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But even in his dying fear
Virgin, who, according to the credulous persuasion of former ages, One dreadful sound could the Rover hear,
is believed to have turned serpents into stones; because such like
miracles of sporting nature are there sometimes found in the quarA sound as if, with the Inchcape Bell,
ries. I myself saw a stone brought from thence representing a serThe Devil below was ringing his knell.
pent rolled up into a spire: the head of it stuck out in the outward 1802.
surface, and the end of the tail terminated in ibe centre.»
8. But let us prosecute tbe life of this holy Virgio. Many years being spent by ber in this solitary place, and the fame of her sa se
tity erery where divulged, and many oratories built by her, her THE WELL OF ST KEYNE.
nephew St Cadoc performing a pilgrimage to the Moont of St Wicbael, met there with his blessed aunt, Si Keyna, at whose sigh: Le
was replenished with great joy. And being desirous to bring ber .I know not whether it be worth the reporting, that there is in back to her own country, the inhabitants of that region would not Cornwall, near the parisb of St Neots, a Well, arched over with the permit him. But afterward, by the admonition of an angel, ibe robes of four kinds of trees, witby, oak, elm, and ash, dedicated to holy Maid returned to the place of her nativity, where, on the top St Keyne. The reported virtue of the water is this, that whether of a hillock seated at the foot of a high mountain, she made a little busband or wife come first to drink thereof, they get the mastery babitation for herself; and by her prayers to God obtained a sprieg thereby --Fuller.
there to flow out of the eartb, which, by the merits of the Holy VirThis passage in one of the folios of the Worthy old Fuller, wbo, gin, afforded health to divers infirmities. as he says, knew not whether it were worth the reporting, suggest
9. But wben the time of her consummation approached, obe night ed the following Ballad : and the Ballad bas produced so many imi- she, by the rerelation of the Eloly Ghost, saw in a vision, as it were, tations that it may be prudent here thus to assert ils originality, a fiery pillar, tho base whereof was fixed on ber hed: bow her bed lest I should be accused hereafter of having committed the plagia was the pavement strewed over with a few branches of trees. And rism which has been practised upon it.
in this vision two angels appeared to ber; one of which approacıOf St Keyno, whose death is placed in the year 490, and whose de ing respectfully io ber, seemed to take off the sackcloth with sbica position used to be celebrated in Brecknockshire, on October 8, she was covered, and instead thereof to put on bor a smock of tige there is a brief account in the English Martyrologe. Father Cressy linen, and over that a tunic of purpie, ond last of all a mantle all the Benedictino cives her history more fully.
Illustrious, - says woven with gold. Which having done, he thus said to ber, - Prebe, she was for her birth, being the daughter of Braganus, princopare yourself to come with us, that we may lead you into your of that province in Wales, which, from him, was afterwards called beavenly Father's kingdom.» Hereupon she wept with excess Brecknockshire; but more illustrious for her zeal 10 preserve ber of joy, and endeavouring to follow tbe angels she awaked, and chastity, for which reason she was called in the British language found her body in Bamed with a fever, so that she perceived her end Keynevayra, that is, Keyna the Virgin..
was near 2. This Prince Braganus, or Brachanus, the father of St Kerna, 10. Therefore, sending for her nephew Cadocus, she said to bin. is said to bave had twelve sons and twelve daughters by his lady,
« This is the place above all others beloved by me: bere my memory called Marcella, daughter of Theodoric son of Tetbphalt, Prince of shall be perpetuated. This place I will often visit in spirit if it Garthmatrin, ibe same region called afterward Brecknock. Their may be permitted me. And I am assured it shall be permitted me, first-born son was St Canoc: and their eldest daughter was Gladus, because our Lord has granted me this place as a certain inberitance. wbo was mother of Cadocus by St Gunley, a holy king of the southern
The time will come when this place shall be inhabited by a sinful Britons. The second daughter was Melaria, the mother of the boly people, which notwithstanding I will violently root ont of this seale. Archbishop St David. Thus writes Capgrave, neither doth be men My tomb shall be a long while unknown, till the coming of other tion any of their children besides St Keyna.
people whom by my prayers I shall bring bitber: them 3. But in Giraldus Cambrensis another daughter is commemo tect and defend; and in this place shall the name of our Lord be rated, called St Almedha. And David Powel) makes mention of a
blessed for ever." fifth damod Tydvael, who was the wife of Congen the son of Cadel, 11. After this, her soul being ready to depart out of ber body Prince of Powisland : and mother of Prochmael, surnamed Scithrog,
she saw standing before ber a troop of heavenly angels, ready joswho slew Ethelfred King of the Northumbers.
