CHAPTER VII

[576]Of which, it appears from this and other passages (see p. 33, n. 1), he was still abbot.[577]2 Cor. i. 15.[578]Gentibus.[579]Ps. xlviii. 2.[580]Isa. xxxii. 20.[581]Cp. Serm. ii. § 3. Perhaps here, as in that passage, we should readperson(persona) forprofession(professio).[582]Ps. cxlix. 6, 7.[583]Ps. xxxiv. 16; 1 Pet. iii. 12.[584]Ps. lxxv. 4 (vg.).[585]Ps. xxxiv. 15; 1 Pet. iii. 12.[586]St. Bernard's secretary, Geoffrey, recalls this sentence (V.P.iii. 1). He mentions the saint's many miracles and then proceeds, "But, as he himself says, in commendation of St. Malachy, the first and greatest miracle that he displayed was himself." About half of the present section is embodied by Gerlatus in his description of the character of Godscalcus (M.G.H., Scr. xvii. 700).[587]Eph. iii. 16.[588]Jas. iii. 2.[589]Matt. xii. 36.[590]Cp. Serm. ii. § 4.[591]Cp. Consecratio in Ordering of Deacons (Gregorian Sacramentary).[592]Cp. Serm. ii. § 4.[593]This statement must be accepted with some reserve. Malachy must have had personal property while he was coarb of Patrick. And accordingly Serm. i. § 6, connects his voluntary poverty with his episcopate in Down, and above (§ 21) his departure from Armagh is represented as a return to poverty. The context shows that St. Bernard is here thinking of the period when he was legate.[594]Gen. xxxii. 5, etc.[595]I.e.dioceses.[596]Cp. Rom. i. 9.[597]1 Cor. ix. 14.[598]Luke x. 7.[599]1 Cor. ix. 18; cp. Serm. ii. § 1.[600]Phil. iv. 3 combined with Eph. iv 12; cp. Acts xx. 34.[601]Matt. xviii. 4, combined with Ecclus. iii. 20.[602]Luke xii. 13.[603]1 Pet. v. 3 (vg.).[604]1 Cor. ix. 19.[605]Cp.De Dil.17: "Paul did not preach the Gospel that he might eat, but ate that he might preach the Gospel; for he loved not food but the Gospel." The reference is of course to 1 Cor. ix.[606]1 Tim. vi. 5.[607]Opus et onus.[608]Amos i. 13.[609]Cp. 2 Cor. vi. 11.[610]Matt. vi. 26.[611]Matt. vi. 25, 31.[612]2 Cor. vi. 10.[613]Cp. Matt. vi. 34.[614]Secret of Mass for Nativity of St. John Baptist, etc.[615]Exod. xxxii. 6, etc.[616]Cp. Gen. xi. 4.[617]Matt. viii. 20; Luke ix. 58.[618]2 Tim. iv. 5.[619]Jer. vi. 23, etc.[620]2 Thess. iii. 8, 12.[621]Ps. lxxviii. 25.[622]Ps. cvii. 9.[623]Plebes.[624]2 Cor. xii. 12 (vg.).[625]Cp. 1 Cor. xv. 10.[626]Ps. lxxvii. 14.—The following narratives of Malachy's miracles are not in chronological order. They are arranged according to their character. Thus the first four (§§ 45, 46) are instances of his power over demons.[627]Coleraine is said to have been founded by St. Patrick; and it was certainly a religious establishment at least as early as the sixth century (Adamnan, i. 50). One of its erenachs died in 1122 (A.F.M.). The word "city" implies that the community was still in existence.[628]Compare the story of St. Gall listening to the conversation of the demon of the mountain and the demon of the waters, told in Stokes'sCeltic Church in Ireland, p. 145, from the Life of St. Gall inM.G.H., Scr. i. 7.[629]The first of three miracles of healing the insane.[630]In Lecale, co. Down, near Downpatrick. There St. Patrick made his first convert, and there he died. It is not easy to explain why St. Bernard calls it a "region." See further, p. 113, n. 3.[631]Ulaid was a district which included the greater part of the present county of Down, and the southern part of Antrim.[632]For a similar avowal by Jocelin, who wrote in the same century as St. Bernard, and other illustrative passages, see Adamnan, p. 4.[633]See § 8, and above in this section.[634]The first of three healings of dumb persons.[635]Mark vii. 33.[636]The word "city" implies that there was a religious community at Antrim. That this was the case is proved by the round tower which still remains, and other evidence (Reeves, p. 63). But apparently theAnnalsdo not refer to any monastery or church at that place. See, however,U.A.andA.F.M.at 1096 for a possible exception.[637]1 Tim. vi. 13.[638]Ps. lii. 8 (vg.).[639]Ps. xlv. 7.[640]Cp. Serm. ii. § 8.[641]Luke vii. 40.[642]Acts vi. 5.[643]Printed text,Conuama, no MS. variants being recorded in the margin: perhaps a misprint forClonuama. Mabillon hasDuevaniaand KDuenuania. A seems to readClueuuania. All these variants point toCluain uama(the meadow of the cave), the Irish name for Cloyne, which is undoubtedly the place referred to (see next note). The next two miracles are concerned with childbirth. The first of them may have been related to St. Bernard by Marcus, the author of Tundale's Vision (see Friedel and Meyer,La Vision de Tondale, p. iv., and above p. lxv. n. 3).[644]Nehemiah Moriarty, who died in 1149 (A.F.M.), being then, it is said, 95 years old (Tundale, p. 5). In Tundale (p. 53 f.) he is one of four bishops who were with St. Patrick in Paradise, the others being Cellach, Malachy and Christian O'Morgair. He is there (pp. 5, 54) called bishop of Cloyne (Cluanensis).