ON S. MAIANUS OR MEVENNUS
ABBOT IN ARMORICAN BRITTANY.
CENT. VI
PRELIMINARY COMMENTARY.
On his cultus and life by various but not ancient written.
Mavennus Abbot, in Armorican Brittany (S.)
BY F. B.
[1] The most eminent Cardinal Baronius, asked why so few things about the affairs of the Spains, in his celebrated Annals he had written, is said to have responded; Certain things cannot be written when he had not proposed to himself to write anything from his own ingenuity, but only to collect and illustrate those things, which by suitable authors written are found, he could not about those things many things relate, about which nothing or little in ancient writings of memory transmitted he had found. The prudent response of the most Eminent and most Erudite Historian, should turn before the soul, about saints whenever about the Armorican saints, if S. Yvo you have excepted, must be treated. The nation indeed in virtues rather than in letters by its first Apostles cultivated, and taught to imitate the virtues of Saints rather than to write things to be imitated by others; scarcely anything about its Saints to posterity, beyond the fame of sanctity and veneration left. whose ancient Acts do not exist Those who after some centuries elapsed succeeded the elders, by the example of other nations excited, undertook to divulge by writings the lives of the Saints of the fatherland, as to the rude vulgar they were narrated, through obscure and scarcely coherent tradition, brought forth many objects of pious credulity.
[2] Albert le Grand of the Order of Preachers, who the lives of the British saints gathered into one volume, although several more recent ones have written about them them from monuments of this kind took and circumstances added likely thought out and to our times, at least as to the manner of speaking, more accommodated. He followed in it Master Peter Viel S. Theology Doctor, through whom the most Reverend Father Roland of Neufville Bishop of Léon took care to have the life of S. Mainus from Ancient manuscripts described; as also Anthony Yepes who in the Benedictine Annals first published in Portuguese, then given Latinity by R. P. Thomas Weis Monk of Neresheim, with more things described the life of the Saint. If those things which properly look at saint Mainus, and to him are peculiar you consider, in most all agree: if the order and manner of narrating, they much differ among themselves; while sometimes they prolong the narration, with pious exhortations and catechetical explanations interjected, and are held in Breviaries. which the Saint to those to whom he announced the faith either proposed or could have proposed, and other things of this kind. For these and other causes it seemed not expedient to refer here the contexts of diverse Authors, since no one is of such weight, that from it anything certain can be established and all are taken from the same monuments which Albert used. For he asserts that the life collected by himself is from the ancient breviaries of Léon and Madorre and the proper of the Saints of the Rhedonensian Church: which although they are not of certain faith; they would deserve however, if from us they could have, in the defect of more certain ones to be read among the Acts of the Saints; that the curious Reader might know, which are the more ancient monuments hitherto found about this Saint. Since however the aforesaid Albert
last after others wrote, nothing by him passed over I judge that to the glory of the Saint can be narrated; and therefore with his narration we shall be content, however taking from others some observations, where it shall seem congruous or for the sake of explanation necessary.
[3] Before all however from the aforesaid monuments is shown, that this Saint with the honor owed to the heavenly was to be venerated and has always been venerated. From these however the cultus is proved For testify those three writers of the life, that a monastery built by him, and dedicated to God in honor of S. John the Precursor, in following times took its name from its founder, because there his feast as of a chief Patron was celebrated. The same testify of the concourse of pilgrims to his church and fountain, as is narrated by the Saint miraculously brought forth, with hope of curation by his intercession from diseases to be obtained. Likewise Albert confirms the cultus from this that his Relics immediately after death deposited in an honorable sepulcher, by fear of the Normans and Danes harassing the Britons, secretly by the Monks were carried to a safer place, which is not wont to be done for other than the Bodies of Saints.
