_He does battle for the faith; he restores peace among those who were at
variance; he takes in hand to build a stone church._
57. (32). There was a certain clerk in Lismore whose life, as it is
said, was good, but his faith not so. He was a man of some knowledge in
his own eyes, and dared to say that in the Eucharist there is only a
sacrament and not the fact[718] of the sacrament, that is, mere
sanctification and not the truth of the Body. On this subject he was
often addressed by Malachy in secret, but in vain; and finally he was
called before a public assembly, the laity however being excluded, in
order that if it were possible, he should be healed and not put to
confusion.[719] So in a gathering of clerics the man was given
opportunity to answer for his opinion. And when with all his powers of
ingenuity, in which he had no slight skill, he attempted to assert and
defend his error, Malachy disputing against him and convicting him, in
the judgement of all, he was worsted; and he retired, put to confusion
by the unanimity though not sentenced to punishment.[720] But he said
that he was not overcome by reason, but crushed by the authority of the
bishop. "And you, Malachy," said he, "have put me to confusion this day
without good reason, speaking assuredly against the truth and contrary
to your own conscience." Malachy, sad for a man so hardened, but
grieving more for the injury that was done to the faith, and fearing
dangerous developments, called the church together,[721] publicly
censured the erring one, publicly admonished him to repent, the bishops
and the whole clergy urging him to the same effect. When he did not
submit, they pronounced an anathema upon him as contumacious and
proclaimed him a heretic. But not aroused from sleep by this he said,
"You all favour the man, not the truth; I do not accept persons so that
I should _forsake the truth_."[722] To this word the saint made answer
with some heat, "The Lord make you confess the truth even of necessity;"
and when he replied "Amen" the assembly was dissolved. Burnt with such a
branding-iron he meditated flight, for he could not bear to be of ill
repute and dishonoured. And forthwith he departed, carrying his
belongings; when lo, seized with sudden weakness, he stood still, and
his strength failing he threw himself on the ground in the same spot,
panting and weary. A vagabond madman, arriving by chance at that place,
came upon the man and asked him what he did there. He replied that he
was suffering from great weakness and unable either to advance or to go
back. And the other said, "This weakness is nothing else than death
itself." _But this he spake not of himself, but_[723] God fitly rebuked
by means of a madman him who would not submit to the sane counsels of
men of understanding. And he said, "Return home, I will help you."
Finally with his guidance he went back into the city: he returned to his
right mind and to the mercy of the Lord. In the same hour the bishop was
summoned, the truth was acknowledged, error was renounced. He confessed
his guilt and was absolved. He asked for the viaticum, and
reconciliation was granted; and almost in the same moment his perfidy
was renounced by his mouth and dissolved by his death. So, to the wonder
of all, with all speed was fulfilled the word of Malachy, and with it
that of the Scripture which says, "_Trouble gives understanding to the
hearing._"[724]
58. (33). Between the peoples of certain regions there once arose
grievous discord.[725] Malachy was importuned to make peace between
them, and because he was hindered by other business he committed this
matter to one of the bishops. He made excuse and refused, saying that
Malachy, not he, had been sought for, that he would be despised, that he
was unwilling to take trouble to no purpose. "_Go_," said Malachy, "_and
the Lord be with you_."[726] He replied, "I assent, but if they will not
hear me, know that I will appeal to your Fatherhood." Smiling, Malachy
said, "Be it so." Then the bishop, having called the parties together,
dictated terms of peace; they assented and were reconciled to one
another, security was given on both sides, and peace was established;
and so he dismissed them. But one party, seeing that their enemies had
become careless and were unprepared, because peace having been made they
suspected no harm, _said_ among themselves, each man _to his
neighbour_,[727] "What are we minded to do? Victory and vengeance on
our foes is in our grasp"; and they began to attack them. What was
happening became known to the bishop, and hastening up he charged their
chief with wickedness and guile, but he treated him with contempt. He
invoked the name of Malachy against him, and he paid no attention to it.