fully to receive her soul, and to transport it without any fear or 4. Concerning the Holy Virgin St Keyna, we find this narration danger from her spiritual enemics. Which, having told to those in the author of bor life, extant in Capgrave: 4 . She was of royal who stood by, her blessed soul was freed from the prison of her blood, being daughter of Braganus, Prince of Brecknockshire.- body on the eighth day before the Ides of October. In ber dissolaWhen she came to ripe years many noble persons sought ber in
tion ber face smiled, and was all of a rosy colour; and so sweet a marriage; but she utterly refused that state, baving consecrated fragraney proceeded from her sacred virgin body, that those wbo her virginity to our Lord by a perpetual vow. For wbich cause she
were present thought themselves in the joy of Paradise. St Cawas afterward by the Britons called Keyn-wiri, that is, Keyna the
docus buried her in her owu oratory, wbere for many years she had
led a mosi holy mortified life, very acceptable to God.- Church HisVirgin. 5. At length she determined to forsako her country and find out
tory of Brittany, Book X. Ch. 14. come desert place, wbere she might attend to contemplation. There Such is the history of St Keyne as related by F. Serenus Cressy, fore, directing her journey beyond Severn, and there meeting with permissu superiorum, et approbasione Doctorum! There was evidently certain woody places, sbe made her request to the prince of that
a scheme of setting up a sbrine connected with the legend. In one country that she might be permitted to serve God in that solitude.
part it was well conceived, for the Cornu Ammonis is no where so His answer was, that he was very willing to grant ber request, but frequently found as near Keynsham ; fine specimens are to be seen tbotibat placo did so swarm with serpents that neither men nor beasts
over the doors of many of the bouses there, and I hare often obcould iababit in it. But she constantly replied, that her firm trust
served fragments among the stones which were broken up to mend was in the pame and assistance of Almighty God, to drive all that
the road. The Welsh seem nearly to have forgotten this saint.poisonous brood out of that region.
Mr Owen, in bis Cambrian Biography, enumerates two daugbiers 6. Hereupon the place was granted to the Holy Virgin; wbo pre- of Brychan, Ceindrech and Ceinwen, both ranked among sainis, and sently prostrating herself in fervent prayer to God, obtained of him
ibe latter having two churches dedicated to her in Mona. One of to change all the serpents and vipers there into stones. And to this
these is probably St Keyne. day tbe stones in that region do resemble the windings of serpents through all the fields and villages, as if they had bceu framed so by the band of the engraver.
A Well there is in the west country, 7. Our learned Cambden, in bis diligent search after antiquities, And a clearer one never was seen; seems to have visited this country, being a part of Somerselshire, though he is willing to disparage the miracle. His words are, « On There is not a wife in the west country the western bank of Avon is seen the town of Cainsbam.
But lias heard of the Well of Si keyne. of opinion, that it was named so from Keyna, a most holy British
An oak and an elm-tree stand beside,
And behind docs au ash-iree grow,
And a willow from the bank above
Droops to the water below.
ill I pro
A traveller came to the Well of St Keyne;
the Emperor in a castle belonging to the Countesse of Esburch, a
rafter fell from the roof of the chamber wberein they sate, and Joyfully he drew nigh,
strooke bim dead at the table..-HERWOOD's Hierarchie of the BlesFor from cock-crow he had been travelling,
Bisuop Bruno awoke in the dead midnight,
And he heard his heart beat loud with affright:
He dreamt he had rung the palace bell,
And the sound it gave was his passing knell.
Bishop Bruno smiled at his fears so vain,
He rang at the palace gate once more,
And Death was the porter that opend the door.
He started up at the fearful dream,
And he heard at his window the screech-owl scream! « For an if thou hast a wife,
Bishop Bruno slept no more that night,
Now he goes forth in proud array,
For he with the Emperor dines to-day;
There was not a Baron in Germany
That went with a nobler train than he.
Before and behind his soldiers ride,
The people throng'd to see their pride;
They bow'd the head, and the knee they bent,
But nobody blest him as he went.
So he went on stately and proud,
When he heard a voice that cried aloud,
But I would have you know, you travel to me!»
Behind and before and on either side,
He look’d, but nobody he espied;
And the Bishop at that grew cold with fear,
For he heard the words distinct and clear.
And when he rang at the palace bell,
He almost expected to hear his knell:
And when the porter turn'd the key,
He almost expected Death to see.
