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.
O'Hanlon - Lives of the Irish Saints - v1
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. But the spirit of our saint, fearing to
approacli the senseless, body, an angel addressed Fursey in these words,
"
Fear not to enter this body, which, although a frail one, you may possess with- out danger of being vanquished by infirmity or vice ; for you have overcome concupiscence in this trial, so that henceforth your old defect shall not be able
to prevail against you. " Then in spirit, Fursey saw the breast of his body
" When
^ Colgan's " Acta Sanctonim HibemizE," 7° Colgan's "Acta Sanctorum Hibemise,"
xvi. Januarii. Vita S. Furscei, lib. i. , cap. xvi. Januarii. Vita S. Fursjei, lib. i. , cap.
XX. , xxi. , xxii. , xxiii. , xxiv. , xxv. , xxvi. , xxvii. , xxviii. , p. 8i. Also, Vita S. Furssei
pp. 79 to 8i. Also, ix. Februarii. Vita S. a Desmaio, cap, viii. , pp. 289, 290, ibid.
His
let it undergo an ablution in the water of a fountain, and you will experience no other pain, than that of the slight bum which it has endured. To the moment of your death, we shall behold you engaged in good works, and thus, through your faithful labours, we shall afterwards joyfully receive you. ''7°
opening.
guardian angel said,
your body
vivified,
Fursaei, a Desmaio, cap. vii. , pp. 288, 289, ibid.
'^See Bede's "Historia Ecclesiastica Gen- tis Anglorum," lib. iii. , cap. xix. , p. 212,
Desmay, although agreeing in substance
with the previous narrative, yet amplifies its details to some extent,
hath become
256 LIVES OF THE IRISH SAINTS. [January i6.
CHAPTER V.
ST. FURSEY'S subsequent revelations—IJATE OF' HIS VISIONS—HIS MISSIONS AND PREACHING—HE LEAVES LOUGH ORBSEN—ROSSERRILLY—FURSEY WITHDRAWS TO AN ISLAND IN THE OCEAN—AFTERWARDS HE GOES TO ENGLAND—SIGEBERT, KING OF THE EAST ANGLES, JOYFULLY RECEIVES HIM—A MONASTERY FOUNDED AT CNOBHERSBURG—FURSEY's VISIONS, TRAVELS, AND MIRACLES—HE LEADS AN EREMITICAL LIFE—DISTURBANCES AND WARS IN ENGLAND—FURSEY, WITH SOME COMPANIONS, VISITS GAUL.
When restored to his senses, Fursey awoke from his state of rest, and
wondered greatly on beholding a crowd of religious and of other persons, who stood near him, bathed in tears. They seemed to be making prepara-
tions for his interment, as if the immortal spirit had already departed. ' Having come to the recollection of his actual state, within a short time,
Fursey began to inveigh bitterly against the blindness of men, who love the things of earth with such great eagerness, and who never consider that all worldly grandeur must have an end in the grave, where human pride is
"
finally buried. Then, turning towards his monks, he said, Oh, brethren,
if only one drop, or one small portion of those exquisite enjoyments, or of that happiness which I tasted during my ecstasy, and which God has in perpetual reserve for his worshippers and faithful servants, had been received into your souls—although I only tasted these pleasures to a slight extent— yet, I doubt not, but immediately the delight of such joys must entirely ravish your hearts, even to complete forgetfulness, as to whether you were living or dead. On the contrary, if sinners only beheld, even through a small aperture, the dreadful nature of those everlasting tortures, which had been revealed to me, would they not instantly despise all this Avorld's delights ! How should they not dread contact with them for all future time ! "
On saying these words, to convince his hearers, Fursey showed them the wound he had received in the neck, by coming in contact with the unhappy usurer, whose unfortunate condition he then described.
All were amazed, and almost fainting through fear, they burst into tears. According to the angel's admonition, during his vision, when Fursey was heard asking for some water to cool the sense of burning felt in his throat, every doubt concerning the reality of his narrative was removed from the minds of those present. The saint's thoughts were never afterwards free from a recollection of what he had seen. Often, as he meditated on the Almighty's threat against the defects of those appointed to rule, he lamented with tears and
sighs his being placed as a director over his monastery, and he earnestly desired to abdicate his office, that he might become subject to others. ' Nor did he desire to be relieved from his corporal infirmity, while he prayed with the Apostle that the greatness of his revelations should not fill his mind with
3 pride.
St. Fursey is thought to have had those visions in the year 627. 4 This was probably about two or three years after he had founded the monastery
Chap. v. —'
some Divine
3 See "Acta Sanctorum Hibernins," ix.
account, that with tlie Apostle he frequently
gloried in his infirmities, and he was most ix. , p. 290. Also, Vita S. Furscei, lib. i. ,
account.
