Curiosities of Christian History Part 27

THE MONKS OF ST. BERNARD (A.D. 952).

The monastery of St. Bernard was founded about 962 by a famous saint of that name, at the head of a pa.s.s of the Alps, about 8,131 feet above the sea. It is a ma.s.sive building and exposed to tremendous storms. The chief building accommodates eighty travellers, with stabling and storerooms.

Here live a community devoted to works of benevolence, in a desolate region where seldom a week pa.s.ses without a fall of snow, and which lies eight feet deep all the year round, and often more. No wood grows within two leagues, and all fuel is brought from a forest four leagues distant, and forty horses are kept to fetch it. Ten or twelve brethren are always on duty, for travellers pa.s.s nearly every day, notwithstanding all the perils; and five or six dogs are kept in the hospice. When a traveller reaches a certain house not far from the summit, a servant and dog issue from the monastery to conduct the stranger. The dog is the only guide, and nothing is seen of it except its tail, which directs the cavalcade. These dogs are a cross between the Newfoundland and the Pyrenean. This hospice soon became famous, and attracted many donations and grew wealthy. In 1480 it possessed ninety-eight benefices of the Church, and attained its greatest prosperity; but its resources are now greatly reduced.

A CHANCELLOR BECOMES A MONK (A.D. 946).

About 946 Turketul, who had been chancellor to King Edward, as well as to his son Edmund and his other son Edred, had occasion to pa.s.s through Croyland, when three old monks invited him to stay overnight in that monastery. They took him to prayers, showed their relics, told their wants, and begged him to act as their advocate with the King. The hospitality of that night made a great impression on the chancellor, who expressed to the King his wish to go there and turn monk himself some early day. The King was amazed, yet could not thwart his faithful servant, and at last consented and fixed a day to accompany the new monk to his destination; and meanwhile the chancellor gave away all his manors to the King, giving one-tenth to the monastery. The day arrived, and also the King, and his old servant, who, after laying aside his lay habit and receiving the benediction of the bishop, became abbot of Croyland. Many learned men soon joined and became priests or monks in the same house. The abbot employed them in school-keeping, and made a point of going every day to inspect the progress of each pupil, taking with him a servant, who carried figs or raisins, nuts or walnuts, apples or pears, to distribute as rewards. Turketul made great improvements at Croyland during his rule, which continued till 975, and the monastery became wealthy and powerful.

He presented a great bell to the monastery, called Guthlac, and it and some others, soon afterwards added, made up the best peal of bells in all England of that day. A great fire destroyed this famous monastery in 1091.

DEATHBED OF ABBOT TURKETUL, OF CROYLAND (A.D. 975).

In 975 Abbot Turketul, of Croyland, caught a fever, and on the fourth day, lying on his bed, he a.s.sembled forty-seven monks and four lay brethren in his chamber, and called his steward to state the position and treasures of the convent. There were numerous most precious relics, which the Emperor Henry and other kings and n.o.bles, desiring to obtain the goodwill of Turketul, had bestowed upon him while he was chancellor. Among these he chiefly reverenced the thumb of the blessed Apostle Bartholomew (a gift of the Emperor), so that he always carried it about with him, and crossed himself with it in all perils and in storm or lightning. He greatly reverenced likewise some of the hairs of the holy mother of G.o.d, Mary, which the King of France had given him, enclosed in a golden box. Also a bone of St. Leodegarius, bishop and martyr, a gift of the Prince of Aquitaine, and many other relics. The steward also produced the whole of the gold and silver vessels, which he and the treasurer preserved entirely for the wants of the monastery. As the fever increased, Turketul communicated in the sacred mysteries of Christ, and embracing with both arms the cross which his attendants had brought from the church before the convent, he kissed it so frequently with many sighs, tears, and groans, and so devout were the sayings which he addressed to each of the wounds of Christ, that he excited to copious tears all the brethren who stood around him. On the day before his death he delivered a short discourse to his brethren who were present on the observance of order, on brotherly love, on guarding against negligence. He also, in a prophetic admonition, cautioned them thus: "Guard well your fire"--which some interpreted to mean love, and others the conflagration of the building, which afterwards actually took place. Then bidding them a last farewell, he from the bottom of his heart besought G.o.d for them all. And then the vital powers failed, and languor oppressed him till he pa.s.sed from this world to the Father--from the toils of the abbey to Abraham's bosom. He was buried in his own church which he had built from the foundations near the great altar in the sixty-eighth year of his age and the twenty-seventh of his monkhood. The great fire took place one hundred years later.

