The Purgatory of St. Patrick Part 20

"The Devils were not as yet satisfied with all the injuries they had offer'd to the Soldier of Jesus Christ, and therefore dragged him towards the South, where he saw before him a dreadful Flame of Sulphurous Matter rising out of a Deep Pit, and vomiting up Men red hot like Sparks of Fire, and as the force of the Flames abated, falling down again into the Pit. When they came near this Pit, the Devils said to the Soldier: 'This is the entrance to h.e.l.l; this is our Habitation: and for as much as thou hast hitherto carefully served us, here thou shalt for ever continue with us; for all those who serve us dwell here everlastingly. And when thou shalt once go in, thou shalt eternally perish both Body and Soul. Notwithstanding, if thou wilt obey now, and return to the Door of the Cave into which thou didst enter, thou may'st go safe home to thine own Dwelling.'

The Soldier, who had so often experienced G.o.d's a.s.sistance before, despised both their Threats and Promises. whereupon the Devils, enraged to see themselves so often contemned, cast themselves headlong into the Pit, and thrust the Soldier down before them. Who the further he descended the larger he observed the Pit to grow, and the more sensibly he felt the pain of the Fire: Here the poor Man was put to the extent of his patience; for the pain was so intolerably acute, that for a while he had quite lost his Senses, and was not able to p.r.o.nounce the Name of Jesus! but Almighty G.o.d taking pity of him enabled him at last to utter in some manner that Divine Name: Whereupon the Flame shot him up so as that he fell upon the Brink of the Pit: but so disordered, that for awhile he knew not where he was, neither cou'd he tell whither to turn himself. Then a new and unknown Legion of devils rus.h.i.+ng out of the Pit surrounded him, and asked what he did there? 'Our Companions (say they) told thee this was the Gate of h.e.l.l; but they told thee a lye, and thou shalt know it is so; for we are always accustomed to tell lyes, that we may deceive those we cannot by telling the Truth. This is not the h.e.l.l, but now we will bring thee to it.' And having so said, they dragged the Soldier along to a great and s.p.a.cious River, that was cover'd all over with a stinking sulphurous Flame, and filled up with Devils and d.a.m.ned Souls. Know thou (say they unto him) that under this River lyeth h.e.l.l. Now there was a great and lofty Bridge over this River, in which three things appear'd very formidable, and almost impossible to be overcome by those who were to pa.s.s over it.

The First, that the Surface of the Bridge was so slippery that it was impossible for any Man to fix his feet upon it; the Second, that the pa.s.sage was so straight and narrow, that no Man cou'd stand or walk on it. The Third, that the Bridge was so high up over the River, as to create a Horror in any that shou'd look down. Thou must (added the Devils) go over this Bridge, and we will raise a mighty Wind which shall cast thee down into the River, where our Fellows that are there shall take thee and drown thee in h.e.l.l: For we are resolv'd to try how safe thou shalt think it for thee to attempt so dangerous a Thing: However, if thou wilt consent to go back to the Door of the Dave, thou shalt escape this Danger, and return safe home to thine own Country.

"The faithful Soldier reflecting within himself, upon the great and many Dangers from which his Pious advocate Jesus Christ had deliver'd him, and calling often upon his Name boldly stepped in upon the Bridge, and began to walk forward, feeling nothing slippery under his Foot, but all firm and steady; because he firmly confided in G.o.d and steadily adhered to his Promise: Nay the Higher he went up the Bridge the broader he found the Pa.s.sage; so as that in a short s.p.a.ce the way was equal to a Road where several carts may meet and pa.s.s.

Now the Devils who led the soldier by the Hands to the Bridge, not being able to walk with him thereon, stood at the Bridge Foot, expecting to see him fall down, but perceiving that he walked on without any Danger, they raised a Cry and Noise so dreadful that it put him into a greater fright than any of the Torments before had done. Yet when he found that the Devils stood still, and did not follow him, he went on securely, relying on the a.s.sistance of his Divine Protector. The Devils also that were in the River under the Bridge, seeing him go on over their heads, ran about the Bridge, and cast their fiery crooks and Darts at him; but being protected by the s.h.i.+eld of Faith, he felt no harm, and so got clear of all their Ambushes."

