Prologue. #

¹ It has been the desire of many wise men who lived before us to commit to writing the lives, the manners, and the words of the saints, especially of those who flourished in their own times, and so to rescue from oblivion and hand down to posterity the example of a more perfect life for its edification. Those who had outstanding talent, fluency of speech, and the gift of eloquence did this the more usefully in so far as they gratified the ears of their hearers with polished language. Yet those who, because of the barbarism of their native land, lacked the faculty of speaking gracefully and elegantly, did not cheat posterity of an account of those who were to be imitated, though in a simpler style. Hence it happened that a barbarous language obscured the life of the most holy Ninian, whom the holiness of his ways and his outstanding miracles commend to us; and the less it pleased the reader, the less it edified him. Accordingly, it pleased your holy affection¹ to lay upon my insignificance the task of rescuing the life of this most renowned man from a rustic style, as from darkness, and of bringing it forth into the clear light of Latin diction — a life which had been told by those who came before me, truthfully indeed, but in too barbarous a style. I embrace your devotion, I approve your desire, I praise your zeal; but I know my own inexperience, and I fear to strip it of the coarse garments in which it has hitherto been hidden without being able to dress it in those in which it may appear more comely. But since I cannot refuse what you enjoin, I will attempt what you command, preferring to be judged incompetent by you rather than obstinate. Perhaps what my imperfection denies, your faith will supply, your prayer secure, your holiness obtain. He, too, for whose honour and love you desire me to do this, will assist your devout wishes, your aspirations, and my attempt and study. Moreover, by his merits, you trust that I may be given the learned tongue and copious speech. To this must be added what you say: that the clergy and people of your holy church, who are moved by a rare affection for the saint of God under whose protection they live, will receive what I write with the greatest devotion, since, as you say, the desires of all have specially chosen me for this work. I therefore undertake the burden you lay upon me, moved by your prayers but quickened by faith. I will labour, as He deigns to aid me who makes eloquent the tongues of infants, so to temper my style that, on the one hand, an offensive roughness does not obscure so high a matter, and, on the other, a freedom of speech more fatiguing than eloquent does not rob of the desired fruit of my labour the simplicity of those who cannot appreciate proper rhetoric. May the grace of the Saviour bless this undertaking, and may He who bestowed upon him the virtues by which he is held worthy of everlasting remembrance make us who record them worthy, and grant us the reward of our toil, that his prayer may ever attend us on the way by which we hasten to our fatherland. And in the hour of our departure, when we await the end of the way and the beginning of life, may his consolation be near us, and may we, for his holy merit’s sake, receive the eternal reward of the heavenly good things.

The Preface: The Testimony of Bada concerning Ninian, with observations of Ailred. #

¹ Divine authority, which is acknowledged to have made the holy patriarch Abraham, from the beginning, a father of many nations and a prince of the faith predestined from ancient times, by such an oracle as this — “Get out of your country, and from your kindred, and from your father’s house, to a land that I will show you, and I will make of you a great nation,“¹ — commends to us the glorious life of the most holy Ninian, in that this most blessed man, leaving his country and his father’s house, learned in a foreign land what he afterwards taught to his own, “being placed by God over nations and kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant.“² Of this most holy man the Venerable Bede, noting in very few words the sacred beginnings of his life, the tokens of his holiness, the dignity of his office, the fruit of his ministry, his most excellent end, and the reward of his toil, writes thus concerning him:

² “In the year 565 after the incarnation of the Lord, at the time when Justin the Less, after Justinian, had received the government of the Roman Empire, there came to Britain from Ireland a presbyter and abbot, remarkable for his monastic habit and rule, named Columba, intending to preach the word of God in the provinces of the Northern Picts — that is, to those separated from the southern regions by lofty and rugged mountain ranges. For the Southern Picts themselves, who dwell on this side of those mountains, had long before abandoned idolatry and embraced the faith in the truth through the preaching of the word by Bishop Ninian, a most reverend and holy man of the nation of the Britons, who had been properly instructed at Rome in the faith and mysteries of the truth; the seat of his episcopate, dedicated to St Martin — a remarkable church where he rests in the body along with many saints — is now possessed by the nation of the Angles. That place, belonging to the province of the Bernicii, is commonly called ‘At the White House’, because he built a church of stone there in a way unusual among the Britons.”

³ On the trustworthy testimony of this great author, we have been made acquainted with the origin of St Ninian, in that he states that he was of the race of the Britons, trained in the rules of the faith in the Holy Roman Church; with his office, in that he declares him to have been a bishop and a preacher of the word of God; with the fruit of his labours, in that he proves that the Southern Picts were converted from idolatry to the true religion by his toil; and with his end, in that he witnesses that he rests along with many saints in the church of St Martin. But what he, in view of the scope of his history, seems barely to have touched upon, a book of Ninian’s life and miracles, written in a barbarous style, records at greater length. This book, never departing from the foundation of that witness, has recorded in the manner of a history the way in which he made this beginning, merited such fruit, and attained so worthy an end.

