Bede,
however, speaks of them, without giving their names, as being dead at that time, and so they are represented in the lives by Capgrave and Desmay, with whom Colgan
was
Dr.
however, speaks of them, without giving their names, as being dead at that time, and so they are represented in the lives by Capgrave and Desmay, with whom Colgan
was
Dr.
O'Hanlon - Lives of the Irish Saints - v1
— ^i Here do w,q find a clear exposition of
"There Was less than day and less than night,
that far
advanced not. "—Rev.
eye Henry
'^^ . , . . .
Mine
and the laments. " Longfellow's Francis Gary's translation of Dante's
Sed quis prudentium lector
this query,
ignoret, hiec etiam de inimundis spiritibus ad terrorem animcE videntis fieri ? "
in
your
24 LIVES OF THE IRISH SAINTS, [January i6.
If God be just, this man shall not enter into the kingdom of heaven. For it is written, unless you be con- verted, and become as little children, you shall not enter into the kingdom
quished, renewed his viperous attack, saying,
of heaven. 33 This saying he hath in no manner fulfilled. " The angel of
"
The demons being thus defeated by the warrior angel, that holy spirit on
"
the Lord answered and said,
Judgment shall take place before God. ''34
Look upon the world. " Then God's holy servant be- held a dark valley at a great distance and beneath him. In the surrounding air, there were four fires to be seen, and somewhat apart from each other.
the right hand said,
The angel asked Fursey if he understood what was meant by these fires.
On These are the four fires, which destroy the world, when all sins are remitted in the Sacrament of Baptism, after due profession is made to renounce the devil, with all his deceits, works and pomps. For in Baptism a promise is made to reject Satan and all his works. ^s This first condition is rarely fulfilled. In the
his answering in the negative, the holy spirit said,
"
second place, the fire of cupidity is that whereby the riches of this world are preferred to a love of heavenly things. s*^ In the third place, the fire of dis-
sention,37 whereby we do not fear to imperil our neighbour's souls, even for a matter of slight importance. And lastly, the fire of injustice, whereby we esteem it a matter of little consequence to despoil the defenceless, and practise fraud against them. "^^ The fire then seemed to approach towards
our saint, and to enlarge its volume. Fearing such a threatening aspect, "
Fursey said in alarm to the holy angd, This fire approaches towards me. "
"
you. For although this fire is great and terrible, it tries each one only ac-
The angel answered him,
What you have not kindled, shall not consume
cording to the measure of his works. The concupiscence of every person shall burn in this fire : as the body is consumed by unlawful pleasure, so shall
the soul burn with proportionate punishment. "^?
Then Fursey saw the holy angel advancing before him, and dividing the
flames into walls apparently erected on either side, whilst he was defended
from all danger of being injured. He also saw four demons flying through those flames, and exciting a horrible commotion in the midst of the fire.
"
Lord, and doth it not, shall be beaten with many stripes. *"
One of those wicked spirits said,
The servant who knows the will of his The holy angel
" What hath received the
that these had done
prove the perseverance of their penance, before thus receiving its fruits. For
answered,
part gifts
of God's will hath he not fulfilled ? "
supposed
penance. "
The devil " He should first said,
of wicked
persons. "
The
angel replied,
" He hath
33 Matthew, xviii. , 3.
3* Those objections of the demon here re-
corded, and his preverted applications of the inspired writings, afford additional il- lustration of a tnith contained in that well- known line, taken from the great English dramatist,
"The devil—can cite Scripture for his pur-
pose. " Shakespeare's "Merchant of
3* . . . . .
many found, Injudgment,furtherofffromHimbyfar, Than such —to whom his name was never
known. " Rev. Henry Francis Gary's
translation of Dante's "DivinaCommedia. " Gentis Anglorum," lib. iii. , cap. xix. , pp. Paradiso, canto xix. , 106 to 108. 21 1, 212.
Venice," act i. , scene iii.
" .
But lo
Who call 'Christ, Christ,' there shall be
!
ofthose
3* . . "As avarice quench 'd our love *° See Luke, xii. , 47.
"
Of good, without which is no working ; thus
Here justice holds us prison'd hand and foot. "—See ibid. "II Purgatorio,"
canto xix. , 121 to 124.
^ " After that I—saw A multitude, in fury burning. " See
38 ««
ibid. , canto xv. , 105.
fraud, that in every conscience leaves
a sting,
be man on whose May by employ'd one,
trust
He wins, or on another who withholds
Strictconfidence. "—Seeibid. "L'In-
femo," canto xi. , 52 to 54.
39 "
See Bede's Historia Ecclesiastica
Satan " He said,
January 16. ] LIVES OF THE IRISH SAINTS.
gifts blind the eyes of the wise and destroy the words of the just. "
249
The holy
thus
angel answered,
"Weshallbe
judged
beforeGod. " Thedemon
being
vanquished in his interlocutory sophisms, began to blaspheme the Almighty,
saying,
" Hitherto we have believed in a God of truth. " The
heavenly spirit
" The
Isaias hath said, that every crime which shall not have been expiated on earth
'
If you be willing and will hearken to me, you shall eat the good things of the land. But if you will not, and will provoke me to wrath : the sword shall devour you. 't^ This man hath not purged himself from his faults on earth, nor hath he yet received punish- ment. Where then is God's justice? " The heavenly messenger reproved
said,
" What else
is
He ? "
The
persistent
demon
repHed,
Prophet
must be judged in heaven, by these words :
in these " Do not him, words,
since know not God's secret
blaspheme, counsels. " The enraged demon cried out,
"
you
What is here concealed ? " The
angel returned for answer,
dence protects man. " Satan said,
"
So long as repentance is hoped for, Divine Provi-
"
particular instance. " The angel replied, "You ignore the depth of God's
But there is no place for penance in this
The devil " Let us answered,
there will be. " there is no reason for judgment. "
Another of the demons
which but few enter. Thou shalt love thy neighbour as thyself"'^^ The holy
secrets, perchance
depart, then,
angel answered, adversary replied,
" It will not avail him to have
neighbour. " wrought good,
hathlovedhis
neighbour
ashimself" The
angel returned,
began,
" A narrow
gate
remains for
him, through
" This man hath towards his wrought good
The unless he "Thefruitoflove is to be found in good works towards our neighbour, for God shall render to
eachman tohisworks. " Thewicked according
spirit
cause he hath not fulfilled the precept of God in loving, he shall be con-
demned. " Thushesoughttocaluminatetheblessedman.
The holy angels remained victors in this contest, although the demons stoutlycontendedwiththem. Aftersixdifferentrepetitionsofthecontention, ending in a like number of defeats, a demon, according to his usual manner,
" If God be not and if false- unjust,
vent to
in these
hood or a transgression of his commands displease him, this man shall not
gave
blasphemies,
terms,
escape punishment. For he promised to renounce the world, and on the
contrary, he continues to love the world, contrary to the Apostolic precept : 'Love not the world, nor the things which are in the world. ''*3 Wherefore, this man had no regard either for his OAvn vow, nor for the Apostolic in-
junction. " The holy angel answered, " He doth not love the things of this world for their own sake, but in order that they may be dispensed to those
needingthem. " Thewickedspiritcontinued "Inwhatmannercansuch
:
things be loved, in accordance with the Divine precept, and contrary to the Christian's promise made in Baptism? " His adversaries being once more vanquished and his guardians being victors, Fursey again heard the demon
"
It is written : If thou wilt not announce to the unjust man his iniquity, I will require his blood at thy
hand. "^4 The " it is also written The
angel replied, Concerning this, : prudent
shall keep silence at that time, for it is an evil time. '^s For when hearers despise the word, the teacher's tongue is also tied, because he knows that his
resume his sophistical accusation, by saying,
preaching when heard is despised. "^^
<' See Isaias, i. , 19, 20.