* In Colgan we find the sequel of this
Desmay's
privilege.
patient under tliat soreness in the throat, known as the "King's Evil" among the Gauls. This is a species of cancer, which, when touched by the King of France, was popularly believed to disappear, owing to
cap. xxix. , p. 81, ibid.
•See Ussher's " Britannicarum Ecclesia-
rum Antiquitates," cap. xvi. , p. 381. This learned author quotes from the old writer, whom he believes to have lived before Bede,
Februarii. Vita S. Fursa-i, a Desmaio, cap.
January i6. ] LIVES OF THE IRISH SAINTS. 257
ofRathmat. For,beinganxious,aswehavesaidbefore,toplacesomeof his relatives in the monastery, Fursey went to Munster, for that purpose.
It is supposed, in fulfilment of his intention, he did not delay very long, after he had rested his estabhshment on a secure foundation. s To effect this object, two or three years^ must have been fully sufficient. ? Accordingly, if he had those visions in 626,^ the foundation of Rathmat Monastery might justly be assigned to about a. d. 624. 9 From the time of these visions, he seems to have resigned the administration of his monastery ; for it is stated, he went forth soon afterwards to preach God's word, and to announce generally what he had heard and seen. An incomparable grace seemed to pervade and animate all his actions. He never once sought or desired the goods of this earth. He rather bestowed gifts on those that sought them ; and his example, in a great manner, was imitated by prelates and their subjects, by kings and nobles, as well as by lowly and humble people. He was loved by all good persons ; he was dreaded by all wicked and sinful men ; he was ennobled by the gifts of Divine [grace. While supporting
the poor, he exorcised persons possessed by evil spirits.
For a year, he taught the Irish people truths of Christian doctrine.
Meantime, the anniversary day of his visions and trance approached. While many wise and holy men were in company with him, the saint was
again seized with bodily infirmity, on the night of this anniversary. He seemed almost lifeless, but the angel of the Lord appeared to him in spirit during a whole day. Fursey was taught what would be most suitable for him to annoimce, pending the time of his missions, and he was told that he should complete them, by spending twelve years in the work of preach-
ing.
'° With this Our saint dis- injunction Fursey faithfully complied. "
tinguished himself as a most eloquent preacher ; his sermons always
attracted large congregations, and were a subject of general admiration amongst the people. But these marks of popular consideration called forth the calumnies and persecution of his enemies. During this interval
these words: "Verbum Dei per universam Hiberniam pradicabat, & ea quae viderat vel audierat omnibus populis Scotomm adnun- ciabat. YJi alius Vitae ejusdem scriptor: Beatissimus Fursaeus navigans ex Scotia sive Hibernia, venit in Galliam. " From these passages, it would seem, that Ussher thought himself possessed of our saint's oldest acts.
SThat Ussher had another life of Fursey, different from the one published by Colgan at the l6lh of January, is evident from the latter quoted passage, which is not there found.
'Such is Dr. Lanigan's conjecture.
^Inthe "IndexChronologicus," p. 537, of Ussher, we read, under the year Dcxxvii. , "Fiirsitus, Foillanus, and Ultaims, filii I'hil-
"
tain Reguli Ilibcrnici, claruerunt, p. 501
^ At this year, iu the " Annals of Ulster,"
Lanigan desires his readers to compare w'l'Ca.
the previous notes, 69 and 71.
'° In his old acts, the number of years,
said to have been spent by him in preaching, is set down at ten. In those acts, issued by Colgan, at the i6th of January, and in his life published by Capgrave, it is said, the number of years was twelve, including, it seems, that year in which our saint travelled throughout Ireland. This matter would otherwise be of little importance, but inso- much as it might seem to decide the era of the saint's departure for England.
" Desmay says, that the period of his preaching, which was twelve years, had been
spent partly in Ireland, and partly in Bri- tain. But Colgan supposes it probable, from what is stated in his acts, lib. i. , cap. XXX. , that this term of years had been
spent solely in Ireland. See Dr. Lanigan's ""
is entered, Visio quam vidit Fursseus re- Ecclesiastical History of Ireland," vol. ii. , ligiosus Episcopus. " See Dr. O'Conor's chap, xvi. , § viii. , p. 456, and n. 78, p.
" Rerum Hibernicarum "
tomus
458,
ibid. " Acta Sanctorum Also, Colgan's
Scriptores,"
76, pp. 457, 458. This latter note, Dr. cap. x. , p. 290, ibid. Vol. I. —No.