Laughing at the bishop he said, "Do you suppose that for you we ought to
let those go who did evil to us, whom _God hath delivered into our
hands_?"[728] And the bishop, remembering the conversation which he had
had with Malachy, _weeping and wailing_,[729] turned his face towards
Malachy's monastery[730] and said, "Where art thou, man of God, where
art thou? Is not this, my father, what I told thee of? Alas, alas, I
came here that I might do good and not evil; and behold, through me all
are perishing, these in the body, those in the soul." Many things in
this manner said he as he _mourned_ and _lamented_,[731] and he urged
and addressed Malachy, as though he were present, against the wicked.
But meanwhile the impious men did not cease to attack those with whom
they had made peace, so as to destroy them; and behold there was _a
lying spirit in the mouth of_ certain men to _deceive_ them.[732] And
these men met them in the way announcing that a raid had been made into
their lands by their adversaries, that all things were being consumed
_with the edge of the sword_,[733] and that their goods were being laid
waste, and their wives and children taken and led away. When they heard
this they returned in haste. The hindmost followed the first, _not
knowing whither they went_[734] or what had happened; for they had not
all heard the men who spoke. And when they came and found none of those
things which had been told them they were confounded, taken in their own
wickedness;[735] and they _knew_ that they had been given up to _the
spirit of error_,[736] on account of the messenger of Malachy whom they
deceived and his _name_ which _they despised_.[737] Further, the bishop,
when he heard that the traitors were foiled in the iniquity which they
had devised, returned with joy to Malachy and told him all things in
order which had happened to him.
59. Malachy, knowing that by such an event the peace was disturbed,
taking suitable opportunity was at pains in his own person to restore
peace once more between them, and to confirm it when restored by the
giving and receiving of security and an oath on both sides. But those
who before had suffered from the violation of peace, mindful of the
injury, and ignoring the agreement and the command of Malachy, took in
hand to make reprisals. And all coming together, they set out to take
their enemies unprepared and to return upon their own head the evil
which they had thought to do to them.[738] And when they had very easily
forded a great river which lay between them, they were stopped by a
rivulet to which they came, not far from it. For indeed now it was not a
rivulet, but appeared clearly to be a huge river, denying passage in
every part of it to those who desired to cross it. All wondered that it
was now so great, knowing how small it had been before, and they said
among themselves, "What has caused this inundation? The air is clear,
there are no rains, and we do not remember that there have been any
lately; and even if there had been much rain, which of us remembers
that, to however great a flood it swelled, it ever before covered the
land, spreading over sown ground and meadow? _This is the finger of
God_,[739] and the Lord _is hedging up our ways_,[740] on account of
Malachy, His saint, whose _covenant we have transgressed_[741] and
disobeyed his commandment."[742] So these also, without accomplishing
their purpose, returned to their own territory, likewise confounded. The
report was spread _throughout all the region_;[743] and they blessed
God, who _took the wise in their own craftiness_,[744] _and cutting off
the horns of the wicked_,[745] _exalted the horn of His anointed_.[746]
60. One of the nobles hostile to the king[747] was reconciled by means
of Malachy. For he did not trust the king sufficiently to make peace
with him except by the mediation of Malachy, or of one for whom the king
had equal reverence. His distrust was not unfounded, as afterwards
appeared. For when he had become careless, and was no longer taking
precautions, the king captured him and put him in bonds, more truly
himself captured by ancient hate. His own friends demanded him by _the
hand of the mediator_;[748] for neither did they expect anything but
his death. What should Malachy do? There was nothing to be done except
to recur to that one accustomed refuge of his. Gathering an exceeding
mighty army, a great crowd of his own disciples, he went to the king,
and demanded him who was bound; he was refused. But Malachy said, "You
act unrighteously against the Lord, and against me, and against
yourself, _transgressing the covenant_;[749] if you disregard it, yet
shall not I. A man has entrusted himself to my guarantee; if he should
die, I have betrayed him. I am guilty of his blood. Why has it seemed
good to you to make me a traitor, yourself a transgressor? Know that _I
will eat nothing until_[750] he is liberated; no, nor these
either."[751] Having said this he entered the church. He called upon
Almighty God with anxious groanings, his own and those of his disciples,
that He would deign to _deliver out of the hand of the transgressor and
cruel man_[752] him who was unjustly sentenced. And that day and the
following night they persisted in fasting and prayer. Word was brought
to the king of that which was being done; and his _heart was_ the more