** See Leviticus, xix. , 18 ; Matthew, v. , 43, xxii. 39 ; Mark, xii. , 31, &c.
*3 I. John, ii. , 15.
** See Ezechiel, iii. , 18.
*s
The old accuser returned : "The latter,
** Among the principal causes assigned for the loss of souls, we find, the negligence of doctors and the evil example of princes. See Mabillon's "Acta Sanctorum Ordinis
S. Benedicti," tomus ii. , p. 291.
Amos, v. , 13.
then "Butbe- said,
250 LIVES OF THE IRISH SAINTS. [January i6,
however, ought to announce it to his last moments, and neither give his as- sent to this indifference, nor be silent, notwithstanding its continuance. "'*?
During the time occupied by the foregoing dialogue, the obstinate demons continued their resistance, until it pleased God to overcome them and give a victory to his angels. Then Fursey saw himself surrounded by an astonish- ing brightness. '*^ On looking upwards, he beheld an immense multitude of angels and of holy persons, flying around, and with their wings in motion. These at once repelled from his mind any dread of the fire and terrors caused by the demons, that had before disturbed him. It seemed to him, that no labour could be too severe, nor length of time too continuous, provided the glory of a happy eternity could be achieved, and its joys and delights should be secured. In the meantime, our saint beheld two venerable men of his na- tive province, with these blessed spirits. On seeing them, he thought they had then departed from among the living. *? These were St. Meldan and St. Beoan. 5° It is intimated in certain Acts of St. FurseyS' that when they had been written, the festivals of those holy men, who are called Prelates, were celebrated by the faithful. s^ They were accosted by Fursey, on their nearer approach, and a conversation ensued between our saint and these his friends. 53
Then St. Fursey noticed a great serenity in the surrounding atmosphere, s-t andtwoangelsapproachingthisaerialregion. Theysefemedtoenterthrough an ethereal opening. Suddenly, a great brightness surrounded them and a multitude of angels divided into four distinct choirs. 55 Theywere heard singing and repeating, Sandiis, sanctus, sandtis, Dominus Dens Sabaoth. ^^ Immediately the saint's spirit was wafted high into the air, whilst heavenly psalmodic strains of inexpressible sweetness and in a lively movement were heard. Bands of angels likewise stood at his right hand. A holy angel
:
placedamongthemsaid "Doyouknowwhenceproceedthisjoyandhappi-
ness? " Onansweringinthenegative,thisangelcontinued,"Fromthechoirs
«<
*7 See Colgan's "Acta Sanctorum Hiber- s^ nise," xvi. Januarii. Vita S. Fursasi, lib. i. ,
cap. xiv. , XV. , xvi. , xvii. , xviii. , xix. , pp.
77 to 79- Also, ix. Februarii. Vita S.
Furssei a Desmaio, cap. vi. , pp. 286 to 288,
ibib. In these latter acts, Desmay has cess.
omitted much of the foregoing dialogue, although he briefly relates its chief points.
*^ . . . . . "Thatwasrayingout
Light so acute, the sight which it en- kindles
53 According to Colgan, their Natalis is
placed at the 26th of October, with that of
their companion, St. Nasad, by St. ^ngus the Culdee. For further notices, the reader is referred to that day.
s* ' ' The firmament looks forth serene and smiles. "—Gary's translation of Dante's " Divina Commedia. " II Paradiso,
canto xxviii.
ss "in fashion, as a snow-white rose, lay
then
Before my view the saintly multitude.
. , . For, through the universe Wherever merited, celestial light
— Glides freely, and no obstacle prevents. " Cary's translation of Dante's "Divina
Must close
acuteness. " — See "The
agrees. S'» His
Commedia. " II- canto Paradiso,
reputation that of Meldan. "—
equally great Lanigan's
xxxi. , i, 2,
perforce
before such
great Divine
Comedy" of Dante Alighieri, translated by Henry Wadsworth Longfellow. Paradiso, canto xxviii. , 16 to 18.
*3 Acts, L. i. , c. 21. It being said,
that Fursey thought they were dead, seems to indicate that they were still alive.
Bede,
however, speaks of them, without giving their names, as being dead at that time, and so they are represented in the lives by Capgrave and Desmay, with whom Colgan
was
Dr.
xvi. , § viii. , n. 74, p. 457,
5' Published by Colgan at the l6th of
January.
with " Ecclesi- astical History of Ireland," vol. ii. , chap.
Hos Proesules cunctorum memoria usque ad nostra tempera celebrat. " It would seem, that these expressions were verbally transcribed from the old acts of our saint, to which the Venerable I3ede had ac-
22, 23, 24.
ss The opening line of the seventh canto
"
—Dante's Divina Commedia.
of
II Paradiso" is
" Osanna, sanctus Deus Sabaoth. " ""
January i6. ] LIVES OF THE IRISH SAINTS. 251
ofheaven,towhichwealsobelong. '' Fursey'smind,becomingthenceforward oblivious of all his previous anxieties and sufferings, was filled with ineffable
joy. 57 On hearing these heavenly hymns more distinctly and harmoniously sung, he supposed them intended for his sole gratification. In a transport of admiration he cried out, "The joy with which I am filled on hearing these
hymns is indescribable. " The angel made answer,
'•
On account of our
ministry extending to human aftairs, we arc often deprived of the great plea- sureofhearingthem-. ^^ andwhatwelabourhieffecting,thedemonseradicate
from the hearts of men, owing to temptation. ' Whilst Turkey was altogether intent on hearing those harmonious heavenly strains, the angel of the Lord
"
remarked to him,
what arises from man's perdition. "
"
sweet,
heart. "—Gary's translation of Dante's Divina Connnedia," II Paradise, canto
wise thinks, not only these words, but like-
wise a great portion of the later acts, espe- cially that which refers to our saint's visions, nnist have been copied from the old writer's account. For tlie words contained within parentheses were not spoken by the angel who appearetl to St. Fursey, when the mortality, (Sic, was yet to come, nor by the author of the acts pul)li. -hed at the i6th of January, who, according to Golgan, did not live for three or four hundred years after that prophecy and vision, in which it had
In this celestial kingdom tliere can be no sorrow, except
Then he beheld Saints Beoan and Meldan advancing from the heavenly penetralia, and assuming the forms of angels, while surrounded with great brightness. 59 They directed Fursey to return to the world. Our saint was silent, and overwhelmed with sorrow on hearing this announcement. At length, through the efforts of those angels, he found himself reco\"ered suffi-
to hear the words fronr Beoan and ]\Ieldan ciently following
:
" do ^Vhy you
fear ? You are only required to labour through a journey of one day. *^° Therefore, announce generally in your exhortations, that the dissolution of
all things is near at hand. " Then St. Fursey began to enquire regarding the end of the world, when he was told, that it was not immediately to take
place, though not very remote \ as also that famine and pestilence must op- press the human race. *^' The saint was also told, that there were two kinds
''! . . ,. . " All tlie vision dies, As 't were away ; and yet the sense of
mentioned in the aforesaid words, must have
been literally quoted from . St. Fursey's Acts,
compiled by the old author who had written That . sprang from it, still trickles in my before Venerable Bede's time. Golgan like-
xxxiii. , 61 to 63.
