Yvo of Tréguier

OF ST. YVO PRESBYTER

OF TRÉGUIER IN ARMORICAN BRITAIN.

A.D. 1303. PRELIMINARY COMMENTARY

Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BY THE AUTHOR D. P.

Of the Processes for the Canonization and the old Summary of the Life thence received, and our more recent Supplement from the same with the Miracles: of the Life edited by Maurice Gaufredi, and the writings of more recent ones: and of the habit and patronage of the Saint.

[1] The diocese of Tréguier in Armorican Britain brought forth this holy Presbyter: the same had him as an Official or ecclesiastical Judge irreproachable first, In order to the canonization, then as a parochial Pastor of souls as long as he lived; and his body when life was ended it laid up in the bosom of the Mother church, which he had taken care to be restored; and finally in the sixty-fourth year after his death it publicly elevated his bones to be venerated, under the Pontificate of Clement VII, after he had enrolled him in the Catalogue of the Saints. That elevation was made not long after the Canonization, (which was celebrated in the year 1366) celebrated at Avignon, in the year 1366 on the 29th day of October: which day under the name of the Translation not only in the church of Tréguier is venerated, but also in other dioceses of the same Armorican Britain. But chiefly festively is kept the 19th day of May, on which he died: when also in the ancient and more recent Breviaries of those parts three Lessons of the life are proposed, with this Oration: "O God who didst make Blessed Yvo, Thy Confessor, to shine by works, signs, and virtues in Thy Church; grant, we beseech, that by his merits and prayers we may receive Thy benefits." But the Saint died in the year 1303: for this proves the character of the Sunday after the Ascension, when concurring with the 19th day of the month of May, when Easter had been celebrated on the 7th of April, the Cycle of the moon 12, of the Sun 24, the Dominical letter F.

[2] For the aforesaid Canonization, even from the time of Pope John XXII by Apostolic Commissaries, the Process made in the year 1330 which we give, in the 27th year after the death of the Saint of Christ 1330, Processes had been formed: which from the Codex of the church of Tréguier itself, at the instance of Lord Grangier Abbot of Liverdy and of our Father Antony Veijusius, to be described took care a certain Theological Canon of that church, in the year 1665. There were contained in them the depositions of two hundred and forty-nine Witnesses: of whom fifty-two about the virtues of the living and dying one responded nearly, and their sayings are had entire: the rest about the miracles chiefly informed, but their sayings for the greater part were torn from the codex, which damage however is somehow supplied by the Summary of miracles, transcribed at the end of that Codex. But this Summary was read to the Pontiff and the Cardinals and Prelates assisting him, with the Summary of the Life thence then taken, after the Summary of the life, from the already said depositions taken, which already before faithfully transcribed we had received and in the first place we give, as the most ancient monument of all: to which to verify and confirm we produce in order through several Chapters digested the words of the Witnesses themselves, confirming the single things and more clearly explaining them: and finally we give another more recent Life, at the request of Bishop Christopher and the Chapter of Tréguier, and so after the year 1464, from the same monuments compiled, by Br. Maurice Gaufridi of the Order of Preachers, from a parchment Codex, which by the gift of the Reverend Father James Dinet, formerly Provincial of France, we have.

[3] and the Life composed by Maurice Gaufredi from a Manuscript. There precede this last Life in the already said Codex the Acts of Canonization, comprised in eleven Collations, of which the arguments in few words we exhibit, because to history they do not greatly make, and the ever-growing mass of the present work compels to omit the less necessary. If anyone a curious collector of Anecdota wish to give those Acts to the public light, and at the same time to exhibit a specimen of canonization usual in the 14th century, to him what we received gratis we offer gratis, namely the use of that parchment codex: in whose end also is found the ancient Office of St. Yvo, the Acts of canonization and the lessons of the proper Office being omitted. with nine Lessons of the Life sufficiently prolix, by the same (as it seems) Maurice Gaufredi ordained: after which follow six other Lessons, perchance on the feast of the Translation to be recited, about his virtues pertaining to the governance of souls, which are as it were a continuation of the preceding, nor however reach to the death of the Saint, and all are taken from the aforesaid Life, with this peculiar exordium. "The splendor of the glory of God the Father and the author of salvation the Lord Christ, who the rays of His admirable brightness, to illustrate the hearts of the faithful and to put to flight the darkness of sinners, in all the courses of the present life with His wonted piety ceased not to send forth; most lately in these days exhibited a new star of His grace, the most resplendent Yvo, the illustrious Confessor of His name."

[4] But nothing of all the things said hitherto seems to have gone forth the bounds of the diocese of Tréguier, The author of the Rouge-cloître Manuscript using a Summary rendered into Breton. and to have been carried to outsiders, except the Summary of the life; and this very thing perchance rendered into Breton, which others again made Latin. And so it seems to have received Gillemann, in the monastery of Rouge-cloître of the Canons Regular near Brussels; whose transcript that it has perished to us we would grieve the more, if for its lack it had behoved us to give the Life, which with the wording everywhere changed, edited Laurence Surius; but having obtained the very fountains, we have no need to follow the streams: and for this cause also we pass over that, which at Douai in the year 1578 was printed by the press of John Bogard, among the Syntagmata of ecclesiastical antiquities, and Boetius Epo, composed by Boetius Epo Rordahusaurus a Frisian Doctor of Laws, and recited before the students of both Laws in the same University. The author prefaces twice in the exordium, that those things which he is about to say, the most faithful patriotic Annals of the Bretons relate, to which testify most ancient manuscript monuments, speaking in a Semi-French Semi-British speech, of which with me, he says, by the concession of someone there are copies, now also at Paris committed to the press: for in Latin it has not yet happened to me to know the matter. So he: but to us those Breton things to see likewise has not yet happened. Hope would grow, that from these (which we would believe immediately received from the mouth of the witnesses, as afterward they were rendered into Latin) could be supplied, those things which in the Latin Version brought to the Pontiff happened to be torn off and abolished, if having used those Epo had something more than is contained in the Summary of the life: but now we are compelled to think, that this Summary only, rendered into Breton, was printed at Paris, and before lent to Epo.

[5] No more had others, nor even those British writings, From these Surius and others received their things. but only the lucubrations of Epo and Surius, who afterward wrote about St. Yvo; namely Antony Perez Doctor of Laws in an encomiastic oration, before the Fathers of the Society of Jesus at Louvain in the Oratory of the Marian sodality held in the year 1621, when there was dedicated the notable image of the Patron of the Jurisconsults, painted by the Belgian Apelles Peter Paul Rubens: likewise the Clerks Regular of St. Paul at Naples, in the same year offering to Decius Cardinal Caraffa their Archbishop a Life written by them in a more diffuse style, of the common Advocate of the poor and the Patron with them of the Oratory of charity of St. Mary of Porta-nova. About the same time, namely in the year 1623, Peter de la Haye, Toparch of Kerckingant, of Morlaix in Britain, took care to have printed a certain small tract about the Life and miracles of St. Yvo, in the Breton and French tongue at the same time, Albert le Grand, having used also the Tréguier archive, which we have not seen; we believe however the author had something more from the archive of the church of Tréguier: certainly had, he who indicated that Breton-French little tract to us, Albert le Grand, in the Lives of the Saints of Armorican Britain, edited in the year 1636: and he had the same things which we all, somewhat also of ampler light from the present knowledge of the places, wherefore sometimes him in the Annotations we shall use. Yet this author knew not and others after him, when they alleged Peter de Natalibus, that not of this one, but of Henry of St. Ursius, who printed the Catalogue of Peter in the year 1443 at Vicenza, is that Appendix, about the deeds of certain Saints unknown to Peter. It is treated in that Appendix §18 in few lines about St. Juno Presbyter and Confessor a Briton by nation, he wrongly alleges Peter de Natalibus. and about his penance, hospitality, devotion, plainly those things are said, which appear to be understood of St. Yvo. But, the day of death being confused with the day of the Translation, it is said, that the Saint his last day happily passed on the 6th Kalends of November; where also thus, on the 4th Kalends, Henry ought or wished to write. Albert alleges moreover St. Antoninus in the 3rd Part: but in this one I find nothing else than tit. 24 ch. 9 §18 these few words, "At which time also (namely the 20th General of the Minors William) was canonized St. Yvo."

