MEMENTO MORI.

"Out from the heart of nature rolledThe burdens of the Bible old;The litanies of nations cameLike the volcano's tongue of flame,Up from the burning core below—The canticles of love and woe."

Nothing can roll out of the heart of nature but nature itself; and hence, in order to derive Christianity from within, Mr. Emerson eliminates whatever is supernatural and external and reduces it to simple nature, which every man from the beginning to the end of the world carries within him, and of which he cannot divest himself. He unchristianizes Christianity, makes it an element of human nature, confounds it with the natural laws of the physicists, and then tells us it is as old as creation, which is about as much as telling us man is as old as—man, or nature is as old as—nature. Well may Mr. Emerson be called the Sage of Concord, and be listened to as an oracle.

All the speakers, with three exceptions, seemed anxious to have it understood that the Free Religious Association has some great affirmative truth which is destined to redeem and save the world. Colonel Higginson, the successor of Theodore Parker, tells us with great earnestness:

"If this movement of ours means any thing, it means not a little petty denial, not a little criticism, not a textual discussion, not a sum in addition or subtraction, like Bishop Colenso's books, not a bit of historical analysis, like Strauss or Renan.These are trivial things; these do not touch people; these do not reach the universal heart. The universe needs an affirmation, not a denial; and the religious movement that has not for its centre the assertion of something, would be condemned already to degenerate into a sect by the time it had the misfortune to get fairly born." (P. 58.)

And again:

"Affirmation! There is no affirmation except the belief in universal natural religion; all else is narrowness and sectarianism, though it call itself by the grandest name, compared with that. It impoverishes a man; it keeps his sympathy in one line of religious communication; it takes all the spiritual life of the race, and says, 'All of this that was not an effluence from Jesus you must set aside;' and so it makes you a member in full standing of some little sect, all of whose ideas, all of whose thoughts, revolved in the mind of some one narrow-minded theologian who founded it. It shuts you up there, and you die, suffocated for want of God's free air outside." (P. 59.)

But the reverend colonel here affirms nothing not affirmed by Christianity, nor any thing more than belongs to all men. Natural religion is simply the natural law, the moral law, prescribed to every man through his reason by the end for which he is created, and is included in the Christian religion as essential to the Christian character. What the free religionist does is not to affirm any thing not universally insisted on by the Catholic Church, but to deny all religion but universal natural religion; that is, he simply denies supernatural revelation, and the supernatural order, or that there is any reality broader than nature or above it. Free religion, as such, is, then, not affirmative, but purely negative; the negation of all religions in so far as they assert the supernatural. The real thought and design of the men and women composing the association is to get rid of every thing in every religion that transcends or professes to transcend nature. They make no direct war on the church or even on the sects, we concede; for they take it for granted that when people are once fully persuaded that nature is all, and that only natural religion is or can be true, all else will gradually die out of itself.

Mrs. Lucy Stone agrees in this with the others, and does not disguise her thought. She says:

"We come into the world, I believe, every one of us, with all that is needful in ourselves, if we will only trust it—all that is needful to help us on and up to the very highest heights to which a human being can ever climb; but we have covered it over by dogma and creed and sectarian theory, and by our own misdeeds, until these angel voices that are in us cease to be heard; not totally cease—I do not believe they ever totally cease—but they become less and less audible to us. But if we learn to heed their faintest whisper, reverently and obediently, I believe that there is no path where the soul asks you to go that you may not safely tread. It may carry you to the burning, fiery furnace, but you will come out, and the smell of fire even will not be on your garments. It may compel you into the lion's den, but the wild beast's mouth will be shut. You may walk where scorpions are in the way of duty, and you will not be hurt. It is this 'inner light;' it is not a text, it is not a creed, but it is this in ourselves which, if trusted, will lead us into all truth."I said I did not believe this voice was ever lost in the human soul. I do not forget that men grow very wicked, and women too, for that matter; I do not forget that men and women sometimes appear to us so lost and fallen that it seems as if no power in themselves, or any human power, could help them up; and yet to these worst, men and women, in some hallowed moment, is the word given, 'This is the way: walk ye in it.' And if, at the side of this man or woman, at that very moment, is some helping hand, some voice wise enough to counsel, he or she may be started to walk in that way." (P. 100.)

"I said I did not believe this voice was ever lost in the human soul. I do not forget that men grow very wicked, and women too, for that matter; I do not forget that men and women sometimes appear to us so lost and fallen that it seems as if no power in themselves, or any human power, could help them up; and yet to these worst, men and women, in some hallowed moment, is the word given, 'This is the way: walk ye in it.' And if, at the side of this man or woman, at that very moment, is some helping hand, some voice wise enough to counsel, he or she may be started to walk in that way." (P. 100.)

If Mr. Abbott is the logician of the association, Mrs. Julia Ward Howe is decidedly the wit. In the essay she read to the meeting she, with her keen woman's wit and her hardcommon sense, shows up in admirable style the ridiculousness and absurdity of the whole movement. She is not herself indeed free from all taint of radicalism, and much she says may be due to her facility in detecting and satirizing the follies and absurdities of her friends rather than those of her foes; but her essay proves that she has a soul, and knows that it has aspirations that go beyond nature, and wants which only a supernatural religion can satisfy. She evidently has glimpses of a truth higher, deeper, broader, than any recognized by any other radical who spoke. She disposes of free religion in a single sentence, "He is not religious who does not recognize theobligationsof religion." We have space only for the concluding paragraph of her not very logical, self-consistent, but witty, shrewd, and satirical essay onFreedom and Restraint in Religion:

"But, friends, a sudden reaction comes over me. I determine to profess and practise the new religion. I have learned at the free religious club that I possess the first requisite for this, having never studied any theology at all. The ex-divines whom I have met there have so bewailed the artificial ignorance which they acquired in their divinity-school training, that I presume my natural knowledge to be its proper and desired antithesis. I have read the Bhavadgheeta and Mr. Emerson's poems, the psalms and gospel of the new faith. To be no Christian is the next important desideratum; and I believe that I shall find this, as most people do, easier than not. My first rule will be, 'Brahmins, beware of intercourse with Pariahs!' The three hundred incarnations of Vishnu, far more imposing in number than the single excarnation of which the old theology has made so much, shall be preached by me both as precept and example. The Confucian moralities, as illustrated by Californian experience, shall replace the Decalogue. Mr. Emerson's crowning sentence, that he who commits a crime hurts himself, will, of course, suffice to convert a whole society of criminals and reprobates. I will introduce the Joss into prisons, and give the myth of the Celestial Empire a literal interpretation. Our railroad and steamboat system will greatly facilitate the offering of children to the river, with the further advantage of offering the parents too. The strangling of female infants will relieve the present excess of female population in New England, and postpone the pressure of woman suffrage. The burning of widows alone will save the country no small outlay in pensions. Lastly, since the Turkish ethics are coming so much into favor, I should advise a more than Mormon application of them in our midst. Coöperative housekeeping could then be begun on the most immediate and harmonious footing. And so we will reconvert and transreform, and true progress shall consist in regress."But, as Archimedes asked to get out of the world in order to move it, we shall be forced to go outside of Christendom in order to accomplish this revolution. And if I may believe my friends of the Free Religious Association, the surest way to do this will be to keep closely in their midst. For, elsewhere, between steamboats and missionaries, we cannot be sure of meeting people who shall be sure of not being Christians."Perish the jest, and let the jester perish, if in aught but saddest earnest she exchanged the serious for the comic mask. Laughter is sometimes made to convey pathos that lies too deep for tears. I have but faintly sketched the scene-painting that would have to be done to-day, if religion could slip back and miss the sacred and indispensable mediation of Christianity. Take back the English language beyond the noble building of Shakespeare and Milton; take back philosophy beyond the labor of the Germans and the intuition of the Greeks; take back mathematics beyond Laplace and Newton; take back politics from the enlargement of republican experience—you will have yet a harder task when you shall carry religion back to its ante-Christian status and interpretation."Lastly, and to sum up. The freedom of religion is the satisfaction of obeying the innermost and highest impulses of the human soul, to the disregard of all secondary powers and considerations. I find this freedom inseparable from the constraint which obliges the man toward this highest effort, as the laws of the tidal flow force the wave to high-water mark. Our human dignity consists in the assertion of this freedom, the acknowledgment of this obligation. Intellectual freedom is found in study and the progress of thought, which isever substituting enlarged and improved for rude and narrow processes. But the liberal heart precedes the liberal mind, and conditions it. To be careless as to authority and rash in conclusions, is not to be free; to be strict in logic and scrupulous in derivation, is not to be unfree. Let me end my discursive remarks with one phrase from a dear, melancholy, Calvinistic poet, who passed his life in damning himself and blessing others, repenting of a thousand sins he was never able to commit:'He is the freeman whom the truth makes free,And all are slaves beside.'"(Pp. 53-57.)

