Chapter VIII: Departure from Ireland. Death and Burial at Clairvaux (2)

1. A certain abundant blessing, dearly beloved, has been sent by the counsel of heaven to you this day; and if it were not faithfully divided, you would suffer loss, and I, to whom of a surety this office seems to have been committed, would incur danger. I fear therefore your loss, I fear my own damnation,[1006] if perchance it be said, _The young children ask bread, and no man offereth it unto them_.[1007] For I know how necessary for you is the consolation which comes from heaven, since it is certain that you have manfully renounced carnal delights and worldly pleasures. None can reasonably doubt that it was by the good gift of heaven, and _determined by_ divine _purpose_,[1008] that Bishop Malachy should fall asleep among you to-day, and among you have his place of burial, as he desired. For if not even a leaf of a tree _falls_ to _the ground without_ the will of God,[1009] who is so dull as not to see plainly in the coming of this blessed man, and his passing, a truly great purpose of the divine compassion?[1010] _From the uttermost parts of the earth he came_[1011] to leave his earth here. He was hastening, it is true, on another errand; but we know that by reason of his special love for us he desired that most of all.[1012] He suffered many hindrances in the journey itself, and he was refused permission to cross the sea till the time of his consummation was drawing near,[1013] and the goal which could not be passed. And when, with many labours, he came to us _we received him as an angel of God_[1014] out of reverence for his holiness; but he, out of his very deeply rooted _meekness and lowliness_,[1015] far beyond our merits, received us with devoted love. Then he spent a few days with us in his usual health: for he was waiting for his companions, who had been scattered in England, when the baseless distrust of the king was hindering the man of God. And when they had all assembled to him, he was preparing to set out to the Roman Court, on his way to which he had come hither;[1016] when suddenly he was overtaken by sickness, and he immediately perceived that he was being summoned rather to the heavenly palace, _God having provided some better thing for us_, lest going out from _us he should be made perfect_ elsewhere.[1017]

2. There appeared to the physicians no sign in him, I say not of death, but even of serious illness; but he, gladdened in spirit, said that in every way it was befitting that this year Malachy should depart from this life.[1018] We laboured to prevent it, both by earnest prayers to God, and by whatever other means we could; but his merits prevailed, that _his heart's desire should be given him and_ that _the request of his lips_ should _not be withholden_.[1019] For so all things happened to him in accordance with his wishes; that by the inspiration of the divine goodness he had chosen this place above all others, and that he had long desired that he should have as the day of his burial this day on which the general memory of all the faithful is celebrated.[1020] Moreover, these joys of ours were worthily increased by the circumstance that we had selected that same day, by God's will, for bringing hither from the former cemetery for their second burial the bones of our brothers.[1021] And when we were bringing them, and singing psalms in the accustomed manner, the same holy man said that he was very greatly delighted with that chanting. And not long after, he himself also followed, having sunk into a most sweet and blessed sleep. Therefore we render thanks to God for all the things that He has disposed, because He willed to honour us, unworthy as we are, by his blessed death among us, to enrich His poor with the most costly treasure of his body, and to strengthen us, who are weak, by so great a _pillar_[1022] of His church. For one or other of two _signs_ proves that it was _wrought for us for good_,[1023] either that this place is pleasing to God, or that it is His will to make it pleasing to Him, since He led to it _from the uttermost parts of the earth_[1024] so holy a man to die and to be buried there.

3. But our very love for this blessed father compels us to sorrow with that people from our heart, and to shudder exceedingly at the cruelty of him, even Death, who has not spared to inflict this terrible wound on the Church, now so much to be pitied. Terrible and unpitying surely is death, which has punished so great a multitude of men by smiting one; blind and without foresight, which has tied the tongue of Malachy, arrested his steps, relaxed his hands, closed his eyes. Those devout eyes, I say, which were wont to restore divine grace to sinners, by most tender tears; those most holy _hands_, which had always loved to be occupied in laborious and humble deeds, which so often _offered for_ sinners _the saving sacrifice_[1025] of the Lord's body, and were _lifted up_ to heaven in prayer _without wrath and doubting_,[1026] which are known to have bestowed many benefits on the sick and to have been resplendent with manifold signs; those _beautiful_ steps also of _him that preached the Gospel of peace and brought glad tidings of good things_; those _feet_,[1027] which were so often wearied with eagerness to show pity; those footprints which were always worthy to merit devout kisses;[1028] finally, those holy _lips of the priest_, which _kept knowledge_,[1029] _the mouth of the righteous_, which _spoke wisdom, and his tongue_ which, _talking of judgement_,[1030] yea _and of mercy_,[1031] was wont to heal so great wounds of souls. And it is no wonder, brothers, that _death_ is iniquitous, since iniquity _brought_ it _forth_,[1032] that it is heedless, since it is known to have been born of _seduction_.[1033] It is nothing wonderful, I say, if it strikes without distinction, since it came from _the transgression_;[1034] if it is cruel and mad, since it was produced by the subtlety of _the old serpent_[1035] and the folly of the woman. But why do we charge against it that it dared to assail Malachy, a faithful _member_, it is true, _of Christ_,[1036] when it also rushed madly upon the very _head_ of[1037] Malachy and of all the elect as well? It rushed, assuredly, upon One whom it could not hurt; but it did not rush away unhurt. Death hurled itself against life, and life shut up death within itself, and _death_ was _swallowed up of life_.[1038] Gulping down the hook to its hurt, it began to be held by Him whom it seemed to have held.[1039]