5' Colgan here remarks : We arc not to
understand that any of the angels are ever
deprived of God's bcatitic vision, T,\hiKt
they are occupied in ministering to men.
They arc only placed beyond the circle of
other angels, constantly employed in singing
and proclaiming the praises of the . -Mmighty. See "Acta . Sanctorum Ilibernia;," n. 20,
p. 90.
5^ The appearance and conversation of been intimated that this mortality and
those saints will remind the reader of Dante's vi. ^ion regarding several renowned saints and doctors of the Ghurcli, who were seen by hinr in the various div;>ions of his Paradise.
eclipse were to take place. He therefore
concludes, that the mortality and eclipse alluded to had been taken literally from the old writer's acts, and that mention is made of both occurrences, in these words of Vene-
:
''^ "
breve, quo laboratures cs in terra, ut
ex ipso authorc infra, c. 29. " Golgan's carnationis sexccntcssimo sexagessimo quar-
Tempus est instar unius diei, sen colligilur
rable Bede
" Eodem anno Dominicn3 In-
"Acta . Sanctorum Ilibernia','' x\i. Januarii. Vita S. FursLvi, n. 21, p. 90.
*"
to facta est Fcclypsis solis die tertio Mensis Maii, hora circiter dccima diei : quo etiam subita pcstilenti:D lues, dcpopulatis pruis
Immediately afterwards, we read in his
acts, published at the i6th of January, these Austrahbus Britannia plagis, Northum-
following words: "Quod jam signo solis (cum radios suos anno pr. eterito abscon-
brorum quoque Provinciam corripiens, atque accerba cade diutuis longe lataque desKviens magnam hominum multitudinem stravit.
disset) in modum lun;c splendcntis signifi-
ratum est. " Golgan supposes, this pro- Qua plaga prcfectus domi sacerdos Tuda
phecy regarding pestilence, and the account concerning the sun's eclipse, which is said
to have occurred during that past year, as
raplus est dc mundo, et in monasterio quod vocatur Pegnalech honorificc sepultus. Hfec autem plaga Hiberniam quoque Insulam
252 LIVES OF THE IRISH SAINTS. [January i6.
of famine : one in the abundance of understanding the word of God, and in
not fulfilling its precepts ; and another, in the abundance of riches possessed
by a miser. Both of these spring from the same bitter root. For, as the
avaricious man is not satisfied with possessing money, because in desiring
those things that are unlawful, the bitterness of avarice does not even know
the benefits to be obtained by acquired goods : so, in like manner, souls
poisoned by the wormwood of sin, do not take delight in God's holy word.
And, on account of the Almight}''s mercy, mortality was restrained for a
while ; yet death must overtake that impenitent man, who should despise
those signs and the warnings of Holy Scripture. Although the \\Tath of
t'le Supreme Judge threatens all who despise Divine admonitions. His anger
is chietly excited against doctors of the Church and princes : because faith-
ful souls perish through the deceitful vices of this world, through tempta-
tions of hostile demons, through the negligence of doctors, and through the
evil example afforded by- wicked princes. By means of study, divines under-
stand the prophetic books, and know what sort of things shall occur at this
time. Men are usually found imperfect. Although, through God's mercy,
some are endowed with the spirit of generosity, notwithstanding, they are
prone to incontinency. Others preserve chastity, but are consumed with the fire of avarice. Others acquire the grace of mildness, but are deficient in
zeal. Others easily pardon and forget injuries inflicted on them, but, owing to want of guard over their hearts, they are prone to anger, and they excite
quarrels. Some glory in what has been charitably distributed, as if they had acquired such donations by their sole labour. Again, others, who impugn
such actions, have conquered by exercising an active mind, but those forget toobtainmeritbythepracticeofgoodworks. Therearealsosome,whoare fettered with spiritual vices, and who neglect them, whilst their bodies are lacerated by abstinence. For instance, they set great account on nocturnal illusions or lesser faults, whilst they little regard that pride, which expelled angelsfromheaven. Theydonotregardagreedinessofdisposition,which drove the first man from the delights of Paradise, nor that envy which caused the fratricide Cain to kill his brother Abel ; they do not detest blasphemies, nor false testimonies, through which our Saviour was condemned to death. They do not consider the nature or duration of that punishment, which will be inflicted on wicked persons thus offending. Many abstain from food, which God ordained to be taken with thanksgiving ; whilst they unscrupu- lously indulge in pride, avarice, envy, prying, blasphemy, and detraction. Therefore do they eat, as it were, the very flesh and blood of their neighbours. They suppose those things to be grievous, which are but venial in God's sight, and many things to be of little moment, which are in reality most offensive to the Almighty.
Wherefore, each divine ought to apply suitable remedies for the cure of every vicious habit. He is rather to be considered an enemy than a guide of souls, who should treat such sins as intemperance and fornication without
pari clade premebat. "—"Historia EccIesU
astica Gentis Anglorum," lib. iii. , cap. 27. The Irish Annals confirm this account re-
garding the great pestilence, which carried away so many of the Irish clergy and laity, that same year 664. An account of it is to be found at that date, in the Annals of the Four Masters, compiled from those of Clon- macnoise and of the island. See O'Dono- van's "Annals of the Four Masters," vol. i. , pp. 274to277,withnotes. Fromthesetesti-
monies Colgan contends we are to draw the
following interences : first, that St. Fursey's old acts had been written during the year
following the aforesaid eclipse and pesti- lence, and consequently in A. D. 665 ; and, secondly, that St. Fursey did not tlourish after the year 664, as some maintain ; but
rather that he died about A. D. 653. See "
Colgan's Acta Sanctorum Hibemite," xvi. Januarii, n. 22, p. 90.
January i6. ] LIVES OF THE IRISH SAINTS. 253
a proper consciousness of their great enormity. The cure of pride is to de- nounce it in presence of all, and to exercise humility frequently, by contri-
tionandabjection. Theremedyforavariceistobefound,byadispensation of charity towards persons, in a benevolent and benignant spirit. Calumny is to be atoned for by humbly asking pardon of him who had been injured
by it, and by retracting such false charge. The evil of blasphemy is chiefly overcome by humility of spirit, by restraining the tongue from all idle dis-
course, and by the exercise of frequent prayer. The remedy for envy is to be found in a charitable love for our neighbour, and by procuring happiness forhim; whilehewhoobservesanopportunityfordoinggoodtohisbrother, must seize the occasion in substituting the fervour of charity for the poison of envy. Contrary vices are healed by their opposite virtues. Nor is it sufficient to afflict our bodies, if our minds be not removed from malice and sin. The princes and doctors of God's Church should therefore excite the souls of the faithfultoapenitentspiritafterthecommissionofthosecrimes. Theymust strengthen their subjects for the future, with the food of spiritual knowledge, and Avith the participation of Christ's sacred Body and Blood. ^^ When they are obstinate, excommunication must be resorted to, lest pastors incur the guilt of their own neglect, by planting the elm for the vine, and the alder tree
for the olive,^3 they rather love earthly and unfruitful labours, than charity, which is known to be the root and summit of all good actions. ^^
The Lord is angry with doctors of the Church who neglect the teaching
of inspired Scripture, while devoting themselves entirely to worldly cares. For when reading they understand prophetic words. If one were to arise from the dead he could not cause greater fear and compunction to seize on men's hearts, when hearing the Divine word, duly expounded, than wise teachers must produce. But there are many of these latter, who neither repel evil nor advance the cause of virtue. Pride is the source and root of all other evils : for, owing to this vice, people rebel against the authority of princes ; inferior clergy withstand their superiors in the ministry ; the monk disobeyshisabbot; childrendisrespecttheirparents,andyouththeirseniors. Through pride of spirit differences of opinion prevail. And as the prelate exhibits a want of humble subjection to God, owing to a just judgment from heaven, he finds those, who naturally ought to be subject to himself, become rebels to his authority. Thus he, who by pride inflicts injury upon another, will find himself obliged to suffer unhappiness from a different in- dividual, in his turn. This is a just decree of the Divine Judge. Wherefore, that evil of pride, which corrupted the heavenly choir of angels, and procured
their destruction, hath to the greatest possible extent caused death to the human race. ^5
•*' "
sacri corporis, et sanoaiinis participatione Henry Wadsvvorth Longfellow. Paradiso,
**
"The Iambs, who do not Come back from pasture, fed upon the
wind,
And not to see t—he harm doth not ex-
— "The measured. " See Divine
Et eas spiritualis pastu doctrinse ac Comedy" of Dante Alighieri, translated by
Eolidas reddnnt. " This evidently refers to a reception of the sacrament of the Blessed Eucharist.
