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Domino perfecti inventi sunt, quasi antiquum jus et naturale dominium a Domino recuperant, dum bestiis et elementis, morbis et mortibus imperare solent.-Acta Sanctorum, 13 Jan, t. i. 818.
The same thought, but not derived from this beautiful passage, is expressed in Roderick. ,
As we put off
One of Borri's heretical fancies was an opinion, that saints even in this life have the same dominion over the animal world invested in them, as was enjoyed by Adam before his fall.—Relazione della vita del Cav. Borri, p. 357.
St. Kentigern's consecration.-p. 20.
Father Alford argues at some length, more suo, upon this part of the legend, in the hope of proving that the British church always acknowledged its dependence upon the Bishop of Rome. He has introduced a good illustration in support
of this untenable position: “ Probatur etiam ex Eclipsi quam hic in Kentigerno habemus. Si enim Paganorum infestatio seu nubes, obscuritatem fecit, Solisque lucis influxum impedivit ; adeo ut defectus ille notatus, et castigatus sit, et posteris in cautionem transcriptus; sequitur sudo coelo, et amotis nubibus, nullum defectum, et omnia recta fuisse. Imo sequitur stante Eclipsi, debere sed non posse, astrum influere , debere sed non posse terram recipere influxum; non nativa aliquá, sed præter naturam causa. Cum igitur hactenus Roma influxerit, ritusque dictaverit Insulæ, ut ostensum est; et modo Saxone omnia occupante dictata plene excipere non potuerit Insula; dic, sine tergiversatione, Britanniam de jure a Romani Solis influxu pendere; sed injuria privatam non potuisse perfectè solitoque more, lucis radium omnem excipere, sed in aliquo defecisse.”— T. ï. p. 48.
Death of St. Kentigern.-p. 30. Father Cressy professes to relate the manner of St. Kentigern's death from this very legend as it stands in Capgrave, and yet omits all mention of this miracle. Father Alford also skips it, though he says videamus ut se ad mortem præparaverit, et in quâ demum fide mortuus, quia inde Britannorum omnium sensa colligam-(T.ï. p. 149.) Undoubtedly the Jesuit was conscious, that the parts which he has dropt would have shown somewhat too plainly in what faith the whole legend was composed. St. Asaph is said to have written the life of his preceptor and predecessor. The Bollandists treat the British, and more especially the Irish, saints with a degree of freedom, which they are far from showing toward the atrocious legends of later ages. They qualify the history of St. Kentigern, saying-si vera sunt quæ in ejus vitâ traduntur, and thus license the reader to believe as little of it as he may think fit.
“ These miracles of St. Kentigern, I the rather instance," says Stillingfleet, “ because one being offended at the miracles contained in the lives of these saints as published by Capgrave, Bollandus offered him the life of St. Kentigern for a trial, and asked him what he disliked in it as he had published
it. When he had read it, saith Bollandus, he confessed if the lives of the saints were so published, they could not but please learned men !"- Second Discourse in vindication of the Protestant ground of faith, p. 540. Ed. 1673.
Saints of the blood-royal.-p. 30. In his Instructions to the Archbishops and Bishops of Scotland, Charles I. charges them," that in the Kalendar you keep such Catholic saints as are in the English ; that you pester it not with too many, but such as you insert of the peculiar saints of that our kingdom that they be of the most approved ; and here to have regard to those of the Blood-royal, and such Holy Bishops in every see most renowned: but in no case omit St. George and Patrick.”—Rushworth, ii. 343.
St. Mungo's name occurs in a list of fairs, appended to the kalendar prefixed to the • Psalmes of David in meter, with the prose, for the use of the kirk of Scotland.-Middelburgh, 1602.' This fair which was held at Glasgow contributed to keep the name alive.
St. Herbert.--p. 35.
This story is beautifully told by Bede, and not less beautifully in verse by Mr. Wordsworth; but Mr. Wordsworth has departed from the legend, which, as the annexed passage from Bede will shew, was designed for the honour of St. Cuthbert.
