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Chapter 5

c. 114923 min read

The Roman Pilgrimage: the Miracles which were wrought in it.

  1. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.1 And it seemed good in his eyes2 that the church for which he had laboured so much3 should acquire, by his zeal and labour, that privilege which hitherto it had not had. There was also another metropolitan see, which Cellach had constituted anew, though subject to the first see and to its archbishop as primate.4 For it also Malachy no less desired the pall, and that the prerogative which it had attained by the gift of Cellach should be confirmed by the authority of the Apostolic See. When his purpose became known it displeased both the brothers and the magnates and people of the country; because all judged that they could not endure so long an absence of the loving father of them all, and because they feared he might die.

  2. It happened meanwhile that his brother, Christian by name, died,5 a good man, full of grace and power.6 He was a bishop second to Malachy in reputation, but in holiness of life and zeal for righteousness perhaps his equal. His departure made all the more afraid, and rendered a parting from Malachy more grievous. They said, in fact, that they would in no wise assent to the pilgrimage of their only protector, since the whole land would be made desolate7 if in one moment it was bereaved of two such pillars.8 Therefore all, with one voice, opposed him, and would have used force but that he threatened them with divine vengeance. They refused to desist, however, till the will of God on this matter should be asked by the casting of a lot. He forbade it: nevertheless they cast the lot, but thrice it was found to give an answer in favour of Malachy. For they were not content with one trial, so eager were they to retain him. Yielding at length they let him go, but not without lamentation and weeping and great mourning.9 But that he should leave nothing imperfect he began to take measures by which he might raise up the seed of his dead brother.10 And three of his disciples having been summoned to him he deliberated anxiously which should seem more worthy, or, in other words, more useful, for this work. 1140, JanuaryAnd when he had scrutinized them one by one, he said, “Do you, Edan” (that was the name of one of them), “undertake the burden.”11 And when he hesitated and wept, he proceeded, “Do not fear; for you have been designated to me by the Lord; for just now I saw in anticipation the gold ring with which you are to be espoused on your finger.”12 He assented, and when he had been consecrated Malachy set out on his journey.

  3. And when he had left Scotland13 and reached York, a priest, named Sycarus,14 steadfastly beholding him15 recognized him. For though he had not seen his face before, because he had the spirit of prophecy16 he had received a revelation concerning him long ago. And now without hesitation he pointed him out with his finger to those who stood round him, saying, “This is he of whom I had said that from Ireland there shall come17 a holy bishop who knoweth the thoughts of man.”18 So the lamp could not be hid under a bushel, for the Holy Spirit who lighted it19 brought it forth by the mouth of Sycarus. For also many secret things concerning the affairs of him and his companions were told him by Sycarus, all of which he acknowledged to be or to have been. But when the companions of Malachy went on to inquire about their return, Sycarus immediately replied—and the event afterwards proved the truth of the saying20—that evidently very few of their number would return with the bishop. When they heard that they imagined that he apprehended death: but God fulfilled it in another way; for on his way back from the City he left some with us, and some in other places, to learn the rule of life;21 and so, according to the word of Sycarus,22 he returned to his own country with very few companions. So much concerning Sycarus.

  4. In the same city of York he was visited by a man of noble rank according to the standard of the world, Waltheof23 by name, then prior of the regular brothers at Kirkham,24 but now a monk, and father of the monks at Melrose, a monastery of our Order,25 who devoutly commended himself with humility to Malachy’s prayers. And when he noticed that the bishop had many companions and few horses—for besides ministers26 and other clerks he had with him five presbyters, and only three horses—he offered him his own, on which he rode, saying that he regretted only one thing, that it was a pack-horse27 and a rough animal to ride. And he added, “I would have given it more willingly if it had been better; but, if you think it worth while, take it with you, such as it is.” “And I,” replied the bishop, “accept it the more willingly the more valueless you proclaim it, because nothing can be of no value to me which so precious a will offers;” and, turning to his companions, “Saddle this horse for me, for it is suitable for me, and will suffice for a long time.” This done, he mounts. And at first he considered it rough, as it was, but afterwards, by a wonderful change, he found that it suited him well and ambled pleasantly. And that there might not fall on the ground any part of the word which he had spoken,28 till the ninth year, the year in which he died,29 it did not fail him, and became an excellent and very valuable palfrey. And—that which made the miracle more evident to those that saw—from being nearly black it began to grow white, and after no long time30 there was scarcely a whiter horse to be found than it.