4. But perhaps some one may say, How does it appear that death has been overcome by the Head, if it still rages with so great liberty against the members? If death is dead, how did it kill Malachy? If it is conquered how has it still power over all, and _there is no man that liveth and shall not see death_?[1040] Death is clearly conquered--_the work of the devil_[1041] and the penalty of sin: sin is conquered, the cause of death; and _the wicked one_ himself is _conquered_,[1042] the author both of sin and death. And not only are these things conquered, they are, moreover, already judged and condemned. The sentence is determined, but not yet published. In fact, _the fire is prepared for the devil_,[1043] though he is not yet cast into the fire, though still for _a short time_[1044] he is allowed to work wickedness. He is become, as it were, the hammer of the Heavenly Workman, _the hammer of the whole earth_.[1045] He crushes the elect _for_ their _profit_,[1046] he crushes to powder the reprobate for their damnation. As is the _master of the house_, so are _they of his household_,[1047] that is, sin and death. For _sin_, though it is not to be doubted that it was _nailed_ with Christ _to His cross_,[1048] was yet allowed still for a time, _not_ indeed to _reign_,[1049] but to dwell even in the Apostle himself while he lived. I lie if he does not himself say, _It is no more I that do it, but sin dwelleth in me._[1050] So also death itself is by no means, indeed, yet compelled not to be present, but it is compelled not to be present to men's hurt. But there will come a time when it is said, _O death, where is thy victory?_[1051] For death also is _the last enemy that shall be destroyed_.[1052] But now, since He rules _who has the power_ of life and _death_[1053] and confines the very sea within the fixed limits of its shores, death itself to the beloved of the Lord is a sleep of refreshment. The prophet bears witness who says, _When he giveth his beloved sleep, behold the heritage of the Lord._[1054] _The death of the wicked is indeed most evil_,[1055] since their birth is evil and their life more evil; but _precious is the death of the saints_.[1056] Precious clearly, for it is the end of labours, the consummation of victory, the gate of life, and the entrance to perfect safety.

5. Let us rejoice therefore, brothers, let us rejoice as is meet, with our father, for if it is an act of filial piety to mourn for Malachy who is dead, yet more is it an act of piety to rejoice with Malachy who is alive. Is he not alive? He is, and in bliss. Certainly, _in the eyes of the foolish he seemed to have died; but he is in peace_.[1057] In fine, _now a fellow-citizen with the saints, and of the household of God_,[1058] he at once sings and gives thanks, saying, _We went through fire and water; but thou broughtest us out into a wealthy place._[1059] He _went_, clearly, in manly fashion, and he _went through_[1060] happily. The true Hebrew celebrated the Passover in spirit, and as he went, he said to us, "_With desire I have desired to eat this Passover with you._"[1061] _He went through fire and water_,[1062] whom neither experiences of sadness could crush, nor pleasures hold back. For there is below us a place which fire wholly claims as its own, so that the wretched Dives could not have there even the least drop of _water_ from the _finger_ of _Lazarus_.[1063] There is also above _the city of God_ which _the streams of the river make glad_,[1064] _a torrent of pleasure_,[1065] _a cup which inebriates, how goodly_![1066] Here, _in the midst_, truly is found _the knowledge of good and evil_,[1067] and in this place we may receive the _trial_ of pleasure and _of affliction_.[1068] Unhappy Eve brought us into these alternations. Here clearly is day and night; for in the lower world there is only night, and in heaven only day.[1069] Blessed is the soul which passes through both, neither ensnared by pleasure nor _fainting at tribulation_.[1070]

6. I think it right to relate to you, briefly, a specimen of the many splendid deeds of this man, in which he is known to have _gone_, with no little vigour, _through fire and water_.[1071] A tyrannous race laid claim to the metropolitan see of Patrick, the great apostle of the Irish, creating archbishops in regular succession, and _possessing the sanctuary of God by hereditary right_.[1072] Our Malachy was therefore asked by the faithful to combat such great evils; and _putting his life in his hand_[1073] he advanced to the attack with vigour, he undertook the archbishopric, exposing himself to evident danger, that he might put an end to so great a crime. Surrounded by perils he ruled the church; when the perils were passed, immediately he canonically ordained another as his successor. For he had undertaken the office on this condition, that when the fury of persecution had ceased and it thus became possible that another should safely be appointed, he should be allowed to return to his own see.[1074] And there, without ecclesiastical or secular revenues he lived in the religious communities which he himself had formed, dwelling among them up to this time as one of themselves, and abjuring all personal property.[1075] So the fire of _affliction tried_[1076] the man of God, but did not consume[1077] him; for he was gold. So neither did pleasure hold him captive or destroy him, nor did he stand a curious spectator on the way, forgetful of his own pilgrimage.

7. Which of you, brothers, would not earnestly desire to imitate his holiness, if he dared even to hope for such an attainment? I believe, therefore, you will gladly hear, if I perchance can tell it, what made Malachy holy. But lest our testimony should seem not easy to be received, hear what the Scripture says: _He made him holy in his faith and meekness._[1078] By faith he trampled on the world, as John bears witness when he says, _This is the victory that overcometh the world, even our faith._[1079] For _in the spirit of meekness_[1080] he endured all things whatsoever that were hard and contrary with _good cheer_.[1081] On the one hand, indeed, after the example of Christ, by faith he trampled on the seas,[1082] lest he should be entangled in pleasures; on the other, _in his patience he possessed his soul_,[1083] lest he should be crushed by troubles. For concerning these two things you have the saying in the Psalm, _A thousand shall fall at thy side, and ten thousand at thy right hand_;[1084] for many more are cast down by the deceitfulness of prosperity than by the lashes of adversity. Therefore, dearly beloved, let none of us, allured by the level surface of the easier way, suppose that road of the sea to be more convenient for himself. This plain[1085] has great mountains, invisible indeed, but for that very reason more dangerous. That way perhaps seems more laborious which passes through the steeps of the hills and the ruggedness of rocks; but to them that have tried it, it is found far safer and more to be desired. But on both sides there is labour, on both sides danger, as he knew who said, _By the armour of righteousness on the right hand and on the left_;[1086] so that we may rightly rejoice with those that _went through fire and water and have been brought into a wealthy place_.[1087] Do you wish to hear something about the _wealthy place_? Would that another might speak to you of it. For as for me, that which I have not tasted I cannot indite.