[4] His feast I find celebrated on this twenty-first of June, and on the fifteenth of the same, as we said there among the Passed Over. and from the celebration of the Feast on different days The twenty-first holds his feast's memory in the Kalendar of Dol and of S. Malo recognized by John Du Bec Bishop of S. Malo in year MDCIII. Menardus in the Benedictine Martyrology, on the fifteenth of this, refers the same in these words: in lesser Britain of S. Mainus the Abbot, who converted many to the faith. He is followed by Dorganius in the Kalendar of S. Malo printed in year MDCXXII, adding to the words of Menardus, And famous for sanctity migrated to the Lord. On the same day is referred the life of S. Mainus among those published in French by Renatus Benedictus. Anthony Yepes in the Annals says, On the seventeenth Kalends of July he yielded to fate. Against Albert le Grand, who says, that the Saint on the twenty-first of June gave up his soul to the Creator. Each, I believe, was led by this reason that some in those, which he used, writings on such a day he found the memory of the Saint: but it can be, that for a cause unknown to us, on each day he had some cultus. As different names with Latin Authors he received: for who to the Britons is called S. Meen or Mein among other Latins Majanus Mainus Conaidus by others Mavennus or Mevennus is called. and under different names. These when Saussay had found, judging nothing further to be inquired by himself, in his Gallican Martyrology referred S. Mainus on the fifteenth, and on the twenty-first S. Mavennus, with different elogium added to each, which is so proper to single Saints, that it is common to many. Bucelinus in the Benedictine Menologium partly following Saussay assigns to the feast of S. Mainus the fifteenth, with the principal Acts, which about this Saint are written by Authors, contracted into one elogium. But on the twenty-first, when nothing about Mevennus elsewhere he had found, he took the elogium from Saussay: In Armorica he says of S. Mevennus the Abbot, who when he was the highest contemner of human affairs, despiser of himself, fleeing honor and an enemy of his own flesh, to God alone that he might please he was eager, and so pure through the whole course of life, to the same of heart and work servitude exhibited.
[5] He is said by all to have flourished about the sixth century of Christ under Alan the first of that name King of Armorican Brittany VIII, of whom Argentré in book I. ch. XXIX page 108. Although King Alan was very pernicious to the fatherland, Majanus flourished in the 7th century afflicted with Gallic wars; happy however was the age in him, that at no time so many holy men flourished, both indigenous and incoming, from greater Britain expelled by the Anglo-Saxons… among them were S. Sampson, Archbishop of York, of noble house; S. Maglorius his nephew on his sister's side, S. Paul, S. Mainus, S. Maclovius, S. Briocus, S. Columbanus; who afterwards were consecrated Bishops: and therefore, up to the present day, from their name certain Episcopates are called. By these perhaps deceived Belforest, adds S. Mainus to the Bishops of Nantes, nor was he Bishop of Nantes which thus refutes Yepes page 242. There is no doubt that Belforest has departed from the line. For many French Historians in explaining the affairs of this servant of God have worn out their pen, of whom Robert Cenalis and Bertrand de Argentre composed the nomenclature of the Bishops of Nantes, passing over S. Mainus, whose life also Roland of Neufville diligently pursues, nor however does he impose on him the infula of the Nantesian Church: we would have to make negligent, if he had been a Bishop he either had been ignorant or had dissimulated. nor a Benedictine. Besides the other Authors, the very Order of S. Benedict held him only for an Abbot, nor at some time placed him among the Bishops. But by what reason Yepes himself counted him among the Benedictines, I do not see: especially if from greater Britain he came into Armorica, expelled by the Anglo-Saxons. For neither before the Anglo-Saxons, were the Benedictines in England, first there entering with S. Augustine: nor him among the Benedictines numbered do I find with Mabillon: unless perhaps therefore to the Benedictines he aggregated him Yepes because his successors in the monastery, subjected themselves to the rule of S. Benedict.
LIFE
From the French of Albert le Grand of the Order of Preachers.
Mavennus Abbot, in Armorican Brittany (S.)
BY F. B.