"But, as Archimedes asked to get out of the world in order to move it, we shall be forced to go outside of Christendom in order to accomplish this revolution. And if I may believe my friends of the Free Religious Association, the surest way to do this will be to keep closely in their midst. For, elsewhere, between steamboats and missionaries, we cannot be sure of meeting people who shall be sure of not being Christians.

"Perish the jest, and let the jester perish, if in aught but saddest earnest she exchanged the serious for the comic mask. Laughter is sometimes made to convey pathos that lies too deep for tears. I have but faintly sketched the scene-painting that would have to be done to-day, if religion could slip back and miss the sacred and indispensable mediation of Christianity. Take back the English language beyond the noble building of Shakespeare and Milton; take back philosophy beyond the labor of the Germans and the intuition of the Greeks; take back mathematics beyond Laplace and Newton; take back politics from the enlargement of republican experience—you will have yet a harder task when you shall carry religion back to its ante-Christian status and interpretation.

"Lastly, and to sum up. The freedom of religion is the satisfaction of obeying the innermost and highest impulses of the human soul, to the disregard of all secondary powers and considerations. I find this freedom inseparable from the constraint which obliges the man toward this highest effort, as the laws of the tidal flow force the wave to high-water mark. Our human dignity consists in the assertion of this freedom, the acknowledgment of this obligation. Intellectual freedom is found in study and the progress of thought, which isever substituting enlarged and improved for rude and narrow processes. But the liberal heart precedes the liberal mind, and conditions it. To be careless as to authority and rash in conclusions, is not to be free; to be strict in logic and scrupulous in derivation, is not to be unfree. Let me end my discursive remarks with one phrase from a dear, melancholy, Calvinistic poet, who passed his life in damning himself and blessing others, repenting of a thousand sins he was never able to commit:

'He is the freeman whom the truth makes free,And all are slaves beside.'"

(Pp. 53-57.)

A stranger, who gave his name as Gustave Watson, made a brief, modest, sensible speech, which fully refuted the radical pretensions. He told them that he had listened in vain to hear pronounced the great affirmative truth the speakers professed to have. An evangelical minister, a Rev. Jesse H. Jones, took up the defence of Christianity, but was too ignorant of the Christian faith, and too far gone himself in radicalism, to be able to effect much. He took up the weakest line of defence possible, and labored chiefly to show the novelty of Christianity against St. Augustine, and its identity, under one of its aspects, with carnal Judaism or modern socialism. An orthodox Jew sent an essay and a liberal Jew spoke. A professor of spiritism made a speech, and several radicals spoke whose speeches we are obliged to pass over, though as good as those we have noticed.

We have refrained as far as possible from ridiculing the proceedings of the association, which is no association at all, since it is founded on the principle of free individualism; for we wish to treat all men and women with the respect due to ourselves, if not to themselves. The chief actors in the movement we have formerly known, and some of them intimately. We have no doubt of their sincerity and earnestness; but we must be permitted to say that we have found nothing new or striking in their speeches, and we cannot remember the time when we were not perfectly familiar with all their doctrines and pretensions. Their views and aims were set forth in the New England metropolis nearly forty years ago, if with less mental refinement and polish, with an originality and freshness, a force and energy, which they can hardly hope to rival. They were embodied in 1836, and attempted to be realized in the Society for Christian Union and Progress, which its founder abandoned because he would not suffer it to grow into a sect, because he saw his movement was leading no whither, and could accomplish nothing for the glory of God or the good of mankind here or hereafter, and because, through the grace and mercy of God, he became convinced of the truth and sanctity of the Catholic Church against which the Protestant reformers in the sixteenth century rebelled. He may not now be very proud of these radicals, but they are, to a great extent, the product of a movement of which he and Ralph Waldo Emerson were the earliest and principal leaders in Boston.

We readily acknowledge that the pretensions of these radical men and women are very great, but they show no great intellectual ability, and are painfully narrow and superficial. The ministers and ex-ministers who figured on the occasion exhibited neither depth nor breadth of view, neither strength nor energy of mind. They proved themselves passable rhetoricians, but deplorably ignorant of the past and the present, of the religions they believed themselves to have outgrown, and especially of human nature and the wants of the human soul. They appeared to know only their own theories projectedfrom themselves, and which are as frail and as attenuated as any spider's web ever rendered visible by the morning dew. They pretend to have studied, mastered, and exhausted all the past systems, religions, and mythologies; they pride themselves on the universality of their knowledge, and their having lost all bigotry, intolerance, or severity toward any sect or denomination. They speak even patronizingly of the church, and are quite ready to concede that she was good and useful to humanity in her day, in barbarous times, and in the infancy of the race; but humanity, having attained its majority, has outgrown her, and demands now a more manly and robust, a purer and broader and a more living and life-giving religion—a religion, in a word, more Christian than Christianity, more Catholic than Catholicity. Ignorant or worse than ignorant of the lowest elements of Catholic teaching, they fancy they have outgrown it, as the adult man has outgrown the garments of his childhood. Their self-conceit is sublime. Why, they are not large enough to wear the fig-leaf aprons fabricated by the reformers of the sixteenth century with which to cover their nakedness. The tallest and stoutest among them is a dwarf by the side of a Luther or a Calvin, or even of the stern old Puritan founders of New England; nay, they cannot bear an intellectual comparison even with the originators of New England Unitarianism.

Take the Reverend Colonel Higginson, a man of good blood and rich natural gifts, one who, if he had been trained in a Christian school, and had had his mind elevated and expanded by the study of Christian dogmata, could hardly have failed to be one of the great men, if not the greatest man of his age. He has naturally true nobility of soul, rare intellectual power, and genius of a high order; yet he is so blinded, and so dwarfed in mind by his radicalism, that he can seriously say, "There is no affirmation except the belief in universal natural religion; all else is narrowness and sectarianism." He has, then, no views broader than nature, no aspirations that rise higher than nature, and labors under the delusion that men, reduced to nature alone, would really be elevated and ennobled. He has never learned that nature is not self-sufficing—is dependent; that it has both its origin and end as well as its medium in the supernatural, and could not act or subsist a moment without it—a truth which the Catholic child has learned before a dozen years old, and which is a simple commonplace with the Christian; so much so, that he rarely thinks it necessary to assert it, far less to prove it.

This utterance of the reverend colonel is accepted by all the radicals. None of them get above second causes; for them all God and nature appear to be identical and indistinguishable; and this appears to be their grand and all-reconciling doctrine. Hence the religion which they propose has no higher origin than man, and no higher end than the natural development and well-being of man, individual and social, in this earthly life. It is the religion of humanity, not the religion of God, and man, not God, is obeyed and worshipped in it; yet it seems never to occur to these wise men and women that nature either separated from or identified with God vanishes into nothing, and their religion with it. But is a religion that is simply evolved from humanity, that has no element above the human, and is necessarily restricted to man in this life, and that contemplates neither fore nor after, higher, deeper, and more universal thanChristianity which asserts for us the nature and essence of God, teaches us the origin and end of all things, the real relations of man to his Maker and to universal nature through all the degrees and stages of his existence? No; it is your naturism that is "narrowness and sectarianism."