MONK NILUS AVOIDING SAINTHOOD (A.D. 900-1005).

The monk Nilus, who was reputed to be the wisest man of his age, was grieved that his friend John, Archbishop of Placenza, should be so much inclined to meddle in politics, and warned him rather to retire from the world. John would not be warned, and was punished for joining a conspiracy against the Pope by having his eyes put out, his tongue cut off, and being cast into a dungeon. Nilus was so shocked at this news that he left his monastery near Gaeta and journeyed to Rome, and begged the Emperor then to let him join the archbishop, that they might do penance together for their sins. But the Pope and Emperor, instead of this, ordered further punishments for the archbishop. Nilus then told them both plainly that, as they had shown no mercy to the poor prisoner who had been committed to their hands, neither could they expect any mercy from the Heavenly Father for their own sins. The young Emperor Otho III. was rather pleased with his plain speaking, and invited Nilus to ask any other favour he pleased; but Nilus answered, "I have nothing to ask of you but the salvation of your own soul; for though you are an emperor, you must die like other men, and then must give account of your deeds, be they good or bad." The Emperor on hearing this burst into tears, took the crown off his head, and begged the man of G.o.d to give him his blessing. When Nilus had reason to know that when he died the Governor of Gaeta intended to bring his body to Gaeta for public burial, and to preserve his bones as a patron saint to Gaeta, Nilus was shocked, and protested that he would rather let no one know where he would be buried. So in his old age he took leave of his monks and set off towards Rome, telling them, as they wept, that he was going to prepare a monastery where they should all meet once more. On reaching Tusculum, he rode into a small convent of St. Agatha, saying, "Here is my resting-place for ever." He would not leave the spot, and charged the monks not to bury him in a church nor build any arch or monument over his grave; but if they wished some token, then to make it a resting-place for pilgrims, for he had been a pilgrim all his life.

THE MONK NILUS AS AN ADVISER (A.D. 990).

The monk Nilus, who lived in the tenth century, was dedicated in his infancy to the service of G.o.d, and at an early age was delighted to read of the monks St. Antony and St. Hilarion and St. Simeon Stylites, and developed a turn for an ascetic life. This led to his being consulted by men of all ranks, who put to him puzzling questions. One day a n.o.ble, who lived a loose life, put some unbecoming queries, when a priest, to divert the conversation, asked Nilus of what kind was the forbidden fruit which Adam tasted in Paradise. Nilus answered, "A crab-apple." Whereupon the party laughed. He then rebuked them. "Laugh not; such a question deserves such an answer. Moses has not told us precisely what tree it was: why should we wish to know what the Holy Scriptures have concealed?" Another day Nilus was visiting a castle, when he met a Jewish physician, who professed to fear that Nilus's habits of fasting might bring on epileptic fits, and gave him a medicine that would save him from all diseases. Nilus only replied, "One of your own countrymen, a Hebrew, has told us that it is better to trust in the Lord than to put confidence in man. We have a great Physician of our own--the Lord Jesus Christ; in Him we trust, and do not need your remedies." Nilus was once sent for to advise a rich d.u.c.h.ess who had incited her two sons to murder her nephew, and her conscience was ill at ease. The bishops had prescribed for her to repeat the Psalter three times a week and to give alms to the poor. But she could not rest till she took the advice of Nilus. After thinking a little he said to her, "Give one of your sons to the relations of the murdered man, to do with him what they please, for the Lord has said, 'Whoso sheddeth man's blood his blood shall be shed again.'" The widow said she could not do that, for they might kill her son. She then wept bitterly, and gave money to Nilus that he might purchase from G.o.d a forgiveness of her sins. This excited the anger of Nilus, who hurried away, determined to be no partaker in her sins.