  5. (21). To me also it was granted to see the man on that journey,31 and by the sight of him and by his word I was refreshed, and I rejoiced as in all riches;32 and I, in turn, though a sinner, found grace in his sight33 then, and from that time up to his death, as I said in the Preface.34 He also, deigning to turn aside to Clairvaux,35 when he saw the brothers was deeply moved; and they were not a little edified by his presence and his speech. So accepting the place and us, and gathering us into his inmost heart, he bade us farewell and departed. And crossing the Alps he came to Ivrea,36 a city of Italy, where he immediately healed the little son of his host who was sick and ready to die.37

  6. Pope Innocent II., of happy memory, was then in the Apostolic See.38 He received him courteously, and displayed kindly pity for him on account of his long pilgrimage. And Malachy in the first place asked with many tears for that which he had fixed most deeply in his heart, that he might be allowed to live and die at Clairvaux, with the permission and blessing of the chief Pontiff. He sought this, not forgetful of the purpose for which he had come, but influenced by the longing for Clairvaux which he had brought with him.39 But he did not obtain his request, because the apostolic man decided that he should be employed to more profitable advantage. He was not, however, wholly disappointed of his heart’s desire,40 since it was granted him if not to live, at least to die there. He spent a whole month in the City, visiting the holy places and resorting to them for prayer. During that time the chief Pontiff made frequent and careful inquiry of him and those who were with him concerning the affairs of their country, the morals of the people, the state of the churches, and the great things that God had wrought by him in the land. And when he was already preparing to return home the Pope committed his own authority to him, appointing him legate throughout the whole of Ireland. For Bishop Gilbert, who, as we have mentioned above, was then legate, had intimated to him that by reason of age and infirmity of body he could no longer discharge the duties of the office.41 After this Malachy prayed that the constitution of the new metropolis42 should be confirmed, and that palls should be given him for both sees. The privilege of confirmation he soon received; “but regarding the palls,” said the chief Pontiff, “more formal action must be taken. You must call together the bishops and clerks and the magnates of the land and hold a general council; and so with the assent and common desire of all ye shall demand the pall by persons of honest repute, and it shall be given you.” Then he took his mitre from his own head, and placed it on Malachy’s head,43 and more, he gave him the stole and maniple which he was accustomed to use in the offering; and saluting him with the kiss of peace he dismissed him, strengthened with the apostolic blessing and authority.

  7. And returning by Clairvaux he bestowed on us a second benediction.44 And sighing deeply that it was not allowed him to remain as he longed to do, he said, “Meanwhile I pray you to keep these men for me, that they may learn from you what they may afterwards teach us.” And he added, “They will be to us for a seed, and in this seed shall the nations be blessed,45 even those nations which from ancient days have heard the name of monk, but have not seen a monk.”46 And leaving four of his most intimate companions47 he departed: and they, when they were proved and found worthy, were made monks. After a time, when the saint was now in his own country, he sent others,48 and they were dealt with in like manner. And when they had been instructed for some time and had applied their hearts unto1142 wisdom,49 the holy brother Christian,50 who was one of themselves, was given to them to be their father, and we sent them out, adding from our own a sufficient number for an abbey.51 And this abbey conceived and bare five daughters,52 and the seed being thus multiplied53 the number of monks increases from day to day according to the desire and prophecy of Malachy. Now let us return to the order of the narrative.

  8. (22). Malachy having set out from us had a prosperous journey through Scotland. And he found King David,54 who is still alive to-day, in one of his castles;55 and his son was sick nigh unto death.56 And when Malachy entered the king’s house he was honourably received by him and prevailed upon by humble entreaty that he would heal his son.57 He sprinkled the youth with water which he had blessed, and fastening his eyes upon him said,58 “Trust me, my son; you shall not die this time.” He said this, and on the next day, according to his word, there followed the cure, and after the cure the joy of the father and the shouting and noise of the whole exulting family. The rumour went forth59 to all, for what happened in the royal house and to the king’s son could not be hid.60 And lo, everywhere there resounded thanksgiving and the voice of praise,61 both for the salvation of their lord, and for the novelty of the miracle. This is Henry;62 for he still lives, the only son of his father, a brave and prudent knight, taking after his father as they say, in following after righteousness63 and love of the truth. And both loved Malachy, as long as he lived, because he had recalled him from death. They asked him to remain some days; but he, shunning renown, was impatient of delay, and in the morning went on his way.

