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.
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.
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 understand the Word of God. And when Gerard had done his faithful preaching, each would return to his own concerns rejoicing with eager heart, and praising God for all the things he had heard. And they marvelled above measure at the humble bearing of the Master, and were edified thereby, that he, a man of so great fame and knowledge, one that had friends great and famous, should go about the streets with so meek an aspect, and showing little care for his attire; for he cared not at all about worldly things, and sought only to gain a great usury of souls for God. He was well favoured, kindly in word, and courteous to all, so that any man whatever, whether a stranger or born in the land, even though poor and unknown, might speak to him and receive from him some discourse upon the things of God. The good saw this and rejoiced thereat, but the froward gnashed with their teeth and spake evil of Gerard. A certain man, therefore, one of the great ones of the State, came near to him, and rebuked his words and deeds, for the man himself took more pleasure at that time in worldliness than in the things of God. “Why,” said he, “dost thou disquiet us, and bring in new customs? Cease from this preaching, and do not disturb or frighten men.” But Gerard made answer with wisdom and constancy: “I would not willingly suffer you to go to Hell,” and the man said again with indignation: “Let us go thither in peace,” but the kindly and good Master replied: “I will not do so; if thou wilt not hear, there will be some who will gladly give ear”—but we must return to our history.
When the most beloved Master was sojourning in Zwolle for the purpose of preaching the Word, some of his disciples aforementioned who dwelt together there came to him secretly and confessed that they desired to live a life further removed from that of the world, for they could not bear to mingle with worldlings without suffering hurt to their spiritual life; and they said that they would choose to dwell without the City if he should agree thereto. They begged him therefore, as loving sons speaking to their father, to condescend to go with them some little space outside the City to look for a place convenient wherein to live quietly. Then Gerard assented to their pious prayers, and when the next day dawned he prepared for the journey and taking with him the brothers Wychmann, Reyner, Henry and James Wittecoep, he went with them towards the mountains of Nemel to a place that was foreordained of God, and separated from the multitude; for men were seldom seen to come thither or to pass by, and patches of thorns and nettles grew here and there upon the hills and valleys. So as they went forth the wind beat against them, hut neither rain nor wind could stay the Master from the straight course, and he went on rejoicing and said pleasantly to his companions: “I will go before you and shield you from the wind with my cloak.” But as they drew near to the place, they went up to the top of an hill, and having made a circuit round the mountains for some little space, they at last beheld a valley, that was narrow and deep, upon the northern side of the mountain, and Gerard’s disciples asked him a question, saying: “See! most beloved Master, how good is this place, and how private; here we may hide for the love of Christ, as of old the holy Eremites did hide in the mountains and in caves in the earth.” But this they said in simplicity of heart out of the fervent zeal of their devotion, and their desire for a life more remote from the world, for they thought there they could be hid, screened by the thickets of brushwood. But the Master being most discreet and wise in counsel soon dissuaded them from this purpose, for a place that lieth low doth never suit the human complexion, nor would a place so narrow avail in future for many men to dwell in. So they withdrew their feet prudently therefrom and visited another mountain that was near; and their wise leader saw that on the south side thereof was a level place fit for crops, and he said to them that stood by: “Place your tabernacle at the foot of this mountain—then shall ye be able to make a little garden for your herbs and fruits on the level place toward the south. If the Lord grant me life I will be here often with you.” Having visited this place and walked about it through God’s inspiration, they returned again to the City together, leaving the issue of the matter to the pleasure of the Almighty. But in the same year the beloved Master Gerard, that light and lamp of devotion that shone upon his country of Utrecht, was taken away from this world to receive the reward of his labours, and he went up from the vale of our lamentations to the mount of everlasting bliss.
Of the building of the first House on Mount St. Agnes.
