St. Bernard of Clairvaux's Life of St. Malachy of Armagh

by Saint of Clairvaux Bernard

SERMONS OF ST. BERNARD ON THE PASSING OF MALACHY

Sermon I

(November 2, 1148.)[1005]

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.

[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.

This table also confirms the statement that the abbots all belonged to the same family, and so obtained office by a sort of hereditary right. St. Bernard gives no hint which would enable us to identify this family. But the genealogy given by MacFirbis enumerates the ancestors of Cellach in a direct line up to Fiachrach, son of Colla fo Crich, and is headed "Genealogy of Ui Sinaich, i.e. the coarbs of Patrick." The Bodleian MS., Rawl. B. 502,[1201] has the same genealogy, and entitles it "Genealogy of Clann Sinaich." The family then from which the abbots of Armagh were taken was the principal branch of that sept. From the genealogy it appears that the sept was derived from Sinach, from whom the fifth in descent was the Cellach whose name appears at the head of foregoing table.

St. Bernard represents Malachy to have said in 1132, when he was induced to oppose Murtough, that the system of hereditary succession had already lasted nearly two centuries (§ 20). This statement is in accord with known facts. The genealogical table gives sufficient evidence that it began not earlier than the accession of Dubdalethe II. (965), and continued to the accession of Murtough. If there is no evidence that the three predecessors of Dubdalethe were of the Clann Sinaich, neither is there anything to disprove it. But their immediate predecessor, Joseph, was certainly not of that sept; for A.U. (ms. A, 935) tells us that he was of the Clann Gairb-gaela, and the list of coarbs in the Book of Leinster notes in addition that he came from Dalriada (R.I.A. xxxv. 327, 359). Thus the succession cannot have been established before the death of Joseph (936). Hence it lasted for a period of between 167 and 196 years. A period of 167 years, or a period of 196 years, might be described as "well-nigh two hundred years" (annos ferme ducentos), though the latter suits St. Bernard's language better than the former.

But how can this be harmonized with the statement that "fifteen quasi-generations had passed in this wickedness" (§ 19)? Obviously a "quasi-generation" is not a generation of human life: apart from the facts just mentioned, the very word quasi forbids the supposition. Colgan (Trias, p. 301) suggested that the word indicates the period of office of a coarb; and this is very probable. The figure of generations, so applied, is in line with St. Bernard's conception of a bishop as "the seed" of his predecessor (§ 34). But the first of a series of coarbs, of which Murtough was the fifteenth, was Maelcoba, the second predecessor of Joseph. So that, even on Colgan's hypothesis, St. Bernard's two statements are irreconcilable. Yet it is difficult to believe that an error so manifest was in his source. I suggest that he wrote "fifteen" in error for "twelve": in other words his document had xii, and he misread it xu. The confusion of u with ii is very common in manuscripts. If this explanation is accepted, St. Bernard's authority implied that the hereditary succession was upheld without interruption from the death of Joseph to the accession of Murtough, which is "well-nigh two hundred years."

This investigation may convince us that St. Bernard depended on an excellent document for his knowledge of the history of Armagh. But he certainly went astray in the interpretation of the document when he styled the predecessors of Cellach metropolitans (see p. 45, n. 1). And he goes further when he asserts that none were allowed to be bishops who were not of their family (§ 19); thus leaving the impression that under the rule of the eight lay abbots—that is, for a century and a half—Armagh was deprived of episcopal ministrations. But this is wholly unhistorical. The Ulster Annals mention six bishops of Armagh, contemporary with the lay abbots. They seem to have followed one another in regular succession, and there is no indication that any one of them belonged to the Clann Sinaich. They were no doubt monastic bishops, such as are found in the Irish Church from the sixth century onwards, who exercised the functions of their order at the bidding of the abbots. They were probably not referred to in St. Bernard's document; and if they were, one who had been trained in an entirely different ecclesiastical system would have been at a loss to understand their position.

Thus we conclude that St. Bernard, in the passage which we are considering, used good material with conscientious care, but that he was misled by lack of knowledge of Irish ecclesiastical methods. This result is important because it may apparently be applied to the whole of his memoir of St. Malachy. His statements, as a rule, stand well the test of comparison with the native records; and when he is at fault we can usually explain his errors as misunderstandings, due to ignorance of conditions of which he had no experience.

St. Bernard has been charged with gross exaggeration in another passage. "A great miracle to-day," he writes (§ 30), "is the extinction of that generation, so quickly wrought, especially for those who knew their pride and power." It is an extravagant hyperbole to say that either the O'Neills, or the great tribe of the Oirgialla, represented to this day by the Maguires, the O'Hanlons and the MacMahons, was blotted out when the Life of St. Malachy was written. So argued some in the time of Colgan (Trias, p. 302). But they misrepresented St. Bernard. The word "generation" obviously means in the sentence before us what it meant in § 19 ("adulterous generation")—not an extensive tribe, nor even the Clann Sinaich as a whole, but the branch of that sept which provided abbots for Armagh. The speedy extinction of a single family is not a thing incredible. And it is worthy of remark that neither the Clann Sinaich, nor any person described as ua Sinaich or mac Sinaich is mentioned in the Annals after 1135 (see p. 58, n. 9).

For a more detailed treatment of the subjects discussed in this note reference may be made to R.I.A. xxxv. 232-238, 340-353.

C.—Malachy's Contest with Niall.

Life, §§ 22-31.

The narrative of the series of events between the death of Murtough and the consecration of Gelasius, both in St. Bernard's Life and in A.F.M., is obscure, and our two main authorities contradict each other in some particulars. In this note, I propose to attempt a reconstruction of the story.

1. Among the native authorities A.F.M. stand alone in giving what approximates to a full account of the struggle between the rival abbots. A.T. record only three incidents; the Chronicon Scotorum also records three incidents belonging to the year 1134, and then breaks off, to be resumed in 1142; in A.U. and A.I. there are hiatus which cover the whole period; the other Annals ignore the events with which we are concerned. The information supplied by A.F.M. runs as follows:

1134.(1) Malachy O'Morgair made a visitation of Munster and obtained his tribute.

(2) A chapel, which was erected by Cormac Mac Carthy, king of Cashel, was consecrated by a synod of clergy assembled at that place.

(3) Murtough died 17 September.

(4) Niall was installed in the coarbate of Patrick.

(5) A change of abbots at Armagh, i.e. Malachy O'Morgair in place of Niall.

(6) Malachy afterwards made a visitation of Munster and received his tribute.

1135.(7) Flann Ua Sinaich, keeper of the Staff of Jesus, died after good penance.

(8) Malachy O'Morgair purchased the Staff of Jesus, and took it from its cave 7 July.