Chapter One: The Birth of Ninian, and his Training. #

¹ Therefore in the island of Britannia, which long ago, as they say, took its name from Brutus, the blessed Ninian was born among a race of the same name and of no ignoble family:² in that region, it is supposed, in the western part of the island, where the ocean stretches in like an arm and, making as it were two angles on either side, to this day divides the realms of the Scots and the Angles — a region which belonged to the Angles until recent times and is proved, not only by historical record but by the living memory of individuals, to have had a king of its own. His father was a king, a Christian by religion, of such faith in God and such merit that he was deemed worthy of a child through whom what was lacking to the faith of his own nation was supplied, and through whom another race that had not known the sacraments of the faith became imbued with the mysteries of our holy religion. In earliest infancy, regenerated in the water of holy baptism, he kept unstained the white robe he had received, a conqueror of vice, and presented it in the sight of Christ; and that Holy Spirit whom he first received to cleanse him, he merited by his most holy ways to keep as the instructor of his devout heart. For by His guidance, while still a boy, though not childish in understanding, he shunned whatever was contrary to religion, hostile to chastity, opposed to good morals, and at odds with the laws of truth; but whatever belonged to the law, to grace, to good report, whatever was useful to man or pleasing to God, he never ceased to pursue with a mind already mature. Happy was he whose delight was in the law of the Lord day and night, who like a tree planted by the waterside brought forth his fruit in due season,¹ seeing that in the vigour of manhood he strenuously fulfilled what he had learned with the greatest devotion. Wonderful was his reverence in churches; great his love for the brethren. He was sparing in food, reticent in speech, assiduous in study, agreeable in manners, averse to jesting, and in everything subjecting the flesh to the spirit. And so, bending his mind to the sacred Scriptures, when he had learned the rules of the faith, after their fashion, from the more learned of his race, the young man came by the exercise of his penetrating mind to see what, by divine inspiration, he had gathered from the Scriptures: that much was wanting to their perfection. At this his mind began to be troubled and, unable to endure anything short of perfection, he toiled and sighed. His heart grew hot within him, and at last in meditation the fire kindled. “And what,” said he, “am I to do? I have sought in my own land Him whom my soul loves. I sought Him, but I have not found Him. I will arise now and compass sea and land. I will seek the truth which my soul loves. Surely such toil as this is needed. Was it not said to Peter, ‘You are Peter, and on this rock I will build my church; and the gates of hell shall not prevail against it’?⁵ Therefore in the faith of Peter there is nothing inferior, nothing obscure, nothing imperfect, nothing against which false doctrine and perverse opinions, like the gates of hell, can prevail. And where is the faith of Peter but in the See of Peter? There, certainly, there I must go, so that, setting out from my land and from my kinsfolk and from the house of my father, I may be deemed worthy in the land of vision to see the fair beauty of the Lord and to visit His temple. The false prosperity of the age smiles on me, the vanity of the world allures me, the love of earthly kindred softens my soul, toil and the weariness of the flesh deter me; but the Lord has said, ‘He who loves father or mother more than me is unworthy of me, and he who does not take up his cross and follow me is unworthy of me.‘¹ I have learned, moreover, that those who despise the royal court will attain to the heavenly kingdom.” And so, stirred by the impulse of the Holy Spirit, spurning riches and treading down all earthly affections, the noble youth set out on pilgrimage, and having crossed the British sea and entered Italy by the Gallic Alps, he arrived safely at the city.

Chapter Two: He arrives at Rome, is consecrated Bishop by the Pope, his Intercourse with S. Martin, and his Return to his Native Land. #

