Acercandose mas, oye el sonidoDel agua, con un manso y sordo ruydo,El qual era de quatro claras fuentesQue estavan de la ermita en las esquinas,Cuyas puras de plata aguas corrientesMostro la blanca Luna cristalinas;Y corriendo por partes diferentesEran de grande maravilla dignas,Y en qualquiera de todas por su parteNaturaleza se esmero con arte.La una mana de una viva pena,Y qual si tambien fuera el agua viva,Parte la bana, y parte se despeñaCon rapida corriente fugitiva:Despues distinto un largo arroyo enseñaQue por diversas partes se derriba,Con diferente curso en vario modo,Hasta que a donde nace buelve todo.Otra, que alta descubre ancho Orizonte,Como agraviada del lugar segundoSustenta un monstruo que parece un monte,Qual Atlante que tiene en peso el mundo:Y como suele el caudaloso OronteDar el ancho tributo al mar profundo,Assi se arroja con furiosas ondas,Por las partes mas baxas y mas hondas.Sale bramando la tercera fuente,Como un mar, y despues por el arenaVa con tan mansa y placida corrienteTan grata y sossegada, y tan serena,Que a las fieras, ganados, peces, gente,Puede aplacar la sed, menguar la pena,Y da despues la buelta, y forma el cuernoDe la Luna, imitando el curso eterno.Nace la quarta de una gran caverna,Y siguiendo su prospera derrotaParece que por arte se govierna,Segun va destilando gota a gota:No vido antigua edad, edad modernaEn region muy propinqua, o muy remota,Fuente tan peregrina, obra tan nueva,En gruta artificiosa, o tosca cueva.Restauracion de Espana, Lib. 2. ff. 27.
Acercandose mas, oye el sonidoDel agua, con un manso y sordo ruydo,El qual era de quatro claras fuentesQue estavan de la ermita en las esquinas,Cuyas puras de plata aguas corrientesMostro la blanca Luna cristalinas;Y corriendo por partes diferentesEran de grande maravilla dignas,Y en qualquiera de todas por su parteNaturaleza se esmero con arte.La una mana de una viva pena,Y qual si tambien fuera el agua viva,Parte la bana, y parte se despeñaCon rapida corriente fugitiva:Despues distinto un largo arroyo enseñaQue por diversas partes se derriba,Con diferente curso en vario modo,Hasta que a donde nace buelve todo.Otra, que alta descubre ancho Orizonte,Como agraviada del lugar segundoSustenta un monstruo que parece un monte,Qual Atlante que tiene en peso el mundo:Y como suele el caudaloso OronteDar el ancho tributo al mar profundo,Assi se arroja con furiosas ondas,Por las partes mas baxas y mas hondas.Sale bramando la tercera fuente,Como un mar, y despues por el arenaVa con tan mansa y placida corrienteTan grata y sossegada, y tan serena,Que a las fieras, ganados, peces, gente,Puede aplacar la sed, menguar la pena,Y da despues la buelta, y forma el cuernoDe la Luna, imitando el curso eterno.Nace la quarta de una gran caverna,Y siguiendo su prospera derrotaParece que por arte se govierna,Segun va destilando gota a gota:No vido antigua edad, edad modernaEn region muy propinqua, o muy remota,Fuente tan peregrina, obra tan nueva,En gruta artificiosa, o tosca cueva.Restauracion de Espana, Lib. 2. ff. 27.
Acercandose mas, oye el sonidoDel agua, con un manso y sordo ruydo,El qual era de quatro claras fuentesQue estavan de la ermita en las esquinas,Cuyas puras de plata aguas corrientesMostro la blanca Luna cristalinas;Y corriendo por partes diferentesEran de grande maravilla dignas,Y en qualquiera de todas por su parteNaturaleza se esmero con arte.
Acercandose mas, oye el sonido
Del agua, con un manso y sordo ruydo,
El qual era de quatro claras fuentes
Que estavan de la ermita en las esquinas,
Cuyas puras de plata aguas corrientes
Mostro la blanca Luna cristalinas;
Y corriendo por partes diferentes
Eran de grande maravilla dignas,
Y en qualquiera de todas por su parte
Naturaleza se esmero con arte.
La una mana de una viva pena,Y qual si tambien fuera el agua viva,Parte la bana, y parte se despeñaCon rapida corriente fugitiva:Despues distinto un largo arroyo enseñaQue por diversas partes se derriba,Con diferente curso en vario modo,Hasta que a donde nace buelve todo.
La una mana de una viva pena,
Y qual si tambien fuera el agua viva,
Parte la bana, y parte se despeña
Con rapida corriente fugitiva:
Despues distinto un largo arroyo enseña
Que por diversas partes se derriba,
Con diferente curso en vario modo,
Hasta que a donde nace buelve todo.
Otra, que alta descubre ancho Orizonte,Como agraviada del lugar segundoSustenta un monstruo que parece un monte,Qual Atlante que tiene en peso el mundo:Y como suele el caudaloso OronteDar el ancho tributo al mar profundo,Assi se arroja con furiosas ondas,Por las partes mas baxas y mas hondas.
Otra, que alta descubre ancho Orizonte,
Como agraviada del lugar segundo
Sustenta un monstruo que parece un monte,
Qual Atlante que tiene en peso el mundo:
Y como suele el caudaloso Oronte
Dar el ancho tributo al mar profundo,
Assi se arroja con furiosas ondas,
Por las partes mas baxas y mas hondas.
Sale bramando la tercera fuente,Como un mar, y despues por el arenaVa con tan mansa y placida corrienteTan grata y sossegada, y tan serena,Que a las fieras, ganados, peces, gente,Puede aplacar la sed, menguar la pena,Y da despues la buelta, y forma el cuernoDe la Luna, imitando el curso eterno.
Sale bramando la tercera fuente,
Como un mar, y despues por el arena
Va con tan mansa y placida corriente
Tan grata y sossegada, y tan serena,
Que a las fieras, ganados, peces, gente,
Puede aplacar la sed, menguar la pena,
Y da despues la buelta, y forma el cuerno
De la Luna, imitando el curso eterno.
Nace la quarta de una gran caverna,Y siguiendo su prospera derrotaParece que por arte se govierna,Segun va destilando gota a gota:No vido antigua edad, edad modernaEn region muy propinqua, o muy remota,Fuente tan peregrina, obra tan nueva,En gruta artificiosa, o tosca cueva.
Nace la quarta de una gran caverna,
Y siguiendo su prospera derrota
Parece que por arte se govierna,
Segun va destilando gota a gota:
No vido antigua edad, edad moderna
En region muy propinqua, o muy remota,
Fuente tan peregrina, obra tan nueva,
En gruta artificiosa, o tosca cueva.
Restauracion de Espana, Lib. 2. ff. 27.
Restauracion de Espana, Lib. 2. ff. 27.
Morales has given a minute description both of the scenery and antiquities of this memorable place. The Conde de Saldueña evidently had it before him. I also am greatly indebted to this faithful and excellent author.
The timid hare soon learns that she may trustThe solitary penitent, and birdsWill light upon the hermit’s harmless hand.—XVII. p. 154.
The timid hare soon learns that she may trustThe solitary penitent, and birdsWill light upon the hermit’s harmless hand.—XVII. p. 154.