Radicalism has heard of the mystery of the Incarnation, and interprets it to mean not the union of two for ever distinct natures, the divine and human, in one divine person, but one divine nature in all human persons. Hence, while the person is human, circumscribed, and transitory, nature in all men is divine, is God himself, permanent, universal, infinite, immortal. This is what the Christian mystery, according to them, really means, though the ignorant, narrow-minded, and blundering apostles never knew it, never understood its profound significance. The church took the narrow and shallow view of the apostles; and hence our radicals have outgrown the church, and instead of looking back or without, above or beyond themselves, they look only within, down into their own divine nature, whence emanates the universe, and in which is all virtue, all good, all truth, all force, all reality. The aim of all moral and religious discipline must be to get rid of all personal distinction, all circumscription, and to sink all individuality in the divine nature, which is the real man, the "one man," the "over-soul" of which Mr. Emerson in his silvery tones formerly discoursed so eloquently and captivated so many charming Boston girls, who understood him by sympathy with their hearts, not their heads, though what he said seemed little better than transcendental nonsense to the elder, graver, and less susceptible of both sexes. Impersonal nature is divine; hence the less of persons we are the more divine we are, and the more we act from the promptings of impersonal nature the more god-like our acts. Hence instinct, which is impersonal, is a safer guide than reason, which is personal; the logic of the heart is preferable to the logic of the head, and fools and madmen superior to the wise and the sane. Hence, are fools and madmen profoundly reverenced by Turks and Arabs.

But impersonal nature is one and identical in all men, and identical, too, with the divine nature. There are no distinct, specific, or individual natures; there is only one nature in all men and things; for all individuality, all difference or distinction, is in the personality. Hence when you get rid of personality, which, after all, has no real subsistence, and sink back into impersonal nature, you attain at once to absolute unity, always and ever present under all the diversity of beliefs, views, or persons. Men and women are mere bubbles floating on the face of the ocean, and nothing distinguishes them from the ocean underlying them but their bubbleosity. Destroy that, and they are the ocean itself. Get rid of personality, sink back into impersonal nature, and all men and women become one, and identical in the one universal nature. Vulgar radicals and reformers seek to reform society by laboring to ameliorate the condition of men and women as persons, and are less profitably employed than the boy blowing soap-bubbles; for the reality is in the ocean on the face of which the bubble floats, not in the bubbleosity. The true radicals, who radicalize in satin slippers and kid gloves, seek not to ameliorate the bubbleosity which is unreal, an unveracity, a mere apparition, a sense-show, but to ameliorate man and society by sinking it, and all differences with it, in universal impersonal nature.

Yet what amelioration is possible except personal? If you get rid of men and women as persons, you annihilate them in every sense in which they are distinguishable from the one universal nature; and suppose you to succeed in doing it, your reform, your amelioration would be the annihilation of man and society; for you can have neither without men and women as individuals—that is, as persons. To reform or ameliorate them in their impersonal nature is both impossible and unnecessary; for in their impersonal nature they are identical with universal nature, and universal nature is God, infinite, immutable, immortal, incapable of being augmented or diminished. Nothing can be done for or against impersonal nature. We see, then, nothing that these refined and accomplished radicals can propose as the object of their labors but the making of all men and women, as far as possible, talk and act like fools and madmen. This would seem to be their grand discovery, and the proof of their having outgrown the church.

But we should be ourselves the fool and madman if we attempted to reason with them. They discard logic, reject reason, and count the understanding as one of the poorest of our faculties; as mean, narrow, personal. Reason and understanding are personal; and all truth, all knowledge, all wisdom, all that is real is impersonal. Is not the impersonality of God, that is, of nature, a primary article of their creed? How, then, reason with them or expect them to listen to the voice of reason? Reason is too strait for them, and they have outgrown it, as they have outgrown the church! They do not even pretend to be logically consistent with themselves. No one holds himself bound by his own utterances, any more than he does by the utterances of another. They are free religionists, and scorn to be bound even by the truth.

But suppose they wish to retain men and women—or women and men, for with them woman is the superior—as persons, how do they expect by restricting, as they do, their knowledge to this life, and making their happiness consist in the goods of this world alone, to effect their individual amelioration? Socialism secures always its own defeat. The happiness of this life is attainable only by living for another. Restricted to this life and this world, man has play for only his animal instincts, propensities, and powers. There is no object on which his higher or peculiarly human affections and faculties can be exerted, and his moral, religious, rational nature must stagnate and rot, or render him unspeakably miserable by his hungering and thirsting after a spiritual good which he has not, and which is nowhere to be had. The happiness of this life comes from living for a supernatural end, the true end of man, in obedience to the law it prescribes. When we make this life or this world our end, or assume, with Mr. Emerson, that we have it within, in our own impersonal nature, we deny the very condition of either individual or social happiness, take falsehood for truth; and no good ever does or can come from falsehood.

It will be observed by our readers, from the extracts we have made, that the radicals not only confine their views to humanity and to this life, but proceed on the assumption of the sufficiency of man's nature for itself. They appear to have, with the exception of Mrs. Howe, no sense of the need of any supernatural help. They have no sense of the incompleteness and insufficiency of nature, as they have no compassion for its weakness. They never stumble, never fall, neversin, are never baffled, are never in need of assistance. It is not so with ordinary mortals. We find nature insufficient for us, our own strength inadequate; and, voyaging over the stormy ocean of life, we are often wrecked, and compelled to cry out in agony of soul, "Lord, save or we perish." Whosoever has received any religious instruction knows that it is not in ourselves but in God that we live and move and have our being, and that not without supernatural assistance can we attain true beatitude.

In conclusion, we may say, these radical men and women set forth nothing not familiar to us before the late Theodore Parker was an unfledged student of the Divinity School, Cambridge, and even before most of them were born. We know their views and aims better than they themselves know them, and we have lived long enough to learn that they are narrow and superficial, false and vain. We have in the church the freedom we sighed for but found not, and which is not to be found, in radicalism. God is more than man, more than nature, and never faileth; Christ the God-man, at once perfect God and perfect man, two distinct natures in one divine person, is the way, the truth, and the life; and out of him there is no salvation, no true life, no beatitude. We do not expect these radicals to believe us; they are worshippers of man and nature, and joined to their idols. Esteeming themselves wise, they become fools; ever learning, they are never able to come to the knowledge of the truth, any more than the child is able to grasp the rainbow.

"Come and see how a Christian can die."—Addison to his step-son.

We read that the celebrated Montaigne wished to make a compilation of remarkable death-bed scenes; for, as he said, "he who should teach men how to die would teach them how to live." It may not be unprofitable for us to recall the last moments of some who have died in the Catholic Church. It may give us some new idea of the power of faith to sustain the soul in that supreme moment, and show us in what a super-eminent degree the spirit of the church fits one for the last great change, and fortifies him to meet it hopefully if not triumphantly. Let us, then, in this month, consecrated by so many pious Catholic hearts to the memory of the dead, draw around the death-beds of some who are remarkable in various ways, and see if we would not have our last end like theirs. There is a horrid curiosity, if no higher feeling, which attracts us to the side of the dying, "to observe their words, their actions, and what sort of countenance they put upon it." It is as if we would read the final conflict of the soul, obtain some new insight into the great mystery of death, and perhaps catch some glimpse of what awaits us beyond its shadows. Even the unbeliever at such a moment, forced to reflect on the destiny of the soul, exclaims, "Soul, what art thou? Flame thatdevourest me, wilt thou live after me? Must thou suffer still? Mysterious guest, what wilt thou become? Seekest thou to reunite thyself to the great flame of day? Perhaps from this fire thou art only a spark, only a wandering ray which that star recalls. Perhaps, ceasing to exist when man dies, thou art only a moisture more pure than the animated dust the earth has produced." The mind thus excited to doubt and question is already on the road to conviction. To see how a good man meets his fate, is a lesson of heavenly love which fastens itself in the memory; the words that consoled him and that he uttered sink into the heart, perhaps to diffuse light when our own time comes.

If Addison found nothing more imposing, nothing more affecting, than accounts of the last moments of the dying; if the great Montaigne loved the most minute details respecting them, we need not turn with repugnance from what we have a vital interest in, and what may give us some new idea of the blessing of dying in the arms of our Holy Mother the Church, fortified by her sacraments and sustained by her spirit. The French historian Anquetil, in giving an account of the death of Montmorenci, says, "It is instructive for persons of all conditions in life to witness the death of a great man who unites noble sentiments with Christian humility." It is true Dr. Johnson says, "It matters not how a man dies, but how he lives;" but a holy death is generally the crown of a good life, though "there are dark, dark deaths which even the saints have died, the aspect of whose brightness was all turned heavenward, so we could not see it."[38]

I do not believe that "there is more or less of affectation in every death-bed scene." Young, rather, is right:

"A death-bed's a detector of the heart.Here tired dissimulation drops her maskThrough life's grimace, that mistress of the scene!"