¹ The most blessed youth, having arrived at Rome, shed tears of devotion before the sacred relics of the apostles and commended the desire of his heart to their patronage with many prayers; he then went to the bishop of the Supreme See and, when he had explained to him the reason for his journey, the Pope accepted his devotion and treated him with the greatest affection as a son. Presently he handed him over to the teachers of truth to be instructed in the disciplines of the faith and the sound meanings of Scripture. But the young man, full of God, perceived that he had not laboured in vain or to no purpose; he learned, moreover, that he and his fellow countrymen had been taught many things contrary to sound doctrine by unskilled teachers. Therefore, receiving the word of God with the greatest eagerness and an open mouth, like a bee he formed for himself the honeycombs of wisdom out of the differing opinions of the doctors, as out of flowers of various kinds; and hiding them in his inmost heart, he kept them to be inwardly digested and brought forth for the refreshment of his inner man and for the consolation of many others.⁴ Truly it was a worthy recompense that he who for the love of truth had despised country, wealth, and delights should be brought, so to speak, into the secret chambers of truth and admitted to the very treasures of wisdom and knowledge, receiving spiritual things for carnal things, heavenly things for earthly things, eternal goods for temporal blessings. Meanwhile, being chaste in body, prudent in mind, far-sighted in counsel, and circumspect in every act and word, he was on everyone’s lips, and it came about that he rose to the favour and friendship of the Supreme Pontiff himself. And so, after living in a praiseworthy manner for many years in the city, and having been thoroughly instructed in the sacred Scriptures, he attained the height of virtue and, sustained on the wings of love, rose to the contemplation of spiritual things. Then the Roman Pontiff, hearing that some in the western parts of Britain had not yet received the faith of our Saviour, and that some had heard the word of the gospel either from heretics or from men ill-instructed in the law of God, moved by the Spirit of God, consecrated this man of God to the episcopate with his own hands and, after giving him his blessing, sent him forth as an apostle to those same people. At this time there flourished the most blessed Martin, bishop of the city of Tours, whose life, made glorious by miracles and already described by the most learned and holy Sulpicius, had enlightened the whole world.¹ Therefore the man of God, on his return from the city, full of the Spirit of God and moved by the desire to see him, turned aside to the city of Tours. With what joy, devotion, and affection Martin received him, who could easily tell? By the grace of prophetic illumination, the worth of the new bishop was not hidden from him, for by revelation he recognised him as sanctified by the Holy Spirit and certain to profit the salvation of many. The pillars in the tabernacle of God are joined one to another, and two cherubim stretching out their wings touch each other: sometimes, borne up on the wings of virtue, they soar to God; sometimes, standing with folded wings, they edify one another. Therefore, coming back from these exalted things to earthly matters, the blessed Ninian asked the saint for masons, declaring that he intended, as in faith, so also in the manner of building churches and in establishing ecclesiastical offices, to imitate the holy Roman Church. The most blessed man assented to his wishes; and so, filled as with heavenly feasts by their mutual conversation, after embraces, kisses, and tears shed by both, they parted — holy Martin remaining in his own see, and Ninian hastening under the guidance of Christ to the work to which the Holy Ghost had called him. On his return to his own land, a great multitude of the people went out to meet him; there was great joy among all and wonderful devotion, and the praise of Christ sounded out on every side, for they held him to be a prophet. Straightway that active husbandman of the Lord set about rooting up what had been ill planted, scattering what had been ill gathered, and casting down what had been ill built. Having purged the minds of the faithful of all their errors, he began to lay in them the foundations of unfeigned faith, building on them the gold of wisdom, the silver of knowledge, and the stones of good works; and all that the faithful were to do, he both taught by word and illustrated by example, confirming it by the many great signs that followed.

Chapter Three: The Foundation of the Church of Whithern. #

¹ But he chose for himself a site in the place now called Witerna,¹ which, lying on the shore of the ocean and extending far into the sea on the east, west, and south, is enclosed by the sea itself, while only on the north is a way open to those who would enter. There, therefore, by the command of the man of God, the masons he had brought with him built a church; and they say that before this none in Britannia had been constructed of stone. And having first learned that the most holy Martin, whom he always held in wondrous affection, had passed from earth to heaven, he was careful to dedicate the church itself in his honour.

Chapter Four: He heals and converts King Tuduvallus. #

¹ Therefore this light, set upon a candlestick, began to shine forth for those who were in the house of the Lord in heavenly signs and radiant flames of virtue, to enlighten darkened minds with the clear and burning word of the Lord, and to warm the cold. There was in that region a king named Tuduvallus — for the whole island lay subject to various kings — whom riches, power, and honour had stirred up to pride; in him the lust of the flesh, the lust of the eyes, and the wealth of the world so ministered to his haughtiness that he presumed himself able to do as much as anyone, and he had the presumption to believe that whatever anyone could do was both possible and lawful for him. Despising the admonitions of the man of God, he both secretly disparaged his doctrine and manner of life and openly opposed his sound teaching, so that he seemed like ground rejected and near to cursing, which, though drinking in the rain that often falls upon it, brings forth thorns and thistles and not wholesome herbs. But at a certain time, when he had shown himself more than usually hostile to the man of God, the heavenly Judge no longer suffered the injury done to His servant to go unavenged, but struck him on the head with an unbearable disease and broke the crown of the head of him who walked in his sins. His sickness prevailed to such a degree that a sudden blindness darkened those haughty eyes, and he who had opposed the light of truth lost the light of sense — but not in vain, nor to the increase of his folly. For the poor man lay oppressed by pain and deprived of sight; yet, darkened outwardly, he became enlightened within.¹ Returning to himself, he confessed his sin and sought a remedy from him alone to whom he had until then shown himself an enemy. At length, calling his relatives together and taking their advice, since he could not go himself, being prevented by his infirmity, he sent messengers to the man of God, begging him not to enter into judgment with his servant, nor to reward him according to his deeds, but, as an imitator of the divine goodness, to return good for evil and love for hatred. The most blessed man, hearing this — not puffed up with human pride, but abounding as ever in the depths of compassion — first offered up prayer to God and then went straight to the sick man with the greatest kindness and devotion. First he corrected him with gentle reproof, and then, touching the sick man’s head with his healing hand, he signed the blind eyes with the sign of saving life. What more shall I say? The pain fled, the blindness was driven away by the coming of the light, and so it came to pass that the disease of the body cured the disease of the soul, and the power of the man of God expelled the disease of the body. Healed therefore in both, in body and in mind, he began from then on to cherish and venerate the saint of God with all affection, knowing by experience that the Lord was with him and directed all his ways, giving him power against everything that exalts itself against the knowledge of Christ, since He was ready to avenge every disobedience and injury inflicted on the servants of Christ. If, therefore, this contemptuous and proud man was deemed worthy to be healed by the holy man through the grace of humiliation and penance, who can doubt that whoever seeks the aid of so great a saint, with sure faith and a sincere and humble heart, for the curing of the wounds of his inner man will obtain a speedy remedy through his holy merits? But let us now go on to other things, which seem so much the greater in proportion as they are proved to be contrary to nature itself.