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. But the spirit of our saint, fearing to
approacli the senseless, body, an angel addressed Fursey in these words,
"
Fear not to enter this body, which, although a frail one, you may possess with- out danger of being vanquished by infirmity or vice ; for you have overcome concupiscence in this trial, so that henceforth your old defect shall not be able
to prevail against you. " Then in spirit, Fursey saw the breast of his body
" When
^ Colgan's " Acta Sanctonim HibemizE," 7° Colgan's "Acta Sanctorum Hibemise,"
xvi. Januarii. Vita S. Furscei, lib. i. , cap. xvi. Januarii. Vita S. Fursjei, lib. i. , cap.
XX. , xxi. , xxii. , xxiii. , xxiv. , xxv. , xxvi. , xxvii. , xxviii. , p. 8i. Also, Vita S. Furssei
pp. 79 to 8i. Also, ix. Februarii. Vita S. a Desmaio, cap, viii. , pp. 289, 290, ibid.
His
let it undergo an ablution in the water of a fountain, and you will experience no other pain, than that of the slight bum which it has endured. To the moment of your death, we shall behold you engaged in good works, and thus, through your faithful labours, we shall afterwards joyfully receive you. ''7°
opening.
guardian angel said,
your body
vivified,
Fursaei, a Desmaio, cap. vii. , pp. 288, 289, ibid.
'^See Bede's "Historia Ecclesiastica Gen- tis Anglorum," lib. iii. , cap. xix. , p. 212,
Desmay, although agreeing in substance
with the previous narrative, yet amplifies its details to some extent,
hath become
256 LIVES OF THE IRISH SAINTS. [January i6.
CHAPTER V.
ST. FURSEY'S subsequent revelations—IJATE OF' HIS VISIONS—HIS MISSIONS AND PREACHING—HE LEAVES LOUGH ORBSEN—ROSSERRILLY—FURSEY WITHDRAWS TO AN ISLAND IN THE OCEAN—AFTERWARDS HE GOES TO ENGLAND—SIGEBERT, KING OF THE EAST ANGLES, JOYFULLY RECEIVES HIM—A MONASTERY FOUNDED AT CNOBHERSBURG—FURSEY's VISIONS, TRAVELS, AND MIRACLES—HE LEADS AN EREMITICAL LIFE—DISTURBANCES AND WARS IN ENGLAND—FURSEY, WITH SOME COMPANIONS, VISITS GAUL.
When restored to his senses, Fursey awoke from his state of rest, and
wondered greatly on beholding a crowd of religious and of other persons, who stood near him, bathed in tears. They seemed to be making prepara-
tions for his interment, as if the immortal spirit had already departed. ' Having come to the recollection of his actual state, within a short time,
Fursey began to inveigh bitterly against the blindness of men, who love the things of earth with such great eagerness, and who never consider that all worldly grandeur must have an end in the grave, where human pride is
"
finally buried. Then, turning towards his monks, he said, Oh, brethren,
if only one drop, or one small portion of those exquisite enjoyments, or of that happiness which I tasted during my ecstasy, and which God has in perpetual reserve for his worshippers and faithful servants, had been received into your souls—although I only tasted these pleasures to a slight extent— yet, I doubt not, but immediately the delight of such joys must entirely ravish your hearts, even to complete forgetfulness, as to whether you were living or dead. On the contrary, if sinners only beheld, even through a small aperture, the dreadful nature of those everlasting tortures, which had been revealed to me, would they not instantly despise all this Avorld's delights ! How should they not dread contact with them for all future time ! "
On saying these words, to convince his hearers, Fursey showed them the wound he had received in the neck, by coming in contact with the unhappy usurer, whose unfortunate condition he then described.
All were amazed, and almost fainting through fear, they burst into tears. According to the angel's admonition, during his vision, when Fursey was heard asking for some water to cool the sense of burning felt in his throat, every doubt concerning the reality of his narrative was removed from the minds of those present. The saint's thoughts were never afterwards free from a recollection of what he had seen. Often, as he meditated on the Almighty's threat against the defects of those appointed to rule, he lamented with tears and
sighs his being placed as a director over his monastery, and he earnestly desired to abdicate his office, that he might become subject to others. ' Nor did he desire to be relieved from his corporal infirmity, while he prayed with the Apostle that the greatness of his revelations should not fill his mind with
3 pride.
St. Fursey is thought to have had those visions in the year 627. 4 This was probably about two or three years after he had founded the monastery
Chap. v. —'
some Divine
3 See "Acta Sanctorum Hibernins," ix.
account, that with tlie Apostle he frequently
gloried in his infirmities, and he was most ix. , p. 290. Also, Vita S. Furscei, lib. i. ,
account.