8. But I seem to hear Malachy saying to me to-day about this _wealthy place_, _Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee: for he hath delivered my soul from death, [mine eyes from tears, and my feet from falling]._[1088] And what I understand to be expressed in those words hear in a few sentences; _for the day is far spent_,[1089] and I have spoken at greater length than I intended, because I am unwilling to tear myself away from the sweetness of the father's name, and my tongue, dreading to be silent about Malachy, fears to cease. The death of the soul,[1090] my brothers, is sin; unless you have overlooked that which you have read in the prophet: _The soul that sinneth, it shall die._[1091] Threefold, then, is the rejoicing of the man, since he is delivered from all sin, and from labour, and from danger. For from this time neither is _sin_ said to _dwell in him_,[1092] nor is the sorrow of penitence enjoined, nor from henceforth is he warned to guard himself _from_ any _falling_.[1093] _Elijah_[1094] has laid aside his _mantle_;[1095] it was not that he feared, it was not that he was afraid that it should be touched, still less _retained_, by an adulteress.[1096] He went up into the _chariot_;[1097] he is not now in terror of falling; he mounts delightfully; he labours not to fly by his own power, but sits in a swift vehicle. To this _wealthy place_, dearly beloved, _let us run_ with all eagerness of spirit, in _the fragrance of the ointments_ of this our blessed father, who this day has been seen to have stirred up our torpor to most fervent desire. Let us run after him, I say, crying to him again and again, "_Draw us after thee_";[1098] and, with earnest heart and advancing holiness of life, returning devout thanks to the Almighty Pity, that He has willed that His unworthy servants, who are without merits of their own, should at least not be without the prayers of another.

Sermon II

(November 2, 1149)[1099]

1. It is clear, dearly beloved, _that whilst we are_ detained _in the body we are absent from the Lord_.[1100] And throughout this wretched time of detention banishment and conscience of faults enjoins upon us sorrow rather than joy. But because by the mouth of the apostle we are exhorted to _rejoice with them that do rejoice_,[1101] the time and the occasion require that we should be stirred up to all gladness. For if it is true, as the prophet perceived, that _the righteous rejoice before God_,[1102] without doubt Malachy rejoices, who _in his days[1103] pleased God_[1104] and _was found righteous_.[1105] Malachy ministered in _holiness and righteousness before Him_:[1106]the ministry pleased Him; the minister also pleased Him. Why should he not please Him? He _made the Gospel without charge_,[1107] he filled the country with the Gospel, he tamed the deathly barbarism of his Irishmen, with the _sword of the spirit_[1108] he subdued foreign nations to the _light yoke_ of Christ,[1109] _restoring His inheritance to Him[1110] even unto the ends of the earth_.[1111] O, fruitful ministry! O, faithful minister! Is not the promise of the Father to the Son fulfilled through him? Did not the Father behold him long ago when He said to the Son, _I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession_.[1112] How willingly the Saviour received what He had _bought_,[1113] and had _bought with the price_[1114] of _His own blood_,[1115] with the shame of the Cross, with the horror of the Passion. How willingly from the hands of Malachy, because he ministered _freely_.[1116] So in the minister the freely executed office was acceptable,[1117] and in the ministry the conversion of sinners was pleasing. Acceptable and pleasing, I say, in the minister was the _singleness of eye_,[1118] but in the ministry _the salvation of the people_.[1119]

2. However, even though a less effective result of the ministry followed, He would nevertheless justly have had regard to Malachy and his works, He to whom purity is a friend and single-mindedness one of his household, to whose righteousness it belongs to weigh the work in accordance with its purpose, from the character of _the eye_ to measure the state of _the whole body_.[1120] But now _the works of the Lord are great, sought out according to all_ the _desires_[1121] and efforts of Malachy; they are great and many and _very good_,[1122] though better in proportion to the good origin of the pure purpose. What work of piety escaped the attention of Malachy? He was poor as regards himself, but rich to the poor. He was a _father of the fatherless_, a husband _of the widows_,[1123] a protector of the oppressed. _A cheerful giver_,[1124] seldom making petitions, modest in receiving gifts. He was specially solicitous, and had much success, in restoring peace between those who were at variance. Who was as tender as he in sharing the sufferings of others? who as ready to help? who as free in rebuke? For he was zealous, and yet not wanting in knowledge, the restrainer of zeal. And, indeed, _to the weak_ he was _weak_,[1125] but none the less strong to the strong: he _resisted the proud_,[1126] he lashed the tyrants, a teacher of kings and princes. It was he who by prayer deprived a king of sight when he worked wickedness, and restored it when he was humbled.[1127] It was he, when certain men broke a peace which he had made, who gave them up to _the spirit of error_,[1128] and foiled them in the evil which they devised to do; and who compelled them to accept peace a second time, confounded and stunned by that which had happened to them. It was he[1129] to whom a river most opportunely lent its aid against the others, who were equally _transgressors of a covenant_.[1130] In wonderful fashion, by throwing itself before them, it made void the efforts of the ungodly. There had been no rains, no floods of waters, no gathering of clouds, no melting of snows, when suddenly the mere rivulet was converted into a great river; and it rushed along[1131] and swelling up overflowed the banks, and utterly denied passage to those who wished to do wickedly.[1132]

3. What things we have heard and known of the wrath of the man and his vengeance on his enemies, while yet he was _sweet and gentle and plenteous in mercy unto all_[1133] that suffered need! For he lived for all as though he were the one parent of all.[1134] _As a hen her chickens_,[1135] so he cherished all and _protected them under the covert of his wings_.[1136] He made no distinction of sex or age, of condition or person;[1137] he failed none, his loving heart embraced all. In whatsoever affliction men cried to him he counted it his own: even more than that, for in regard to his own afflictions he was patient, in regard to those of others he was compassionate, very often even passionate. For indeed sometimes, filled with wrath, he was stirred to take the part of one against another, that by _delivering the poor_ and restraining the _strong_[1138] he might take thought in equal measure for the salvation of all. Therefore he was angry; but it was in order that he might not sin by not being angry, according to the words of the Psalm, _Be ye angry and sin not._[1139] Anger did not rule him, but he himself _ruled his spirit_.[1140] He had power over himself. Assuredly he who had the victory over himself could not be _mastered by anger_.[1141] His anger was kept in hand. When it was summoned it came, going forth, not bursting forth; it was brought into action by his will, not by impulse. He was not set on fire by it, but used it.[1142] As well in this as in ruling and restraining all the motions both of his inner and his outer man[1143] his judgement was careful, his caution great. For he did not give so much attention to all, as to leave himself alone out of account, as, in his universal solicitude, to disregard only himself. He was careful of himself also. He _guarded himself_.[1144] In fact, he was so wholly his own, so wholly also belonged to all, that his love seemed in no degree to hinder or delay him from his guardianship of himself, nor his concern for his own person from the common good.[1145] If you saw the man busied in the midst of crowds, involved in cares, you would say he was born for his country, _not for himself_.[1146] If you saw the man alone and dwelling by himself, you would suppose that he lived for God alone and for himself.

