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NOTES.
ACT THE FIRST.
SCENE II., p. 247.
"Patrick is my name, my country Ireland, and an humble hamlet Scarcely known to men, called `Empthor`, Is my place of birth."
The passage in the original is as follows:-- "Mi propio nombre es Patricio, Mi patria Irland o Hibernia, Mi pueblo `es Tax.`" `Hartzenbusch`, t. I, p. 150.
This is the reading of all the editions, and has been adopted in the German translation of the drama by Al. Jeitteles (Brunn, 1824). "Tax" looks very unlike the name of a village, and it appears to me to be simply a misprint. The whole of this speech of St. Patrick is taken from the `Vida y Purgatorio` of Juan Perez de Montalvan. The description of St. Patrick`s birth-place, as given by Montalvan, is as follows:-- "En cuya jurisdicion ay un Pueblo, de pocos moradores, Ilamado "Emptor". Aqui nacio un moco," etc. (edition of 1664, f. I.) It is quite plain that "es Tax" in Calderon`s play is an easily understood misprint for the "Emptor" of Montalvan.
"Mi patria Irlanda o Hibernia, Mi pueblo Emptor,"
even metrically, is a better reading than -- "Mi patria Irlanda o Hibernia, Mi pueblo es Tax."
In the hymn of St. Fiacc, a contemporary of the Apostle, the birthplace of St. Patrick is said to have been at "Empthor," or "Nemthur," as it is sometimes printed. The same locality is assigned to it in the "Tripartite Life of Saint Patrick", but considerable controversy has arisen as to the exact position of the place. See "The Life of Saint Patrick", by P. Lynch, Dublin, 1828: "St. Patrick, Apostle of Ireland", by J. H. Todd, D.D. (1864); and "The Life of St. Patrick", by M. F. Cusack, Kenmare, Co. Kerry (1869), a most elaborate and very beautiful work.
SCENE II., p. 252.
This long address of Patrick is founded on the following passages of the story as originally told in Montalvan`s "Vida y Purgatorio de San Patricio", Madrid, 1627. The translation is made as literal as possible, to show how closely Calderon followed even the language of Montalvan.
Chapter I. -- "Between the north and west is situated the Island of Hibernia, or Ireland, as it is at present more usually called. It was once known as the Island of Saints, because its inhabitants were ever ready to shed their blood in the lists of martyrdom, which is the highest proof of courage which the Faithful can give; since life being so dear to us, it is a most heroic act for the sake of religion to offer it to the sacrilegious hands of a tyrant that only lives in seeing others die.
"In this island there was a village with a few inhabitants, called Emptor, which the sea, like a cincture of snow, not only encircled but appeared to bind. Here was born a youth of such virtuous dispositions that he seemed to belie the promise of his years, since virtue and adolescence are not easily reconciled. He gave himself much to the reading of the Lives of the Saints, of whose exercises he was a great imitator, very fearful of those snares which lie in the way of youth, and which, though he escaped, he was not without a disposition to fall into." . . . .
[This youth was St. Patrick`s father, who married Conchessa, a French lady, as mentioned by Calderon, who, in the older Lives of St. Patrick, is said to have been the sister of St. Martin of Tours. After the birth of Patrick, St. Conchessa, his mother, retired to a convent, and his father became a priest. The story then continues.]
"Patrick remained in his early years under the tutelage of his aunt, and God was so desirous of showing to the world the favours with which He had pre-determined to honour that pure soul, that He did not wait for the time when Patrick would be of an age to ask for them; since before he could speak the words God declared Himself his friend. For a blind man, Gormas (a neighbour of his in that village), heard one day a voice in the air which said to him, that ifhe went to Patrick (a child recently baptised), who would with his right hand make the sign of the cross upon his eyes, he would be restored to sight. He did so, and saw: God no doubt to foreshadow by this the great things that he would eventually work through this His servant. And this predestination, as it were, He made more remarkable by another miracle, which, if it was not greater, was more acknowledged and more widely known from the number of persons who were astonished at beholding it. In a certain year, it happened that such a quantity of snow had fallen from heaven, so great was the extent of the thaw when the sun melted it, that the water covered all the ground, and grew to the dimensions of a lake, which, spreading into the village, inundated all the houses, putting even that of Patrick in the greatest danger. But he, being then only ten years old, with a lively and courageous faith made the sign of the cross upon the waters, and in the sight of all compelled them to retire into the bed of the sea, the land remaining as dry and as free from snow as in the height of summer. . . . .
"One morning, being about the age of sixteen years, as he stood by the shore of the sea, reciting the Psalter with some of his companions, certain pirates made a sudden descent upon the coast, and having seized them, re-embarked immediately through fear of being baulked of their prize. Patrick was brought to a remote extremity of Ireland, and, like another Joseph, was sold to a prince of that island, who, thinking him fit for nothing else, gave to him the care of his sheep. This was an occupation very agreeable to Patrick, for as love can avow itself more openly in solitude, he spent all the night and all the day in loving and conversing with God, making altars of the rocks and of the flowers, on which to make to Him the entire sacrifice of his heart.
