THE MIRACLES OF * * OUR LADY SAINT MARY THE MIRACLES OF * * OUR LADY SAINT MARY BROUGHT OUT OF DIVERS TONGUES AND NEWLY SET FORTH IN ENGLISH BY EVELYN UNDERHILL NEW YORK: E. P. BUTTON 6f CO 1906 PRINTED IN ENGLAND All rights reserved B. A. C. CONTENTS INTRODUCTION page xi BIBLIOGRAPHY page xxvii AND FIRST THE PROLOGUE page i THE CHAPLET OF ROSES page 7 And herein of a young religious, that by his devotion did crown the Virgin Mary every day. THE HEAVENLY VESTURE page 17 Here we tell of a Bishop that said Mass in his church before Saint Mary and her meinie ; to whom the said Lady did give a noble vestment. GAUDE MARIA ! page 27 How wicked men took a little boy, because he sang the Respond of Our Lady very sweetly ; and how God's Mother did preserve him. BREAD OF ANGELS page 41 Here we tell how a certain novice was an hungered, and Our Lady gave him meat. vii 270786 CONTENTS , I -THE KNIGHT OF THE COSTREL page 49 Of a great lord that might not accomplish the penance he had, and how Saint Mary helped him. THE WINDOW OF PARADISE page 63 Here we tell how a certain sacristan had great comfort of Our Lady, because of these words : Coeli fenestra facta es. STELLA MARIS page 71 Here are told certain fair miracles that Our Lady Saint Mary did upon the sea. THE EYES OF THE BLIND - page 85 The miracle of a gentlewoman to whom God's Mother did restore the sight of her eyes. THE LITTLE CLERK ^ page 97 Here we tell how the child of a poor woman gave his cake to Our Lady's Child. THE CHRISTIAN'S SURETY page 107 How a Christian of Byzance did borrow from a Jew, and gave Our Lord to be his pledge. ^, _OUR LADY OF THE TOURNAMENT page 121 Here we tell the history of the Blessed Walter of Birbech and how the Virgin Mary honoured him in the lists. THE VIRGIN'S BRIDEGROOM page 133 And herein the history of a certain child that betrothed himself to the image of Our Lady. viii _ CONTENTS THE LILY page 145 Of a knight that was monk of Citeaux ; the which could learn no Latin save the words, Ave Maria ! THE MINSTREL OF ROC AMADOUR page 155 How he made music for Madame Saint Mary's sake, and had therefrom exceeding sweet reward. THE VIGILS OF THE DEAD page 165 Here is told the history of a certain noble virgin, that said every day the Hours of Our Lady, and once a week the Vigils of thq Dead. THE CHILD VOWED TO THE DEVIL page 179 Of a little boy, that was dedicate to the Devil at the hour of his birth ; and how the Virgin Mary saved him. SPONSAE CHRISTI page 193 Here we tell how Our Lady doth cherish her daughters in religion, that are betrothed to be the brides of her dear Son. THE HOSTAGE page 207 How a poor woman that was a widow did take from God's Mother her Child, for her own that was condemned to be hanged OUR LADY OF THE LINTEL page 219 And herein of a monk that was a painter, the which painted the Devil as foully as he knew how. ix CONTENTS SAINT MARY'S SCHOLAR page 231 How he did serve his glorious Mistress ; and of the reward that she gave him. THE CELESTIAL MEDICINE page 245 Here tell we the history of a certain brother that was converted from the practice of pharmacy to that of religion by Our Lady's grace. THE DOVE THAT RETURNED page 255 How a certain clerk devoted to the Virgin Mary invoked the Devil by necromancy, that he might gain a bride thereby. SAINT THOMAS OF CANTERBURY page 271 Herein are told certain favours that Our Lady did for this lover of hers, and also the history of the Priest that knew but one Mass. THE DIVINE ENCOUNTER page 287 Of a young gentlewoman that was accustomed to incite the little children to say Ave 9 Maria ! And how God appeared to her in the form of a little child. THE CHURCH THAT IS IN EGYPT page 295 Here we tell how the most holy Virgin appeared to the Archbishop Theophilus, and instructed him concerning the journey that she took into Egypt with her Son. INTRODUCTION INTRODUCTION THIS book constitutes an attempt to re- Introduction introduce to English readers a cycle of old tales in which their ancestors took great delight a by-way of mediaeval literature which, from one cause or another, is now practically un- known except to professed students of folklore and hagiography. This cycle, the Miracles of Our Lady, or, to give it its terse and technical name, the Mary- legends, is formed by a large group of religio-romantic stories, linked together by no closer tie than the fact that the Virgin Mary supplies the supernatural element in each. Varying between the extremes of mysticism and melodrama, and belonging to many periods and places, from England to Egypt, from the fourth century to the fifteenth, they