[6] Tenfold more authors, who with praise mentioned St. Yvo, The Franciscans enroll Yvo among their Tertiaries: Arthur of the Monastery alleges in the Franciscan Martyrology, and among these many more recent of the Order, who enroll him among the Tertiaries. Nothing indeed do I wish detracted from these: especially since the whole Order of Minors (to which St. Antoninus seems to favor joining the mention of Yvo with his history) since, I say, the whole Order of Minors has assumed him to be venerated on the 27th day of October under the rite of a Semidouble Office, as a Presbyter of the Order of the Penitents of B. Francis. I cannot however not observe, that in so great a number of Witnesses heard about his life, in whom also some of the same Order of Minors, not even one is found, who said anything such about him. He indicated to the Guardian of Guingamp, that when he was Official of the Archdeacon of Rennes, and there heard the book of Sentences, and of the Bible in the house of the Friars Minor, on account of the divine words which he heard, he began to spurn worldly things and to seek heavenly … but in the tenth year after, conqueror of the sensuality hitherto repugnant, he assumed cheap robes, namely a tunic with large and ample sleeves and an epitogium, sufficiently long and entirely honest, of white cloth; not gray, as Albert says: nor did he gird himself with a rope after the Franciscan manner, but with a girdle, which was of a slender woolen binding (as says she who kept a part of it for Relics) and used corded shoes after the manner of the Cistercians or Preachers: for which Albert, with no good faith, substitutes the Sandals of the Minors. In the exercise moreover of hospitality he was seen toward the Preachers and Minors more peculiarly affected. All which since they do not show, why the Minors should rather arrogate Yvo to themselves, than the Cistercians or Preachers, and besides nothing can be elicited from the sayings of the Witnesses; it must be confessed that those things were read, not with his own, but with others' and little faithful eyes by Gonzaga, when in part in the Convent of the 20th Province of Tours he wrote, that "it becomes clear from the informations, made upon the canonization of St. Yvo, that he received the habit of the third Order in the Convent of Guingamp," since not even this is had from them that he was ever in that convent, nor did its Guardian himself depose anything such.

[7] More clearly and more evidently have a right in Yvo, both the Jurisconsults, and the curators of Hospitals, to whom he shone forth by a singular example. The Jurisconsults in Belgium and Italy celebrate him as Patron. And so both to that Neapolitan Oratory, of which above we made mention, most justly he was chosen Patron; and at Rome the nation of the Bretons already long ago in the year 1511 (beside a certain ancient church, which had the name Scropha) under the appellation of St. Yvo built a hospital, for the poor pilgrims of their nation; to which afterward in the year 1558 was granted that same church to be restored, and to be possessed with the cure of souls; just as it possessed it, until, desiring its more certain conservation to be provided for, Henry III King of France obtained from Gregory XII; that it should be subjected to the Sodality of St. Louis in the City. There the Feast of the Patron is most solemnly every year renewed, the college of the Consistorial Advocates convening to the sacred rites and a Latin Oration, to be pronounced by some notable Rhetor: of which various ones printed at Rome we have: and the same is done at Antwerp and elsewhere in Belgium by the Colleges of Jurisconsults, even of those who with the highest power declare the law to the Provinces. Of this matter we are about to say something more at the end, on the occasion of the Relics translated to the Oratories of sodalities of this kind.

[8] But as all those rely on a great right, to claim Yvo for themselves as Patron, because either for some time he discharged the office of Judge of causes ex officio and Advocate of the poor out of charity, which chiefly ought also to do or always acted the host with private hospitality: yet none ought rather to propose him to themselves for an example and patronage, than those whose institute and order, higher ones being excused, he held even to the last day of his life. The parochial Presbyters of rustic souls, whom the common people call rural Curates: of whose kind I know not whether you would find any other, except perchance a Martyr, enrolled among the Saints besides Yvo. For most of them not so much by the free election of their own will divinely powerfully impelled, the Presbyters of rural Parishes. as by another's destination, and the necessary obligation of education received from the Church driven to the sacred Orders, and thence moved to the cure of souls, often before they have well learned to take care of their own; while alone among the laity Clerics, among the unlearned lettered, celibate among the married or about to marry, they are bound to live according to the condition of their office without external helps to sacred study of letters, to the guardianship of chastity, to the discipline of manners; with which others abound under the eyes of Superiors, among the examples of domestics, according to the proper rules of a more religious institute exercising the Presbyteral duties; these chiefly ought to take care, that to the life of Yvo, as to a mirror, they should adjust and compose their manners, form their domestic discipline, execute the Sacerdotal offices, as publicly necessary to their flock as privately dangerous to themselves, unless with pure hands and a holy intention they be handled, which to them devoutly worshiped and by imitation expressed St. Yvo will be able to obtain.

THE SUMMARY OF THE LIFE

From the Manuscript Process verbatim compiled in the 28th year after the death of the Saint. Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BHL Number: 4626

FROM THE MANUSCRIPT OF TRÉGUIER.

[1] Yvo Hælorii of memory to be cherished, Presbyter of the diocese of Tréguier, of noble, The studies of St. Yvo, faithful and Catholic parents, from legitimate matrimony procreated, a future Saint, from boyhood taught his first letters and instructed in Grammatical things, at Paris heard the Logical things, then fourteen years old or thereabouts; and there was a scholar in the Arts and sometime determined: and afterward heard the Decretals and Theology there. And twenty-four years old or thereabouts was at Orleans in the Study, and heard the book of the Institutions from Lord Peter de Capella, and from Lord William de Blavia the Decretals: and was instructed in the Civil law: and was of good disposition and well profiting in study, and of honest conversation: and very devoutly frequented Masses, and said also his Hours. Reading the Lives of the Saints, when he found anything of perfection, as far as he could to imitate it he wished. and offices: And when he was Official of the Archdeacon of Rennes, he heard there the Fourth of the Sentences: and from then continually he began to spurn worldly things, and to seek heavenly ones.

[2] And he was in life a wise and lettered Official, first of the Archdeacon of Rennes, and afterward of the Lords Alan and Gaufrid Bishops of Tréguier. In which Offices he held himself holily and justly, doing swift justice to each one, without choice and difference of persons; and the litigants and others having dissension to peace and concord as far as he could he reduced. the patronage of the poor, For the poor, widows, orphans, and other miserable persons he asked gratis, and fostered their causes, and to their defense offered himself, even unasked: whence the advocate of the poor and miserable persons he is commonly called, and among other things he said gratis a matrimonial cause of a certain poor woman. And a poor Squire, called Richard le Roux, who had a cause against the Abbot of B. Mary of Relec and had not whence he could conduct it, the said Yvo gratis sustained the said cause out of regard for piety and obtained in it: he wished however before he should receive the said cause to be conducted, that the said poor Noble should swear, that he believed he had a just cause.

[3] the cure of souls, In the church of Tresdretz he was Rector for eight years and ten years of Lohanec. His Hours he said without defect, and as it were continually he carried with him the Bible and the Breviary. The confessions of his parishioners he heard most willingly, and to them the Body of Christ and other ecclesiastical sacraments most devoutly ministered. And he carried on his breast a silver pyx, in which he kept the Body of Christ, which he ministered to the sick. Every day or nearly so he devoutly celebrated Masses, the assiduity of prayer, unless detained by infirmity or another great impediment: and frequently, before he celebrated, before the altar, and elsewhere also outside Mass, with bent knees, joined hands, he prostrated himself in prayer: and with groans, sighs and tears, his hood inclined and his face hidden, prolixly and devoutly he prayed: and he wept many times even during Mass, and also outside Mass. He was very assiduous in prayers: he expended time in vigils, prayers, and exhortations.

[4] He likewise passed many nights as it were sleepless, and scarcely or never slept by day or by night, the sparingness of sleep, unless wearied by the labor of study or prayer or journey and weighed down with sleep. the hardness of the bed, And although he could have had delicate beds and lain delicately, he slept however clothed in his garments, and never or rarely unshod. At the village of Saint-Martin a little straw beneath him on the ground, and for a pillow a book sometime, sometime a stone at his head he had; and a quilt punctured, cheap, and black, with which he covered himself sometime in time of cold. And at his church of Lohanec he lay in a like manner upon a hurdle, composed of thick and knotted rods or staves: and near his bed he had a Cross with the image of the Crucified. And when he was lodged even with the rich of the country, the hosts caused a good bed to be made for him, yet the said Yvo did not lie in it, but clothed lay upon the ground, and took a little sleep.

