know this. His countenance did not seem paler, nor thinner, the forehead not wrinkled, the eyes not sunken, the nostrils not pinched, the lips not contracted, the teeth not burned, the neck not wasted and slender, the shoulders not bent, the flesh not emptied in the rest of the body. This was the grace of his body and this the glory of his countenance, which is not done away, not even in death. Such as he was while he lived, such did he appear in death, more like one living.

[38] He dies in that same place on the third of November 1148. We have run this far, but now we stick fast, because Malachy has finished his course. He stops, and we stop likewise with him. Otherwise who would gladly run to death? Especially yours, holy father, who could relate it? Who would wish to hear it? Yet we loved each other in life; in death we shall not be separated. Brethren, let us not leave in death him whom we have followed in life. From farther Scotia he ran all this way to death; let us go too, and die with him. One must, one must tell of it, which it was necessary to behold. There is at hand the feast of all the saints, bright everywhere; but according to the old saying: Music in mourning is an unseasonable tale. We are present, we sing even unwilling. Weeping we sing, and singing we weep. Malachy, though he does not sing, yet does not lament: for why should he lament who draws near to joy? To us who are left mourning is left; Malachy alone keeps festival. For what he cannot do in the body, he does in mind, as it is written: The thought of man shall give praise to thee, and the remainder of thought shall keep holiday to thee. The instrument of the body failing him, the organ of the mouth silent, the office of the voice ceasing, it remains that he should keep solemnity by the jubilation of the mind. Why should not the saint keep solemnity, who is being led to the solemnity of the saints? He offers them now what will soon be owed to himself. Yet a little while, and he himself is one of them. At the twilight of night, when the celebration of the day had in some way been completed by us, Malachy had drawn near not to twilight, but to dawn. Is it not dawn for him for whom the night has gone before, and the day has drawn near? And so, the fever growing strong, a sweat began to break out from his inmost parts burning through his whole body, so that in some manner, passing through fire and water, he was being led out into refreshment. Now his life is despaired of, now each reproves his own judgment, now no one doubts that Malachy's sentence prevails. We are called; we are there. And he, lifting his eyes to those standing round, said: With desire I have desired to eat this pasch with you. I give thanks to the supreme mercy: I have not been cheated of my desire. You see a man secure in death, and not yet dead already certain of life. Nor is it strange. Seeing that the night which he had awaited was at hand, and that in it day was dawning for him, as if triumphing over the night he seems to insult the darkness and in some manner to say: Now I will not say, perhaps darkness shall tread upon me, because this night is my enlightenment in my delights. And gently consoling us consolans nos. 3., he said: Have care of me: I will not forget you, if it is permitted; and it will be permitted. I have believed in God, and all things are possible to the one who believes. I have loved God, I have loved you, and charity never falls away. And looking up to heaven he said: God, keep them in thy name, and not only them, but also all who through my word and per adds 3. ministry have given themselves over to thy service. Then laying his hands on each one and blessing all, he orders them to go to rest, because his hour had not yet come. We go; we return about the middle of the night, for at that hour it is announced that light shines in darkness. The house is filled; the whole congregation is present, many abbots too who had assembled. With psalms and hymns and spiritual canticles we follow our friend going back to his homeland. In the fifty-fourth year of his age, at the place and time which he had chosen beforehand and foretold, Malachy, bishop and legate of the holy apostolic see, as if taken up out of our hands by the angels, happily fell asleep in the Lord. And truly he fell asleep: the placid countenance was an indication of a placid departure. And indeed the eyes of all were fixed on him; yet there was no one who could notice when he omits 4. departed. Dead he was thought to live, and living to be dead, so little came between to mark off the one from the other. The same liveliness of countenance, the same serenity, such as is wont to appear in one sleeping. You would say that death had taken away none of these, had rather much increased them. He was not changed, but he himself changed all. In wonderful fashion the mourning and groaning of all suddenly grew quiet; sorrow is changed into joy, song shuts out lamentation. He is carried forth, voices are carried to heaven, he is brought into the oratory on the shoulders of abbots. Faith conquered vincit 3, 4., affection triumphs triumphavit 4., the matter has come to its own state; all things are done in order, all proceed in reason. And in truth what reason is there in lamenting Malachy too immoderately, as if his death were not precious, as if it were not rather sleep than death, as if it were not the harbour of death and the gate of life? Malachy our friend sleeps, and shall I mourn? This mourning defends itself by custom, not by reason. If the Lord has given to His beloved sleep, and such a sleep, in which is the inheritance of the Lord, sons the reward, the fruit of the womb, which of these seems to proclaim weeping? Shall I weep for him who has escaped weeping? He dances, he triumphs, he has been brought into the joy of his Lord; and shall I lament him? I desire these things for myself, I do not envy him. Meanwhile the funeral rites are prepared; the sacrifice is offered for him, all things are carried out according to custom with the greatest devotion. There stood at a distance a boy, from whose side there hung a dead arm, more an impediment to him than a use. Learning of this, I beckoned him to approach, and taking the withered hand I applied it to the hand of the bishop, and it gave it life. Indeed the grace of healings lived in the dead man, and his hand was to the dead hand what Elisha was to the dead man. That boy had come from far, and the hand which he had brought hanging he carried back to his homeland healed. Now, all things being duly carried out, in the very oratory of Mary the holy mother of God, in which he was well pleased, Malachy is delivered to burial, in the year from the incarnation of the Lord one thousand one hundred and forty-eight, on the fourth day before the nones of November. Yours omits 4., good Jesus, is the deposit which has been entrusted to us; yours the treasure which is laid up with us [h]. We keep it to be given back at the time at which you shall judge it to be demanded back: only let him not go forth without his companions, but let us have as leader him whom we have had as guest, to reign with you and with him alike for ever and ever. Amen.

ANNOTATIONS.

d. See above, no. 21.

In Henriquez, Menologium Cisterciense, at the 5th of November, there is edited an epitaph ascribed to St. Bernard, which begins:

Do you wish to know who lies here? The lord Malachy.

Who his heir was? Do you go on asking still?