THE MONASTERY OF BEC, FOUNDED A.D. 1034.

The chronicle _Beccense_ thus describes the origin of the famous monastery of Bec: "In the year 1034 Herluinus, at the inspiration of our Lord Jesus Christ, the Author of all good things, casting aside the n.o.bility of the world, for which he had been not a little conspicuous, having thrown off the girdle of military service, betook himself with entire devotion to the poverty of Christ, and that he might be free for the service of G.o.d alone, through the single love of G.o.d, a.s.sumed with great joy the habit of a monk. This man, who had been a pa.s.sionate warrior, and who had gotten himself a great name and favour with Robert, the son of the second Richard, and with the lords of different foreign countries, first built a church on a farm of his, which was called Burnevilla. But because this place was on a plain and lacked water, being admonished in a dream by the Blessed Mother of G.o.d, he retired to a valley close to a river, which is called Bec, and there began to build a n.o.ble monastery to the honour of the same St. Mary, which G.o.d brought to perfection for the glory of His name, and to be the comfort and salvation of many men. To which Herluinus G.o.d, according to the desire of his heart, gave for his helpers and counsellors Lanfranc, a man every way accomplished in liberal acts; then Anselm, a man approved in all things, a man affable in counsel, pitiful, chaste, sober in every clerical duty, wonderfully instructed--which two men through G.o.d's grace were afterwards consecrated Archbishops of Canterbury. And to this same Bec, which began in the greatest poverty, so many and such great men, clerical as well as lay men, resorted, that it might fitly be said to the holy abbot, 'With the riches of thy name hast thou made thy house drunk, and with the torrent of the wisdom of thy sons hast thou filled the world.'"

THE GREAT FIRE AT CROYLAND MONASTERY (A.D. 1091).

Ingulph, abbot of Croyland, describes the fire of 1091 thus: "Our plumber, who had been employed on the tower of the church, one night, with fatal madness, covered his fire over with dead cinders, so that he might be more prepared to begin work next morning, and left for supper. Some hours after, when all were buried in slumber, and a strong north wind blowing, the inhabitants of the town, seeing great flames in the belfry, began to shout and batter at the gates. The clamour of the populace awoke me, and I could discern, as clear as noonday, the servants of the monastery shouting, wailing, and rushing hither and thither. As I rushed to the dormitory I was severely burnt with the drippings of molten lead and bra.s.s. I called and shouted to the brethren, still plunged in sleep, and on recognising my voice they leaped from their beds in terror in their nightdresses and half naked, many being wounded and maimed in the hurry of escape. I attempted to regain my own chamber to get the clothes which I had there, and distribute them in case of necessity. But the heat was so excessive and the streams of molten lead so copious that even the boldest of the young men dared not to enter. I then found that the infirmary had been caught with the flames, invincible in their fury; and even the green trees, ashes, oaks, and osiers, growing near, were scorched. The tower of the church soon fell on the southern side; and I, terrified at the crash, dropped upon the ground half dead in a swoon, and lay till I was rescued by my brethren. At dawn of day the brethren, weeping and depressed, some of them pitiably mangled in the limbs, performed in common Divine service with mournful voices and woful accents in the hall of our great master.

After having fully completed the daily and nightly hours of Divine service, we proceeded to examine the state of the whole monastery. The fire still raged and destroyed the granary and stable. We searched the choir, which had been reduced to ashes, and found that all the books of the Divine service, both the antiphoners and graduals, had perished.

