St. Bernard of Clairvaux's Life of St. Malachy of Armagh Part 6

[Sidenote: 1095.]

1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] _a fellow-citizen with the saints and member of the household of G.o.d_.[136] He who brings _honey out of the rock and oil out of the flinty rock_[137] Himself did this. His parents,[138] however, were great both by descent and in power, _like unto the name of the great men that are in the earth_.[139]

Moreover his mother,[140] more n.o.ble in mind than in blood, took pains, _in the very beginning of his ways_,[141] _to show_ to her child _the ways of life_,[142] esteeming this knowledge of more value to him than the empty knowledge of the learning of this world. For both, however, he had apt.i.tude in proportion to his age. In the schools _he was taught_ learning, at home _the fear of the Lord_,[143] and by daily progress he duly responded to both teacher and mother.[144] For indeed he was endowed from the first with a _good spirit_,[145] in virtue of which he was a docile boy and very lovable, wonderfully gracious to all in all things. But he was [now] drinking, instead of milk from the breast of a mother, _the waters of saving wisdom_,[146] and day by day he was increasing in discretion. In discretion, shall I say, or in holiness? If I say both, I shall not regret it, _for I should say the truth_.[147] He behaved as an old man, a boy in years without a boy's playfulness. And when because of this he was regarded with reverence and astonishment by all, he was not found on that account, as commonly happens, more arrogant, but rather quiet and subdued in _all meekness_.[148] Not impatient of rule, not shunning discipline, not averse from reading, not, therefore, eager for games--so especially dear to the heart of boys of that age. _And he advanced beyond all of his own age_[149] in that learning, at least, which suited his years. For in discipline of morals and advance in virtues in a short time he even outshone _all his instructors_.[150] His _unction_,[151] however, rather than his mother, was his teacher. Urged by it he exercised himself not slothfully also in divine things, to seek solitude, _to antic.i.p.ate vigils_,[152] to _meditate in the law_,[153] to eat sparingly, to pray frequently, and (because on account of his studies he had not leisure to frequent the church, and from modesty would not) to _lift up holy hands everywhere_[154] to heaven; but only where it could be done secretly--for already he was careful to avoid vainglory, that poison of virtues.[155]

2. There is a hamlet near the city in which the boy studied,[156]

whither his teacher was wont to go often, accompanied by him alone. When they were going there both together, as he related afterwards, he would _step back, stop a moment_,[157] and standing behind his teacher, when he was not aware of it, _spread forth his hands toward heaven_,[158] and quickly send forth a prayer, as if it were a dart; and, thus dissembling, once more would follow the teacher. By such a pious trick the boy often deceived him who was his companion as well as teacher. It is not possible to mention all the qualities which adorned his earlier years with the hue of a good natural disposition; we must hasten to greater and more useful matters. One further incident, however, I relate because, in my judgement, it yielded a sign, not only of good, but also of great hope in the boy. Roused once on a time by the reputation of a certain teacher, famous in the studies which are called liberal, he went to him desiring to learn. For indeed he was now grasping after the last opportunities of boyhood, and was longing eagerly for such learning. But when he went into the house he saw the man playing with an awl, and with rapid strokes making furrows in the wall in some strange fashion. And shocked at the bare sight, because it smacked of levity, the serious boy dashed away from him, and did not care even to see him from that time forward. Thus, though an avid student of letters, as a lover of virtue he esteemed them lightly in comparison with that which was becoming. By such preliminary exercises the boy was being prepared for the conflict which awaited him in more advanced[159] age; and already in his own person he was challenging the adversary. Such, then, was the boyhood of Malachy. Moreover he pa.s.sed through his adolescence with like simplicity and purity; except that as _years_ increased, there _increased_ also for him _wisdom and favour with G.o.d and man_.[160]