The timid hare soon learns that she may trustThe solitary penitent, and birdsWill light upon the hermit’s harmless hand.—XVII. p. 154.
The timid hare soon learns that she may trust
The solitary penitent, and birds
Will light upon the hermit’s harmless hand.—XVII. p. 154.
Con mil mortificacionesSus passiones crucifican,Porque ellas de todo mueranPorque el alma solo viva.Hazen por huyr al ocioCestos, y espuertas texidasDe las hojas de las palmasQue alli crecen sin medida.Los arboles, y las plantasPorque a su gusto los sirvanPara esto vergas offrecen,De las mas tiernas que crian.Tambien de corcho hazen vasosCuentas, Cruzes, y baxillas,Cuyo modo artificioso.El oro, y la plata embidian,Este los cilicios texe,Aquel haze disciplinas,El otro las calaverasEn tosco palo esculpidas.Uno a sombra del aliso,Con la escritura divinaMisticos sentidos sacaDe sus literales minas.Otro junto de la fuenteQue murmura en dulce risaMira en los libros las obrasDe los santos Eremitas.Qual cerca del arroyueloQue saltando corre aprissa,Discurre como a la muerteCorre sin parar la vida.Qual con un Christe abraçadoBesandole las heridas,Herido de sus doloresA sus pies llora, y suspira.Qual en las flores que al campoEntre esmeraldas matizan,Las grandezas soberanasDel immenso autor medita.Qual subida en las piçarrasQue plata, y perlas distilan,Con lagrimas acrecientaSu corriente cristalina.Qual a las fieras convoca,Las aves llama, y combidaA que al criador de todoAlaben agradecidas.Qual immoble todo el cuerpo,Con las acciones perdidas,Tiene arrebatada el almaAlla donde amando anima.Y de aquel extasi quandoParece que resuscita,Dize con razon que muerePorque no perdio lo vida.La fuerça de amor a vezesSueño, y reposo los quita,Y saliendo de su estanciaBuscan del Cielo la vista.Quando serena la nocheClara se descubre Cynthia,Bordando de azul, y plataEl postrer mobil que pisa;Quando al oro de su hermanoNo puede tener embidia,Que llena del que le prestaHaze de la noche dia;Del baculo acompañadoEl amante AnachoritaSolo por las soledadesSolitarios pasos guia.Y parando entre el silencioLas claras estrellas miraQue le deleitan por obraDe la potencia divina.En altas bozes alabaSin tener quien se lo impidaAl amador soberanoCuya gracia solicita.Contempla sus perfeciones,Sus grandezas soleniza,Sus misericordias canta,Sus excelencias publica.La noche atenta entre tantoCallando porque el prosiga,Cruxen los vezinos ramos,Y blando el viento respira.Gimen las aves nocturnasPor hazerle compania,Suenan las fuentes, y arroyos,Retumban las penas frias.Todo ayuda al solitario,Mientras con el alma fixaEn sus queridos amoresContemplandolos se alivia.Soledades de Busaco.
Con mil mortificacionesSus passiones crucifican,Porque ellas de todo mueranPorque el alma solo viva.Hazen por huyr al ocioCestos, y espuertas texidasDe las hojas de las palmasQue alli crecen sin medida.Los arboles, y las plantasPorque a su gusto los sirvanPara esto vergas offrecen,De las mas tiernas que crian.Tambien de corcho hazen vasosCuentas, Cruzes, y baxillas,Cuyo modo artificioso.El oro, y la plata embidian,Este los cilicios texe,Aquel haze disciplinas,El otro las calaverasEn tosco palo esculpidas.Uno a sombra del aliso,Con la escritura divinaMisticos sentidos sacaDe sus literales minas.Otro junto de la fuenteQue murmura en dulce risaMira en los libros las obrasDe los santos Eremitas.Qual cerca del arroyueloQue saltando corre aprissa,Discurre como a la muerteCorre sin parar la vida.Qual con un Christe abraçadoBesandole las heridas,Herido de sus doloresA sus pies llora, y suspira.Qual en las flores que al campoEntre esmeraldas matizan,Las grandezas soberanasDel immenso autor medita.Qual subida en las piçarrasQue plata, y perlas distilan,Con lagrimas acrecientaSu corriente cristalina.Qual a las fieras convoca,Las aves llama, y combidaA que al criador de todoAlaben agradecidas.Qual immoble todo el cuerpo,Con las acciones perdidas,Tiene arrebatada el almaAlla donde amando anima.Y de aquel extasi quandoParece que resuscita,Dize con razon que muerePorque no perdio lo vida.La fuerça de amor a vezesSueño, y reposo los quita,Y saliendo de su estanciaBuscan del Cielo la vista.Quando serena la nocheClara se descubre Cynthia,Bordando de azul, y plataEl postrer mobil que pisa;Quando al oro de su hermanoNo puede tener embidia,Que llena del que le prestaHaze de la noche dia;Del baculo acompañadoEl amante AnachoritaSolo por las soledadesSolitarios pasos guia.Y parando entre el silencioLas claras estrellas miraQue le deleitan por obraDe la potencia divina.En altas bozes alabaSin tener quien se lo impidaAl amador soberanoCuya gracia solicita.Contempla sus perfeciones,Sus grandezas soleniza,Sus misericordias canta,Sus excelencias publica.La noche atenta entre tantoCallando porque el prosiga,Cruxen los vezinos ramos,Y blando el viento respira.Gimen las aves nocturnasPor hazerle compania,Suenan las fuentes, y arroyos,Retumban las penas frias.Todo ayuda al solitario,Mientras con el alma fixaEn sus queridos amoresContemplandolos se alivia.Soledades de Busaco.
Con mil mortificacionesSus passiones crucifican,Porque ellas de todo mueranPorque el alma solo viva.Hazen por huyr al ocioCestos, y espuertas texidasDe las hojas de las palmasQue alli crecen sin medida.Los arboles, y las plantasPorque a su gusto los sirvanPara esto vergas offrecen,De las mas tiernas que crian.Tambien de corcho hazen vasosCuentas, Cruzes, y baxillas,Cuyo modo artificioso.El oro, y la plata embidian,Este los cilicios texe,Aquel haze disciplinas,El otro las calaverasEn tosco palo esculpidas.Uno a sombra del aliso,Con la escritura divinaMisticos sentidos sacaDe sus literales minas.Otro junto de la fuenteQue murmura en dulce risaMira en los libros las obrasDe los santos Eremitas.Qual cerca del arroyueloQue saltando corre aprissa,Discurre como a la muerteCorre sin parar la vida.Qual con un Christe abraçadoBesandole las heridas,Herido de sus doloresA sus pies llora, y suspira.Qual en las flores que al campoEntre esmeraldas matizan,Las grandezas soberanasDel immenso autor medita.Qual subida en las piçarrasQue plata, y perlas distilan,Con lagrimas acrecientaSu corriente cristalina.Qual a las fieras convoca,Las aves llama, y combidaA que al criador de todoAlaben agradecidas.Qual immoble todo el cuerpo,Con las acciones perdidas,Tiene arrebatada el almaAlla donde amando anima.Y de aquel extasi quandoParece que resuscita,Dize con razon que muerePorque no perdio lo vida.La fuerça de amor a vezesSueño, y reposo los quita,Y saliendo de su estanciaBuscan del Cielo la vista.Quando serena la nocheClara se descubre Cynthia,Bordando de azul, y plataEl postrer mobil que pisa;Quando al oro de su hermanoNo puede tener embidia,Que llena del que le prestaHaze de la noche dia;Del baculo acompañadoEl amante AnachoritaSolo por las soledadesSolitarios pasos guia.Y parando entre el silencioLas claras estrellas miraQue le deleitan por obraDe la potencia divina.En altas bozes alabaSin tener quien se lo impidaAl amador soberanoCuya gracia solicita.Contempla sus perfeciones,Sus grandezas soleniza,Sus misericordias canta,Sus excelencias publica.La noche atenta entre tantoCallando porque el prosiga,Cruxen los vezinos ramos,Y blando el viento respira.Gimen las aves nocturnasPor hazerle compania,Suenan las fuentes, y arroyos,Retumban las penas frias.Todo ayuda al solitario,Mientras con el alma fixaEn sus queridos amoresContemplandolos se alivia.