Chapter Five: He clears the Presbyter accused of Violation. #

¹ There was a certain girl in the service of one of the noblemen, fair of face and graceful in appearance as to the sinful flesh, on whom, when an unchaste young man had cast his eyes, he was seized with a blind love; and unable to subdue the flame of the lust he had conceived, he began to urge the girl to consent to sin. At length, by solicitation or by money, he caused her to conceive sorrow and bring forth iniquity. The unhappy woman yielded to the other’s lust, little heeding the judgment of God while she hoped to escape the eyes of men; but the swelling of her womb betrayed the crime, and soon laughter turned to weeping, joy to sorrow, pleasure to pain. But what could she do? Where could she turn? The law, her parents, and her master were all to be feared. Therefore the unhappy woman made a covenant with death and put her trust in a lie, believing she would seem less guilty if she said she had been deceived or forced by someone of great name. So when the elders pressed her to name the guilty man, she laid the charge of violence on the presbyter to whom the bishop had delegated the care of the parish. All who heard the charge were astonished. They acquitted the girl of the crime which they thought a man of such authority had committed. The good were scandalised, the wicked elated, the common people laughed, and the sacred order was scoffed at; the presbyter, whose good name was injured, was saddened. But the innocence of the priest was not hidden from the bishop, beloved of God, by the revelation of the Spirit. He bore with impatience, however, the scandal to the Church and the injury to holy religion. Meanwhile the woman’s days were accomplished for her to be delivered, and she bore a son — not, as was supposed, to the disgrace of the priest, but to that of the father and the unworthy mother. For the bishop summoned all the clergy and people to the church and, having exhorted them in a sermon, laid his hands on those who had been baptised. Meanwhile the shameless woman, casting aside all modesty, burst in among the people with her own folk, thrust the child in the presbyter’s face, and cried out in the hearing of the whole congregation that he was the father of the child, a violator and a deceiver. A clamour arose among the people — shame among the good, laughter among the wicked. But the saint, commanding the people to be quiet, ordered the child, then only one night old, to be brought to him. And so, inflamed by the Spirit of God, when he had fixed his eyes on him he said, “Hearken, O child: in the name of Jesus Christ, declare before this people whether this presbyter fathered you.” O marvel! O work worthy of all admiration! O the strange clemency of God! O the ineffable power of the faith of Christ! Truly, all things are possible to him who believes. But what shall I say? What could the faith of Ninian not do? Surely nature waits upon faith, and age upon virtue; shall not nature wait upon the Lord of nature? Age is not needed to produce an instrument, nor teaching for the office, nor time for practice; but at the instance of faith the divine power gave eloquence to the tongue of the infant, and out of the mouth of a babe and suckling¹ it confounded the guilty, convicted the liar, and absolved the innocent. Accordingly, out of the infant body a manly voice was heard, and the untaught tongue formed rational words. Stretching out his hand and pointing out his real father among the people, “This,” said he, “is my father. He fathered me. He committed the crime laid upon the priest. Truly, O bishop, your priest is innocent of this guilt, and there is nothing between him and me but the community of the same nature.” This was enough. The child then became silent, to speak again by and by according to the law of nature and the changes of advancing years. Thanksgiving sounded on every lip, and the voice of praise, and all the people exulted with joy, understanding that a great prophet had risen among them and that God had visited His people.

Chapter Six: He undertakes the Conversion of the Picts, and returns home. #

¹ Meanwhile the most blessed man, grieved that the devil, driven forth from the earth within the ocean, should find rest for himself in a corner of this island in the hearts of the Picts, girded himself as a strong wrestler to cast out his tyranny, taking moreover the shield of faith, the helmet of salvation, the breastplate of charity, and the sword of the Spirit, which is the word of God.¹ Fortified by such arms, and surrounded by the society of his holy brethren as by a heavenly host, he invaded the empire of the strong man armed, with the purpose of rescuing from his power innumerable victims of his captivity; and so, attacking the Southern Picts, whom the Gentile error that still clung to them induced to revere and worship deaf and dumb idols, he taught them the truth of the gospel and the purity of the Christian faith, God working with him and confirming the word with signs following. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, those oppressed by the devil are set free. A door is opened for the word of God by the grace of the Holy Spirit; the faith is received, error renounced, temples cast down, churches erected. To the font of the saving waters run rich and poor, young and old, young men and maidens, mothers with their children; and renouncing Satan with all his works and pomps, they are joined to the body of the believers by faith, by confession, and by the sacraments. They give thanks to the most merciful God, who had revealed His name in the islands that are afar off, sending them a preacher of truth, the lamp of their salvation, calling them His people who were not His people, and her beloved who was not beloved, and those as having found mercy who had not found mercy. Then the holy bishop began to ordain presbyters, consecrate bishops, distribute the other dignities of the ecclesiastical ranks, and divide the whole land into certain parishes. Finally, having confirmed the sons whom he had begotten in Christ in faith and good works, and having set in order all things pertaining to the honour of God and the welfare of souls, he bade his brethren farewell and returned to his own church, where, in great tranquillity of soul, he spent a life perfect in all holiness and glorious for miracles.

