Purgatory by Mary Anne Madden Sadlier (ebook reader 8 inch txt) 📖

were summoned to attend; they spent the preceding night in watching and prayer, on the following morning a solemn Mass was performed, and then the tenth part of the cattle belonging to the monastery was distributed among the neighboring poor.

[Footnote 1: On the death of St. Guthlade, his sister Pega recommended his soul to God, and sang psalms for that purpose during three days.]

In like manner we find the ealdorman Osulf, "for the redemption and health of his own soul, and of his wife, Beornthrythe," giving certain lands to the Church of Liming, in Kent, under the express condition that "every twelve months afterwards, the day of their departure out of this life should be kept with fasting and prayer to God, in psalmody and the celebration of Masses."

It would appear that some doubt existed with respect to the exact meaning of this condition; and a few years later the archbishop, to set the question at rest, pronounced the following decree: "Wherefore I order that the godly deeds following be performed for their souls at the tide of their anniversary; that every Mass priest celebrate two Masses for the soul of Osulf, and two for Beornthrythe's soul; that every deacon read two passions (the narratives of our Lord's sufferings in the gospels) for his soul, and two for hers; and each of God's servants (the inferior members of the brotherhood) two fifties" (fifty psalms) "for his soul, two for hers; that as you in the world are blessed with worldly goods through them, so they may be blessed with godly goods through you."

It should, however, be observed, that such devotions were not confined to the anniversaries of the dead. In many, perhaps in all, of these religious establishments, the whole community on certain days walked, at the conclusion of the matin service, in procession to the cemetery, and there chanted the dirge over the graves of their deceased brethren and benefactors.

Respecting these practices some most extraordinary opinions have occasionally been hazarded. We have been told that the custom of praying for the dead was no part of the religious system originally taught to the Anglo-Saxons, that it was not generally received for two centuries after their conversion, and that it probably took its rise "from a mistaken charity, continuing to do for the departed what it was only lawful to do for the living." To this supposition it may be sufficient to reply, that it is supported by no reference to ancient authority, but contradicted in every page of Anglo-Saxon history. Others have admitted the universal prevalence of the practice, but have discovered that it originated in the interested views of the clergy, who employed it as a constant source of emolument, and laughed among themselves at the easy faith of their disciples. But this opinion is subject to equal difficulties with the former. It rests on no ancient testimony: it is refuted by the conduct of the ancient clergy. No instance is to be found of any one of these conspirators as they are represented, who in an unguarded moment, or of any false brother who, in the peevishness of discontent, revealed the secret to the ears of their dupes. On the contrary, we see them in their private correspondence holding to each other the same language which they held to their disciples; requesting from each other those prayers which we are told that they mutually despised, and making pecuniary sacrifices during life to purchase what, if their accusers be correct, they deemed an illusory assistence after death.


A SINGULAR FRENCH CUSTOM.

Vernon is perhaps the only town in France wherein the ancient custom of which we are about to speak still exists. When a death occurs, an individual, robed in a mortuary tunic, adorned with cross-bones and tear-drops, goes through the streets with a small bell in either hand, the sound of which is sharp and penetrating; at every place where the streets cross each other, he rings his bells three times, crying out in a doleful voice: "Such-a-one, belonging to the Confraternity of St. Roch, or the Confraternity of St. Sebastian, &c., &c., is recommended to your prayers. He is dead. The funeral will take place at such-an- hour." Then he rings again three times. The first Sunday of each month arrives. Then, at the dawn of day the same individual goes again through the town, ringing continuously, knocking thrice at the door of each member of the confraternity, and stopping at the corners of the streets, he sings: "Good people," or "good souls, who sleep, awake! awake! pray for the dead! &c." - Voix de la Verité , July 22, 1846.


DEVOTION TO THE HOLY SOULS AMONGST THE EARLY ENGLISH.

ANNA T. SADLIER.

An English writer, the gifted author of the Knights of St. John, makes the following assertion as regards the people of her own nationality: "Our Catholic ancestors," she says, "are said to have been distinguished above all other nations for their devotion towards the dead; and it harmonizes with one feature in our national character, namely, that gravity and attraction to things of solemn and pathetic interest which, uncontrolled by the influence of faith, degenerates even into melancholy." In view of this assertion, it will be interesting to spend a few moments in gathering up the links of this most ancient and most touching devotion, amongst a people who have collectively, as it were, fallen away from grace. It is therefore our purpose to look backwards into that solemn and beautiful past of which heretical England can boast, and behold her, as Carlyle beheld her in his "Past and Present," offering to the world the sublime spectacle of a people devout and faithful, undisturbed by doubt, tranquilized by the harmonious influence of religion, and unharassed by the spirit of so called philosophic inquiry, which, misdirected, is the true bane of English society at the present day.