Father Faber says:

"Every Christian death-bed is a world—a complete world—of graces, interferences, compensations, lights, struggles, victories, supernatural gestures, and the action of grand spiritual laws. Each death-bed, explained to us as God could explain it, would be in itself an entire science of God—a summa of the most delicate theology. The varieties of grace in the individual soul are so many infinities of the one infinite life of God. No two deaths are quite alike. The most delicate shades of difference between one death and another would probably disclose to us more of the ways of God, and more of the capabilities of the soul than philosophy has ever taught. Some deaths are so beautiful that they can hardly be recognizable for punishments. Such was the death of St. Joseph, with his head pillowed on the lap of Jesus. The twilight bosom of Abraham was but a dull place compared with the house of Nazareth which the eyes of Jesus lighted. Such was Mary's death, the penalty of which was rather in its delay. It was a soft extinction, through the noiseless flooding of her heart with divine love. As nightingales are said to have sung themselves to death, so Simeon died, not of the sweet weariness of his long watching, but of the fulness of his contentment, of the satisfaction of his desires, of the very new youth of soul which the touch of the Eternal Child had infused into his age, and, breaking forth into music which heaven itself might envy and could not surpass, he died with his world-soothing song upon his lips—a song so sunset-like that one might believe all the beauty of all earth's beautiful evenings since creation had gone into it to fill it full of peaceful spells. Age after age shall take up the strain. All the poetry of Christian weariness is in it. It gives a voice to the heavenly detachment and unworldliness of countless saints. It is the heart's evening light after the working hours of the day to millions and millions of believers. The very last compline that the church shall sing, before the midnight when the doom begins and the Lord breaks out upon the darkness from the refulgent east, shall overflow with the melodious sweetness of Simeon's pathetic song."

Thus do our words—even dying words—go on vibrating for ever.

How many have died like St. Oswald, Archbishop of York, and the Venerable Bede, repeating theGloria Patri—that act of praise which St. Jerome found in constant use among the oriental monks, and was the means of introducing it into the western church, where it is now daily repeated by countless tongues.

St. Ignatius Loyola died with the holy name of Jesus on his lips, that watchword of his glorious order so full of sweetness to the heart. So did that angelic youth, St. Aloysius. St. Hubert died repeating the Lord's Prayer; St. Stephen of Grandmont while saying, "Into thy hands, O Lord, I commend my spirit." So did St. John of the Cross, St. Catharine of Genoa, and hundreds of others.

St. Arsenius, after more than fifty years spent in the desert, regarded death with fear. His brethren, seeing him weep in his agony, asked him if, like other men, he feared to die. "I am seized with great fear," he answered, "nor has this dread ever left me since I first came into the desert." Nevertheless, he expired, in peace and humble confidence, in his ninety-fifth year.

St. John Chrysostom, when dying, had all his clothes changed, even to his shoes, putting on his best garments, which were white, as for his heavenly nuptials; for "to one who loves," says Novalis, "death is a mystery of sweet mysteries—it is a bridal night." He then received the blessed sacrament and prayed, ending according to his custom, with, "Glory be to God for all things." Then making the sign of the cross, he gave up his soul.[39]

We read of the poet-monk Cædmon, "That tongue, which had composed so many holy words in praise of the Creator, uttered its last words while he was in the act of signing himself with the cross, and thus he fell into a slumber to awaken in paradise and join in the hymns of the holy angels whom he had imitated in this world, both in his life and in his songs."[40]

The account of the death of the Venerable Bede is well known, but it is one that can always be read again and again with renewed profit, and never without emotion.

"About a fortnight before the feast of Easter," says his disciple Cuthbert, "he was reduced to a state of great debility, with difficulty of breathing, but without much pain, and in that condition he lasted till the day of the Lord's Ascension. This time he passed cheerfully and joyfully, giving thanks to Almighty God both by day and night, or rather at all hours of the day and night. He continued to give lessons to us daily, spending the rest of his time in psalmody, and the night also in joy and thanksgiving, unless he were interrupted by a short sleep; and yet, even then, the moment he awaked he began again, and never ceased, with outstretched hands, to return thanks to God. I can declare with truth that I never saw with my eyes, nor heard with my ears, of any man who was so indefatigable in giving thanks to the living God."O truly happy man! He chanted the passage from the blessed Apostle Paul, 'It is a dreadful thing to fall into the hands of the living God,' and several other passages from Holy Writ, warning us to throw off all torpor of soul, in consideration of our last hour. And being conversant with Anglo-Saxon poetry, he repeated several passages and composed the following lines in our tongue:'Before the need-fareNone becomethOf thought more wiseThan is his need.To search outEre his going hence,What his spiritFor good or evilAfter his death-dayDoomed may be.'He also chanted the antiphons according to his and our custom. One of these is, 'O King of glory, Lord of hosts, who on this day didst ascend in triumph above all the heavens, leave us not orphans, but sendupon us the Spirit of truth, the promised of the Father. Alleluia.' When he came to the words 'leave us not orphans,' he burst into tears and wept much; and after a while he resumed where he had broken off, and we who heard him wept with him. We wept and studied by turns; or rather wept all the time that we studied."Thus we passed in joy the quinquagesimal days till the aforesaid festival, and he rejoiced greatly, and gave thanks to God for the infirmities under which he suffered, often repeating, 'God scourgeth every son whom he receiveth,' with other passages of Scripture, and the saying of St. Ambrose, 'I have not lived so as to be ashamed to live among you; nor do I fear to die, for we have a gracious God.'"During these days, beside the lessons which he gave us, and the chant of the psalms, he undertook the composition of two memorable works; that is, he translated into our language the Gospel of St. John as far as 'But what are those among so many?' [St. John vi. 9,] and made a collection of extracts from the notes of Isidore the bishop, saying, 'I will not suffer my pupils to read falsehoods, and labor without profit in that book, after my death.' But on the Tuesday before the Ascension his difficulty of breathing began to distress him exceedingly, and a slight tumor appeared in his feet. He spent the whole day and dictated to us with cheerfulness, saying occasionally, 'Lose no time; I know not how long I may last. Perhaps in a very short time my Maker may take me.' In fact, it seemed to us that he knew the time of his death. He lay awake the whole night praising God, and at dawn on the Wednesday morning ordered us to write quickly, which we did till the hour of tierce. At that hour we walked in procession with the relics, as the rubric for the day prescribed; but one of us remained to wait on him, and said to him, 'Dearest master, there still remains one chapter unwritten; will it fatigue you if I ask more questions?' 'No,' said Bede; 'take your pen and mend it, and write quickly.' This he did."At noon he said to me, 'I have some valuables in my little chest—pepper, handkerchiefs, and incense. Run quickly and bring the priests of the monastery to me, that I may make to them such presents as God hath given to me. The rich of this world give gold and silver and other things of value; I will give to my brethren what God hath given to me, and will give it with love and pleasure.' I shuddered, but did as he had bidden. He spoke to each one in his turn, reminding and entreating them to celebrate masses, and to pray diligently for him, which all readily promised to do."When they heard him say that they would see him no more in this world, all burst into tears; but their tears were tempered with joy when he said, 'It is time that I return to Him who made me out of nothing I have lived long, and kindly hath my merciful Judge forecast the course of my life for me. The time of my dissolution is at hand. I wish to be released and to be with Christ.' In this way he continued to speak cheerfully till sunset, when the fore-mentioned youth said, 'Beloved master, there is still one sentence unwritten.' 'Then write quickly,' said Bede. In a few minutes the youth said, 'It is finished.' 'Thou hast spoken truly,' replied Bede; 'take my head between thy hands, for it is my delight to sit opposite to that holy place in which I used to pray; let me sit and invoke my Father.' Sitting thus on the pavement of the cell, and repeating, 'Glory be to the Father, and to the Son, and to the Holy Ghost,' as he finished the word 'Ghost,' he breathed his last and took his departure for heaven."[41]

"O truly happy man! He chanted the passage from the blessed Apostle Paul, 'It is a dreadful thing to fall into the hands of the living God,' and several other passages from Holy Writ, warning us to throw off all torpor of soul, in consideration of our last hour. And being conversant with Anglo-Saxon poetry, he repeated several passages and composed the following lines in our tongue:

'Before the need-fareNone becomethOf thought more wiseThan is his need.To search outEre his going hence,What his spiritFor good or evilAfter his death-dayDoomed may be.'

