CHAPTER VIII

[718]Rem.This may have been a follower of Berengarius, who in his recantation in 1059 anathematized the heresy that the bread and wine "after consecration are merely a sacrament and not the true Body and Blood of our Lord Jesus Christ" (Mansi, xix. 900).[719]Compare St. Bernard's method with Abélard,V.P.iii. 13; and for his dealing with a brother who did not believe in transubstantiation,ibid.vii. 8, 9.[720]I follow the printed text:de consensu confusus quidem exiit, sed non correptus. But Mabillon, supported by A, has "he retired from the assembly confounded, but not brought to the right opinion" (de conuentu ... non correctus). K readsde conuentu ... non correptus.[721]It would seem from this that Malachy was acting as legate. The date is therefore after 1140.[722]Prov. xxviii. 21 (vg.).[723]John xi. 51.[724]Isa. xxviii. 19 (vg.).[725]In §§ 58-62 we have three stories in which Malachy appears as a peacemaker.[726]1 Sam. xvii. 37, combined with 1 Chron. xxii. 16.[727]Gen. xi. 3 (vg.).[728]Judg. xvi. 24.[729]Mark v. 38.[730]This expression indicates that Malachy had a special relation to one monastery. It can hardly have been any other than Bangor.[731]Matt. xi. 17.[732]1 Kings xxii. 22; 2 Chron. xviii. 21.[733]Josh. vi. 21; Judg. iv. 15, etc.[734]Heb. xi. 8.[735]Cp. Ps. x. 2.[736]1 John iv. 6.[737]Cp. Mal. i. 6.[738]Cp. Ps. vii. 16.[739]Exod. viii. 19.[740]Hos. ii. 6.[741]Josh. vii. 15, etc.[742]In Serm. ii. § 2, where this story is again briefly told, the miracle is more directly ascribed to Malachy, and the stream is said to have swelled suddenly.[743]Cp. Luke iv. 14, etc.[744]Job v. 13, combined with 1 Cor. iii. 19.[745]Ps. lxxv. 10.[746]1 Sam. ii. 10.[747]Probably Turlough O'Conor, who is said by the annalists to have imprisoned illegally several persons of high position, viz. (1) his own son Rory O'Conor, together with Donnell O'Flaherty and Cathal O'Conor, in 1143, (2) Murrough Ua Maelsechlainn, king of Meath, in 1143, and (3) Teague O'Brien, in 1148. Release was obtained, in the first instance, in 1144 by the clergy of Ireland and the "coarb of Patrick," who fasted at Rathbrennan. The coarb may have been Malachy. In the second instance, it was secured through the influence of certain "sureties"; and in the third, "at the intercession of the bishops of Ireland with the coarb of Patrick, Mael Maedoc Ua Morgair" (A.F.M.,A.T.). The Annals, however, know nothing of the blinding of O'Conor. The incident in the text is mentioned in Serm. ii. § 2.[748]Gal iii. 19.[749]Josh. vii. 15, etc.[750]Acts xxiii. 14.[751]An example of the well-known Irish custom of "fasting on" a person with a view to his discomfiture (cp. p. 106, n. 9).[752]Ps. lxxi. 4 (inexact quotation).[753]Exod. viii. 19.[754]Rev. v. 8.[755]Isa. xxi. 15 (vg.).[756]Ps. cxxxix. 7.[757]Acts xiii. 11.[758]Acts xxvi. 14.[759]Ps. cxx. 4.[760]Isa. xxviii. 19.[761]Acts ix. 8.[762]Acts ix. 18.[763]Job xxx. 29.[764]Luke x. 19 (quotation not exact).[765]Ps. cxlix.[766]See § 13.[767]This remark proves that the building of the oratory was begun after Malachy's return from France. The same conclusion follows from the words "We are Scots,not Gauls," lower down.[768]St. Bernard is speaking, not of stone churches in general, as has sometimes been assumed, but of stone oratories, which may have been unknown in "that land,"i.e.the district about Bangor (see p. 32, n. 3). The innovation would naturally cause dissatisfaction among a conservative people. Indignation may also have been excited by the unusual size of the building; for it was "a great oratory" (§ 63). But on the other hand, its ornate style cannot have contributed to the opposition which the project aroused; for it commenced when the foundations were being laid. Indeed, however "beautiful" it may have been (§ 63), it was probably, like the churches of the Cistercians, of simple design and devoid of ornament. See St. Bernard'sApologia ad Guillelmum, § 28 ff. (P.L.clxxxii. 