[5] When he was Official of the Archdeacon of Rennes, the eight-year struggle between sense and spirit, he began to spurn worldly things and to seek heavenly ones: and many times he had a disputation within himself between reason and sensuality for eight years: but in the ninth year reason dominated sensuality: and he began to preach. But in the tenth year he gave away his good robes for the love of God: and for fifteen years or thereabouts before his death he changed his life wholly; the change of garment, and for the cause of humility he assumed a habit, a tunic and epitogium of white coarse cloth, called burel or cordet of small price and value: and corded shoes after the manner of the Cistercians or Preachers he used. He wore a hairshirt next to the flesh, and over the hairshirt a coarse shirt of tow: and covered it as much as he could, lest by others it should be seen.

[6] frequent and strict fasting, At Orleans in the Study he began to abstain from flesh and from wine, and on the sixth feria he fasted; then of the age of twenty-four years or thereabouts. While he was Official and with the Bishop of Tréguier, he ate coarse bread and pottage only, and drank water alone, and thence was of great austerity and abstinence. He fasted on bread and water for eleven years through the whole Lent and the Advent of the Lord, and from the feast of the Ascension to Pentecost, and on the fasts of the Four times, and on the Vigils of B. Mary and the Apostles, and other fasts indicted by the Church. And thrice in the week, namely on the fourth and sixth feria and Saturday, on bread and water he fasted: but on other days once in the day bread and pottage he took, except on Sundays, and the feasts of the Lord's Nativity, Easter, Pentecost, and All Saints, on which he ate twice in the day. And the bread was coarse, of rye, oats, barley, bran or a mixture; and the pottage of peas, beans, herbs or turnips with salt, without other condiment for the most part; and sometimes (though rarely) a little flour being added, and sometime butter. its rare and modest remission But on the day of Easter he ate sometime one egg or two, almost continually drinking water: but when he was with the Bishops, or (though rarely) overcome by the instance of friends, he put a part of wine in the water: and of flesh or other common foods, which among the fragments for alms he set aside, he feigned himself to eat. And in the last Lent before his death, out of piety and compassion for a certain poor sick man, Yvo by name, now a Hermit, whom he then nourished, he ate sometime pottage, that he might induce the said sick man to eat.

[7] Nor on account of poverty or want did he do such austerity to his body in foods and garments, great humility, since he had a good church and a good patrimony, of which honorably he could be sustained. But he was humble and benign, and conversed humbly, and spoke sweetly: and walked with head inclined and eyes downcast, his hood drawn before. And although he could have good garments and a good horse to ride, he wore however humble and abject garments, and went to preach running through the places on foot. He rejoiced more to be with the poor than with the rich, and treated the poor humbly: and showed humility by gesture, words and humble deeds. Worldly honors he fled: and among other things in a certain place, where a great multitude of people was wont to convene once in the year, although they wished rather to hear his preaching than that of anyone else; yet he wished to defer to the Friars Preachers who were there present: and said humbly, that he was not worthy to preach in their presence.

[8] He was also of great patience in adversities and reproaches to be sustained and the austerities of life. and the patience of the Saint, Sometime others blasphemed him, and although he was noble by birth they called him a scullion: and he patiently and with a cheerful countenance bore it. The lice going about his neck or upon his garments he did not permit to be taken away, but put them back in his bosom, saying that they ought to be left in their carcass or warren.

[9] He was also peaceable and quiet and spoke little except of God and words of salvation, his care of guarding sacred things. nor was he angered, but what he spoke benignly and patiently he said. And yet several times he lay in the sacristy of the church of Tréguier, for the custody and defense of the sacred things and other things of the church, which the men of the King of France wished to take, on the occasion of the hundredth and fiftieth of movable goods from the Bishop and Chapter of the church of Tréguier, to which the said Yvo by all means and ways which he could resisted. And when a certain servant of the King had taken the horse of the Bishop of Tréguier from the Episcopal house, and was leading it; the said Yvo snatched the horse from the hands of the said servant, and led it back to the Episcopal house.

[10] Liberality toward the poor, In the Study of Paris the portion of flesh, which was placed before him at table, he gave out to the poor. At the time when he was Official of the Archdeacon of Rennes, to Derian who was afterward a Preacher, and to Oliver scholars he gave every three days two pennies, and invited them on the annual feasts to eat, as on the Nativity of the Lord and on the feast of Easter, Pentecost, and All Saints, when the Archdeacon was not in town: and the food being prepared he opened the great gate, and the poor entered and he ministered to them, and afterward went to eat with the two aforesaid. And at the time when he was Official of the Bishop of Tréguier, whatever came to him of the emolument of the seal and also of his other goods, and his garments and furs, before he put on the garments of burel, he gave out to the poor. And he was of great compassion toward wards, orphans, widows, and other miserable persons; and he helped them with counsel, aid, patronage, and alms: he nourished poor orphans, and paid the salary of the masters from his own.

[11] He rejoiced more to be with the poor than with the rich, and familiarity with them: and the poor humbly and mercifully treated: for he was a man of great piety, compassion and mercy. The poor flowing to him he received with himself to eating or dinner; and to them water for their hands, and the things necessary for eating with his own hands he ministered: and with them sitting on the ground, the more deformed even being placed beside him, he ate coarse bread and pottage and drank water. But the Mendicant Religious he often refreshed with good food and wine, and charitably treated. To the poor indifferently he kept hospitality, giving them food and a bed: for he had caused a house to be made for them, and made a fire also for them in time of cold.

[12] solicitude for clothing them, Several times and especially in winter time he bought or caused to be bought cloths, of which he clothed the poor of Christ, and at other times gave to them of his own garments. And among other things it happened, that the same Yvo had caused a tunic to be made for himself, and said to a certain poor man, that he should put it on with the hood: and the poor man bashful put it on, and so with the hood and tunic aforesaid the poor man glad withdrew. Pathonada and Rivallon her husband with four children, before the death of Yvo for eleven years or thereabouts, came to the house of Yvo himself, for alms to be received and to be lodged there for the love of God: whom the same Yvo with great joy received, and the said eleven years or nearly so in his house kept, and provided for them through the said time both food and clothing.

[13] and hospitality for receiving them, Moreover whatever as well of ecclesiastical goods as of his patrimony he could have, indistinctly he gave out to the poor; and to them as well in bread as in money, grain, and other goods he made many and large alms: and so many poor flowed to him and followed him. It happened that he sometime gave out an oven-baking of bread to the poor in pieces. And when at harvest time he caused his grain to be threshed quickly, to be given to the poor; a certain Alan said to him that he did imprudently, that he so gave out grain, which if he reserved at another time would be worth more. And the said Yvo answered, that he was not certain whether at that time he would be alive. And a year being revolved when Alan about the grain reserved by him had answered, that he had gained the fifth part; Yvo said, that he expected a greater gain, of his own which at harvest time he had delivered. the care of the sick and dead: The sick, especially the poor, he frequently and most willingly visited, and consoled and comforted them, and with holy words and examples induced them, that they should receive the Sacraments of the Church, and to those who needed he ministered the necessaries. To the dead he gave shrouds, and with others he carried them on the bier, and buried them with his own hands.

[14] He was a man of great chastity, holy life, and honest conversation, chastity and modesty, and for such was deputed and held. He had modest eyes: his words, signs, and works, life and conversation indicated sanctity and honesty, cleanness and purity, and nothing contrary to them: nay he abhorred the sin of lust. By his holy preachings, exhortations, and examples, men and women, that from carnal and other vices they should abstain, and to the guardianship of chastity he informed: and so many were converted to good, and became better and more honest.

[15] To the preaching of the word of God assiduous, most frequently and as it were assiduously he insisted: the assiduity of preaching. and by the license or command of the Bishops of the places, through several churches and diverse places, and frequently sufficiently distant from each other, running on foot, sometimes twice or thrice in the day he made sermons; a copious multitude of people, to hear his preachings, from diverse parts flowing together. For he was in preachings exceedingly gracious, and the people wished rather to hear him, than any other preacher: and they followed from parish to parish, or from place to place, to hear again his preaching. And when he went preaching through several churches in one day, he returned wonderfully wearied and fasting, although he had been invited by several. and the copious fruit from it, But when he wished to begin to preach, before the sermon and after with bent knees and joined hands he prayed devoutly, sometime also weeping: and he wept also sometime in the very preachings, with so great devotion, that he sometime provoked many of the hearers to tears. The people of the country were wont to be raw to good and prone to wantonness; but through his good preachings and exhortations, holy doctrine and as it were continual instruction, and through his examples, which by deed, word and work he displayed, he recalled many from their perversities and errors: and the country and persons were reformed for the better. A treater and reformer of peace, the discordant he recalled to concord, and for this very frequently he labored.

