Footnotes: 1. The print of the holy face of our Saviour on a linen cloth, is kept in Saint Peter's church at Rome, with singular veneration. It is mentioned in an ancient ceremonial of that church, dedicated to Celestin II. in 1143, published by Mabillon, (Museum Ital. t 2 p. 122;) also in Matthew of Westminster, Flores Hist. under Innocent III. who died in 1216; and in a Bull of Nicholas IV. in 1290. It was called Veronica, or true image of our Lord's face, from Vera and Iconica, a word used by St. Gregory of Tours. (Vit. Patr. c, 12.) for an image, from the Greek word Icon. Some moderns imagine that it served at the burial of out Lord; others say, that a devout woman wiped his face with it, when he was fainting under the load of his cross, going to mount Calvary. In some particular missals, as in that of Mentz in 1493, among the votive masses, is one "de Sancta Veronica sei vultu Domini," in the same manner as there is a mass, "On the cross." Such devotions are directed to honor our Lord, with a remembrance of this relic, memorial, or pledge. From this office of the Veronica is taken an Anthem and Prayer which are said in some private churches, as a commemoration of the holy face of Lucca, which is a very ancient and miraculous crucifix, in the chapel of the Holy Cross, in the cathedral dedicated to St. Martin at Lucca. A copy of the true Veronica is kept in the Cistercian nunnery at Montreuil, a present of Urban IV. to this house, his sister being a nun there. See his letter to them in Chiffleter, "de Linteis sepulchralibus Domini." This letter was dated in 1249, when the author was archdeacon and chaplain to Innocent IV. Some private writers and churches have given the name of St. Veronica to the devout woman who is said to have presented this linen cloth to our divine Redeemer; but without sufficient warrant. See Rapebroch Matt. t. 7, p. 356, n. 126, and Chatelain. Notes on the Martyr, on Jan. 13, pp. 201, 222. 2. Phil. ii. 8. 3. T. 1, p. 889. 4. S. Hilar. in Ps. i. p. 20. 5. 1 Cor. x. 31.
IN ANCIENT BRITISH, KYNDEYRN; SURNAMED MUNGHO, OR MUNGHU.
THIS eminent saint of the ancient church of North Britain, was of royal blood among the Picts, or original inhabitants of that country, and born about the year 516. He was placed very young under the discipline of St. Servanus, bishop and abbot of Culros, a monastery, situated upon the frith which divides Lothian from Fife. By this holy prelate he was trained up in the perfect spirit of Christian meekness and piety. For his innocence and great virtues he was beloved by his master, and all who were acquainted { 138} with that religious family, above all his fellow-disciples, for which reason he was called Munghu, or Mungho, which in the language of that country signified "one dearly beloved;" and this is the name which the Scots usually give him to this day. When he was grown up, by the direction of St. Servanus, he retired to a place called Glasghu, where he led a solitary life in great abstinence, till the clergy and people earnestly demanded him for their bishop. He was consecrated by an Irish bishop, invited over for that purpose, and fixed his see at Glasghu, or Glasco, where he assembled a numerous company of religious brethren, who formed their rule of life upon the model of the primitive Christians at Jerusalem. The saint's diocese was of vast extent, reaching from sea to sea, and being wild and uncultivated, afforded continual exercise for his zeal and patience; he travelled always on foot, sparing no pains to spread the light of the gospel among the unbelievers, of whom he converted and baptized great numbers. The Pelagian heresy having taken deep root among the Christians in those parts, he so vigorously opposed that fatal, growing evil, as entirely to banish that hydra out of the church of the Picts. Besides the recital of the whole Psalter, he performed every day several other exercises of devotion; lived in a constant union of his soul with God, and by perpetual abstinence, rigorous fasts, and other extraordinary austerities, he made his whole life an uninterrupted course of penance. Every Lent he retired from the sight and conversation of men, into some desert, to hold a close communication with God in solitude. As both in his virtues and labors he imitated the apostles, so God was pleased to authorize his preaching, by conferring on him an apostolic grace of the miraculous powers. Out of his monks and disciples, he sent many missionaries to preach the faith in the north of Scotland, in the isles of Orkney, in Norway, and Iceland.