1136.(9) A visitation of Munster was made by Malachy O'Morgair, coarb of Patrick.

(10) A change of abbots at Armagh, i.e. Niall in place of Malachy.

(11) Malachy O'Morgair resigned the coarbate of Patrick for the sake of God.

1137.(12) A change of abbots at Armagh, i.e. the erenach (recte abbot) of Derry in place of Niall.

1138.(13) Christian O'Morgair died.

A.T. record the second and fifth of the above events, and subjoin to the latter notice the passage quoted p. 51, n. 4. The Chronicon Scotorum records, the second, third and fifth.

There is obvious confusion in the narrative of the Masters. They put the death of Christian O'Morgair under 1138, which is a year too early (see p. 66, n. 1), and they credit Malachy with having made three visitations of Munster within three years, which he is very unlikely to have done. But it is to be observed that the notices of the visitations are not mere repetitions, for they differ from each other verbally. Thus we may suspect that the Masters copied those entries from three different sources, and that they refer to the same visitation, which, in at least one of the sources, appeared under the wrong year. Now the consecutive sentences 9, 10 are probably connected with each other: the absence of Malachy in Munster would give his opponents opportunity to reinstate his rival. In like manner entries 1, 2 (not consecutive) may be connected. It would not be surprising if Malachy, even at some risk to the security of his tenure of the abbacy at Armagh, took part in the consecration of his patron's church at Cashel. And it may be added that he would not improbably make this visit to the south the occasion of a circuit in Munster. The visitation, on that hypothesis, must have taken place in 1134 or early in 1135. Again, the note of time in entry 6 implies that it was made not very long after the appointment of Malachy, recorded in the immediately preceding entry 5. Finally, entry 8 mentions an event which must have greatly strengthened his hands. Having possessed himself of the more important and revered of the abbatial insignia he was at length more than a match for his antagonist. Probably, therefore, the restoration of Niall (10) should be placed rather before than after it. For these reasons we seem to be justified in placing the recorded incidents in the following order. When Malachy secured possession of the see (5) he remained long enough in Armagh to establish himself in the abbacy. During this time may have occurred the abortive conspiracy against him related in A.T., but not alluded to in A.F.M. He then went to Cashel for the consecration of the Chapel (2), and held his visitation of Munster (1, 6, 9). When he returned he found that Niall had once more entered Armagh (10). By July 1135 the power of his rival had considerably decreased, and Malachy got possession of the Staff of Jesus (8). Finally he resigned his office (11) and Gelasius was appointed to it (12). If this is a true account of the course of events, one statement of the Annals needs correction. They tell us that Gelasius succeeded Niall; on our hypothesis he succeeded Malachy. But that the Masters should have substituted the former for the latter was to be expected; for according to their previous (as I believe misplaced) statement Niall, not Malachy, was in possession in the latter part of 1136.

2. We now turn to St. Bernard's narrative of these transactions. Sections 22 and 23 present no difficulty. They are simply an amplification, with differences in detail, of what we learn from A.T. In the early part of § 24 it is stated that Malachy remained in Armagh after the king, with whose aid he had "ascended the chair of Patrick," had returned home; and in the succeeding narrative it is implied that he never left it till he went to Down. That is to say, the visitation of Munster is ignored. This need cause no surprise. It is quite possible that St. Bernard had never heard of it. Again, there is no explicit mention of the reinstatement of Niall. But it seems to be implied in § 24 (see p. 53, n. 9). The whole story becomes more intelligible if we assume that Niall was in possession for a short time, and then fled, but continued to exercise his functions outside the city, as Malachy himself had done in a previous period (§ 21). If we suppose that the visit to Munster took place shortly after the episode of § 23 we can explain the only difficulty in the narrative, the return of Niall after he had been driven out. The latter part of § 24 seems to intimate a lessening of opposition to Malachy's rule. The whole passage, §§ 24-27, with the exception of the last two sentences of § 27, must relate to the period before July 1135, inasmuch as Niall is represented as carrying about with him the Staff of Jesus as well as the Book of Armagh.

Up to this point St. Bernard's narrative harmonizes admirably with the story as it has been reconstructed above from the Annals. But we must carry our comparison of the two accounts a little further. They agree in giving 1137 as the date of the appointment of Gelasius as coarb of Patrick; but while St. Bernard puts the resignation of Malachy in the same year the Masters record it under 1136 (p. 61, n. 7). Now their phrase (11), that he "resigned for the sake of God," in its present context (10) can have only one meaning. Malachy, seeing that his contest with Niall was hopeless, determined to retire rather than continue the strife, and left Niall in possession. But apart from entry 10, which seems to have been misplaced, the words have no such implication, and are in harmony with the reason given by St. Bernard for Malachy's return to his former diocese (§§ 20, 21). Since the dates of the Masters for this period are already suspect we need not hesitate to follow St. Bernard's guidance here. But we may go further. The annalists were compelled, if they would be consistent, to suppose that there was a considerable interval between the retirement of Malachy and the accession of Gelasius. How was it possible that when Niall had finally routed his formidable rival, who was in possession of the Staff of Jesus, another should at once step in and, apparently without any difficulty, deprive him of the fruits of his victory? The difficulty is increased if we accept the statement of St. Bernard—not contradicted by the Annals, and not easy to dispute—that Gelasius was nominated by Malachy himself, and was therefore presumably favourable to his cause. Thus we perceive that there was good reason that the annalists should separate the two events as far as possible, by antedating Malachy's resignation, and by connecting it rather with Niall's restoration than with the appointment of Gelasius.

3. In weighing the respective claims of St. Bernard and the annalists to credence in this part of Malachy's life it is well to remember that of it St. Bernard may be assumed to have had full and first-hand information. The main facts were probably communicated to him by Malachy himself, though some particulars were no doubt added by other Irish informants. It is true, we must also allow for bias on St. Bernard's part in favour of his friend. Such bias in fact displays itself in §§ 25, 26. But bias, apart from sheer dishonesty, could not distort the whole narrative, as it certainly must have been distorted in the Life, if the narrative of A.F.M. is to be accepted as it stands.