3. From this time, that is, from his early adolescence, _what was in the man_[161] began to appear more plainly, and it came to be seen that _the grace of G.o.d which was in him was not in vain_.[162] For the _industrious young man_,[163] seeing how _the world lieth in wickedness_,[164] and considering what sort of spirit _he had received_, said within himself, "It is _not the spirit of this world_.[165] What have the two in common?[166] One has no _communion_ with the other any more than _light with darkness_.[167] But my spirit _is of G.o.d_, and _I know the things that are freely given me_[168] in it. From it I have innocence of life till now, from it the ornament of continence, from it hunger for _righteousness_,[169] from it also that _glory of mine_, by so much more secure because it is more secret, _the testimony of my conscience_.[170] None of these is safe for me under _the prince of this world_.[171] Then, _I have this treasure in an earthen vessel_.[172] I must take heed lest it should strike against something and be broken, and the _oil of gladness_[173] which I carry be poured out. And in truth it is most difficult not to strike _against something amid_ the stones and rocks _of this_ crooked and winding _way and life_.[174] Must I thus in a moment lose together all _the blessings of goodness with which_ I have been _prevented_[175] from the beginning? Rather do I resign them, and myself with them, to Him from whom they come. Yea, and I am His. I _lose my_ very _soul_[176] for a time that I may not lose it for ever.

And what I am and all that I have, where can they be as safe as in the hand of their Author? Who so concerned to preserve, so powerful to hold, so faithful to restore? He will preserve in safety. He will restore in good time. Without hesitation I give myself to serve Him by His gifts. I cannot lose aught of all that I spend on my labour of piety. Perchance I may even hope for some greater boon. He who gives freely is wont to repay with usury. So it is. He will even heap up and _increase virtue in my soul_."[177]

So he thought--and did; _knowing that_ apart from deeds _the thoughts of man are vanity_.[178]

[Sidenote: c. 1112.]

4. (3) There was a man in the city of Armagh,[179] where Malachy was brought up--a holy man and of great austerity of life, a pitiless _castigator of his body_,[180] who had a cell near the church.[181] In it he abode, _serving G.o.d with fastings and prayers day and night_.[182]

To this man Malachy betook himself to receive a rule[183] of life from him, who had condemned himself while alive to such sepulture. And note his humility. From his earliest age he had had G.o.d as his teacher--there is no doubt of it--in the art of holiness; and behold, he became once more the disciple of a man, himself a man _meek and lowly in heart_.[184] If we did not know it, by this one deed he himself gave us proof of it. Let them read this who attempt to teach what they have not learned, _heaping to themselves_ disciples,[185] though they have never been disciples, _blind leaders of the blind_.[186] Malachy, _taught of G.o.d_,[187] none the less sought a man to be his teacher, and that carefully and wisely. By what better method, I ask, could he both give and receive a proof of his progress? If the example of Malachy _is_ for them _a very small thing_,[188] let them consider the action of Paul.

Did not he judge that his _Gospel_, though he had _not received it of man but_ from _Christ_,[189] _should be discussed_ with men, _lest by any means he was running or had run in vain_?[190] Where he was not confident, neither am I. If any one be thus confident[191] let him take heed lest it be not so much confidence as rashness. But these matters belong to another time.

5. Now, however, the rumour of what had happened went through the city, and it was universally stirred by this new and unexpected event. All were amazed, and wondered at his virtue, all the more because it was unusual in a rude people. You would see that then _thoughts were being revealed out of the hearts of many_.[192] The majority, considering the act from a human standpoint, were lamenting and grieving that a youth who was an object of love and delight to all had given himself up to such severe labours. Others, suspecting lightness on account of his age, doubted whether he would persevere, and feared a fall. Some, accusing him of rashness, were in fact highly indignant with him because he had undertaken a difficult task, beyond his age and strength, without consulting them. But without counsel he did nothing; for he had counsel from the prophet who says, _It is good for a man that he bear the yoke in his youth_, and adds, _He sitteth alone and keepeth silence because he hath borne it upon him._[193] The youth sat at the feet of Imar (for that was the man's name) and either _learned obedience_[194] or showed that he had learnt it. He sat as one that was at rest, as meek, as humble. _He sat and kept silence_,[195] knowing, as the prophet says, that _silence is the ornament of righteousness_.[196] _He sat_ as one that perseveres, _he was silent_ as one that is modest, except that by that silence of his he was speaking, with holy David, in the ears of G.o.d: _I am a youth and despised, yet do not I forget thy precepts._[197]