"The astonishing increase of the flock, which multiplied every day beneath his charge, soon became known to his master, who, being one night asleep, saw among the obscure visions of his dreams his slave Patrick rejoicing and surrounded by a great light, from whose mouth issued a beautiful and resplendent flame, which touching his two daughters, who he thought were by his side, burned them and reduced them to ashes, leaving himself alone untouched by that sweet and amorous flame. Frightened at such an astonishing vision, scarcely had the day come, when he sent for his slave and related to him what had occurred, asking him to explain the mystery of that terrible dream. To which Patrick replied, with great tranquillity, that the flame which he had seen come from his mouth could only be the Faith of the most Holy Trinity, which for a long time he had desired to preach to him and his daughters. And further, that it was because this doctrine would make no impression on his soul the flame refused to touch him, he dying blind in his infidelity. But because his daughters would eventually be convinced of the truth, God permitted them to be burned by the flame of His Faith and His Love, so as to fulfil the end for which they were created. With this Patrick took leave of his master and returned to his flock, leaving him so confused that he did not know whether he should punish him for what he had announced; all which happened in the manner the saint had predicted.
"In this way he lived some years, and our Lord, seeing that the solitude in which His servant passed his life in the fields was very great, sent to him as a companion his guardian angel, Victor, to whom he could communicate his thoughts, and from whom he would receive consolation in his slavery. But one night, being engaged in prayer, and yielding his spirit to a divine ecstasy and rapture, he saw as in a mirror a man of dignified appearance, whose dress gave him to understand that he was of the same country as himself. This personage seemed to be the bearer of a letter, the superscription of which Patrick approaching to read, he saw these words: -- `The voice of the Irish people`. And as he hastened to open the letter to see its contents, it seemed that within it were all the inhabitants of Ireland, men, women, and children, even the little infants, all crying out to him and saying, "Patrick, Patrick, we implore that you will come to us and free us from this slavery." The Saint upon this awoke, and consulting his angel, asked him to be released from his captivity, since he had a great desire to return to his country and assist those who had such need of him." -- `Vida y Purgatorio de S. Patricio`, per el Doctor Juan Perez de Montalvan. Madrid, 1628, and Madrid, 1664.
[The visit to St. Germain in France is then described: his residence with St. Martin of Tours, the journey to Rome, and all the other events follow in detail, which Montalvan collected from Messingham, Messingham`s chief authority being the Life of St. Patrick, by Jocelin. These are all briefly epitomised in the address of the Angel Victor, as given by Calderon at the end of the first act.]
SCENE II., p. 262.
The story of Luis Enius, as given by Calderon in this long address, seems to be entirely the invention of Montalvan. It is told in the sixth chapter of his "Vida y Purgatorio de San Patricio", and in the edition of 1628 fills over forty pages. Calderon follows the narrative very closely, but in one noticeable incident he greatly improves upon his predecessor. This is in the celebrated skeleton scene of the third act. The corresponding scene in Montalvan`s story is puerile enough. In Montalvan Luis Enius has no interview with the skeleton, so powerfully described by Calderon. His conversion is effected by a floating piece of paper which had eluded his grasp for two nights, but which he seized on the third, and examined by a mysterious light at the foot of a cross. On the paper he perceived the representation of a skull, under which is written, "I am Luis Enius". How utterly ineffective and commonplace this is compared with the fine scene in Calderon need not be pointed out.
The story of the vision of himself at Lerici, as recorded in some of the lives of the poet Shelley, which is almost identical with that in Calderon, was evidently suggested by this scene. Shelley`s reference to the "Purgatorio de San Patricio" in a note to "The Cenci" shows the attention with which he read this drama. The "Embozado" which Captain Medwin and others supposed to be the name of one of Calderon`s dramas, and which, as might be expected, Washington Irving vainly looked for in Spain, was the "Hombre embozado," the "Muffled Figure" of Calderon`s "Purgatorio de San Patricio", act 3, scene i.
A vivid description of this scene by Shelley to one of his friends may have been mistaken for a circumstance that had actually happened to the poet himself.
SCENE VIII.
The "Athenaeum", in its elaborate review of the earlier translation of this drama, thus writes:--
"With the prayer of St. Patrick considerable licence has been taken; but its spirit is well preserved, and the translator`s poetry must be admired.
"PATRICK. Thou art of all created things, O Lord, the essence and the cause -- The source and centre of all bliss; What are those veils of woven light, Where sun and moon and stars unite -- The purple morn, the spangled night -- But curtains which thy mercy draws Between the heavenly world and this? The terrors of the sea and land -- When all the elements conspire, The earth and water, storm and fire -- Are but the shadows of thy hand; Do they not all in countless ways -- The lightning`s flash -- the howling storm -- The dread volcano`s awful blaze -- Proclaim thy glory and thy praise? Beneath the sunny summer showers Thy love assumes a milder form, And writes its angel name in flowers; The wind that flies with winged feet Around the grassy gladdened earth, Seems but commissioned to repeat In echo`s accents -- silvery sweet -- That thou, O Lord, didst give it birth. There is a tongue in every flame -- There is a tongue in every wave -- To these the bounteous Godhead gave These organs but to praise his name! O mighty Lord of boundless space, Here canst thou be both sought and found -- For here in everything around, Thy presence and thy power I trace. With Faith my guide and my defence, I burn to serve in love and fear; If as a slave, Oh, leave me here! If not, O Lord, remove me hence!" The "Athenaeum", Oct. 26, 1853.