4. It is important to observe that in the earlier stages of Malachy's conflict with Niall the lord of Oriel was Conor O'Loughlin, who was apparently not friendly to the reformers of the Irish Church (cp. §§ 18, 20, p. 40, n. 2, and p. 46, n. 5). No doubt his defeat by O'Brien and Mac Carthy in 1134 (p. 43, n. 5) made him a less ardent supporter of Niall than he had been of Murtough; but it is not likely that he entirely discouraged his attempts to seize the abbacy. The ultimate success of Malachy was in fact probably due to O'Loughlin's murder at the end of May 1136 and the rise to power of Donough O'Carroll (see p. 58, n. 11), his successor in the kingdom of Oriel. St. Bernard never mentions O'Carroll by name, though he possibly alludes to him in one passage (§ 28: see note there). But we may infer from other sources that he was a zealous friend and helper of Malachy. The most important of these is a contemporary document, part of which has been copied on a blank page of a fourteenth-century Antiphonary of Armagh (T.C.D. ms. B. 1. 1.) opposite the first page of the Calendar. Unfortunately the scribe laid down his pen at the end of a line and in the middle of a sentence. The document was first published by Petrie (p. 389) with a translation. As it is referred to several times in the notes to the Life it may be well to print here, with a few slight alterations, Dr. Whitley Stokes' revised rendering (Gorman, p. xx.).

"Kalend. Januar. v feria, lun. x. Anno Domini mclxx. A prayer for Donnchad Ua Cerbhaill, supreme King of Oirgialla, by whom were made the book of Cnoc na nApstal at Louth and the chief books of the order of the year, and the chief books of the Mass. It is this illustrious king who founded the entire monastery both [as to] stone and wood, and gave territory and land to it for the prosperity of his soul in honour of Paul and Peter. By him the church throughout the land of Oirgialla was reformed, and a regular bishopric was made, and the church was placed under the jurisdiction of the bishop. In his time tithes were received and marriage was assented to, and churches were founded and temples and bell-houses [round towers] were made, and monasteries of monks and canons and nuns were re-edified, and nemheds were made. These are especially the works which he performed for the prosperity [of his soul] and reign in the land of Oirgialla, namely, the monastery of monks on the banks of the Boyne [as to] stone and wood, implements and books, and territory and land, in which there are one hundred monks and three hundred conventuals, and the monastery of canons of Termann Feichin, and the monastery of nuns, and the great church of Termann Feichin, and the church of Lepadh Feichin, and the church of...."

O'Carroll, then, was an ardent supporter of Malachy. Is it likely that after his long struggle to secure the Chair of Patrick, and when he was in actual possession of it, Malachy should voluntarily surrender his claim to Niall at the very moment when the new king of Oriel had come to his aid? Yet, unless we are prepared to place his resignation before June 1136, that is the assumption we must make if we adhere to the statements of A.F.M.

5. There are other documents of high authority which must be taken into account: the contemporary record of the succession of coarbs of Patrick in the Book of Leinster, and the copy of a similar record in the Yellow Book of Lecan. The former of these seems to have been written by a partizan of Malachy, since it ignores Murtough. The latter assigns to that abbot a rule of three years, in agreement with St. Bernard (§§ 20, 21). But neither of them so much as mentions Niall; and both make Gelasius the successor of Malachy. Thus they contradict A.F.M. and corroborate the narrative of St. Bernard. See R.I.A. xxxv. 355 f.

[1201] See Kuno Meyer's Facsimile edition, p. 146, e. The genealogy there begins with Amalgaid, not with Cellach.

---

APPENDIX.

The Portion of § 41 of the Life omitted in Translation.

Alia quaedam ibidem pernoctabat in oratione,[1202] quam forte reperiens solam homo barbarus, accensus libidine et sui minime compos, irruit rabiosus in eam. Conuersa illa et tremefacta, suspiciens aduertit hominem plenum diabolico spiritu. "Heu," inquit, "miser, quid agis? Considera ubi es, reuerere haec sancta, defer Deo, defer seruo eius Malachiæ, parce et tibi ipsi." Non destitit ille, furiis agitatus iniquis.[1203] Et ecce (quod horribile dictu est) uenenatum et tumidum animal quod bufonem uocant uisum est reptans exire de inter femora mulieris. Quid plura? Terrefactus resiliit homo, et datis saltibus festinus oratorio exsilit. Ille confusus abscessit, et illa intacta remansit, magno quidem et Dei miraculo et merito Malachiae. Et pulchre operi foedo et abominando foedum interuenit et abominabile monstrum. Non prorsus aliter decuit bestialem extingui libidinem quam per frigidissimum uermem, nec aliter temerarium frenari ausum frustrari conatum quam per uilem inutilemque bestiolam.

[1202] Luke vi. 12.

[1203] In hexameter rhythm. Cp. Virg., Aen. iii. 331; Ov., Art. Am. ii. 27.

