The itinerary of Archbishop Baldwin through Wales Part 2

What miraculous power hath not in our days been displayed by the psalter of Quindreda, sister of St. Kenelm, {39} by whose instigation he was killed? On the vigil of the saint, when, according to custom, great mult.i.tudes of women resorted to the feast at Winchelc.u.mbe, {40} the under butler of that convent committed fornication with one of them within the precincts of the monastery.

This same man on the following day had the audacity to carry the psalter in the procession of the relics of the saints; and on his return to the choir, after the solemnity, the psalter stuck to his hands. Astonished and greatly confounded, and at length calling to his mind his crime on the preceding day, he made confession, and underwent penance; and being a.s.sisted by the prayers of the brotherhood, and having shown signs of sincere contrition, he was at length liberated from the miraculous bond. That book was held in great veneration; because, when the body of St. Kenelm was carried forth, and the mult.i.tude cried out, "He is the martyr of G.o.d! truly he is the martyr of G.o.d!" Quindreda, conscious and guilty of the murder of her brother, answered, "He is as truly the martyr of G.o.d as it is true that my eyes be on that psalter;" for, as she was reading the psalter, both her eyes were miraculously torn from her head, and fell on the book, where the marks of the blood yet remain.

Moreover I must not be silent concerning the collar (torques) which they call St. Canauc's; {41} for it is most like to gold in weight, nature, and colour; it is in four pieces wrought round, joined together artificially, and clefted as it were in the middle, with a dog's head, the teeth standing outward; it is esteemed by the inhabitants so powerful a relic, that no man dares swear falsely when it is laid before him: it bears the marks of some severe blows, as if made with an iron hammer; for a certain man, as it is said, endeavouring to break the collar for the sake of the gold, experienced the divine vengeance, was deprived of his eyesight, and lingered the remainder of his days in darkness.

A similar circ.u.mstance concerning the horn of St. Patrick (not golden indeed, but of bra.s.s [probably bronze], which lately was brought into these parts from Ireland) excites our admiration. The miraculous power of this relic first appeared with a terrible example in that country, through the foolish and absurd blowing of Bernard, a priest, as is set forth in our Topography of Ireland.

Both the laity and clergy in Ireland, Scotland, and Wales held in such great veneration portable bells, and staves crooked at the top, and covered with gold, silver, or bra.s.s, and similar relics of the saints, that they were much more afraid of swearing falsely by them than by the gospels; because, from some hidden and miraculous power with which they are gifted, and the vengeance of the saint to whom they are particularly pleasing, their despisers and transgressors are severely punished. The most remarkable circ.u.mstance attending this horn is, that whoever places the wider end of it to his ear will hear a sweet sound and melody united, such as ariseth from a harp gently touched.

In our days a strange occurrence happened in the same district. A wild sow, which by chance had been suckled by a b.i.t.c.h famous for her nose, became, on growing up, so wonderfully active in the pursuit of wild animals, that in the faculty of scent she was greatly superior to dogs, who are a.s.sisted by natural instinct, as well as by human art; an argument that man (as well as every other animal) contracts the nature of the female who nurses him. Another prodigious event came to pa.s.s nearly at the same time. A soldier, whose name was Gilbert Hagernel, after an illness of nearly three years, and the severe pains as of a woman in labour, in the presence of many people, voided a calf. A portent of some new and unusual event, or rather the punishment attendant on some atrocious crime. It appears also from the ancient and authentic records of those parts, that during the time St. Elwitus {42} led the life of a hermit at Llanhamelach, {43} the mare that used to carry his provisions to him was covered by a stag, and produced an animal of wonderful speed, resembling a horse before and a stag behind.

Bernard de Newmarch {44} was the first of the Normans who acquired by conquest from the Welsh this province, which was divided into three cantreds. {45} He married the daughter of Nest, daughter of Gruffydd, son of Llewelyn, who, by his tyranny, for a long time had oppressed Wales; his wife took her mother's name of Nest, which the English trans.m.u.ted into Anne; by whom he had children, one of whom, named Mahel, a distinguished soldier, was thus unjustly deprived of his paternal inheritance. His mother, in violation of the marriage contract, held an adulterous intercourse with a certain knight; on the discovery of which, the son met the knight returning in the night from his mother, and having inflicted on him a severe corporal punishment, and mutilated him, sent him away with great disgrace.