ACT THE THIRD.
SCENE X.
The account of St. Patrick`s Purgatory given by Luis Enius in this long narrative is taken immediately from the seventh, eighth, and ninth chapters of Montalvan`s "Vida y Purgatorio de San Patricio", which, as already stated, are themselves a translation from the "Florilegium Insulae Sanctorum" of Messingham. The following extracts are taken from the tract referred to in the Introduction, the full title of which is as follows:--
"A BRIEF HISTORY OF SAINT PATRICK`S PURGATORY, AND ITS PILGRIMAGE. Collected out of Ancient Historians. Written in Latin by the Reverend MR. THOMAS MESSINGHAM, formerly Superior of the Irish Seminary in Paris. [Paris, 1624.]
"And now made English in favour of those who are curious to know the Particulars of that Famous Place and Pilgrimage so much celebrated by Antiquity. "Printed at Paris, 1718."
"CHAPTER IV.
"Of the Penitent Soldier, his going into this Purgatory, and of the Messengers sent from God unto him.
"There was a certain Soldier called Owen, who had for many years served in King Stephen`s Army. This Man, having obtained Licence from the King, came to the North of Ireland, his Native Country, to visit his Parents; and when he had continued there for some time, he began to reflect upon the wickedness of the Life he had led from his Infancy; upon his Plundering and Burning in the Army; and (which grieved him more) upon the many sacrileges he had been guilty of in Robbing and Spoiling Churches; together with many other Enormous hidden Sins. Being then interiorly moved to repentance, he went to a certain Bishop in that country, and Confess`d all his Sins unto him. The Bishop severely reproved him, and let him know how grievously he had provoked God`s indignation. The Soldier hereupon being exceedingly sorrowful, resolved to do penance suitable to the greatness of [his] Sins. For the People of that country have this Naturally, that as they are more prone to evil thro` Ignorance than Men of other Countries,* so are they more ready and willing to do penance, when they are made sensible of the Enormity of their Sins. When the Bishop wou`d then enjoin him such penance as he thought reasonable, the Soldier answered: "Since you say that I have offended God so grievously, I will undergo a penance more grievous than any other whatsoever. I will go into St. Patrick`s Purgatory". The Bishop, to diswade him from so bold an attempt, related unto him, how many had perished in that Place; but the Soldier, who never feared any danger, wou`d not be diswaded. The Bishop advised him to take the Habit of the Canon Regulars, or that of the Monks; and the Soldier declared he wou`d do neither till he had first gone into the said Purgatory. Whereupon the Bishop, perceiving he was inflexible and Truely penitent, wrote by him to the Prior of the place and charged him to deal with the Soldier, as was usually done with those, who desire to enter this Purgatory. The Prior, upon perusal of the Bishop`s Letter, after that he had observed all the other Formalities required, conducted the Soldier into the Church, where he passed the accustomed time of fifteen days in Fast and Prayer. Then the Prior having celebrated Mass gave him the Sacrament, called together his own Brethern, and the Neighbouring Clergy, conducted him to the door of the Cave, sprinkled him with Holy-water, and made him this speech.-- "Behold thou shalt now enter in here, in the Name of our Lord Jesus Christ, and shalt walk thro` the Hollow of this Cave, till thou comest to a Field, where thou shalt find a Hall artificially wrought; into which when thou hast enter`d thou shalt find Messengers sent from God, who shall tell thee in Order what thou art to do, and to suffer. When these are gone and thou alone in the Hall, Evil Spirits will immediately come to tempt thee; For so it happen`d to other that went in here before thee, but be thou of Manly courage, and Stedfast in the Faith of Jesus Christ."
[footnote] *It should be mentioned that this unfavourable opinion of the Irish people is quoted by Messingham from the MS. of Henry of Saltrey, an English monk, who appears never to have been in Ireland.
"The Soldier, who fear`d no Colours, was no way frighten`d at what happen`d to others, having often before, Arm`d with Steel, fought against Men, now arm`d with Faith, Hope and Charity, and confiding in God`s Mercy, went on boldly to fight against Devils; so recommending himself to all their Prayers, and making the Sign of the Cross on his Forehead, courageously enter`d the Door, which the Prior Locked on the outside and Return`d in Procession with his Clergy to the Church.