[1] By his parents piously educated, Saint Majanus from the Province of Cambria, which is called Southern Wales, the British island, was born. His parents dwelt a in a certain region by name Venta b, in the city Orckh c, attaining by closest consanguinity S. Sampson Archbishop of York d in England, then of Dol in Armorica. They with pious solicitude educated their son from infancy teaching him still tender, to pray to God spontaneously prone to that. With infancy passed he is handed to schools, in which so he applied himself to letters and virtue, that he surpassed his contemporaries much; although he preferred himself to no one, or sought esteem of himself, well in humility founded.
[2] From schools gone out he returns home; and the parents hoped, he flees to his uncle the Bishop: that they would enjoy his most sweet conversation, and he would come into the part of domestic solicitude. But the saint, by God called and aspiring to a higher grade of perfection, implores God's aid, by which into the way of salvation he might be led: and so secretly from his parents withdrawing himself, to his uncle S. Sampson of York he sets out from whom most benignly he was received. For the Bishop knew, that he was led by the Holy Spirit, and would sometime be a father of Monks, who would strenuously labor in the vineyard of the Lord. He stayed for some time in the monastery with the secular habit retained, receiving his uncle's doctrine, and ministering to the brothers; until his virtue, patience, devotion and perseverance he had proved. Then the Religious Habit through S. Sampson he undertook, and bound himself to more holy vows. When however his progress in virtue lay open to the eyes of all, with sacred Orders duly received he was raised to the Priesthood.
[3] After some time passed, S. Sampson ordered by the Lord e to cross over into Armorica, chose for himself Religious companions, made monk and priest, he crosses into Armorica: whom he judged more suitable for the conversion of souls. From that happy number S. Majanus was. With the strait overcome they landed on the shore of Armorica: where S. Sampson with some miracles performed f, to stupor moved the inhabitants and desire for himself: he excited so great benevolence in himself, that eagerly they helped him and his companions to build a monastery g in the city of Kerfeunteun today called Landtmeur, distant two leagues from Morlaix. There with his own fixing habitation, he was given to prayer and sacred exercises: he also preached instructing the inhabitants and catechizing those flocking in throngs to him. But God, to amplify his glory about to augment the labors of S. Sampson in the conversion of souls, so disposed that all the Bishops of Britain elected him as their Archbishop, conferring on him the same authority in themselves, which over suffragans he had had when in the island of Britain he held the Archbishopric of York. Then S. Maglorius over the Kerfeuntense monastery he placed as Abbot, himself in preaching the heavenly doctrine to the surrounding peoples persevering.
[4] Nor much later S. Sampson considering his disciple Majanus suitable for gaining souls, is sent to propagate the faith, with counsel taken with the brothers, dismissed him with his blessing imparted, and with some brothers added to him in companionship, gave power befitting Abbots, of accepting monasteries if somewhere they were offered, and admitting Religious to the Order. Bidding farewell therefore to the Brothers Majanus took to the way, with the companions assigned to him: and with the region traversed, came into the land of the Lord of Gaël, a man well h catholic, almoner and religious: who them met by him after mutual greeting having been premised, asked them to enter his house and refresh their strength with rest and food. Majanus thanks given for the benevolence, what was offered admitted: and entering the house for some days there made a stay.
[5] Among the spiritual conversations, which through all that time they were having, setting out to build a monastery the Lord of Gaël so burned with the love of God and the desire of religion, that he asked S. Majanus to accept his dominion with the lands and territories, to found a monastery. Then the Saint, gratefully recognizing God's favor, accepts the donation: and with some Monks left there returns to Dol, to make more certain S. Sampson and S. Maglorius: who with thanks likewise given to God, sent him back to that work with full power. He however returning brought back the desired response to the Lord of Gaël: in penury of water who without delay with workmen called together from every side, and all material necessary for building gathered, ordered the hand to be applied to the work: and the alacrity of the builders made hope, that within a brief time the building was to be consummated: one thing however affected the workmen with annoyance, namely penury of waters with which they needed to soften the mortar: so far indeed was the nearest water, that in seeking it much time and labor was consumed.