The mother, alarmed at the confusion which this event caused, and agitated with grief, breathed nothing but revenge. She therefore went to king Henry I., and declared with a.s.sertions more vindictive than true, and corroborated by an oath, that her son Mahel was not the son of Bernard, but of another person with whom she had been secretly connected. Henry, on account of this oath, or rather perjury, and swayed more by his inclination than by reason, gave away her eldest daughter, whom she owned as the legitimate child of Bernard, in marriage to Milo Fitz-Walter, {46} constable of Gloucester, with the honour of Brecheinoc as a portion; and he was afterwards created earl of Hereford by the empress Matilda, daughter of the said king. By this wife he had five celebrated warriors; Roger, Walter, Henry, William, and Mahel; all of whom, by divine vengeance, or by fatal misfortunes, came to untimely ends; and yet each of them, except William, succeeded to the paternal inheritance, but left no issue. Thus this woman (not deviating from the nature of her s.e.x), in order to satiate her anger and revenge, with the heavy loss of modesty, and with the disgrace of infamy, by the same act deprived her son of his patrimony, and herself of honour. Nor is it wonderful if a woman follows her innate bad disposition: for it is written in Ecclesiastes, "I have found one good man out of a thousand, but not one good woman;" and in Ecclesiasticus, "There is no head above the head of a serpent; and there is no wrath above the wrath of a woman;" and again, "Small is the wickedness of man compared to the wickedness of woman." And in the same manner, as we may gather grapes off thorns, or figs off thistles, Tully, describing the nature of women, says, "Men, perhaps, for the sake of some advantage will commit one crime; but woman, to gratify one inclination, will not scruple to perpetrate all sorts of wickedness." Thus Juvenal, speaking of women, say,

" - Nihil est audacior illis Deprensis, iram atque animos a crimine sumunt.

- Mulier saevissima tunc est c.u.m stimulos animo pudor admovet.

- colllige, quod vindicta Nemo magis gaudet quam foemina.

But of the five above-mentioned brothers and sons of earl Milo, the youngest but one, and the last in the inheritance, was the most remarkable for his inhumanity; he persecuted David II., bishop of St. David's, to such a degree, by attacking his possessions, lands, and va.s.sals, that he was compelled to retire as an exile from the district of Brecheinoc into England, or to some other parts of his diocese. Meanwhile, Mahel, being hospitably entertained by Walter de Clifford, {47} in the castle of Brendlais, {48} the house was by accident burned down, and he received a mortal blow by a stone falling from the princ.i.p.al tower on his head: upon which he instantly dispatched messengers to recal the bishop, and exclaimed with a lamentable voice, "O, my father and high priest, your saint has taken most cruel vengeance of me, not waiting the conversion of a sinner, but hastening his death and overthrow." Having often repeated similar expressions, and bitterly lamented his situation, he thus ended his tyranny and life together; the first year of his government not having elapsed.

A powerful and n.o.ble personage, by name Bracha.n.u.s, was in ancient times the ruler of the province of Brecheinoc, and from him it derived this name. The British histories testify that he had four- and-twenty daughters, all of whom, dedicated from their youth to religious observances, happily ended their lives in sanct.i.ty. There are many churches in Wales distinguished by their names, one of which, situated on the summit of a hill, near Brecheinoc, and not far from the castle of Aberhodni, is called the church of St.

Almedda, {49} after the name of the holy virgin, who, refusing there the hand of an earthly spouse, married the Eternal King, and triumphed in a happy martyrdom; to whose honour a solemn feast is annually held in the beginning of August, and attended by a large concourse of people from a considerable distance, when those persons who labour under various diseases, through the merits of the Blessed Virgin, received their wished-for health. The circ.u.mstances which occur at every anniversary appear to me remarkable. You may see men or girls, now in the church, now in the churchyard, now in the dance, which is led round the churchyard with a song, on a sudden falling on the ground as in a trance, then jumping up as in a frenzy, and representing with their hands and feet, before the people, whatever work they have unlawfully done on feast days; you may see one man put his hand to the plough, and another, as it were, goad on the oxen, mitigating their sense of labour, by the usual rude song: {50} one man imitating the profession of a shoemaker; another, that of a tanner. Now you may see a girl with a distaff, drawing out the thread, and winding it again on the spindle; another walking, and arranging the threads for the web; another, as it were, throwing the shuttle, and seeming to weave. On being brought into the church, and led up to the altar with their oblations, you will be astonished to see them suddenly awakened, and coming to themselves. Thus, by the divine mercy, which rejoices in the conversion, not in the death, of sinners, many persons from the conviction of their senses, are on these feast days corrected and mended.