*3 'I'he comparison here instituted must
have reference to the fruit-bearing qualities of the one genus of plants, and to the un-
productiveness and unprofitable nature of elm, or alder berries, or their timber for
building purposes.
canto xxix. , io6 to io8.
'^ "And this makes certain that the first
proud being,
Who was the paragon of every creature, By not awaiting light fell immature : And hence appears it, that each minor
. .
know,
cuse them. " See "The Divine
nature
Is scant receptacle unto that good Which has no end, and by itself is
Comedy" of Dante Alighieri, translated by Henry Wadsvvorth Longfellow. Paradiso, canto xix. , 46 to 51,
2 54 LIVES OF THE IRISH SAINTS. [January i6.
Then St. Beoan,^ who had dilHgently instructed Fursey in words to the foregoing effect, turned towards our saint, and said, "Serve the Lord thy God with the whole sacrifice of thy life, and earnestly resist committing any evil action. Become a faithful minister to him, requiring nothing for your- self, but food and raiment : and restrain yourself as well in the disposal, as in the acquirement of riches. ^? For he, who hath thankfully received a gift bestowed on him, will be able to open the mouths of many persons ; thus refusing nothing and asking for nothing. It is not pleasing in God's sight to
covet the goods of another, and to spare what is possessed ; the poor and persecuted are alone permitted to beg, whilst it is meet that those, who abound in the world's goods, should dispense them to the needy. Alms should be given to the poor, without the necessity of their asking. Good offices are to be exercised towards all, but more especially towards those who are in the household of the faith. The gifts of unjust persons must be imparted to the poor, and to those who are destitute of every comfort. There should be no divisions in the Church of God, and such as arise amongst the people should be referred to the apostolic constitutions and to the test of orthodox faith. Those who live in monasteries, while receiving means for their support, ought to labour in silence. There are some who excuse themselves from the duty of teaching, and appear in public to satisfy the cravings of worldly solicitude. Wherefore, virtue, which they practise in secret, is the light of a good example, hidden from their neighbours : while by engaging publicly in worldly business and cares, they suffer the poison of deadly passions to corrupt their hearts, with great scandal to the faithful. Therefore, guard yourself with great caution, and never appear in public, but when animated with a desire of solitude, observing all the Divine pre- cepts : and when you expose yourself in a public capacity for the salvation of souls, do not allow your heart to be anxious about obtaining rewards from this world. And if any person had quarrelled with you, at the first hour of day, and hath repented before evening, as you have freely received, so in like manner joyfully grant him pardon. Do not concern yourself with the acquisition of an inheritance, nor with things of this world, nor allow your heart to be thus pre-occupied : but in all adversity and contradiction, return good for evil, and supplicate the Almighty on behalf of your enemies, with a truly Christian spirit. For he who calmly preserves his heart in undisturbed repose against afflictions and resistance, shall overcome even the ferocity of wild beasts, and tame the most refractory. No other kind of good work presents a sacrifice more pleasing and acceptable in God's sight than the meek endurance of a patient heart, opposed to all attempted injuries. Every good servant of God should joyfully receive, as a favour vouchsafed to him, all temporal losses and adversities, as so many spiritual gains, with promise of a future reward. The devil and the world are two persistent enemies of the human soul : and each one of them in turn ingrafts a love for the other. For when the soul is enslaved to the world, it becomes captive to the enemy of man, who rules it as a conqueror. Do you therefore announce the word of God to princes "of this Irish land, that having abandoned iniquity, they may by penance work out their souls' salvation. Afterwards, manifest those revelations to zealous priests of our holy Church, that the Almighty will be
^ In this in the " Sacerdos instance, acts,
Beoanus" occurs, although in a fornaer pas- sage, he is called /'r^j«/.
^ " What avarice does is here made mani- fest
In the purgation of those souls con-
verted,
And no more bitter pain the mountain
has. "—See "The Divine Comedy" of Dante Alighieri, translated by Henry Wadsworth Longfellow. Purgatorio, canto xix. , 115 to 117.
January i6. ] LIVES OF THE IRISH SAINTS. 255
jealous, if they love him less than the world. For neglecting the salvation of souls, they often pursue this world's rewards, and resolve only on a death-
bed repentance : then, having received the gifts of worldlings, such pastors willbelikelytobecomeparticipatorsintheirsufferings. " Whenthesewords were spoken, the band of angels was admitted within heavenly mansions. ^^
Whilst St. Fursey, accompanied only by three angels, was about returning
to the world, a great fire approached him. This was divided by an angel, as
in the former instance. From such fire, it is said, a certain person was
hurled against him by the demons. ^9 This shock alighting on the saint's
shoulder burned the latter to some extent. Fursey recognised a person, that
had given his own gannent to the saint, when dying. But an angel, who
stood on the right side of Fursey, threw back this intruder into the fire, whilst
an angel on his left interposed to separate the saint from the adjoining flames.
to utter his " Do not fallacies, saying,
Then the old of enemy
man, began
repel him, from whom you have already received, for as you have taken his
goods, you ought to be a partaker of his punishment. " The angel of the
Lord " He did not receive them an avaricious but answered, through motive,
in order to save his soul. " Then the fire ceased, and the angel of God said, " What you have kindled, that shall burn against yourself For if you had not received the garment of this man, who died in his sins, neither would any of his punishment be inflicted on your body. Therefore, preach the necessity of penance to all, and that absolution must be received from priests at the last hour. The substance of any person who hath died in the state of mortal sin must not be received, nor must his body be interred within conse- cratedground. Youmustpreachmorezealouslytothelivingsinner,thathis heart may be touched with sorrow for his off"ences, and be purified through contrition. Whilstrenouncingallhisiniquities,heshouldwillinglydistribute almstothepoor. However,letnothingbereceivedbyapriest,whoministers tohim,forhisowtiuse; butatthetimeofinterment,lethisgoodsbedivided among the poor, that in no manner may the priest become a participator in his
iniquities. "
Having been instructed by these, and such like exhortations, Fursey
alighted on the roof of a church, and stood between the holy angels. Look-
ing downwards, he could neither recognise the walls of this house, the crowd
of mourners, nor the semblance of his own body for some time. At last, he
was told by an angel to recollect what belonged to him, and that his soul
should again enter its fleshy prison.