[6] S. Majanus prostrated in prayer full of confidence asks from the Lord, that he provide him with waters: then rising fixes his staff in the ground and with it withdrawn sees burst forth a fountain of living water which today even is famous, brings forth a miraculous fountain. for the virtue of healing the disease called by Physicians Psora i commonly Mal of S. Majanus: it is moreover scabies from sharp bile, eating the flesh to the bones. The monastery now completed was dedicated to the honor of the Glorious Precursor John the Baptist whose virtue and austerity of living to imitate had proposed to themselves those Monks. The fame of their sanctity, through the whole region diffused, excited very many noble adolescents who there flocked with desire of living under the discipline and rule of S. Majanus. Among others Judicaël k King of Armorica could not be satiated by the pious admonitions of S. Majanus, which he both gladly heard and solicitously executed. Hence he conceived a desire of serving God under the sweet yoke of Religion. S. Judicaël the King under him becomes a monk. Wherefore returned from the Gallic war adorned with victories,
trampling the victory itself under foot, he proceeds to the monastery of Gaël: there with royal ornaments stripped off he is clothed with the monastic Habit, to spend the remainder of his life in the same monastery: which since it was narrow and ruinous in many parts, he took care to amplify and repair, with great revenues assigned to the same; in such perfection moreover he led his life, that he deserved after death to be borne the honors of a Saint.
[7] A fourth brother of S. Judicaël by name Hoël a youth of ardent soul by disposition and morals much disagreeing from his holy brothers Judicaël l Judoc and Winoc, had his dwelling in a certain castle near the monastery of Gaël, oppressing the rustics with violent exactions. One of his ministers, Whose brother Hoël oppressor of the poor either because he had not executed unjust commands or for another cause had incurred his indignation: therefore in a subterranean place was enclosed in prison, bound with iron fetters, and with other annoyances vexed. The wretched man further these things to bear patiently could not. It happened therefore that S. Majanus, going around the cells of his religious, perceived by hearing the lamentation and wailing of that wretched captive: and to him asking the cause of weeping he was answered, that it was a poor man whom Prince Hoël held in chains. Immediately he sent two of his Monks who in his name, unwilling to free the captive for the freedom of that wretched man, with the Prince might intercede. They did what was enjoined: but in vain; for they could not bend the obstinate soul of the Prince. When this was reported to the Saint, he gave himself to prayer, imploring for that wretched man divine mercy. Scarcely with prayer finished, that wretched man by Angelic aid is freed from prison; who immediately to the monastery hastened, to give thanks to God and S. Majanus, and to find freedom in his embraces.
[8] When Hoël had understood, that his captive had escaped from prison and fled to the monastery, sacrilegiously dragging from the monastery one fleeing thither as to a sacred asylum; immediately he sends some of his to S. Maianus, that they demand back the captive. But the Saint with equal excuse used, said. That it was by no means permitted to him to hand over into his hands a wretched man who had fled to his monastery as to an asylum. He had hidden moreover the fugitive in the church, judging that thence by force by Hoël he was by no means to be extracted: but it happened altogether otherwise: for the Prince with the Saint's response received, in no way acquiesced; but kindled with fury runs to the monastery, breaks down the doors, and the wretched man prostrate at the sacred Altar violently snatches: despising the prophecy of S. Majanus in vain with S. Maianus and his Monks deprecating: who when they saw prayers poured in vain, console the man and exhort him to patience, with hope of soon-to-be-restored freedom. And Majanus approaching Hoël with prophetic spirit admonishes, let him discuss his soul and prepare himself for penance; for within three days he was to die and to be set before the tribunal of the supreme Judge.