---

INDEX

Abélard, [101]
Acœmetae, [30]
Adeline, [69]
Age for ordination, [15] f.
Agnew, Sir Andrew, [78]
Aidan, St., [liv]
Ailech, [40]
Aleth, mother of St. Bernard, [7], [71]
Alexander I., King of Scots, [76]
Alps, [72]
passes of, when closed, [142]
Alternative sees, [xlvii], [19]
Amalgaid, coarb of Patrick, [164], [165]
Anacletus II., anti-pope, [72]
Anastasius, St., monastery of, at Rome, [118]
Anmchara, [161]
Anselm, archbishop of Canterbury, [xv], [xxii], [xxiv], [xxvi], [xxxvi], [47], [162]
letters of, [xxiv], [xxix], [xlvi], [47]
Antiphonary of Armagh, [170]
—— of Bangor, [28]
Antrim, [88]
Applecross, [29]
Arch-priests, [xxvii]
Ardnurcher, diocese of, [li]
Ardpatrick, [14]
Ards, The, [40]
Ardstraw, diocese of, [xli]
Argyll, diocese of, [28]
Armagh, [xvi], [xvii], [lvii], [8], [11], [26], [36]
abbots of, [164]:
see also Amalgaid, Cathasach, Donnell, Dubdalethe, Joseph, Mael Brigte, Maelcoba, Maelisa, Murtough, Niall
antiphonary of, [170]
archbishops of: see Cellach, Gelasius, Malachy
bishops of, [xxxiv], [xxxv], [164], [166]
Book of, [53] f., [58], [169]
cemetery of St. Patrick at, [115]
diocese of, [xli], [lvi], [lviii], [161-163]
insignia of abbots of, [53-5], [58], [168], [169]
monastery of SS. Paul and Peter at, [11], [18]
pestilence at, [60]
Aube, river, [71]
Augustine, St., archbishop of Canterbury, [xxxix]
Augustinian canons, [lx], [11], [63], [64], [67], [69], [113], [121]
Baltinglas, [76]
Bangor, [liii], [liv], [lv], [lvii], [lviii], [lx], [26], [27], [36], [67], [80], [118]
abbey church at, [109]
abbots of, [liv], [28], [31]:
see also Tanaidhe
ancient glory of, [27-30], [74]
antiphonary of, [28]
called Vallis Angelorum, [27]
community of, [lv], [41]
convent of regular clerics at, [63] f.
etymology of, [27]
headquarters of St. Malachy, [liv], [lviii], [33], [35], [64], [113]
monastery of, [28], [91] f., [96], [104], [163]
canons of, formed the bishop's chapter, [64]
destroyed, [30], [40]
oratory of, [30], [32], [109-113]
possessions of, [26], [30] f., [108], [111]
remains of, [109]
site of, [28]
Bann, river, [xli], [xliv]
Bar-sur-Aube, [71]
Barre, St., [lxi], [92]
Barrenness of soul, [98]
Beatitudine, De, [76]
Bective, [76]
Bede's History, [xxiii], [xxxix] f.
Bedell, Bishop William, [xvii]
Benedictione Dei, De, [76]
Berengarius, [101]
Bernard, St., [xv], [xxxv], [lx], [lxii], [lxv], [7], [16], [71], [72], [117]
at St. Malachy's funeral, [129]
bias of, [170]
errors of, [19], [31], [35], [36] f., [40], [45], [46], [50], [53], [62], [63], [76], [92], [118], [122], [124], [165], [166], [169]
frailty of, [122]
kisses St. Malachy's feet, [129], [144]
omissions of, [53], [87], [169], [170]
used good materials, [166]
Bernard, Great St., mountain, [71], [72]
—— Little St., mountain, [72]
Bishop of a diocese abbot of regular canons, [64]
"Bishop-King," [44]
Bishops in Ireland, number of, [xliii], [lxii], [46]
status of, [xiii] f., [xxxiii], [166]
Bobbio, [29]
Book of Armagh, [53] f., [58], [169]
Book of Kells, [xxv]
Book of Leinster, [171]
Borromeo, St. Charles, favourite story of, [96]
Boyle, [76]
Boyne river, [75], [170]
Bregha, [40]
Breifne, [xlix]
Brian Boroimhe, [xxiii], [161]
Brigit, St., [100]
Brothers left at Clairvaux by St. Malachy, [4], [68], [74], [132]
—— sent from Ireland to Clairvaux, [75], [131]
—— sent from Clairvaux to Ireland, [75], [133], [135]
Brude, king of the Picts, [29]
Brus, Robert de, [121]
Burial of the poor, [14]
Cairngarroch, [67], [78]
Canice, St., [29]
Canon of Patrick, [54]
Canonical hours, chanting of, [17] f., [37], [161]
Canterbury, [xxxix], [70]
archbishops of: see Anselm, Augustine, Lanfranc, Ralph, Sigeric, Theobald
suffragans of, [xxi], [xxii], [xxxvi], [xlv], [lxiv]
Carlisle, [64], [67], [76]
Carntougher mountains, [xli], [xliii]
Carthach, St., [19]
Cashel, [65], [91]
archbishop of: see Malchus
archbishopric of, [xxxv] f., [xlvii], [lxi], [lxiii], [65], [73]
assembly at, [xxxv]
synod of, [62], [75], [163]
Cathair, [40]
Cathasach, abbot and bishop of Armagh, [164]
Catholicus, a brother, [119]
Ceadd, [lv]
Cedd, [lv]
Cellach, archbishop of Armagh, [xxii], [xxxiv-xxxvii], [xxxviii], [xlvi], [lii], [lv], [lvi], [lvii], [lx], [14], [15], [16], [20], [26], [36], [40], [43], [45], [46], [49], [65], [89], [164]
not married, [49]
"wife" of, [49]
will of, [lvi], [43], [47]
Cenél Conaill, [xliii]
Cenél Eoghain, [xliii], [59]
of the Island, [xliii]
Christian (Gilla Crist Ua Condoirche), abbot of Mellifont, bishop of Lismore, papal legate, [lxii], [lxv], [34], [75], [95], [134], [136]
—— bishop of Clogher; see O'Morgair
Church of Ireland, constitution of, [xiii-xv]
Church Island, [40] f.
Churches founded, [170]
Ciaran, St., [xlix]
Cistercian Order, [lx], [4], [69], [71], [76], [114], [120], [136]
churches of, [109]
Citeaux, [71]
"City," [35], [37], [40], [85], [88]
Clairvaux, [lx], [lxii], [71], [73], [74], [75], [118]
brothers left at, by St. Malachy, [4], [68], [74], [132]
brothers of, return to, [75], [135], [136]
brothers sent to, from Ireland, [75], [131]
brothers sent from, to Ireland, [75], [133], [135]
monks of, unwilling to leave it, [136]
oratory at, [128], [129]
St. Malachy's wish to die at, [72], [117], [121], [124], [128], [143]
second monastery of, [71], [143]
Clann Gairb-gaela, [165]
—— Sinaich, [46], [165], [166]
Clergy, dearth of, [37], [39], [163]
Clogher, diocese of, [lviii], [lx]
barony of, [lix]
bishops of: see O'Boyle, O'Morgair
church of, [54]
Clonard, bishops of: see Eugenius, O'Dunan, Rochfort
diocese and see of, [xxv], [xxvii], [xxix], [xlix], [l]
Clonenagh, annals of, [xxxvii] f., [lxii], [lxiii]
Clonmacnoise, [xvi]
diocese of, [xxviii], [xxix], [xlix], [li]
Clontarf, battle of, [xvi], [xix]
Clova, [28]
Cloyne, [88]
diocese of, [lxi]
Cluain uama, [88]
Coarb, meaning of, [xiii]
authority of, derived from founder of his church, [44]
Coarbs of Patrick, [106], [164-6]:
see also Armagh, abbots, archbishops
married and without orders, [45], [164]
Coleraine, [85]
Columba, St., [29]
Columbanus, St., [29]
Comgall, St., [28], [29], [74]
coarb of, [27]: see also O'Gorman, O'Hanratty
relics of, [30]
Communities founded by St. Malachy, [31], [75], [83], [113], [137]
Conall Gulban, [7]
Confession, [18], [37], [39], [88], [98], [161]
Confessors, [161]
Confirmation, [18], [19], [162]
Congan, abbot of Inislounaght, [4], [114]
Connaught, [44], [93]
Connor, [35], [37], [40], [62], [63]
diocese of, [xli], [lvii], [lviii], [lxii]
Connor or Down, diocese of, [xli], [xliv], [xlvii], [liv], [lvii], [lviii], [lxii], [36], [48], [49], [62] f., [161-3]
division of, [lvii] f., [62] f.
see of, [liv], [35]
Conuama, [88]
Conversion, [11], [82]
Conversus, [34]
Cork, [21], [92]
abbey of St. John Evangelist at, [93]
bishop of: see Ua Muidhin
diocese of, [lxi], [92]
election of bishop of, [92-4]
Cormac: see Mac Carthy
Cormac's chapel, [44], [53], [167], [168]
Cruggleton, [76] f., [78]
Cuthbert, St., [69]
Daimliac mór at Armagh, [11]
Dairtheach, [32]
Dál Araide, [lvii] f., [40]
Dalriada, [165]
Danes in Ireland, [xiv] f..
Danish colonies in Ireland, [xix]
—— dioceses, [xxvi], [lxiv]
ruled by Irish bishops, [xx], [xxi]
Dates discussed:
appointment of St. Malachy as vicar of Cellach, [16]
birth of St. Malachy, [130]
building of stone oratory at Bangor, [109]
composition of Life of St. Malachy, [lxv]
condemnation of heretic at Lismore, [102]
death of Christian O'Morgair, [66]
departure of St. Malachy from England (1148), [123]
election of bishop of Cork, [93]
foundation of Inislounaght, [114]
journeys of St. Malachy, [71], [73]
letters of St. Bernard, [131], [133], [134], [137]
ordination of St. Malachy, [16]
proposal of St. Malachy to visit Rome, [72]
resignation of Gilbert, bishop of Limerick, [73]
resignation of see of Armagh by St. Malachy, [61], [169]
St. Malachy's instruction under Imar, [11]
St. Malachy's visits to Lismore, [20] f.
sermons of St. Bernard, [141], [152]
visit of St. Malachy to York, [70]
visitation of Munster by St. Malachy, [168]
David I., king of Scots, [76] f., [120], [121]
Dermot, the count: see Mac Murrough
—— father of Gelasius, [62]
—— father of St. Malachy, [6]
Derry, diocese of, [xli], [xliv], [lviii]
Erenach (abbot) of: see Gelasius
—— or Raphoe, diocese of, [xli], [xlvii]
Desmond, [21], [43]; see also Mac Carthy
De Statu Ecclesiae, [xxx-xxxiii]
Dijon, [30], [71]
Dioceses of Scotland, [76]
Domnach Airgid, [54]
Donnell, abbot of Armagh, [xxxiv]
—— bishop, [xxiii], [xxiv]
Dove enters church, [115]
Dove-like eyes, [63]
Dover, [70]
Down, diocese of, [xli], [lviii], [lxii]
see of, [lviii], [64]
Downpatrick (Down), [36], [44],