And for a time _he sat alone_, because he had neither companion nor example; for who before Malachy even thought of attempting the most severe discipline inculcated by the man? It was held by all indeed to be wonderful, but not imitable. Malachy showed that it was imitable by the mere act of sitting and keeping silence. In a few days he had imitators not a few, stirred by his example. So he who at first _sat alone_[198]

and the only son of his father, became now one of many, from being _the only-begotten_[199] became _the firstborn among many brethren_.[200] And as he was before them in conversion,[201] so was he more sublime than they in conversation; and he who came before all, in the judgement of all was eminent above all in virtue. And he seemed both to his bishop[202] and to his teacher,[203] worthy to be promoted to the degree of deacon. _And they constrained him._[204]

[Sidenote: 1119(?)]

[Sidenote: 1120.]

6. (4) From this time onwards the Levite[205] of the Lord publicly girded himself to every work of piety, but more especially to those things in which there seemed some indignity. In fact it was his greatest care to attend to the burial of the dead poor,[206] because that savoured not less of humility than of humanity. Nor did _temptation_ fail to test our modern Tobit,[207] and, as in the old story, it came from a woman,[208] or rather from the serpent through a woman.[209] His sister,[210] abhorring the indignity (as it seemed to her) of his office, said: "What are you doing, madman? _Let the dead bury their dead._"[211] And she attacked him daily with this _reproach_.[212] But he _answered the foolish_ woman _according to her folly_,[213] "Wretched woman, you preserve the sound of the _pure word_,[214] but you are ignorant of its force." So he maintained with devotion, and exercised unweariedly the ministry which he had undertaken under compulsion. For that reason also they[215] deemed that the office of the priesthood should be conferred upon him. And this was done. But when he was ordained priest he was about twenty-five years old.[216] And if in both his ordinations the rule of the Canons seems to have been somewhat disregarded--as indeed does seem to have been the case, for he received the Levitical ministry before his twenty-fifth, and the dignity of the priesthood before his thirtieth year[217]--it may well be ascribed to the zeal of the ordainer and the merits of him who was ordained.[218]

But for my part, I consider that such irregularity should neither be condemned in the case of a saint, nor deliberately claimed by him who is not a saint. Not content with this the bishop also committed to him his own authority[219] _to sow the_ holy _seed_[220] in a _nation_ which was not _holy_,[221] and to give to a people rude and living _without law_,[222] the law of life and of discipline. He received the command with all alacrity, even as he was _fervent in spirit_,[223] not h.o.a.rding up his talents, but eager for profit from them.[224] And behold he began to _root out_ with the hoe of the tongue, _to destroy_, _to scatter_,[225] day by day making _the crooked straight and the rough places plain_.[226] _He rejoiced as a giant to run_ everywhere.[227] You might call him a consuming _fire_ burning _the briers_ of crimes.[228]

You might call him _an axe_ or _a mattock casting down_[229] evil plantings.[230] He extirpated barbaric rites, he planted those of the Church. All out-worn superst.i.tions (for not a few of them were discovered) he abolished, and, wheresoever he found it, every sort of malign influence _sent by evil angels_.[231]

7. In fine whatsoever came to his notice which was irregular or unbecoming or perverse his _eye did not spare_;[232] but as the hail scatters the _untimely figs_ from _the fig-trees_,[233] and as _the wind the dust from the face of the earth_,[234] so did he strive with all his might to drive out before his face and destroy entirely such things from his people. And in place of all these the most excellent legislator delivered the heavenly laws. He made regulations full of righteousness, full of moderation and integrity. Moreover in all churches he ordained the apostolic sanctions and the decrees of the holy fathers, and especially the customs of the holy Roman Church.[235] Hence it is that to this day there is chanting and psalmody in them at the canonical hours after the fashion of the whole world. For there was no such thing before, not even in the city.[236] He, however, had learnt singing in his youth, and soon he introduced song into his monastery,[237] while as yet none in the city, nor in the whole bishopric, could or would sing.

Then Malachy inst.i.tuted anew[238] the most wholesome usage of Confession,[239] the Sacrament of Confirmation, the Marriage contract--of all of which they were either ignorant or negligent.[240]

And let these serve as an example of the rest, for [here] and through the whole course of the history we omit much for the sake of brevity.