_hardened_[753] by that by which it ought to have been softened. The
carnal man took to flight, fearing lest if he remained near at hand he
might not be able to withstand the power of prayer; as though, forsooth,
if he was hidden it could not find him, nor would penetrate to a remote
place. Do you put bounds, wretched man, to _the prayers of saints_?[754]
Is prayer an arrow that has been shot, that you may _flee from the face
of the bow_?[755] _Whither wilt thou go from the Spirit of God_, who
carries it, _or whither wilt thou flee from His presence_?[756] At last
Malachy pursues the fugitive, he finds him who lies hidden. "_You shall
be blind and not seeing_,[757] that you may see better, and may
understand that _it is hard for you to kick against the pricks._[758]
Nay, perceive even now that _sharp arrows of the mighty_[759] have come
to you, which, although they have rebounded from your heart, because it
is of stone, have not rebounded from your eyes. Would that even through
the windows of the eyes they might reach to the heart, and _trouble give
understanding_[760] to blindness." It could be seen that _Saul_ again
was _led by the hand_[761] and brought to Ananias, a wolf to a sheep,
that he might disgorge his prey. He disgorged it and _received
sight_,[762] for to such a degree was Malachy like a sheep, if, for
example, it were to take pity even on the wolf. Note carefully from
this, reader, with whom Malachy had his dwelling, what sort of princes
they were, what sort of peoples. How is it that he also was not _a
brother to dragons, and a companion to owls_?[763] And therefore the
Lord _gave him power to tread upon serpents and scorpions_,[764] _to
bind their kings with chains and their nobles with fetters of
iron_.[765] Hear now what follows.
61. (34). He to whom Malachy had yielded the possessions of the
monastery of Bangor,[766] ungrateful for the benefit, from that time
forward behaved himself always most arrogantly against him and his
followers, hostile to them in all things, plotting everywhere, and
disparaging his deeds. But not without punishment. He had an only son,
who, imitating his father and daring himself to act in opposition to
Malachy, died the same year. And thus he died. It seemed good to
Malachy that a stone oratory should be erected at Bangor like those
which he had seen constructed in other regions.[767] And when he began
to lay the foundations the natives wondered, because in that land no
such buildings were yet to be found.[768] But that worthless fellow,
presumptuous and arrogant as he was, not only wondered but was
indignant. And from that indignation _he conceived grief and brought
forth iniquity_.[769] And he became a _talebearer among the
peoples_,[770] now _disparaging secretly_,[771] now speaking evil
openly; drawing attention to Malachy's frivolity, shuddering at the
novelty, exaggerating the expense. With such poisonous words as these he
was urging and inducing many to put a stop to it: "Follow me, and what
ought not to be done by any but ourselves let us not permit to be done
against our will." Then with many whom he was able to persuade--_himself
the_ first _leader in speech_[772] as well as the origin of the
evil--he went down to the place, and finding the man of God accosted
him: "Good sir, why have you thought good to introduce this novelty into
our regions? We are Scots, not Gauls. What is this frivolity? What need
was there for a work so superfluous, so proud? Where will you, _a poor
and needy man_,[773] find _the means to finish it_?[774] Who will see it
finished? What sort of presumption is this, to begin, I say not what you
cannot finish, but what you cannot even see finished? Though indeed it
is the act of a maniac rather than of a presumptuous man to attempt what
is beyond his measure, what exceeds his strength, what baffles his
abilities. Cease, cease, desist from this madness. If not, we shall not
permit it, we shall not tolerate it." This he said, proclaiming what he
would do, but not considering what it was within his power to do. For
some of those on whom he counted and whom he had brought with him, when
they saw the man[775] changed their minds and went no more with
him.[776]
62. And to him the holy man spoke quite freely: "Wretched man, the work
which you see begun, and on which you look askance, shall undoubtedly be
finished: many shall see it finished. But you, because you do not wish
it, will not see it;[777] and that which you wish not shall be yours--to
die: take heed that you do not _die in your sins_."[778] So it happened:
he died, and the work was finished; but he saw it not, for, as we have
said already, he died the same year. Meanwhile the father, who soon
heard what the holy man had foretold concerning his son, and knew that
his word was _quick and powerful_,[779] said, "He _has slain my
son_."[780] And by the instigation of the devil he burned with such
rage against him that he was not afraid, before the duke and magnates of
Ulaid, to accuse of falsehood and lying him who was most truthful and a
disciple and lover of the Truth; and he used violent language against
him, calling him an ape.[781] And Malachy, who had been taught not to
_render railing for railing,[782] was dumb, and opened not his
mouth[783] while the wicked was before him_.[784] But the Lord was not
forgetful of His word which He had spoken, _Vengeance is mine, I will