Con mil mortificaciones
Sus passiones crucifican,
Porque ellas de todo mueran
Porque el alma solo viva.
Hazen por huyr al ocio
Cestos, y espuertas texidas
De las hojas de las palmas
Que alli crecen sin medida.
Los arboles, y las plantas
Porque a su gusto los sirvan
Para esto vergas offrecen,
De las mas tiernas que crian.
Tambien de corcho hazen vasos
Cuentas, Cruzes, y baxillas,
Cuyo modo artificioso.
El oro, y la plata embidian,
Este los cilicios texe,
Aquel haze disciplinas,
El otro las calaveras
En tosco palo esculpidas.
Uno a sombra del aliso,
Con la escritura divina
Misticos sentidos saca
De sus literales minas.
Otro junto de la fuente
Que murmura en dulce risa
Mira en los libros las obras
De los santos Eremitas.
Qual cerca del arroyuelo
Que saltando corre aprissa,
Discurre como a la muerte
Corre sin parar la vida.
Qual con un Christe abraçado
Besandole las heridas,
Herido de sus dolores
A sus pies llora, y suspira.
Qual en las flores que al campo
Entre esmeraldas matizan,
Las grandezas soberanas
Del immenso autor medita.
Qual subida en las piçarras
Que plata, y perlas distilan,
Con lagrimas acrecienta
Su corriente cristalina.
Qual a las fieras convoca,
Las aves llama, y combida
A que al criador de todo
Alaben agradecidas.
Qual immoble todo el cuerpo,
Con las acciones perdidas,
Tiene arrebatada el alma
Alla donde amando anima.
Y de aquel extasi quando
Parece que resuscita,
Dize con razon que muere
Porque no perdio lo vida.
La fuerça de amor a vezes
Sueño, y reposo los quita,
Y saliendo de su estancia
Buscan del Cielo la vista.
Quando serena la noche
Clara se descubre Cynthia,
Bordando de azul, y plata
El postrer mobil que pisa;
Quando al oro de su hermano
No puede tener embidia,
Que llena del que le presta
Haze de la noche dia;
Del baculo acompañado
El amante Anachorita
Solo por las soledades
Solitarios pasos guia.
Y parando entre el silencio
Las claras estrellas mira
Que le deleitan por obra
De la potencia divina.
En altas bozes alaba
Sin tener quien se lo impida
Al amador soberano
Cuya gracia solicita.
Contempla sus perfeciones,
Sus grandezas soleniza,
Sus misericordias canta,
Sus excelencias publica.
La noche atenta entre tanto
Callando porque el prosiga,
Cruxen los vezinos ramos,
Y blando el viento respira.
Gimen las aves nocturnas
Por hazerle compania,
Suenan las fuentes, y arroyos,
Retumban las penas frias.
Todo ayuda al solitario,
Mientras con el alma fixa
En sus queridos amores
Contemplandolos se alivia.
Soledades de Busaco.
Soledades de Busaco.
Fuller, the Worthy, has a beautiful passage in his Church History concerning “Primitive Monks with their Piety and Painfulness.”—“When the furnace of persecution in the infancy of christianity was grown so hot, that most cities, towns, and populous places were visited with that epidemical disease, many pious men fled into deserts, there to live with more safety, and serve God with less disturbance. No wild humour to make themselves miserable, and to choose and court their own calamity, put them on this project, much less any superstitious opinion of transcendant sanctity in a solitary life, made them willingly to leave their former habitations. For whereas all men by their birth are indebted to their country, there to stay and discharge all civil relations, it had been dishonesty in them like bankrupts to run away into the wilderness to defraud their country, their creditor, except some violent occasion (such as persecution was) forced them thereunto; and this was the first original of monks in the world, so called from μόνος, because living alone by themselves.
“Here they in the deserts hoped to find rocks and stocks, yea beasts themselves, more kind than men had been to them. What would hide and heat, cover and keep warm, served them for clothes, not placing (as their successors in after ages) any holiness in their habit, folded up in the affected fashion thereof. As for their food, the grass was their cloth, the ground their table, herbs and roots their diet, wild fruits and berries their dainties, hunger their sauce, their nails their knives, their hands their cups, the next well their wine-cellar; but what their bill of fare wanted in cheer it had in grace, their life being constantly spent in prayer, reading, musing, and such like piousemployments. They turned solitariness itself into society; and cleaving themselves asunder by the divine art of meditation, did make of one, two or more, opposing, answering, moderating in their own bosoms, and busy in themselves with variety of heavenly recreations. It would do one good even but to think of their goodness, and at the rebound and second hand to meditate upon their meditations. For if ever poverty was to be envied it was here. And I appeal to the moderate men of these times, whether in the height of these woeful wars, they have not sometimes wisht (not out of passionate distemper, but serious recollection of themselves) some such private place to retire unto, where, out of the noise of this clamorous world, they might have reposed themselves, and served God with more quiet.”
None but that heavenly Father, who aloneBeholds the struggles of the heart, aloneSees and rewards the secret sacrifice.—XVIII. p. 163.
None but that heavenly Father, who aloneBeholds the struggles of the heart, aloneSees and rewards the secret sacrifice.—XVIII. p. 163.
None but that heavenly Father, who aloneBeholds the struggles of the heart, aloneSees and rewards the secret sacrifice.—XVIII. p. 163.
None but that heavenly Father, who alone
Beholds the struggles of the heart, alone
Sees and rewards the secret sacrifice.—XVIII. p. 163.
Meu amor faça em Deos seu fundamentoEm Deos, que so conhece e so estimaA nobreza e o valor de hum pensamento.Fernam Alvares do Oriente.
Meu amor faça em Deos seu fundamentoEm Deos, que so conhece e so estimaA nobreza e o valor de hum pensamento.Fernam Alvares do Oriente.
Meu amor faça em Deos seu fundamentoEm Deos, que so conhece e so estimaA nobreza e o valor de hum pensamento.
Meu amor faça em Deos seu fundamento
Em Deos, que so conhece e so estima
A nobreza e o valor de hum pensamento.
Fernam Alvares do Oriente.
Fernam Alvares do Oriente.
Sindered.—XVIII. p. 163.