He also chanted the antiphons according to his and our custom. One of these is, 'O King of glory, Lord of hosts, who on this day didst ascend in triumph above all the heavens, leave us not orphans, but sendupon us the Spirit of truth, the promised of the Father. Alleluia.' When he came to the words 'leave us not orphans,' he burst into tears and wept much; and after a while he resumed where he had broken off, and we who heard him wept with him. We wept and studied by turns; or rather wept all the time that we studied.

"Thus we passed in joy the quinquagesimal days till the aforesaid festival, and he rejoiced greatly, and gave thanks to God for the infirmities under which he suffered, often repeating, 'God scourgeth every son whom he receiveth,' with other passages of Scripture, and the saying of St. Ambrose, 'I have not lived so as to be ashamed to live among you; nor do I fear to die, for we have a gracious God.'

"During these days, beside the lessons which he gave us, and the chant of the psalms, he undertook the composition of two memorable works; that is, he translated into our language the Gospel of St. John as far as 'But what are those among so many?' [St. John vi. 9,] and made a collection of extracts from the notes of Isidore the bishop, saying, 'I will not suffer my pupils to read falsehoods, and labor without profit in that book, after my death.' But on the Tuesday before the Ascension his difficulty of breathing began to distress him exceedingly, and a slight tumor appeared in his feet. He spent the whole day and dictated to us with cheerfulness, saying occasionally, 'Lose no time; I know not how long I may last. Perhaps in a very short time my Maker may take me.' In fact, it seemed to us that he knew the time of his death. He lay awake the whole night praising God, and at dawn on the Wednesday morning ordered us to write quickly, which we did till the hour of tierce. At that hour we walked in procession with the relics, as the rubric for the day prescribed; but one of us remained to wait on him, and said to him, 'Dearest master, there still remains one chapter unwritten; will it fatigue you if I ask more questions?' 'No,' said Bede; 'take your pen and mend it, and write quickly.' This he did.

"At noon he said to me, 'I have some valuables in my little chest—pepper, handkerchiefs, and incense. Run quickly and bring the priests of the monastery to me, that I may make to them such presents as God hath given to me. The rich of this world give gold and silver and other things of value; I will give to my brethren what God hath given to me, and will give it with love and pleasure.' I shuddered, but did as he had bidden. He spoke to each one in his turn, reminding and entreating them to celebrate masses, and to pray diligently for him, which all readily promised to do.

"When they heard him say that they would see him no more in this world, all burst into tears; but their tears were tempered with joy when he said, 'It is time that I return to Him who made me out of nothing I have lived long, and kindly hath my merciful Judge forecast the course of my life for me. The time of my dissolution is at hand. I wish to be released and to be with Christ.' In this way he continued to speak cheerfully till sunset, when the fore-mentioned youth said, 'Beloved master, there is still one sentence unwritten.' 'Then write quickly,' said Bede. In a few minutes the youth said, 'It is finished.' 'Thou hast spoken truly,' replied Bede; 'take my head between thy hands, for it is my delight to sit opposite to that holy place in which I used to pray; let me sit and invoke my Father.' Sitting thus on the pavement of the cell, and repeating, 'Glory be to the Father, and to the Son, and to the Holy Ghost,' as he finished the word 'Ghost,' he breathed his last and took his departure for heaven."[41]

We read that St. Dunstan had Mass celebrated in his room on the day of his death; and after communicating, he broke forth into the following prayer, "Glory be to thee, Almighty Father, who hast given the bread of life from heaven to those that fear thee, that we may be mindful of thy wonderful mercy to man in the incarnation of thine only-begotten Son, born of the Virgin. To thee, Holy Father, for that when we were not, thou didst give to us a being, and when we were sinners, didst grant to us a Redeemer, we give due thanks through the same thy Son, our Lord and God, who with thee and the Holy Ghost maketh all things, governeth all things, and liveth through ages and ages without end." Shortly afterward he died in the sixty-fourth year of his age.

The Cistercian abbot Aelred of Yorkshire died in wonderful peace after eight years of monastic life, repeating with his last breath, "I willsing eternally, O Lord, thy mercy, thy mercy, thy mercy!"

While St. Wilfrid of York lay dying in the fair town of Oundle, the monks did not cease chanting night and day around his bed, though with much ado, so bitterly they wept. When they came to the one hundred and third psalm, and were sweetly and solemnly singing the words, "Emittes spiritum tuum, et creabuntur, et renovabis faciem terræ," "Thou shalt send forth thy spirit, and they shall be created; and thou shalt renew the face of the earth," the words stirred the soul of the careworn abbot, by whose pillow lay the Lord's body and blood; he turned his head gently, and without a sigh gave back his soul to God.[42]

St. Gilbert, when he was more than a century old, used to exclaim, "How long, O Lord, wilt thou forget me for ever? Woe is me, for the time of my sojourning is prolonged!" His soul was at last released one morning at the hour of dawn, while the monks were repeating the verse of the office, "The night is far spent, the day is at hand."

Twenty abbots assembled to witness the death of St. Stephen Harding at Citeaux. Hearing them whisper that he had nothing to fear after so holy and austere a life, he said to them trembling, "I assure you I go to God in fear and trembling. If my baseness should be found to have ever done any good, even in this I fear lest I should not have preserved that grace with the humility and care I ought."

St. Francis of Assisi, when he found he was dying, wished to be laid on the bare ground. When this was done, he crossed his arms and said, "Farewell, my children. I leave you in the fear of God. Abide therein. The time of trial and tribulation cometh. Happy are they who persevere in well-doing. For me, I go to God joyfully, recommending you all to his grace." He had the passion according to the Gospel of St. John read to him, and then repeated in a feeble voice the one hundred and forty-first psalm. Having said the final verse, "Bring my soul out of prison," he breathed his last.

St. Thomas Aquinas died lying on ashes sprinkled on the floor. When he saw the holy viaticum in the priest's hands, he said, "I firmly believe that Jesus Christ, true God and true man, is present in this august sacrament. I adore thee, my God and my Redeemer. I receive thee, the price of my redemption, the viaticum of my pilgrimage, for whose honor I have studied, labored, preached, and taught. I hope I have never advanced any tenet as thy word which I had not learned from thee. If through ignorance I have done otherwise, I revoke it all and submit my writings to the judgment of the holy Roman Church." Thus lying in peace and joy, he received the last sacraments, and was heard to murmur, "Soon, soon will the God of all consolation crown his mercy to me and satisfy all my desires. I shall shortly be satiated in him, and drink of the torrent of my delights; be inebriated from the abundance of his house; and in him, the source of life, I shall behold the true light."

When the viaticum was brought to St. Theresa, she rose up in her bed and exclaimed, "My Lord and my Spouse! the desired hour has at length come. It is time for me to depart hence." Her confessor asked her if she wished to be buried in her own convent at Avila. She replied, "Have I any thing of my own in this world? Will they not give me a little earth here?" She died with the crucifix in her hands, repeating, aslong as she could speak, the verse of the Miserere, "A contrite and humble heart, O God, thou wilt not despise!"

There is a touching account of a renowned and pious knight who, in the ages of faith, made a pilgrimage to the Holy Land. Following lovingly the traces of our Saviour's steps, his heart became so broken with sorrow and love that his life flowed out through the wound. He visited with tender devotion Nazareth, whose hills leaped for joy when the Divine Word became incarnate in the womb of a Virgin; Mount Tabor, whose summit was lit up by God glorifying his only Son; the river Jordan, consecrated by the baptism our Lord received at the hands of St. John the Baptist; Bethlehem, where in a poor manger were heard the first cries of the Infant Word; the Garden of Gethsemane, which Jesus bedewed with a bloody sweat; Golgotha, where by his blood the Redeemer reconciled earth with heaven; and the glorious tomb whence the God-man issued triumphant over death. Finally, he came to the Mount of Olives. Here contemplating the sacred foot-prints left on the rock by the ascending Saviour, he pressed his lips upon them with loving gratitude; then gathering together all the strength of his love, raising his eyes and hands toward heaven, and longing to ascend by the way taken by our Saviour, "O Lord Jesus!" he cried in all the ardor of his love, "I can no longer find thee or follow thee in this land of exile; grant that my heart may ascend to thee on high!" And, as he uttered these ardent words, his soul fled to God like an arrow direct to its aim.