repay_.[785] The same day when the man returned home he expiated the
rashness of his unbridled tongue, the avenger being the very one at
whose instigation he had let it loose. The demon seized him and cast him
into the fire, but he was soon pulled out by those that stood by; yet
with his body partly burnt, and deprived of reason. And while he was
raving Malachy was called, and when he came he found the accursed man,
his foaming mouth contorted, terrifying all things with horrible sounds
and movements, his whole body writhing, and scarcely to be kept in
restraint by many men. And when he prayed for his enemy the man of all
perfection was heard, but only in part. For in a moment, while the saint
was praying, he opened his eyes, and recovered his understanding. But
_an evil spirit of the Lord_[786] was left to him _to buffet him,[787]
that he might learn not to blaspheme_.[788] We believe that he still
lives, and up to this time is expiating the great sin which he sinned
against the saint; but they say that at certain times he is a lunatic.
Further, the aforesaid possessions, since he could no longer hold them
by reason of his helplessness and uselessness, returned in peace to the
place to which they had belonged. Nor did Malachy refuse them, when the
prospect of peace was held out at length after so much trouble.
63. But now our narrative must return to the work of the building which
Malachy had undertaken. And though Malachy had not the means, I do not
say to finish it, but to do any part of it, yet _his heart trusted in
the Lord_.[789] The Lord, in fact, provided that, though he _set not his
hope on treasures of money_,[790] money should not be lacking. For who
else caused a treasure to be stored in that place, and being stored, not
to be found till the time and work of Malachy? The servant of God found
in God's purse what was not in his own. Deservedly, indeed. For what
more just than that he who for God's sake possessed nothing should enter
into partnership with God, and that they should both _have one
purse_.[791] For the man who believes, the whole world is a treasury of
riches; and what is it but a kind of purse of God? Indeed He says, _The
world is mine, and the fulness thereof_.[792] Hence it was that when
many pieces of silver were found Malachy did not put them back in their
place, but took them out of their place; for he bade the whole gift of
God to be spent on the work of God.[793] He considered not his own
necessities nor those of his companions, but _cast his_ thought upon
_the Lord_,[794] to whom he did not doubt that he ought to resort as
often as need required. And there is no doubt that that was the work of
God, because Malachy had foreseen it by God's revelation. He had first
consulted with the brothers concerning that work; and many on account
of their lack of means were unwilling to assent to it. Anxious therefore
and doubtful what he should do, he began to inquire earnestly in prayer
what was the will of God. And one day coming back from a journey,[795]
when he drew near to the place he viewed it some way off; and lo, there
appeared a great oratory, of stone and very beautiful. And paying
careful attention to its position, form and construction, he took up the
work with confidence, having first however related the vision to a few
of the elder brothers. Indeed so carefully did he adhere to all his
attentive observations regarding place and manner and quality that when
the work was finished that which was made appeared closely similar to
that which he had seen, as if he also as well as Moses had heard the
saying, _Look_ that _thou make all things according to the pattern
shewed to thee in the mount_.[796] By the same kind of vision there was
shown to him before it was built, not only the oratory, but also the
whole monastery, which is situated at Saul.[797]
64. (35). As he was passing through a certain city and a great multitude
was running together to him, by chance he saw a young man among the rest
eager _to see_ him.[798] He had _climbed up_ on a stone, and standing on
tip-toes, with outstretched neck, contemplating him with eyes and mind,
showed himself to him as a kind of new Zacchaeus.[799] And it was not
hid from Malachy (for the Holy Spirit revealed it) that he had truly
come _in the spirit and power of_ Zacchaeus.[800] He took no notice,
however, at the time, and passed on in silence. But in the hospice that
night he told the brothers how he had seen him and what he had foreseen
concerning him. But on the third day behold he came with a certain
nobleman, his lord, who disclosed the wish and desire of the young man,
and asked that he would deign to receive him on his commendation, and
have him henceforth among his companions. And Malachy recognizing him
said, "There is no need that man should commend him _whom_ already _God
has commended_."[801] And taking him by the hand he delivered him over
to our abbot Congan[802] and he to the brothers. But that young
man--still living if I mistake not--the first lay conversus of the
monastery of the Suir,[803] has testimony from all that he lives a holy
life among the brothers, according to the Cistercian Order. And the
disciples recognized also in this incident that Malachy had _the spirit
of prophecy_,[804] and not in this only, but in that which we shall add.