"There Was less than day and less than night,
that far
advanced not. "—Rev.
eye Henry
'^^ . , . . .
Mine
and the laments. " Longfellow's Francis Gary's translation of Dante's
Sed quis prudentium lector
this query,
ignoret, hiec etiam de inimundis spiritibus ad terrorem animcE videntis fieri ? "
in
your
24 LIVES OF THE IRISH SAINTS, [January i6.
If God be just, this man shall not enter into the kingdom of heaven. For it is written, unless you be con- verted, and become as little children, you shall not enter into the kingdom
quished, renewed his viperous attack, saying,
of heaven. 33 This saying he hath in no manner fulfilled. " The angel of
"
The demons being thus defeated by the warrior angel, that holy spirit on
"
the Lord answered and said,
Judgment shall take place before God. ''34
Look upon the world. " Then God's holy servant be- held a dark valley at a great distance and beneath him. In the surrounding air, there were four fires to be seen, and somewhat apart from each other.
the right hand said,
The angel asked Fursey if he understood what was meant by these fires.
On These are the four fires, which destroy the world, when all sins are remitted in the Sacrament of Baptism, after due profession is made to renounce the devil, with all his deceits, works and pomps. For in Baptism a promise is made to reject Satan and all his works. ^s This first condition is rarely fulfilled. In the
his answering in the negative, the holy spirit said,
"
second place, the fire of cupidity is that whereby the riches of this world are preferred to a love of heavenly things. s*^ In the third place, the fire of dis-
sention,37 whereby we do not fear to imperil our neighbour's souls, even for a matter of slight importance. And lastly, the fire of injustice, whereby we esteem it a matter of little consequence to despoil the defenceless, and practise fraud against them. "^^ The fire then seemed to approach towards
our saint, and to enlarge its volume. Fearing such a threatening aspect, "
Fursey said in alarm to the holy angd, This fire approaches towards me. "
"
you. For although this fire is great and terrible, it tries each one only ac-
The angel answered him,
What you have not kindled, shall not consume
cording to the measure of his works. The concupiscence of every person shall burn in this fire : as the body is consumed by unlawful pleasure, so shall
the soul burn with proportionate punishment. "^?
Then Fursey saw the holy angel advancing before him, and dividing the
flames into walls apparently erected on either side, whilst he was defended
from all danger of being injured. He also saw four demons flying through those flames, and exciting a horrible commotion in the midst of the fire.
"
Lord, and doth it not, shall be beaten with many stripes. *"
One of those wicked spirits said,
The servant who knows the will of his The holy angel
" What hath received the
that these had done
prove the perseverance of their penance, before thus receiving its fruits. For
answered,
part gifts
of God's will hath he not fulfilled ? "
supposed
penance. "
The devil " He should first said,
of wicked
persons. "
The
angel replied,
" He hath
33 Matthew, xviii. , 3.
3* Those objections of the demon here re-
corded, and his preverted applications of the inspired writings, afford additional il- lustration of a tnith contained in that well- known line, taken from the great English dramatist,
"The devil—can cite Scripture for his pur-
pose. " Shakespeare's "Merchant of
3* . . . . .
many found, Injudgment,furtherofffromHimbyfar, Than such —to whom his name was never
known. " Rev. Henry Francis Gary's
translation of Dante's "DivinaCommedia. " Gentis Anglorum," lib. iii. , cap. xix. , pp. Paradiso, canto xix. , 106 to 108. 21 1, 212.
Venice," act i. , scene iii.
" .
But lo
Who call 'Christ, Christ,' there shall be
!
ofthose
3* . . "As avarice quench 'd our love *° See Luke, xii. , 47.
"
Of good, without which is no working ; thus
Here justice holds us prison'd hand and foot. "—See ibid. "II Purgatorio,"
canto xix. , 121 to 124.
^ " After that I—saw A multitude, in fury burning. " See
38 ««
ibid. , canto xv. , 105.
fraud, that in every conscience leaves
a sting,
be man on whose May by employ'd one,
trust
He wins, or on another who withholds
Strictconfidence. "—Seeibid. "L'In-
femo," canto xi. , 52 to 54.
39 "
See Bede's Historia Ecclesiastica
Satan " He said,
January 16. ] LIVES OF THE IRISH SAINTS.
gifts blind the eyes of the wise and destroy the words of the just. "
249
The holy
thus
angel answered,
"Weshallbe
judged
beforeGod. " Thedemon
being
vanquished in his interlocutory sophisms, began to blaspheme the Almighty,
saying,
" Hitherto we have believed in a God of truth. " The
heavenly spirit
" The
Isaias hath said, that every crime which shall not have been expiated on earth
'
If you be willing and will hearken to me, you shall eat the good things of the land. But if you will not, and will provoke me to wrath : the sword shall devour you. 't^ This man hath not purged himself from his faults on earth, nor hath he yet received punish- ment. Where then is God's justice? " The heavenly messenger reproved
said,
" What else
is
He ? "
The
persistent
demon
repHed,
Prophet
must be judged in heaven, by these words :
in these " Do not him, words,
since know not God's secret
blaspheme, counsels. " The enraged demon cried out,
"
you
What is here concealed ? " The
angel returned for answer,
dence protects man. " Satan said,
"
So long as repentance is hoped for, Divine Provi-
"
particular instance. " The angel replied, "You ignore the depth of God's
But there is no place for penance in this
The devil " Let us answered,
there will be. " there is no reason for judgment. "
Another of the demons
which but few enter. Thou shalt love thy neighbour as thyself"'^^ The holy
secrets, perchance
depart, then,
angel answered, adversary replied,
" It will not avail him to have
neighbour. " wrought good,
hathlovedhis
neighbour
ashimself" The
angel returned,
began,
" A narrow
gate
remains for
him, through
" This man hath towards his wrought good
The unless he "Thefruitoflove is to be found in good works towards our neighbour, for God shall render to
eachman tohisworks. " Thewicked according
spirit
cause he hath not fulfilled the precept of God in loving, he shall be con-
demned. " Thushesoughttocaluminatetheblessedman.
The holy angels remained victors in this contest, although the demons stoutlycontendedwiththem. Aftersixdifferentrepetitionsofthecontention, ending in a like number of defeats, a demon, according to his usual manner,
" If God be not and if false- unjust,
vent to
in these
hood or a transgression of his commands displease him, this man shall not
gave
blasphemies,
terms,
escape punishment. For he promised to renounce the world, and on the
contrary, he continues to love the world, contrary to the Apostolic precept : 'Love not the world, nor the things which are in the world. ''*3 Wherefore, this man had no regard either for his OAvn vow, nor for the Apostolic in-
junction. " The holy angel answered, " He doth not love the things of this world for their own sake, but in order that they may be dispensed to those
needingthem. " Thewickedspiritcontinued "Inwhatmannercansuch
:
things be loved, in accordance with the Divine precept, and contrary to the Christian's promise made in Baptism? " His adversaries being once more vanquished and his guardians being victors, Fursey again heard the demon
"
It is written : If thou wilt not announce to the unjust man his iniquity, I will require his blood at thy
hand. "^4 The " it is also written The
angel replied, Concerning this, : prudent
shall keep silence at that time, for it is an evil time. '^s For when hearers despise the word, the teacher's tongue is also tied, because he knows that his
resume his sophistical accusation, by saying,
preaching when heard is despised. "^^
<' See Isaias, i. , 19, 20.
