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The Chronicle of the Canons Regular of Mount St. Agnes
TRANSLATOR’S NOTE
The Chronicle of Mount St. Agnes is the only work of Thomas à Kempis of which no English translation has yet appeared, and even in its original form the book is not readily accessible to readers, since the only text is that published by Peter and John Beller of Antwerp in 1621. The ordinary collections of the works of à Kempis do not contain the Chronicle, although there is no doubt as to the authenticity of the book, which is of considerable importance to students of the movement known as “The New Devotion,” and to those who are interested in the Brotherhood of the Common Life. The last nine pages of the Latin text have been added by an anonymous writer, and carry on the chronicle from the year 1471, in which à Kempis died, to 1477, but since this portion of the book is included in the first printed edition, and contains a notice of the author written by a contemporary member of the community, I have included the addition in the present translation of the Chronicle.
The Mother House of the Chapter to which the Monastery of Mount St. Agnes belonged, was the Monastery at Windesheim, of which we have a full account from the pen of John Buschius, a younger contemporary of à Kempis. This work is too long to be included in the present volume, although the Antwerp edition before mentioned puts the two Chronicles together; Busch’s “Chronicon Windesemense” will therefore appear separately; but as the account of the foundation of the Mother House, written by William Voern, or Vorniken, supplements the information given by à Kempis, a translation of it is annexed to this book. The writer was Prior of Mount St. Agnes before his promotion to the same office in the Superior House, and it was under his rule that à Kempis spent the early years of his priesthood, those years in which he composed the first part at least of the great work with which his name is associated. William Vorniken also tells in outline the story of the conversion of the Low Countries to Christianity by Anglo-Saxon missionaries, and for all these reasons it has been thought that his “letter” may be of interest to English readers.
It will be seen that the spelling of proper names is both peculiar and variable, but the principle observed in this translation has been to adopt the spelling given in the text, except in cases where variation is evidently the result of a printer’s error, and in those instances in which the writer translated names, e.g., Hertzogenbosch appears in the Chronicle as Buscoducis, and Gerard is called sometimes Groote, Groot, or Groet, and sometimes Magnus.
Further accounts of the lives of some of the Brothers who are mentioned in this Chronicle may be found in a translation of another work of à Kempis published last year, and entitled “The founders of the New Devotion,” Kegan Paul, Trench, Trübner & Co.; and the history of the other houses of the Chapter to which the Monastery of Mount St. Agnes belonged, has been treated exhaustively by Dr. J. G. R. Acquoy, “Het Klooster te Windesheim.” Utrecht, 1880.
For the English reader the best accounts of the Brotherhood and of à Kempis himself, are the works of Rev. S. Kettlewell and Sir F. R. Cruise. The former, however, is quite unreliable as a translator, and draws untenable deductions from extracts whose purport he has misunderstood; but the latter is both accurate and interesting, being in fact the leading English authority on the subject which he has made his own.
PREFACE
The pious desire of certain of our Brothers hath constrained me to put together a short chronicle concerning the beginning of our House, and the first foundation of our Monastery on Mount St. Agnes, that the said chronicle may be a comfort to them that are now alive, and a memorial for them that come after. Wherefore humbly assenting to their pious desires, I have gathered together a few things out of many, and these I have seen with mine own eyes, or have heard from the Elders of our House, or else have gathered from the writings of others.
Some of the Elders who first dwelt in this House have told us that or ever there was a monastery builded in this place, and before any man had yet come hither to serve God, there did often appear to the shepherds and to them that dwelt near, visions of men in white raiment who seemed to go in procession round the mount: and the signification and meaning hereby portended became clear enough afterward as time went by, when the monastery by God’s grace begun in this place by a few Brothers and afterward finished with much toil came into being and a great company of Brothers dwelt therein—for then it was seen how the Devout Congregation of Canons Regular being clad in white raiment did serve God with devotion, singing hymns and psalms and celebrating Mass; also reciting the proper Canonical Hours to His praise every day, and praying for our benefactors, both living and dead, especially for them that are buried in this Monastery.
THE CHRONICLE OF THE CANONS REGULAR OF MOUNT ST. AGNES
CHAPTER I
Of the first founders of the Monastery at Mount St. Agnes, and how Master Gerard Groote first pointed out this place to them
The House of Mount St. Agnes, which lieth outside the walls of the town of Zwolle, and on the eastern side thereof, had its origin and completion in this way.
The place used to be called in the vulgar tongue Mount Nemel and lieth not far from Zwolle, but one may traverse the distance in the space of an hour. Now there were in the State of Zwolle certain faithful men who had been turned wholly to God by Master Gerard Groote. These men had builded them an house, in a suburb belonging to the city, near an ancient Convent of Béguines, and here they served God humbly and with devotion. Amongst these the chief was John of Ummen, a man dedicated to God, and greatly beloved by Gerard; and with him there abode likewise Wychmann Rurinch, Reyner, son of Leo of Renen, and two or three others that were well disposed. Moreover, a certain Clerk that dwelt in those parts named Wittecoep, had joined himself to them and lived among them devoutly. There was also the mother of John of Ummen, named Regeland, a widow of ripe age, who ministered to the necessities of these servants of God, giving good heed to the care of the house as a faithful Martha. Most gladly would she listen to the Word of God, and, like Mary, was never sated with the sweetness of the Holy Scriptures that were read.
When any one at meal-time read somewhat incorrectly and stammered over the words, this venerable woman said to him “Read no more and do not defile the Word of God lest harm come to holy things and they that hear be offended in thee. Let another read that hath better skill thereto, that we may all understand and be edified.”
After no long time this good woman came to the end of her life on the Thursday in Holy Week after Mass was ended, and she was buried at Zwolle by her friends and the Brothers. From that hour and day, for three whole days, her son John Ummen fasted from every kind of food to promote his mother’s salvation, and he neither ate nor drank aught until the dawning of the day of the Lord’s Passover, and yet was he as whole in body and in strength as if he had been well fed every day.
And as these servants of God lived in poverty and at the common charge it came to pass that many men that were in the world, considering their holy life, came together to them, being eager to serve God and to leave the world, in the hope of an eternal gain. Meanwhile it happened that the venerable Master Gerard Groote came to Zwolle about the beginning of Lent, and of necessity abode there certain days, since he was anxious to comfort his poor children, for it was his desire to refresh with the word of consolation those whom he had drawn to leave the world. So a very great company of people came together to his preaching, and many devoutly submitted themselves to his counsel, for sometimes he would preach two sermons in one day so as to water the chosen vineyard of the Lord. And if he had determined to preach after the midday meal, he would remain praying in the Church or walking in meditation in the churchyard, taking no food himself, while he awaited the return of the people. For this reason they that loved his holy discourse were unwilling to stay away too long, but would sit them down in the churchyard or in the Church, and take beforehand places that were convenient and near the pulpit, so that at the proper hour they might the more readily hear and