"CHAPTER IX.

"Of the Celestial Glory and Terrestrial Paradise shewn to the Soldier, and of his Conference with the Bishops thereon.

"The invincible Soldier being now deliver'd from the Snares of the unclean Spirits, saw before his Eyes an High Wall raised to the Skies, the Beauty and Structure whereof was beyond Estimation. Its Gate was adorn'd with costly Jewels, and divers precious Mettals, that afforded a most agreeable Prospect. Having approached, as it were within Half a Mile to it, the Gate seem'd to open, and sent forth so sweet a smell, that, as it seem'd to him, if all the Earth had been turn'd into Spice, it could hardly afford so agreeable a perfume, which so refresh'd his tired Limbs and Spirits, that he believed he could with ease undergo again all the Torments he had endured. And looking in at the Gates, he discover'd a Door which excelled the brightness of the Sun. As he stood then at a little distance from the Gate, there came out to meet him so beautiful, so great, and so orderly a Procession, as was never to be parallel'd to his thinking in this World, with Crosses, Wax Tapers, Banners, and Golden Palm Branches in the Hands of the Men that led this Procession. After these follow'd Men of all Degrees and Orders, some Archbishops, some Bishops, Abbots, Monks, Chanons, Priests, and Clerks of every Degree, all cloathed in the sacred Apparel proper to their Respective Degrees and Orders; and like in Shape and Colour to those they wore, when they serv'd G.o.d here on Earth. Being come up to the Soldier, they all embraced him with unspeakable joy, and conducted him into the Gate with a concert of so Melodious an Harmony, as could not be equalled by any in this World.

"When the Musick ceased, and the Procession ended, two Archbishops took the Soldier apart, in order, as was thought to shew him this new World and the Glory of it, but first they blessed G.o.d, who had strengthen'd his soul with so much constancy, in all the Torments thro' which he pa.s.sed, and which he so resolutely bore.

"They then conducted him over all the pleasant places of this new World, where his Eyes were so charmed, and all his Senses so ravished that, in his opinion, neither the Tongues of the ablest Orators cou'd explain, nor the Pens of the Nimblest Scriveners indite the Glory and Splendor of the Things which he had seen and heard. So great was the light of this happy Region, that as the light of a candle is Eclipsed by that of the Sun, so was the light of the Sun by the brightness of this. The Night doth never overshade this Land, for the light of a Pure and Serene Sky keeps it constantly bright. All the Land was like a pleasant Green Meadow diversified by various sorts of Flowers, Fruits, Trees and Herbs; whose very perfumes, saith the Soldier, wou'd keep him alive, were he allowed to dwell always there. The Bounds of the Country he did not see for the greatness of its Extent, only of that part by which he enter'd it; but discover'd in it so great a mult.i.tude of both s.e.xes as he believes no Man ever saw in his Life, or ever was together in any Age; of whom some dwelt apart in one Community, and some in another; yet so as they pa.s.sed from one society to another, as they pleased. And by this means, it came to pa.s.s, that they all enjoy'd one another's company; and choirs joyn'd with choirs to sing G.o.d's Praise: And as one Star differs from another in brightness; so was there an agreeable and harmonious variety and difference in the Habits and Countenances of those thrice happy People. For some of them seem'd to be clothed in Golden Vests; others, in Purple, some in Scarlet; others in Blew; some in Green, and others in White. And the Shape and Fas.h.i.+on of each habit was the same as that which they wore in the World; so that the Soldier cou'd easily discern of what Dignity, Order, and Degree, each of them had been. Some wore Crowns like Kings, others carry'd Golden Palms in their Hands. Glorious then and agreeable to the Eye, was the sight of the inexpressible Harmony of their Melody, in Singing the Praises of their Lord and Maker. Each of them rejoiced at his own Happiness, and at that of every other. And all of them, who saw the Soldier, Praised G.o.d upon his coming among them, and rejoiced at his Deliverance from the Devils. Here was neither Heat nor Cold, nor anything else that cou'd incommode or molest; but all things peaceable, quiet, still, agreeable. Many more things did the Soldier, see and hear in this happy Region than any Tongue or Pen cou'd express.