** See Leviticus, xix. , 18 ; Matthew, v. , 43, xxii. 39 ; Mark, xii. , 31, &c.
*3 I. John, ii. , 15.
** See Ezechiel, iii. , 18.
*s
The old accuser returned : "The latter,
** Among the principal causes assigned for the loss of souls, we find, the negligence of doctors and the evil example of princes. See Mabillon's "Acta Sanctorum Ordinis
S. Benedicti," tomus ii. , p. 291.
Amos, v. , 13.
then "Butbe- said,
250 LIVES OF THE IRISH SAINTS. [January i6,
however, ought to announce it to his last moments, and neither give his as- sent to this indifference, nor be silent, notwithstanding its continuance. "'*?
During the time occupied by the foregoing dialogue, the obstinate demons continued their resistance, until it pleased God to overcome them and give a victory to his angels. Then Fursey saw himself surrounded by an astonish- ing brightness. '*^ On looking upwards, he beheld an immense multitude of angels and of holy persons, flying around, and with their wings in motion. These at once repelled from his mind any dread of the fire and terrors caused by the demons, that had before disturbed him. It seemed to him, that no labour could be too severe, nor length of time too continuous, provided the glory of a happy eternity could be achieved, and its joys and delights should be secured. In the meantime, our saint beheld two venerable men of his na- tive province, with these blessed spirits. On seeing them, he thought they had then departed from among the living. *? These were St. Meldan and St. Beoan. 5° It is intimated in certain Acts of St. FurseyS' that when they had been written, the festivals of those holy men, who are called Prelates, were celebrated by the faithful. s^ They were accosted by Fursey, on their nearer approach, and a conversation ensued between our saint and these his friends. 53
Then St. Fursey noticed a great serenity in the surrounding atmosphere, s-t andtwoangelsapproachingthisaerialregion. Theysefemedtoenterthrough an ethereal opening. Suddenly, a great brightness surrounded them and a multitude of angels divided into four distinct choirs. 55 Theywere heard singing and repeating, Sandiis, sanctus, sandtis, Dominus Dens Sabaoth. ^^ Immediately the saint's spirit was wafted high into the air, whilst heavenly psalmodic strains of inexpressible sweetness and in a lively movement were heard. Bands of angels likewise stood at his right hand. A holy angel
:
placedamongthemsaid "Doyouknowwhenceproceedthisjoyandhappi-
ness? " Onansweringinthenegative,thisangelcontinued,"Fromthechoirs
«<
*7 See Colgan's "Acta Sanctorum Hiber- s^ nise," xvi. Januarii. Vita S. Fursasi, lib. i. ,
cap. xiv. , XV. , xvi. , xvii. , xviii. , xix. , pp.
77 to 79- Also, ix. Februarii. Vita S.
Furssei a Desmaio, cap. vi. , pp. 286 to 288,
ibib. In these latter acts, Desmay has cess.
omitted much of the foregoing dialogue, although he briefly relates its chief points.
*^ . . . . . "Thatwasrayingout
Light so acute, the sight which it en- kindles
53 According to Colgan, their Natalis is
placed at the 26th of October, with that of
their companion, St. Nasad, by St. ^ngus the Culdee. For further notices, the reader is referred to that day.
s* ' ' The firmament looks forth serene and smiles. "—Gary's translation of Dante's " Divina Commedia. " II Paradiso,
canto xxviii.
ss "in fashion, as a snow-white rose, lay
then
Before my view the saintly multitude.
. , . For, through the universe Wherever merited, celestial light
— Glides freely, and no obstacle prevents. " Cary's translation of Dante's "Divina
Must close
acuteness. " — See "The
agrees. S'» His
Commedia. " II- canto Paradiso,
reputation that of Meldan. "—
equally great Lanigan's
xxxi. , i, 2,
perforce
before such
great Divine
Comedy" of Dante Alighieri, translated by Henry Wadsworth Longfellow. Paradiso, canto xxviii. , 16 to 18.
*3 Acts, L. i. , c. 21. It being said,
that Fursey thought they were dead, seems to indicate that they were still alive.
Bede,
however, speaks of them, without giving their names, as being dead at that time, and so they are represented in the lives by Capgrave and Desmay, with whom Colgan
was
Dr.
xvi. , § viii. , n. 74, p. 457,
5' Published by Colgan at the l6th of
January.
with " Ecclesi- astical History of Ireland," vol. ii. , chap.
Hos Proesules cunctorum memoria usque ad nostra tempera celebrat. " It would seem, that these expressions were verbally transcribed from the old acts of our saint, to which the Venerable I3ede had ac-
22, 23, 24.
ss The opening line of the seventh canto
"
—Dante's Divina Commedia.
of
II Paradiso" is
" Osanna, sanctus Deus Sabaoth. " ""
January i6. ] LIVES OF THE IRISH SAINTS. 251
ofheaven,towhichwealsobelong. '' Fursey'smind,becomingthenceforward oblivious of all his previous anxieties and sufferings, was filled with ineffable
joy. 57 On hearing these heavenly hymns more distinctly and harmoniously sung, he supposed them intended for his sole gratification. In a transport of admiration he cried out, "The joy with which I am filled on hearing these
hymns is indescribable. " The angel made answer,
'•
On account of our
ministry extending to human aftairs, we arc often deprived of the great plea- sureofhearingthem-. ^^ andwhatwelabourhieffecting,thedemonseradicate
from the hearts of men, owing to temptation. ' Whilst Turkey was altogether intent on hearing those harmonious heavenly strains, the angel of the Lord
"
remarked to him,
what arises from man's perdition. "
"
sweet,
heart. "—Gary's translation of Dante's Divina Connnedia," II Paradise, canto
wise thinks, not only these words, but like-
wise a great portion of the later acts, espe- cially that which refers to our saint's visions, nnist have been copied from the old writer's account. For tlie words contained within parentheses were not spoken by the angel who appearetl to St. Fursey, when the mortality, (Sic, was yet to come, nor by the author of the acts pul)li. -hed at the i6th of January, who, according to Golgan, did not live for three or four hundred years after that prophecy and vision, in which it had
In this celestial kingdom tliere can be no sorrow, except
Then he beheld Saints Beoan and Meldan advancing from the heavenly penetralia, and assuming the forms of angels, while surrounded with great brightness. 59 They directed Fursey to return to the world. Our saint was silent, and overwhelmed with sorrow on hearing this announcement. At length, through the efforts of those angels, he found himself reco\"ered suffi-
to hear the words fronr Beoan and ]\Ieldan ciently following
:
" do ^Vhy you
fear ? You are only required to labour through a journey of one day. *^° Therefore, announce generally in your exhortations, that the dissolution of
all things is near at hand. " Then St. Fursey began to enquire regarding the end of the world, when he was told, that it was not immediately to take
place, though not very remote \ as also that famine and pestilence must op- press the human race. *^' The saint was also told, that there were two kinds
''! . . ,. . " All tlie vision dies, As 't were away ; and yet the sense of
mentioned in the aforesaid words, must have
been literally quoted from . St. Fursey's Acts,
compiled by the old author who had written That . sprang from it, still trickles in my before Venerable Bede's time. Golgan like-
xxxiii. , 61 to 63.