[16] Full therefore of discretion, science, goodness, and virtues grateful to God, whence great authority with all. he occupied his time in good works, and in no way idle. The works of charity and mercy solicitously he fulfilled, he visited the sick, was free for the sustenance and defense of miserable persons, recalled the discordant to peace, and did other good things which he could. And honest, humble and benign, of great patience and penance, to the celebration of Masses, prayer, preaching, and the study of the divine scriptures assiduous, a good example of sanctity by word and work he demonstrated: and he was a man of great authority and reverence. And although he himself spurned honors, all however rose to him, and went to his preachings: and especially his parishioners loved and revered him as a father, and commonly and publicly a holy Presbyter he was called. The senses also of the one beholding him on account of his sanctity were changed, and on account of his great grace scarcely could men be separated from him.

[17] He aspires to death, Three weeks before the said Yvo departed, he said that it was not long that he had been very sick and had believed he would die, which he greatly desired, provided however it pleased God: because just as anyone would rejoice, who had conquered his foe or enemy, so he would rejoice at death, since his enemy by the grace of God he believed he had vanquished. In the week in which he departed, he was so sick and weak that he could not sustain himself, nay sometime he was sustained by some assisting, remitting nothing of his strictness and so he celebrated Mass in the chapel of his village of Saint-Martin. Three or four days before his death, John Rector of the church of Franchet, with Yvo Official of Tréguier, found him clothed in the tunic and epitogium, with his shoes or boots, in his bed, namely upon the ground, and he had a stone for a pillow at his head. And when the said Official reprehended him because he so lay, and had not beneath himself a quilt or at least enough of straw bedding; the same Yvo answered, that he was not worthy to have it, and that what he had sufficed for him.

[18] On the third day before his death he confessed in his wonted bed, and the confession being made and clothed by those assisting he preached, and charged Jabret that he should go to his church to forbid the people to come to him; and saying to them that he was in a good state: because the people, hearing his infirmity, were already beginning to flow to him, and especially from his aforesaid church. On the Friday before his death he lay upon a little straw, clothed in his tunic and covered with a punctured quilt, black and miserable: and he had his hood over his head extended. And when Derian said to him, "You are not cured"; he answered, "God knows and sees," and extended his joined hands toward the image of the Crucified, which he had before him.

[19] and the extreme Unction being received, On the Saturday after the feast of the Ascension in the evening the extreme Unction very reverently and devoutly he received: and before his sight in the window he had a cross with the image of the Crucified, which as it were continually with devotion and reverence he beheld, and the one doing the office of extreme Unction, responding to each thing. And there ministered to him this Unction Hamo Vicar of the church of Tréguier, of and in whose parish the same Yvo was; standing by Gaufrid a Presbyter and many others, at the village of Saint-Martin in the manor of the said Yvo, in the aforesaid bed of a little straw on the ground in which he lay clothed in the tunic, and holding his drawn hood over his head. Which Unction being made the same Yvo lost his speech: most piously he departs. and beholding the Cross which was there placed before him, his hands at times being joined, and devoutly and frequently signing and fortifying himself with the sign of the Cross, the dawn of the following Lord's Day coming, as if he gave himself to sleep, he breathed forth his spirit; twenty-seven years it was, on the feast of Pentecost or about, just elapsed, as is believed the Sunday after the Ascension. And Yvo was at the time of his death of the age of fifty years or about.

[20] A great concourse to the body of the dead And on the same day the body of the said Yvo was carried as it were at the same hour to the church of Tréguier, a copious multitude of the people also running together, touching and kissing with the greatest devotion his feet and hands. And after it was carried to the said church it was stripped of the robes, with which it was clothed, namely the tunic, epitogium, and shirt aforesaid: and the shirt was placed among the relics of the church of Tréguier. And while his body was on the bier in the church of Tréguier, a copious multitude of the people of men and women with the greatest devotion touched and kissed his body, and caused rings and other ornaments to touch the same body, believing undoubtedly that Yvo himself on account of his merits would be a Saint. And whoever could touched him, or his things, or the bier, some with a hood, some with their hands, as best they could. And there was the greatest multitude of poor, contracted, weak, and blind, bewailing his death.

ANNOTATIONS.

The things which would occur more frequently to be noted, let the reader seek them in the following Process: here we add only a few things. a. She appeared, as elsewhere Dathovada, to say her testimony in the order 40, whose words (since here they are sufficiently related entire) elsewhere we do not repeat: we only indicate, that her daughter Amicia agrees with the mother, Witness 41. b. This was Alan, Witness 44, whose words also it is enough to be had in this place. c. This Jabret was one of the four children of the aforesaid Dathovada: the others were Gaufrid Witness 48, and Anquoharita Witness 49, who referred themselves to the sayings of their aforesaid mother and sister.

THE PROCESS

Formed in the 27th year from the death of the Saint.

Yvo, Presbyter of Tréguier, in Armorican Britain (St.)

BHL Number: 4625, 4627

FROM THE MANUSCRIPT OF TRÉGUIER.

CHAPTER I.

The exposition and confirmation of the whole Process made by the Commissaries and Notaries.

In the name of the Lord. Amen.

[1] We Roger of Limoges and Ayquelinus of Angoulême by divine permission Bishops, and Armericus by the same permission Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, Three Apostolic Commissaries Commissaries to inquire about the life and conversation and miracles of the memory to be cherished Lord Yvo Hælorii Presbyter of the diocese of Tréguier, and deputed by Apostolic authority to the things written below, make known to all, That in the year of the Lord one thousand three hundred and thirty on the twenty-third of the month of June, the thirteenth Indiction, declare, that in the year 1330, in the fourteenth year of the Pontificate of the most holy Father and Lord Lord John by divine providence Pope the twenty-second, in the city of Tréguier, in the house or manor of the late William de Tornamina, formerly Treasurer of the said Church of Tréguier, in the presence of the witnesses underwritten the Reverend Father in Christ Lord Yvo, by the same compassion Bishop of Tréguier, exhibited and presented to us two Papal letters, one open and the other closed, with a true leaden bull on a hempen thread bulled after the manner of the Roman Curia; and a certain Procuratorial document, sealed with the seal of the Chapter of that Church of Tréguier. Which Papal letters with the reverence which befits, and the Procuratorial document we received humbly and devoutly: of which open Papal letter the tenor follows in these words.

[2] John Bishop, servant of the servants of God, to the venerable brothers the Bishops of Limoges and Angoulême, by the command of John 22, and to the beloved son the Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, health and Apostolic benediction. The souls of the Saints exult and rejoice in the heavens, who imitating the footsteps of Christ in the harshness of life conquered the vices of the flesh. The eternal Creator surely exults, when His creature of the human race, through the triumph had over the bonds of the flesh, He beholds to have merited the palm of glory. The Angelic throng of the heavens exults and not undeservedly, when an inhabitant of earthly things, the darkness of earth being put to flight by the worship of faith and the splendor of devotion, made a citizen of the celestial fatherland and a fellow-countryman of the supernal citizens it beholds. It befits therefore that all Christ-worshippers should exult with enormous joys, taught of the virtues of St. Yvo, when anyone for the name of Christ the worldly allurements being spurned, raising himself on the wings of virtues so profited, that he received through the course of the present days the prize and a habitation on high. Surely formerly, which not without the jubilation of praise worthily glad we relate, the beloved son the noble man John Duke of Britain, and very many other persons of great reputation of those parts, both to Pope Clement the fifth of happy recollection our predecessor then living, and to Us, by the death of the same predecessor, by divine disposition assumed to the summit of the supreme Apostolate, of the merits of sanctity and life, with which the memory to be cherished Yvo Hælorii, Presbyter of the diocese of Tréguier, while he was in human affairs is said to have shone forth; and of the miracles, which at the sepulchre of him, whose body in the church of Tréguier rests, the Lord of virtues is reported continually to work, by their letters bearing laudable testimony, by special envoys and letters humbly supplicated us, that of this kind of life and miracles by Apostolic authority we would command inquiry to be made: and subsequently the same Duke and certain other persons of great esteem of the same parts, by the instance of the aforesaid supplications, with repeated turns by their letters similar prayers upon the premised things to us humbly thought to be presented, that of the life and miracles aforesaid, which not only were continued but were magnified assiduously, by diligent inquiry certitude being had, and asked by the Princes, we would decree him to be honored on earth, whom in heaven the Lord honored. And lately our dearest sons in Christ, Philip the King and Joanna the Queen of France illustrious, and many Archbishops and Bishops and Abbots and other Prelates of the kingdom of France, also the University of the Doctors and Scholars of Paris, and the same Duke by other their letters, and moreover our venerable Brother Yvo Bishop of Tréguier, and the beloved son the noble man Guido of Britain, with the zeal of eximious devotion personally coming to the Apostolic See, to the hearing of our Apostolate by devout insinuations brought, that the same Yvo Presbyter so while he lived subjected his own judgment to the divine commands, so the delights of the world being despised and worldly affections altogether relegated immolated himself a host grateful and acceptable to God, that through his great and preeminent merits many and evident miracles the Lord works.