But after the passing of the Master, who must ever be held in remembrance, the new branch of his planting ceased not to bear fruit; moreover the heaven shed dew upon it from above, as Gerard at the end of his life had promised, so that our land yielded increase in her season; and the men above named continued to carry into effect the intention which they had formed in their minds. The chief mover in this holy work was James Wittecoep, the son of one Thomas Coep, a man who had been a magistrate in the town of Zwolle; and he did all that in him lay to promote the foundation of an house on the mountain for the servants of God. Goswin Tyasen, who afterward became a Canon Regular at Windesheim, assisted him in this business, for he, relying upon the goodness of God, and having the ear of his fellows, was eagerly desirous to move them to choose this place. There were others also of like purpose, but these two were the chief men amongst them, and they all relied upon the help of their friends, but especially upon the co-operation of the mercy of God by Whose nod all things are determined. Therefore they besought the heritors of Bercem and Nemel, joint owners of the farm, to grant them a portion of the land, and the site where now the Monastery is builded, and the owners thereof did freely grant their request and gave them the land for the Brothers to dwell in. When they had obtained the power to build upon the spot pointed out to them aforetime by Master Gerard, they set in order a small house, at the bottom of the mountain, that had been given to them by a certain matron, and some labourers assisted them in this work. This house was builded of logs and earth, but was only roofed in above with common thatch. But when this poor little habitation, on an humble site on the lower part of the mountain was builded, no man dwelt there, because it lacked household stuff; yet certain of the Brothers whose hearts were set on the completion of the work would visit it, and sometimes one or two would sleep upon the straw there, in their clothes, but for their food they either brought somewhat with them or returned to their friends in the town.
Scarce have I known of any place or house that was begun in so great poverty, and yet came, in despite of divers hindrances, to so great an increase of prosperity; but Jesus our Saviour Himself began in the deepest poverty, and His lack did make rich Holy Church. This house therefore, poor at first, unknown and hidden, did deserve in process of time to be more widely increased through the blessing of our Father in Heaven, Who doth ever turn His Face toward lowly things, but doth look from afar upon the lofty. For as wealthier persons came and brought their goods into the common stock, the place whose beginning was so poor, and its outward appearance so lowly, grew to be a yet fairer vineyard of the Lord of Sabaoth. For the tillers of the farm and the country folk of the land of Bercem and Nemel, seeing that an house was now builded on the mountain and that devout men had come together there to serve God in humility and simplicity, gave and assigned to them and their successors the aforesaid place in honour of Holy Religion, and that prayers might be offered for them and their friends; which grant they did also confirm in writing to any others whom God Almighty should see fit to associate with them. In regard to this holy gift and this pious request made by consent of the owners of the place, there was but one deed executed relating to the first and original foundation. This is attested by the seals of many honest men, and in it is given a short description of the manner of the Common Life and of the wholesome rule so far as this same was applicable to the conditions of the Brotherhood in the early days. These things were done and finished in the year of the Lord 1386 on the Friday before Palm Sunday, and a year and a half after the death of the aforesaid Master Gerard.
Concerning the names of the first Brothers and their labours.
These are the names of those first Brothers, the devout men who began to build the House of Mount St. Agnes and to dwell there. First James Wittecoep, the chief promoter of our House and the earnest keeper thereof in all things. He afterward became a Priest in Zwolle and served the Altar in the Hospice there, where he died after making a good confession. Secondly, there was John Ummen, son of Assetrin, whose mother was called Regeland. He, though blind and unlettered, was yet the familiar friend and devout disciple of Master Gerard, and he became the first Rector of the House, being a good man and a comfortable. Thirdly, there was Wychmann Roerinck van Hellender, a pattern of poverty and patience; he, putting aside his friends, who were many, became an humble hearer of Gerard, and was Procurator to this poor little congregation.
Other upright men also were joined to these chief Brothers, being drawn to give up the world by the sweet savour of the reputation of this new and holy congregation. Their names are worthy of the fame of a good memorial, for they were shining lights of holy poverty, obedience, continence, and daily toil. The first was Reyner, son of Leo of Renen of the diocese of Utrecht, who often made pilgrimages out of his devotion; but afterward became converted by Gerard’s preaching and gave up the world. The second was Reyner the younger, a man without reproach, poor and accustomed to toil. He, too, came from Renen which is in the diocese of Münster. The third was called Gerard the cook, for he at the first was cook to the House, but afterward became the porter, a man fervent in deed, and devout in prayer, who was born at Deventer. All these knew Gerard Groote in the flesh, and often heard him preach the Word of God among the people. By these humble, simple-hearted, and devout little servants of Christ—these who did verily despise the world—was our House on mount Nemel begun, which House after that it became a Monastery was called Mount St. Agnes. Moreover by little and little several devout clerks and lay folk from the neighbouring towns and from far off districts came to join these men, and they earned their daily bread by the labour of their hands. For none was allowed to avoid his task, none might go about idly, neither did any dare