4. Without tumult he went about among tumults; without ease he spent the time which he gave to ease. How could he be taking his ease[1147] when he _was occupied in the statutes of the Lord_?[1148] For though he had time free from the necessities of the peoples, yet had he none unoccupied by holy meditations, by the work of prayer, by the ease itself of contemplation. In the time of ease he spoke gravely or not at all. His mien was either courteous, or humble and self-restrained. Assuredly--a trait which is counted worthy of much praise among the wise--_his eye was in his head_,[1149] never flying forth except when it was obedient to power. His laughter displayed love, or provoked it: but even so it was rare. Sometimes indeed, it came forth, but it was never forced, intimating the gladness of his heart in such a way that his mouth did not lose but gained in grace.[1150] So modest was it that it could not be suspected of levity; so gentle,[1151] however, that it sufficed to free his joyous countenance from every trace and shadow of sadness.[1152] O perfect gift! O _rich burnt sacrifice_![1153] O pleasing service in mind and hand! How _sweet unto God is the savour_[1154] of him who employs his leisure in prayers, how sweet unto men of him who is occupied in fatiguing labours.

5. Because he was such an one, then, _beloved of God_[1155] and men, not undeservedly was Malachy received this day into the company of angels, having attained in fact what his name denoted.[1156] And indeed, already he was an angel not less in purity than in name. But now more happily is the significance of his glorious name fulfilled in him, since he is glad with a glory and happiness equal to that of the angels.[1157] Let us also, dearly beloved, be glad because our _angel ascended_[1158] to his fellow-citizens, acting as an ambassador for _the children of the captivity_,[1159] winning for us the favour of the blessed ones, declaring to them the desires of the wretched. Let us _be glad_, I say, _and rejoice_,[1160] because in that heavenly court[1161] there is one who went forth from us to take care of us,[1162] to protect us by his merits,[1163] whom he instructed[1164] by his example and strengthened[1165] by his miracles.

6. The holy pontiff, who _in a humble spirit_[1166] often brought peace-offerings to the heavens, to-day in his own person has _gone unto the altar of God_,[1167] himself the victim and the priest. With the departure of the priest the rite of sacrifice is changed into a better thing. The _fountain of tears_[1168] is dried up, every burnt sacrifice is made _with gladness and rejoicing_.[1169] _Blessed be the Lord God of_ Malachy, who by the ministry of so great a pontiff _hath visited his people_,[1170] and now, _taking him up into the holy city_,[1171] ceaseth not, by the remembrance of so great sweetness to _comfort our captivity_.[1172] Let _the spirit of_ Malachy _rejoice in the Lord_,[1173] because he is freed from the heavy load of the body, and is no longer hindered, by the weight of impure and earthly matter, from passing with all eagerness and fullness of life, through the whole creation, corporeal and incorporeal, that he may enter entirely into God, and _joined to_ Him may with Him _be one spirit_[1174] for ever.[1175]

7. _Holiness becometh_ that _house_[1176] in _which the remembrance of_ so great _holiness_[1177] is celebrated. Holy Malachy, preserve it _in holiness and righteousness_[1178] pitying us who in the midst of so many and great miseries _utter the memory of thine abundant goodness_.[1179] Great is the dispensation of the mercy of God upon thee, who made thee _little in thine own sight_,[1180] great in His; who _did_ great things by thee, in saving thy country, _great things to thee_,[1181] in bringing thee into His glory. May thy festival, which is deservedly devoted to thy virtues, have a saving efficacy for us by thy merits and prayers. _May the glory of thy holiness_,[1182] which is celebrated by us, be continued by angels: so shall it meetly be pleasant for us, if it be also fruitful. While thou departest be it allowed to us, who are met together to-day in thy so delicious feast, to preserve some remnants of the fruits of the Spirit, loaded with which thou ascendest.

8. Be to us, we beseech thee, holy Malachy, another Moses, or another Elijah, like them imparting _of thy spirit_[1183] to us, for thou hast come _in_ their _spirit and power_.[1184] Thy life was _a law of life and knowledge_,[1185] thy death the port of death and the portal of life,[1186] thy memory the delight of sweetness and grace, thy presence _a crown of glory in the hand of the Lord_[1187] thy God. O _fruitful olive tree in the house of God_![1188] O _oil of gladness_,[1189] giving both anointing and light, cherishing with favours, _resplendent with miracles_,[1190] make us partakers of that light and graciousness which thou enjoyest.[1191] O sweet-smelling _lily, blossoming and budding_ evermore before the Lord, and spreading everywhere a _sweet_ and life-giving _savour_,[1192] _whose memorial is blessed_[1193] with us, whose presence is in honour with those who are above, grant to those who sing of thee that they may not be deprived of their share in so great _an assembly_.[1194] O _great luminary_[1195] and _light_ that _shinest in darkness_,[1196] illuminating the prison, _making glad the city_[1197] by the rays of thy signs and merits, by the lustre of virtues put to flight from our hearts the darkness of vices. O _morning star_,[1198] more brilliant than the rest because thou art nearer the day, more like to the sun, deign to go before us, that we also may _walk in the light as children of light_, and _not_ children _of darkness_.[1199] O thou who art the dawn breaking into day upon the earth, but _the noon light_[1200] illumining the higher regions of heaven, receive us in the fellowship of light, by which illuminated thou sheddest light far without, and sweetly burnest within, by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit reigneth One God, world without end.--Amen.