[9] This heard the Prince of youthful madness bursting into laughter, despises the holy Abbot's pronouncements as ravings of an old man: and thus with horse mounted he returns, dragging with himself his captive, obstinate in soul to vent his fury upon him; is punished but God averted. For when at the entrance of his palace, he applied the spur to the horse; it driven into rabies threw the rider, with the bone of the thigh broken, with such a strong fall, that as if with bones broken he fell on his back. Then recollecting his soul, he recalls those things which the Saint had predicted to him: and behold now to repent moved he orders himself to be brought into his home and placed on a bed; he restores to freedom his captive, and asks him suppliantly to betake himself to the monastery and make more certain the holy Abbot Maianus of the calamity which had befallen him; let him ask pardon for his madness, and pray that he not disdain to come to him. and dying repents. With the message received Majanus betakes himself to Hoël, reproves his past offenses, gravely exhorting to ask pardon from God and to bear the affliction patiently, very light altogether, to one weighing the gravity of his crimes; to true contrition of soul he excites, hears him confessing his sins, and ministering to him the other Sacraments, piously prepares him for death; which on the third day he met, according to the Saint's prophecy. m
[10] The territory of Gaël a rich and fertile soil, was vexed by certain insects, infesting the grain while it was maturing: He puts to flight harmful insects. S. Maianus, having experienced the damage which they brought to his monastery, with prayer premised to God, approached the little caves in which they had hidden themselves: and in God's name ordered them to fly away into the desert, that thence they could not harm either the monastery or the inhabitants: those insects obeyed the one commanding and flew away into another region, so that no such thing thereafter was seen in Armorica n. The monastery therefore both spiritual and material being completed, and his sacred Order in regular discipline well firmed, and the inhabitants on every side through his Religious in the Christian faith taught, about to go on pilgrimage to Rome, he decreed to institute a pilgrimage to Rome to venerate the sepulchers of the Princes of the Apostles Peter and Paul, and other most sacred churches of the same city as much within as outside the walls. So with some of his Brothers taken as companions of the journey, with others bidding farewell, he entered upon the way, with miracles accompanying him wherever he went. To Angers when he had come he was invited to speak in a sermon in the major Church; which he did with great applause of hearers and spiritual fruit.
[11] In this city a certain pious Lady, having heard the fame of his sanctity and of the miracles, which God worked through him, At Angers he puts to flight a Dragon, came to him beseeching, that he might render her immune from the damages which from a certain horrible dragon o she was suffering. It had its lair in a wood next to her more fertile fields, which by fear of the beast terrifying all lay uncultivated, with no rustic daring to approach them. This woman was of great virtue, and therefore what she requested, the Saint promised he would do. The Dragon's cavern was situated not far from the monastery of S. Florentius, on the bank of the river Loire: Maianus orders himself to be led there: and when the place was in sight, neither the guides of the journey nor the people following the Saint, eager to see the outcome of the matter, dared to approach: but from far with a finger they show him the cave. He places his knees on the ground, and pours forth prayers to God, then in the nearest church offered the sacrifice of the Mass, and went straight to the dragon's cave: he orders him to come out; immediately he comes forth with sparkling eyes, scraping the ground with scales, and emitting a horrible hiss so that through the surrounding fields it might be heard: the Saint approaches him and throws the priestly stole on his neck: and so bound he leads him as a domestic animal to the bank of the river, where in the name of the Lord he commands him, that he cast himself into the river: which with all the people watching he did.
[12] This performed he returns to Angers, with all the people proceeding to meet him, with that veneration which his sanctity merited: and founds a monastery, and that noble woman, in grateful acknowledgment of the benefit, and eternal memory of so great a miracle, gave him in perpetual possession the fields, from which he had driven away the dragon: in that place the Saint founded a monastery, to whose Prelate he granted the title of Prior, and wished him to be subject to the Abbot of Gaël. Here he constituted some of his Monks and others newly admitted. About to die he returns to his own, After these he decreed to pursue the Roman journey. Behold however with God revealing he understands he is to be called away soon, for the reward of his labors: which when he had indicated to his Brothers, all advised, he should return to Gaël, that there from his labors among his Brothers he might rest. He approved the counsel, returns to his monastery, with the joy of all who dwelt in it received.