This country sufficiently abounds with grain, and if there is any deficiency, it is amply supplied from the neighbouring parts of England; it is well stored with pastures, woods, and wild and domestic animals. River-fish are plentiful, supplied by the Usk on one side, and by the Wye on the other; each of them produces salmon and trout; but the Wye abounds most with the former, the Usk with the latter. The salmon of the Wye are in season during the winter, those of the Usk in summer; but the Wye alone produces the fish called umber, {51} the praise of which is celebrated in the works of Ambrosius, as being found in great numbers in the rivers near Milan; "What," says he, "is more beautiful to behold, more agreeable to smell, or more pleasant to taste?" The famous lake of Brecheinoc supplies the country with pike, perch, excellent trout, tench, and eels. A circ.u.mstance concerning this lake, which happened a short time before our days, must not be pa.s.sed over in silence. "In the reign of king Henry I., Gruffydd, {52} son of Rhys ap Tewdwr, held under the king one comot, namely, the fourth part of the cantred of Caoc, {53} in the cantref Mawr, which, in t.i.tle and dignity, was esteemed by the Welsh equal to the southern part of Wales, called Deheubarth, that is, the right-hand side of Wales. When Gruffydd, on his return from the king's court, pa.s.sed near this lake, which at that cold season of the year was covered with water-fowl of various sorts, being accompanied by Milo, earl of Hereford, and lord of Brecheinoc, and Payn Fitz-John, lord of Ewyas, who were at that time secretaries and privy counsellors to the king; earl Milo, wishing to draw forth from Gruffydd some discourse concerning his innate n.o.bility, rather jocularly than seriously thus addressed him: "It is an ancient saying in Wales, that if the natural prince of the country, coming to this lake, shall order the birds to sing, they will immediately obey him." To which Gruffydd, richer in mind than in gold, (for though his inheritance was diminished, his ambition and dignity still remained), answered, "Do you therefore, who now hold the dominion of this land, first give the command;" but he and Payn having in vain commanded, and Gruffydd, perceiving that it was necessary for him to do so in his turn, dismounted from his horse, and falling on his knees towards the east, as if he had been about to engage in battle, prostrate on the ground, with his eyes and hands uplifted to heaven, poured forth devout prayers to the Lord: at length, rising up, and signing his face and forehead with the figure of the cross, he thus openly spake: "Almighty G.o.d, and Lord Jesus Christ, who knowest all things, declare here this day thy power. If thou hast caused me to descend lineally from the natural princes of Wales, I command these birds in thy name to declare it;"

and immediately the birds, beating the water with their wings, began to cry aloud, and proclaim him. The spectators were astonished and confounded; and earl Milo hastily returning with Payn Fitz-John to court, related this singular occurrence to the king, who is said to have replied, "By the death of Christ (an oath he was accustomed to use), it is not a matter of so much wonder; for although by our great authority we commit acts of violence and wrong against these people, yet they are known to be the rightful inheritors of this land."

The lake also {54} (according to the testimony of the inhabitants) is celebrated for its miracles; for, as we have before observed, it sometimes a.s.sumed a greenish hue, so in our days it has appeared to be tinged with red, not universally, but as if blood flowed partially through certain veins and small channels. Moreover it is sometimes seen by the inhabitants covered and adorned with buildings, pastures, gardens, and orchards. In the winter, when it is frozen over, and the surface of the water is converted into a sh.e.l.l of ice, it emits a horrible sound resembling the moans of many animals collected together; but this, perhaps, may be occasioned by the sudden bursting of the sh.e.l.l, and the gradual ebullition of the air through imperceptible channels. This country is well sheltered on every side (except the northern) by high mountains; on the western by those of cantref Bychan; {55} on the southern, by that range, of which the princ.i.p.al is Cadair Arthur, {56} or the chair of Arthur, so called from two peaks rising up in the form of a chair, and which, from its lofty situation, is vulgarly ascribed to Arthur, the most distinguished king of the Britons. A spring of water rises on the summit of this mountain, deep, but of a square shape, like a well, and although no stream runs from it, trout are said to be sometimes found in it.