As he passed, therefore, through the village called Cruggleton,64 a dumb girl met him. While he prayed the string of her tongue was loosed and she spake plain.65

Then he entered the village which they call St. Michael’s Church,66 and before all the people cured a woman who was brought to him, mad and bound with cords; and when he had sent her away restored he went on.

But when he came to Portus Lapasperi,67 he waited there for a passage some days; but the time of delay did not pass idly. In the interval an oratory is constructed of twigs woven into a hedge, he both giving directions and himself working. When it was finished he surrounded it with a wall, and blessed the enclosed space for a cemetery. The merits of him who blessed, the miracles, which are said to be wrought there frequently to this day, sufficiently declare.

  1. Hence it came that they were in the habit of carrying thither from the neighbouring places those that were infirm and diseased, and many were healed.68 A woman paralysed in all her limbs, brought thither on a waggon, returned home on foot, having waited only one night in the holy place, not in vain, for the mercy of the Lord.69

Let these incidents—a few out of many—suffice with reference to that place; for now we must proceed with what remains.

← Chapter 4 · Contents · Chapter 6 →

Footnotes

  1. , xi. 428). For the date of Malachy’s decision to go to Rome, see p. 72, n. 3. ↩

  2. 1 Sam. xiv. 36 , 40 (vg.). ↩

  3. ↩
  4. ↩

  5. ). He seems to have transferred the see of the diocese to Louth, a large part of the diocese of Armagh (in which Louth was situated) being placed under his jurisdiction. This arrangement was no doubt made by Malachy with the support of Donough O’Carroll. See the document quoted in Additional Note C, p. 170, iv. 133 ff. and above, p. lix. Christian is commemorated in the contemporary Martyrology of Gorman on June 12. The year of his death is stated ( ) to have been 1138. St. Bernard obviously supposed it to have taken place in 1139 (p. 70, n. 2), and he appears to be right. For the work described in § 32 demands a longer period than can be allowed for it on the supposition that he divulged his scheme of visiting Rome before June 12, 1138. Moreover by that time he cannot have known that the papal schism had come to an end; for the Anti-pope did not submit till May 29. Cp. p. 72, n. 3, and xxxv. 245 ff. For another notice of Christian, see p. 89, n. 1. ↩

  6. Acts vi. 8 (vg.), combined with Acts xi. 24 . ↩

  7. Jer. xii. 11 . ↩

  8. Gal. ii. 9 . ↩

  9. Matt. ii. 18 . ↩

  10. Deut. xxv. 5 (vg.). ↩

  11. ). He organized the diocese of Oriel, with its see at Louth—corresponding to the present diocese of Clogher—by the help of Donough O’Carroll. In conjunction with him he founded the monastery of SS. Peter and Paul for Augustinian canons at Knock, by Louth, consecrated by Malachy in 1148 ( ; iv. 239, and document quoted, p. 170). Close to it he also founded the Augustinian monastery of St. Mary, the church of which was the cathedral church of the diocese. On the early history of this diocese see iv. 129 ff. ↩

  12. iv. 239). ↩

  13. (R.S.), i. 70). For a full discussion of his journeys, the results of which are here assumed, see xxxv. 238-243. ↩

  14. in , Aug., i. 255), says that Sycarus (or as the MSS. of his tract call him, Figarus) was a priest (v.l. ). , I suppose, of Newbald, a parish near Market Weighton, and about twenty-three miles from York. ↩

  15. Acts xiv. 9 . ↩

  16. Rev. xix. 10 . ↩

  17. John i. 30 . ↩

  18. Ps. xciv. 11 . ↩

  19. Matt. v. 15 ; Mark iv. 21 ; Luke xi. 33 . ↩

  20. Gen. xli. 13 (vg.). ↩

  21. ↩

  22. 2 Kings vi. 18 , etc. ↩

  23. , obviously an error for ( ), which is the reading of A. The name occurs also in the form Waldeve. St. Waltheof was the younger son of Simon de St. Liz, earl of Northampton, by his wife Matilda, daughter of Waltheof, earl of Northumberland. After Simon’s death Matilda married David, afterwards (1124) king of Scots. That Waltheof was the stepson of David I. is a fact not unimportant for readers of the . After living for some time in Scotland Waltheof retired to the Augustinian priory of St. Oswald, Nostal. Subsequently, but at what date seems to be unknown, he was appointed prior of Kirkham. But, desirous of a more austere life, he resigned the priory, and entered a Cistercian house at Wardon, Bedfordshire. From it he soon migrated to Rievaulx in Yorkshire, and took the vows of the Order. On the deposition of Richard, first abbot of Melrose, he was elected as his successor in 1148. He died August 3, 1159. (Life by Jocelin in , Aug, i. 248). His visit to Malachy proves that the fame of the latter had come to his ears—probably through the Scots who knew him at Lismore (§ 8). It indicates also that Malachy stayed at York long enough to allow the news of his arrival to be sent to Kirkham. ↩