I find in an old book the following affecting account of the death of Friar Benedict, who died at La Trappe on the twentieth of August, 1674:

"Brother Benedict, of the diocese of Rouen, died five years and a half after his profession, the day of thefêteof our father St. Bernard, aged thirty-two years. And as God visited him peculiarly with his grace in the progress of his disease, and at the time of his death, it has been thought desirable, in order both to recognize the mercy of Christ and for the edification of his community, to record the principal circumstances of his life and death."He fell sick nearly four years before his death of a disease upon his chest, and although, after that time, he was almost continually oppressed with a violent cough, with extreme pain, and with an intermitting fever, he never manifested even the slightest impatience of his suffering or the least desire to be cured. About Christmas of the year 1673, which preceded his death a few months, his disease increased. But he did not cease to discharge the peculiar offices prescribed to penitents in the monastery. The fever which seized him about the middle of Christmas did not prevent his following the same course of life he had long pursued. Five days after Easter, his disease having considerably advanced, the reverend father abbot ordered him to be conducted to the infirmary. There his fever immediately increased, his limbs inflamed, his cough became more violent, and the struggles in which he passed his nights quite exhausted him. Notwithstanding this, he continued to lie on a hard bed of straw till the moment when they removed him to the ashes, five hours before his death. He rose at four in the morning; he dined at the table of the infirmary, though his weakness was such that he was evidently unable to sustain the weight of his own head. During this time nothing was to be discovered upon his countenance which did not evidence the most complete tranquillity. He had been remarkably ingenious, and had nothing about him which he had not both invented and executed. Three weeks before his death, he said to the father abbot that, as he had been in the habit of constructing many things for the convenience of the monastery, and as it might be troublesome to the abbot to find and introduce workmen into the house after his death, he would on this account, if agreeable to the abbot, instruct one of the brothers in his various arts. The abbot having consented, he instructed a monk in less than a fortnight in the different arts in which he had been accustomed to be employed. And notwithstanding his weakness and pain, he did all this with so much patience and collectedness that heseemed to have lost all remembrance of his sufferings. The father abbot, knowing the grace which God had given to him, and the degree in which God had detached him from the world, thought it his duty to follow up what he believed to be the designs of Providence in regard to him. This led him in the various ordinances of religion to maintain all the rigor which charity and prudence would permit; though in all private communications with him he treated him with the tenderness of a father. One day, when so overcome with pain that he could take nothing, he described his state to the father abbot, accompanying his description with certain expressions of countenance which it is almost impossible to restrain in such circumstances. The father abbot, however, said with severity, (as though he had no compassion for those sufferings in which he sympathized so truly,) that 'he spoke like a man of the world, and that a monk ought to manifest under the worst circumstances the constancy of his soul.' Benedict in an instant assumed that air of severity that never afterward quitted him. The fear lest the great exertions which he made by day and by night, combined with his extreme debility, might suddenly remove him, led them to give him the holy sacrament and extreme unction. He received both with every demonstration of piety. Such, however, was his weakness that he immediately fainted away. The father abbot having asked, before they brought him the extreme unction, if he desired that the whole community should be present at the ceremony, he answered that, 'exterior ceremonies were not of vital importance; that his brethren would derive little edification from him; and that he had more need of their prayers than their presence.' All his conversation during his malady was on the necessity of separation from worldly things, of the joy which he anticipated in death, and of the mercy which God had shown him in suffering him to end his days in the society of the father abbot."Some days before his death, the father abbot inquired minutely into the state of his mind; he answered in these very words, 'I consider the day of my death as a festival; I have no desire for any thing here, and I cannot better express my total separation from things below than by comparing myself to a leaf which the wind has lifted from the earth. All that I have read in the sacred Scriptures comes home to me and fills me with joy. Nevertheless, I can in no action of my life see any thing which can sustain the judgment of God, and which is not worthy of punishment; but the confidence which I have in his goodness gives me hope and consolation.' He added, 'How can it be that God should show such compassion to a man who has so miserably served him? I desire death alone; what can a man be thinking of, not always to desire it? What joy, my father, when I remember that I am about to refresh myself in the waters of life.'"His ordinary reading, for many years of his life, had been the sacred Scriptures, which were so familiar to him that he spoke of little else. He mentioned to the father abbot so many passages, and repeated them in a manner so touching, so animated, and so devotional, that his hearers were at once edified and astonished. Those passages which were uppermost in his mind respected chiefly the majesty of God; but as he had a most humble opinion of his own life, which had however been, in the main, faithful and pure, he always reverted to the subject of the divine compassion. It was in that he found peace and repose."On the day of the Assumption, he felt himself so weak that he was unable to leave the infirmary. The father abbot carried him our Lord, whom he received upon his knees, leaning on two of his brethren. Two days afterward, he fell into strong convulsions, and imagined that the hour of his deliverance was come. The father abbot asked, 'Is it with joy that you depart?' 'Yes,' said he, 'from my very heart.' He then added, 'Into thy hands I commend my spirit.'"The customary prayers were then offered up for the dying; but the convulsions having left him, the father abbot said that the hour of God was not arrived; and having given orders to remove him from the ashes to his bed, he turned to the father abbot with a serene countenance, and said, 'The will of God be done.' He lived three days waiting with anxiety the time when God would have mercy upon him. And such was his desire of death that the father abbot was obliged more than once to say to him that it was not for him to anticipate the designs of Providence. His pangs lasted till within an hour of his death, but he endured them with his accustomed patience and serenity. He said three days before his death that the most dangerous moments were the last, and that he did not doubt the great enemy of man would seek to disquiet him, and therefore requested the prayers of the community. The father abbot, having asked, after some other general discourse, if he knew the guilt of sin, he answered sighing, and, as it were, looking into the recesses of his own soul,and in language expressive of the intensity of his feelings, 'Alas! once I knew it not; but now I see in the Scripture that God claims, as one of his chief attributes, the power of pardoning sin; "I am he who blotteth out your iniquities." I am therefore convinced that sin is a tremendous offence. I am far, indeed, from being like those who are always overwhelmed with a consciousness of their offences, but yet I believe, upon the testimony of faith and Scripture, that sin is a fathomless gulf of ruin.' These words were accompanied with a manner so extraordinary that they touched the very hearts of those who surrounded him."His bones having pierced his skin, and his shirt of serge sticking to his wounds, he begged them to move him a little; but at the end of the day, when the person who had the care of him wished again to ease his body, he said, 'My brother, you give me too much ease.' The father abbot having ordered some milk to be brought him, which was the only nourishment he took, he said, 'You wish then, my father, to prolong my life, and are unwilling I should die on the day of St. Bernard.' The father abbot having quitted him, he begged, perceiving that his death approached, that he might be called back. As soon as he saw him, he said, 'Father, my eyes fail me—it is finished.' The father having asked him in what state he found himself, and if he was about to approach Christ, 'Yes, father,' said he, 'by the grace of God, I am. I am not indeed sensible of any extraordinary elevation of my mind to God; but through his mercy I am in perfect peace. God be thanked!' This he repeated three times. The father abbot having asked him if he wished to die upon the cross and upon the ashes, 'Yes,' said he, 'from my heart.' With these words he lost his speech, or, at all events, it was impossible to hear any thing intelligible from him except the name of Jesus, which he pronounced repeatedly. They carried him to the straw spread out in his chamber. He was nearly four hours in a dying state, and preserved his recollection during the whole time. His eyes indicating a wandering state of mind, the father arose, took some holy water, and, having scattered it around him, repeated these words, 'Let God arise and let his enemies be scattered.' His face at this moment resumed its serenity. He kissed the cross several times, and, wanting strength to lay hold of it, they observed that he advanced his head to reverence it every time that it was presented to him. At length all his disquietudes ceased; they beheld him calm, peaceful, serene; and he breathed his last sigh with so much tranquillity that those who watched him scarcely perceived his death."