FOOTNOTES:

[1005] The evidence that this discourse was delivered on the day of Malachy's death is cumulative. (1) The opening words of § 1, and the closing sentences of § 8 (note "this day"). (2) The statement in § 5, "He said _to us_, 'With desire I have desired,'" etc., implies that those who tended Malachy in his sickness were present (see _Life_, § 73). The first person plural in § 2 suggests the same conclusion. (3) In § 6, "dwelling among them _up to this time_" implies that his death was not long past. (4) The striking parallels with Letter iv.; for which see the notes on it. (5) The tone of the sermon--in marked contrast to that of Sermon ii.--indicates that the community was crushed with sorrow for a recent bereavement. See _R.I.A._ xxxv. 255 ff.

[1006] _damnum uestrum ... damnationem meam._

[1007] Lam. iv. 4 (inexact quotation).

[1008] Acts ii. 23.

[1009] Cp. Matt. x. 29.

[1010] Cp. St. Bernard, _De Laud. Virg._ i. 1 (_P.L._ clxxxiii. 56): "For if neither a leaf from a tree falls on the earth without cause, nor one of the sparrows without the heavenly Father, am I to suppose that a superfluous word flows from the mouth of the holy evangelist?"

[1011] Matt. xii. 42.

[1012] See _Life_, § 67.

[1013] See _Life_, § 69.

[1014] Gal. iv. 14 (inexact quotation).

[1015] Cp. Eph. iv. 2.

[1016] He was evidently in haste to resume his journey. And no wonder, for the winter was drawing near, and the sooner the passage of the Alps was made the better for his comfort and safety. Cp. _R.I.A._ xxxv. 248. "Alpine passes ... become impassable usually about the commencement or middle of October, and remain closed until May" (Sennett, _Great St. Bernard_, p. 369).

[1017] Heb. xi. 40.

[1018] See _Life_, § 71.

[1019] Ps. xxi. 2.

[1020] See _Life_, §§ 67, 71.

[1021] The translation is supposed by Henriquez, _Fasciculus Sanctorum Ordinis Cisterciensis_, ii. 41. 6 (_P.L._ lxxxv. 1559) to have been made on All Saints' Day, the bones being reburied on All Souls' Day. But Vacandard (_R.Q.H._ lii. 41 f.) thinks that the date of the translation was Saturday, October 30. This event probably marked the end of the construction of the new monastery of Clairvaux, which began before Malachy's first visit. See p. 71, n. 4.

[1022] Gal. ii. 9.

[1023] Ps. lxxxvi. 17 (vg.).

[1024] Matt. xii. 42.

[1025] 2 Macc. iii. 32 (vg.).

[1026] 1 Tim. ii. 8.

[1027] Rom. x. 15.

[1028] Cp. Luke vii. 38.--Perhaps a reference to St. Bernard's own action just before this sermon was preached. See p. 129, n. 6.

[1029] Mal. ii. 7.

[1030] Ps. xxxvii. 30.

[1031] Ps. ci. 1.

[1032] Jas. i. 15.

[1033] Cp. 2 Cor. xi. 3; 1 Tim. ii. 14.--See J. H. Bernard on 2 Cor. xi. 3 (_Expositor's Greek Testament_).

[1034] 1 Tim. ii. 14.

[1035] Rev. xii. 9; xx. 2.

[1036] 1 Cor. vi. 15, etc.

[1037] Eph. iv. 15, etc.

[1038] 1 Cor. xv. 54, combined with 2 Cor. v. 4.

[1039] Cp. _Cant._ xxvi. 11: "Thou art dead, O death, and pierced by the hook thou hast imprudently swallowed, which saith in the words of the prophet, 'O death, I will be thy death! O hell, I will be thy bite.' Pierced, I say, by that hook, to the faithful who go through the midst of thee thou offerest a broad and pleasant path-way into life" (Morison's translation). A very old metaphor. It is thus explained by Rufinus (A.D. 400) in his Commentary on the Apostles' Creed (§ 16, Heurtley's translation): "The object of that mystery of the Incarnation ... was that the divine virtue of the Son of God, as though it were a hook concealed beneath the form and fashion of human flesh, ... might lure on the prince of this world to a conflict, to whom offering His flesh as a bait, His divinity underneath might secure him, caught with a hook by the shedding of His immaculate blood.... As, if a fish seizes a baited hook, it not only does not take the bait off the hook, but is drawn out of the water to be itself food for others, so he who had the power of death seized the body of Jesus in death, not being aware of the hook of divinity enclosed within it, but, having swallowed it, he was caught forthwith, and the bars of hell being burst asunder, he was drawn forth as it were from the abyss to become food for others."

[1040] Ps. lxxxix. 48 (vg.).

[1041] 1 John iii. 8.

[1042] 1 John ii. 13, 14.

[1043] Matt. xxv. 41.

[1044] Rev. xii. 12.

[1045] Jer. l. 23.

[1046] 1 Cor. xii. 7 (vg.).

[1047] Matt. x. 25.

[1048] Col. ii. 14.

[1049] Rom. vi. 12.

[1050] Rom. vii. 17.

[1051] 1 Cor. xv. 55 (vg.).

[1052] 1 Cor. xv. 26.

[1053] Heb. ii. 14; Tobit ii. 8.

[1054] Ps. cxxvii. 2, 3 (vg.).

[1055] Ps. xxxiv. 21 (vg.).

[1056] Ps. cxvi. 15.

[1057] Communio for All Saints (Wisd. iii. 2, 3).

[1058] Eph. ii. 19 (with variant).

[1059] Ps. lxvi. 12.

[1060] Hos. x. 15 (vg.: xi. 1).

[1061] Luke xxii. 15.--See _Life_, § 73, where for "he said to us" we have "lifting up his eyes on _those who stood round him_, he said."

[1062] Ps. lxvi. 12.

[1063] Luke xvi. 24, 25.

[1064] Ps. xlvi. 4.

[1065] Ps. xxxvi. 8 (vg.).

[1066] Ps. xxiii. 5 (vg.).

[1067] Gen. ii. 9.

[1068] 2 Cor. viii. 2.

[1069] Rev. xxi. 25; xxii. 5.

[1070] Eph. iii. 13.