  24. ↩

  25. . ↩

  26. ↩

  27. , the Old English (Chaucer, 390). From this incident the inference is clear that during the whole journey to Rome and back most of Malachy’s companions were always on foot, and that the party went at a walking pace. ↩

  28. 1 Sam. iii. 19 . Cp. Matt. x. 29 . ↩

  29. , xxxv. 247 f. ↩

  30. l.c. ↩

  31. (R.S.), pp. 391-395), to our knowledge of the routes of travellers contemporary with Malachy, and to the rare mention in the of places through which he passed, we can follow him almost step by step from Canterbury to Rome and back. He probably sailed from Dover, and landed on the French coast at or near Wissant. Thence he went by Arras, Rheims, Châlons-sur-Marne, Bar-sur-Aube, Lausanne, Martigny, and over the Great St. Bernard to Ivrea. Then he followed the beaten tract through Vercelli, Pavia, Piacenza, Pontremoli, Lucca and Viterbo to Rome. On the whole journey, from Bangor to Rome and back, the company traversed about 3000 miles on land, besides crossing the sea four times. Allowing for stoppages at Rome, Clairvaux and elsewhere, and for a weekly rest on Sunday, Malachy must have been absent from Ireland about nine months. For details see xxxv. 238 ff. The marginal dates are based on that investigation, and are to be regarded merely as approximations. ↩

  32. Ps. cxix. 14 . ↩

  33. Gen. xxxiii. 10 , etc. ↩

  34. ↩

  35. , Vacandard, J. Cotter Morison, (1868), and Richard S. Storrs, (1892). ↩

  36. Its ancient name was Eporedia. From it there are two routes across the Alps, by the Great St. Bernard and the Little St. Bernard respectively. ↩

  37. Luke vii. 2 . ↩

  38. 317), left Innocent in undisputed occupation of the papal chair. The news of the pacification was not announced in Scotland till the end of September (Richard of Hexham, 170). It probably reached Ireland a little later. It must have been after he was assured of the end of the schism that Malachy proposed his journey to Rome, at the end of 1138 or in 1139. ↩

  39. ↩

  40. Ps. xxi. 2 . ↩

  41. Luke xvi. 2 (vg.).—For Gilbert see p. 47, n. 3. Patrick, successor of Gilbert in the see of Limerick, was consecrated by Theobald, archbishop of Canterbury, who was himself consecrated on January 8, 1139 (W. Stubbs, , p. 45). His profession of obedience (Ussher, p. 565) appears in the roll of professions at Canterbury immediately before that of Uhtred of Llandaff, who was consecrated in 1140 (Stubbs, ). If we assume that Gilbert resigned his see and his legatine commission at the same time, this gives 1139-40 as the date of Malachy’s journey, in agreement with the hint of St. Bernard in § 36. It is possible that Gilbert’s resignation of his office as legate was sent to Rome by Malachy. ↩

  42. ↩

  43. , vii. 63). ↩

  44. 2 Cor. i. 15 . ↩

  45. Gen. xxii. 18 ; xxvi. 4 . ↩

  46. vii. 54). It was literally true that no monastic communities had previously existed in Sweden (C. H. Robinson, , p. 482 f. Cp. Vacandard, ii. 416). But the passage before us cannot be construed as an assertion that Ireland was in like case; for in § 12 mention is made of the “monks” of Bangor in the time of Congall. St. Bernard (or Malachy, if the words are really his) must be taken to mean simply that the so-called monks of the decadent contemporary Church of Ireland were not monks in the true sense of the word. (Cp. Lett. iii. § 2). There is nothing to be said for the explanation suggested by Lanigan (iv. 114) that the “nations” are nations other than the Irish, who had no monks. For where were those nations to whom the Irish might send colonies of monks? The fact is that the Latin word for “nations” ( ) may quite well mean here what it certainly means in § 42, the Irish tribes. ↩