[645]Cp. 1 Cor. x. 16.[646]Luke vi. 17.[647]Mark vi. 18.[648]1 Cor. v. 5; 1 Tim. i. 20.[649]John viii. 4.[650]Ps. lviii. 10 (vg.).[651]Probably Dermot MacMurrough, who became king of Leinster in 1126, and died in 1171. He was driven out of his kingdom in 1166, and then invited the Anglo-Normans to come to his aid. The result was the conquest of Ireland. His character merits the description which St. Bernard gives of it.[652]Rom. xvi. 18.[653]The first of three healings of paralysis.[654]John iv. 50.[655]Gen. ii. 21.[656]Mark viii. 3.[657]Acts xiii. 11, etc.[658]Mark vii. 34.[659]Cp. Acts xii. 9.[660]Gen. xlv. 26 (vg.).[661]Acts iii. 8-10.[662]Mark vi. 49.[663]This implies that the diocese of Cork had already been founded. But we cannot be sure that St. Bernard is correct when he says that the clergy and people met to elect a bishop, in view of his inability elsewhere (§ 19) to distinguish bishops from abbots. It is at least possible that there was strife between different septs concerning the appointment of a coarb of Barre, founder of the church of Cork. Malachy may have taken advantage of the strife to nominate a ruler who belonged to no sept in the district and who would allow himself to be consecrated bishop. The vacancy may have been made by the death of Donnell Shalvey, erenach of Cork, in 1140 (A.F.M.). The worderenachis sometimes used at this period where we might have expected to findabbot(cp.A.F.M.1137, quoted in Additional Note C, p. 167).[664]2 Cor. xi. 28.[665]Evidently Malachy was now papal legate. The date of the incident is therefore not earlier than 1140.[666]It would seem that it was taken for granted that one of the leading men of a sept would be appointed, according to prevalent custom, exemplified in the case of Armagh. This suggests that the vacant office was that of abbot. There would be nothing surprising in the selection of a "poor man," who was not a local magnate, as diocesan bishop.[667]Luke xvii. 16, 18.—This was probably Gilla Aedha Ua Muidhin, who attended the Synod of Kells in 1152 as bishop of Cork (Keating, iii. 317), and died in 1172 (A.U.). Since he attained "a good old age" there is no reason why he should not have been consecrated as early as 1140 or 1141. He had been a monk of Errew in Lough Con, co. Mayo (A.T.1172), and was therefore "a stranger,"i.e.not a native of Munster. He is called a "poor man," no doubt, for the same reason as Malachy himself (§ 24), because he had embraced the life of voluntary poverty. He had a reputation for piety and learning, for the Annals describe him as "full of the grace of God" (A.U.), and "the tower of devotion and wisdom and virginity of Ireland" (A.T.). And if the tradition is trustworthy that he was abbot of St. John the Evangelist at Cork, founded by Cormac Mac Carthy "for pilgrims from Connaught" (see the charter of Dermot Mac Carthy printed in Gibson'sHistory of Cork, ii. 348), and that it received its later name of Gill Abbey from him, we can explain how he came to be near at hand when the election was taking place.[668]Matt. ix. 20.—In this and the next two sections we have three miracles wrought on women; one at the point of death, another dead, and the third spiritually dead.[669]See § 14.[670]Matt. xvi. 28; Mark ix. 1; Luke ix. 27.[671]See 2 Kings iv. 29 ff.[672]Gen. ii. 21.[673]Luke viii. 44.[674]Cp. Mark v. 29.[675]Si quominus.The text seems to be corrupt. A friend suggests the emendationsed quominus deficeret.[676]Phil. ii. 27 (inexact quotation).—The story told in this section was a favourite of St. Charles Borromeo (Alban Butler,Lives of Saints, ed. Husenbeth, ii. 607).[677]John iv. 49.[678]Cp. Mark vi. 13; Jas. v. 14.[679]Matt. xxv. 6.[680]1 Chron. xxi. 8, 17.[681]Gen. xxxvii. 35.[682]2 Cor. ii. 13; cp. Jer. xlv. 3.[683]Ps. vi. 6 (vg.); Jer. xlv. 3.[684]Matt. xxvi. 41, etc.[685]Rom. viii. 26.[686]Acts ix. 40.[687]John xvi. 20.[688]Jas. v. 15.[689]John ix. 3.[690]Acts vii. 60.[691]1 Tim. vi. 13.[692]Exod. xv. 8 (vg.).[693]Ps. l. 3 (vg.).[694]1 Cor. iv. 21.[695]Ps. lxxvii. 10 (vg.).[696]Rom. xiv. 5.[697]Eph. iii. 16; cp. 2 Cor. iv. 16.[698]Ps. xxxv. 12 (vg.).[699]Matt. viii. 13, combined with John xv. 7.[700]Ps. cxix. 136.[701]Cant. iv. 15.[702]Here and in § 56 we have two miraculous draughts of fish.[703]1 Sam. ii. 5.[704]Cp. Rom. i. 11.[705]Acts xxviii. 2.[706]Cp. 1 Cor. ix. 9.[707]Cp. Luke v. 10.[708]Cp. Mark ii. 5; Luke v. 20.[709]Acts xxi. 5.[710]Acts x. 4.[711]Luke v. 6; John xxi. 6.[712]Ecclus. xxxv. 21 (inexact quotation).[713]Cp. Ps. cvii. 26 (vg.).[714]Faughart is a parish north of Dundalk.[715]Apparently the only authority earlier than St. Bernard which makes Faughart the birthplace of St. Brigit is her fourthLife(i. 6,Trias, 547).[716]The Kilcurry River.[717]Luke v. 4.