[62], [63]
dispute between prior and monks of, and abbot and canons of Bangor, [64]
monastery of Irish at, [63]
Dromore, diocese of, [xxii], [xli]
Dubdalethe, II., coarb of Patrick, [164], [165]
Dublin, [xix], [xlvi]
archbishopric of, [lxiii] f.
archbishops of: see Gregory, O'Toole
bishops of, [xx], [xxiii]: see also Dunan, Gregory, O'Hanley, Patrick
burgesses of, [xxii], [xlvi]
church of Holy Trinity (Christ Church) in, [xix], [54], [64]
diocese of xix, [xlv]
hostility of, to Irish Church, [xxii], [xlv] f., [lxiii] f.
king of: see Gothric, Sitric
Duevania, [88]
Duleek, [xlix]
diocese of, [l]
Dunan, bishop of Dublin, [xix], [xx]
Dunshaughlin, diocese of, [xxvii], [l]
Ecclesia, [4]
Edgar the Atheling, [76]
Emly, diocese of, [lxi]
Eporedia, [72]
Erming Street, [70]
Erne waterway, [lix]
Erolbh, bishop of Limerick, [xxi]
Errew, [93]
Espec, Walter, [69]
Eucharist called "sacraments," [114]
heresy concerning, [101-3]
Eugenius III., Pope, [lxii], [lxv], [3], [38], [117] f., [122]
—— bishop of Clonard, [l]
Eusebius, a deacon, [14]
Family of coarbs of Patrick, [165]
extinction of, [61], [166]
"Fasting on," [106], [107]
Faughart, [100]
Fearnmaigh (Farney), [59]
Felix, bishop of Lismore, [75]
Ferdomnach, [53]
Fergus, lord of Galloway, [77], [120]
Fer légind, [xvi]
Fermanagh, [lix]
Ferta martair, [115]
Fiachrach, son of Colla fo Crich, [165]
Fiadh meic Oengusa, council of, [xxxvii], [46]
Fingal, [59]
Finnian, St., [xlix]
Fir Li, [xliv]
Fontaines, [71]
Fore, diocese of, [li]
Forma, [11], [56]
Four Masters, confusion of, [168]
Gall, St., [86]
Gelasius, archbishop of Armagh, [lvii], [lx], [lxiii], [59], [62], [167], [168], [169], [171]
"Generation," [45], [166]
Gentes, [74], [80]
Geoffrey, St. Bernard's secretary, [47], [81]
prayer of, [130]
Gerlatus, [81]
Geswalt, [78]
Gibeonites, [50]
Gilbert, bishop of Limerick, papal legate, [xxi], [xxii], [xxvi], [xxix-xxxiii], [xxxiv], [xxxv], [xxxvi], [xxxvii], [xxxviii], [xliii], [xliv] f., [xlviii], [lvi], [lx], [lxi], [17], [47] f., [73], [163];
not a suffragan of Canterbury, [xxi] f., [47]
——, St., of Sempringham, [123]
Gill Abbey, Cork, [93]
Giraldus Cambrensis, [xv], [162]
Gisburn, [67], [121]
monastery of, [120] f.
Glendalough, bishop of, [xlvi], [lxiv]
diocese of, [xlv], [lxiv]
Godscalcus, [81]
Gothric, king of Dublin, [xxiii]
Gougaud, Dom L., [xxi], [76]
Gregory, archbishop of Dublin, [xx], [xxii], [lxiii], [20]
—— I., Pope, [xxxix], [xl]
—— VII., Pope, [162]
Greenogue, [xlv]
Grenan Ely, [40]
Gyrovagus, [55]
Harding, Stephen, [71]
Henry I., king of England, [47]
—— II., king of England, [62]
——, son of David I., king of Scots, [77]
Hereditary succession of abbots, [xv], [lvi] f., [45] f., [48], [148], [165]
Heresy regarding the Eucharist, [101-103]
Hinba, [29]
Holy Island, [liv]
—— Trinity, church of: see Dublin
Honorius II., Pope, [72]
Hook, simile of a, applied to Death of Christ, [145]
Horse presented to St. Malachy, [69] f.
Humbert of Igny, [136]
Ignatius, St., epistles of, [37]
Igny, Humbert of, [136]
Imar: see O'Hagan
Indrechtach, abbot of Bangor, [31]
Inishowen, [xli], [xlii] f.
Inislounaght, [76], [114]
Inispatrick, synod of, [lxi], [118]
Innocent II., Pope, [lx] f., [71], [72] f., [117], [118]
Irish Church, state of, described, [16-18], [37] f., [45] f., [161-3]
Isaac, [133] f.
Ithael, [xvii]
Iveagh, [40]
Iveragh, [lv], [40], [43]
site of S. Malachy's monastery in, [40] f.
Ivrea, [71], [72]
John Evangelist, St., Abbey of, at Cork, [93]
——, son of Sulien, [xvii]
manuscript written by, [xviii]
verses, of, [xviii]
Jonas, [30]
Joseph, coarb of Patrick, [165] f.
Judas Maccabæus, [23]
Kells, [xvii]
archdeacon of: see Petit
archdeaconry of, [xxviii]
bishop of, [xxviii], [lxiii]
Book of, [xxv]
diocese of, [xxvii], [xxviii], [li]
synod of, [xxvii], [lxii-lxiv], [75], [93], [163]
Kilcurry River, [100]
Kildare, [xvii]
Killeshin, [4]
Kilmore, diocese of, [xlix], [li], [lxii]
Kingarth, [29]
Kirkham Abbey, [69]
Kirk Mochrum, [78]
Knock, monastery of SS. Paul and Peter at, [67], [118], [170]
Krusch, Bruno, [30]
Lambay Island, [xlv]
Lanfranc, archbishop of Canterbury, [xv], [xxi], [xxiii], [xxiv], [xxvi], [162];
letters of, [xxiii]
Lapasperi, Portus, [78] f.
Larne, [lviii]
Laurence, St.: see O'Toole
Learning in Ireland, [xiv], [xvi-xviii], [xxvi]
Leath Chuinn, [xxv], [xl]
—— Mogha, [xl]