[3] Although therefore it be worthy that with human praises he be reverently extolled on earth, proceeding to information; whom the loftiness of divine providence on account of the merits of his life willed to be honored; and We through this kind of great testimonies have received no small information of the premised things; wishing however upon these to proceed with all the caution we can, and all maturity in this part being kept solicitously to investigate the truth; to your Discretion, of which we have full confidence in the Lord, by Apostolic writings we command, that you or two of you, in the place or places where you shall see it expedient, of the life and conversation and miracles of the same Yvo Presbyter, and the other circumstances touching this business, according to the form, which we send to you enclosed under our bull, inquire more diligently the truth; and what upon the premised things you shall find faithfully redacted into writing, under your seals, by fit men to the Apostolic See send; that by your inquisition faithfully instructed, as the matter demands and shall have seemed expedient, more safely in that business we may be able to proceed. Given at Avignon on the fourth Kalends of … in the fourteenth year of our pontificate.

[4] To all about to inspect and hear the present letters, the humble Chapter of Tréguier health in the Omnipotent Savior. by the Bishop of Tréguier as Procurator of his Chapter, Know that we causing the Chapter to be celebrated, a diligent treatment being had among us and the utility of the aforesaid Tréguier considered, the reverend Father in Christ and Lord, Lord Yvo, by the grace of God and the Apostolic See Bishop of Tréguier, our Procurator we make, constitute and ordain and special envoy, to promote and procure in the Roman Curia and elsewhere the business of the canonization of the good memory Lord Yvo Hælorii formerly Presbyter, giving to the same our Procurator plenary power and special mandate of promoting the said business, also of procuring and all other and singular things, which about it shall have been necessary and also opportune, excepted and removed from the same our Procurator the power of obligating and burdening us and the goods of the said Church of Tréguier, as far as our interest is, which to the same Procurator by virtue of the present Procuratorial document we do not concede nor give: holding ratified and firm and about to hold whatever about the said business, in the manner and form aforesaid, by the said Procurator shall have been acted and done: and this to all whose interest it is we signify by the present letters, sealed with our seal, which in and for the Chapter we use. Given on the Saturday after the feast of the Conception of the blessed Mary the Virgin, in the year of the Lord one thousand three hundred and twenty-nine.

[5] Which Papal letter and Procuratorial document being read and by us understood, the Papal letter we opened, we received the Witnesses produced; and it being secretly read and the contents in it heard and seen, the same Lord Yvo Bishop of Tréguier, an oath of calumny and of telling the truth being taken from him as the matter demands, produced before us many Witnesses; and oaths being received from them on the holy Gospels of God in form of law of bearing witness upon the contents in those Papal letters, with each of them secretly and apart upon the life and conversation and miracles of Lord Yvo and the other circumstances touching this kind of business, according to the form given to us, as best we could, we inquired more diligently the truth: whose names and sayings in their depositions within are contained. Then a certain people of the church, city, then a crowd of more than five hundred, and diocese of Tréguier and the neighboring parts, in a great multitude and throng of five hundred in number, as it appeared and beyond, appeared before us: and thence withdrawing apart, and deliberation and treatment being had among them, afterward coming back before us, with hands raised toward the church of Tréguier and to the Saints, by their oaths unanimously and concordantly testified and said, that it had been and was public voice and fame in Britain, England, France, Spain, Gascony, Normandy and in the land of Languedoc and many other neighboring parts, that Lord Yvo, at the time in which he lived and even to the time and at the time of his death, had been and was a good and faithful Catholic, and a holy man, and of a good holy life, testifying of the public fame: and of honest conversation: and that in his life and after his death, at his invocation and on account of his merits, many miracles had been done and daily incessantly are done through him: moreover for greater caution, the venerable and religious man Lord Merianus, Abbot of the monastery of the Holy Cross of the Order of St. Augustine of the diocese of Tréguier, there present, by the command and will of that people there present, an oath being first taken from him on the holy Gospels of God the book being bodily touched, upon his soul and upon the souls of all and singular of them, testified, and attested all the aforesaid. And upon those public voice and fame, also with many other witnesses first sworn, we inquired more diligently the truth: who deposed, as in their depositions more fully is contained.

[6] We also, the church of Tréguier, where is the sepulchre and the body of the said Lord Yvo rests, and that they had seen in person the concourse of pilgrims, often visiting, both knew and saw in great multitude, on account of the devotion which they found and find toward the same Lord Yvo and to his sepulchre, pilgrims running together: and many blind, contracted, demented, furious, and also several others languishing with various and diverse infirmities remaining there, and St. Yvo for their sight and health to be received most devoutly invoking. We saw also there ships twenty-seven, as it appeared, of silver, which therefore we could not clearly discern since they were hung on high: and also waxen ships ninety in number and beyond, and many other waxen images of eyes, hands, arms, shins and feet: and also many shrouds, waxen breasts, crutches or wooden supports, and an abundance of votive offerings: and many other waxen votive offerings, round about that sepulchre existing or hung, in sign and memory of the miracles there once done, at the invocations of the said Lord Yvo, as it seemed and was publicly said. Some also of our familiars, by their oaths taken before us by them, said before us, that on their first coming to Tréguier they visited the sepulchre of the said Lord Yvo, and with great diligence inspected and noted it and the stone in which is sculpted the image of the head of the said Lord Yvo to be kissed, in memory and devotion of the same, and all his other circumstances; asserting, they heard also witnesses of the elevated sepulchral stone, that from that coming hither the aforesaid stone was and is miraculously, not by the ministry of a man, elevated by two fingers and beyond. And this they know, as they said, because it was then more pressed down, and with some greater gravity and inclination it was kissed than now, and certain of them measured this: which also certain others by oaths taken before us asserted to be true. Of this kind of elevation it was and is there public voice and fame. Moreover there appeared the beloved in Christ Peter Hermon, John Rachel, William Petri, William of the mount of B. Michael, Derian of Tregrom, Alan Peralti, Yvo Camentarii, Vicars and Presbyters of the said church of Tréguier; and Hamo Nicolai and Yvo Nicolai, Clerics of the said city of Tréguier; and oaths being taken from them and any of them on the holy Gospels of God bodily touched, and the Ministers of the church of Tréguier of the plurality of miracles. they said and each of them by their oath before us, that from the time of the death of the said Lord Yvo and about they had been Vicars and Presbyters of that church: and through that time they had seen and heard many blind, lame, demented, furious, contracted, weak, and infinite sick, with various and diverse infirmities afflicted; and also certain dead, who at the invocation of the said Lord Yvo frequently, namely the lame walked; the blind received sight, the demented, furious, contracted, weak and very many other sick received health: which however on account of their plurality and multitude and the ignorance of the persons they could not singly express the single things, as they said, or even declare.

[7] And in testimony of the premised things we the aforesaid Commissaries to the present letters, together with the signs and subscriptions of the Notaries underwritten, our seals have thought to be appended. Given on the fourth day of the entering month of August, and they take care that all things be duly signed. from the said twenty-third day of the month of June by us duly continued, in the Year, Indiction, and Pontificate aforesaid, there being present the venerable men Masters James Brachi-fortis of Angoulême, William Sambuc Canons of the churches of Autun, and Bartholomew de Cella, Prior of the secular church of B. Mary of Gratay of the diocese of Bourges of Toulouse, and several others called specially and asked as Witnesses to the premised things.