But soon the Bishop recover'd his glee,
For the Emperor welcomed him royally:
And now the tables were spread, and there
Were choicest wines and dainty fare.
When a voice was heard as he sat in his seat,
« With the Emperor now you are dining in glee, « I hasten'd as soon as the wedding was done,
But know, Bishop Bruno! you sup with me !»
The Bishop then grew pale with affright,
And suddenly lost his appetite;
Could not comfort his heart so sick with fear.
But by little and little recovered he,
For the wine went flowing merrily,
, thou sbalt be my Bishop Bruno was the saddest man there;
But when the masquers enter'd the hall,
Then from amid the masquers' crowd
His chcek grows pale, and his eye-balls glare,
The bony hand suspended his breath,
« With fire and sword the country round
Was wasted far and wide,
And new-born baby, died,
After the field was won; For
many thousand bodies here Lay rotting in the sun; But things like that, you know, must be After a famous victory. « Great praise the Duke of Marlbro' won,
And our good Prince Eugene.» « Why 't was a very wicked thing!»
Said little Wilhelmine. Nay-nay-my little girl,» quoth he, « It was a famous victory. « And every body praised tbe Duke
Who this great fight did win.» « But what good came of it at last ?»
Quoth little Peterkin, Why that I cannot tell,» said he, « But 't was a famous victory.»
THE BATTLE OF BLENHEIM. It was a summer evening,
Old Kaspar's work was done,
Was sitting in the sun,
She saw her brother Peterkin
Roll something large and round, Which he beside the rivulet
In playing there liad found; He came to ask what he had found, That was so large, and smooth, and round.
A TRUE BALLAD
OF ST ANTIDIUS, THE POPE, AND THE DEVIL.
Old Kaspar took it from the boy,
Who stood expectant by; And then the old man shook his head,
And with a patural sigh, « 'T is some poor fellow's scull,» said he, « Who fell in the great victory.
« I find them in the garden,
For there 's many here about; And often when I go to plough,
The ploughshare turas them out! For many thousand mea,» said be, « Were slain in that great victory.”
«Now tell us what 't was all about,»
Young Peterkin, he cries; And little Wilhelmine looks up
With wonder-waiting eyes, « Now tell us all about the war, And what they kill'd each other for.»
- Desto Atendio cuentan las estorias que le arino, que el martes despues de Ramos, passó por la puente de un rio que ba nombre Divipo; e vió en un campo gran compaña de diablos que estavaa coolando a sus principes los males qne farien por las tierras; o entre todos los otros estava un negro a manera de Etyopiano : alabavase que avie siete anos que andava lidiando con el Papa per le fazer pecar, e nunca padiera sy non etonces que le fiziera fazer ya que pecado muy grave; e esto provaralo por la sandalia del apostoligo que traye. E Sant Atendio que vido aquello, llamo aquel diablo, e conjurol por la virtud de Dios e por la Santa Cruz que lolla vasse a Roma ; e cavalgó en el; o llevol a Roma. El jueves de la cena a hora de missa, el Papa que querie revestirse para dezir missa; deró Sant Atendio al diablo a la puerta e dixol que lo atendiese ; e el entró dentro el sacó e Papa a parte, e dixol que fiziesse penitercia de aquel pocado; e el quiso lo nogar, mas fizo gelo otorgar el santo obispo con a sandalia que le dio. E fizo el Papa penitencia; e dixo Sant Auendio la missa en su logar, e consagró la crisma : . tomó una partida della para sy; e despediosse del Papa, e salio faera, e cavalgó en el diablo, e llevólo a su arçobispado el sabado de pascua a hora de missa.--Coronica de Espana, f. 139.
This Saint Atendio, according to the Chronica General, was Bishop of Vesytana in Gaul, and martyred by the Vandals in the year 4u. The Spaniards have a tradition that be was bishop of Jaen; they say, - that as the devil was crossing the sea with this nowelcome! load upon his back, he artfully endeavoured to make Atendio pronounce the name of Jesus, which, as it breaks all spells, would bare enabled him to throw him off into the water, but that the Bishop, understanding his intent, only replied, Arre Diablo, • Ge-up. Devil!- and they add, that when he arrived at Rome, his bat was still covered with the snow which had fallen upon it while he was passing the Alps, and that the hat is still shown at Rome in confirmation of the story and the miracle.. Feyjoo has two letters upon this whimsical legend among bis Cartas Eruditas. In the first (1. i, carta 24) he replies to a correspondent who had gravely inquired his opinion upon the story, De buen humor, says he, estaba V, md. quando le ocurrió inquirir mi dictamen, sobre la Historieta de el Obispo de Jaben, de quien se cuenta, que fue a Roma es una noche, caballero sobre la espalda de un Diablo de alquiler : Triste de mi, si essa curiosidad se hace contagiosa, y dan muchos en seguir el exemplo de V. md, consultándome sobre cuentos de niños y riejas.. Nevertheless, tboach be thus treats tbe story as an old wife's tale, he bestows some reasoning upon it. « As he beard it, be says, - it did not appear whetber the use which tbe Bishop made of the
« It was the English,» Kaspar cried,
« Who put the French to rout; But what they kill'd each other for,
I could not well make out.. But every body said,» quoth he, « That 't was a famous victory.