[13] Not long after he fell into an illness, by which, with senile age and with the afflictions, by which through all his life he had subdued his body, within a few days he was so weakened, that he felt the end of life was imminent on him. He called together his Brothers suffused with tears and standing around the bed, with grave and benevolent oration he exhorted to perseverance, fulfillment of vows and purity of the rule to be kept. to another reveals his imminent death: Beholding however from the younger ones a Monk, by name Ausonius, sadder than the rest, and not tempering himself from tears at the departure of the best father; he orders him to approach the bed, and wiping with his own hands his tears, with prophetic spirit pronounces: Son, do not be sad about my death, for not long shall we be separated from one another: I precede as father, within eight days you shall follow me: meanwhile prepare yourself for a happy passage.
[14] These said he asked to be fortified for the supreme struggle with extreme unction: with Sacraments received he dies. for before both sacramental penance and the Body of Christ for viaticum he had received. Then into high contemplation snatched, with hands, eyes, heart raised to God, into the hands of him, who him for his glory had created, the supreme spirit he rendered on the day twenty-first of June about the year six hundred sixty-fifth with reigning in our Armorican Britain Alan II p of his name, grandson of King Salomon the second King of upper and lower Britain; which before divided into one coalesced spontaneously with S. Judicaël sitting. The body honorably deposited in its monastery in a monument above the earth raised at the right of the altar of the Prince, where God works great miracles in testimony of his sanctity. There were preserved his sacred Relics with due honor and veneration until the year DCCCLXXVIII when with the Normans and Danes descending into Britain, His Relics and monastery are in veneration. overturning churches and monasteries, burning the sacrosanct Relics and scattering what they had found; the Monks withdrew them from their fury, brought to S. Florentius: where for some centuries they remained. In following times were found certain particles deposited in the monastery of Gaël, which from its founder S. Majanus is called. It was in love and esteem with the ancient British Princes, who very many and very great gifts and privileges conferred on it. Godfrey I Duke q of Britain had decreed it to rebuild from the foundations; but prevented by death entrusted the care to his son Duke Alban III, who carried it out to the churches of S. Mary and S. Guicquelius r, and what is more, granted in year MXXIX to Hugh and the Monks of the same monastery the privilege of having a market in his town, and of exchanging gold and silver. So celebrated has been made that Monastery through the whole of Europe, with pilgrims flocking there for the cause of devotion, laboring especially with the disease commonly called of S. Majanus, who often obtain health by the intercession and merits of the holy Abbot. s
ANNOTATED F. B.
c Orche wrote Renatus.
here rather we judge should be adhered to, than Albert, because if truly S. Sampson was Bishop of Menevia and thence crossed into Armorica, perhaps will be found the reason why S. Mainus among a nation to whom his true name could be unknown was called Mevennus.
p Against Argentré says, after the death of S. Judicaël the whole state of the kingdom was disturbed, and no King is found with approved Authors: because therefore no other Albert finds, he supposes the King of upper Armorica to have also reigned in lower.
q He held the Duchy here from year 992 to 1008, when his son succeeded.
r The same as S. Judicaël King of the Britons of whom above and hence is confirmed the cultus of the Saint given to him from antiquity, if in the eleventh century a temple existed dedicated in his name.
s Yepes says; for which cause from many provinces of the kingdom they take the way to that monastery, with an instituted pilgrimage with banner and dense ranks: which they perform with such religion, that with Robert Cenalis the Bishop testifying, of provisions for themselves they do not provide, but each ask alms, however wealthy at home, that with humble cultus and food in precarious manner they may more easily make God propitious to them.