65. When he was offering the sacraments,[805] and the deacon had
approached him to do something belonging to his office, the priest
beholding him groaned because he had perceived that something was hidden
in him that was not meet. When the sacrifice was over, having been
probed privately concerning his conscience _he confessed and denied
not_[806] that he had been _mocked_[807] in a dream that night. And
Malachy enjoined penance upon him and said, "It was your duty not to
have ministered to-day, but reverently to withdraw from sacred things
and to show respect to so great and divine mysteries, that purified by
this humiliation you might in future minister more worthily."
Likewise on another occasion,[808] when he was sacrificing and praying
at the hour of sacrifice with his accustomed sanctity and purity of
heart, the deacon standing by him, a dove was seen to enter through the
window in great glory. And with that glory the priest was completely
flooded, and the whole of the gloomy basilica became suffused with
light. But the dove, after flitting about for a while, at length settled
down on the cross before the face of the priest. The deacon was amazed;
and trembling on account of the novelty both of the light and of the
bird, for that is a rare bird in the land, fell upon his face, and
palpitating, scarcely dared to rise even when the necessity of his
office required it. After Mass Malachy spoke to him privately and bade
him, as he valued his life, on no account to divulge the mystery which
he had seen, as long as he himself was alive.
Once, when he was at Armagh with one of his fellow-bishops, he rose in
the night and began to go round the memorials of the saints, of which
there are many in the cemetery of St. Patrick,[809] with prayer. And lo,
they saw one of the altars suddenly take fire. For both saw this great
vision, and both wondered. And Malachy, understanding that it was a sign
of the great merit of him, or those, whose bodies rested under that
altar, ran and plunged into the midst of the flames with outstretched
arms and embraced the sacred altar. What he did there, or what he
perceived, none knows; but that from that fire he went forth ablaze more
than his wont with heavenly fire, I suppose there is none of the
brothers who were with him then that does not know.
66. These things have been mentioned, a few out of many, but many for
this time. For these are not times of signs, as it is written, _We see
not signs; there is no more any prophet._[810] Whence it appears
sufficiently how great in merits was my Malachy, who was so rich in
signs, rare as they now are. For in what kind of _ancient miracles_[811]
was not Malachy conspicuous? If we consider well those few that have
been mentioned, he lacked not prophecy,[812] nor revelation,[813] nor
vengeance upon the impious,[814] nor _the grace of healings_,[815] nor
transformation of minds,[816] nor lastly raising the dead.[817] By all
these things God was blessed who so loved and adorned him, who also
magnified him _before kings_,[818] and gave him _the crown of
glory_.[819] That he was loved is proved in his merits, that he was
adorned, in his signs, that he was magnified, in his vengeance on
enemies, that he had glory, in recompense of rewards. You have in
Malachy, diligent reader, something to wonder at, you have also
something to imitate. Now carefully note what you may hope for as the
result of these things. For _the end of these things is a precious
death_.[820]
FOOTNOTES:
[718] _Rem._ This may have been a follower of Berengarius, who in his
recantation in 1059 anathematized the heresy that the bread and wine
"after consecration are merely a sacrament and not the true Body and
Blood of our Lord Jesus Christ" (Mansi, xix. 900).
[719] Compare St. Bernard's method with Abélard, _V.P._ iii. 13;
and for his dealing with a brother who did not believe in
transubstantiation, _ibid._ vii. 8, 9.
[720] I follow the printed text: _de consensu confusus quidem exiit,
sed non correptus_. But Mabillon, supported by A, has "he retired from
the assembly confounded, but not brought to the right opinion" (_de
conuentu ... non correctus_). K reads _de conuentu ... non correptus_.