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

[577]2 Cor. i. 15.

[578]Gentibus.

[579]Ps. xlviii. 2.

[580]Isa. xxxii. 20.

[581]Cp. Serm. ii. § 3. Perhaps here, as in that passage, we should readperson(persona) forprofession(professio).

[582]Ps. cxlix. 6, 7.

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

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

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

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

[587]Eph. iii. 16.

[588]Jas. iii. 2.

[589]Matt. xii. 36.

[590]Cp. Serm. ii. § 4.

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

[592]Cp. Serm. ii. § 4.

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

[594]Gen. xxxii. 5, etc.

[595]I.e.dioceses.

[596]Cp. Rom. i. 9.

[597]1 Cor. ix. 14.

[598]Luke x. 7.

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

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

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

[602]Luke xii. 13.

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

[604]1 Cor. ix. 19.

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

[606]1 Tim. vi. 5.

[607]Opus et onus.

[608]Amos i. 13.

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

[610]Matt. vi. 26.

[611]Matt. vi. 25, 31.

[612]2 Cor. vi. 10.

[613]Cp. Matt. vi. 34.

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

[615]Exod. xxxii. 6, etc.

[616]Cp. Gen. xi. 4.

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

[618]2 Tim. iv. 5.

[619]Jer. vi. 23, etc.

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

[621]Ps. lxxviii. 25.

[622]Ps. cvii. 9.

[623]Plebes.

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

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

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

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

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

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

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

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

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

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

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

[635]Mark vii. 33.