"When he had then satiated his Eyes and Ears, the Bishops spoke to him after this manner."

"After this discourse the venerable Prelates took the Soldier up to the Top of a Mountain, commanded him to look up and tell them what colour the Sky over his head appear'd to him to be of. The Soldier answer'd that it appear'd to him to be of the colour of Gold in a fiery Furnace. 'That (say they) which thou see'st is the Gate of Paradise. By this Gate those that are taken up from us go into Heaven. And you are to know further, that while we continue here, we are constantly fed once a day with Food from Heaven, but that you may know what sort of Food, and how pleasant it is, you shall, G.o.d willing, Feel and Taste it with us.'

"These words were no sooner p.r.o.nounced, when Certain Rays like flames of Fire cover'd the whole Region, and after a while dividing into smaller Rays sat upon the Heads of every one in the Land, and at last enter'd into them. And among the rest, sat upon the Soldier's Head also, and enter'd into him. The Soldier was wrapt up in such extasie at the Sweetness of this Food, that he cou'd not tell whether he was dead or alive, but this soon pa.s.sed over. This is the Food (added they) with which G.o.d feeds us once a day; but they that are carryed hence from us enjoy it without End. The Soldier wou'd willingly stay there if he were allowed to enjoy the deliciousness of that Food.

But instead of so sweet and desirable, mournful things are related unto him.

"For as much then (beloved Brother continue the Prelates), as thou hast partly seen what thou didst desire to see, namely, the Rest of the Blessed, and the Torments of Sinners; thou must now return by the same Way thou camest hither; and if thou wilt for the future lead a sober and G.o.dly Life; thou shalt be secure not only of this Rest; but also of the Heavenly Mansions; but if thou wilt, which G.o.d forbid, lead an ill Life and pollute thy Body with Sin; behold thou hast seen the Torments that attend thee. Thou may'st now safely return; for thou need'st not fear any of those Things; wherewith the Devils attempted to frighten thee in thy way hither; because they dare not approach thee any more, being afraid to appear before thee; neither can all the Torments which thou hast seen hurt thee. The Soldier was astonished at these Words, and began with Tears and Crys humbly to beseech the Bishops, not to oblige him to return again to the Cares of the World from so great a happiness. 'I cannot leave this place', said he, 'for I fear I shou'd be intangled in the snares of the World, so as to hinder me to come back here'; It shall not be as thou wouldest, replied the Bishops; but as He who hath made thee and us disposes, so shall it be; for He alone knows what is most expedient for us all."

"CHAPTER X.

"How the Soldier went out of this Purgatory, made a Pilgrimage to Jerusalem, and how he spent the rest of his days.

"Then Owen, the Soldier, having received their Blessing, set out, and return'd the same way he came. The Prelates conducted him to the Gate of Paradise, and shut it after him; and being sad and grieved to be obliged to return again to the Miseries of this World, he went back the same way till he came to the Hall, where he was first infested by the Devils. He saw indeed the Devils on the way, but so soon as they saw him, they vanished as if they had been afraid of him. He also pa.s.sed thro' the Places where he was before tormented; but now they had no Power to hurt him. Being then come to the said Hall, he went in boldly and Lo the fifteen Men, who had instructed him in the beginning, met him, glorifying G.o.d, who had given him so much constancy in his Torments, and having congratulated him upon his victory, said unto him: 'Courage, Brother. We know thou hast overcome the Torments which thou hast so manfully born; and that thou art purged of all thy Sins. The Sun begins now to rise in thy Country: Make haste then up to the Cave: For if the Prior, who when he hath said Ma.s.s, shall come to the Door, finds thee not there, he will lock the Door, as Despairing of thy salvation; and return to the Church.' The Soldier hereupon, having first got their Blessing, hasten'd up to the Cave, and at the very Minute that the Prior open'd the Door, the Soldier appear'd. The Prior embraced him, glorified G.o.d, and conducted him to the Church, and caused him to continue there fasting and praying for fifteen Days. Then the Soldier put on his Shoulder the mark of the Cross of Christ and went with great Devotion to the Holy Land, to visit the Sepulchre of our Lord Jesus Christ at Jerusalem, and all the holy Places round about it. Which when he had Devoutly performed he came back, and went to Stephen, King of England, to whom he had been before familiarly known, to advise with him, after what Manner he might best for the future, Warfare for the King of Kings, as he had heretofore carry'd Arms for him.