« My father lived at Blenheim then,
You little stream hard by ;
And he was forced to fly;
It is Antidius the Bishop
Who now at even tide,
Walks by the river side.
And he upon earth would go;
lle had his books to settle,
And up to earth he lied,
All by the river side.
Of his affairs to tell;
the west; They brought him the news that he liked best, Of the things they had done, and the souls they
And how they sped well in the service of Hell.
There came a devil posting in
Return'd from his employ, Seven years had be been gone from Hell,
And now he came grinning for joy. « Seven years,» quoth he, « of trouble and toil
Have I laboured the Pope to win;
He hath done the deadly sin.»
And wrote the deed therein.
Devil were licit or illicit; that is, whether he made use of him as a wirard, by virtue of a compact, or by virtue of authority, baving the permission of th: Most High so to do. In either case there is a great incongruity. In the first, inasmuch as it is not credible that the Devil should voluntarily serve the Bishop for the purpose of preventing a great evil to the cburih:-I say voluntarily, because the notion that a compact is so binding upon the Devil that he can in no ways resist the pleasure of the person with whom he has contracted es cosa de Theologos de Vade a la cinta. In the second, becanse the journey being designed for a holy purpose, it is more conformable to reason that it should have been executed by tbe ministry of a good angel than of a bad one; as, for instance, Habakkuk was transported by the ministry of a good angel from Judæa to Babylon, that he might carry food to the imprisoned Daviel. If you should oppose to me the example of Christ, who was carried by the Devil to the pinnacle of the Temple, I reply, that there are two manifest disparities. The first, that Christ conducted himself in this case passively and permissively; the second, that the Devil placed hím upon the pinnacle of the Temple, not for any good cad, but with a most wicked intention. But, pursues the good Benedictine, - why sbould I fatigue myself with arguing? I bold the story unworthy of being critically examined till it be shown me written in some history, either ecclesiastical or profane, which is entitled to some credit,
Soon after this letter was published, another correspondent informed Feyjoo, that the story in question was written in the General Chronicle of King D. Alphonso ibe Wine. This incited him to farther inquiry. He found the same legend in the Speculum Historiale of Vincentius Belovacensis, and there discovered that the sain: was called Antidius, not Atbendius, and that the scene lay upon the river Dunius instead of the river Divinus. Here 100 he found a reference to Sigebertus Gemblacensis: and in that author, the account which the Chronicler had followed and the explanation of his errors in the topography : his Vesytania proving to be Besançon, and the river the Doux, which tbe Romans called Dubius, Dubis, and Aduadubis. But he found aiso to his comfort, that though Jean Jacques Chiflet, a physician of Besançon, had endeavoured to prove the truth of the story for the honour of bis nation or city, in a book entitled, Vesontio Civitas Imperialis Libera Sequanorum, and had cited certain ancient Acts and Breviaries, in support of it; the reracious Bollandists had decided that these Acts vere apocryphal, the Breviaries not to be believed in this point, and the whole story a fable which bad been equally related of St Maximus Taurinensis, and Pope Leo the Great. These Bollandists strain at a gnat, and swallow an Aullay with equal graviiy. Fortifled by their authority, Feyjoo, who was worthy to have belonged to a more enlightened church, triumphantly dismissed the legend, and observed, - ibat the contriver was a clumsy fabler to make tbe Devil spend two days upon the journey, which, as he says, is slow travelling for an infernal postilion.. Cartas Eruditas, i. ii, c. 21. The discussion, however, reminded him of a curious story, which he thus relates : - There is in this ciiy of Oviedo a poor Porter, called by name Pedro Moreno, of whom a tale is told similar in substance to this of the Bishop of Jaen. The circumstance is related in this manner. Some letters had been delivered to him which he was to carry to Madrid with more than ordinary diligence, because expedition was of importance. At a little distance from this city be met with a friar, who offered to join company with him for the journey: to this be objected, upon the ground, that he was going in great baste, and that the friar would not be able to keep pace with him; but in fine, the friar prevailed upon