Entering the vestry, we found that all our sacred vestments, the relics of the saints, and some other valuables there deposited, were uninjured by the fire. Some of the muniments in the charter room were shrivelled up by the heat; and our beautiful writings, ornamented with golden crosses, paintings, and ornamented letters, were destroyed in this night of blackness. Besides these our whole library, containing more than three hundred original volumes, besides the lesser volumes, numbering more than four hundred, perished. By that casualty we lost a very beautiful tablet, admirably constructed of every kind of metal to represent the various stars and signs of the zodiac, each of a different colour--a gift from the King of France to Turketul. Our dormitory, as also the necessary house, the infirmary, and washing house, the refectory and all its contents except a few dark-coloured cups, and the cross cup of the late King of the Mercians, were, together with the kitchens and all their contents, reduced to ashes. Our cellar and the very casks full of beer were destroyed. The abbot's hall also, and his chamber, and the court of the monastery perished in the conflagration, the flames of which, burning as it were with Greek fury, overran them on all sides. A few of the huts of the almsmen, the feeding houses of our beasts of burden, and the sheds of the other animals, which were separated by stone walls, alone remained unburnt. This conflagration was prognosticated by many signs and portents.

Repeated visions by night predicted it; all were understood after the occurrence of the fact. The words of our holy Father Turketul in his last moments, earnestly warning us to guard diligently our fire; the words of our blessed Father Ulfran, bidding me in a nightly vision at Fontenelle to preserve well the fire of the hospice and the three saints Guthlac, Neot, and Waldeve,--of all these plain warnings I now understand and recognise the meaning; but I do so unprofitably and too late. I now indulge in vain complainings, and pour forth those lamentations and inconsolable tears righteously exacted by my faults. Many n.o.bles contributed to our wants, and in the long list of benefactors let not the sainted memory of a poor woman, Juliana of Weston, be forgotten, who gave us of her poverty her whole substance--namely, a great quant.i.ty of reels of cotton wherewith to sew the vestments of the brethren of our monastery."

THE MONKS OF VALLOMBROSA (A.D. 1039).

The constant desire to reform the ways of monks brought forward John Gualbert, a Florentine of n.o.ble birth. When a youth he was ordered by his father to avenge a kinsman's death; and meeting the murderer on Good Friday in a narrow pa.s.s, he was about to fall upon him and slay him, when suddenly the murderer threw himself from his horse and placed his arms in the form of a cross, as if expecting certain death. The avenger, however, in token of the holy sign and sacred day, spared him. Another time Gualbert halted to pay his devotions in the monastic church of St.

Minian's, near Florence, when he noticed that the crucifix inclined its head towards him. This turned his thoughts to holy things. He entered a monastery, and after ten years' experience he resolved to found one of his own at Vallombrosa, in 1039. He drew together a society of hermits and coen.o.bites. But his great discovery was the introduction of lay brethren, whose business it was to practise handicrafts, and to manage the secular affairs of the community, while by these labours the monks were enabled to devote themselves wholly to spiritual contemplation. The system established was rigorous. A novice had to undergo a year's probation, doing degrading work, such as keeping swine and daily cleaning out the pigsty with bare hands. The monks of Vallombrosa were attired in grey; but afterwards this was changed to brown, and then to black. Gualbert died in 1093.

A MONK WHO TRANSCRIBED HOLY BOOKS (A.D. 1050).

Of all the incentives to monkish industry none excelled that used by Theodoric, abbot of St. Evroult, and stated _ante_, p. 223. Another chronicler gives this version of the same: "One of the brethren in a certain convent was guilty of repeated transgressions of monastic rule, but was a good scribe, and so applied himself to writing that he copied of his own accord a bulky volume of the Holy Scriptures. After his death his soul was brought before the tribunal of the righteous Judge. There the evil spirits sharply accused him, and laid to his charge innumerable offences. On the other hand, the holy angels produced the volume which the brother had transcribed in the sanctuary of the Lord, counting letter for letter of the enormous volume against the sins the monk had committed. At last the letters had a majority of one, against which all the devices of the devils could discover nothing as a set-off. The mercy of the Judge was therefore extended to the sinful brother, and his soul was permitted to return to his body, in order that he might enjoy an opportunity of amending his life. Ponder well, then, my dearly beloved brethren, and shun sloth as a deadly poison. Remember what an eminent Father once said--that only a single evil spirit vexes with his wiles the monk who is laboriously occupied, while a thousand devils infest the idler, and provoke him by manifold temptations on every side, causing him to hanker after the soul-destroying vanities of the world, and after indulgence in fatal delights. You have not the means to feed the poor or build stately churches, but you can pray that the avenues to your hearts may be guarded.