Lecan, Yellow Book of, [171]
Leinster, [xxxviii], [xl], [86]
Book of, [171]
Lepadh Feichin, [170]
Lía na rígh, [51]
Limerick, bishops of: see Erolbh, Gilbert, Patrick, Turgesius
church of St. Mary in, [xxx], [xliv]
diocese of, [xix], [xxi], [xxx], [xliv]
Lismore, [xlvii], [liii], [lv], [19], [36], [46], [69], [86], [87], [101]
assemblies at, [101] f.
bishops of: see Christian, Felix, Malchus
—— or Waterford, diocese of, [xlvii]
—— in Scotland, [28]
Llanbadarn Fawr, school of, [xvii]
London, [70]
Louth, see of diocese of Oriel, [lix], [66]
county of, [lix] f.
diocese of, [lix], [64]
bishops of: see O'Kelly, O'Morgair
monastery of St. Mary at, [67]
Loxewdy, diocese of, [li]
Lucius II., Pope, [118]
Lugaid, [28], [29]
Lugidus, [28]
Luxeuil (Luxovium) [29] f.
Mabillon, J., [lxv]
Mac Cairthinn, St., [54]
Mac Carthy, Cormac, king of Desmond, [liii], [lvi] f., [43] f., [51], [53], [93], [167], [170]
assists St. Malachy at Iveragh, [lv], [40], [41]
called Bishop-King, [44]
character of, [22], [23] f., [44]
crozier of, [44]
expelled from kingdom and restored, [lv], [21-4], [41], [43]
Mac Carthy, Dermot, [93]
Mac Carthy, Donough, [lv], [21], [23]
Mac Carthy, Teague, king of Desmond, [21], [43]
Mac Firbis, [7], [164], [165]
Mac Mahon, [166]
Mac Murrough, Dermot, king of Leinster, [90]
Mac Sinaich, [166]
Mael Brigte (Marianus Scotus), [xviii]
—— ——, son of Tornan, coarb of Patrick, [7]
Maelcoba, coarb of Patrick, [165]
Maelisa, abbot of Armagh, [14]
Maelsechlainn, king of Ireland, [161], [164]
Magh Cobha, [40]
Maghera, [44], [64]
Magheramorne, [28]
Mainz, [xviii]
Malachy, St., early life of, [lii], [6-18]
part taken by, in Reformation, [lii-lxiv]
vicar of Cellach, [lii], [16-18], [20], [163]
at Lismore, [liii], [lv], [18-26], [40], [86], [87], [101]-, [3]
bishop of Connor, [liv], [36-9], [128]
abbot of Bangor, [27], [41], [43], [80], [112]
at Iveragh, [lv], [40-2]
archbishop of Armagh, [lvi] f., [lix], [53-61]
bishop of Down, [lvii] f., [lxi], [62] f.., [82]
journey of, to Rome, [lx] f., [64-80]
at Clairvaux, [lx], [70-2], [74], [122]-, [30]
at Rome, [72-4]
papal legate, [lxi], [73], [80] f., [93], [102], [132]
last journey of, [lxi] f., [118-22], [142]
death of, [lxii], [4], [117], [122], [123-8], [139], [141], [143]
burial of, [3], [128-30], [139], [142], [144]
a canon of St. Augustine, [11]
age of, [128]
called an ape, [111]
character of, [3], [7-10], [47], [81-4], [153-7]
coarb of Patrick, [82], [106]
compared to Ananias of Damascus, [108]
to Elijah, [52], [151], [159]
to Elisha, [60], [95], [129]
to Moses, [159]
to St. John Baptist, [89]
consecrated bishop, [36], [43]
conspiracy against, by men of Tullaghoge, [51], [57], [168]
contest of, for the abbacy of Armagh, [46-61], [167-71]
convent of regular clerics founded by, [63] f.
father of, [6]
in Paradise, [89]
last sayings of, [123], [124], [126], [127], [143], [147]
letters of, to St. Bernard, [131], [135]
made deacon, [14], [15], [16], [43]
meaning of name of, [27], [157]
miracles of, [32], [34], [52], [72], [77], [78], [79], [81], [85-108], [111], [116], [119], [121], [129], [154], [158], [171]
monastery of, [18], [104]
mother of, [7], [8], [27], [162]
not allowed to cross channel, [121], [142]
ordained priest, [15], [16], [43]
parents of, [6]
plot against, by a prince at Armagh, [55-7]
reason of retirement of, from archbishopric, [169]
rebuilds churches, [39], [163]
reforms of, [17] f., [39], [58], [61], [81], [163]
relics of, [73], [130]
sister of, [14], [15], [25] f.
uncle of, [27]
visions of, [25], [49], [113]
voluntary poverty of, [49], [82], [149]
where buried, [130]
Malchus (Mael Isa Ua hAinmire), bishop of Waterford, archbishop of Cashel, [xxi], [xxii], [xxiv], [xxv], [xxvi], [xxxiv], [xxxvi], [xxxviii], [xlvi], [xlvii], [liii], [lv], [lx], [18] f., [21], [23], [47] f., [65];
miracles of, [19] f.
——, brother of Christian, abbot of Mellifont, [33] f., [95]
Malcolm IV., king of Scots, [77]
—— Canmore, king of Scots, [76]
Marcus, author of Tundale's Vision, [88]
Margaret, St., [76]
Marianus Scotus: see Mael Brigte, Muiredach.
Marriage, [18], [37], [39], [162], [170]
Married abbots of Armagh, [45], [164]
Mary, St., church of, at Clairvaux, [128], [129], [130]
at Limerick, [xxx], [xliv]
at Mellifont, [75] f.
at Melrose, [69]
monastery of, at Louth, [67]
Matilda, empress,