[721] It would seem from this that Malachy was acting as legate. The
date is therefore after 1140.
[722] Prov. xxviii. 21 (vg.).
[723] John xi. 51.
[724] Isa. xxviii. 19 (vg.).
[725] In §§ 58-62 we have three stories in which Malachy appears as a
peacemaker.
[726] 1 Sam. xvii. 37, combined with 1 Chron. xxii. 16.
[727] Gen. xi. 3 (vg.).
[728] Judg. xvi. 24.
[729] Mark v. 38.
[730] This expression indicates that Malachy had a special relation to
one monastery. It can hardly have been any other than Bangor.
[731] Matt. xi. 17.
[732] 1 Kings xxii. 22; 2 Chron. xviii. 21.
[733] Josh. vi. 21; Judg. iv. 15, etc.
[734] Heb. xi. 8.
[735] Cp. Ps. x. 2.
[736] 1 John iv. 6.
[737] Cp. Mal. i. 6.
[738] Cp. Ps. vii. 16.
[739] Exod. viii. 19.
[740] Hos. ii. 6.
[741] Josh. vii. 15, etc.
[742] In Serm. ii. § 2, where this story is again briefly told, the
miracle is more directly ascribed to Malachy, and the stream is said
to have swelled suddenly.
[743] Cp. Luke iv. 14, etc.
[744] Job v. 13, combined with 1 Cor. iii. 19.
[745] Ps. lxxv. 10.
[746] 1 Sam. ii. 10.
[747] Probably Turlough O'Conor, who is said by the annalists to have
imprisoned illegally several persons of high position, viz. (1) his
own son Rory O'Conor, together with Donnell O'Flaherty and Cathal
O'Conor, in 1143, (2) Murrough Ua Maelsechlainn, king of Meath, in
1143, and (3) Teague O'Brien, in 1148. Release was obtained, in the
first instance, in 1144 by the clergy of Ireland and the "coarb of
Patrick," who fasted at Rathbrennan. The coarb may have been Malachy.
In the second instance, it was secured through the influence of
certain "sureties"; and in the third, "at the intercession of the
bishops of Ireland with the coarb of Patrick, Mael Maedoc Ua Morgair"
(_A.F.M._, _A.T._). The Annals, however, know nothing of the blinding
of O'Conor. The incident in the text is mentioned in Serm. ii. § 2.
[748] Gal iii. 19.
[749] Josh. vii. 15, etc.
[750] Acts xxiii. 14.
[751] An example of the well-known Irish custom of "fasting on" a
person with a view to his discomfiture (cp. p. 106, n. 9).
[752] Ps. lxxi. 4 (inexact quotation).
[753] Exod. viii. 19.
[754] Rev. v. 8.
[755] Isa. xxi. 15 (vg.).
[756] Ps. cxxxix. 7.
[757] Acts xiii. 11.
[758] Acts xxvi. 14.
[759] Ps. cxx. 4.
[760] Isa. xxviii. 19.
[761] Acts ix. 8.
[762] Acts ix. 18.
[763] Job xxx. 29.
[764] Luke x. 19 (quotation not exact).
[765] Ps. cxlix.
[766] See § 13.
[767] This remark proves that the building of the oratory was begun
after Malachy's return from France. The same conclusion follows from
the words "We are Scots, _not Gauls_," lower down.
[768] St. Bernard is speaking, not of stone churches in general, as
has sometimes been assumed, but of stone oratories, which may have
been unknown in "that land," _i.e._ the district about Bangor (see p.
32, n. 3). The innovation would naturally cause dissatisfaction among
a conservative people. Indignation may also have been excited by the
unusual size of the building; for it was "a great oratory" (§ 63). But
on the other hand, its ornate style cannot have contributed to the
opposition which the project aroused; for it commenced when the
foundations were being laid. Indeed, however "beautiful" it may have
been (§ 63), it was probably, like the churches of the Cistercians, of
simple design and devoid of ornament. See St. Bernard's _Apologia ad
Guillelmum_, § 28 ff. (_P.L._ clxxxii. 914 f.). The only relic of the
medieval monastery of Bangor is a rudely built wall, once pierced by a
door and a window, now built up. It seems to be later than the twelfth
century. About 120 yards to the south-west of it is "The Abbey
Church," still used for worship. The main part of this structure dates
from the seventeenth century. But the core of the tower appears to be
much earlier, and may be on the site of St. Malachy's oratory.