Pray, read, chant, write; be instant in occupations of a like kind; and you will prudently arm yourselves against the temptations of evil spirits."

A MONK AN ACCOMPLISHED MUSICIAN (A.D. 1063).

Among the monks of St. Evroult, a monk named Witmund, about 1063, was an accomplished musician as well as grammarian, of which he left evidence in the antiphons and responses which he composed, consisting of some charming melodies in the antiphonary and collection of versicles. He completed the history of the Life of St. Evroult by adding nine antiphons and three responses. He composed four antiphons to the psalms at vespers, and added the three last for the second nocturn with the fourth, eighth, and twelfth response, and an antiphon at the canticle, and produced a most beautiful antiphon for the canticle, at the Gospel in the second vespers. The history of the Life of St. Evroult, composed for the use of the monks, was first recited by two young monks, Hubert and Rodolph, sent for that purpose by the abbot of Chartres. Afterwards Reginald the Bald composed the response "To the glory of G.o.d," sung at vespers with seven antiphons, which still appeared in 1063 in the service books of the monks of St.

Evroult. Roger de Sap also and other studious brethren produced with pious devotion several hymns, having the same holy Father for their subject, and which they placed in the library of the abbey for the use of their successors.

THE TRAINING OF A MONK BISHOP (A.D. 1062).

In 1062 Wulfstan was made Bishop of Worcester. His parents devoted him to a religious life from his childhood, and he took the monastic habit in the monastery at Worcester. He quickly became remarkable for his vigils, his fastings, his prayers, and all kinds of virtues, and was soon made master and tutor of the novices, and then precentor and treasurer of the church.

Having these opportunities and devoting himself wholly to a life of contemplation, he resorted to it day and night, either for prayer or holy reading, and a.s.siduously mortified his body by fasting for two or three days together. He was so addicted to devout vigils that he not only spent the nights sleepless, but often the day and night together, and sometimes went for four days and nights without sleep--a thing we could hardly have believed if we (says Orderic) had not heard it from his own mouth--so that he ran great risk from his brains being parched, unless he hastened to satisfy the demands of nature by the refreshment of sleep. Even at last, when the urgent claims of nature compelled him to yield to sleep, he did not indulge himself by stretching his limbs to rest on a bed or couch, but would lie down for a while on one of the benches in the church, resting his head on the book which he had used for praying and reading. After some time this reverend man was appointed prior and father of the convent, an office which he worthily filled, by no means abating the strictness of his previous habits, but rather increasing it in many respects, in order to afford a good example to others. When, after the lapse of some years, he was named for the office of bishop, though at first he declared with an oath that he would rather submit to lose his head than be advanced to so high a dignity, he at last yielded to the general desire.

THE MONK ABELARD AND THE NUN HELOSE (A.D. 1079-1164).

The monk Abelard, or Master Peter, was twelve years the senior of Bernard, of n.o.ble family, haughty in manner, singularly handsome, and dressed to great advantage. He had a commanding intellect, and became a teacher of renown, being followed by crowds of admirers. His success intoxicated him, and he gave way to pleasure. He was said to have been a tutor to a niece of a Canon Fulbert, named Helose, and their intimacy led to an unconquerable love, since celebrated by all the poets. They were at last secretly married, and after being covered with reproaches from relatives, were separated, he seeking refuge in the abbey of St. Denis, and Helose becoming a nun at Argenteuil, and afterwards a prioress in Troyes district. Abelard was dogged by enemies, charged with heresy, and he became a hermit on the banks of the Ardusson, near Troyes. Yet wherever he was, his magnetic power drew the crowd after him, and he had again to escape to a monastery of St. Gildas on the coast of Brittany, where, however, the morals of the fraternity were very loose. At intervals he and Helose met and corresponded, and their constancy was well known.