8. (5). Since he had a desire and a very great zeal for the honouring of the divine offices and the veneration of the sacraments, lest by chance he might ordain or teach anything concerning these matters otherwise than that which was in accordance with the rite of the universal Church, it came into his mind to visit Bishop Malchus,[241] that he might give him fuller information on all points. He was _an old man, full of days_[242] and virtues, and _the wisdom of G.o.d was in him_.[243] He was of Irish nationality, but had lived in England in the habit and rule of a monk in the monastery of Winchester, from which he was promoted to be bishop in Lismore,[244] a city of Munster, and one of the n.o.blest of the cities of that kingdom. There so great grace was bestowed upon him from above that he was ill.u.s.trious, not only for life and doctrine, but also for signs. Of these I set down two as examples, that it may be known to all what sort of preceptor Malachy had in the knowledge of holy things.

He healed a boy, who was troubled with a mental disorder, one of those who are called lunatics, in the act of confirming him with the holy unction. This was so well known and certain that he soon made him porter of his house, and the boy lived in good health in that office till he reached manhood. He restored hearing to one who was deaf; in which miracle the deaf person acknowledged a wonderful fact, that when the saint put his fingers into his ears on either side he perceived that two things like little pigs came out of them. For these and other such deeds, his fame increased and he won a great name; so that Scots[245]

and Irish flowed together to him and he was reverenced by all as the one father of all.

[Sidenote: 1121]

When therefore Malachy, having received the blessing of Father Imar, and having been sent by the bishop,[246] came to him, after a prosperous journey, he was kindly received by the old man; and he remained with him for some years,[247] in order that by staying so long he might draw fuller draughts from his aged breast, knowing that which is written, _With the ancient is wisdom._[248] But I suppose that another cause of his long sojourn was that the great Foreseer of all things would have His servant Malachy become known to all in a place to which so many resorted, since he was to be useful to all. For he could not but be dear to those who knew him. In fact one thing happened in that period, by which in some measure he made manifest to men what had been known to G.o.d as being in him.

[Sidenote: 1127]

9. A conflict having taken place between the king of South Munster[249]--which is the southern part of Ireland--and his brother,[250] and the brother being victorious, the king, driven from his kingdom, sought refuge with Bishop Malchus.[251] It was not, however, in order that with his help he should recover the kingdom; but rather the devout prince _gave place unto wrath_[252] and made a virtue of necessity,[253] choosing to lead a private life. And when the bishop was preparing to receive the king with due honour, he declined it, saying that he preferred to be as one of those poor brothers who consorted with him, to lay aside his royal state, and to be content with the common poverty, rather to await the will of G.o.d than to get back his kingdom by force; and that he would not for his earthly honour _shed man's blood_,[254] since it would _cry unto_ G.o.d against him _from the ground_.[255] When he heard this the bishop rejoiced greatly, and with admiration for his devotion satisfied his desire. Why more? The king is given a poor house for his dwelling, Malachy for his teacher, bread with salt and water for his food. Moreover for dainties, the presence of Malachy, his life and doctrine, were sufficient for the king; so that he might say to him, _How sweet are thy words unto my taste, yea, sweeter than honey to my mouth._[256] Besides, _every night he watered his couch with his tears_,[257] and also with a daily bath of cold water he quenched the burning l.u.s.t for evil in his flesh. And the king prayed in the words of another king, _Look upon my affliction and my pain; and forgive all my sins._[258] And _G.o.d did not turn away his prayer nor His mercy from him_.[259] _And his supplication was heard_,[260] although otherwise than he had desired. For he was troubled about his soul; but G.o.d, the avenger of innocence, willing to show men _that there is a remainder for the man of peace_,[261] was preparing meanwhile _to execute a judgement for the oppressed_,[262] which was utterly beyond his hope. And G.o.d _stirred up the spirit_ of a neighbouring _king_:[263]

for Ireland is not one kingdom, but is divided into many. This king therefore seeing what had been done, was filled with wrath; and indignant, on the one hand, at the freedom of the raiders and the insolence of the proud, and on the other, pitying the desolation of the kingdom and the downfall of the king, he went down to the cell of the poor man; urged him to return, but did not succeed in persuading him. He was instant, nevertheless, pledged himself to help him, a.s.sured him that he need not doubt the result, promised that G.o.d would be with him, _whom all his adversaries would not be able to resist_.[264] He laid before him also the oppression of the poor and the devastation of his country; yet he prevailed not.