to talk of worldly matters, but all were taught to labour for the common good, and to call often upon God in prayer at the appointed hours after the manner of the holy Fathers in Egypt: for these, too, did labour with their hands, but during the hours of toil they never ceased from prayer. Likewise they had received this rule from Master Gerard, that none ought to be accepted save such as were willing to labour with their hands and take part in the Common Life. Wherefore the clerks were diligent in writing the books of Holy Scriptures, and the lay folk busied them with bodily labour and tillage. Some also followed the tailor’s craft, others wove wool and flax; others again made baskets and mats, or did divers tasks for the good of the community at the bidding of their Superior. Outwardly indeed they led a life of poverty and toil for Christ’s sake, but the love of the heavenly life made sweet the present indigence. If one went forth on any business, he would first utter some short word concerning the things of God, or would speak the Name of Jesus, and some other would reply with “Christ” or “Mary” as his devotion impelled him. For a great while they lived together in this companionship, and until the time of the foundation of the Monastery, all alike, both Clerks and Lay folk obeyed their first Rector, John of Ummen, a zealous man and well skilled in spiritual things. With such diligence did they follow the virtue of obedience that none dared even to drive in a nail, or do any little thing without the knowledge of the Rector or Procurator, for they received fraternal correction by way of warning for the least neglect, nor was there given any place for excuse, but every man did humbly acknowledge his fault, and was forward to promise amendment. But if any were not ready to obey, or should cling stubbornly to what was good in his own eyes Father John would chide him more sternly as the manner of the fault and the quality of the person did demand. Sometimes fired with yet greater zeal for discipline and in order to affright the other Brothers he would say to some that were ill content, or slow to take his Orders: “Lo! the door standeth open. If any will go forth, let him go: I would rather have one that is obedient than many that are disobedient. By the favour of God I may readily find others who will cheerfully do what ye refuse.” Thus by the voice of his authority he would curb the ill-contentment of some. Also he used to say that unwilling and sluggish Brothers were false prophets who thought that naught was profitable save what was good in their own eyes.
Once it happened that the elder Reyner was sent out with some other Brothers to guard the reeds, lest the cattle that passed by might chew and injure them. But when the time for the midday meal came all the rest went in, and Reyner alone remained on watch in the fields, and afterwards he, too, went in to take his sustenance. Then he was asked wherefore he had not come in with the others at the appointed hour, and he answered that he had remained outside thinking to do the more good thereby, and prevent danger to their stuff. But Father John replied, “Would that the beasts had despoiled all our goods so that thou hadst come in with the rest as in duty bound. This would have pleased me better.” Then was Reyner deeply penitent, and groaning he prostrated himself humbly on the ground asking for pardon, and saying that he would never do the like again. But yet John was full of comfort and kindness to those that were tempted or oppressed with any weighty matter, for he had the gracious power of consoling all, whatever might be the cause for which they came to him. Master Gerard himself often sent divers persons to be instructed by him in the way of God, saying to them, “Go to blind John of Ummen, that devout and upright man, and whatsoever he saith unto you, do it.” He also bore this witness about John, saying “That blind man hath better sight than all that are in Zwolle,” meaning that though he lacked natural sight, yet was he illumined inwardly by the radiance of truth, and showed the way of eternal salvation to many that resorted to him, and gave them the guidance of the true light.
Among these early Brothers so great was the zeal of their love that each strove to surpass the other in doing work that was humble; and they were eager in lowly service one to the other. So while one was asleep another would rise up earlier than was customary and finish his work; but if any were somewhat slower in going forth to his labour, some other that was quicker would take his place, and it was often found that some task was finished though none knew who had done it. By this means was charity shown in deed, and humility of heart was preserved, according to the saying, “Love to be unknown.”
All that dwelt in the House were stirred up by a like devotion to do menial tasks and fulfil humble offices. Wherefore the clerks and weavers would not avoid the work in the fields, but when called thereto at harvest time they would go forth with the rest to gather in the sheaves of corn. Following the rule of obedience, and acting for the common good, they made the hay, or dug the ground, or planted herbs, whenever such work must needs be done. So, too, holy David doth praise them that fear God, and doth minister sweet words of consolation to them that labour well, saying: “Thou shalt eat the labour of thy hands, well is thee and happy shalt thou be.”
Of the scanty food and raiment of the Brothers, and how wondrously God did provide for them.
Who can tell how poor was their food while they laboured at their daily toil? Their victual was coarse, their drink ungenerous, their raiment simple and rude, so that naught did minister to the lusts of the flesh, but the needs of the body were satisfied soberly enough. They were often compelled to eat food that was of evil savour through lack of better victual; but constant toil and hunger made herbs and pulse to be pleasant to the taste. Fish was given to the community seldom, and eggs more rarely still, but yet of their goodwill the Brothers would give these to the sick, or to strangers, if by any means they could get such things. Wherefore one hath said, “When the reign of poverty is long, pleasure doth endure but a little space.”