"The Soldier, being desirous to War a new and an unusual Warfare, marched on boldly through the Cave, tho` alone, where the Darkness thickening upon him, he lost all manner of Light. Soon after a little glimmering light appear`d thro` the Cave, which led him to the Field and Hall aforesaid. Now there was no more light in this Hall than we usually have in winter after Sun-set. The hall had no Walls, but was supported by Pillars and Arches on every Side, after the Manner of the Cloyster of a Monastry. Walking awhile in this Hall, and admiring the Beauty of its Structure, he saw the Inclosure, whose Structure he also admired as being more Beautiful. Wherefore having gone into it he sat down, and Casting his Eyes about him to take a full View, he observed fifteen Men clad in white Garments, shorn and dress`d like Monks, coming in, who saluted him in the name of the Lord, and sat down. Then after a short pause, he that seem`d to be their Prior and Chief, spoke to him after this Manner: `Blessed be the Omnipotent God, who put the good purpose into thy Heart of coming into this Purgatory for the cleansing of thy sins: But if thou doest not behave thyself Manly, thou shalt perish both Body and Soul. For immediately after we leave this House there will come a multitude of unclean Spirits, who shall inflict great Torments upon thee, and threaten thee with greater: They will promise to lead thee to the Door, by which thou hast enter`d in here, to see if by this means they might deceive thee, and get thee to go out. And if thou be overcome by the violence of their Torments, or frightened by their Threats, or deceiv`d by their Promise, and consent to their Demands, thou shalt be destroy`d both Body and Soul. But if thou be strong in Faith, and trust in the Lord, so as not to yield to their Torments, or Threats, or Promise; but despise them with a generous Heart, thou shalt not only be purged of all thy Sins, but shall also see the Torments which Sinners endure, and the Place of Rest and Bliss which the Just enjoy. Have God then always before thine Eyes, and as often as they Torment thee, call upon our Lord Jesus Christ, and by the Invocation of His Name, thou shalt be deliver`d from whatever Torment thou art in. Lay all these Things up in thy Mind quickly; for we can stay here no longer, but recommend thee to Almighty God.`
"So having given the Soldier their Blessing, they departed."
"CHAPTER V.
"Of the Coming of the Devils, and of the first Torment which the Soldier endured.
"The Soldier being thus left alone by the Holy Men, began to exercise himself for a new kind of Warfare, and having put on the Armour of Christ, stoutly waited for him, among the Devils, who shou`d first provoke him to Battle. He put on the Coat of Mail of Justice, girt his Mind, as he wou`d his Head, with the Helmet of the Hope of Victory and of eternal Salvation, cover`d his Breast with the Shield of Faith, and armed his Hand with the Sword of the Spirit, which is the Word of God, devoutly calling upon Jesus Christ, that being defended by this Royal Fortress, his insulting Enemies might not conquer him. Nor did Divine Providence, which always protects those who trust in it, fail him. Being then, as aforesaid, sitting alone in the Inclosure, and with an undaunted Courage waiting for a Battle with the Devils, he heard all of a sudden so great a Noise as if all the Earth had been turn`d upside down: And indeed, if all the Men, and all the living creatures on Earth, in the Sea, and Air, had bellowed out together, it seemed to him, they cou`d not make a greater Noise: so that, had he not been protected by Divine Virtue, and happily instructed by the aforesaid Holy man, he wou`d infallibly have lost his Senses. But Lo, after this horrid Sound, there followed a sight of Devils more horrid; for there appear`d an innumerable multitude of Devils, in ugly frightful shapes; who saluted him in a fleering manner and said: `Other Men who serve us, do not come to our Habitation till after Death; but thou art pleased to Honour our Company so much, as that thou wouldst not, like others wait for Death; but hast alive delivered both Body and Soul unto us: Thou has done this, that thou mayst receive the greater Reward from us: Thou shalt then be abundantly rewarded as thou hast deserv`d. Thou art come hither to be tortur`d for thy Sins; thou shalt then have what thou seekest, that is, Pressures and Grief. Yet for as much as thou hast hitherto served us, if thou wilt follow our Counsel, and return from whence thou camest, we will for thy reward lead thee safe to the Door by which thou hast enter`d in here; that thou mayest live joyfully in the World, and not lose the sweet things which thy Body is capable to enjoy.`
"All these things they said with an intent to deceive him, either with Terror or Flattery. But the stout Soldier of Jesus Christ was not shaken by Terror, nor seduced by Flattery; and therefore contemned with an equal Mind, as well those that wou`d terrifie, as those that wou`d flatter him, in making them no Answer.
"The Devils, perceiving they had been despised by the Soldier, cast up a prodigious flame; and having tyed him Head and Foot, cast him into the Fire, and with Iron Crooks dragg`d him to and fro, making a most hideous Noise. Then the Soldier having on the Armour of God, and remembering the Documents given him by the Holy Men, neither forgetting the Arms of his Spiritual Warfare, called upon the Name of his pious Redeemer, saying: Jesus Christ have pity upon me. Whereupon he was so fully deliver`d from the said Flames, that the least spark of all that great Fire did not appear. The Soldier perceiving this mighty delivery, became more bold, and resolv`d to fear no more those whom he saw so easily overcome by calling for the Assistance of Jesus Christ."
"CHAPTER VI.
"Of the Four Penal Fields to which the Soldier was Dragged.