"It happen'd at the same time, that Gervasius Abbot of Lude, had got by King Stephen's Recommendation a Place in Ireland for the building of a Monastry. This Abbot sent one of his Monks, called Gilbert, to the King, to be recommended by him to the King of Ulster, and then to proceed from thence to Ireland in order to erect the said Monastry: who being Kindly received by the King, complained very much that he was a stranger to the Irish Language; I shall find you, by G.o.d's help, says the King, an excellent Interpreter. Then he called Owen, the Irish Soldier, commanded him to go with Gilbert, and to continue with him in Ireland. Owen readily obey'd the King's Orders, adding with all, that he was obliged in grat.i.tude to serve the Monks, whose Charity he had so often and so remarkably experienced. They then went over to Ireland, and began to build the Monastry, which they finished in two years and a half. The Monk Gilbert took care of the things within the Monastry; and Owen the Soldier was a trusty Procurator, and devout Minister of the Things abroad; as also a faithful Interpreter: And having taken the Habit of a Monk; he lived an Holy and Religious Life all the rest of his days, as the said Gilbert testifieth. Whenever this Gilbert and the Soldier happen'd to be alone; Gilbert was very inquisitive to know from him the particulars of all the Things he had seen and felt in this Purgatory; and the Soldier who upon p.r.o.nouncing the word Purgatory, used to burst out into Tears, told him all that he had seen and felt, which Yet he wou'd willingly have concealed, had he not been persuaded, that it might tend to the Edification, and Amendment of the Lives of many. Nay and affirmed upon his Conscience, that he had seen with his corporal Eyes all the Things which he related. Now it was by the Care and Industry of this Monk, and upon the Testimony and Credit of the Bishops of this part of the Kingdom, who had the account from the Soldier's own Mouth, and that of the other Religious and G.o.dly men of those Times that these things were committed to Posterity."

The last chapter, which is "Of the Examination and Manifold Proofs of this History," concludes with the following observations by Messingham himself.

"This History of Owen the Soldier, as to that part of it that is related by Henry Salteriensis, I borrow'd from an ancient Ma.n.u.script of the said Author now extant in the Library of St. Victor, and that related by Mathew Paris, I took from his printed History of England: But if after all, any Man chuse rather to oppose, than piously to believe the same, let him consult the Holy Fathers, St. Gregory, Venerable Bede, Dionysius Carthusia.n.u.s, and carefully read the various Revelations, Visions, and Relations not unlike these recorded by them; to which as to things very probable they themselves were not afraid to give Credit, and which they would not presume to deny."

Calderon was not the only celebrated poet who made the Purgatory of St. Patrick the subject of his song. Four centuries before the great Spanish dramatist was born, a most elaborate and very lengthy poem was written on the same attractive theme by Marie de France, the first woman, as M. de Roquefort says,who ever wrote French verse, the Sappho of her age.* Nor was Marie herself the only minstrel of that early time who yielded to the fascination of this legend. Two anonymous Trouveres of a little later period were unconsciously her rivals in the attempt. M. l'Abbe de la Rue, in his valuable work on Norman and Anglo-Norman Poetry, thus writes:--

[footnote] *"Poesies de Marie de France", par B. De Roquefort.

Paris, 1820. t.i., p.1.

"Quoique la celebre Marie eut, au XIIIe siecle, donne une a.s.sez ample histoire du Purgatoire de St.-Patrice, puisqu'elle est de plus de trois mille vers, deux autres Trouveres anglo-normands qui probablement ne connaissaient pas son poeme, volurent dans le siecle suivant traiter le meme sujet."**

[footnote} **"Essais Historiques sur les Trouveres", etc., par M.

L'Abbe de la Rue. Caen, 1834. t. iii., p. 245.