This retrospection, as we shall have occasion later on to recur to the subject of devotion to the dead in England, must necessarily be both brief and cursory. But even the merest outlines are of interest, for they prove that prayer for the departed was no less the favorite devotion of the learned than of the simple, and that it had its home in those ancient seats of learning, Oxford and Cambridge and their dependencies, from the very hour of their foundation. Of the Founder of Oxford, it is said, that prayer for the dead was one of his devotions of predilection. It is not necessary here for us to follow him, the great and good William of Wykeham, Bishop of Winchester, and subsequently Lord Chancellor of England, in the gradual unfoldings of that project of founding a University, so dear to him from almost the moment of his elevation to the episcopate. Suffice that in the March of 1379, he laid the corner-stone of "St. Marie's College of Winchester, Oxenford." It is with his great charity towards the Holy Souls that we are at present concerned, and of this we have ample proof in the testimonies of his biographers. Here is one of them, in the paragraph which follows:

"There was another devotion which was most dearly cherished by Wykeham, and which is an equal indication of the singular spirituality of his mind, - we mean, that for the suffering souls in Purgatory. It may be safely affirmed, that this devotion, so unselfish and unearthly in its tendencies, carrying us beyond the grave, and making us familiar with the secrets of the unseen world, could never find a place in the heart of one who was engrossed by secular cares, or the love of money. Its existence in any marked and special degree argues in the soul of its possessor a profound sense of sin, a deep compassion for the sufferings of others, and a habit of dwelling on the thoughts of death, judgment, and eternity. Moreover, it is utterly opposed to anything of that mercenary or commercial spirit which exists among men of the world, who like to see some large practical result even in matters of devotion. We pray, and are sensible of no return; we spend our money in a Requiem Mass, and there is nothing but trust in God's word, and God's fidelity, to assure us that the money is not thrown away. Every De Profundis that we say is as much an act of faith as it is an act of charity; and it has its reward. We do not speak merely of the benefit reaped by the souls of the faithful departed; but who can measure the effect of this devotion on a man's own soul, bringing him (as it does) into communion with the world of spirits, and realizing to him the worth of Christian suffering, and the awful purity of God?"...

Wykeham's heart was full of compassion for suffering, and the dead shared his charity with the living. Never did he offer the Holy Sacrifice for the departed without abundant tears. His reverence for the Holy Mysteries, and the singular devotion with which he celebrated, are often referred to by those who have written his life; one of whom, after speaking of his various charities, thus continues: "Not only did he, as we have said, offer his goods, but also his very self, as a lively sacrifice to God, and hence, in the solemn celebration of Mass, and chiefly at that part where there is made a special memorial of the living and the dead, he was wont to shed many tears out of the humility of his heart, reputing himself unworthy, as he was wont to express it in speaking to his secretary, to perform such an office, or to handle the most sublime mysteries of the Church."

From the same biographer we add to the foregoing a further testimony as to what a hold this devotion of predilection had taken upon the soul of the Founder of Oxford:

"Among his charities we accordingly find a great many which were solely directed to the relief of the suffering souls. Wykeham's benevolence had in it one admirable feature: it was not left to be carried out after his death by his executors, but all his great acts of munificence were performed in his own lifetime. One of his first cares, after his accession to the See of Winchester, was to found a chantry in the Priory of Southwyke, near Wykeham, for the repose of the souls of his father and mother and sister, who were buried within the priory church; and in all his after foundations provisions were made for the continual remembrance of the dead; and (ever grateful to his early friends) King Edward III., the Black Prince, and King Richard II. were all commended to the charity of those who, as they prayed for Wykeham, were charged at the same time to pray for the souls of his benefactors."

In Winchester we read, also, of the College of the Holy Trinity, endowed as a "carnarie," or charnel-house, of the city. The chief duties of the priests belonging to the chantry attached thereto were to bury the dead, and keep up perpetual Masses for the souls of the departed.

Those Colleges of Winchester, with their simple beauty and grandeur of design, with their conventional rule of life, the singing of Matins, and the daily chanting of the divine office by chaplains and fellows, offer to us a very fair picture, indeed. But we observe that in the Masses sung with "note and chant," there is one specially mentioned for the souls of the founder's parents, and of all the faithful departed; a second for the souls of King Edward III., Queen Philippa, the Black Prince, Richard II., Queen Anne, and certain benefactors.

On the 24th of July,