[76], [121]
——, wife of David I., [69], [76]
——, wife of Henry I., [76]
——, wife of Stephen, [76]
Mattock, stream, [75]
Maurice, St., in Valois, [30]
Maxwell, Sir Herbert, [78]
Meath, [xl], [40]
bishops of: see O'Dunan, Rochfort, Tachmon
deaneries of, [xxvii], [li]
dioceses of, [xxvii-xxix], [xxxiii], [xlviii-lii]
Mellifont Abbey, [75], [170]
choice of site of, [75], [132]
consecration of church of, [59], [75]
daughters of, [76]
progress of, [75], [135]
Melrose, [69]
Membra (memrae), [60]
Memoria Sanctorum, [60]
"Metropolitan," [36], [45], [166]
Michael, abbot at Soulseat, [34], [120]
Michael's Church, St., [78]
Mitre of St. Malachy, [73]
Mochrum, [78]
Mochuta, St., [xlvii], [19]
Molua, [28]
Monaghan, county of, [xli], [lix]
Monasteries rebuilt, [170]
Monasternenagh, [76]
Monenna, St., Life of, [32]
Monk, nations which have not seen a, [74]
Moore, Sir Edward, [75] f.
Moriarty, Nehemiah, bishop of Cloyne, [lxi], [89]
Mortlach, [28]
Muiredach Mac Robartaigh (Marianus Scotus), [xviii]
Mullingar, diocese of, [li]
Mungret, [6]
Munster, [xl], [46], [91]
visitations of, [xxxiv], [xxxvi], [14], [16], [53], [167], [168], [169]
Murtough, coarb of Patrick, [43], [46], [50], [51], [164], [165] f., [167], [170]
"Nations," [74]
Nehemiah, bishop of Cloyne, [lxi], [89]
Nemheds, [170]
Newbald, [68]
Newtown,
near Trim, [xxvii], [li]
synod at, [xxvii], [xxviii]
Newtown Stewart, [xli]
Niall, coarb of Patrick, [43], [50], [53], [58], [167], [168], [170], [171]
Nostal, priory of St. Oswald at, [69]
O'Boyle, Caincomrac, bishop of Armagh, [xxxiv]
Cinaeth, bishop of Clogher, [lix], [66]
O'Brien, [xxvi]
Conor, king of Thomond, [lv], [lvi] f., [21], [23], [43] f., [51], [170]
Dermot, [xxiv], [43]
Murtough, king of Munster, [xxiv], [xxx], [xxxv], [xxxviii], [lv], [43]
Teague, [106]
Turlough, [xxiii], [xxiv]
O'Carroll, Donough, king of Oriel, [lvii], [lix], [58] f., [66], [67], [75], [163], [170] f.
O'Conor, Cathal, [106]
Rory, [106]
Turlough, king of Connaught, [lv], [21], [23], [43], [106]
O'Dunan, Mael Muire, "bishop of Meath," bishop of Clonard (?), [xxiv], [xxv], [xxvi], [xxix], [xxxv], [xxxvii], [xxxviii], [xlix]
O'Flaherty, Donnell, [106]
O'Gormon, Oengus, coarb of Comgall, [27]
O'Hagan, sept of, [51] f.
Imar, abbot of SS. Paul and Peter, Armagh, [lii], [liii], [11], [13], [15], [20], [26], [31], [33], [36]
O'Hanley, Donough, bishop of Dublin, [xx], [xxi], [xxiv]
Samuel, bishop of Dublin, [xx], [xxi], [xxiv], [xlvi], [20]
O'Hanlon, sept of, [166]
Rev. J., [78]
O'Hanratty, family of, [7], [27]
Murtough, coarb of Comgall, [27]
O'Heney, Donnell, [xxiii], [xxiv]
Oirgialla, the, [59], [166]
O'Kane, [xliv]
O'Kelly, Edan, bishop of Louth, [lix] f., [lxii], [66]
Old Melrose, [69]
O'Loughlin, Conor, king of north of Ireland, [lv], [40], [46], [55], [59], [170]
Donnell, [40]
O'Morgair, sometimes written O'Mongair, [6]
family of, known as O'Dogherty, [7]
Christian, bishop of Clogher and Louth, [lix], [66], [67], [89], [167]
Dermot, [6]
Mughron, fer légind at Armagh, [6]
See also Malachy, St.
O'Neills, [51], [166]
Oratories, materials of, [32] f., [109]
Oratory at Bangor, [30], [32], [109-113]
at Cairngarroch, [79], [171]
at Clairvaux, [128], [129]
at Saul, [113]
Oriel, [lviii], [59], [163], [170]
cathedral of, [67]
diocese of, [lviii-lx], [67], [170]
kings of: see O'Carroll, O'Loughlin
see of, [lix] f.
O'Rorke, Tighernan, [59]
Oswald, St., priory of, [69]
O'Toole, St. Laurence, archbishop of Dublin, [xxi]
Paisley, [29]
Pall, [xxxii], [lx] f., [lxii-lxiv], [65], [73], [117], [118]
Papal schism, [66], [72]
Paparo, John, cardinal priest of St. Laurence, [xxvii], [xlv], [lxii-lxiv]
"Parish," meaning of, [xxviii]
Pastoral staves, [44], [49], [50], [123]
Patrick, St., [27], [89], [117], [148], [162]
authority of coarbs of, [44]
burial place of, [44], [115], [117]
canon of, [54]
coarbs of: see Armagh, abbots of, archbishops of
gospels of, [53], [54]
Patrick, bishop of Dublin, [xx], [xxi], [xxiii], [xlvi]
——, bishop of Limerick, [xxi], [73]
Paul and Peter, SS., monastery of, at Armagh, [11], [18]
at Knock, [67], [118], [170]
Penance, [37], [97], [98], [115], [161], [167]
Peter, St., coarb of, [118]
Petit, Adam, archdeacon of Kells, [xxviii]
Petrie on stone churches, [32]
Philip of Clairvaux, [13]
Pilgrims from Connaught, [93]
"Poor man," [93]
Popes: see Eugenius, Gregory, Honorius, Innocent, Lucius
Portus Lapasperi, [78] f.
Primate of Ireland, [xxxvii] f.
Princeps, [27]
"Quasi-generations," [45], [65]
Ralph, archbishop of Canterbury, [xxii], [xlvi]
Raphoe, diocese of, [xli], [xlii], [lviii]