5' Colgan here remarks : We arc not to
understand that any of the angels are ever
deprived of God's bcatitic vision, T,\hiKt
they are occupied in ministering to men.
They arc only placed beyond the circle of
other angels, constantly employed in singing
and proclaiming the praises of the . -Mmighty. See "Acta . Sanctorum Ilibernia;," n. 20,
p. 90.
5^ The appearance and conversation of been intimated that this mortality and
those saints will remind the reader of Dante's vi. ^ion regarding several renowned saints and doctors of the Ghurcli, who were seen by hinr in the various div;>ions of his Paradise.
eclipse were to take place. He therefore
concludes, that the mortality and eclipse alluded to had been taken literally from the old writer's acts, and that mention is made of both occurrences, in these words of Vene-
:
''^ "
breve, quo laboratures cs in terra, ut
ex ipso authorc infra, c. 29. " Golgan's carnationis sexccntcssimo sexagessimo quar-
Tempus est instar unius diei, sen colligilur
rable Bede
" Eodem anno Dominicn3 In-
"Acta . Sanctorum Ilibernia','' x\i. Januarii. Vita S. FursLvi, n. 21, p. 90.
*"
to facta est Fcclypsis solis die tertio Mensis Maii, hora circiter dccima diei : quo etiam subita pcstilenti:D lues, dcpopulatis pruis
Immediately afterwards, we read in his
acts, published at the i6th of January, these Austrahbus Britannia plagis, Northum-
following words: "Quod jam signo solis (cum radios suos anno pr. eterito abscon-
brorum quoque Provinciam corripiens, atque accerba cade diutuis longe lataque desKviens magnam hominum multitudinem stravit.
disset) in modum lun;c splendcntis signifi-
ratum est. " Golgan supposes, this pro- Qua plaga prcfectus domi sacerdos Tuda
phecy regarding pestilence, and the account concerning the sun's eclipse, which is said
to have occurred during that past year, as
raplus est dc mundo, et in monasterio quod vocatur Pegnalech honorificc sepultus. Hfec autem plaga Hiberniam quoque Insulam
252 LIVES OF THE IRISH SAINTS. [January i6.
of famine : one in the abundance of understanding the word of God, and in
not fulfilling its precepts ; and another, in the abundance of riches possessed
by a miser. Both of these spring from the same bitter root. For, as the
avaricious man is not satisfied with possessing money, because in desiring
those things that are unlawful, the bitterness of avarice does not even know
the benefits to be obtained by acquired goods : so, in like manner, souls
poisoned by the wormwood of sin, do not take delight in God's holy word.
And, on account of the Almight}''s mercy, mortality was restrained for a
while ; yet death must overtake that impenitent man, who should despise
those signs and the warnings of Holy Scripture. Although the \\Tath of
t'le Supreme Judge threatens all who despise Divine admonitions. His anger
is chietly excited against doctors of the Church and princes : because faith-
ful souls perish through the deceitful vices of this world, through tempta-
tions of hostile demons, through the negligence of doctors, and through the
evil example afforded by- wicked princes. By means of study, divines under-
stand the prophetic books, and know what sort of things shall occur at this
time. Men are usually found imperfect. Although, through God's mercy,
some are endowed with the spirit of generosity, notwithstanding, they are
prone to incontinency. Others preserve chastity, but are consumed with the fire of avarice. Others acquire the grace of mildness, but are deficient in
zeal. Others easily pardon and forget injuries inflicted on them, but, owing to want of guard over their hearts, they are prone to anger, and they excite
quarrels. Some glory in what has been charitably distributed, as if they had acquired such donations by their sole labour. Again, others, who impugn
such actions, have conquered by exercising an active mind, but those forget toobtainmeritbythepracticeofgoodworks. Therearealsosome,whoare fettered with spiritual vices, and who neglect them, whilst their bodies are lacerated by abstinence. For instance, they set great account on nocturnal illusions or lesser faults, whilst they little regard that pride, which expelled angelsfromheaven. Theydonotregardagreedinessofdisposition,which drove the first man from the delights of Paradise, nor that envy which caused the fratricide Cain to kill his brother Abel ; they do not detest blasphemies, nor false testimonies, through which our Saviour was condemned to death. They do not consider the nature or duration of that punishment, which will be inflicted on wicked persons thus offending. Many abstain from food, which God ordained to be taken with thanksgiving ; whilst they unscrupu- lously indulge in pride, avarice, envy, prying, blasphemy, and detraction. Therefore do they eat, as it were, the very flesh and blood of their neighbours. They suppose those things to be grievous, which are but venial in God's sight, and many things to be of little moment, which are in reality most offensive to the Almighty.
Wherefore, each divine ought to apply suitable remedies for the cure of every vicious habit. He is rather to be considered an enemy than a guide of souls, who should treat such sins as intemperance and fornication without
pari clade premebat. "—"Historia EccIesU
astica Gentis Anglorum," lib. iii. , cap. 27. The Irish Annals confirm this account re-
garding the great pestilence, which carried away so many of the Irish clergy and laity, that same year 664. An account of it is to be found at that date, in the Annals of the Four Masters, compiled from those of Clon- macnoise and of the island. See O'Dono- van's "Annals of the Four Masters," vol. i. , pp. 274to277,withnotes. Fromthesetesti-
monies Colgan contends we are to draw the
following interences : first, that St. Fursey's old acts had been written during the year
following the aforesaid eclipse and pesti- lence, and consequently in A. D. 665 ; and, secondly, that St. Fursey did not tlourish after the year 664, as some maintain ; but
rather that he died about A. D. 653. See "
Colgan's Acta Sanctorum Hibemite," xvi. Januarii, n. 22, p. 90.
January i6. ] LIVES OF THE IRISH SAINTS. 253
a proper consciousness of their great enormity. The cure of pride is to de- nounce it in presence of all, and to exercise humility frequently, by contri-
tionandabjection. Theremedyforavariceistobefound,byadispensation of charity towards persons, in a benevolent and benignant spirit. Calumny is to be atoned for by humbly asking pardon of him who had been injured
by it, and by retracting such false charge. The evil of blasphemy is chiefly overcome by humility of spirit, by restraining the tongue from all idle dis-
course, and by the exercise of frequent prayer. The remedy for envy is to be found in a charitable love for our neighbour, and by procuring happiness forhim; whilehewhoobservesanopportunityfordoinggoodtohisbrother, must seize the occasion in substituting the fervour of charity for the poison of envy. Contrary vices are healed by their opposite virtues. Nor is it sufficient to afflict our bodies, if our minds be not removed from malice and sin. The princes and doctors of God's Church should therefore excite the souls of the faithfultoapenitentspiritafterthecommissionofthosecrimes. Theymust strengthen their subjects for the future, with the food of spiritual knowledge, and Avith the participation of Christ's sacred Body and Blood. ^^ When they are obstinate, excommunication must be resorted to, lest pastors incur the guilt of their own neglect, by planting the elm for the vine, and the alder tree
for the olive,^3 they rather love earthly and unfruitful labours, than charity, which is known to be the root and summit of all good actions. ^^
The Lord is angry with doctors of the Church who neglect the teaching
of inspired Scripture, while devoting themselves entirely to worldly cares. For when reading they understand prophetic words. If one were to arise from the dead he could not cause greater fear and compunction to seize on men's hearts, when hearing the Divine word, duly expounded, than wise teachers must produce. But there are many of these latter, who neither repel evil nor advance the cause of virtue. Pride is the source and root of all other evils : for, owing to this vice, people rebel against the authority of princes ; inferior clergy withstand their superiors in the ministry ; the monk disobeyshisabbot; childrendisrespecttheirparents,andyouththeirseniors. Through pride of spirit differences of opinion prevail. And as the prelate exhibits a want of humble subjection to God, owing to a just judgment from heaven, he finds those, who naturally ought to be subject to himself, become rebels to his authority. Thus he, who by pride inflicts injury upon another, will find himself obliged to suffer unhappiness from a different in- dividual, in his turn. This is a just decree of the Divine Judge. Wherefore, that evil of pride, which corrupted the heavenly choir of angels, and procured
their destruction, hath to the greatest possible extent caused death to the human race. ^5
•*' "
sacri corporis, et sanoaiinis participatione Henry Wadsvvorth Longfellow. Paradiso,
**
"The Iambs, who do not Come back from pasture, fed upon the
wind,
And not to see t—he harm doth not ex-
— "The measured. " See Divine
Et eas spiritualis pastu doctrinse ac Comedy" of Dante Alighieri, translated by
Eolidas reddnnt. " This evidently refers to a reception of the sacrament of the Blessed Eucharist.