"He fell sick nearly four years before his death of a disease upon his chest, and although, after that time, he was almost continually oppressed with a violent cough, with extreme pain, and with an intermitting fever, he never manifested even the slightest impatience of his suffering or the least desire to be cured. About Christmas of the year 1673, which preceded his death a few months, his disease increased. But he did not cease to discharge the peculiar offices prescribed to penitents in the monastery. The fever which seized him about the middle of Christmas did not prevent his following the same course of life he had long pursued. Five days after Easter, his disease having considerably advanced, the reverend father abbot ordered him to be conducted to the infirmary. There his fever immediately increased, his limbs inflamed, his cough became more violent, and the struggles in which he passed his nights quite exhausted him. Notwithstanding this, he continued to lie on a hard bed of straw till the moment when they removed him to the ashes, five hours before his death. He rose at four in the morning; he dined at the table of the infirmary, though his weakness was such that he was evidently unable to sustain the weight of his own head. During this time nothing was to be discovered upon his countenance which did not evidence the most complete tranquillity. He had been remarkably ingenious, and had nothing about him which he had not both invented and executed. Three weeks before his death, he said to the father abbot that, as he had been in the habit of constructing many things for the convenience of the monastery, and as it might be troublesome to the abbot to find and introduce workmen into the house after his death, he would on this account, if agreeable to the abbot, instruct one of the brothers in his various arts. The abbot having consented, he instructed a monk in less than a fortnight in the different arts in which he had been accustomed to be employed. And notwithstanding his weakness and pain, he did all this with so much patience and collectedness that heseemed to have lost all remembrance of his sufferings. The father abbot, knowing the grace which God had given to him, and the degree in which God had detached him from the world, thought it his duty to follow up what he believed to be the designs of Providence in regard to him. This led him in the various ordinances of religion to maintain all the rigor which charity and prudence would permit; though in all private communications with him he treated him with the tenderness of a father. One day, when so overcome with pain that he could take nothing, he described his state to the father abbot, accompanying his description with certain expressions of countenance which it is almost impossible to restrain in such circumstances. The father abbot, however, said with severity, (as though he had no compassion for those sufferings in which he sympathized so truly,) that 'he spoke like a man of the world, and that a monk ought to manifest under the worst circumstances the constancy of his soul.' Benedict in an instant assumed that air of severity that never afterward quitted him. The fear lest the great exertions which he made by day and by night, combined with his extreme debility, might suddenly remove him, led them to give him the holy sacrament and extreme unction. He received both with every demonstration of piety. Such, however, was his weakness that he immediately fainted away. The father abbot having asked, before they brought him the extreme unction, if he desired that the whole community should be present at the ceremony, he answered that, 'exterior ceremonies were not of vital importance; that his brethren would derive little edification from him; and that he had more need of their prayers than their presence.' All his conversation during his malady was on the necessity of separation from worldly things, of the joy which he anticipated in death, and of the mercy which God had shown him in suffering him to end his days in the society of the father abbot.

"Some days before his death, the father abbot inquired minutely into the state of his mind; he answered in these very words, 'I consider the day of my death as a festival; I have no desire for any thing here, and I cannot better express my total separation from things below than by comparing myself to a leaf which the wind has lifted from the earth. All that I have read in the sacred Scriptures comes home to me and fills me with joy. Nevertheless, I can in no action of my life see any thing which can sustain the judgment of God, and which is not worthy of punishment; but the confidence which I have in his goodness gives me hope and consolation.' He added, 'How can it be that God should show such compassion to a man who has so miserably served him? I desire death alone; what can a man be thinking of, not always to desire it? What joy, my father, when I remember that I am about to refresh myself in the waters of life.'

"His ordinary reading, for many years of his life, had been the sacred Scriptures, which were so familiar to him that he spoke of little else. He mentioned to the father abbot so many passages, and repeated them in a manner so touching, so animated, and so devotional, that his hearers were at once edified and astonished. Those passages which were uppermost in his mind respected chiefly the majesty of God; but as he had a most humble opinion of his own life, which had however been, in the main, faithful and pure, he always reverted to the subject of the divine compassion. It was in that he found peace and repose.

"On the day of the Assumption, he felt himself so weak that he was unable to leave the infirmary. The father abbot carried him our Lord, whom he received upon his knees, leaning on two of his brethren. Two days afterward, he fell into strong convulsions, and imagined that the hour of his deliverance was come. The father abbot asked, 'Is it with joy that you depart?' 'Yes,' said he, 'from my very heart.' He then added, 'Into thy hands I commend my spirit.'

"The customary prayers were then offered up for the dying; but the convulsions having left him, the father abbot said that the hour of God was not arrived; and having given orders to remove him from the ashes to his bed, he turned to the father abbot with a serene countenance, and said, 'The will of God be done.' He lived three days waiting with anxiety the time when God would have mercy upon him. And such was his desire of death that the father abbot was obliged more than once to say to him that it was not for him to anticipate the designs of Providence. His pangs lasted till within an hour of his death, but he endured them with his accustomed patience and serenity. He said three days before his death that the most dangerous moments were the last, and that he did not doubt the great enemy of man would seek to disquiet him, and therefore requested the prayers of the community. The father abbot, having asked, after some other general discourse, if he knew the guilt of sin, he answered sighing, and, as it were, looking into the recesses of his own soul,and in language expressive of the intensity of his feelings, 'Alas! once I knew it not; but now I see in the Scripture that God claims, as one of his chief attributes, the power of pardoning sin; "I am he who blotteth out your iniquities." I am therefore convinced that sin is a tremendous offence. I am far, indeed, from being like those who are always overwhelmed with a consciousness of their offences, but yet I believe, upon the testimony of faith and Scripture, that sin is a fathomless gulf of ruin.' These words were accompanied with a manner so extraordinary that they touched the very hearts of those who surrounded him.

"His bones having pierced his skin, and his shirt of serge sticking to his wounds, he begged them to move him a little; but at the end of the day, when the person who had the care of him wished again to ease his body, he said, 'My brother, you give me too much ease.' The father abbot having ordered some milk to be brought him, which was the only nourishment he took, he said, 'You wish then, my father, to prolong my life, and are unwilling I should die on the day of St. Bernard.' The father abbot having quitted him, he begged, perceiving that his death approached, that he might be called back. As soon as he saw him, he said, 'Father, my eyes fail me—it is finished.' The father having asked him in what state he found himself, and if he was about to approach Christ, 'Yes, father,' said he, 'by the grace of God, I am. I am not indeed sensible of any extraordinary elevation of my mind to God; but through his mercy I am in perfect peace. God be thanked!' This he repeated three times. The father abbot having asked him if he wished to die upon the cross and upon the ashes, 'Yes,' said he, 'from my heart.' With these words he lost his speech, or, at all events, it was impossible to hear any thing intelligible from him except the name of Jesus, which he pronounced repeatedly. They carried him to the straw spread out in his chamber. He was nearly four hours in a dying state, and preserved his recollection during the whole time. His eyes indicating a wandering state of mind, the father arose, took some holy water, and, having scattered it around him, repeated these words, 'Let God arise and let his enemies be scattered.' His face at this moment resumed its serenity. He kissed the cross several times, and, wanting strength to lay hold of it, they observed that he advanced his head to reverence it every time that it was presented to him. At length all his disquietudes ceased; they beheld him calm, peaceful, serene; and he breathed his last sigh with so much tranquillity that those who watched him scarcely perceived his death."

When William the Conqueror was on his death-bed, he confessed all the sins of his life, from his youth up, aloud and before a large number of priests and nobles from England and Normandy. We read that, after a long agony, on Thursday, the ninth of September, as the sun rose in glorious splendor, William awoke, and presently heard the great bell of the metropolitan church. He asked why it was ringing. "Seigneur," replied his servants, "it is ringing for prime at the church of our Lady St. Mary." Then the king raised his eyes to heaven and, lifting up his hands, said, "I recommend myself to holy Mary, Mother of God, that by her holy prayers she may reconcile me to her dear and beloved Son, our Lord Jesus Christ." With these words he expired.[43]

Peter, King of Aragon, at the approach of death, devoutly confessed all his sins and received the sacraments. After bidding his family farewell, he took a cross in his hands, lifted his streaming eyes to heaven, crossed himself three times, kissed the cross, and then said, "O Lord our Father, Jesus Christ our true God! into thy hands I commend my spirit. Deign by thy holy passion to receive my soul into paradise with the blessed St. Martin, whose festival Christians this day celebrate." And with his eyes still raised heavenward, he departed.[44]

When James, an unlearned lay brother of the order of St. Francis, came to die, he begged pardon of all his brethren, took a wooden cross from the head of his bed, kissed it, put it to his eyes, and then said, with tenderness, "Dulce lignum, dulces clavos, dulcia ferens pondera, quæsola fuisti digna sustinere Regem cœlorum et Dominum," "O sweet wood, sweet nails, supporting a sweet burden! Thou alone wast worthy to sustain the King and Lord of the heavens." All around him were greatly astonished, for he was unlearned, and they had never heard him speak in Latin.[45]

We read in the life of St. Gertrude of the death of a young person, who from her infancy upward had always shown a real spirit of detachment from the world. When she found herself in the agony of death, she bade farewell to all who were present, promising to be mindful of them before God. Then turning in her sufferings toward the Heavenly Bridegroom, she earnestly said, "O Lord, who knowest the most secret thoughts of my heart, thou hast known how eagerly I have longed to spend all the powers of my being, even unto old age, in thy service; now that I feel thou desirest to recall me to thyself, all my desire of serving thee in this world is changed to such an ardent longing to behold thee, and be united to thee, that death, however bitter it may be to others, only seems sweet to me." She wished the sisters to read to her the account of the sufferings of our Saviour in the Gospel of St. John, and when they came to the words, "He bowed his head and gave up the ghost," she asked for a crucifix. She lovingly kissed the feet of the image of our Saviour, thanked him for his graces, commended her soul to his care, and then slept peacefully in our Lord.