  47. ↩
  48. ↩

  49. Ps. xc. 12 . ↩

  50. § 2). About 1150 he was promoted to the bishopric of Lismore, and at the Synod of Kells in 1152 he appeared as papal legate (Keating, iii. 317). He was present at the consecration of the church of Mellifont Abbey in 1157 ( ) As legate he also presided at the Synod of Cashel in 1172 (Giraldus, i. 34). He died in 1186 ( ). Felix, bishop of Lismore, attended the Lateran Council of 1179 (Mansi, xxii. 217). Christian must therefore have resigned his see before that date. ↩

  51. ii. 262, , ), the four brothers, together with a contingent of monks from Clairvaux, arrived, and the monastery was founded, with Christian as its first abbot (Lett. ii.). Considerable progress was made with the buildings, and endowments poured in. But after a while it became necessary to send Christian back to France for further instruction, and the Clairvaux monks went with him, never to return. In due time Christian resumed his office as abbot, and with him came one Robert, to assist him in the work of building and organization (Lett. iii). The Abbey Church was not consecrated till 1157, nine years after Malachy’s death ( ). Mellifont remained the principal Cistercian house in Ireland up to the Reformation. After the dissolution (1539) it was granted, with its possessions, to Sir Edward Moore, ancestor of the earls of Drogheda. The only portions of the monastery which remain in a fair state of preservation are the Chapter House and the Lavabo. The latter belongs to the original building. Excavations made about twenty years ago revealed the ground plan of the entire monastery, most of which was of later date than Malachy. Traces were discovered of the foundation of the eastern portion of the original church, about forty feet west of the east wall of the structure which later took its place. It had six chapels at the east end, four of which were apsidal ( , p. 11). ↩

  52. 1 Sam. ii. 21 .—The five daughters were apparently Bective (de Beatitudine) founded in 1147, Boyle, 1147-8, Monasternenagh, 1148, Baltinglas (de Valle Salutis), 1148, and Inislounaght (Janauschek, , Vindoboniæ, 1877, pp. 70, 92, 113). The last-named seems to have been in existence in 1148 (see § 64), and it may have been an off-shoot of Mellifont, though at an early date it was subject to Monasternenagh ( 131). Gougaud ( , 1911, p. 364) gives Shrule (de Benedictione Dei) the fifth place; but it appears to have been founded (1150?) after the was written (Janauschek, p. 114). ↩

  53. Gen. xxii. 17 ; xxvi. 4 . ↩

  54. ↩

  55. , vol. i. p. 144). Possibly, as has been suggested, David was there as the guest of Fergus, lord of Galloway (1124-1161), to whom, subsequently to the Battle of the Standard (August 22, 1138), and probably not long before this visit of Malachy, he had been reconciled after a long estrangement (Agnew, , 1893. vol. i. p. 58). ↩

  56. Phil. ii. 27 (inexact quotation). ↩

  57. ↩

  58. Acts iii. 4 . ↩

  59. Luke vii. 17 . ↩

  60. Mark vii. 24 . ↩

  61. Isa. li. 3 (vg.). ↩

  62. , p. 156). He died before his father, in May or June 1152 (John of Hexham). Two of his sons became kings of Scots, Malcolm IV. and William I. ↩

  63. Rom. ix. 30 , etc. ↩

  64. Cruggleton is on the west coast of Wigtown Bay, in the parish of Sorby, Wigtownshire. In passing through this village Malachy made a détour, probably in order to visit King David, which considerably lengthened his journey. ↩

  65. Mark vii. 35 . ↩

  66. ↩

  67. is obviously the gen. of , a corruption of (rough stone). This seems to be a Latin rendering of Cairngarroch (= ), a name which occurs three times on the shores of Wigtownshire. One of the places so called, on the west coast of Luce Bay, may be set aside. The other two are seven or eight miles apart, within sight of the Bangor coast, and nearly equidistant from it; one in the parish of Stoneykirk, the other (now known as Rough Cairn) in the parish of Geswalt. The late Sir Andrew Agnew ( p. 59) regarded the latter as the place referred to in the text on grounds which do not seem conclusive. Cairngarroch in Stoneykirk is to be preferred for two reasons: it is more easily approached from inland than its rival; and it has impressed its name on the actual coast-line, which the other has not done; “Cairngarroch Bay” is equivalent to , and that to the of the text. This identification was first proposed by O’Hanlon (p. 81); and its probability is increased now that the position of St. Michael’s Church has been fixed (see preceding note). But one of his arguments in favour of it, based on the name of the parish, is fallacious; for “Stoneykirk” has nothing to do with stones: it is a late corruption of Steiniekirk = St. Stephen’s Church. ↩

  68. Mark i. 32 , 34 . ↩

  69. ↩

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