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

[637]1 Tim. vi. 13.

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

[639]Ps. xlv. 7.

[640]Cp. Serm. ii. § 8.

[641]Luke vii. 40.

[642]Acts vi. 5.

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

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

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

[646]Luke vi. 17.

[647]Mark vi. 18.

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

[649]John viii. 4.

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

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

[652]Rom. xvi. 18.

[653]The first of three healings of paralysis.

[654]John iv. 50.

[655]Gen. ii. 21.

[656]Mark viii. 3.

[657]Acts xiii. 11, etc.

[658]Mark vii. 34.

[659]Cp. Acts xii. 9.

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

[661]Acts iii. 8-10.

[662]Mark vi. 49.

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

[664]2 Cor. xi. 28.

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

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

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

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

[669]See § 14.

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

[671]See 2 Kings iv. 29 ff.

[672]Gen. ii. 21.

[673]Luke viii. 44.

[674]Cp. Mark v. 29.

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

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

[677]John iv. 49.

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

[679]Matt. xxv. 6.

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

[681]Gen. xxxvii. 35.

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

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

[684]Matt. xxvi. 41, etc.

[685]Rom. viii. 26.

[686]Acts ix. 40.

[687]John xvi. 20.

[688]Jas. v. 15.

[689]John ix. 3.

[690]Acts vii. 60.

[691]1 Tim. vi. 13.

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

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

[694]1 Cor. iv. 21.

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

[696]Rom. xiv. 5.

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

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

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

[700]Ps. cxix. 136.

[701]Cant. iv. 15.

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

[703]1 Sam. ii. 5.

[704]Cp. Rom. i. 11.

[705]Acts xxviii. 2.

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

[707]Cp. Luke v. 10.

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

[709]Acts xxi. 5.

[710]Acts x. 4.

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

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

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

[714]Faughart is a parish north of Dundalk.

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

[716]The Kilcurry River.

[717]Luke v. 4.

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

57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact718of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were possible, he should be healed and not put to confusion.719So in a gathering of clerics the man was given opportunity to answer for his opinion. And when with all his powers of ingenuity, in which he had no slight skill, he attempted to assert and defend his error, Malachy disputing against him and convicting him, in the judgement of all, he was worsted; and he retired, put to confusion by the unanimity though not sentenced to punishment.720But he said that he was not overcome by reason, but crushed by the authority of the bishop. "And you, Malachy," said he, "have put me to confusion this day without good reason, speaking assuredly against the truth and contrary to your own conscience." Malachy, sad for a man so hardened, but grieving more for the injury that was done to the faith, and fearing dangerous developments, called the church together,721publicly censured the erring one, publicly admonished him to repent, the bishops and the whole clergy urging him to the same effect. When he did not submit, they pronounced an anathema upon him as contumacious and proclaimed him a heretic. But not aroused from sleep by this he said, "You all favour the man, not the truth; I do not accept persons so that I shouldforsake the truth."722To this word the saint made answer with some heat, "The Lord make you confess the truth even of necessity;" and when he replied "Amen" the assembly was dissolved. Burnt with such a branding-iron he meditated flight, for he could not bear to be of ill repute and dishonoured. And forthwith he departed, carrying his belongings; when lo, seized with sudden weakness, he stood still, and his strength failing he threw himself on the ground in the same spot, panting and weary. A vagabond madman, arriving by chance at that place, came upon the man and asked him what he did there. He replied that he was suffering from great weakness and unable either to advance or to go back. And the other said, "This weakness is nothing else than death itself."But this he spake not of himself, but723God fitly rebuked by means of a madman him who would not submit to the sane counsels of men of understanding.And he said, "Return home, I will help you." Finally with his guidance he went back into the city: he returned to his right mind and to the mercy of the Lord. In the same hour the bishop was summoned, the truth was acknowledged, error was renounced. He confessed his guilt and was absolved. He asked for the viaticum, and reconciliation was granted; and almost in the same moment his perfidy was renounced by his mouth and dissolved by his death. So, to the wonder of all, with all speed was fulfilled the word of Malachy, and with it that of the Scripture which says, "Trouble gives understanding to the hearing."724