914 f.). The only relic of the medieval monastery of Bangor is a rudely built wall, once pierced by a door and a window, now built up. It seems to be later than the twelfth century. About 120 yards to the south-west of it is "The Abbey Church," still used for worship. The main part of this structure dates from the seventeenth century. But the core of the tower appears to be much earlier, and may be on the site of St. Malachy's oratory.[769]Job xv. 35 (vg.); Ps. vii. 14 (vg.).[770]Lev. xix. 16.[771]Ps. ci. 5.[772]Acts xiv. 12.[773]Ps. lxxiv. 21.[774]Luke xiv. 28.[775]Viro,i.e.Malachy.[776]Cp. John vi. 66.[777]Quia non uis non uidebis.[778]John viii. 21.[779]Heb. iv. 12.[780]1 Kings xvii. 18.[781]Perhaps because he imitated the customs of the Gauls.[782]1 Pet. iii. 9.[783]Isa. liii. 7.[784]Ps. xxxix. 1.[785]Rom. xii. 19.[786]1 Sam. xvi. 14; xix. 9 (vg.).[787]2 Cor. xii. 7[788]1 Tim. i. 20.[789]Susanna, 35.[790]Ecclus. xxxi. 8 (vg.: with variant).[791]Prov. i. 14.[792]Ps. l. 12.[793]Malachy disposed of the treasure according to his will. That fact, together with his relation to the brothers, revealed by the next few sentences, makes it exceedingly probable that he was still their abbot.[794]Ps. lv. 23 (vg.).[795]Bangor was apparently his headquarters.[796]Heb. viii. 5.[797]Jocelin, writing towards the end of the twelfth century, declares that St. Patrick founded a monastery at Saul (Vita S. Patricii, cap. 32). But, apparently, neither in the Annals nor in any other authority earlier than Jocelin, is mention made of a monastery there before St. Malachy's time. The text seems to imply that there were no monastic buildings on the site when he founded (or re-founded) it. Malachy placed in his new monastery a convent of regular canons of St. Augustine (A.U.1170); but it never became an important establishment, though it was still in existence in the sixteenth century. See Reeves, pp. 40, 220 ff.[798]This and the next story (§ 65) illustrate Malachy's power of reading the hearts of men.[799]Luke xix. 1-4.[800]Luke i. 17.[801]2 Cor. x. 18.[802]See p. 4, n. 7.[803]Suriensis monasterii.The monastery of Inislounaght, close to the River Suir, a mile or two to the west of Clonmel, co. Tipperary, is commonly known asDe Surio. The present passage seems to show that it was founded before 1148. For information about it see an article by the late Dr. Bagwell, inJ.R.S.A.I.xxxix. 267 f. and Janauschek,Orig. Cist.p. 131. This incident must have been considerably later than the foundation of Mellifont (see p. 75, n. 4). It may therefore be dated between 1143 and 1147.[804]Rev. xix. 10.[805]This word is constantly used in the plural of the Eucharist, each of the elements being regarded as a "sacrament."[806]John i. 20.[807]Gen. xxxix. 17.[808]This story is suggested by the last because the incident occurred during the celebration of Mass.[809]Evidently the cemetery in which, according to local tradition, St. Patrick was buried (see § 19). It was probably theFerta Martair, the site of St. Patrick's earlier settlement at Armagh (Reeves,Churches, p. 5;R.I.A.xviii. 660). It seems to be hinted that St. Malachy received a revelation of the position of his grave.[810]Ps. lxxiv. 9.[811]Secret of Mass for Kings, etc.[812]A fresh classification of Malachy's miracles. For prophecy see §§ 36, 48, 52, 57, 62, 64 f.[813]§§ 11, 63, 64, 65.[814]§§ 22 f., 48, 57, 60, 62.[815]1 Cor. xii. 9 (vg.).—§§ 14, 15, 40, 45-47, 49-52, 60, 62.[816]§§ 26, 54, 57, 61.[817]§ 53.[818]Ps. cxix. 46.—§§ 10, 40, 60.[819]1 Pet. v. 4.[820]Rom. vi. 21, combined with Ps. cxvi. 15.