Sindered.—XVIII. p. 163.
Sindered.—XVIII. p. 163.
Sindered.—XVIII. p. 163.
“Per idem tempus divinæ memoriæ Sinderedus urbis Regiæ Metropolitanus Episcopus sanctimoniæ studio claret; atque longævos et merito honorabiles viros quos in suprafata sibi commissa Ecclesia repetit, non secundum scientiam zelo sanctitatis stimulat, atque instinctu jam dicti Witizæ Principis eos sub ejus tempore convexare non cessat; qui et post modicum incursus Arabum expavescens, non ut pastor, sed ut mercenarius, Christi oves contra decreta majorum deserens, Romanæ patriæ sese adventat.”—Isid. Pacensis, Espana Sagrada, T. 8. p. 298.
“E assi como el Arçobispo fue cierto de la mala andança partio de Cordova; y nunca cesso de andar dia ni noche fasta que llego a Toledo; y no embargante que el era hombre de buena vida, nose quiso mostrar por tal como deviera ser, y sufrir antes martyrio por amor de Jesu Christo y esforçar los suyos, porque se defendiessen, y que las gentes no desamparassen la tierra; ca su intencion fue de ser confessor antes que martyr.”—Cor. del K. D. Rodrigo, p. 2. C. 48.
While the ChurchKeeps in her annals the deserter’s name,But from the service which with daily zealDevout her ancient prelacy recalls,Blots it, unworthy to partake her prayers.—XVIII. p. 163.
While the ChurchKeeps in her annals the deserter’s name,But from the service which with daily zealDevout her ancient prelacy recalls,Blots it, unworthy to partake her prayers.—XVIII. p. 163.
While the ChurchKeeps in her annals the deserter’s name,But from the service which with daily zealDevout her ancient prelacy recalls,Blots it, unworthy to partake her prayers.—XVIII. p. 163.
While the Church
Keeps in her annals the deserter’s name,
But from the service which with daily zeal
Devout her ancient prelacy recalls,
Blots it, unworthy to partake her prayers.—XVIII. p. 163.
“Je ne serois pas en grande peine,” says Pierre de Marca, “de rechercher les noms des Evesques des Bearn, si la saincte et louable pratique des anciens Peres d’inserer dans les Diptyches, et cayers sacrés de chascune Eglise, les noms des Evesques orthodoxes, et qui estoient decedés dans la communion de l’Eglise Catholique, eust este continuée jusqu’aux derniers siècles. Et je pourrois me servir en cette rencontre du moyen que l’Empereur Justinian et le cinquiesme Concile General employerent, pour sçavoir si Theodore Evesque de Mopsuestie estoit reconnu apres sa mort pour Evesque de l’Eglise qu’il avoit possedée durant sa vie. Car ils ordonnerent a l’Evesque et au Clergé de cette ville, de revoir les Diptyches de leur Eglise, et de rapporter fidellement ce qu’ils y trouveroient. Ce qu’ayant exécuté diligemment, ils firent rapport qu’apres avoir fueilleté quatre divers cayers en parchemin, qui estoient leurs Diptyches, ils y avoient trouvé le nom de tous les Evesques de ce siege; horsmis qu’en la place de Theodore, avoit esté substitué le nom de Cyrille, qui estoit le Patriarche d’Alexandrie; lequel présidant au Concile d’Ephese avoit condamné l’heresie de Nestorius et de Theodore de Mopsuestie. D’ou il apert que les noms de tous les Evesques depuis l’origine et l’establissement de chascune des Eglises estoient enregistrés dans les cayers que l’on appelloit Diptyches, et que l’on les recitoit nom par nom en leur lieu, pendant la celebration de la Liturgie, tant pour tesmoigner la continuation de la communion avec les Evesques decedés, que l’on avoit euë avec euxmesmes vivans, qu’afin deprocurer par les prieres publiques, et par l’efficace du Sacrifice non sanglant, en la celebration du quel ils estoient recommendés a Dieu, suivant l’ordonnance des Apostres, un grand profit, soulagement, et refraichissement pour leurs ames, comme enseignent Cyrille de Hierusalem, Chrysostome, et Epiphane.”—Histoire de Bearn, l. 4. c. 9. § 1.
“Some time before they made oblation for the dead, it was usual in some ages to recite the names of such eminent bishops, or saints, or martyrs, as were particularly to be mentioned in this part of the service. To this purpose they had certain books, which they called their Holy Books, and commonly theirDiptychs, from their being folded together, wherein the names of such persons were written, that the deacon might rehearse them as occasion required in the time of divine service. Cardinal Bona and Schelstrate make three sorts of theseDiptychs; one wherein the names of bishops only were written, and more particularly such bishops as had been governors of that particular church: a second, wherein the names of the living were written, who were eminent and conspicuous either for any office and dignity, or some benefaction and good work, whereby they had deserved well of the church; in this rank were the patriarchs and bishops of great sees, and the bishop and clergy of that particular church: together with the emperors and magistrates, and others most conspicuous among the people; the third was the book containing the names of such as were deceased in catholic communion.—These therefore were of use, partly to preserve the memory of such eminent men as were dead in the communion of the church, and partly to make honourable mention of such general councils as had established the chief articles of the faith: and to erase the names either of men or councils out of theseDiptychs, was the same thing as to declare that they were heterodox, and such as they thought unworthy to hold communion with, as criminals, or some way deviating from the faith. Upon this account St. Cyprian ordered the name of Geminius Victor to be left out among those that were commemorated at the holy table, because he had broken the rules of the church. And Evagrius observes ofTheodorus bishop of Mopsuestia, that his name was struck out of the Holy Books, that is, theDiptychs, upon the account of his heretical opinions, after death. And St. Austin, speaking of Cæcilian, Bishop of Carthage, whom the Donatists falsely accused of being ordained byTraditores, or men who had delivered up the Bible to be burned in the times of persecution, tells them that if they could make good any real charge against him, they would no longer name him among the rest of the bishops, whom they believed to be faithful and innocent, at the altar.”—Bingham, b. 15. ch. 3. sect. 17.
Orary.—XVIII. p. 164.
Orary.—XVIII. p. 164.
Orary.—XVIII. p. 164.
Orary.—XVIII. p. 164.
“The Council of Laodicea has two canons concerning the little habit called theOrarium, which was a scarf or tippet to be worn upon the shoulders; and might be used by bishops, presbyters, and deacons, but not by subdeacons, singers, or readers, who are expressly debarred the use of it in that council.—The first council of Braga speaks of thetunicaand theorariumas both belonging to deacons. And the third council of Braga orders priests to wear theorariumon both shoulders when they ministered at the altar. By which we learn that thetunicaorsurplicewas common to all the clergy, theorariumon the left shoulder proper to deacons, and on both shoulders the distinguishing badge of priests.—The fourth council of Toledo is most particular in these distinctions. For in one canon it says, that if a bishop, presbyter, or deacon, be unjustly degraded, and be found innocent by a synod, yet they shall not be what they were before, unless they receive the degrees they had lost from the hands of the bishops before the altar. If he be a bishop, he must receive hisorarium, his ring, and his staff: if a presbyter, hisorariumandplaneta: if a deacon, hisorariumandalba. And in another canon, that the deacon shall wear but oneorarium, and that upon his left shoulder, wherewith he is to give the signal of prayers to the people. Where we may observe also the reason of the nameorariumin the ecclesiastical senseab orando, from praying,though in common acceptation it signifies no more than an handkerchief to wipe the face, and so comesab ore, in which signification it is sometimes used by St. Ambrose and St. Austin, as well as by the old Roman authors. But here we take it in the ecclesiastical sense for a sacred habit appropriated to bishops, priests, and deacons, in the solemnities of divine service, in which sense it appears to have been a habit distinct from that of civil and common use, by all the authorities that have been mentioned.”—Bingham, b. 13. c. 8. sect. 2.