58. (33). Between the peoples of certain regions there once arose grievous discord.725Malachy was importuned to make peace between them, and because he was hindered by other business he committed this matter to one of the bishops. He made excuse and refused, saying that Malachy, not he, had been sought for, that he would be despised, that he was unwilling to take trouble to no purpose. "Go," said Malachy, "and the Lord be with you."726He replied, "I assent, but if they will not hear me, know that I will appeal to your Fatherhood." Smiling, Malachy said, "Be it so." Then the bishop, having called the parties together, dictated terms of peace; they assented and were reconciled to one another, security was given on both sides, and peace was established; and so he dismissed them. But one party, seeing that their enemies had become careless and were unprepared, because peace having been made they suspected no harm,saidamong themselves, each manto his neighbour,727"What are we minded to do? Victoryand vengeance on our foes is in our grasp"; and they began to attack them. What was happening became known to the bishop, and hastening up he charged their chief with wickedness and guile, but he treated him with contempt. He invoked the name of Malachy against him, and he paid no attention to it. Laughing at the bishop he said, "Do you suppose that for you we ought to let those go who did evil to us, whomGod hath delivered into our hands?"728And the bishop, remembering the conversation which he had had with Malachy,weeping and wailing,729turned his face towards Malachy's monastery730and said, "Where art thou, man of God, where art thou? Is not this, my father, what I told thee of? Alas, alas, I came here that I might do good and not evil; and behold, through me all are perishing, these in the body, those in the soul." Many things in this manner said he as hemournedandlamented,731and he urged and addressed Malachy, as though he were present, against the wicked. But meanwhile the impious men did not cease to attack those with whom they had made peace, so as to destroy them; and behold there wasa lying spirit in the mouth ofcertain men todeceivethem.732And these men met them in the way announcing that a raid had been made into their lands by their adversaries, that all things were being consumedwith the edge of the sword,733and that their goods were being laid waste, and their wives and children taken and led away. When they heard this they returned in haste. The hindmost followed the first,not knowing whither they went734or what had happened; for they had not all heardthe men who spoke. And when they came and found none of those things which had been told them they were confounded, taken in their own wickedness;735and theyknewthat they had been given up tothe spirit of error,736on account of the messenger of Malachy whom they deceived and hisnamewhichthey despised.737Further, the bishop, when he heard that the traitors were foiled in the iniquity which they had devised, returned with joy to Malachy and told him all things in order which had happened to him.

59. Malachy, knowing that by such an event the peace was disturbed, taking suitable opportunity was at pains in his own person to restore peace once more between them, and to confirm it when restored by the giving and receiving of security and an oath on both sides. But those who before had suffered from the violation of peace, mindful of the injury, and ignoring the agreement and the command of Malachy, took in hand to make reprisals. And all coming together, they set out to take their enemies unprepared and to return upon their own head the evil which they had thought to do to them.738And when they had very easily forded a great river which lay between them, they were stopped by a rivulet to which they came, not far from it. For indeed now it was not a rivulet, but appeared clearly to be a huge river, denying passage in every part of it to those who desired to cross it. All wondered that it was now so great, knowing how small it had been before, and they said among themselves, "What has caused this inundation? The air is clear, there are no rains, and we do not remember that there have been any lately; and even if there had been much rain, which of us remembers that, to however great a flood it swelled, it ever beforecovered the land, spreading over sown ground and meadow?This is the finger of God,739and the Lordis hedging up our ways,740on account of Malachy, His saint, whosecovenant we have transgressed741and disobeyed his commandment."742So these also, without accomplishing their purpose, returned to their own territory, likewise confounded. The report was spreadthroughout all the region;743and they blessed God, whotook the wise in their own craftiness,744and cutting off the horns of the wicked,745exalted the horn of His anointed.746