[1071] Ps. lxvi. 12.

[1072] Ps. lxxxiii 12 (vg.).

[1073] 1 Sam. xix. 5.

[1074] See _Life_, §§ 19-31.

[1075] See p. 82, n. 5.

[1076] Ps. lxvi. 10, 11.

[1077] _Examinauit, non exinaniuit._

[1078] Ecclus. xlv. 4 (vg.).

[1079] 1 John v. 4.

[1080] Gal. vi. 1.

[1081] 1 Kings xxi. 7 (vg.).

[1082] Cp. Matt. xiv. 25; John vi. 19.

[1083] Luke xxi. 19.

[1084] Ps. xci. 7.

[1085] That is, the sea. The details of the imagery are not clear. But evidently the sea represents the pleasures, and the hills and rocks the adversities, of life.

[1086] 2 Cor. vi. 7.

[1087] Ps. lxvi. 12.

[1088] Ps. cxvi. 7, 8 (vg.).--The printed text has, in place of the bracketed words, "and so forth." The threefold deliverance obviously corresponds to the threefold rejoicing mentioned below, sin being substituted for death in the description of it, because "the death of the soul is sin."

[1089] Luke xxiv. 29.

[1090] Cp. Ps. cxvi. 8.

[1091] Ezek. xviii. 4.

[1092] Rom. vii. 17, 20.

[1093] Ps. cxvi. 8.

[1094] For other comparisons of Malachy with Elijah, see _Life_, § 23; Serm. ii. § 8.

[1095] 2 Kings ii. 13.

[1096] Gen. xxxix. 12, 15 (vg.).

[1097] 2 Kings ii. 11.

[1098] Cant. i. 3, 4.

[1099] It is plain from § 7 that this sermon was preached on an anniversary of Malachy's death, _i.e._ on November 2, in a year later than 1148. I put it in 1149 because of its striking coincidences with the _Life_, which was written early in that year (see p. lxv). There is also a possible echo (§ 3) of _De Cons._ i. which belongs to the same year (_P.L._ clxxxii. 723). These, together with two coincidences of phrase with other writings of St. Bernard, are pointed out in the notes. See _R.I.A._ xxxv. 260 ff.

[1100] 2 Cor. v. 6.

[1101] Rom. xii. 15.

[1102] Ps. lxviii. 3.

[1103] Ecclus. xliv. 7.

[1104] Ecclus. xliv. 16 (vg.).

[1105] Ecclus. xliv. 17.

[1106] Luke i. 75.

[1107] 1 Cor. ix. 18.--Cp. _Life_, § 43 (p. 84).

[1108] Eph. vi. 17.

[1109] Matt. xi. 30.

[1110] Ps. xvi. 5 (vg.).

[1111] Isa. xlviii. 20; Jer. xxv. 31.

[1112] Ps. ii. 8.

[1113] 2 Pet. ii. 1.

[1114] 1 Cor. vi. 20.

[1115] Acts xx. 28.

[1116] 2 Cor. xi. 7.

[1117] _Gratum erat munus gratuitum._

[1118] Matt. vi. 22; Luke xi. 34.

[1119] Hab. iii. 13.

[1120] Matt. vi. 22, 23; Luke xi. 34, 35.

[1121] Ps. cxi. 2 (vg.).

[1122] Gen. i. 31.

[1123] Ps. lxviii. 5.

[1124] 2 Cor. ix. 7.

[1125] 1 Cor. ix. 22.

[1126] Jas. iv. 6; 1 Pet. v. 5.

[1127] See _Life_, § 60.

[1128] 1 John iv. 6.

[1129] Printed text, _Ipse enim est._ With A I omit _enim_.

[1130] Josh. vii. 15, etc.

[1131] So A: _cicius_ (= _citius_) _ibat_ for _riuus ibat_ of the printed text.

[1132] The story is told much more fully in _Life_, §§ 58, 59; where there are many similarities in phraseology to the present passage. In both places it is connected with the miraculous blinding of the king, immediately preceding it here, immediately following it there.

[1133] Ps. lxxxvi. 5 (vg.).

[1134] Cp. the description of Malchus, _Life_, § 8: "He was reverenced by all, as the one father of all"; and of Malachy, § 33: "the loving father of all."

[1135] Matt. xxiii. 37.

[1136] Ps. lxi. 4 (vg.).

[1137] Cp. _Life_, § 42: "Neither sex nor age, nor condition nor profession, is held in account."

[1138] Ps. xxxv. 10

[1139] Ps. iv. 4 (vg.).

[1140] Prov. xvi. 32.

[1141] Job xxxvi. 18 (vg.).

[1142] _Non urebatur illa, sed utebatur._

[1143] _Utriusque hominis sui._

[1144] 1 Tim. v. 22.

[1145] Cp. _De Cons._ i. 6: "If you desire wholly to belong to all ... I praise your humility, but only if it is complete. But how can it be complete if you exclude yourself? And you are a man. Then, that your humanity also may be complete, let the bosom which receives all gather you also within itself ... wherefore, where all possess you let you yourself also be one of those who possess."

[1146] Lucan, _Phars._ ii. 383.

[1147] Cp. _De Cons._ iv. 12, "In ease not taking ease;" _Life_, § 43, "Quiet often, but by no means at any time taking ease."

[1148] Ps. cxix. 23.

[1149] Eccles. ii. 14 (inexact quotation).

[1150] Cp. Luke iv. 22.

[1151] _Tantillus._ The text seems to be corrupt. Read _tam laetus?_

[1152] Cp. _Life_, § 43: "Yea, what was there that was not edifying," etc.

[1153] Ps. xx. 3 (vg.).

[1154] 2 Cor. ii. 15.

[1155] 1 Thess. i. 4 (vg.); 2 Thess. ii. 13.

[1156] That is, Malachias, the Hebrew for _my angel_, with a Latin termination. For its origin see _Life_, § 12.

[1157] At this point, with A, I omit a passage which is identical with the first half of Serm. i. § 5, and interrupts the argument. With A, also, in the following sentence I read _Laetemur et nos dilectissimi quod_ for _Laetemur quod_ of the printed text. See _R.I.A._ xxxv. 260-262.