Nor wore he mitre here,Precious or auriphrygiate.—XVIII. p. 164.
Nor wore he mitre here,Precious or auriphrygiate.—XVIII. p. 164.
Nor wore he mitre here,Precious or auriphrygiate.—XVIII. p. 164.
Nor wore he mitre here,
Precious or auriphrygiate.—XVIII. p. 164.
“Mitræ usus antiquissimus est, et ejus triplex est species: una quæ pretiosa dicitur, quia gemmis et lapidibus pretiosis, vel laminis aureis, vel argenteis contexta esse solet; altera auriphrygiata sine gemmis, et sine laminis aureis vel argenteis; sed vel aliquibus parvis margaritis composita, vel ex serico albo auro intermisto, vel ex tela aurea simplici sine laminis et margaritis; tertia, quæ simplex vocatur, sine auro, ex simplici sirico Damasceno, vel alio, aut etiam linea, ex tela alba confecta, rubeis laciniis seu frangiis et vittis pendentibus. Pretiosa utitur Episcopus in solemnioribus festis, et generaliter quandocumque in officio dicitur hymnusTe Deum laudamus, &c.et in missaGloria in excelsis Deo. Nihilominus in eisdem festis etiam auriphrygiata uti poterit, sed potius ad commoditatem quam ex necessitate; ne scilicet Episcopus nimis gravetur, si in toto officio pretiosa utatur: propterea usu receptum est, tam in Vesperis, quam in Missis, ut pretiosa utatur Episcopus in principio et in fine Vesperarum et Missarum solemnium, ac eundo ad Ecclesiam et redeundo ab ea; et quando lavat manus et dat benedictionem solemnem. Intermedio autem spatio loco pretiosæ accipit auriphrygiatam.—Auriphrygiata mitra utitur Episcopus ab Adventu Domini usque ad festum Nativitatis, excepta Dominica tertia Adventus, in qua dicitur IntroitusGaudete, &c.ideoque in signum lætitiæ utitur tunc pretiosa. Item a Septuagesima usque ad feriam quartam majoris hebdomadæ inclusivè, excepta Dominica quarta Quadragesimæ, in qua diciturIntroitusLætare, &c.Item in omnibus vigiliis, quæ jejunantur, et in omnibus quatuor temporibus; in Rogationibus, Litaniis et processionibus, quæ ex causa penitentiæ fiunt; in festo Innocentium, nisi veniat in Dominica; et benedictionibus, et consecrationibus, quæ private aguntur. Quibus quidem temporibus abstinet, Episcopus a mitra pretiosa. Poterit tamen Episcopus dum utitur auriphrygiata, uti etiam simplici eodem modo et forma, prout de pretiosa et auriphrygiata dictum est. Simplici vero mitra utitur Episcopus feria sexta in Parasceve, et in officiis et Missis defunctorum.”—Cæremoniale Episcoporum, l. 1. c. 17.
The pallOf wool undyed, which on the Apostle’s tombGregory had laid.—XVIII. p. 164.
The pallOf wool undyed, which on the Apostle’s tombGregory had laid.—XVIII. p. 164.
The pallOf wool undyed, which on the Apostle’s tombGregory had laid.—XVIII. p. 164.
The pall
Of wool undyed, which on the Apostle’s tomb
Gregory had laid.—XVIII. p. 164.
“By the way, the pall is a pontifical vestment, considerable for the matter, making, and mysteries thereof. For the matter, it is made of lamb’s wooll and superstition. I say of lamb’s wooll, as it comes from the sheep’s back, without any other artificiall colour, spun, say some, by a peculiar order of nunnes, first cast into the tombe of St. Peter, taken from his body, say others, surely most sacred if from both; and superstitiously adorned with little black crosses. For the form thereof; the breadth exceeded not three fingers, one of our bachelours’ lambskin hoods in Cambridge would make three of them, having two labells hanging down before and behind, which the archbishops onely, when going to the altar, put about their necks, above their other pontificall ornaments. Three mysteries were couched therein.First, Humility, which beautifies the clergy above all their costly copes.Secondly, Innocency, to imitate lamb-like simplicitie. And,Thirdly, Industry, to follow him who fetched his wandering sheep home on his shoulders. But to speak plainly, the mystery of mysteries in the pall was, that the archbishops receiving it shewed therein their dependence on Rome; and a mote in this manner ceremoniously taken was a sufficient acknowledgement of their subjection. And as it owned Rome’s power, so in after ages it increased their profit. For, though now such palls were freely given toarchbishops, whose places in Britain for the present were rather cumbersome than commodious, having little more than their paines for their labour; yet in after ages the archbishop of Canterburie’s pall was sold for five thousand florenes, so that the pope might well have the golden fleece if he could sell all his lamb’s wooll at that rate. Onely let me add, that the author of Canterbury-book stiles this pallTanquam grande Christi Sacramentum. It is welltanquamcame in to help it, or else we should have had eight sacraments.”—Fuller’s Church History, page 71.
The relics and the written works of Saints,Toledo’s choicest treasure, prized beyondAll wealth, their living and their dead remains;These to the mountain fastnesses he boreOf unsubdued Cantabria, there deposed,One day to be the boast of yet unbuiltOviedo, and the dear idolatryOf multitudes unborn.—XVIII. p. 163.
The relics and the written works of Saints,Toledo’s choicest treasure, prized beyondAll wealth, their living and their dead remains;These to the mountain fastnesses he boreOf unsubdued Cantabria, there deposed,One day to be the boast of yet unbuiltOviedo, and the dear idolatryOf multitudes unborn.—XVIII. p. 163.
The relics and the written works of Saints,Toledo’s choicest treasure, prized beyondAll wealth, their living and their dead remains;These to the mountain fastnesses he boreOf unsubdued Cantabria, there deposed,One day to be the boast of yet unbuiltOviedo, and the dear idolatryOf multitudes unborn.—XVIII. p. 163.
The relics and the written works of Saints,
Toledo’s choicest treasure, prized beyond
All wealth, their living and their dead remains;
These to the mountain fastnesses he bore
Of unsubdued Cantabria, there deposed,
One day to be the boast of yet unbuilt
Oviedo, and the dear idolatry
Of multitudes unborn.—XVIII. p. 163.