have yet contrived to assemble themselves together, and even to acquire a certain family likeness. Their number is astonishingly great : in the " Analecta Bollandiana " over four hundred are indexed. In such a mass of material there is much, of course, which is monotonous, unedifying, or otherwise unsuited to the general reader ; but nearly all these legends, whether they be xiii THE MIRACLES OF OUR LADY Introduction historical, allegorical, or as is often the case- pious adaptations of secular folk-tales, are full of interest for the student of mediaeval manners and Christian mythology. Though now almost entirely forgotten, for over four centuries the Miracles of Our Lady occupied a very prominent place in popular literature. They are the fairy-tales of mediaeval Catholicism ; the result of the reaction of religion on that spirit which produced the romances of chivalry. These tales bring us to the Courts of Paradise, but the atmosphere is still that of the Courts of Love. By turns homely and heroic, visionary and realistic, they do in literature that which the Gothic sculptors do in art ; make a link between heaven and earth, give actual and familiar significance to the most awful mysteries of faith, and set the Queen of Angels in the midst of her faithful friends. As other fairy tales, behind their apparent if adorable absurdities, carry a secret message for those who can pierce the veil, so in these legends great mysteries are often concealed. It was in this form that those mysteries were able to come out from the cloister and spread themselves in the world ; for it was amongst the people that the Mary-legends prospered, and to the people that they were primarily addressed. They adorned sermons, they provided subjects for poetry, painting and sculpture, they were a part of the texture of the common life. In England, where devotion to Our Lady has always flourished, her miracles were well xiv THE MIRACLES OF OUR LADY known and greatly loved. They are sculp- Introduction tured in the arcading of the Lady Chapel at Ely Cathedral, and painted in the margins of Queen Mary's Psalter, and other masterpieces of the English illuminating schools. Unfor- tunately, however, few were written in the English language. The early collections, made for the use of preachers, or for the edification of those lords and ladies in whom the trou- badours had roused a passion for romance, are always either in Latin, the language of religion, or in Norman-French, the language of the Court. These Latin and French MSS. still exist in great numbers in most of the great European libraries ; sometimes alone, more often bound up with prayers, tracts, homilies, and miscellaneous religious tales. They begin to be common in the twelfth century, are most numerous in the thirteenth, and come to an end at the close of the fifteenth century, the dooms- day of so many simple and delightful things.-: The most complete collections of the Mary- legends were made in France. There, in the thirteenth century, the Dominican friar, Vincent of Beauvais, brought together in the seventh book of that dull but careful compilation, the "Speculum Historiale,"all the most popular and best known of Saint Mary's miracles. There also in the same period Gautier de Coincy, a monk of the Abbey of Saint Medard at Soissons, wrote in rhymed couplets of an adorable naivete^ his " Miracles de la Sainte Vierge." Whilst Vincent is a mere compiler, and does nothing xv THE MIRACLES OF OUR LADY Introduction to improve the generally terse and arid style of the originals from which he worked, Gautier is a poet, in love with his subject, which he adorns with innumerable fancies, quaint poetic details, rhapsodies and invocations full of fire. All lovers of old poetry should know his book. In him, I think, the Mary-legends found their finest expression. Neither his pre- decessor, the twelfth-century poet Adgar, with his barbaric Norman-French verse, nor his fifteenth-century follower, Jean Mielot, who wrote for Philip the Good, Duke of Bur- gundy, "Les Miracles de Nostre Dame," in pretty but insipid French prose, approach his level. Here and there, however, amongst the more fragmentary Latin collections, we find a writer whose vivid style and sharp sense of detail places his work in the first rank. It is in such fragmentary collections that many of the best stories, omitted by the great compilers, are hid in MS. sermons, histories of the religious orders, and those books of anec- dotes which every mediaeval library possessed. Here one often finds significant variants of the more widespread tales ; additions and alterations made to suit the tastes of the indi- vidual or community for whom the MS. was written. Few modern editors would care to take the liberties which these mediaeval scribes allowed themselves. Favours done to one monastic order are attributed to another ; some- times the venue of the miracle is changed, that it may be given a more local interest ; details xvi THE MIRACLES OF OUR LADY and characters are added or eliminated at will. Introduction Thus it is that of all the chief Mary-legends endless variants exist ; and also that in some cases one tale has become the mother of many others, which, all evidently springing from the same root, show strong family resemblances, and equally strong individual differences. There is, for instance, the so-called Mary-bridegroom group, in which the hero, betrothing himself to an image of the Virgin, is afterwards prevented by her from contracting an earthly marriage. This group is paralleled in folk-lore by the old tale of " The Ring given to Venus." Perhaps next in size and importance is the Rosary group, a family of beautiful legends centred in the idea that the Aves said by the faithful are turned to roses by Our Lady's grace. Other well-marked classes are the stories relating to the Virgin's Electuary, the Mantle of Mercy, and the Star of the Sea. I have said that there are no Early English collections of Miracles of the Virgin. Except for one or two tales of this sort in the South English Legendary and Northumbrian Verse Homilies, England, until the time of the in- vention of printing, read her Mary-legends in Latin or French. But in A.D. 1483 Caxton pub- lished an English translation of the " Legenda Aurea," and with it those Miracles of the Virgin which are inserted in the homilies on the Purification, Annunciation, Assump- tion, and Nativity of Our Lady. These, how- ever, are few in number ; and, except for the b xvii THE MIRACLES OF OUR LADY Introduction very fine Candlemas story at the Purification, they are tersely and baldly told, comparing ill with his picturesque and vigorous legends of the saints. A little later, in A.D. 1514, his successor, Wynkyn de Worde, " enprynted in London in Flete strete at the sygne of the sonne," a tiny book of " Myracles of our Lady " a first and last attempt to popularise a selection of the Mary-legends in the English tongue : but as his work is in black-letter, and no new edition has appeared since the sixteenth century, it has not, at the present day, a large public. So much, then, for the forms in which the Miracles of the Virgin have come down to us. In subject, they vary between the crudest sensa- tionalism and the heights of mystical devotion ; and often enough both extremes are present in the same tale, as, for instance, in "The Dove that Returned" and " The Virgin's Bridegroom." Many are evidently local legends which after- wards obtained a wider celebrity, being concerned with miracles wrought by Our Lady at specific shrines and holy places. The great French pilgrimages of Laon, Soissons, Mont S. Michel, Chartres, and Roc Amadour, had each such a cycle of stories. From them come "The Minstrel of Roc Amadour " and "The Eyes of the Blind." Another group relates favours shown by Our Lady to the saints. These also, in the first instance, probably arose near the shrines of the saints whom they commemorate, and, spreading with their fame, became absorbed into the general cycle of Mary-legends, losing all con- xviii THE MIRACLES OF OUR LADY nection with their place of origin, sometimes Introduction even surviving in a vague and general form after the very names of their heroes were forgot. Thus we find compilers to whom the names of Saint Bon and the Blessed Walter of Birbech were quite unknown, relating their legends under the titles of " A certain Bishop to whom Our Lady gave a Vestment " and " A certain Knight that tarried to hear Mass." I have included three stories of saints in this collection " Saint Thomas of Canterbury," " Our Lady of the Tournament," and " The Heavenly Vesture." Saint Thomas, I hope, needs no introduction to English readers, though perhaps few have heard of the very practical and womanly service which Saint Mary rendered him in the choir of Pontigny church. Saint Bon, to whom she gave the Heavenly Vesture, was much venerated in the south of France in the Middle Ages. He was bishop of Clermont in Auvergne A.D. 689-699, and the vestment with which the Virgin rewarded his piety was preserved in the treasury of the Cathedral of Clermont as late as the twelfth century, when it was seen and handled by