"Then the Devils leaving this Hall with an hideous Cry, and an horrid Tumult separated themselves. Some of them dragged the Soldier thro` a vast Region, that was so dark and obscure, that he cou`d see nothing but the Devils. There blew a burning Wind in it, which cou`d scarce be heard, but yet so dry that it seemed to Pierce his Body. From thence they dragged him towards those bounds of the Earth where the Sun rises at Midsummer, and being come thither, as unto the end of the World, they turn`d to the right Hand and extended themselves over a large Valley towards that part of the Earth where the Sun rises in the Middle of Winter. Here the Soldier began to hear, at a distance, the most lamentable Groans and Sighs of a vast Number of People; and the nearer he drew, the more he heard their doleful Lamentations. Being brought at last by the Devils to an exceeding long and large Field, whose bounds were out of sight, he there discover`d an infinite Number of Men and Women lying naked, flat on their Bellies, with great Iron Spikes red hot fastening their Hands and Feet to the Ground, and Miserably torturing them. Nay and observed them now and then, biteing the Earth for Rage and Pain, crying and bawling out; "Spare, spare; Pity, pity: when there was none by, who wou`d Spare or Pity. On the contrary, the Devils ran over them with great Scourges in their Hands lashing the Wretches, and saying to the Soldier: "Thus shalt thou be tortur`d if thou dost not agree to go back to the Door from when thou camest, and to which we will conduct thee in Peace." But the Soldier calling to mind how God had before delivered him, despised their Menaces: Then the Devils cast him down on the Ground, and began to torture him. But upon his invocating the Lord Jesus, they failed in their attempt.
"Leaving then this Field, they drag him to another that was full of great Misery; for between this and the former, there was this difference, that whereas in the former the wretched People lay flat on their Bellies, here they sat only on their Buttocks, some whereof were surrounded with fiery Dragons, gnawing and biteing them after a lamentable manner. Others had fiery Serpents twisted about their Heads and Necks, fixing their Stings in their Hearts. Others in fine had monstrous big Vultures perching upon their shoulders, and sticking their horrid Bills in their Breasts as if they wou`d pull out their Hearts. Besides all this, the Devils went running over them with dreadful Scourges lashing and tormenting them, so as that the poor wretches never ceas`d Crying and Lamenting. All these Torments (say the Devils to the Soldier) shalt thou suffer, except thou consent to return from whence thou camest. The Soldier despised their Threats, and disabled them to do him any harm, by calling upon the Name of Jesus.
"Quitting then this place, they led the Soldier to the third Penal Field. This was also full of People of both Sexes, who lay fastened to the ground with so many Iron Spikes on Fire, fix`d thro` them, and so thick set in their Bodies, that from Head to Foot there was scarce any where, the Breadth of a Finger, which had not been pierc`d. These Wretches cou`d indeed form a voice to cry; but it was such as Men in the Point of death usually do: They were naked also, like the rest, and were tortur`d over and above with a cold and burning Wind, besides what they suffer`d by the Scourges of the Devils. Now when the Devils wou`d torture the Soldier after this manner, by calling upon the Name of Jesus he escaped untouched.
"They drag him along to the fourth penal Field, which was full of great Fires, in which all manner of Torments were to be seen. Some were here hung up in the Air by the Hands with red hot Iron Chains; others by the Hair; some by the Arms; others by the Legs with their Heads downwards, and dipped into boiling Sulphur. Some hung by their Nails, with Iron Crooks fixt in their Eyes, in their Ears, in their Jaws in their Nostrils, in their Breasts, and in other parts of their Bodies; others were fry`d in Pans; and others roasted by the Fire on red hot Spits, which some of the Devils turned, while others basted them with various melted Metals: Nor was the cruel scourging of the Devils wanting, even among the dreadful Cries and Lamentations of these wretched Souls. Here the Soldier saw many of his own companions and knew them; yea, and saw all manner of Torments that can be imagin`d, neither cou`d any Tongue express the various Cries and Lamentations which he heard. The Devils having then expos`d all these to the Soldier`s view, said unto him: These, and a great many more torments shalt thou endure, except thou go back out of the Cave. But the Soldier despised their Threats, called upon the Name of Jesus, when the Torments began, and so escaped."
"CHAPTER VII.
"Of the Fiery-Wheel, Smokey-House, High Mountain, and Cold River to which the Devils dragged the Soldier.
"Then the Devils carry`d away the Soldier to an Iron Wheel, that was red hot, and of a prodigious bigness. The Spokes and Stakes of this Wheel were tarnished all round with Iron Crooks set on Fire, and on them hung Men fixed. One half of the Wheel stood above, and the other under ground: the horrid sulphurous Flame which issued from the Earth and surrounded this Wheel, did exceedingly torment the Men that hung on it. The same (say the Devils to the Soldier) that these suffer if thou will not return, shalt thou endure, nay and even see first what it is. Then they fasten`d Iron Bars to the Spokes of the Wheel, and turn`d it about with such Celerity, that not one Man of those that hung upon it cou`d be discern`d from another; for the whole Wheel appear`d like a Circle of Fire: And when they had fasten`d the Soldier to it and, by turning it about, lift him up in the Air, he called upon the Name of Jesus, and came down unhurt.