“Among those,” says Morales, “who then passed from Toledo to Asturias, was the archbishop of Toledo, named Urban.—He, with a holy foresight, collected the sacred relics which he could, and the most precious books of his own church and of others, determining to carry them all to the Asturias, in order that the holy relics might not be profaned or treated with little reverence by the infidels; and that the books of the Holy Scriptures, and of the ecclesiastical offices, and the works of our holy doctors, might not be lost.—And although many relics are mentioned which the archbishop then carried from Toledo, especial mention is made of a holy ark full of many and most remarkable relics, which through divers chances and dangers, had been brought from Jerusalem to Toledo, and of which all that is fitting shall be related in its place, if it please God that this history should proceed. It is also expressly said, that the cope which Our Lady gave to St. Ildefonso, was then carried to the Asturias with the other relics; and being so capital a relic, it was a worthy thing to write of it thus particularly. Ofthe sacred books which were saved at that time, there are specified the Holy Scriptures, the Councils, the works of St. Isidore, and St. Ildefonso, and of St. Julian the archbishop of Toledo. And as there is at this day in the church of Oviedo that holy ark, together with many others of the relics which were then removed, so do I verily believe that there are in the library of that church three or four books of those which were then brought from Toledo. I am led to this belief by seeing that they are written in a form of Gothic letters, which being compared with writings six hundred years old, are without doubt much older, and of characters so different, that they may well be attributed to the times of the Goths. One is the volume of the Councils, another is aSantoral, another contains the books of St. Isidorede Naturis Rerum, with other works of other authors. And there are also some leaves of a Bible.—To put these sacred relics in greater security, and avoid the danger of the Moors, they hid them in a cave, and in a sort of deep pit therein, two leagues from the city of Oviedo, (which was not at that time built,) in a mountain, which was for this reason called Montesacro. It is now by a slight corruption called Monsagro; and the people of that country hold the cave in great veneration, and a great romery, or pilgrimage, is made on St. Magdalen’s day.”—Morales, l. 12. c. 71.
The place where the relics were deposited is curiously described in the Romantic Chronicle. “He found that in this land of Asturias there was a sierra, full great, and high, the which had only two entrances, after this manner. On the one entrance there was a great river, which was to be passed seven times, and in none of those seven places was it fordable at any time, except in the month of July. And after the river had been crost seven times, there was an ascent of a long league up a high mountain, which is full of many great trees and great thickets, wherein are many wild beasts, such as bears and boars and wolves, and there is a pass there between two rocks, which ten men might defend against the whole world, and this is the one entrance. The other is, that you must ascend this great mountain, by a path of two full leagues inlength, on the one side having always the river, and the way so narrow, that one man must go before another, and one man can defend the path in such manner, that no arbalist, nor engine of other kind, nor any other thing, can hurt him, not if the whole world were to come against him. And if any one were to stumble upon this path, he would fall more than two thousand fathoms, down over rocks into the river, which lies at such a depth that the water appears blacker than pitch. And upon that mountain there is a good spring, and a plain where there are good meadows, and room enough to raise grain for eight or ten persons for a year; and the snow is always there for company, enduring from one year to another. And upon that mountain the archbishop made two churches, one to the honour of St. Mary Magdalen, and the other to the honour of St. Michael, and there he placed all these reliques, where he had no fear that any should take them; and for the honour of these relics, the archbishop consecrated the whole mountain, and appointed good guard over the sacred relics, and left there three men of good life, who were willing to remain there, serving God, and doing penance for their sins.”—P. 2. c. 48.
Of theCamara Santa, Morales has given a curious account in his Journal; the substance, with other remarkable circumstances, he afterwards thus inserted in his great history:—
“The other church (or chapel) which King Alonso el Casto ordered to be built on the south side of the Iglesia Mayor (or cathedral), was with the advocation of the Glorious Archangel St. Michael. And in order that he might elevate it, he placed under it another church of the Virgin and Martyr St. Leocadia, somewhat low, and vaulted with a strong arch, to support the great weight which was to be laid upon it. The king’s motive for thus elevating this church of St. Michael, I believe certainly to have been because of the great humidity of that land. He had determined to place in this church the famous relics of which we shall presently speak, and the humidity of the region is so great, that even in summer the furniture of the houses on high ground is coveredwith mold. This religious prince therefore elevated the church with becoming foresight for reverence and better preservation of the precious treasure which was therein to be deposited. For this reason they call it Camara, (the chamber,) and for the many and great relics which it contains, it has most deservedly the appellation of Holy. You ascend to it by a flight of twenty-two steps, which begin in the cross of the Iglesia Mayor (or cathedral), and lead to a vaulted apartment twenty feet square, where there is an altar upon which mass is said; for within there is no altar, neither is mass said there by reason of the reverence shewn to so great a sanctuary; and it may be seen that K. D. Alonso intended in his plan that there should be no altar within. In this apartment or outer chapel is a great arched door, with a very strong fastening; it leads to another smaller square chamber, vaulted also, with a square door, which also is fastened with another strong fastening, and these are the fastenings and keys which the Bishop Sampyro admires for their strength and security.
“The square door is the door of the Holy Chamber, which is in the form of a complete church, and you descend to it by twelve steps. The body of this church is twenty-four feet in length, and sixteen in width. Its arched roof is of the same dimensions. The roof is most richly wrought, and supported upon six columns of divers kinds of marble, all precious and right beautiful, upon which the twelve apostles are sculptured, two and two. The ground is laid with Mosaic work, with variety of columns, representing jasper ware. The Bishop Sampyro had good reason to complain of the darkness of this church, which has only one small window in the upper part of the chapel; and, therefore, in this which we call the body of the church, there are commonly three silver lamps burning, the one in the middle larger than the other two, and many other lights are kindled when the relics are shewn. These are kept within a grating, which divides the chapel from the church. The chapel has two rich marbles at the entrance; it is eighteen feet in length, and its width somewhat less; thefloor and the roof are after the same fashion as those of the church, but it is oneestadolower, which in those times seems to have been customary in Asturias and in Gallicia, the Capillas Mayores, or principal chapels, being much lower than the body of the church. The roof of the chapel is plain, and has painted in the middle our Saviour in the midst of the four evangelists; and this performance is so ancient, that it is manifestly of the age of the founder. At this iron grating strangers are usually detained; there is a lower one within of wood, to which persons are admitted who deserve this privilege for their dignity; and few there be who enter farther. This church the king built to remove to it, as accordingly he forthwith removed, the Holy Ark, the holy bodies, and the other great relics, which, at the destruction of Spain, were hidden in the cave and well of Monsagro, and for this cause he had it built with so much care, and so richly, and with such security.——
“I have described the Camara Santa thus particularly, that what I may say of the most precious relics which it contains may be the better enjoyed. I will particularize the most principal of them, beginning with the Holy Ark, which with great reason has deserved this name. It is in the midst of the chapel, close to the wooden grate, so that you can only go round it on three sides, and it is placed upon a stone pedestal, wrought with mouldings of a palm in height. It is a vara and a half (about five feet) in length; little less than a vara wide, and about as deep, that part which is of silver, not including the height which the pedestal gives it. The cover is flat, and it is covered in all parts with silver plates of some thickness, and gilt on some places. In the front, or that side which fronts the body of the church, it has the twelve apostles in more than half relief, and on the sides there are histories of Our Lady in the same silver-work. On the flat part of the cover there is a large crucifix engraved with many other images round about it. The sides are elaborately wrought with foliage, and the whole displays great antiquity. The cover has round about it four lines in thesilver, which, however, are imperfect, the silver being wanting in some places. What they contain is this, as I have copied it faithfully, with its bad Latin and other faults:—
“Omnis conventus populi Deo dignus catholici cognoscat, quorum inclytas veneratur reliquias, intra pretiosissima præsentis archælatera. Hoc est de ligno plurimum, sive de cruce Domini. De vestimentis illius, quod per sortem divisum est. De pane delectabili unde in cena usus est. De sindone Dominico ejus adque sudario et cruore sanctissimo. De terra sancta quam piis calcavit tunc vestigiis. De vestimentis matris ejus Virginis Mariæ. De lacte quoque ejus, quod multum est mirabile, His pariter conjunctæ sunt quædam sanctorum maxime prestantes reliquiæ, quorum prout potuimus, hæc nomina subscripsimus. Hoc est de Sancto Petro, de Sancto Thoma, Sancti Bartolomei. De ossibus Prophetarum, de omnibus Apostolis, et de aliis quam plurimis sanctis, quorum nomina sola Dei scientia colligit. His omnibus egregius Rex Adefonsus humili devotione perditus fecit hoc receptaculum, sanctorum pignoribus insignitum argento deauratum, exterius adornatum non vilibus operibus: per quod post ejus vitam mereatur consortium illorum in cœlestibus sanctorum jubari precibus. Hæc quidem saluti et re——Here a large piece of the silver is gone.—Novit omnis provintia in terra sine dubio.——Here there is another great chasm.—Manus et industria clericorum et præsulum, qui propter hoc convenimus cum dicto Adefonso Principe, et cum germana læctissima Urraca nomina dicta: quibus Redemptor omnium concedit indulgentiam et suorum peccatorum veniam, per hoc sanctorum pignora Apostolorum et Sancti Justi et Pastoris, Cosmæ et Damiani, Eulaliæ Virginis, et Maximi, Germani, Baudili, Pantaleonis, Cypriani et Justinæ, Sebastiani, Facundi et Primitivi, Christophori, Cucufati, Felicis, Sulpicii.