Chapter Seven: The Miracle among the Leeks. #

¹ It happened one day that the holy man entered the refectory with his brethren to dine, and seeing no pot-herbs or vegetables on the table, he called the brother to whom the care of the garden had been committed and asked why no leeks or herbs had been placed before the brethren that day. Then he said, “Truly, father, whatever remained of the leeks and such like I committed to the ground this day, and the garden has not yet produced anything fit to eat.” Then the saint said, “Go, and whatever your hand finds, gather and bring to me.” Wondering, the brother stood trembling, hesitating what to do; but knowing that Ninian could order nothing in vain, he slowly entered the garden. Then followed a wonder incredible to all save those who knew that to him who believes all things are possible. He saw leeks and other kinds of herbs not only grown but bearing seed. He was astonished and, as if in a trance, thought he was seeing a vision. At last, coming to himself and calling to mind the power of the holy man, he gave thanks to God and, gathering as much as seemed sufficient, placed it on the table before the bishop. The guests looked at one another and with heart and voice magnified God working in His saints; and so they retired much better refreshed in mind than in body.

Chapter Eight: Of the Animals and the Thieves. #

¹ It sometimes pleased the most holy Ninian to visit his flocks and the huts of his shepherds, wishing that the flocks he had gathered together for the use of the brethren, the poor, and the pilgrims should share in the episcopal blessing. Therefore, when all the animals had been gathered into one place and the servant of the Lord had looked upon them, he lifted up his hand and commended them all to the Divine protection. Going round them all and drawing, as it were, a little circle with the staff on which he leaned, he enclosed the cattle, commanding that all within that space should that night remain under the protection of God. Having done all this, the man of God turned aside to rest for the night at the house of a certain honourable matron. When, after refreshing their bodies with food and their minds with the word of God, all had gone to sleep, certain thieves appeared; and seeing that the cattle were neither enclosed by walls, nor protected by hedges, nor kept in by a ditch, they looked to see whether anyone was watching or whether anything else resisted their attempt. And when they saw that all was silent and that nothing was present which by voice, movement, or barking might frighten them, they rushed in and crossed the bounds the saint had fixed for the cattle, wishing to carry them all off. But the Divine power was present, resisting the ungodly — indeed, casting them down, and using against those who, like brute beasts, minded their bellies and not their reason, the instrumentality of an irrational animal. For the bull of the herd rushed upon the men in fury and, striking at the leader of the thieves, threw him down and pierced his belly with his horns, sending forth his life and his entrails together. Then, tearing up the earth with his hoofs, he struck with mighty strength a stone that happened to be under his foot, and, in a wonderful way, in testimony of the miracle, his foot sank into it as if into soft wax, leaving a footmark in the rock, and by the footmark giving a name to the place. For to this day the place is called in the English tongue Farres Last, that is, the Footprint of the Bull. Meanwhile the most blessed father, having finished the solemn service of prayer, went aside and, finding the man disembowelled and lying dead among the feet of the cattle, and seeing the others rushing about here and there as if possessed by furies, was moved with compassion and, turning earnestly to God, begged Him to raise the dead. Nor did he cease from tears and entreaties until the same power which had struck him restored him not merely to life but made him safe and sound. For truly the power of Christ, for the saint’s merit, struck him and healed him, killed him and restored him to life, cast him down to hell and raised him again. Meanwhile the others, whom a certain madness, as they ran about all night, had enclosed within the circle the saint had made, seeing the servant of God, cast themselves with fear and trembling at his knees, imploring pardon. And he, kindly rebuking them and impressing on them the fear of God and the judgment prepared for the rapacious, gave them his blessing and granted them leave to depart.

Chapter Nine: Ailred complains of the Morals of his own Age, Ninian’s Way of Life, and the Miracle of the Shower. #