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

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

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

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

[723]John xi. 51.

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

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

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

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

[728]Judg. xvi. 24.

[729]Mark v. 38.

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

[731]Matt. xi. 17.

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

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

[734]Heb. xi. 8.

[735]Cp. Ps. x. 2.

[736]1 John iv. 6.

[737]Cp. Mal. i. 6.

[738]Cp. Ps. vii. 16.

[739]Exod. viii. 19.

[740]Hos. ii. 6.

[741]Josh. vii. 15, etc.

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

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

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

[745]Ps. lxxv. 10.

[746]1 Sam. ii. 10.

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

[748]Gal iii. 19.

[749]Josh. vii. 15, etc.

[750]Acts xxiii. 14.

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

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

[753]Exod. viii. 19.

[754]Rev. v. 8.

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

[756]Ps. cxxxix. 7.

[757]Acts xiii. 11.

[758]Acts xxvi. 14.

[759]Ps. cxx. 4.

[760]Isa. xxviii. 19.

[761]Acts ix. 8.

[762]Acts ix. 18.

[763]Job xxx. 29.

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

[765]Ps. cxlix.

[766]See § 13.

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

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

[769]Job xv. 35 (vg.); Ps. vii. 14 (vg.).

[770]Lev. xix. 16.

[771]Ps. ci. 5.

[772]Acts xiv. 12.

[773]Ps. lxxiv. 21.

[774]Luke xiv. 28.

[775]Viro,i.e.Malachy.

[776]Cp. John vi. 66.

[777]Quia non uis non uidebis.

[778]John viii. 21.

[779]Heb. iv. 12.

[780]1 Kings xvii. 18.

[781]Perhaps because he imitated the customs of the Gauls.

[782]1 Pet. iii. 9.

[783]Isa. liii. 7.

[784]Ps. xxxix. 1.

[785]Rom. xii. 19.

[786]1 Sam. xvi. 14; xix. 9 (vg.).

[787]2 Cor. xii. 7

[788]1 Tim. i. 20.

[789]Susanna, 35.

[790]Ecclus. xxxi. 8 (vg.: with variant).

[791]Prov. i. 14.

[792]Ps. l. 12.

[793]Malachy disposed of the treasure according to his will. That fact, together with his relation to the brothers, revealed by the next few sentences, makes it exceedingly probable that he was still their abbot.

[794]Ps. lv. 23 (vg.).

[795]Bangor was apparently his headquarters.

[796]Heb. viii. 5.

[797]Jocelin, writing towards the end of the twelfth century, declares that St. Patrick founded a monastery at Saul (Vita S. Patricii, cap. 32). But, apparently, neither in the Annals nor in any other authority earlier than Jocelin, is mention made of a monastery there before St. Malachy's time. The text seems to imply that there were no monastic buildings on the site when he founded (or re-founded) it. Malachy placed in his new monastery a convent of regular canons of St. Augustine (A.U.1170); but it never became an important establishment, though it was still in existence in the sixteenth century. See Reeves, pp. 40, 220 ff.

[798]This and the next story (§ 65) illustrate Malachy's power of reading the hearts of men.

[799]Luke xix. 1-4.

[800]Luke i. 17.

[801]2 Cor. x. 18.

[802]See p. 4, n. 7.

[803]Suriensis monasterii.The monastery of Inislounaght, close to the River Suir, a mile or two to the west of Clonmel, co. Tipperary, is commonly known asDe Surio. The present passage seems to show that it was founded before 1148. For information about it see an article by the late Dr. Bagwell, inJ.R.S.A.I.xxxix. 267 f. and Janauschek,Orig. Cist.p. 131. This incident must have been considerably later than the foundation of Mellifont (see p. 75, n. 4). It may therefore be dated between 1143 and 1147.

[804]Rev. xix. 10.