Being thus sheltered on the south by high mountains, the cooler breezes protect this district from the heat of the sun, and, by their natural salubrity, render the climate most temperate. Towards the east are the mountains of Talgarth and Ewyas. {57} The natives of these parts, actuated by continual enmities and implacable hatred, are perpetually engaged in b.l.o.o.d.y contests. But we leave to others to describe the great and enormous excesses, which in our time have been here committed, with regard to marriages, divorces, and many other circ.u.mstances of cruelty and oppression.

CHAPTER III

Ewyas and Llanthoni

In the deep vale of Ewyas, {58} which is about an arrow-shot broad, encircled on all sides by lofty mountains, stands the church of Saint John the Baptist, covered with lead, and built of wrought stone; and, considering the nature of the place, not unhandsomely constructed, on the very spot where the humble chapel of David, the archbishop, had formerly stood decorated only with moss and ivy. A situation truly calculated for religion, and more adapted to canonical discipline, than all the monasteries of the British isle.

It was founded by two hermits, in honour of the retired life, far removed from the bustle of mankind, in a solitary vale watered by the river Hodeni. From Hodeni it was called Lanhodeni, for Lan signifies an ecclesiastical place. This derivation may appear far- fetched, for the name of the place, in Welsh, is Nanthodeni. Nant signifies a running stream, from whence this place is still called by the inhabitants Landewi Nanthodeni, {59} or the church of Saint David upon the river Hodeni. The English therefore corruptly call it Lanthoni, whereas it should either be called Nanthodeni, that is, the brook of the Hodeni, or Lanhodeni, the church upon the Hodeni.

Owing to its mountainous situation, the rains are frequent, the winds boisterous, and the clouds in winter almost continual. The air, though heavy, is healthy; and diseases are so rare, that the brotherhood, when worn out by long toil and affliction during their residence with the daughter, retiring to this asylum, and to their mother's {60} lap, soon regain their long-wished-for health. For as my Topographical History of Ireland testifies, in proportion as we proceed to the eastward, the face of the sky is more pure and subtile, and the air more piercing and inclement; but as we draw nearer to the westward, the air becomes more cloudy, but at the same time is more temperate and healthy. Here the monks, sitting in their cloisters, enjoying the fresh air, when they happen to look up towards the horizon, behold the tops of the mountains, as it were, touching the heavens, and herds of wild deer feeding on their summits: the body of the sun does not become visible above the heights of the mountains, even in a clear atmosphere, till about the hour of prime, or a little before. A place truly fitted for contemplation, a happy and delightful spot, fully competent, from its first establishment, to supply all its own wants, had not the extravagance of English luxury, the pride of a sumptuous table, the increasing growth of intemperance and ingrat.i.tude, added to the negligence of its patrons and prelates, reduced it from freedom to servility; and if the step-daughter, no less enviously than odiously, had not supplanted her mother.

It seems worthy of remark, that all the priors who were hostile to this establishment, died by divine visitation. William, {61} who first despoiled the place of its herds and storehouses, being deposed by the fraternity, forfeited his right of sepulture amongst the priors. Clement seemed to like this place of study and prayer, yet, after the example of Heli the priest, as he neither reproved nor restrained his brethren from plunder and other offences, he died by a paralytic stroke. And Roger, who was more an enemy to this place than either of his predecessors, and openly carried away every thing which they had left behind, wholly robbing the church of its books, ornaments, and privileges, was also struck with a paralytic affection long before his death, resigned his honours, and lingered out the remainder of his days in sickness.

In the reign of king Henry I., when the mother church was as celebrated for her affluence as for her sanct.i.ty (two qualities which are seldom found thus united), the daughter not yet being in existence (and I sincerely wish she never had been produced), the fame of so much religion attracted hither Roger, bishop of Salisbury, who was at that time prime minister; for it is virtue to love virtue, even in another man, and a great proof of innate goodness to show a detestation of those vices which hitherto have not been avoided. When he had reflected with admiration on the nature of the place, the solitary life of the fraternity, living in canonical obedience, and serving G.o.d without a murmur or complaint, he returned to the king, and related to him what he thought most worthy of remark; and after spending the greater part of the day in the praises of this place, he finished his panegyric with these words: "Why should I say more? the whole treasure of the king and his kingdom would not be sufficient to build such a cloister."