“ Erat enim quidam presbyter, vitæ et morum probitate venerabilis, nomine Herebertus, jamdudum viro Dei spiritalis amicitiæ foedere copulatus ; qui in insula stagni illius pergrandis, de quo Daruuentionis fluvii primordia erumpunt, vitam ducens solitariam, annis singulis eum visitare, et monita perpetuæ ab eo salutis audire solebat. Hic cum audiret eum ad civitatem Lugubaliam devenisse, venit ex more cupiens salutaribus ejus exhortationibus ad superna desideria magis magisque accendi. Qui dum sese alterutrum cælestis vitæ poculis ebriarent, dixit inter alia antistes, Memento frater Hereberte, ut modo quicquid opus habes, me interroges, mecumque loquaris, postquam enim abinvicem digressi fuerimus, non ultra nos in hoc sæculo carnis obtutibus invicem aspiciemus; certus sum namque, quia tempus meæ resolutionis instat, et velox est depositio tabernaculi mei. Qui hæc audiens, provolutus est ejus vestigüis, et fusis cum gemitu lachrymis, Obsecro, inquit, per Dominum, ne me deseras: sed tui memor sis fidelissimi sodalis, rogesque supernam pietatem, ut cui simul in terris servivimus, ad ejus videndam gratiam simul transeamus ad cælos. Nosti etiam quia ad tui oris imperium semper vivere studui, et quicquid ignorantiâ vel fragilitate deliqui, æque ad tuæ voluntatis examen mox emendare curavi. Incubuit precibus antistes; statimque edoctus in spiritu impetrasse se quod petebat à Domino, Surge, inquit, frater mi, et noli plorare, sed gaudio gaude; quia quod rogavimus, superna nobis clementia donavit. Cujus promissi et prophetiæ veritatem sequens rerum astruxit eventus : quia et digredientes abinvicem non se ultra corporaliter viderunt, sed uno eodemque die, hoc est, Kalendarum Aprilium tertia decima, egredientes è corpore spiritus eorum, mox beata invicem visione conjuncti sunt, atque angelico ministerio pariter ad regnum coeleste translati. Sed Herebertus diutind prius infirmitate decoquitur, illå ut credibile est dispensatione Dominicæ pietatis, ut si quid minus haberet meriti a beato Cudberto, suppleret hoc castigans longæ ægritudinis dolor, quatenus æquatus gratia suo intercessori, sicut uno eodemque tempore cum eo de corpore egredi, ita etiam una atque indissimili sede perpetuæ beatitudinis meruisset recipi.”—Eccl. Hist. 1. iv. c. 29. Cuthberti Vita, c. 28,
The passage is thus translated by Father Cressy. “There was a certain venerable Priest, named Herbert, who for many years before had been joined in spiritual friendship to the Holy Bishop. This man led a solitary life in a little island, situated in the vast lake out of which the river Derwent flows; and his custom was every year to visit the man of God; and to receive from him documents of piety and salvation. He being informed that St. Cuthbert was to make some stay in the foresaid City, came to him, as his manner had been, with a desire to be more inflamed in heavenly desires by his wholesome exhortations. They being thus met together, and interchangeably communicating to one another draughts of celestial wisdom, among other discourses, St. Cuthbert said to him, Be mindful, Brother Herbert, to propose now to me whatsoever doubts you desire to be resolved in, for after we have parted, we shall never see one the other in this life. For I am assured that the time of my dissolution
approaches, and that I shall very shortly put off this my mortal tabernacle. The devout Hermit, having heard these words, cast himself at his feet, and with
many tears and I beseech you by our Lord, that you will not forsake nor forget your old companion, but make your petition to the Divine mercy, that as we have jointly served our Lord together on earth, we may likewise together pass out of this world to see his glory. For you know that I have always been diligent to conform my life to your admonitions, and likewise according to your will to correct whatsoever faults I have any time committed through ignorance or frailty. Hereupon the Holy Bishop betook himself to prayer, and being inwardly taught in spirit, that his petitions were granted by our Lord, he said to him, Arise, dear brother, weep no longer, but rather rejoice, for the Divine Clemency has mercifully granted our desires.
“ The truth of this prophetical promise was really confirmed by the event: for after they were parted they never saw one