¹ As I reflect on the devout life of this most holy man, I am ashamed of our sloth and of the laziness of this miserable generation. Which of us, I ask, even among servants, does not more frequently utter jests than serious things, idle things than useful, carnal things rather than spiritual, in common conversation and intercourse? The mouths that Divine grace consecrated for the praise of God and for the celebration of the holy mysteries are daily polluted by backbiting and secular words, and they weary of the Psalms, the Gospel, and the Prophets. All day they busy themselves with the vain and base works of man. How do they conduct themselves when journeying? Is not the body, like the mind, in motion all day while the tongue is idle? Rumours and the doings of wicked men are on men’s lips; religious gravity is relaxed by mirth and idle tales; the affairs of kings, the duties of bishops, the ministries of clerics, the quarrels of princes — above all, the lives and morals of all — are discussed. We judge everyone but ourselves and, what is more to be deplored, we bite and devour one another, so that we may be consumed one by another. Not so the most blessed Ninian — not so — whose repose no crowd disturbed, whose meditation no journey hindered, whose prayer never grew lukewarm through fatigue. For wherever he went, he raised his soul to heavenly things, either by prayer or by contemplation. But whenever, turning aside from his journey, he allowed himself or the beast he rode some rest, he would bring out a book which he carried with him for this very purpose and delight in reading or singing something, for he felt with the prophet, “O how sweet are your words to my throat! Yes, sweeter than honey to my mouth.“² From this the Divine power bestowed such grace upon him that even when resting in the open air, reading in the heaviest rain, no moisture ever touched the book on which he was intent. When everything around him was wet with water running over it, he alone sat with his little book beneath the waters as though protected by the roof of a house. Now it happened that this most reverend man was making a journey with one of his brethren then alive, also a most holy person named Plebia, and as his custom was, he lightened the weariness of the journey with the Psalms of David. And when, after a certain portion of the journey, they turned aside from the public road to rest a little, they opened their Psalters and proceeded to refresh their souls with sacred reading. Presently the pleasant serenity of the weather, obscured by black clouds, poured down from on high upon the earth those waters which it had naturally drawn upwards. What more shall I say? The light air, like a chamber arching itself around the servants of God, resisted the descending waters like an impenetrable wall. But during the singing, the most blessed Ninian turned his eyes from the book, a little affected by an unlawful thought, and was even tickled with some desire by a suggestion of the devil.¹ Whereupon the shower at once invaded him and his book, betraying what was hidden. Then the brother sitting beside him, knowing what had taken place, gently reproved him, reminding him of his order and his age, and showed him how unbecoming such things were in such as he. Straightway the man of God, coming to himself, blushed that he had been overtaken by a vain thought, and in the same moment drove away the thought and stayed the shower.

Chapter Ten: The Miracles of the Staff of Ninian in the Sea and on Land. #

¹ Meanwhile many, both nobles and men of the middle rank, entrusted their sons to the blessed Pontiff to be trained in sacred learning. He instructed them by his knowledge and formed them by his example, curbing by a wholesome discipline the vices to which their age was prone, and persuasively inculcating the virtues by which they might live soberly, righteously, and piously. Once one of these young men committed a fault which could not escape the saint, and because it was not right that discipline should be withheld from the offender, the rods — the severest torments of boys — were made ready. The lad fled in terror, but not being ignorant of the power of the holy man, took care to carry off with him the staff on which he used to lean, thinking he had secured the best comfort for the journey if he took with him something belonging to the saint. Flying therefore from the man’s face, he sought diligently for a ship to carry him to Scocia.¹ It is the custom in that region to make of twigs a vessel in the form of a cup, of such a size that it can hold three men sitting close together; by stretching an ox-hide over it, they render it not only buoyant but actually impenetrable by water. Possibly at that time vessels of immense size were built in the same way. The young man stumbled upon one of these lying on the shore, but not yet covered with leather; when he had incautiously got into it, by Divine providence — or perhaps by its natural lightness, for on a slight touch these float far out into the waves — the ship was straightway carried out to sea. As the water poured in, the unhappy sailor stood in ignorance of what he should do, where he should turn, what course he should pursue. If he abandoned the vessel, his life was in danger; certain death awaited him if he stayed. Then at last the unhappy boy, repenting of his flight, saw with pale countenance the waves ready to avenge the injury done to the father. At length, coming to himself and thinking that St Ninian was present in his staff, he confessed his fault as if in his presence, begged pardon in a lamentable voice, and prayed that by his most holy merits divine aid might be granted him. Then, trusting in the known kindness as well as the power of the bishop, he stuck the staff in one of the holes, that posterity might not be ignorant of what Ninian could do even on the sea. At once, at the touch of the staff, the element trembled and, as though held back by a divine influence, dared not enter further through the open holes. These are Your works, O Christ, who, speaking to Your disciples, endowed Your faithful ones with this promise — “He who believes in me, the works that I do, he shall do also.“² You imprinted Your sacred footsteps on the waves of the sea: the power of Ninian controlled the natural power of the sea. Your sacred hand held up the doubting disciple when he was in danger among the waves: the staff of Ninian protected the fugitive disciple from being swallowed up by the billows. You commanded the winds and the waves, that the fear of Your disciples might be dispelled: the power of Ninian subdued the winds and the sea, so that the young man might reach in safety the shore to which he was bound.