10. But when to these arguments were added the command of the bishop[265] and the advice of Malachy--the two men on whom he wholly depended--at length, with difficulty, he consented. A king followed a king, and according to the word of the king,[266] _as was the will in heaven_,[267] the marauders were driven out with absolute ease, and the man was led back to his own, with great rejoicing of his people, and was restored to his kingdom. From that time the king loved and always reverenced Malachy; so much the more because he had learned more fully in the holy man the things that were worthy of reverence and affection.

For he could not be ignorant of the holiness of him with whom he had enjoyed so much intimacy in his adversity. Therefore he honoured him the more in his prosperity with constant acts of friendship, and faithful services, _and he heard him gladly, and when he heard him did many things_.[268] But enough of this. Nevertheless I suppose it was not without purpose that the Lord so magnified him then _before kings_,[269]

but _he was a chosen vessel unto Him_, about _to bear His name before kings_ and princes.[270]

FOOTNOTES:

[134] Malachy was born in 1095, before November. See below, p. 130. n.

2.

[135] _Urbanum_, citizen-like.

[136] Eph. ii. 19.

[137] Deut. x.x.xii. 13.

[138] _A.T._ make the curious statement that "Mael Maedoc o Mongair and his father Mughron" died in 1102. This is perhaps sufficient evidence that Malachy's father was Mughron Ua Morgair, who according to _A.U._ was _ard fer legind_ (chief professor) at Armagh, and died at Mungret, Co. Limerick, on October 5, 1102. Malachy was then only seven or eight years of age. Thus we may account for the large part taken by his mother in his early education. But a poem attributed to Malachy (_L.B._ 88) calls his father Dermot. The form of the surname varies. It is usually written Ua Morgair; but _A.T._, _A.I._ (Ua Mongain), _L.B._ (_l.c._), and the Yellow Book of Lecan (T.C.D. MS. H.

2. 16, p. 327 c), have Ua Mongair. The form Ua Morgair is certainly right, for it appears in the contemporary Book of Leinster (_R.I.A._ x.x.xv. 355-360); and Ua Mongair obviously arose out of it through confusion of the similar letters _r_ and _n_. The name must have been unfamiliar, if it had not died out, when the mistake was made.

Therefore we may accept Colgan's statement that the family was known as O'Dogherty in his day (_Trias_, p. 299). If so, they had probably only resumed an earlier surname: for according to MacFirbis (Royal Irish Academy MS. 23 P. 1, p. 698) Malachy was of the same stock as St. Mael Brigte, son of Tornan. The latter, as well as the O'Doghertys, were of the race of Conall Gulban (Ad.a.m.nan, Genealogy opp. p. 342).

[139] 2 Sam. vii. 9.

[140] It is interesting to note the emphasis laid by St. Bernard on the influence of Malachy's mother on his life. How much he himself owed to his mother Aleth is well known. See _V.P._ i. 1, 2, 9, 10.

Malachy's mother was probably a member of the family of O'Hanratty.

See below, p. 27, n. 2.

[141] Prov. viii. 22.

[142] Ps. xvi. 11.

[143] Ps. x.x.xiv. 11.

[144] The description of Malachy's boyhood by St. Bernard may be compared with that given of his own boyhood in _V.P._ i. 3. It was written before the _Life of Malachy_.

[145] Neh. ix. 20; Ps. cxliii. 10.

[146] Ecclus. xv. 2, 3 (vg.).

[147] 2 Cor. xii. 6.

[148] Eph. iv. 2.

[149] Gal. i. 14.

[150] Ps. cxix. 99.

[151] 1 John ii. 20.

[152] Ps. lxxvii. 4 (vg.).

[153] Ps. i. 2.

[154] 1 Tim. ii. 8.