him to let it be so, and at the same time gave him a walking-stick for his use. So they began to travel togotber, and that so well, that Valladolid being forty leagues (160 miles) from Oviedo, they got beyond tbat city on the first day 10 dinner. The rest of the journey was performed with the same celerity. This story spread through the whole place, and was believed by all the vulgar (and by some also who were pot of the vulgar) when it came to my ears: the authority referred to, was the man bimself, who had related it to an infinite number of persons. I sent for bim to my cell to examine him. He affirmed tbat the story was true, but by questioning and cross-questioning him concerning the particulars, I made him fall into many contradictions. Moreover, I found that he had told the story with many variations to different persons. What I clearly ascertained was, that he had heard the legend of the Bishop of Jaen, and thought to become a famous man by making a like fable believed of himself. I believe that many persons were undeceived when my inquiry was known. But before this examination was made, to bow many places had the report of this miraculous journey extended, where the exposure of the falsehood will never reach! Perhaps, if this writing should not prevent it, the jour. ney of Pedro Moreno, the porter, will one day be little less famous in Spain than that of the Bishop of Jaen..-- Cartas Erudilas, t. i, c. 24.
Oh, then King Beelzebub for joy,
He drew his mouth so wide,
Four and forty from side to side.
He knew not for joy what to do,
It tickled him all through.
The Bishop who belield all this, Straight how to act bethought him;
Ble leapl upon the Devil's back, aud by the horns he caught him.
And he said a Pater-noster
As fast as he could say,
And bade him to Rome away. Without bridle, or saddle, or whip, or spur,
Away they go like the wind, The beads of the Bishop are hanging before,
And the tail of the Devil behind.
They met a witch and she haild them
As soon as she came within call;
« Ave Maria!» the Bishop exclaimed, It frightened her broomstick and she got a fall.
Ile ran against a shooting star,
So fast for fear did he sail,
Against a Comet's tail.
« And when unto the place of rest
Our bodies shall draw nigh, Who sees us first, the King or you,
That one that night must die.
And he pass'd between the horns of the Moon,
With Antidius on his back;
To tell his beads begun;
In terror and confusion,
And he had absolution.
Sung, O be joyfull then;
They howld for envy then ;
Down in the Devil's den.
To bind his soul to hell?
And I wish that I could tell.
You can easily find the way,
And you must look in the Devil's book; You will find one debe that was never paid yet
If you search the leaves throughout; And that is the mystery of this wonderful history, And the way to find it out.
« Fare thee well, Queen Orraca;
For thy soul a mass we will say,
And on thy dying day.”
Where she knelt on her knee;
Of the Moors beyond the sea « What news, 0 King Affonso ?
What news of the friars five? Have they preach'd to the Miramamolin;
And are they still alive ?» « They have fought the fight, o Queen!
They have run the race; lo robes of white they hold the palm
Before the throne of grace.
Their mangled bodies lie;
By the bloody Moors would die,n « What news, O King Affonso,
Of the Martyrs five what news? Doth the bloody Miramamolin
Their burial still refuse ?»
QUEEN ORRACA, AND THE FIVE MARTYRS
« That on a dunghill they should rot,
The bloody Moor decreed;
The dogs and vultures feed: « But the thunder of God rolld over them,
And the lightning of God flash'd round; Nor thing impure, nor man impure,
Could approach the holy ground. « A thousand miracles appalla
The cruel Pagan's mind.
In Coimbra to be shrined.»
This Legend is related in the Chronicle of Affonso II, and in the Historia Serafica of Fr. Manoel da Esperança,
Tag friars five have girt their loins,
And taken staff in land;
Hear mass in Christian land.
To thank her and bless her then; And Queen Orraca in tears
Knelt to the holy men.
We prophesy to you:
For time will prove them true.
Christ hath vouchsafed it thus : We shall shed our blood for him
Who shed his blood for us. « To Coimbra shall our bodies be brought;
For such is the will divine ;
Blessings at our shrine.
Every altar in Coimbra
Is drest for the festival day; All the people in Coimbra
Are dight in their richest array.
Doch merrily, merrily ring;
To go forth with the Queen and the King. « Come forth, come forth, Queen Orraca!
We make the procession stay.” « I beseech thee, King Affonso,
Go you alone to-day.
I am ill at heart also:
For I am too sick to go.»