These poems, still unedited, are to be found in the Cottonian and Harleian MSS. The reader is also referred to the very interesting and exceedingly rare volume, 'Owain Miles' (Edinburgh, 1837), and 'The Visions of Tundale' (Edinburgh, 1843), in the Prefaces to both of which, by the late lamented W.B.D.D. Turnbull, much curious information on the subject will be found.

THE AUTHORITIES FOR THE LEGEND, AS GIVEN BY CALDERON.

ACT III., SCENE X. (the concluding lines.)

The list of authorities at the end of the third act has been, and not without reason, a source of great perplexity. Calderon is blamed even by so thoughtful a critic as Mr. Ticknor for putting into the mouth of Enius himself the names of a number of writers who have in some way alluded to the Purgatory of St. Patrick, all of whom were of periods long subsequent to the time at which he represents himself to have lived, several of them being the very writers who nearly a thousand years later described his own adventures. But this is quite usual on the Spanish stage. There is scarcely a drama of Calderon that does not end in the same way. The last speaker, whoever he may be, and he is frequently the 'gracioso', abandons, for the last few lines of his speech, his a.s.sumed character, and addresses the audience as an actor in a brief epilogue. The list of authorities at the end of "El Purgatorio de San Patricio" is nothing more. It is simply an epilogue, perhaps a little longer than usual, which the curious nature of the subject to some extent justifies. The manner in which the names are printed is a different matter. But the reader should recollect that this drama was not printed by Calderon himself, but by his brother Joseph, who certainly in this instance at least considered it no part of his duty as editor to verify the correctness of the poet's references. Some of the confusion certainly is attributable to Calderon himself, as he has separated and transposed names for the purpose of adapting them to his versification. But other mistakes remain behind which we may fairly divide between Don Joseph and the printer.

The original lines, as given in all the editions, that of Hartzenbusch included, are the following:--

"Para que con esta acabe La historia, que nos refiere Dionisio el gran Cartusiano, Con Enrique Saltarense, Cesario, Mateo Rodulfo, Domiciano Esturbaquense, Membrosio, Marco Marulo, David Roto, y el prudente Primado de toda Hibernia, Belarmino, Beda, Serpi, Fray Dimas, Jacob Solino, Mensignano, y finalmente La piedad y la opinion Cristiana, que lo defiende."

Some of these names are obvious enough; it is with regard to those that are rendered more obscure by the manner in which they are presented that the difficulty arises. The list is taken for the most part from the fourth chapter of Montalvan's "Vida y Purgatorio de San Patricio", but with the names singularly disconnected and misplaced.

They are turned, too, so completely into Spanish as to be scarcely recognised. Even in Messingham's "Florilegium", where they are all to be found, though not in one place, they are not always correctly printed. The following attempt at identification, now made for the first time, will be found, it is believed, to be perfectly accurate.

The first name, "Dionisio el gran Cartusiano," scarcely requires any explanation. The work referred to, in an edition of which I have a copy, is as follows:--

"D. Dionysii Carthusiani liber utilissimus de quatuor hominis novissimis, etc.," Parisiis, 1551.

The account "De Purgatorio Sancti Patritii" extends from fol. 235 to fol. 237.

"Enrique Saltarense" is Henry of Saltrey, a Benedictine monk of the Abbey of Saltrey in Huntingdons.h.i.+re, who about the middle of the twelfth century first reduced to writing the Adventures of Owain, or Enius, in the Purgatory of St. Patrick.

Of him Messingham writes thus. Referring to his authorities, he says:--

"What you shall find under the letter B, is taken from Henry Salteriensis, an English monk of the Cistercian order, who had been taught most excellent Precepts of a good Life as well as good Letters by Florentia.n.u.s, an Irish bishop, and Gilbert de Luda [Louth, in Lincolns.h.i.+re], Abbot of the Cistercian Monks, who also, being himself well instructed, used to teach others the fear of the Lord as the beginning of wisdom. . . . . And hence it is that he wrote unto Henry Abbot of Sartis one Book of the Purgatory of St. Patrick and one Book of the Pains of Purgatory. He flourished in the year of Grace 1140." -- "A Brief History of St. Patrick's Purgatory". Paris, 1718. Preface.