Abelard's views relating to the Trinity, which he expounded with extraordinary ingenuity and power, roused the enmity of the orthodox Bernard, who challenged him to a public discussion at Sens. These two men were the ablest theologians of their day, and the approaching contest excited extraordinary interest in the civilised world; the king, and bishops, and abbots, and grandees watched keenly the stages of the meeting. After, however, Bernard had begun to attack the heretical book, Abelard abruptly left the meeting, saying that he preferred to appeal to Rome. Abelard ended his days in pious exercises in the monastery of Cluny.

ABELARD AND ST. BERNARD IN CONTROVERSY.

This public discussion as to orthodox doctrines so eagerly looked forward to between Abelard and St. Bernard, and which ended so abortively, was described by Abelard's disciple Berenger in a letter somewhat satirically.

He describes Bernard as a mere idol of the crowd--gifted with a plentiful flow of words, but dest.i.tute of liberal culture and of solid abilities--one who, by the solemnity of his manner, imposed the merest truisms on his followers as if they were profound oracles. He ridicules Bernard's reputation as a worker of miracles; hints that his proceedings against Abelard were prompted by a spirit of bigotry, jealousy, and vindictiveness, rendered more odious by his professions of sanct.i.ty and charity. Of the opinions imputed to his master, he maintains that some were never held by Abelard, and the rest, if rightly interpreted, were true and Catholic. The book of Abelard, he says, had been brought up for consideration at Sens when the bishops had dined, and it was then read amidst jests and laughter while the wine was doing its work in their brains. Any expression above the reach of their understanding excited their rage and curses against Abelard. As the reading went on, one after another succ.u.mbed to sleep, and when the question was put to them they answered without being able to articulate a word. The council reported their condemnation of Abelard's doctrines, and requested Abelard to be interdicted from teaching. Bernard also used his influence with the Pope, who, without even calling on Abelard for explanations, ordered him to be shut up in a monastery; and it was there that the abbot of Cluny offered an asylum, in which Abelard ended his days.

ABELARD'S LAST DAYS IN CLUNY (A.D. 1142).

After Abelard died a monk in Cluny, the lord abbot of Cluny gave this account of him to Helose: "I write of that servant and true philosopher of Christ, Master Peter, whom the Divine dispensation sent to Cluny in the last days of his life. A long letter would not unfold the humility and devotion of his conversation while among us. When at my order he took a high place in our large company, he always appeared the least of all by the meanness of his attire. In the processions, when he with the others preceded me, I wondered, nay, I was well-nigh confounded, to see so famous a man able so to despise and abase himself. He was so sparing in his food, in his drink, in all that related to his body, as in his dress; and he so condemned both in himself and others, both by word and deed, I do not say superfluities, but all save the merest necessaries. He read continually; he prayed frequently; he was silent always, unless the conversation of the monks, or a public discourse in the convent, addressed to them, urged him to speak. What more shall I say? His mind, his tongue, his work, always meditated, taught, or confessed philosophical, learned, or Divine things.

A man simple and upright, fearing G.o.d and eschewing evil--in this conversation for a time he consecrated his life to G.o.d. In the exercise of all holy works, the advent of the Divine visitor found him, not sleeping, as it does many, but on the watch. When his end came, how faithfully he commended his body and soul to Him here and in eternity, the religious brethren are witnesses, and the whole congregation of that monastery. Thus Master Peter finished his days."

THE ORDER OF CARTHUSIANS (A.D. 1084).