Having held the minds of the king and the court for a long time in suspense by this a.s.sertion, he at length explained the enigma, by saying that he alluded to the cloister of mountains, by which this church is on every side surrounded. But William, a knight, who first discovered this place, and his companion Ervistus, a priest, having heard, perhaps, as it is written in the Fathers, according to the opinion of Jerome, "that the church of Christ decreased in virtues as it increased in riches," were accustomed often devoutly to solicit the Lord that this place might never attain great possessions. They were exceedingly concerned when this religious foundation began to be enriched by its first lord and patron, Hugh de Lacy, {62} and by the lands and ecclesiastical benefices conferred upon it by the bounty of others of the faithful: from their predilection to poverty, they rejected many offers of manors and churches; and being situated in a wild spot, they would not suffer the thick and wooded parts of the valley to be cultivated and levelled, lest they should be tempted to recede from their heremitical mode of life.

But whilst the establishment of the mother church increased daily in riches and endowments, availing herself of the hostile state of the country, a rival daughter sprang up at Gloucester, under the protection of Milo, earl of Hereford; as if by divine providence, and through the merits of the saints and prayers of those holy men (of whom two lie buried before the high altar), it were destined that the daughter church should be founded in superfluities, whilst the mother continued in that laudable state of mediocrity which she had always affected and coveted. Let the active therefore reside there, the contemplative here; there the pursuit of terrestrial riches, here the love of celestial delights; there let them enjoy the concourse of men, here the presence of angels; there let the powerful of this world be entertained, here let the poor of Christ be relieved; there, I say, let human actions and declamations be heard, but here let reading and prayers be heard only in whispers; there let opulence, the parent and nurse of vice, increase with cares, here let the virtuous and golden mean be all-sufficient. In both places the canonical discipline inst.i.tuted by Augustine, which is now distinguished above all other orders, is observed; for the Benedictines, when their wealth was increased by the fervour of charity, and multiplied by the bounty of the faithful, under the pretext of a bad dispensation, corrupted by gluttony and indulgence an order which in its original state of poverty was held in high estimation. The Cistercian order, derived from the former, at first deserved praise and commendation from its adhering voluntarily to the original vows of poverty and sanct.i.ty: until ambition, the blind mother of mischief, unable to fix bounds to prosperity, was introduced; for as Seneca says, "Too great happiness makes men greedy, nor are their desires ever so temperate, as to terminate in what is acquired:" a step is made from great things to greater, and men having attained what they did not expect, form the most unbounded hopes; to which the poet Ovid thus alludes.

"Luxuriant animi rebus plerumque secundis, Nec facile est aequa commoda mente pati;

And again:

"Creverunt opes et opum furiosa cupido, Et eum possideant plurima, plura petunt."

And also the poet Horace:

" - scilicet improbae Cresc.u.n.t divitiae, tamen Curtae nescio quid semper abest rei.

Crescentem sequitur cura pecuniam Majorumque fames."

To which purpose the poet Lucan says:

" - O vitae tuta facultas Pauperis, angustique lares, o munera nondum Intellecta Deum!"

And Petronius:

Non bibit inter aquas nec poma fugacia carpit Tantalus infelix, quem sua vota premunt.

Divitis hic magni facies erit, omnia late Qui tenet, et sicco concoquit ore famem."

The mountains are full of herds and horses, the woods well stored with swine and goats, the pastures with sheep, the plains with cattle, the arable fields with ploughs; and although these things in very deed are in great abundance, yet each of them, from the insatiable nature of the mind, seems too narrow and scanty.

Therefore lands are seized, landmarks removed, boundaries invaded, and the markets in consequence abound with merchandise, the courts of justice with law-suits, and the senate with complaints.

Concerning such things, we read in Isaiah, "Woe unto them that join house to house, that lay field to field, till there be no place, that they be placed alone in the midst of the earth."

If therefore, the prophet inveighs so much against those who proceed to the boundaries, what would he say to those who go far beyond them? From these and other causes, the true colour of religion was so converted into the dye of falsehood, that manners internally black a.s.sumed a fair exterior:

"Qui color albus erat, nunc est contrarius albo."