"Cesario," which carelessness or the exigency of metre has separated from the "Esturbaquense," of the next line is Caesarius of Heisterbach, a well-known hagiological writer of whom Adrien Baillet thus speaks:-- "Un religieux Allemand de l'ordre de Citeaux nomme 'Cesaire de Heisterbach', qui mourut du tems de l'empereur Frederic II. travailla aussi a la vie des Saints." He adds in a note:-- "Cesaire se fit moine l'an 1198, au Val de Saint de Pierre, dit autrement Heisterbach, pres de la ville de Bonne, dans le diocese de Cologne, et ne mourut que pres de quarante ans apres. Il avoit ete maitre des novices dans son couvent, et ensuite prieur de la maison de Villiers." -- 'Discours sur l'histoire de la Vie des Saints. Les Vies Des Saints'. Paris, 1739. T. i., p. xlvii.

"Mateo Rodulfo," printed as the names of one author in Calderon, separate into two persons in Messingham and Montalvan. The first is the well-known Mathew Paris, whose 'Relation of the vision of Owen the Irish Soldier' is expressly referred to in these words by Messingham, who also alludes to him more fully in his preface. 'What you shall find under the letter C,' says Messingham, 'is borrowed from Mathew Paris, an English Benedictine Monk, who had from his youth consecrated himself to a Monastic life, and polish'd most excellent talents of nature with exquisite Arts and Sciences, and adorn'd the same with all Christian virtues; being an Handicraft, a Writer, a good Painter, a fine Poet, an acute Logician, a solid Divine; and (which is much more valuable) pure in his Manners, bright in the innocence of his life, simple and candid. Pitseus, upon the year 1259, in which the said Mathew died, gives him a great many more encomiums, which for brevity sake I hear omit.'

The remaining half of 'Mateo Rodulfo' turns out to be Ranulphus or Ralph, Higden, the Monk of Chester, whose Polychronicon is quoted both by Messingham and Montalvan. The 'Domiciano' of the next line, which is 'Dominicano' in Montalvan, has so completely got rid of the name to which it belongs, that without the aid of Calderon's authorities, Messingham and Montalvan, it would be impossible to know who was meant. In Messingham the reference is to 'Jacobus Januensis, the Dominican, in the Life of St. Patrick,' and in Montalvan to 'Jacobo Januense, o Genuense, Dominicano.' The person thus disguised is the famous Jacobus de Voragine, the Dominican, author of 'The Golden Legend,' who was Bishop of Genoa in 1292, and died at a very advanced age in 1298. Of the 'Legenda Aurea', the fiftieth chapter is devoted to St. Patrick.

'Membrosio' is called 'Mombrisio' in Montalvan, and 'Mombrusius' in Messingham. Correctly it was neither. The writer referred to is 'Boninus Mombritius', a fine copy of whose 'Sanctuarium' is in the British Museum. At fol. 188, t. ii, there is a full account of the Purgatory, the name of the adventurous visitor being 'Nicolaus'. Of Mombritius, whom he calls Bonin Mombrice, the same writer (Baillet), from whom I have already quoted, says:--

"Cet homme peu connu d'ailleurs etoit Milanois de naissance, conseiller on fils de conseiller au senat de Milan; il vivoit du tems de Galeas Marie, duc de Milan, qui fut tue l'an 1476, et du Pape Sixte IV., qui mourut en 1484. Il s'etoit deja fait regarder comme grammairien, poete, orateur et philosopohe par divers ouvrages, mais aucun ne lui fit tant d'honneur que son 'Sanctuaire', qui est le t.i.tre qu'il donna a son recueil d'actes des Saints dedie a Simonete, secretaire des ducs de Milan." -- 'Discours', p. lvii.

'Marco Marulo' is Marcus Marulus, Cap. xiv., Lib. 6, of whose work, "De religiose vivendi inst.i.tutione per exempla," is ent.i.tled "De revelationibus infernalium poenarum." -- 'Apul Sanctam Coloniam.

Anno M.D.x.x.xI.