“This inscription, with its bad Latin and other defects, and by reason of the parts that are lost, can ill be translated. Nevertheless I shall render it, in order that it may be enjoyed by all. It says thus: Know all the congregation of Catholic people, worthy of God, whose the famous relics are, whichthey venerate within the most precious sides of this ark. Know then that herein is great part of the wood or cross of our Lord. Of his garment for which they cast lots. Of the blessed bread whereof he ate at the supper. Of his linen, of the holy handkerchief (the Sudario), and of his most holy blood. Of the holy ground which he then trod with his holy feet. Of the garments of his mother the Virgin Mary, and also of her milk, which is a great wonder. With these also there are many capital relics of saints, whose names we shall write here as we can. Saint Peter, St. Thomas, St. Bartholomew. Bones of the prophets, and of all the Apostles, and of many other saints whose names are known only to the wisdom of God. The noble King Don Alonso, being full of humble devotion for all these holy relics, made this repository, adorned and ennobled with pledges of the saints, and on the outside covered with silver, and gilded with no little cunning. For the which may he deserve after this life the company of these Saints in heaven, being aided by their intercession.—These holy relics were placed here by the care and by the hands of many clergy and prelates, who were here assembled with the said King D. Alonso, and with his chosen sister called Donna Urraca. To whom may the Redeemer of all grant remission and pardon of their sins, for the reverence and rich reliquary which they made for the said relics of the Apostles, and for those of the Saints, St. Justus and Pastor, St. Cosme and St. Damian, St. Eulalia the Virgin, and of the Saints Maximus, Germanus, Baudilus, Pantaleon, Cyprianus and Justina, Sebastian, Facundus and Primitivus, Christopher, Cucufatus, Felix and Sulpicius.——
“The sum of the manner in which this Holy Ark came into Spain is this, conformably to what is written by all our grave authors. When Cosroes the King of Persia, in the time of the Emperor Heraclius, came upon the Holy Land, and took the city of Jerusalem, the bishop of that city, who was called Philip, and his clergy, with pious forethought, secreted the Holy Ark, which from the time of the Apostles had been kept there, and its stores augmented with new relics, which weredeposited therein. After the victory of Cosroes, the Bishop Philip, with many of his clergy, passed into Africa, carrying with them the Holy Ark: and there it remained some years, till the Saracens entered into that province also, and then Fulgentius the Bishop of Ruspina, with providence like that which had made Philip bring it to Africa, removed it into Spain. Thus it came to the Holy Church of Toledo, and was from thence removed to Asturias, and hidden in the cave of Monsagro: finally, King D. Alonso el Casto removed it to the Camara Santa; and afterwards K. D. Alonso the Great enriched it. Thus our histories write, and the same is read in the lessons on the festival which the church of Oviedo celebrates of the coming there of this Holy Ark, with a sermon proper for the day, and much solemnity, the service being said on the 13th of March after vespers, above in the church of the Camara Santa. This is a most weighty testimony which the Holy Ark possesses of its own authenticity, and of the genuineness of the most great treasure which it contains.—These also are strong testimonies, that K. D. Alonso the Great should not only have made the Ark so rich, but that this king should also have fortified the city of Oviedo, surrounding it with walls, and making for it a castle, and building also the castle of Gauzon upon the shore, for the defence and security of this holy treasure, and for another end, as he left written upon the stone of which we have elsewhere spoken. Another testimony of great authority, is the great reverence which has been shewn to this Holy Ark, from the time which is spoken of by Alonso the Great in the inscription, to these our days. This is so great that no one has dared to open it, melancholy examples being related of some daring attempts which have been made. That which occurred in our days is not mournful, but rather of much devotion and holy joy. The most illustrious Señor D. Christoval de Rojas y Sandoval, who is now the most worthy Archbishop of Seville, when he was Bishop of Oviedo, determined to open the Holy Ark. For this, as the singular devotion and most holy zealfor the glory of God which he has in all things, admonished him, he made such pious preparations as the fame of so celestial a treasure shewed to be necessary. He proclaimed solemnly a fast of forty days in his church and through all his diocese, commanding that prayers should be made to our Lord, beseeching him that he would be pleased with what was intended, his Most-Illustriousness giving the example, which is very common and very edifying in his church, in himself, and in the ministers thereof. Three days before the Sunday on which the Ark was to be opened, he ordered all persons to fast, and to make greater prayers with processions. When the day arrived, he said pontifical mass, and preached, infusing with his holy exhortations much of his own devout desires into the hearts of the hearers. The mass being finished, clad as he was, he ascended to the Camara Santa, with much outward solemnity, and with much fervour of devotion internally in his heart; and having there again renewed his humble prayers to our Lord, and quickened the ardour of that sacred desire which had influenced him; on his knees as he was before the Holy Ark, he took the key to open it. At the moment when he stretched out his hand to put the key in the lock, suddenly he felt such horror and dismay, and found himself so bereft of all power (tan impossibilitado) to move it in any way, that it was impossible for him to proceed, or do any thing but remain in that holy consternation, without having strength or ability for more. And as if he had come there to oppose and prevent that which purposely, and with so much desire and preparation, he had intended to do, he desisted from his intent, and gave it up, his whole holy desire being turned into a chill of humble shrinking and fear. Among other things which his most Illustrious Lordship relates of what he then felt, he says, that his hair stood up in such a manner and with such force, that it seemed to him, as if it lifted the mitre a considerable way from his head. Now, we all know that this famous prelate has vigour and persevering courage for all the great things which he undertakes in the service of our Lord; but in this manner the Holy Ark remained unopened then, and thus I believe it willalways remain fastened more surely with veneration and reverence, and with respect of these examples, than with the strong bolt of its lock.