[1158] Judg. xiii. 20.

[1159] Dan. vi. 13; Ezra iv. 1.

[1160] Ps. ix. 2.

[1161] _Curia._

[1162] _Cui sit cura nostri._

[1163] Cp. Lett. iv. § 2.

[1164] _Informauit._

[1165] _Confirmauit._

[1166] Song of Three Children, 16.

[1167] Ps. xliii. 4.

[1168] Jer. ix. 1.

[1169] Ps. xlv. 15.

[1170] Luke i. 68.

[1171] Matt. iv. 5.

[1172] Ps. cxxvi. 1, 4 (vg.).

[1173] Luke i. 47.

[1174] 1 Cor. vi. 17.

[1175] See _De Cons._ v. 2, quoted p. 127, n. 13, and the sermon on the Marriage of the Soul with the Word (_Cant._ lxxxiii. 6), in which St. Bernard, quoting 1 Cor. vi. 17, says, "Love ... joins the two in one spirit, makes them no longer two but one." Cp. also _Cant._ xxvi. 5: "He that is joined to God is one spirit, and is wholly changed into a certain divine feeling, and cannot think of or mind anything but God, and that which God thinks and minds, being full of God." For the last phrase see Ignatius, _Magn._ 14.

[1176] Ps. xciii. 5.

[1177] Ps. xxx. 4.

[1178] Luke i. 75.

[1179] Ps. cxlv. 7 (vg.).

[1180] 1 Sam. xv. 17 (inexact quotation).

[1181] Luke i. 49.

[1182] Ps. cxlv. 5 (vg.).

[1183] Num. xi. 25; 2 Kings ii. 9, 15.

[1184] Luke i. 17.--See p. 151, n. 3.

[1185] Ecclus. xlv. 5.

[1186] The same phrase occurs in _Life_, § 75, similarly applied.

[1187] Isa. lxii. 3.

[1188] Ps. lii. 8 (vg.).

[1189] Ps. xlv. 7 (vg.).

[1190] Epiphany Collect.

[1191] Cp. _Life_, § 47 (p. 88).

[1192] Isa. xxvii. 6, combined with Hos. xiv. 5, and Ecclus. xxxix. 14.

[1193] Ecclus. xlv. 1.

[1194] Ecclus. xxiv. 2, 12 (vg.). The clauses containing the word assembly (_plenitudo_) are omitted in R.V.

[1195] Ps. cxxxvi. 7.

[1196] John i. 4.

[1197] Ps. xlvi. 4.

[1198] Ecclus. l. 6.

[1199] 1 John i. 7, combined with 1 Thess. v. 5.

[1200] Isa. xviii. 4 (vg.).

ADDITIONAL NOTES

A.--St. Bernard's Description of the State of the Irish Church.

_Life_, §§ 7, 16, 17.

In two passages of the _Life_ serious charges are made against the Irish Church of the early years of the twelfth century. These charges refer primarily to the dioceses of Armagh and Connor; but it is probable that those dioceses were typical of many other districts throughout the country. If St. Bernard's statements are true of them, they may be applied with little reserve to the greater part of Ireland. Indeed he himself gives us more than a hint that the abuses which he condemns were by no means confined to eastern Ulster (§ 19). It may be well, therefore, to bring them together and to discuss them.

1. There was no such thing as chanting at the canonical hours. In the whole bishopric of Armagh "there was none who could or would sing" (§ 7). "In the churches [of Connor] there was not heard the voice either of preacher or singer" (§ 16). We may suspect that there is some exaggeration here; for if church song was absolutely unknown, how could Malachy have "learnt singing in his youth" (§ 7)? But that St. Bernard's remarks are substantially correct need not be questioned. He is not speaking of the Irish Church as it was in its earlier period, but of its state at the time when it had probably fallen to its lowest depth. His assertion, therefore, is not disposed of by references to the chanting at the funerals of Brian Boroimhe in 1014 and Maelsechlainn in 1022 (O'Hanlon, p. 34). Indeed in the notices of those events in _A.F.M._ there is no express mention of ecclesiastical song.

2. At Armagh Confession was not practised (§ 7); in the diocese of Connor "nowhere could be found any who would either seek penance or impose it" (§ 16). It may be true that Confession had been much neglected among some classes of the people: Malachy on one occasion met a woman who had never confessed (§ 54), and the very fact that he put the question to her "whether she had ever confessed her sins" suggests that she was not singular in this respect. But it is remarkable that the _anmchara_ (soul-friend), or Confessor, is frequently mentioned in Irish literature. The obits of several persons to whom that title is given are recorded in the Annals in the twelfth century. And penance is often alluded to in the obituary notices of distinguished persons, clerical and lay. In his sweeping statement St. Bernard may have had in mind some differences of method in penitential discipline between the Roman and Irish Churches.

3. The sacrament of Confirmation was not celebrated, at any rate in Armagh (§ 7). This rite has always been used in the Irish Church, though possibly neglected locally at some periods. St. Patrick tells us that he "confirmed in Christ" those whom he had "begotten to God" (_Epistle_, 2; cp. _Confession_, 38, 51)--thus giving us one of the earliest instances in literature of the application to the rite of its present familiar name. But in his practice (_Epistle_, § 3), as in the Stowe Missal, about A.D. 800 (ed. Sir G. F. Warner, vol. ii. p. 31), it seems to have consisted of an anointing with chrism without laying on, or raising, of hand, or a direct prayer for the Holy Spirit. According to the Stowe Missal it was administered by a presbyter. It is improbable that St. Bernard or his romanizing friends would recognize the rite so performed as true Confirmation.