Herbert Losinga, Bishop of Norwich. This legend, based on the very ancient and long-forgotten tradition that none may enter a church in the night hours lest they disturb the angels at their prayers, must certainly have had an early origin, and probably arose soon after Saint Bon's death at the end of the seventh century. The Blessed Walter of Birbech, for whom Our Lady of the xix THE MIRACLES OF OUR LADY Introduction Tournament rode in the lists, was a Cistercian monk, beatified but not canonised, who died in the Abbey of Himmerode in the Eifel, circ. 1222. In the same century his life and miracles were written at some length by another German Cistercian, Caesarius, of the daughter house of Heisterbach, in his " Dia- logus Miraculorum." Perhaps next in interest to the stories of the saints are the religious folk-tales ; delicious and fantastic stories, many of them still retaining a strong Oriental flavour. These are in most cases, like the legend of Saint Barlaam and Saint Josaphat (for which see the "Legenda Aurea "), Eastern tales converted to the uses of Christianity. Most of them are located in Egypt or Constantinople, and are probably amongst the most ancient of the Mary-legends known in the West. A version of " The Chris- tian's Surety " has been found by Mr. Baring Gould in a Greek sermon of the tenth century. It is an early example of the anti-Semitic tale, of which I have given another instance in the story here called " Gaude, Maria ! " the original of the " Prioress' Tale " in Chaucer's Canter- bury Tales. " The Christian's Surety" is a great favourite with the later French compilers; it appears in Gautier de Coincy's collection, and also forms the subject of a miracle play in " Les Miracles de Notre Dame par Person- nages." So, also, does the rather bizarre story of " The Child Vowed to the Devil," a tale which, like that of " The Dove that Returned," seems xx THE MIRACLES OF OUR LADY to have some affinities with the wild romances Introduction of the Vitae Patrum." After the folk-tales, sometimes inextricably confused with them, come the mystical and allegorical legends. It is amongst these that we find the most lovely and poetic of the miracles of Our Lady ; though even such stories are not entirely free from that extraor- dinary blend of mockery and piety, high heaven and base earth the " love that built the cathe- drals " and the " laughter that filled them with grotesques " which seems inseparable from Gothic art. Designed for the most part to light up some dogma or observance of the Church, or glorify the religious life, these are quieter, more visionary in tone, than either the folk- tales or legends of the saints. I have already referred to the rosary motif ^ here represented by " The Chaplet of Roses," "The Lily," and the second part of " Sponsas Christi." In the beautiful story of " Bread of Angels " we have an allegory of the Mass; in "The Knight of the Costrel," the sacrament of penance. To the mystical class belong also, in some degree, " The Celestial Medicine," " The Divine Encounter," and the celebrated story of " The Nun who Desired the World." This, the original of Mr. Davidson's " Ballad of a Nun," and M. Maeterlinck's "Soeur Beatrice," is almost the only Mary-legend which has been treated by a writer of our own time : and for that reason I have not retold it here. xxi THE MIRACLES OF OUR LADY Introduction Finally, in the legend of " The Church that is in Egypt " we have a story which stands in many respects alone. The other Miracles of the Virgin, as I have said, form a cycle, of which numerous MSS., in French and Latin, still sur- vive. But of this tale there is no trace in any of the Western collections : only one version of it is known, an Ethiopian text, containing Miracles of the Virgin and magical prayers, now in the Lady Meux MSS. This MS. has been translated and printed by Dr. E. A. T. Wallis Budge, to whose great kindness I am indebted for permission to include " The Church that is in Egypt " in this book. In it we have a legend which puts us in immediate touch with the primitive Coptic Church. It will be noticed that it differs greatly in tone from the other Miracles, which have had time, in the course of a long descent through many MSS., to lose most of their primitive features and pick up mediaeval ones in their place. This tale has been, so to speak, isolated : as a result, it is fresh, strange, entirely un-European. It is evident, from its accurate local colour, that it was written in Egypt for the use and encour- agement of the Coptic Church, and probably not later than the fifth