“In the inscription of this Holy Ark, mention is made of the relics of St. Baudilus, and by reason that he is a Saint very little known, it will be proper to say something of him. This Saint is much reverenced in Salamanca and in Zamora, and in both cities he has a parochial church, and in Zamora they have a good part of his relics. They have so much corrupted the name, calling him St. Boal, that the Saint is now scarcely known by his own.
“They of the church say, that the cope of St. Ildefonso, which Our Lady gave him, is in the Ark. This may well be believed, since our good authors particularly relate that it was carried to Oviedo with the Holy Ark, and with the other relics, and it does not now appear among them, and there is much more reason to think that it has been very carefully put away, than that it has been lost. Also they say, that when the celestial cope was put into the Holy Ark, they took out of it the piece of the holy Sudario, in which the head of our Redeemer was wrapped up for his interment, as is said in the inscription of the Ark. This is one of the most famous relics in all Christendom, and therefore it is most richly adorned, and reverently preserved, being shown only three times in the year with the greatest solemnity. The box in which it is kept is wrought without of gold and azure, with beautiful mouldings and pictures, and other ornaments of much authority. Within this there is a square piece of wood, covered entirely with black velvet, with silver handles, and other decorations of silver round about; in the hollow of this square, the holy Sudario is stretched and fastened upon the velvet; it is a thin linen cloth, three quarters long and half a vara wide, and in many places full of the divine blood from the head of our Redeemer, in divers forms and stains of various sizes; wherein some persons observe marks of the divine countenance and other particularities. I did not perceive this; but the feeling which came upon me when I looked at it is sufficientto make me believe any thing of it; and if a wretch like me was thus affected, what must it be with those who deserve of our Lord greater regalements on such an occasion? It is exhibited to the people three times in the year; on Good Friday, and on the two festivals of the Cross in May and in September, and there is then a great concourse from all the country, and from distant parts. This part of the cross of the church where the Camara Santa is, is richly hung, and in the first apartment of the Camara, a corridor is erected for this exhibition, which is closed that day with curtains of black velvet, and a canopy that extends over the varandas. The Bishop in his pontificals, with his assistants and other grave persons, places himself behind the curtains with the Holy Sudario, holding it by the silver handles, covered with a veil. The curtains are undrawn, and the quiristers below immediately begin theMiserere. The Bishop lifts the veil, and at the sight of the Holy Sudario, another music begins of the voices of the people, deeply affected with devotion, which verily penetrates all hearts. The Bishop stands some time, turning the Sacred Relic to all sides, and afterwards the veil being replaced, and the curtains redrawn, he replaces the Holy Sudario in its box. With all these solemnities, the very Illustrious and most Reverend Señor, M. D. Gonzalo de Solorzano, Bishop of Oviedo, exhibited this Holy Relic on the day of Santiago, in the year of our Redeemer 1572, in order that I might bear a more complete relation of the whole to the King our Lord, I having at that time undertaken this sacred journey by his command.
“Another chest, with a covering of crimson and brocade, contains a good quantity of bones, and some pieces of a head; which, although they are very damp, have a most sweet odour, and this all we who were present perceived, when they were shown me, and we spoke of it as of a notable and marvellous thing. The account which they of the church give of this holy body is, that it is that of St. Serrano, without knowing any thing more of it. I, considering the great dampness of the sacred bones believe certainly that it was brought up tothe Camara Santa from the church of Leocadia, which, as it has been seen, is underneath it. And there, in the altar, the great stone-chest is empty, in which King Alonso el Casto enclosed many relics, as the Bishop Sampyro writes. For myself I have always held for certain, that the body of St. Leocadia is that which is in this rich chest. And in this opinion I am the more confirmed since the year 1580, when such exquisite diligence has been used by our Spaniards in the monastery of St. Gisleno, near Mons de Henao in Flanders, to verify whether the body of St. Leocadia, which they have there, is that of our Saint. The result has been, that it was ascertained beyond all doubt to be the same; since an authentic writing was found of the person who carried it thither by favour of one of our earliest kings, and he carried it from Oviedo without dispute; because, according to my researches, it is certain that it was there. Now I affirm, that the king who gave part left part also; and neither is that which is there so much, that what we saw at Oviedo might not well have been left, neither is this so much but that which is at Mons might well have been given.
“In the church below, in a hollow made for this purpose, with grates, and a gate well ornamented, is one of the vessels which our Redeemer Jesus Christ filled with miraculous wine at the marriage in Galilee. It is of white marble, of an ancient fashion, more than three feet high, and two wide at the mouth, and contains more than sixarrobas. And forasmuch as it is in the wall of the church of K. Alonso el Casto, and all the work about it is very ancient, it may be believed that the said king ordered it to be placed there.”—Coronica General de Espana, l. 13. b. 40.
Morales gives an outline of this vessel in his Journal, and observes, that if the Christians transported it by land, particular strength and the aid of God would have been necessary to carry it so many leagues, and move it over the rugged mountains of Europa;—but, he adds, it might have come by water from Andalusia or Portugal, and in that case this would have been a land journey of only four or five leagues.—In hisJournal, Morales mentions certain other relics of which the church of Oviedo boasted, but for which he required better evidence than could be adduced for them. Such were a portion of Tobit’s fish, and of Sampson’s honey-comb, with other such things, which, he says, would lessen the credit of the Ark, where, according to the Bishop of Oviedo, D. Pelayo, and Sebastian, Bishop of Salamanca, they were deposited. Of these precious relics he says nothing in his history, neither does he mention a piece of Moses’s rod, a large piece of St. Bartholomew’s skin, and the sole of St. Peter’s shoe, all which he enumerates in his Journal, implying rather than expressing his doubts of their authenticity. As a scrupulous and faithful antiquary, Morales was accustomed to require evidence, and to investigate it; and for these he could find no other testimony than tradition and antiquity, which, as presumptive proofs, were strong corroborants of faith, but did not suffice of themselves. The Holy Ark has all the evidence which he required, and the reverence with which he regarded it, is curiously expressed in his Journal. “I have now,” he says, “described the material part of the Camara Santa. The spiritual and devout character which it derives from the sacred treasures which it contains, and the feeling which is experienced upon entering it, cannot be described without giving infinite thanks to our Lord, that he has been pleased to suffer a wretch like me to enjoy it. I write this in the church before the grating, and God knows I am as it were beside myself with fear and reverence, and I can only beseech God to give me strength to proceed with that for which I have no power myself.”—T. 10.Viage, p. 91.
Morales, like Origen, had given in his youth a decisive proof of the sincerity of his religious feelings, and it sometimes seems as if he had emasculated his mind as well as his body. But with all this abject superstition, he was a thoroughly pious and good man. His life is deeply interesting, and his writings, besides their great historical and antiquarian value, derive additional interest from the picture of the author’s mind which they so frequently display. Theportrait prefixed to the last edition of his work is singularly characteristic.