[805]This word is constantly used in the plural of the Eucharist, each of the elements being regarded as a "sacrament."

[806]John i. 20.

[807]Gen. xxxix. 17.

[808]This story is suggested by the last because the incident occurred during the celebration of Mass.

[809]Evidently the cemetery in which, according to local tradition, St. Patrick was buried (see § 19). It was probably theFerta Martair, the site of St. Patrick's earlier settlement at Armagh (Reeves,Churches, p. 5;R.I.A.xviii. 660). It seems to be hinted that St. Malachy received a revelation of the position of his grave.

[810]Ps. lxxiv. 9.

[811]Secret of Mass for Kings, etc.

[812]A fresh classification of Malachy's miracles. For prophecy see §§ 36, 48, 52, 57, 62, 64 f.

[813]§§ 11, 63, 64, 65.

[814]§§ 22 f., 48, 57, 60, 62.

[815]1 Cor. xii. 9 (vg.).—§§ 14, 15, 40, 45-47, 49-52, 60, 62.

[816]§§ 26, 54, 57, 61.

[817]§ 53.

[818]Ps. cxix. 46.—§§ 10, 40, 60.

[819]1 Pet. v. 4.

[820]Rom. vi. 21, combined with Ps. cxvi. 15.

Departure from Ireland. Death and Burial at Clairvaux.

1148, May (?)

67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day—for on this subject the brothers used to ask one another what place each would select for himself—he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence821I shall do so nowhere more gladly than whence I may rise together with our Apostle"822—he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and if God so permits, I have selected Clairvaux." When asked also about the time, [he named in reply] the festival of all the dead.823If it is regarded as a mere wish, it was fulfilled, if as a prophecy, nota jot passedfrom it.824As we have heard so have we seen825alike concerning place and day. Let us relate briefly in what order and by what occasion it came to pass. Malachy took it amiss that Ireland was still without a pall; for he was zealous for the sacraments, and would not that his nation should be wholly deprived of any one of them.826And remembering that it had been promised to him by Pope Innocent,827he was the more sad that while he was still alive it had not been sent for. And taking advantage of the fact that Pope Eugenius828held the chief rule and was reported tohave gone at that time to France,829he rejoiced that he had found opportunity for claiming it. He took for granted that, the Pope being such a man as he was, and having been promoted from such a religious profession—and the more because he had been a special son of his own Clairvaux—he need not fear that he should have any difficulty with him. Therefore the bishops were summoned; a council assembled.830Matters which were of immediate importance at the time were discussed for three days, and on the fourth the scheme of obtaining the pall was broached. Assent was given, but on condition that it should be obtained by another. However, since the journey was a comparatively short one, and on that account the pilgrimage seemed more easy to be endured, none presumed to oppose his counsel and will. And when the council was dissolved Malachy started on his way.831Such brothers as had come together followed him to the shore; but not many, for he doubtlessrestrained them. One of them, Catholicus by name, with tearful voice and face, said to him, "Alas! you are going away; and in how great, almost daily, trouble you leave me you are not ignorant, and yet you do not, of your pity, give me help. If I deserve to suffer, what sin have the brothers committed that they are scarcely allowed to have any day or night free from the labour of caring for and guarding me?" By these words and tears of his son (for he wept) the father'sheart wastroubled,832and he embraced him with caresses, and making the sign of the cross on his breast said, "Be assured that you will have no such suffering till I return." Now he was an epileptic, and fell often; insomuch that at times he suffered not once but many times a day. He had been a victim to this horrible disease for six years; but at the word of Malachy he made a perfect recovery. From that hour he has suffered no such thing; no such thing, as we believe, will he suffer henceforth, for henceforth Malachy will not return.