And I Dalemant of the diocese of Limoges, public Notary by Apostolic authority aforesaid, present at the reception and all the other things superscribed, when they were said and done, together with the aforenamed Witnesses and public Notaries underwritten was present, and the present Process with my own hand wrote, by the command of the said Lord Commissaries, and into this public form redacted, and with my wonted sign signed it asked and required.

And I Peter de Clousello, Cleric of Angoulême public Notary by Imperial authority, was present at all and singular the premised things, together with the Notary and Witnesses aforesaid, and to this Process, written with the hand of the said Notary, I subscribed myself by the command of the said Lord Commissaries, and the wonted sign in the present Process I appended.

And I Roger Potin, Cleric of the diocese of Bayeux, public Notary by authority of the sacred Empire, was present at all and singular the premised things, together with the Notaries and Witnesses aforesaid, and to this Process with my own hand I subscribed myself, by the command of the said Lord Commissaries, and the wonted sign in the present process I appended.

ANNOTATIONS.

CHAPTER II.

The birth of St. Yvo, his Studies, offices, the gratuitous patronage of the poor. In the name of the Lord amen. There follow the depositions of the aforesaid witnesses, Among the witnesses heard from the 23rd of June to the 4th of August; sworn and examined upon the life and conversation of the good memory Lord Yvo Hælorii Presbyter, buried in the church of Tréguier, by the Reverend Fathers in Christ, the Lords Roger of Limoges, Ayquilinus of Angoulême Bishops, and Aymericus Abbot of the monastery of St. Martin of Troarn of the diocese of Bayeux, by Apostolic authority Commissaries deputed: which examination was begun on the Saturday, on the vigil of John the Baptist, and was completed on the Saturday after the feast of B. Peter in Chains, at Tréguier in the year of the Lord 1330.

[9] The first Witness, the discreet man Master John of Villa-Senis, and a Jurist, Parishioner of Plebs-parva of the diocese of Tréguier, the first the Master of the Saint himself, of the age of 90 years, as he said and by the aspect of his body appeared, a witness produced, sworn and diligently examined, upon the life and conversation of Lord Yvo Hælorii Presbyter aforesaid, by his oath deposed … that Lord Yvo was procreated of faithful and Catholic parents and of legitimate matrimony. he testifies the nobility of his birth, Being asked how he knows the premised things, he said, because he knew the father and mother of Lord Yvo, whom he saw several times in the church of Tréguier and outside conversing Catholicly, and that at the solemnization of their matrimony he was present, by which matrimony subsisting Lord Yvo was born. Being asked about the names of the said parents, he said that the father was called Hælori, but the mother Hadou: which parents also he said had been Noble. He deposed also that the aforesaid mother of the said Lord Yvo said to the same Witness on a certain day, the sanctity of the son revealed to his mother, of which he said he did not remember, that Lord Yvo would be a Saint, because so to the same mother in dreams it had been revealed. Being asked about the place in which the mother said these things, he said in the house of the parents of the said Lord Yvo, which house is called Villa-Martini, of the parish of Tréguier; the father and mother aforesaid and the said Lord Yvo standing by: and he said that it was fifty years or about, that he heard the premised things. He said also that he knew Lord Yvo from his boyhood and that he had conversed with him at Orleans, Tréguier, and elsewhere, in the same chamber, bed, and schools; and that he himself taught the said Lord Yvo his first letters, and sometime instructed him in Grammatical things and the civil law in the aforesaid places: in which places also he saw the aforesaid Lord Yvo bearing himself honestly and greatly profiting in the study of letters. and his studies at Orleans: Likewise he said that Lord Yvo and the Witness himself heard at Orleans the book of the Institutions from the good memory Peter de Capella Cardinal of the sacrosanct Roman Church, whose Lord Roger, now Bishop of Limoges, was nephew, and from the Lord de Blavia, formerly Bishop of Angoulême, the Decretals, whose Lord Ayquilinus, now Bishop of Angoulême, was nephew, the Commissaries of this business.

[10] Witness 3 Yvo Sueti, Cleric of Roche-Derian of the diocese of Tréguier, of the age of seventy years, others of the study at Paris, said that he had been at Paris for a year or about continuous, in the same chamber and in the same place, in the society of Lord Yvo, fifty years are elapsed or about: and that both heard together Logicals: and that then Master Yvo was fourteen years of age. So he, too indistinctly as to time, which much more accurately expressed Witness X, Henry Ficheti, parochial Clerk of Pemerit-Gyeudi of the diocese of Tréguier, of the age of LXXX years or thereabouts, saying that it is sixty years or thereabouts, that he himself knew Master Yvo in the Paris Studium, and of his progress there, where he was first a scholar in the Arts: and he saw him afterward sometimes determining, in the Street of Straw, and afterward saw him hearing the decretals in the street of Clavus or Brunellus. And these indeed simply give testimony to his honest conversation there; but Witness XII, Radulph Portarn, Clerk of Lammeur of the diocese of Dol, of the age of LX years, after he said that he knew the same Master Yvo in the Paris Studium hearing Theology, added, that it was then commonly said, the hardness of his bed and abstinence from meats by his compatriots and others who knew him, that the same Master Yvo did not lie in a bed, but on the ground with a little straw, although he had a good bed in his chamber, as the same

Witness once asserted he had seen. Likewise he said that it was also commonly said by those who associated with him, that the portion of meats which was set before him at table, he distributed whole to the poor. Asked in which chamber he then dwelt, he said, that he did not well remember: he believes nevertheless that it was near the house of the Hospitallers.

[11] Witness XVIII, William Petri, perpetual Vicar in the church of Tréguier, aged L years, said, continued at Orléans, that he associated with him at Orléans for two years or thereabouts in the Studium, in the same chamber: and that then he was beginning to abstain: because sometimes his companions ate meats and drank wine, and he himself abstained, and also at that time fasted on Friday: nor did he see that he ate meats or drank wine: and then he was of the age of XXIV years or thereabouts. He said also that he gladly went to Masses and sermons, and commonly said Matins and the Hours early in the morning. Likewise that he himself, who daily and continually went with him, never saw him disturbed with his companions, with notable modesty, nor swear by God nor by the Saints, nor utter any unseemly word, nor ever saw in him any sign contrary to chastity. Similar things deposed Witness XXXV, Yvo of Tregoezel, parishioner of Plebs-parva, of the age of LV years, having stated beforehand that he had been with the same twice in study at Orléans, not however in the same house: but he frequently saw him and associated with him, namely the first time for two years or thereabouts, and the second for two years and a half.

[12] Witness II, Made Official, he bestows the emoluments of the seal on the poor, the discreet man Master Hervey of

Contrevan, Sacristan of the church of Tréguier, of the age of LV years and beyond, said that when he was Official, of the third part of the Seal of the Court of Tréguier, which to the same by reason of his Officialate ^k belonged, and of his other goods he made large alms to the poor: and that he terminated common causes by peace or concord, so that whatever cause, unless it were matrimonial, or such that it had to be terminated by judgment, scarcely at the third term came into his hands. To this, as to the fruits of the seal, attests Witness XVIII, because he frequently saw him receiving money for the seal, and immediately, once received, he distributed it to the poor. But Hamo

Nicolai, Witness VIII, Clerk of the city of Tréguier, aged L years and beyond, he pacifies litigants, confirms that the parties litigating before him he with all his efforts called back to peace and concord with one another: because he saw and heard this many times when he was then Apparitor of the said Court. Indeed Witness XXXII,

Dionysius Jameray, citizen of Tréguier, aged LX years, adds, that he never saw him disturbed in anything nor angered, except when he heard that anyone unjustly moved against his neighbor; and then he was angry with him who unjustly strove to lead a bad cause, and compelled and induced him by his holy and peaceful words to concord.

[13] By his own experience proved this Witness XIII,

Geoffrey of Insula, those opposed to peace parishioner of Ploegaznou of the diocese of Tréguier, aged LXXVII years, because when for a long time he had litigated with Master Radulph Portarn, Clerk of Lammeur of the diocese of Dol, and James his brother, sons of the wife of the said Geoffrey, and no one could conform peace between them; on a certain day, when the same Geoffrey and his wife and the aforesaid sons were in the church of Tréguier, Master Yvo said to the same Geoffrey these similar words: Geoffrey, for the love of God make peace, you and your wife with the sons of that wife: because I (if it please you) will amicably arrange between you and them.