² For a wind rising from the eastern quarter gently impelled the vessel. The staff, acting as sail, caught the wind; the staff, as helm, directed the vessel; the staff, as anchor, stayed it. The people standing on the western shore, seeing a little vessel like a bird resting on the waters, neither propelled by sail, nor moved by oar, nor guided by helm, wondered what this miracle might mean. Meanwhile the young man landed and, that he might make the merits of the man of God more widely known, animated by faith, planted the staff on the shore, praying God that, in testimony of so great a miracle, it might send forth roots and receive sap contrary to nature, produce branches and leaves, and bring forth flowers and fruit. The divine favour was not wanting to the suppliant’s prayer, and straightway the dry wood, sending forth roots and covering itself with new bark, put forth leaves and branches and, growing into a considerable tree, made known the power of Ninian to the onlookers there. Miracle was added to miracle. At the root of the tree a most limpid fountain sprang up and sent forth a crystal stream, winding along with a gentle murmur in a long course, delightful to the eye, sweet to the taste, and, for the merits of the saint, useful and health-giving to the sick.

Chapter Eleven: Declamation on the Death of Ninian, and his Burial at Whithern. #

¹ And so the most blessed Ninian, wondrously shining with such miracles as these and powerful in the highest virtues, advanced with prosperous course to the day of his summons. That day was a day of exultation and joy to the blessed man, but of tribulation and misery to the people. He rejoiced, to whom heaven was opened; the people mourned, who were bereaved of such a father. He rejoiced, for whom an eternal crown was laid up; they were in sorrow, whose salvation was endangered. But even his own joy was dashed with sorrow, since to leave them seemed heavy to bear, yet to be longer separate from Christ intolerable. But Christ, thus consoling the hesitating soul, said, “Arise, hasten, my friend, my dove, and come. Arise,” says He, “my friend; arise, my dove; arise through the mind, hasten by desire, come by love.” Truly this word suited the most holy man as the friend of the Bridegroom, to whom that heavenly Bridegroom had consigned His bride, to whom He had revealed His secrets, to whom He had opened His treasures. Rightly was that soul called friend, in whom all was love and nothing fear. He says, my friend, my dove. O dove truly taught to mourn, who, ignorant of the gall of bitterness, used to weep with those who wept, to be weak with the weak, to burn with those who were offended. Arise, hasten, my friend, my dove, and come; for the winter is now past, the rain is over and gone. Then truly, O blessed man, the winter was past for you, when you were deemed worthy with joyful eye to contemplate that heavenly fatherland which the Sun of Righteousness illumines with the light of His glory, which love enkindles, which a wondrous calm, as of a genial springtime, tempers with an unspeakable evenness of climate. Then that wintry storm which unsettles all things here below, which hardens the cold hearts of men by the inroads of vice, in which neither does the truth shine fully nor does charity burn, passed away for you, and the showers of temptation and the hailstorms of persecution ceased. That holy soul, perfectly triumphant, departed into the glory of perpetual freshness. The flowers, he says, appear on the earth. The celestial odour of the flowers of paradise breathed upon you, O blessed Ninian, when the company of the martyrs clad in red, and the confessors clothed in white, with placid countenance smiled on you as their most familiar friend and welcomed into their society you, whom chastity had made white and love had made red as the rose. For although opportunity did not grant him the sign of actual martyrdom in the body, it did not deny him the merit of martyrdom, without which martyrdom is nothing. For how often did he for righteousness’ sake expose himself to the sword of the enemy, how often to the arms of tyrants, prepared to lay down his life for truth, to die for righteousness? Rightly therefore is this empurpled and radiant one summoned to the flowers of the roses and the lilies of the valleys, ascending from Lebanon, that he may be crowned among the hosts of heaven. For the time of ingrafting had come; for the ripened cluster was to be cut from the stem of the body, or from the vineyard of the Church here below, to be melted by love and laid up in the heavenly cellars.

² And so blessed Ninian, perfect in life and full of years, passed from this world in happiness and was carried into heaven, accompanied by the angelic spirits, to receive an eternal reward, where, associated with the company of the apostles, joined to the ranks of the martyrs, enlisted among the hosts of the holy confessors, and adorned also with the flowers of the virgins, he fails not to succour those who hope in him, who cry to him, who praise him. But he was buried in the church of Blessed Martin, which he had built from the foundations, and was placed in a stone sarcophagus near the altar,¹ the clergy and people present, their voices and hearts sounding forth celestial hymns to the accompaniment of sighs and tears; there the power which had shone in the living saint ceases not to make itself manifest around the body of the departed one, that all the faithful may acknowledge that he is dwelling in heaven who ceases not to work on earth. For at his most sacred tomb the sick are cured, the lepers are cleansed, the wicked are terrified, the blind receive their sight; by all which things the faith of believers is confirmed, to the praise and glory of our Lord Jesus Christ, who lives and reigns with God the Father in the unity of the Holy Ghost, world without end. Amen.