century. Theophilus, or Philotheus, whose vision it relates, was Pa triarch of Alexandria A. D. 385-412; and this story must have taken shape shortly after, if not actually during, his life. The account that it gives of the Flight into Egypt contains many details which are not found in the apocryphal xxii THE MIRACLES OF OUR LADY gospels of the Infancy, the Pseudo-Matthew, Introduction and Saint James, from which the Eastern Church obtained its history and the Byzantine artists their iconography of the life of the Virgin and the childhood of Christ. The Holy Family here go on foot ; Salome, as in the Coptic His- tory of Joseph the Carpenter, accompanies them. The incidents of the healing fountain, and the dwelling in the temple of Heliopolis, are peculiar to this legend, but the story of the two thieves appears, in a slightly different form, in the Arabic Gospel of the Infancy. There is little, however, in the Apocryphal Gospels to equal the circumstantial and realistic quality of the vision of Theophilus, which is full of the living and convincing touches that come only from the most intense simplicity or the highest art. It is too old to be mediaeval, for it comes from a period when the freshness of childhood still hung about the legends of the Church, and belongs rather to that eternal art of story-telling which is neither ancient nor modern, but exists wherever human life exists and is observed. So much for the facts. This book, how- ever, has not been written for the student of facts, who will naturally fly to some more learned treatise : it is offered rather to the amateur, of old faiths and fancies, who may find here a dim picture of the City of Mansoul as it was before the Reformation came, like some spiritual County Council, to cleanse its streets of the picturesque and unprofitable litter of the past. My object has been to show something xxiii THE MIRACLES OF OUR LADY Introduction of the intimate charm of the mediaeval attitude towards the Virgin Mary an attitude part- familiar, part-chivalrous, part-devout, which was far-reaching in its effect on the mental temper and artistic ideals of the thirteenth and fourteenth centuries. This was the attitude which produced such sculpture as the Gothic Madonnas of Flanders and France ; such paint- ings as the Psalter of Saint Louis ; such poems as " Veni Coronaberis." For those who wrote, read, and lived by these legends, the Virgin Mary was at once Queen, Mother, Mystery and familiar friend ; not only the ineffable Mother of God, but also the very courteous chatelaine of Heavenly Syon, who would not disdain to open the window to her lovers when Saint Peter shut the door, as "The Window of Paradise " relates : the practical and resourceful Help of Christians, no less than the Mystic Rose. Less awful than the Deity, more power- ful than the Saints, one might speak with " Madame Saint Mary " as woman to woman, as lover to mistress ; might rely on her human sympathy in matters of the body, as well as on her mystical intercession in the affairs of the soul. Thus it comes about that a certain familiarity, a bold reliance on the patience and comprehension of the Woman, her interest in all things little and great, her desire for her servants 7 love, becomes mixed with the awe and reverence proper to those who invoke the Queen of Heaven. As a mother evokes in her children at once the simplest, most intimate xxiv THE MIRACLES OF OUR LADY confidence and also the most exalted emotion : Introduction as they come to her, with no sense of incon- gruity, in their most trivial necessities no less than in the most sacred moments of their lives, so " Goddes Moder and oures " received from those who were in every sense her children, simple and familiar friendship, mystical adora- tion, and unfailing trust. To drag back this sentiment and its literary expression from the shadow-land to which it has retreated is, therefore, the aim of this book. In writing it, I have made full use of the editorial privileges which my mediaeval prede- cessors always allowed themselves, and have paraphrased, rather than translated, the material from which I worked. Sometimes I have con- densed, sometimes expanded ; sometimes two or three different versions of a legend have been collated and the best details chosen from each. No plot except for really necessary editing has been tampered with, but the student of hagiography must not be offended if he find here and there a story, known to him in an intolerably bald, didactic, or improper form, which has been, like the kiss which Rodolphe received back from the lady,