And then the same Geoffrey answered and said to Master

Yvo, by these words or the like: Lord Yvo, we want no peace, the Mass of the Holy Spirit said, he softens them, except that which law and justice will give us. And then Master Yvo said to the same Geoffrey and his wife, Wait until I return to you, because I am going to celebrate the Mass of the Holy Spirit, and I will pray God that I may be able to reform between you the bonds of peace.

And the Mass of this kind being celebrated by Master Yvo, he returned to the aforesaid spouses, who could in no way contradict his will, as he said. Nay rather they said to him, Lord, concerning the discord which is turned between us, do entirely your will. Whence it seemed to the same Witness, that through the prayers of the same Master Yvo their wills were changed, and that God willed that through him peace should be made between them. Similar things immediately before had said the aforesaid Radulph, Witness XII, adding expressly, that Master Yvo afterward made good peace and concord between the parties, and terminated this kind of controversy with an end pleasing to each of the parties, which was concerning certain movable and immovable goods.

[14] he patronizes the poor without charge, Witness III, named in n. 10, said, that

Master Yvo was the defender and patron of widows, orphans, wards, the poor, and other wretched persons, without charge. And he saw and heard many times that he offered himself to them, saying: I will help you for God's sake. And specially he remembers a certain widow by name Levevez, of the parish of Peverit, who litigated with a certain usurer of the said place called Rivallus

Hardel, by reason of a certain garden or ^l Courtil. Of which Levevez Master Yvo conducted the cause unto the definitive, freely, he himself seeing, hearing, knowing and assisting the same woman, who was of his lineage. Witness XXX, Geoffrey

Jupiter, Rector of the church of Tredudel of the diocese of Tréguier, aged fifty years, likewise said, that he saw a certain poor noble, called Richard le Roux, of the parish of Tredretz, who had a suit with the Abbot of Blessed Mary of ^m Relec of the diocese of Léon. against more powerful adversaries; And while by pretext of poverty he could not conduct his cause, he came to Master Yvo, and besought the same, that for God's sake and out of regard for piety he would help and foster him in his justice against the said Abbot, who was striving to take away his land from him; and he could not defend himself, being as it were stripped of all his substance. And then Master Yvo asked of the same whether he had a just cause. He answered, that he so believed, and of this was ready to assure him by his own oath: which had to be done before Master Yvo would intermeddle in the aforesaid cause. And this kind of oath being made, immediately Master Yvo began to conduct the cause of the said poor man, and brought it to an end, and won the aforesaid cause, defending the said poor man's justice.

The same, as of that of which in those parts there was public report ⁿ, said Witness XXXI, Alan Thomæ of Plebs-Loci of the diocese of Tréguier, of the age of LXX years; adding, that it was necessary also that Master Yvo should hear witnesses, who knew the said cause to be good for the said poor noble.

[15] Lady Oliva, widow of Lord Olivarius Arrel, Knight, of the parish of Plebs-magna, of the diocese of Tréguier, aged LX years, Witness XXXIII, said, that she saw that Master Yvo conducted without charge the cause of a certain poor man against the aforesaid Lord Olivarius her husband, and brought them after a long litigation to concord. Next to this matron Witness

XXXIV, John of Quoitfrec, Squire of the parish of Plebs-Petri, aged L years, who knew Master Yvo for three years before his death; recalls that he conducted without charge a matrimonial cause of a certain poor woman, called Daughter Manoy, of the parish of

Lohanec, of which daughter's own name he does not remember.

Of the same woman perhaps spoke Witness XIX, the Religious man Brother Peter, reproaches sometimes endured for this cause. Abbot of the monastery of Begar, of the Order of Cistercians of the diocese of Tréguier, aged LV years, when he said, that he remembers, that a certain woman sought a certain young man in matrimony, of whose names he does not recall: and Master Yvo, knowing the said woman to have a right, sustained her cause for the love of God. And from this the said young man said reproachful words to Master Yvo, calling him a ^o Scullion or [p] Truant: which Master Yvo, the very Witness being present, bore patiently, nor did anything for this answer, but only smiled: and the cause of the said woman, of his parish, in the accustomed manner he defended. And when he had not whence to pay the memorials, of which he was in need; he asked the Notaries of the Court in which they litigated, that they should write those memorials for the love of God, and to this he induced them. Likewise Witness XXXV aforenamed above, said, that most gladly and most frequently he sustained the causes of such persons without salary, in the Court of the Bishop of Tréguier and in other Courts of the country, as the same Witness who speaks saw many times and heard.

And he remembers that once he saw Master Yvo defending the cause of a certain poor widow woman, called Adelicia Hamonis of the city of Tréguier, in the Court of Lord William of Tornamina, against the son of Prigentius of Plœsal. And then the Advocate of the adverse party said many reproaches to Master Yvo, who said: Do not say reproaches to me, and I foster a just cause. In like manner Witness XXXVII, Yvo Hatoicy of the city of Tréguier, aged L years, saw and heard, that Master Yvo sustained the cause of a certain poor man, called Constritin, against the father of the very Witness, for the reason that the said poor man, as he believes, had a just cause.

[16] It is fitting here from the often-praised work of Albert le Grand on the Life, deeds, death and miracles of the Saints of Armorican Brittany, from her own mouth he convicts a girl denying the marriage. to add two cases, not unlike the foregoing, which it pleases to believe from a faithful author, though unknown to me, taken. He once judged a matrimonial cause in favor of a certain young man, claiming a certain girl for himself in marriage: from which sentence when she had appealed to Tours, to the Official of that place; he, having admitted Yvo to the session, and the acts being discussed, finding nothing whence the marriage could be established, asked the Saint, what had moved him to bear such a sentence. He indeed, Because she herself, he said, confessed to me that there is a marriage. Then the man of Tréguier before all asked the girl; who boldly denied the deed. But when also

S. Yvo had asked her, She confessed the matter to be so. The man of Tréguier flushed at this inconstancy; and she, Altogether, she said, I deny that he is my husband. To whom the Saint, Come here, daughter, did you not confess to me that you had taken him as husband? Nay, she says, he is my husband, and I am his wife; nor while I live shall I have another husband. At these things astonished the man of Tours, and marveling at the sanctity of Yvo shining forth in this act, withdrew from the chair, that he himself might confirm his own sentence. In the same city another matter happened exceedingly wonderful, a widow about to be unjustly condemned to 1200 gold pieces when he had set out thither from a like cause, a certain noble girl appealing thither from a sentence of his, borne against her in favor of an equally noble youth. The Saint was accustomed, coming to Tours, to use the lodging of a certain widowed and rich inn-keeper; who when this time she saw him, beginning to weep, Ah! she said, dear guest, I am utterly ruined, through a certain impostor, by whom tomorrow I shall be condemned to a fine of one thousand two hundred gold pieces, without any fault of mine. Pitying her, Yvo bade her trust in the Lord, and set forth her cause; this he would, to the best of his powers, win for her, if it be just. Two, she said, months it is, that two men, merchants in appearance, lodged with me, entrusted to me a certain bag, very heavy and locked with a key; adding that I should not return it to either of them except with the other present, which I promised them I would keep for them. Five or six days after, while I stand at the door of my house, the same men passing with three or four others said, Hey, hostess, prepare for us supper for the evening: and so they passed on. A little after there is present one of them, and says, Lady, for a little while show me the bag; for even now we are about to pay our debt to those merchants whom you saw. I, suspecting nothing evil, handed over the bag; nor afterward thenceforth did I see it or him again. In the evening returns the other, and asks, whether I have seen his companion; No, I say, since I handed the bag over to him. Then he: The bag? I am ruined, he says, the most despoiled of all who live: this you had not promised us, the two delivering it to you: therefore I straight to the Bailiff, Yvo taking up the cause, to prosecute you as guilty of bad faith. He went to the Lieutenant of the Bailiff of Tours, summoned to judgment, on oath affirmed that there had been enclosed in that bag one thousand two hundred gold shields, with several documents of the greatest importance: and behold, the cause is brought thither, so that on the morrow I am to be condemned. The account heard, the Saint asked that he be furnished his Advocate, who being brought, when he had understood all the same things, obtained that he be allowed to plead the widow's cause for her. He appeared therefore in judgment, the adverse party also appeared. Then Yvo to the Judge; There is brought into the cause, he said, a new fact, by a happy stratagem he frees her from harm. and one peremptory to its decision: for this widow, after applying the greatest diligence she could, found at last the bag of which it is treated, about to exhibit it when by justice she shall be held to. Then the patron of the plaintiff: Unless, he said, it be exhibited at once, in vain is this delay now thrown in to the sentence now about to be borne. But Yvo: The cause, he said, is such: To the hostess, receiving the bag, it was enjoined, the plaintiff says, that she should not return the bag to either except in the presence of the other: let him therefore bring the companion, and to both (as it was agreed) the bag will be returned. The judge deemed a fair thing asked, and the plaintiff saw himself caught in his own fraud; and pale and trembling so bore himself, that to all he came into suspicion of evil deceit; and being cast into prison, other and other indications coming in, it was detected who he was, and he being convicted of having had in that bag nothing but old nails and other scraps of iron, on the third day was hanged on the gallows. Thus far Albert, with whom be the faith of the fact, until another more certain author be found.