60. One of the nobles hostile to the king747was reconciled by means of Malachy. For he did not trust the king sufficiently to make peace with him except by the mediation of Malachy, or of one for whom the king had equal reverence. His distrust was not unfounded, as afterwards appeared. For when he had become careless, and was no longer taking precautions, the king captured him and put him in bonds, more truly himself captured by ancient hate. His own friends demanded him bythe hand of the mediator;748for neither did theyexpect anything but his death. What should Malachy do? There was nothing to be done except to recur to that one accustomed refuge of his. Gathering an exceeding mighty army, a great crowd of his own disciples, he went to the king, and demanded him who was bound; he was refused. But Malachy said, "You act unrighteously against the Lord, and against me, and against yourself,transgressing the covenant;749if you disregard it, yet shall not I. A man has entrusted himself to my guarantee; if he should die, I have betrayed him. I am guilty of his blood. Why has it seemed good to you to make me a traitor, yourself a transgressor? Know thatI will eat nothing until750he is liberated; no, nor these either."751Having said this he entered the church. He called upon Almighty God with anxious groanings, his own and those of his disciples, that He would deign todeliver out of the hand of the transgressor and cruel man752him who was unjustly sentenced. And that day and the following night they persisted in fasting and prayer. Word was brought to the king of that which was being done; and hisheart wasthe morehardened753by that by which it ought to have been softened. The carnal man took to flight, fearing lest if he remained near at hand he might not be able to withstand the power of prayer; as though, forsooth, if he was hidden it could not find him, nor would penetrate to a remote place. Do you put bounds, wretched man, tothe prayers of saints?754Is prayer an arrow that has been shot, that you mayflee from the face of the bow?755Whither wilt thou go from the Spiritof God, who carries it,or whither wilt thou flee from His presence?756At last Malachy pursues the fugitive, he finds him who lies hidden. "You shall be blind and not seeing,757that you may see better, and may understand thatit is hard for you to kick against the pricks.758Nay, perceive even now thatsharp arrows of the mighty759have come to you, which, although they have rebounded from your heart, because it is of stone, have not rebounded from your eyes. Would that even through the windows of the eyes they might reach to the heart, andtrouble give understanding760to blindness." It could be seen thatSaulagain wasled by the hand761and brought to Ananias, a wolf to a sheep, that he might disgorge his prey. He disgorged it andreceived sight,762for to such a degree was Malachy like a sheep, if, for example, it were to take pity even on the wolf. Note carefully from this, reader, with whom Malachy had his dwelling, what sort of princes they were, what sort of peoples. How is it that he also was nota brother to dragons, and a companion to owls?763And therefore the Lordgave him power to tread upon serpents and scorpions,764to bind their kings with chains and their nobles with fetters of iron.765Hear now what follows.

61. (34). He to whom Malachy had yielded the possessions of the monastery of Bangor,766ungrateful for the benefit, from that time forward behaved himself always most arrogantly against him and his followers, hostile to them in all things, plotting everywhere, and disparaging his deeds. But not without punishment. He had an only son, who, imitating his father and daring himself to act in opposition to Malachy, died the same year. Andthus he died. It seemed good to Malachy that a stone oratory should be erected at Bangor like those which he had seen constructed in other regions.767And when he began to lay the foundations the natives wondered, because in that land no such buildings were yet to be found.768But that worthless fellow, presumptuous and arrogant as he was, not only wondered but was indignant. And from that indignationhe conceived grief and brought forth iniquity.769And he became atalebearer among the peoples,770nowdisparaging secretly,771now speaking evil openly; drawing attention to Malachy's frivolity, shuddering at the novelty, exaggerating the expense. With such poisonous words as these he was urging and inducing many to put a stop to it: "Follow me, and what ought not to be done by any but ourselves let us not permit to be done against our will." Then with many whom he was able to persuade—himself thefirstleader in speech772as well as the origin of the evil—he went down to the place, and finding the man of God accosted him: "Good sir, why have you thought good to introduce this novelty into our regions? We are Scots, not Gauls. What is this frivolity? What need was there for a work so superfluous, so proud? Where will you,a poor and needy man,773findthe means to finish it?774Who will see it finished? What sort of presumption is this, to begin, I say not what you cannot finish, but what you cannot even see finished? Though indeed it is the act of a maniac rather than of a presumptuous man to attempt what is beyond his measure, what exceeds his strength, what baffles his abilities. Cease, cease, desist from this madness. If not, we shall not permit it, we shall not tolerate it." This he said, proclaiming what he would do, but not considering what it was within his power to do. For some of those on whom he counted and whom he had brought with him, when they saw the man775changed their minds and went no more with him.776