So that the scripture seems to be fulfilled concerning these men, "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves." But I am inclined to think this avidity does not proceed from any bad intention. For the monks of this Order (although themselves most abstemious) incessantly exercise, more than any others, the acts of charity and beneficence towards the poor and strangers; and because they do not live as others upon fixed incomes, but depend only on their labour and forethought for subsistence, they are anxious to obtain lands, farms, and pastures, which may enable them to perform these acts of hospitality. However, to repress and remove from this sacred Order the detestable stigma of ambition, I wish they would sometimes call to mind what is written in Ecclesiasticus, "Whoso bringeth an offering of the goods of the poor, doth as one that killeth the son before his father's eyes;" and also the sentiment of Gregory, "A good use does not justify things badly acquired;" and also that of Ambrose, "He who wrongfully receives, that he may well dispense, is rather burthened than a.s.sisted." Such men seem to say with the Apostle, "Let us do evil that good may come." For it is written, "Mercy ought to be of such a nature as may be received, not rejected, which may purge away sins, not make a man guilty before the Lord, arising from your own just labours, not those of other men." Hear what Solomon says; "Honour the Lord from your just labours." What shall they say who have seized upon other men's possessions, and exercised charity? "O Lord! in thy name we have done charitable deeds, we have fed the poor, clothed the naked, and hospitably received the stranger:" to whom the Lord will answer; "Ye speak of what ye have given away, but speak not of the rapine ye have committed; ye relate concerning those ye have fed, and remember not those ye have killed." I have judged it proper to insert in this place an instance of an answer which Richard, king of the English, made to Fulke, {63} a good and holy man, by whom G.o.d in these our days has wrought many signs in the kingdom of France.

This man had among other things said to the king; "You have three daughters, namely, Pride, Luxury, and Avarice; and as long as they shall remain with you, you can never expect to be in favour with G.o.d." To which the king, after a short pause, replied: "I have already given away those daughters in marriage: Pride to the Templars, Luxury to the Black Monks, and Avarice to the White." It is a remarkable circ.u.mstance, or rather a miracle, concerning Lanthoni, that, although it is on every side surrounded by lofty mountains, not stony or rocky, but of a soft nature, and covered with gra.s.s, Parian stones are frequently found there, and are called free-stones, from the facility with which they admit of being cut and polished; and with these the church is beautifully built. It is also wonderful, that when, after a diligent search, all the stones have been removed from the mountains, and no more can be found, upon another search, a few days afterwards, they reappear in greater quant.i.ties to those who seek them. With respect to the two Orders, the Cluniac and the Cistercian, this may be relied upon; although the latter are possessed of fine buildings, with ample revenues and estates, they will soon be reduced to poverty and destruction. To the former, on the contrary, you would allot a barren desert and a solitary wood; yet in a few years you will find them in possession of sumptuous churches and houses, and encircled with an extensive property. The difference of manners (as it appears to me) causes this contrast. For as without meaning offence to either party, I shall speak the truth, the one feels the benefits of sobriety, parsimony, and prudence, whilst the other suffers from the bad effects of gluttony and intemperance: the one, like bees, collect their stores into a heap, and unanimously agree in the disposal of one well-regulated purse; the others pillage and divert to improper uses the largesses which have been collected by divine a.s.sistance, and by the bounties of the faithful; and whilst each individual consults solely his own interest, the welfare of the community suffers; since, as Sall.u.s.t observes, "Small things increase by concord, and the greatest are wasted by discord." Besides, sooner than lessen the number of one of the thirteen or fourteen dishes which they claim by right of custom, or even in a time of scarcity or famine recede in the smallest degree from their accustomed good fare, they would suffer the richest lands and the best buildings of the monastery to become a prey to usury, and the numerous poor to perish before their gates.

The first of these Orders, at a time when there was a deficiency in grain, with a laudable charity, not only gave away their flocks and herds, but resigned to the poor one of the two dishes with which they were always contented. But in these our days, in order to remove this stain, it is ordained by the Cistercians, "That in future neither farms nor pastures shall be purchased; and that they shall be satisfied with those alone which have been freely and unconditionally bestowed upon them." This Order, therefore, being satisfied more than any other with humble mediocrity, and, if not wholly, yet in a great degree checking their ambition; and though placed in a worldly situation, yet avoiding, as much as possible, its contagion; neither notorious for gluttony or drunkenness, for luxury or l.u.s.t; is fearful and ashamed of incurring public scandal, as will be more fully explained in the book we mean (by the grace of G.o.d) to write concerning the ecclesiastical Orders.

In these temperate regions I have obtained (according to the usual expression) a place of dignity, but no great omen of future pomp or riches; and possessing a small residence {64} near the castle of Brecheinoc, well adapted to literary pursuits, and to the contemplation of eternity, I envy not the riches of Croesus; happy and contented with that mediocrity, which I prize far beyond all the perishable and transitory things of this world. But let us return to our subject.