* In Colgan we find the sequel of this
Desmay's
privilege.
patient under tliat soreness in the throat, known as the "King's Evil" among the Gauls. This is a species of cancer, which, when touched by the King of France, was popularly believed to disappear, owing to
cap. xxix. , p. 81, ibid.
•See Ussher's " Britannicarum Ecclesia-
rum Antiquitates," cap. xvi. , p. 381. This learned author quotes from the old writer, whom he believes to have lived before Bede,
Februarii. Vita S. Fursa-i, a Desmaio, cap.
January i6. ] LIVES OF THE IRISH SAINTS. 257
ofRathmat. For,beinganxious,aswehavesaidbefore,toplacesomeof his relatives in the monastery, Fursey went to Munster, for that purpose.
It is supposed, in fulfilment of his intention, he did not delay very long, after he had rested his estabhshment on a secure foundation. s To effect this object, two or three years^ must have been fully sufficient. ? Accordingly, if he had those visions in 626,^ the foundation of Rathmat Monastery might justly be assigned to about a. d. 624. 9 From the time of these visions, he seems to have resigned the administration of his monastery ; for it is stated, he went forth soon afterwards to preach God's word, and to announce generally what he had heard and seen. An incomparable grace seemed to pervade and animate all his actions. He never once sought or desired the goods of this earth. He rather bestowed gifts on those that sought them ; and his example, in a great manner, was imitated by prelates and their subjects, by kings and nobles, as well as by lowly and humble people. He was loved by all good persons ; he was dreaded by all wicked and sinful men ; he was ennobled by the gifts of Divine [grace. While supporting
the poor, he exorcised persons possessed by evil spirits.
For a year, he taught the Irish people truths of Christian doctrine.
Meantime, the anniversary day of his visions and trance approached. While many wise and holy men were in company with him, the saint was
again seized with bodily infirmity, on the night of this anniversary. He seemed almost lifeless, but the angel of the Lord appeared to him in spirit during a whole day. Fursey was taught what would be most suitable for him to annoimce, pending the time of his missions, and he was told that he should complete them, by spending twelve years in the work of preach-
ing.
'° With this Our saint dis- injunction Fursey faithfully complied. "
tinguished himself as a most eloquent preacher ; his sermons always
attracted large congregations, and were a subject of general admiration amongst the people. But these marks of popular consideration called forth the calumnies and persecution of his enemies. During this interval
these words: "Verbum Dei per universam Hiberniam pradicabat, & ea quae viderat vel audierat omnibus populis Scotomm adnun- ciabat. YJi alius Vitae ejusdem scriptor: Beatissimus Fursaeus navigans ex Scotia sive Hibernia, venit in Galliam. " From these passages, it would seem, that Ussher thought himself possessed of our saint's oldest acts.
SThat Ussher had another life of Fursey, different from the one published by Colgan at the l6lh of January, is evident from the latter quoted passage, which is not there found.
'Such is Dr. Lanigan's conjecture.
^Inthe "IndexChronologicus," p. 537, of Ussher, we read, under the year Dcxxvii. , "Fiirsitus, Foillanus, and Ultaims, filii I'hil-
"
tain Reguli Ilibcrnici, claruerunt, p. 501
^ At this year, iu the " Annals of Ulster,"
Lanigan desires his readers to compare w'l'Ca.
the previous notes, 69 and 71.
'° In his old acts, the number of years,
said to have been spent by him in preaching, is set down at ten. In those acts, issued by Colgan, at the i6th of January, and in his life published by Capgrave, it is said, the number of years was twelve, including, it seems, that year in which our saint travelled throughout Ireland. This matter would otherwise be of little importance, but inso- much as it might seem to decide the era of the saint's departure for England.
" Desmay says, that the period of his preaching, which was twelve years, had been
spent partly in Ireland, and partly in Bri- tain. But Colgan supposes it probable, from what is stated in his acts, lib. i. , cap. XXX. , that this term of years had been
spent solely in Ireland. See Dr. Lanigan's ""
is entered, Visio quam vidit Fursseus re- Ecclesiastical History of Ireland," vol. ii. , ligiosus Episcopus. " See Dr. O'Conor's chap, xvi. , § viii. , p. 456, and n. 78, p.
" Rerum Hibernicarum "
tomus
458,
ibid. " Acta Sanctorum Also, Colgan's
Scriptores,"
76, pp. 457, 458. This latter note, Dr. cap. x. , p. 290, ibid. Vol. I. —No.