4. One of the things which was neglected at Armagh was "the marriage contract" (§ 7). In the diocese of Connor there was "no entry into lawful marriages" (§ 16). By the labours of Malachy this abuse disappeared. In Armagh he "instituted anew" the marriage contract; in Connor it came to pass that "the celebration of marriage" was revived (§ 17). Putting these statements together we may conclude that St. Bernard's meaning is that marriages had ceased to be celebrated in the face of the Church, and that in consequence the vow of a life-long union was often evaded. Now contemporary writers charge the Irish of this period with loose sexual morality, especially in regard of arbitrary divorce, matrimony within the prohibited degrees, exchange of wives, and other breaches of the law of marriage. Such accusations are made, for example, by Pope Gregory VII. (Haddan and Stubbs, _Eccl. Docs._ ii. 160), Lanfranc (Ussher, 490; _P.L._ cl. 535, 536), Anselm (Ussher 521, 523; _P.L._ clix. 173, 178) and Giraldus Cambrensis (_Gest._ ii. 14; _Top._ iii. 19). Their evidence is the more worthy of credence because the usages to which they refer were characteristic of the Irish at an earlier period (_Encycl. of Religion and Ethics_, v. 456, 460), and might be expected to recur in an age of spiritual decline. But both Lanfranc and Anselm testify to the existence of marriage as an institution among the Irish. The former speaks of the divorce of a wife "lawfully joined to her husband," and the latter uses terms of similar import. So also does St. Bernard himself. His praise of Malachy's mother (_Life_, § 1) is inconceivable if she did not live in wedlock; and he expressly states that eight "metropolitans" of Armagh were "married men" (§ 19). But if there was nevertheless a revival among large sections of the people of pagan ideas of marriage, which tolerated polygamy, concubinage, incest and easy termination of unions, it can be understood that marriage in the face of the Church, which included a vow absolutely prohibitive of all these things, would be commonly avoided. Malachy's anxiety to restore the marriage ceremony was no doubt due to a desire to purge the nation of immoral customs of which St. Bernard makes no express mention. But, however that may be, we have contemporary native evidence that the rite of marriage had fallen into desuetude, and that Malachy was successful in his effort to restore it. For in the document quoted on p. 170, we are told that in a district which was part of the diocese of Armagh when he was Cellach's vicar (_L.A.J._ iv. 37), and under the rule of his patron, Donough O'Carroll, "marriage was assented to."

5. "There was no giving of tithes or firstfruits," writes St. Bernard (§ 16). He is speaking of the diocese of Connor. But there is no doubt that the remark might have been made of other districts. There was no such custom as the payment of tithes in Ireland before the twelfth century. They are first mentioned by Gilbert of Limerick, about 1108, in his _De Statu Ecclesiae_ (Ussher, 507); and they were enjoined at the Synods of Kells in 1152 (Keating, iii. 315) and Cashel in 1172 (Can. 3, Giraldus, _Expug._, i. 35). From the document quoted above we learn that in Oriel, under Donough O'Carroll, "tithes were received"--evidently a new impost.

6. "Ministers of the altar were exceeding few" in the diocese of Connor (§ 16); and accordingly it is observed that Malachy provided his new churches with clergy (§ 17). This is not proved, nor is it in any great degree corroborated by the statement of _A.F.M._ (1148) that Malachy "ordained bishops and priests and men of every order"; but the parallel is perhaps worth noting.

7. The voice of the preacher was not heard in the churches (§ 16). This statement cannot, so far as I know, be checked.

8. The same remark must be made about the statements that the people would not come to church (§ 16), and that Malachy's exertions at length induced them to do so (§ 17), though they are sufficiently probable.

9. That "churches were rebuilt" (§ 17) cannot be questioned. No doubt the monasteries of Bangor and Saul would be counted among the number. We have explicit and independent evidence of the fact. The foundation of churches and re-edifying of monasteries were a conspicuous feature of the reign of Donough O'Carroll (see p. 170). And _A.F.M._ (1148) lay great stress on Malachy's activities in this direction. He "consecrated many churches and cemeteries," and "founded churches and monasteries, for by him was repaired every church in Ireland which had been consigned to decay and neglect, and they had been neglected from time remote."

On the whole it appears that St. Bernard's strictures are at least not without foundation in fact, in so far as they can be tested. But he can scarcely be acquitted of some measure of exaggeration in the rhetorical passages in which they occur.

B.--The Hereditary Succession of the Coarbs Of Patrick.

_Life_, §§ 19. 20, 30.

The assertions of St. Bernard in _Life_, § 19, concerning the coarbs of Patrick are controlled by _A.U._ The ninth predecessor of Cellach, Cathasach II. (+957) is described in them (_s.a._ 956) as "coarb of Patrick, learned bishop of the Goidhil." None of the following eight is said to have been a bishop, though all are called coarbs of Patrick. Moreover Cellach himself was appointed abbot before he "received holy orders," and the record of his ordination on St. Adamnan's Day (September 23) 1105, several weeks after his "institution," seems to indicate that it was unusual for the abbots to be ordained. All this corroborates the statement that his eight predecessors were "without orders." It is true, indeed, that according to _A.F.M._ Amalgaid, one of the eight, anointed Maelsechlainn king of Ireland, on his deathbed in 1022. But it does not follow from this that he was a priest. In early times, as is well known, unction was administered to the sick by laymen; and there appears to be no evidence that this office was confined to the priesthood till well on in the ninth century (_Dict. of Christ. Antiquities_, ii. 2004). It is at least possible that the older usage lingered on in Ireland to a much later date than on the Continent. But the statement of _A.F.M._ as to the anointing of Maelsechlainn is not confirmed by the more reliable authority of _A.U._

That at least five of the eight were, as St. Bernard says, "married men" is shown by the following table, compiled from _A.U._ and MacFirbis (_R.I.A._, MS. 23 P. 1, p. 308). The persons whose names are printed in italics were coarbs of Patrick.

Cellach
|-------------|
| |
Eochaid _Dubdalethe II_ +998
|
_Mael Muire_ +1020
|
|--------------------------------------------------|
| | |
_Amalgaid_ +1049 _Dubdalethe III_ +1064 Aed +1042
| |
| Aed +1108
|
|----------------------------------------------------------|
| | | |
_Mael Isa_ +1091 _Domnall_ +1105 Dubesa +1078 Eochaid(?) +1038
| |
|-------------| _Muirchertach_ (§ 20) +1134
| |
Aed +1095 Flannacan +1113
|
|----------------------|
| |
_Cellach_ +1129 _Niall_ (§ 22) +1139