[769] Job xv. 35 (vg.); Ps. vii. 14 (vg.).
[770] Lev. xix. 16.
[771] Ps. ci. 5.
[772] Acts xiv. 12.
[773] Ps. lxxiv. 21.
[774] Luke xiv. 28.
[775] _Viro_, _i.e._ Malachy.
[776] Cp. John vi. 66.
[777] _Quia non uis non uidebis._
[778] John viii. 21.
[779] Heb. iv. 12.
[780] 1 Kings xvii. 18.
[781] Perhaps because he imitated the customs of the Gauls.
[782] 1 Pet. iii. 9.
[783] Isa. liii. 7.
[784] Ps. xxxix. 1.
[785] Rom. xii. 19.
[786] 1 Sam. xvi. 14; xix. 9 (vg.).
[787] 2 Cor. xii. 7
[788] 1 Tim. i. 20.
[789] Susanna, 35.
[790] Ecclus. xxxi. 8 (vg.: with variant).
[791] Prov. i. 14.
[792] Ps. l. 12.
[793] Malachy disposed of the treasure according to his will. That
fact, together with his relation to the brothers, revealed by the next
few sentences, makes it exceedingly probable that he was still their
abbot.
[794] Ps. lv. 23 (vg.).
[795] Bangor was apparently his headquarters.
[796] Heb. viii. 5.
[797] Jocelin, writing towards the end of the twelfth century,
declares that St. Patrick founded a monastery at Saul (_Vita S.
Patricii_, cap. 32). But, apparently, neither in the Annals nor in any
other authority earlier than Jocelin, is mention made of a monastery
there before St. Malachy's time. The text seems to imply that there
were no monastic buildings on the site when he founded (or re-founded)
it. Malachy placed in his new monastery a convent of regular canons of
St. Augustine (_A.U._ 1170); but it never became an important
establishment, though it was still in existence in the sixteenth
century. See Reeves, pp. 40, 220 ff.
[798] This and the next story (§ 65) illustrate Malachy's power of
reading the hearts of men.
[799] Luke xix. 1-4.
[800] Luke i. 17.
[801] 2 Cor. x. 18.
[802] See p. 4, n. 7.
[803] _Suriensis monasterii._ The monastery of Inislounaght, close to
the River Suir, a mile or two to the west of Clonmel, co. Tipperary,
is commonly known as _De Surio_. The present passage seems to show
that it was founded before 1148. For information about it see an
article by the late Dr. Bagwell, in _J.R.S.A.I._ xxxix. 267 f. and
Janauschek, _Orig. Cist._ p. 131. This incident must have been
considerably later than the foundation of Mellifont (see p. 75, n. 4).
It may therefore be dated between 1143 and 1147.
[804] Rev. xix. 10.
[805] This word is constantly used in the plural of the Eucharist,
each of the elements being regarded as a "sacrament."
[806] John i. 20.
[807] Gen. xxxix. 17.
[808] This story is suggested by the last because the incident
occurred during the celebration of Mass.
[809] Evidently the cemetery in which, according to local tradition,
St. Patrick was buried (see § 19). It was probably the _Ferta
Martair_, the site of St. Patrick's earlier settlement at Armagh
(Reeves, _Churches_, p. 5; _R.I.A._ xviii. 660). It seems to be hinted
that St. Malachy received a revelation of the position of his grave.
[810] Ps. lxxiv. 9.
[811] Secret of Mass for Kings, etc.
[812] A fresh classification of Malachy's miracles. For prophecy see
§§ 36, 48, 52, 57, 62, 64 f.
[813] §§ 11, 63, 64, 65.
[814] §§ 22 f., 48, 57, 60, 62.
[815] 1 Cor. xii. 9 (vg.).--§§ 14, 15, 40, 45-47, 49-52, 60, 62.
[816] §§ 26, 54, 57, 61.
[817] § 53.
[818] Ps. cxix. 46.--§§ 10, 40, 60.
[819] 1 Pet. v. 4.
[820] Rom. vi. 21, combined with Ps. cxvi. 15.