"From hence they dragged him towards a Certain House of an extraordinary breadth, and so long that the End of it was out of sight. When they drew near this House the Soldier stood still, being afraid to go forward in the excessive Heat that came out of it. Then the Devils said unto him: What thou seest are Baths, and whether thou wilt or no, thou shalt Bath in them, as others do that are there now. Immediately after, there were heard the most dismal Cries and Lamentations imaginable proceeding from thence; and being brought in, he saw a cruel and horrid sight. The Floor of this House was full of round Pits join`d so close together, that no Man cou`d walk between them: and each of these Pits was full of boiling Liquors made of various Mettals, in which were plunged an infinite Number of both Sexes, and of Divers Ages. Some were dipped down over Head; some to the Eyes only; Others to the Lips; Some to the Neck; Others to the Breast; Some to the Navel; Others to the Thighs; Some to the Knees; Others to half the Leg; Some had one Leg only in; Others both the Hands: And thus were all these boiling Pits or Cauldrons filled with wretched Sinners, who set forth such dismal Groans and Lamentations as were sufficient to chill the Blood of the most hard-hearted Man. Here (say the Devils to the Soldier) shalt thou Bath, and with that they lifted him up and endeavour`d to cast him into one of the Cauldrons, but upon hearing the Name of Jesus they cou`d not prevail. Whereupon they quit this House, and Carry the Soldier to an exceeding high Mountain, where they show him a Number of Men and Women far beyond any of the former. These Wretches sat Stark Naked with their Toes bent, and look`d towards the North, as if they expected every minute to expire that way. And while the Soldier stood wondering what they waited for, one of the Devils said unto him: Possibly thou wondrest what these People expect with so much trembling and fear, but if thou agree not to go back, thou shalt soon know to thy cost the cause of their Fear. The Devil had scarce made an end of these Words, when a Whirlwind from the North rushed upon them, and blew away the Devils, the Soldier, and all the People, and cast them over the other side of the Mount into a River, that stunk, and was intolerably cold: and as often as any of these wretched people attempted to raise themselves over the Water, the Devils immediately plunged them down. But the Soldier, who had always in mind his Divine Assistant, called upon his Redeemer Jesus Christ, and so found himself ashore on the Other Side of the River."
"CHAPTER VIII.
"Of the Pit that cast up Flames, and of the High Bridge to which the Devils led the Soldier.
"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 Hell; 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 God`s Assistance 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 pronounce the Name of Jesus! but Almighty God 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 rushing out of the Pit surrounded him, and asked what he did there? `Our Companions (say they) told thee this was the Gate of Hell; 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 Hell, but now we will bring thee to it.` And having so said, they dragged the Soldier along to a great and spacious River, that was cover`d all over with a stinking sulphurous Flame, and filled up with Devils and damned Souls. Know thou (say they unto him) that under this River lyeth Hell. 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 pass 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 passage 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 Hell: 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 God and steadily adhered to his Promise: Nay the Higher he went up the Bridge the broader he found the Passage; so as that in a short space the way was equal to a Road where several carts may meet and pass. 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 Assistance 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 Shield 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 God 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 God, who had strengthen`d his soul with so much constancy, in all the Torments thro` which he passed, 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 multitude of both Sexes 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 passed from one society to another, as they pleased. And by this means, it came to pass, that they all enjoy`d one another`s company; and choirs joyn`d with choirs to sing God`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 Fashion 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 God 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, God willing, Feel and Taste it with us.`
"These words were no sooner pronounced, 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 passed over. This is the Food (added they) with which God 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 godly Life; thou shalt be secure not only of this Rest; but also of the Heavenly Mansions; but if thou wilt, which God 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 passed 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 God, 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 Mass, 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 God, 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 God`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 gratitude 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 pronouncing 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 godly 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 Manuscript 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 Carthusianus, 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 assez 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 assumed 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 Huntingdonshire, 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 Florentianus, an Irish bishop, and Gilbert de Luda [Louth, in Lincolnshire], 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 titre 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 institutione per exempla," is entitled "De revelationibus infernalium poenarum." -- `Apul Sanctam Coloniam. Anno M.D.XXXI.
In this there is an account of a certain Irish monk, "cui Petro nomen fuit," who appears to have entered the Purgatory in vision. This is probably the passage which Messingham and Montalvan quote, though a different reference is given.
`Maurolicus Siculus`, who follows next in Messingham and Montalvan, is omitted by Calderon.
"David Roto, y el prudente Primado de toda Hibernia," are one and the same person. This was the famous David Rothe, Bishop of Ossory, so intimately connected in 1642 with the Confederation of Kilkenny, of which an excellent history has been written by the Rev. Charles Meehan, M.R.I.A. The epithet "prudente" seems to have been a happy condensation of the many terms of encomium lavished upon this celebrated man by Messingham. Alluding again to his classification of his authorities under the first four letters of the alphabet, Messingham says:--
"Whatever then you shall find written under the letter A, until you come to the next letter, is taken from the Right Reverend Father David Roth, Lord Bishop of Ossory, and Vice Primate of all Ireland, a Man excellently well read in all parts of literature, an eloquent Rhetorician, a subtle Philosopher, a profound Divine, a celebrated Historian, a zealous chastizer of Vice, a steady Defender of Ecclesiastical Liberty, a constant Assertor of the Privileges of his Country, most devoutly compassionate upon the calamities of his Nation, a diligent Promoter of Peace and Unity among the Clergy, and, for that end, instituted the Congregation commonly called Pacifick, in the year 1620, which has, with no little fruit and advantage to the Clergy, spread itself over all the Kingdom, -- a Man, in fine, who has left to Posterity many rare Monuments of his excellent talents, the Catalogue of which I shall not here, for good reasons, insert, but hope for more soon from him."
"Belarmino," "Beda." Cardinal Bellarmin and Venerable Bede are too well known to require any observations.