68. When he was just about to embark therecame unto himtwo of those whoclave unto him833more closely, boldlydesiring a certain thing of him. And he said to them,"What would ye?"834And they answered, "We will not say, except you promise that you will give it." He pledged himself. And they said, "We would have you certainly promise of your condescension, that you will return in good health to Ireland." All the others also insisted upon it. Then he deliberated for a while, repenting at first that he had bound himself, and not finding any way of escape. He wasstraitened on every side,835while no way of safety presented itself from both dangers—of forfeiting his wish and of breaking his promise. It seemed at length that he should ratherchoose that which influenced him more strongly at the moment, and leave the rest to higher guidance. He assented, sadly it is true; but he was more unwilling that they should be made sad; and pledging himself as they wished, he went on board the ship. And when they had completed nearly half the voyage suddenly a contrary wind drove the ship back and brought it to the land of Ireland again. Leaving the ship he passed the night in the port itself in one of his churches. And he joyfully gave thanks for the resourcefulness of the divine providence, by which it came about that he had now satisfied his promise. But in the morning, he went on board, and the same day, after a prosperous crossing, came into Scotland. On the third day836he reached a place which is called Viride Stagnum;837which he had caused to be prepared that he might found an abbey there. And leaving there some of his sons, our brothers, as a convent of monks and abbot838(for he had brought them with him for that purpose) he bade them farewell and set out.

69. And as he passed on, King David met him, by whom he was received with joy and was detained as his guest for some days.839And having done many things pleasing to God he resumed the journey that he had begun. And passing through Scotland, at the very border of England he went aside to the Church ofGisburn, where there dwell religious men leading a canonical life,840familiar to him of old for their religious conversation and honourable character. At that place a woman was brought to him, suffering from a disease horrible to see, which is commonly called cancer; and he healed her. For when water which he blessed was sprinkled on the sores she ceased to feel pain. On the next day scarcely a sore was to be seen.

Departing thence he came to the sea, but was refused passage. The reason, if I am not mistaken, was that some difference had arisen between the chief pontiff and the king of England: for the king suspected in that good man I know not what evil, if he should cross the sea;841for neither did he allow other bishops to cross.842That obstacle, though contrary to the will of Malachy, was not contrary to the object of his wish. He grieved that the attainment of his desire should be postponed, not knowing that by this it would be the rather fulfilled.For if he had immediately passed over the sea he would have been obliged to pass by Clairvaux in order to follow the chief Pontiff. For by that time he had left it and was at or near Rome.843But now through this delay it was brought about that he crossed later, and so, as was fitting, he came to the place of his most holy death, and at the hour of its approach.

1148, Oct. 13 or 14

70. (37). And he was received by us, though he came from the west, as the trueday-spring844from on high visiting us.845O, how greatly did that radiant sun fill our Clairvaux with added glory! How pleasant was the festal day that dawned upon us at his coming!This was the day which the Lord had made, we rejoiced and were glad in it.846As for me, with what rapid and bounding step, though trembling and weak,847did I soonrunto meet him! With what joy Ikissed him! With what joyful arms Iembraced848this grace sent to me from heaven! With what eager face and mind, my father,I brought thee into my mother's house and into the chamber of her that conceived me!849What festive days I spent with thee then, though few! But how did he in his turn greet us? In truth our pilgrim showed himself cheerfuland kindly to all, to all incredibly gracious.How good and how pleasant850a part he played among us as our guest, whom, forsooth,he had come from the uttermost parts of the earthto see, not that he shouldhear, but that he should show us, aSolomon! In fact weheardhiswisdom,851we had his presence, and we have it still.1148, Oct. 18Already four or five days of this our festival had passed, when lo, on the feast day of Blessed Luke the Evangelist,852when he had celebrated Mass in the convent853with that holy devotion of his, he was taken with a fever and lay down in his bed: and all of us were [sick] with him.The end of our mirth is sorrow,854but moderate sorrow, because for a time the fever seemed to be slight. You should see the brothers running about, eager to give, or to receive. To whom was it not sweet to see him? To whom was it not sweeter to minister to him? Both were pleasant and both salutary. It was an act of kindness to do him service, and it was repaid also to each one of them, by the gift of grace. All assisted, all were busiedwith much serving,855searching for medicines, applying poultices, urging him often to eat. But he said to them, "These things are without avail, yet for love of you I do whatever you bid me." For he knew thatthe timeof his departure was at hand.856