*3 'I'he comparison here instituted must
have reference to the fruit-bearing qualities of the one genus of plants, and to the un-
productiveness and unprofitable nature of elm, or alder berries, or their timber for
building purposes.
canto xxix. , io6 to io8.
'^ "And this makes certain that the first
proud being,
Who was the paragon of every creature, By not awaiting light fell immature : And hence appears it, that each minor
. .
know,
cuse them. " See "The Divine
nature
Is scant receptacle unto that good Which has no end, and by itself is
Comedy" of Dante Alighieri, translated by Henry Wadsvvorth Longfellow. Paradiso, canto xix. , 46 to 51,
2 54 LIVES OF THE IRISH SAINTS. [January i6.
Then St. Beoan,^ who had dilHgently instructed Fursey in words to the foregoing effect, turned towards our saint, and said, "Serve the Lord thy God with the whole sacrifice of thy life, and earnestly resist committing any evil action. Become a faithful minister to him, requiring nothing for your- self, but food and raiment : and restrain yourself as well in the disposal, as in the acquirement of riches. ^? For he, who hath thankfully received a gift bestowed on him, will be able to open the mouths of many persons ; thus refusing nothing and asking for nothing. It is not pleasing in God's sight to
covet the goods of another, and to spare what is possessed ; the poor and persecuted are alone permitted to beg, whilst it is meet that those, who abound in the world's goods, should dispense them to the needy. Alms should be given to the poor, without the necessity of their asking. Good offices are to be exercised towards all, but more especially towards those who are in the household of the faith. The gifts of unjust persons must be imparted to the poor, and to those who are destitute of every comfort. There should be no divisions in the Church of God, and such as arise amongst the people should be referred to the apostolic constitutions and to the test of orthodox faith. Those who live in monasteries, while receiving means for their support, ought to labour in silence. There are some who excuse themselves from the duty of teaching, and appear in public to satisfy the cravings of worldly solicitude. Wherefore, virtue, which they practise in secret, is the light of a good example, hidden from their neighbours : while by engaging publicly in worldly business and cares, they suffer the poison of deadly passions to corrupt their hearts, with great scandal to the faithful. Therefore, guard yourself with great caution, and never appear in public, but when animated with a desire of solitude, observing all the Divine pre- cepts : and when you expose yourself in a public capacity for the salvation of souls, do not allow your heart to be anxious about obtaining rewards from this world. And if any person had quarrelled with you, at the first hour of day, and hath repented before evening, as you have freely received, so in like manner joyfully grant him pardon. Do not concern yourself with the acquisition of an inheritance, nor with things of this world, nor allow your heart to be thus pre-occupied : but in all adversity and contradiction, return good for evil, and supplicate the Almighty on behalf of your enemies, with a truly Christian spirit. For he who calmly preserves his heart in undisturbed repose against afflictions and resistance, shall overcome even the ferocity of wild beasts, and tame the most refractory. No other kind of good work presents a sacrifice more pleasing and acceptable in God's sight than the meek endurance of a patient heart, opposed to all attempted injuries. Every good servant of God should joyfully receive, as a favour vouchsafed to him, all temporal losses and adversities, as so many spiritual gains, with promise of a future reward. The devil and the world are two persistent enemies of the human soul : and each one of them in turn ingrafts a love for the other. For when the soul is enslaved to the world, it becomes captive to the enemy of man, who rules it as a conqueror. Do you therefore announce the word of God to princes "of this Irish land, that having abandoned iniquity, they may by penance work out their souls' salvation. Afterwards, manifest those revelations to zealous priests of our holy Church, that the Almighty will be
^ In this in the " Sacerdos instance, acts,
Beoanus" occurs, although in a fornaer pas- sage, he is called /'r^j«/.
^ " What avarice does is here made mani- fest
In the purgation of those souls con-
verted,
And no more bitter pain the mountain
has. "—See "The Divine Comedy" of Dante Alighieri, translated by Henry Wadsworth Longfellow. Purgatorio, canto xix. , 115 to 117.
January i6. ] LIVES OF THE IRISH SAINTS. 255
jealous, if they love him less than the world. For neglecting the salvation of souls, they often pursue this world's rewards, and resolve only on a death-
bed repentance : then, having received the gifts of worldlings, such pastors willbelikelytobecomeparticipatorsintheirsufferings. " Whenthesewords were spoken, the band of angels was admitted within heavenly mansions. ^^
Whilst St. Fursey, accompanied only by three angels, was about returning
to the world, a great fire approached him. This was divided by an angel, as
in the former instance. From such fire, it is said, a certain person was
hurled against him by the demons. ^9 This shock alighting on the saint's
shoulder burned the latter to some extent. Fursey recognised a person, that
had given his own gannent to the saint, when dying. But an angel, who
stood on the right side of Fursey, threw back this intruder into the fire, whilst
an angel on his left interposed to separate the saint from the adjoining flames.
to utter his " Do not fallacies, saying,
Then the old of enemy
man, began
repel him, from whom you have already received, for as you have taken his
goods, you ought to be a partaker of his punishment. " The angel of the
Lord " He did not receive them an avaricious but answered, through motive,
in order to save his soul. " Then the fire ceased, and the angel of God said, " What you have kindled, that shall burn against yourself For if you had not received the garment of this man, who died in his sins, neither would any of his punishment be inflicted on your body. Therefore, preach the necessity of penance to all, and that absolution must be received from priests at the last hour. The substance of any person who hath died in the state of mortal sin must not be received, nor must his body be interred within conse- cratedground. Youmustpreachmorezealouslytothelivingsinner,thathis heart may be touched with sorrow for his off"ences, and be purified through contrition. Whilstrenouncingallhisiniquities,heshouldwillinglydistribute almstothepoor. However,letnothingbereceivedbyapriest,whoministers tohim,forhisowtiuse; butatthetimeofinterment,lethisgoodsbedivided among the poor, that in no manner may the priest become a participator in his
iniquities. "
Having been instructed by these, and such like exhortations, Fursey
alighted on the roof of a church, and stood between the holy angels. Look-
ing downwards, he could neither recognise the walls of this house, the crowd
of mourners, nor the semblance of his own body for some time. At last, he
was told by an angel to recollect what belonged to him, and that his soul
should again enter its fleshy prison.