"Serpi, Fray Dimas," cut into two lines, with the names transposed, mean `Fr. Dimas Serpi`, one of whose works (`Aprodixis Sanctitatis, etc`, Romae, M.DC. IX.), though not the one referred to by Messingham, is in the British Museum. In Montalvan the marginal note gives, "Lib. de Purgatorio, cap. 26," as the reference. The German translator of this drama (Brunn, 1824), misled by the punctuation of the original, treats Dimas Serpi as two persons.
"Jacob Solino," the next authority for the legend, is perhaps the most perplexing in the list. Like twin stars that seem one to the naked eye, but resolve themselves into two beneath the telescope, so the single author of the printed text of Calderon appears distinct persons in the pages of Montalvan. He gives them thus: -- "Jacobo," "Solino," with a separate reference to each. Thus to "Jacobo," the marginal reference is, "In sua historia Orientale;" and to "Solino," "cap. 35," without the name of the work.
From Messingham we at once learn who the former writer was. He calls him in one place "Jacobus de Vitriaco," and in another more briefly, "Vitriacus." The passage referred to in the marginal note of Montalvan is given thus:--
"Further, Jacobus de Vitriaco, in his History of the East, chap. 92, writes thus concerning this cave:-- `There is a certain Place in Ireland, call`d St. Patrick`s Purgatory, into which whosoever enters, except he be truly penitent and contrite in Heart, is snatched away by Devils, and never returns. But he that with true contrition confesseth his sins, and goes in there, tho` the Devils vex and torture him, by Fire and Water, and many other Torments, yet is he purged of all his sins: Now they that are thus purged, and return, are never more seen to laugh or play; or to take pleasure in any thing in this World, but constantly weeping and sighing, forget the things that are behind, and stretch forward to the things that are before them.` -- A Brief History of St. Patrick`s Purgatory, Paris, 1718, pp. 9, 10.
"Solino," who is so strangely united by Calderon`s printer to "Jacob," presents some difficulty. In Messingham`s list of authorities this name does not appear. The first French translator of Montalvan (Bruxelles, 1637) merely gives the Latin form of the name, "Solinus." The second French translator, Bouillon, in his `Histoire de la vie et du Purgatoire de S. Patrice` (Troyes, 1642), turns both names into French, thus, "Jacques Solin, en son Histoire Orientale, chap. 26." This is doubly a mistake. The `Histoire Orientale` is the work of Vitriacus, as already pointed out; and "chap. 26" refers not to that work, but to some unnamed writing of "Solino."
Of course the first name that suggests itself, as the author alluded to, is that of Caius Julius Solinus. The latest date assigned as the period when this celebrated writer flourished is A.D. 238 -- that is, about 135 years before the birth of St. Patrick. To quote him as an authority on the subject of St. Patrick`s Purgatory would therefore be a more absurd anachronism than any that has been pointed out in this curious list. This difficulty appeared to me so strong, that for a while I was led to believe that "Solino" was but a corrupted Spanish form of "Joceline," or "Joscelino," as it is sometimes given, whose `Life of St. Patrick`, written in the twelfth century, supplies all the incidents of St. Patrick`s early life recorded by Montalvan and Calderon. He is also frequently referred to by Messingham. But further reflection convinces me that the writer alluded to was in reality the celebrated Latin author of the third century already mentioned, Caius Julius Solinus.
Solinus has of course no allusion to St. Patrick`s Purgatory; but in his celebrated work, `Polyhistor`, compiled, it is thought, chiefly from Pliny`s Natural History, he has a remarkable chapter on Ireland. Some of his statements are doubtful, and all are very curious; one of them at least depriving St. Patrick, by anticipation, of one of his most famous miracles. This is the banishment of the serpents, which it appears was first mentioned by Jocelin in the twelfth century. It is expressly stated by Solinus, who wrote in the third century, that in Ireland "There are no snakes and few byrdes," to use the language of the old English translator, Arthur Golding. This statement of the previous exemption of Ireland from venomous reptiles was warmly disputed by Dr. David Rothe, the Bishop of Ossory, early in the seventeenth century. It will be remembered that "David Roto" has already been quoted as an authority on the subject of St. Patrick`s Purgatory, and it is his collateral controversy with Solinus that probably led Montalvan, and subsequently Calderon, to suppose that Solinus had in some way alluded to that legend. A valuable `Life of St. Patrick`, by P. Lynch (Dublin, 1828), contains many allusions to this subject, of which the following may be given as an example.
"The objections which Doctor Roth raised to the testimony of Solinus have as slender a foundation in reason. For Solinus (saith he) not only mentions thisexemption of Ireland from venomous creatures, but says further, that in Ireland there are few birds, and no bees; and therefore concludes, that as he is mistaken in these latter particulars, so he is not to be believed in the former,"-- p. 42.
The author of this Life of St. Patrick goes on to say that Solinus may have been perfectly accurate in these statements. That other writers have alluded to the time when bees were first introduced into Ireland, and that the migration of some birds thither, among others the magpie, took place at a comparatively modern period. He does not add, however, that Solinus states that the very dust of Ireland was so distasteful to the bees, where they are now as much at home as in Hymettus, that if it is scattered about their hives even in another country they abandon their combs. Thus writes quaint Arthur Golding:--
"There is not any Bee among them, and if a man bring of the dust of the stones from thence, and strew them among Bee-hyves, the swarme forsake ye combes."