71. And when the brothers who had come with him857urged him more boldly, saying that it behoved him not to despair of life, for that no signs of death appeared in him,858he said, "It behoves Malachy to leave the body this year."859And he added, "See, the day is drawing near which, as you very well know, I have always desired to be the day ofmy dissolution.860I know whom I have believed and am persuaded;861I shallnot be disappointed ofthe rest ofmy desire,862since I already have part of it. He who by his mercy has led me to the place which I sought, will not deny me the time for which I wished no less. As regards this mean body,here is my rest;863as regards my soul, the Lord will provide,who saveth them that put their trust in Him.864Andthere isno small hopelaid up for me at that day865in which so great benefits are bestowed by the living on the dead."866Not far away was that day when he spoke thus. Meanwhile he ordered that he should be anointed with the sacred oil. When the convent of brothers was going out that it might be done solemnly,867he would not permit them to come up to him; he went down to them. For he was lying in the balcony868of the upper house. He was anointed; and when he had received the viaticum, he commended himself to the prayers of the brothers, and the brothers to God,869and went back to bed. He went down fromthe high balcony870on his feet, and again, as if that were not enough, he went up on his feet; yet he said that deathwas at the doors.871Who should believe that this man was dying? Himself alone and God could know it. His face did not seem to have become pallid or wasted. His brow was not wrinkled, his eyes were not sunken, his nostrils were not thin, his lips were not contracted, his teeth were not brown, his neck was not gaunt and lean, his shoulders were not bowed, the flesh on the rest of his body had not failed. Such was the grace of his body, and such theglory of his countenance which wasnotto be done away,872even in death. As he appeared in life so was he also in death, more like to one alive.

72. (38). Hitherto our story has run a rapid course; but now it stays because Malachyhas finished his course.873He is still, and with him we are still. Moreover, who would willingly hasten to [tell of] death? Especially thy death, holy father, who could describe it? Who would wish to hear the story? Yet we lovedin life, in death we shall not be divided.874Brothers, let us not forsake in death him with whom we companied in life. From further Scotland875he ran hither to death;let us also go and die with him.876I must, I must tell that which of necessity I saw. The celebration, everywhere renowned, of All Saints877comes, and according to the ancient saying,Music in mourning is an unseasonable discourse.878We come, we sing, even against our will. We weep while we sing and we sing while we weep.Malachy, though he sings not, yet does not lament. For why should he lament, who is drawing near to joy? Forus who remain,879mourning remains. Malachy alone keeps festival. For what he cannot do with his body he does with his mind, as it is written,The thought of man shall confess to thee, and the residue of thought shall keep the day of festival to thee.880When the instrument of the body fails him, and the organ of the mouth is silent, and the office of the voice ceases, it remains that with songs in his heart he keeps festival. Why should not the saint keep festival, who is being brought to the festival of the saints?881He presents to them what will soon be due to himself.Yet a little while882and he will be one of them.

73. Towards the dusk of night, when now somehow the celebration of the day had been finished by us, Malachy had drawn near, not to dusk but to dawn. Was it not dawn to him883for whomthe night is far spent and the day is at hand?884So, the fever increasing, a burning sweat from within him began to break out over his whole body, that, as it weregoing through fire and through water, he might be brought into a wealthy place.885Now his life was despaired of, now each one condemned his own judgement, now none doubted that Malachy's word886was prevailing. We were called; we came. And lifting up his eyes on those who stood round him, he said, "With desire I have desired to eat this passoverwithyou;887Igive thanks to the divine compassion, I havenot been disappointed of my desire."888Do you see the man free from care in death, and, not yet dead, already certain of life? No wonder. Seeing that the night was come to which he had looked forward, and that in it the day was dawning for him, so to speak triumphing over the night, he seemed to scoff at the darkness and as it were to cry, "I shallnotsay, surely the darkness shall cover me, because thisnight shall be light about me in my pleasure."889And tenderly consoling us he said, "Take care of me; if it be allowed me I shall not forget you. And it shall be allowed.I have believed in God,890andall things are possible to him that believeth.891I have loved God; I have loved you, andcharity never faileth."892And looking up to heaven893he said, "O God,keep them in Thy name;894and not theseonlybutall themalso who throughmyword895and ministry have given themselves to thy service." Then, laying his hands on each one severally and blessing all,896he bade them go to rest,because his hour was not yet come.897

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