Chapter 12: Miracles of the Relics of Ninian. #

1. In a deformed poor man. #

¹ And so, when the most blessed Ninian had been taken up into the heavens, the faithful people who had loved him in life frequented with the greatest devotion that which seemed to them to be left of him, namely, his most sacred relics; and the Divine Power, approving this reverence and faith, gave evidence by frequent miracles that he whom the common lot had removed from earth was living in heaven. To one of the people by his own wife was born a wretched son, the grief of both his parents, the horror of those who saw him, whom nature had formed contrary to nature, all his members being turned the wrong way. For the joints of his feet being twisted, his heels projected forward, his back adhered to his face, his breast was near the hinder part of his head, and with twisted arms his hands rested on his elbows. What more shall I say? There lay that dusky figure, to whom had been given useless members and a fruitless life, to whom, amid the wreck of his other members, the tongue alone remained to bewail his misery and to move to tears and sorrow those who saw and heard him. The sorrow of his parents was incessant; their grief increased day by day. At length the power of the most blessed Ninian, so often experienced, came into their minds and, full of faith, they took up that wretched body and, approaching the relics of the holy man, offered the sacrifice of a contrite heart with floods of tears, continuing instant in devout prayer until the hour of vespers. Then, laying that unshapely form before the tomb of the saint, they said, “Receive, O blessed Ninian, that which we offer you: a gift hateful indeed, but well fitted to prove your power. We, in truth, worn out, fatigued, borne down with sorrow, overcome by weariness, expose it to your pity. Truly, if it is a gift, favour is due to those who offer it; if it is a burden, you are fitter to bear it, who have more power to lighten it. Here, therefore, let him die or live, let him be cured or let him perish.” Having continued to say these and such things with tears, they left the sick child before the sacred relics and went their way. And behold, in the silence of the midnight hour, the poor wretch saw a man come to him, shining with celestial light and glittering in the ornaments of the episcopate, who, touching his head, told him to arise and be whole and give thanks to God his Saviour. And when he had departed, the wretched being, as if awaking from a deep sleep, with an easy motion twisted each member into its natural place and, having recovered the use of all of them, returned to his home safe and sound. After this he gave himself wholly up to the church and to ecclesiastical discipline and, having first been shorn for the clericate and then ordained presbyter, he ended his life in the service of his father.

2. In a poor man afflicted with scab. #

¹ When the fame of the miracle was made known, many ran together, each one laying his own trouble before the sacred relics. Among these a simple man approached, poor in fortune but rich in faith and good will, whose whole body an extraordinary scab had attacked, and so beset all his members that the skin, hardening in a marvellous fashion, closed the courses of the veins and on every side bound up the arteries, so that nothing but death awaited the patient. The unhappy man, therefore, approaching the body of the saint, offered up most devout prayers to the altar, the faith, and the Lord. His tears flowed, sobs burst forth, his breast was beaten, his very bowels trembled. To such faith, to such contrition, neither the merit of the saint nor the pity of Christ was lacking, who in it glorified His saint and mercifully saved the poor man. Why should I delay longer? Poor Adefridus — for that was his name — did not cease from prayer until in a few days he was restored to his former health.

3. In a blind girl. #

¹ There was, moreover, among the people a certain girl named Deisuit, who was so tormented with a pain in her eyes that the violence of the disease took away all power of sight, and, darkness creeping around her, even the light of the sun was hidden from her. It was painful to the patient and grievous to her sympathising relatives. The skill of the physicians turned to despair; Ninian, the only hope that remained, was applied to. She was led by the hand before that most sacred spot; she was left weeping and wailing; she asked earnestly, she sought anxiously, she knocked importunately. The compassionate Jesus is faithful to His Gospel promise — “Ask, and you shall receive; seek, and you shall find; knock, and the door shall be opened to you.“¹ Therefore to that girl the grace she sought appeared, the door of pity at which she knocked was opened, the health she sought was granted; for the darkness was taken away and light was restored. All pain disappeared, and she who had come led by another to the sacred tomb returned home guided by her own sight, to the great joy of her parents.

4. In two lepers. #

¹ Moreover, two men who were lepers were seen to come into the city, who, deeming it presumptuous to touch the holy thing with the contagion of leprosy, implored the help of the saint from some distance. But coming to the fountain, and holding whatever Ninian had touched to be holy, they thought to wash themselves in that laver. O new miracle of the prophet Eliseus! O new cleansing, not of one but of two Naamans! Naaman came in a spirit of presumption, they in that of humility; he came in doubt, they in faith. The king of Syria doubted, the king of Israel doubted, Naaman doubted. The king of Syria doubted — he doubted and was proud — who sent his leper to be cleansed not to the prophet but to the king. The king of Israel doubted, who, on hearing the letter read, rent his clothes and said, “Am I God, that I can kill and make alive?” Naaman doubted, who, when he heard the prophet’s advice, went away in a rage. Naaman stood in the chariot of pride at the door of Eliseus; these men in faith and humility cry aloud to the mercy of Ninian. Rightly, then, is that fountain turned into a Jordan, Ninian into a prophet. The lepers are cleansed alike by the touch of the laver and by the merits of Ninian, and their flesh is restored like the flesh of a little child; and they return to their own healed, to the glory of Ninian, in praise of God, who works thus marvellously in His saints. Amen.

² But now this is the end of this book, though not the end of the miracles of St Ninian, which do not cease to shine forth even to our own times, to the laud and glory of our Lord Jesus Christ, who with the Father and the Holy Ghost lives and reigns for ever and ever.

Here ends the Life of S. Ninian, Bishop and Confessor.