Another misstatement of Solinus may be pointed out. He says:--
"The sea that is betweene Ireland and Britayne, being full of shallows and rough all the yeere long, cannot be sayled but a few dayes in the summer time."
With the following picturesque passage referring to the warlike training of their children by the Irish, as recorded by a Roman writer in the third century of the Christian era, we take leave of Solinus, who we have no doubt was the author referred to by Montalvan and Calderon under the name of "Solino:"--
"If a woman be delivered of a man childe, she layes his first meate upon her husband`s sworde, and putting it softly to his prettie mouth gives him the first hansel of his sworde upon the very point of the weapon, praying (according to the manner of their country) that he may not otherwise come to his death, than in Battel and among weapons."-- `The Excellent and Pleasant Worke of Julius Solinus Polyhistor. Translated out of Latin into English by Arthur Golding, Gent.` At London, 1587. p. 105.
The last name in the list of authorities on the subject of St. Patrick`s Purgatory is "Mensignano," with the reference in the margin of Montalvan`s `Vida y Purgatorio` to his `Florilegium`. This of course is Messingham, out of whose book, aided by his own wild imagination, Perez de Montalvan created the character of Luis Enius, who is presented to us with such dramatic power by Calderon.
Notwithstanding the length of these notes, the following summary, taken with some corrections from the Introduction to the former translation of this drama (1853), may still be useful:--
The curious history of Luis Enius, on which the principal interest of the play depends, has been alluded to, and given more or less fully by many ancient authors. The name, though slightly altered by the different persons who have mentioned him, can easily be recognised as the same in all, whether as Owen, Oien, Owain, Egan, Euenius, or Enius. Perhaps the earliest allusion to him in any printed English work is that contained in Ranulph Higden`s "Polychronicon," published at Westminster, by Wynkin de Worde, in 1495: "In this Steven`s tyme, a knyght that hyght Owen wente in to the Purgatory of the second Patrick, abbot, and not byshoppe. He came agayne and dwelled in the abbaye of Ludene of Whyte Monks in Irlonde, and tolde of joye and of paynes that he had seen." The history of Enius had, however, existed in MS. for nearly three centuries and a half before the Polychronicon was printed; it had been written by Henry, the monk of Saltrey in Huntingdonshire, from the account which he had received from Gilbert, a Cistercian monk of the Abbey of the Blessed Virgin Mary of Luden, or Louth, in Lincolnshire (Colgan, `Trias Thaumaturgae`, p. 281. Ware`s `Annals of Ireland`, A.D. 1497). Colgan, after collating this MS. with two others on the same subject which he had seen, printed it nearly in full in his `Trias`, which was published at Louvain, A.D. 1647, where with the notes it fills from the 273rd to the 281st page. Messingham, as we have seen, had printed it earlier from other sources, in 1624. Matthew Paris, however, had before this, in his History of England, under the date 1153, given a full account of the adventures of Oenus in the Purgatory, and in the few places that I have compared his account with that given in Colgan, I find both generally agreeing in substance, though not in words. In the folio edition of Mathew Paris, London, 1604, the history of Oenus begins at the 72nd and ends at the 77th page. In Montalvan`s life of St. Patrick, the adventures of Enius are given much more fully than either in Matthew Paris or Colgan. In their versions of the story the early life of Enius, previous to his undertaking to enter the Purgatory, is passed over with a few general remarks as to its extreme wickedness -- while they give in great detail all that he saw and heard therein. Matthew Paris, for instance, opens the story of Enius in these words: "Miles quidam Oenus nomine, qui multis annis sub Rege Stephano militaverat -- licentia a Rege impetrata, profectus est in Hyberniam ad natale solum, ut parentes visitaret. Qui cum aliquandiu in regione illa demoratus fuisset coepit ad mentem reducere vitam suam adeo flagitiosam: Quod ab ipsis cunabulis, incendiis semper vacaverat et rapinis, et quod magis dolebat, se ecclesiarum fuisse violatorem et rerum ecclesiasticarum invasorem praeter multa enormia quae intrinsecus latebant peccata," etc. -- `Mat. Par`., p. 72. In Henry of Saltrey`s account, as given by Messingham in 1624 and Colgan in 1647, this portion of the life of Enius is despatched even with more succinctness, but in Montalvan`s `Vida y Purgatorio de San Patricio`, all his early crimes are detailed nearly in the order and almost in the very words that Calderon has used. Sir Walter Scott mentions, in his Border Minstrelsy, that there is a curious MS. Metrical Romance, in the Advocates` Library of Edinburgh, called, "The Legend of Sir Owain," relating his adventures in St. Patrick`s Purgatory; he gives some stanzas from it, descriptive of the knight`s passage of "The Brig O`Dread;" which in the legend, is placed between Purgatory and Paradise. This poem is supposed to have been written late in the thirteenth century. It was printed for private distribution in Edinburgh, in 1837, but from the very limited impression, there having been but thirty-two copies struck off, it must always remain extremely scarce. A cognate work, however, "The Visions of Tundale" (Edinburgh, 1843), published by the same lamented scholar (Mr. Turnbull) who edited the former work, though rare, is more accessible.
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