Rathbreasail, synod of, [xxxvii-lii], [lvi], [lviii], [lix], [14], [18], [36], [47], [62], [65];
canons of, violated, [lii], [lviii], [lx], [lxi], [lxii]
Rathbrennan, [106]
Rathluraigh, [44]
Ratisbon, monastery of St. Peter at, [xviii]
Rebekah, [133] f.
Reformation of Irish Church, took place in twelfth century, [xii]
causes of, [xvi-xx], [xxvi]
scope of, [xiii]
"Returning to his own country," [127]
Rheims, council of, [121]
Ribble, river, [67], [121]
Ribchester, [121]
Ricemarch, son of Sulien, life of St. David by, [xviii]
psalter of, [xvii] f.
verses of, [xviii]
Richard, abbot of Melrose, [69]
Rievaulx, [69]
Rivulet becomes a river, [105] f., [154]
Robert, architect of Mellifont, [75], [136]
Rochfort, Simon, bishop of Meath, [xxvii], [xxviii], [l]
Roe Valley, [xliv]
Rosemarkie, [28]
Rouen, [47]
"Rouncy," [69]
Round Towers, [170]
Route of St. Malachy's journeys, [67], [70], [121]
Roxburgh, [76]
Rufinus, [145]
Rummun, [33]
Runcinus, [69]
Sacraments, [18], [25] f., [39], [96], [97], [101], [114], [117]
"Sacraments" meaning the Eucharist, [114]
St. Liz, Simon de, Earl of Northampton, [69], [76]
Saul, [44], [87]
monastery of, [113], [163]
Scotia, [20]
Scotic, [32]
Scotland, [34], [67], [69], [72], [76], [120]
boundaries of, [67]
Scotland, Further, [125]
Scots, [20], [69], [110]
"Seed" of a bishop, [67], [165]
Senior, [xxv], [48]
Sexual morality, [xxiv], [162] f.
Shalvey, Donnell, erenach of Cork, [93]
Sheelan, Lough, [59]
Shrule, [76]
Sigeric, archbishop of Canterbury, [70]
Sighere, [68]
Silence, rule of, [13]
Sinach, [165]
Singing, [17] f., [37], [125], [127], [143], [161]
Sitric, king of Dublin, [xix]
Skerries, [lxi], [118]
Skreen, diocese of, [xxvii], [l]
Sollemnitas, [126]
Song, Church, [17] f., [37], [125], [127], [143], [161]
Soulseat, monastery founded at, by St. Malachy, [34], [120]
Premonstratensian monastery at, [120]
Slane, diocese of, [xxvii], [l]
Staff of Jesus, [53] f., [58], [167], [168], [169]
keeper of, [58], [167]
Staff sent by St. Malachy to St. Bernard, [131]
Standard, Battle of the, [77]
State of Continental Church described, [1-3]
State of the Irish Church described, [16-18], [37] f., [45] f., [161-3]
Stephen, king of England, [lxii], [121], [142]
Stone churches, [11], [32] f., [109]
Stoneykirk, [78]
Stowe Missal, [162]
Students, in Irish schools, [xiv], [xvii] f., [xxvi]
Suffragan, meaning of, [xxii]
Sulien the Wise, bishop of St. David's, [xvii], [xviii]
Surio, De (Suir, monastery of the; Suriense monasterium), [4], [76], [114]
Sweden, [74]
Sycarus (Sighere), [68]
Tachmon, Hugh de, bishop of Meath, [li]
Tanaidhe, coarb of Comgall, [30]
Tees, River, [67]
Termann Feichin, [170]
Tescelin, father of St. Bernard, [71]
Thaddaeus, bishop of Kells, [xxviii]
Theobald, archbishop of Canterbury, [73], [121]
Thomas, St., monastery of, in Dublin, [l]
Thomond, kingdom of, [43]
Tír Conaill, [lviii]
Tiree, island of, [29]
Tír Eoghain, [lviii]
diocese of, [64]
visitation of, [xxxiv], [50]
Tithes, [xxxiii], [37], [84], [163], [170]
Tobit, [15]
Tostius, bishop of Waterford, [xxi]
Translation of bodies to new cemetery at Clairvaux, [125], [143]
Travellers from Ireland, [xviii] f., [xxi], [xxvi]
Treasure found, [112]
Tribal territories, [xlii-xliv]
Trim, diocese of, [xxvii], [l]
Tuam, archbishopric of, [lxiii]
Tullaghoge, [51], [167] f., [169]
Turgesius, bishop of Limerick, [xxi]
Ua Condoirche: see Christian
Ua hAinmire: see Malchus
Ua Maelsechlainn Murrough, king of Meath, [106]
Ua Muidhin, Gilla Aedha, bishop of Cork, [lxi], [93]
Ua Sinaich, [166]
Flann, [58], [167]
Uhtred, bishop of Llandaff, [73]
Ui Méith, [27]
Ui Neill, [40]
Ui Sinaich, [165]
Ulaid, [lviii], [28], [40], [87]
count of, [89]
diocese of, [lviii], [64]
duke and magnates of, [111]
Ulster, [xl] f., [xlii], [lviii], [46]
Unction of sick, [88], [96] f., [124]
not confined to priests, [164]
Usnagh, synod of, [xxviii], [xlix], [l] f.
Valerian, persecution of, [14]
Valle Salutis, De, [76]
Vallis Angelorum, [27]
Victor IV., anti-pope, [72]
Viride Stagnum, [120]
Voice of the turtle, [3]
Waltheof (Waldeve, Wallenus, Wallevus), St., abbot of Melrose, [69], [121]
——, Earl of Northumberland,

[69]
Wardon, [69]
Waterford, [xix]
bishops of: see Malchus, Tostius
diocese of, [xix], [xlvi]
Watling Street, [121]
Wexford, [xix]
——, diocese of, [xix]
—— or Ferns, diocese of, [xlvii]
William the Conqueror, [47]
—— I., king of Scots, [77]
——, prior of Kirkham, [69]
Winchester, [18], [19]
Wissant, [70], [123]
Wooden churches, [32] f.
Wormwood, Valley of, [71]
Yellow Book of Lecan, [171]
York, [xxii], [xxxix], [67], [68], [70]
Zacchaeus, [14]

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