62. And to him the holy man spoke quite freely: "Wretched man, the work which you see begun, and on which you look askance, shall undoubtedly be finished: many shall see it finished. But you, because you do not wish it, will not see it;777and that which you wish not shall be yours—to die: take heed that you do notdie in your sins."778So it happened: he died, and the work was finished; but he saw it not, for, as we have said already, he died the same year. Meanwhile the father, who soon heard what the holy man had foretold concerning his son, and knew that his word wasquick and powerful,779said, "Hehas slain my son."780And by the instigationof the devil he burned with such rage against him that he was not afraid, before the duke and magnates of Ulaid, to accuse of falsehood and lying him who was most truthful and a disciple and lover of the Truth; and he used violent language against him, calling him an ape.781And Malachy, who had been taught not torender railing for railing,782was dumb, and opened not his mouth783while the wicked was before him.784But the Lord was not forgetful of His word which He had spoken,Vengeance is mine, I will repay.785The same day when the man returned home he expiated the rashness of his unbridled tongue, the avenger being the very one at whose instigation he had let it loose. The demon seized him and cast him into the fire, but he was soon pulled out by those that stood by; yet with his body partly burnt, and deprived of reason. And while he was raving Malachy was called, and when he came he found the accursed man, his foaming mouth contorted, terrifying all things with horrible sounds and movements, his whole body writhing, and scarcely to be kept in restraint by many men. And when he prayed for his enemy the man of all perfection was heard, but only in part. For in a moment, while the saint was praying, he opened his eyes, and recovered his understanding. Butan evil spirit of the Lord786was left to himto buffet him,787that he might learn not to blaspheme.788We believe that he still lives, and up to this time is expiating the great sin which he sinned against the saint; but they say that at certain times he is a lunatic. Further, the aforesaid possessions, since he could no longer hold them by reason of his helplessness and uselessness, returned in peace to the place to which they had belonged. Nor did Malachy refuse them, when the prospect of peace was held out at length after so much trouble.

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

64. (35). As he was passing through a certain city and a great multitude was running together to him, by chance he saw a young man among the rest eagerto seehim.798He hadclimbed upon a stone, and standing on tip-toes, with outstretched neck, contemplating him with eyes and mind, showed himself to him as a kind of newZacchaeus.799And it was not hid from Malachy (for the Holy Spirit revealed it) that he had truly comein the spirit and power ofZacchaeus.800He took no notice, however, at the time, and passed on in silence. But in the hospice that night he told the brothers how he had seen him and what he had foreseen concerning him. But on the third day behold he came with a certain nobleman, his lord, who disclosed the wish and desire of the young man, and asked that he would deign to receive him on his commendation, and have him henceforth among his companions. And Malachy recognizing him said, "There is no need that man should commend himwhomalreadyGod has commended."801And taking him by the hand he delivered him over to our abbot Congan802and he to the brothers. But that young man—still living if I mistake not—the first lay conversus of the monastery of the Suir,803has testimony from all that he lives a holy life among the brothers, according to the Cistercian Order. And the disciples recognized also in this incident that Malachy hadthe spirit of prophecy,804and not in this only, but in that which we shall add.

65. When he was offering the sacraments,805and the deacon had approached him to do something belonging to his office, the priest beholding him groaned because he had perceived that something was hidden in him that was not meet. When the sacrifice was over, having beenprobed privately concerning his consciencehe confessed and denied not806that he had beenmocked807in a dream that night. And Malachy enjoined penance upon him and said, "It was your duty not to have ministered to-day, but reverently to withdraw from sacred things and to show respect to so great and divine mysteries, that purified by this humiliation you might in future minister more worthily."

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

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

66. These things have been mentioned, a few out of many, but many for this time. For these are not times of signs, as it is written,We see not signs; there is no more any prophet.810Whence it appears sufficiently how great in merits was my Malachy, who was so rich in signs, rare as they now are. For in what kind ofancient miracles811was not Malachy conspicuous? If we consider well those few that have been mentioned, he lacked not prophecy,812nor revelation,813nor vengeance upon the impious,814northe grace of healings,815nor transformation of minds,816nor lastly raising the dead.817By all these things God was blessed who so loved and adorned him, who also magnified himbefore kings,818and gave himthe crown of glory.819That he was loved is proved in his merits, that he was adorned, in his signs, that he was magnified, in his vengeance on enemies, that he had glory, in recompense of rewards. You have in Malachy, diligent reader, something to wonder at, you have also something to imitate. Now carefully note what you may hope for as the result of these things. Forthe end of these things is a precious death.820

Back to Index Next