Our own Mother Seton, though she saw the intense grief of all the community, and heard the sobs of her daughter, who fainted at her side, died with the most profound composure. Her whole appearance indicated peace and resignation. Lifting her hands and eyes to heaven, she said, "May the most just, the most high, and the most amiable will of God be accomplished for ever." Her last words were the sacred names of Jesus, Mary, and Joseph.

The poet Tasso, when informed that his last hour was at hand, not only received the warning without alarm, but, embracing the physician, thanked him for tidings so agreeable, and, raising his eyes to heaven, returned tender and devout thanks to his Creator that, after so tempestuous a life, he now brought him to a calm haven. From this time he did not speak willingly on terrestrial subjects, not even of that fame after death of which through life he had been most solicitous; but resigned himself wholly and with the liveliest devotion to the last solemn offices prescribed by his religion. After confessing with great contrition, and receiving twice the sacrament with a reverence and humility that affected all the beholders, he received the papal benediction humbly and gratefully, saying this was the chariot upon which he hoped to go crowned, not with laurel as a poet into the capital, but with glory as a saint to heaven. When he had arranged all his earthly affairs, he begged to be left alone with his crucifix and one or two spiritual advisers, who by turns sung psalms, in which he sometimes joined. When his voice failed, his eyes still remained fixed upon the image of the crucified Redeemer. His last act was to embrace it closely. His last words, "Into thy hands, O Lord."

I quote the following account of the death of the great Raphael, in the form of a letter from Cardinal Bibbiena:

"As I entered, he held in his hand a few spring flowers, which he let fall as I handed him the rosary. He pressed the cross to his lips and whispered, 'Maria.' His voicehad a peculiar sound, clear but so low as to be scarcely audible. In the sick-room I found Count Castiglione, the good fathers Antonio and Domenico, the painter Giulio, and others. They had moved his couch to the window which stood wide open. Was it the effect of the softening light or of the approaching triumph? Raphael had never appeared more beautiful. His complexion was more roseate, and his thoughtful, brown artist-eyes larger and more luminous than usual. I told him what his holiness had requested me to say."'And so, dear Raphael,' I concluded, 'may the sympathy which the highest as well as the lowest feels for you, have the power to keep you long with us!'"He smiled sadly."'You will, you must!' broke in Castiglione. 'Think what a longing for art your attainments have awakened within us. Think of your favorite plan to rebuild classical Rome, with its marble palaces and temples, its triumphal arches and picture galleries!'"'Yes, I desired it,' replied he; 'and if God had granted me longer life, I should have succeeded.'"'Do you still speak,' said I reproachfully, 'as if you would never recover?'"'O father!' said he, 'the separation is not easy for me. If I could describe to you the longing which I have to retain the departing day! How my heart cherished the last ray of the sun that lingered on the hill! How beautiful is the world, how beautiful the faces of men! And now to take leave of them for ever—to sleep without hope of seeing the morrow!'"'Beloved,' said I, 'do not forget that to-day the Saviour died, that we might throw off this mortal life and put on immortality.'"'How should I forget Him from whom I have received every thing?' he answered softly. 'But even this mortal life was beautiful.'"There was a moment's silence. Castiglione had taken Raphael's hand. The latter was looking through the open window at the distant hills that were lit up with the soft glow of the setting sun. Then his glance wandered, evidently in the direction of his thoughts, to the blue heavens, where the evening star looked down quietly like a messenger from the other world."'I shall see Dante,' said he suddenly."At this moment one of those present took the cover from Raphael's last picture, which hung on the wall opposite the couch. It is, as you know, an altar-piece—theTransfiguration. The sight of the immortal work, the dying master, the subject of the picture, and all remembrances associated therewith, overpowered us, and we wept aloud."His features began to change quickly, he spoke still, but wearily and without connection, though in significant phrases. Twice we heard those words of Plato, 'Great is the hope, and beautiful the prize!' He mentioned your name, too, and begged that you would lay your hand on his head.... The painter Giulio threw himself on the couch and wept in agony. I asked the others to kneel with me and pray for the dying."Once more Raphael revived, and, supported by two friends, arose and looked around with wide-open eyes."'Whence comes the sunshine?' murmured he."'Raphael!' cried I, and extended both hands toward him, 'do you recognize me?' For a moment it seemed as if he had not heard me, then he spoke again, and the holy calm of his expression, in spite of the death-struggle, bore testimony to his words, 'Happy.'... He did not speak again; but it was full night when a voice broke through the long stillness, 'Raphael is dead!'"

"'And so, dear Raphael,' I concluded, 'may the sympathy which the highest as well as the lowest feels for you, have the power to keep you long with us!'

"He smiled sadly.

"'You will, you must!' broke in Castiglione. 'Think what a longing for art your attainments have awakened within us. Think of your favorite plan to rebuild classical Rome, with its marble palaces and temples, its triumphal arches and picture galleries!'

"'Yes, I desired it,' replied he; 'and if God had granted me longer life, I should have succeeded.'

"'Do you still speak,' said I reproachfully, 'as if you would never recover?'

"'O father!' said he, 'the separation is not easy for me. If I could describe to you the longing which I have to retain the departing day! How my heart cherished the last ray of the sun that lingered on the hill! How beautiful is the world, how beautiful the faces of men! And now to take leave of them for ever—to sleep without hope of seeing the morrow!'

"'Beloved,' said I, 'do not forget that to-day the Saviour died, that we might throw off this mortal life and put on immortality.'

"'How should I forget Him from whom I have received every thing?' he answered softly. 'But even this mortal life was beautiful.'

"There was a moment's silence. Castiglione had taken Raphael's hand. The latter was looking through the open window at the distant hills that were lit up with the soft glow of the setting sun. Then his glance wandered, evidently in the direction of his thoughts, to the blue heavens, where the evening star looked down quietly like a messenger from the other world.

"'I shall see Dante,' said he suddenly.

"At this moment one of those present took the cover from Raphael's last picture, which hung on the wall opposite the couch. It is, as you know, an altar-piece—theTransfiguration. The sight of the immortal work, the dying master, the subject of the picture, and all remembrances associated therewith, overpowered us, and we wept aloud.

"His features began to change quickly, he spoke still, but wearily and without connection, though in significant phrases. Twice we heard those words of Plato, 'Great is the hope, and beautiful the prize!' He mentioned your name, too, and begged that you would lay your hand on his head.... The painter Giulio threw himself on the couch and wept in agony. I asked the others to kneel with me and pray for the dying.

"Once more Raphael revived, and, supported by two friends, arose and looked around with wide-open eyes.

"'Whence comes the sunshine?' murmured he.

"'Raphael!' cried I, and extended both hands toward him, 'do you recognize me?' For a moment it seemed as if he had not heard me, then he spoke again, and the holy calm of his expression, in spite of the death-struggle, bore testimony to his words, 'Happy.'... He did not speak again; but it was full night when a voice broke through the long stillness, 'Raphael is dead!'"

He died on Good-Friday, 1520, aged thirty-seven.

Besides these holy and edifying deaths, which might be continued indefinitely, we all have treasured up in our heart of hearts the sacred memory of some dear ones whose last words will go on vibrating in our hearts for ever.

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