The popular legend as to the origin of the order of Carthusians is, that about 1084 one Bruno, a native of Cologne, and master of the cathedral school of Rheims, was anxious to escape from a domineering archbishop, whose favourite saying was, "The archbishopric of Rheims would be a fine thing, if one had not to sing ma.s.ses for it." Bruno one day, being in Paris, witnessed the funeral procession of a very pious and learned doctor, and while on its way to the grave the corpse raised itself from the bier and exclaimed, "By G.o.d's righteous judgment I am judged." This so horrified the company that the ceremony was postponed to next day. But next day the same thing happened, and again on a third day, the mournful tone of the dead man shocking every listener. Bruno was so overcome with a sense of the vanity of all earthly things that he resolved to retire into some solitude. A bishop of Gren.o.ble advised him to choose the rocky woods of Chartreuse, and to that place he and six companions retired. They wore goatskins, and lived on the most meagre fare. They spoke only on Sundays and festivals, and underwent a weekly flagellation. But by their rules no one was to impose any extraordinary austerity on himself without the leave of the prior. The community at first consisted of hermits and coen.o.bites.

They contrived soon to acquire a good library, and they excelled in transcribing and literary labours. After six years Bruno was invited by the Pope to Rome; but he grew weary of city life, and founded a second Chartreuse. The order of Carthusians gradually flourished; but their rule was too rigid for females; their habits were less p.r.o.ne to luxury than those of other orders. Yet the convents in the seventeenth century were said to be reduced to five.

THE ORDER OF THE CISTERCIANS (A.D. 1098).

About 1098, one Robert, the son of a n.o.ble in Champagne, having entered a monastery, and finding the rule too lax for his tastes, went, with twenty companions, to Cistercium or Citeaux, a lonely wood near Dijon, where they settled and built a monastery. The third abbot was Stephen Harding, an Englishman, who framed the rules of their order. Their dress was white; they were to avoid pomp and luxury and refuse all gifts. From September to Easter they were to eat only one meal daily. The monks were to give themselves to spiritual employments, and instead of slaves they hired servants to a.s.sist in labour. The white dress, being a novelty in France, gave offence and caused rivalry to other orders, who wore black, the white being deemed a badge of overweening self-righteousness. The order of Citeaux acquired great celebrity by producing St. Bernard, its most famous member. The mode of government resembled the aristocratic rather than the monarchical, the affiliated monasteries joining in the election of abbot.

One remarkable feature of the rule was the holding of an annual general chapter, at which every abbot of the order was imperatively required to attend. This meeting helped to keep the branch societies in harmony. The order spread very rapidly, and in 1151 was said to consist of five hundred monasteries. Until the rise of the mendicant orders, the Cistercians were the most popular of the orders, and grew rich.

ST. BERNARD AS A YOUNG MONK (A.D. 1100).

St. Bernard, perhaps the most influential of all monks, was born in 1071, had great beauty of person, charming manner, and a facile eloquence, which gave him an early ascendency. The monastery at Citeaux, near Dijon, had been founded fifteen years, when, at the age of twenty-two, he felt a yearning to join the company. One Stephen Harding, an Englishman, was the abbot, and kept the whole of St. Bernard's rule literally. They had one meal a day, and never tasted meat, fish, grease, or eggs, and even milk only rarely. When Bernard entered, a scarcity bordering on famine was felt there. The rule of the house then was as follows: At two in the morning the great bell was rung, and the monks rose and hastened from their dormitory, along the dark cloisters, in solemn silence, to the church. A single small lamp suspended from the roof gave a glimmering light. After short private prayer they began matins, which lasted two hours. The next service was lauds, at the first glimmer of dawn. During the interval the monk's time was his own. He went to the cloister, and employed the time in reading, writing, or meditation. He then devoted himself to various religious exercises till nine, and next went forth to work in the fields.

At two they dined; at nightfall they a.s.sembled to vespers; and at six or eight, according to the season, finished the day with complin, and pa.s.sed at once to the dormitory. Bernard took to these austerities with great enthusiasm. He used to say that whatever knowledge he had of the Scriptures he had acquired chiefly in the woods and fields, and that the beeches and oaks had been his best teachers in the Word of G.o.d. He said cities to him were like a prison, and solitude was a paradise.