ANNOTATIONS.

p. Truanus, by many Trutanus, is taken for a wandering beggar.

CHAPTER III.

The humility and austerity of S. Yvo in dress and in the use of the hair-shirt.

[17] Witness XXIX, the Religious man Brother Guidomanis

Morelli, of the Order of Friars Minor of the

Convent of Guengamp, After an eight-year struggle of flesh and spirit, aged LXV years, said that he himself asked in secret of Master Yvo, while he was sick in his house of Villa-Martini, how he began so strict and holy a life. Who with great difficulty answered the same, that when he was Official of the Archdeacon of Rennes, and was hearing there the fourth book of the Sentences and the Bible in the House of Friars Minor, on account of the divine words which he heard, from then he began to despise worldly things and to desire heavenly things: and many times he had a great disputation within himself between reason and sensuality: and in that disputation and combat he stood for eight years. But in the ninth year his reason was lord over sensuality; and he began in his robes to preach to his own. But in the tenth year with perfect reason he ruled himself, he changes his garb: and gave his good robes for God's love, and assumed cheap robes; namely a tunic with sleeves wide and ample without ^b buttons, and an ^c over-cloak, fairly long and entirely decent, of white cloth called ^d Burell, that he might bring back the Lord's sheep to the love of Christ. Moreover Constance, wife of Stephen the Irishman of the city of Tréguier, aged LV years, Witness

XLV, said that before the said time, namely when he changed his garment, on a certain day, of which she does not remember, she saw Master Yvo clothed in a tunic, super-tunic and over-cloak of Persian ^e, with a hood of the same cloth lined ^f, and shod ^g with boots, entering the House-of-God or Hospital of Tréguier. Whom a little after she saw going out of the said House or Hospital without hood and super-tunic, bestowing his precious garments on the poor, with bare feet, going hastily again to his house of Villa-Martini, and holding a flap of the over-cloak over his head in place of a hood.

And then the said Witness and her mother went to the said Hospital, and found that Master Yvo had given to one poor crippled man the hood, and to another certain the lining of the super-tunic, and to another the super-tunic, and to another certain blind man he had given those boots: all which aforesaid she asserted she had seen, and from the said poor heard.

So also Witness XVI remembers he had heard many times, in the time when he dwelt in the manor [h]

called Treguern near Villa-Martini, that when

Master Yvo was Official of the Bishop of Tréguier, and had from the same good furred garments, he gave the furrings of those garments to the poor, wearing the garments themselves for some time without them, and feigning he had done something else with the furrings.

[18] To this point makes also Witness XXXVI, Derianus Tregrom,

Priest of the diocese of Tréguier, of the age of L years and beyond, who knew Master Yvo first at that time when he was

Official of the Bishop of Tréguier, for them assuming cheap and coarse ones, saying, that then he was clothed in the robes of the Bishop … and that afterward the robe which he had from the Bishop of Tréguier he distributed to the poor, as he heard said: and assumed a certain tunic and a certain over-cloak and hood of coarse white burell, and [i] high large and laced shoes, and a [k] shirt made of tow, coarse and rough: and such a garb he wore until the time of his death for fifteen years or thereabouts. Asked how he knows the aforesaid; he said because he saw him so many times, that he could not remember the least of them, both living and dead in the aforesaid garb.

And in nearly this manner speak very many Witnesses concerning the form and color and quality of the garb, after his entire conversion assumed, whom to name singly would be long. The same witnesses likewise agree in describing the hardness of his bed, which until death the Saint kept. But that he kept it much before he changed his garb, proves Witness XVII, Alan of Rocha-Hugonis, accustomed even before to lie most hardly. a Domicellus aged LX years, who saw him Official of the Archdeacon of Rennes: and when Lord William of Tornamina, the Lord of the same Witness, together with the very Witness, were making passage through the city of Rennes; the same Archdeacon invited the same Lord William. And when Lord William and the very Witness were in the house of the said Archdeacon, the household of the same Archdeacon led the very Witness to the place where Master Yvo lay, and showed the same his bed, and said: See the bed, where lies Master Yvo the Official, who is of your parts. And they uncovered on one side the bed: in which bed were scraps of wood upon the ground, and a little straw above, with a certain coverlet of small value of [l] hemp. But afterward the same Master Yvo, having laid down the office of his Officialate, came to the house of his origin in the diocese of Tréguier, and at length was called as Counselor of Lord Alan le Bruc, then Bishop of Tréguier. And Master Yvo and the same Witness for the space of ten years or thereabouts associated together; and then he saw that Master Yvo changed his garb.

[19] But under that humbler garb which all saw, his hair-shirt, of what kind the Saint covered a hair-shirt: of which many Witnesses spoke from hearsay, some also from sight: yet no one more distinctly than Witness LI, Hamo Lobero, of the city of Tréguier, of the age of LX years, who said by his oath, that once while he who speaks and Master Yvo were coming from the village which is called [m] Lanvalon of the diocese of Tréguier to the city of Tréguier and it was raining hard,

Master Yvo took off his over-cloak, which was very wet: and then he who speaks saw the hair-shirt, which he wore about his flesh. Asked, how and by what part he saw the said hair-shirt, and on what occasions seen, he said that he saw it from beneath; because while he took off the said over-cloak, the tunic raised itself, and then by the lower part the hair-shirt somewhat appeared, which was of brown hairs. Asked, how much time it is and of the place, he said, he does not well remember, but it seems to him that it was in winter; it is fully forty years and beyond, in the house of a certain poor woman, whose name and also the name of the place he knows not, yet that house is near the road by which from the village of Lanvalon one goes to the city of Tréguier. So also Witness IV, the Noble man, Lord John of Pestuven, Knight, Lord of the same place, aged L years, once after the celebration of Mass, when Master Yvo was putting off the priestly vestments, saw the said hair-shirt in the chapel of the manor of Guezet, which however displeased him greatly. But Witness XVIII already named above in n. II, asked how he knows that Master Yvo wore a hair-shirt; said that once his Lord the Official of Tréguier, called Yvo, visited Master Yvo in a certain infirmity in a certain manor of his called Villa-Martini, and then the same Official put his hand upon the breast of Master Yvo, as is the custom to feel the sick: and then the speaking Witness saw through the ⁿ neck-opening the said hair-shirt, which he wore next to his flesh.

[20] Likewise Witness III said, that once he saw by chance through the neck-opening of the same Master Yvo the hair-shirt which he wore next to the flesh: which when Master Yvo perceived, full of lice immediately he covered and hid it. He said also that he saw many lice, coming out of the said hair-shirt; and that many times he wished to remove them for him from his garments, but

Master Yvo did not permit, saying; Let them be in their ^o warren. In like manner Witness V, Geoffrey of

Loanno, Rector of the Church of Rupe-Deriani of the diocese of Tréguier, aged LXX years, said that many times he saw Master Yvo, putting his hand into his bosom through the hood-opening, to bring back the lice into his bosom, saying his bosom was a warren of lice; and then the said hair-shirt appeared.

What moreover was done with that hair-shirt, explaining, Witness II afore-named in n. 12, said that he heard said by the Religious man Lord Peter, Abbot of the monastery of S. Mary of Begar, that he had it from a servant of Master Yvo, afterward kept for Relics in the Abbey of Begar.

when the same Master Yvo sent him secretly by the said servant, in the week in which he departed, to a certain Recluse dwelling in a certain reclusory near Rocha-Deriani; and that the said hair-shirt is still in the said Monastery [p] of Begar. The most humble man would not, namely, die in it, lest what he living desired to remain hidden, should, he being dead, become manifest to all.

[21] But over the hair-shirt either always or at intervals he wore a shirt of very coarse linen called [q] reparo, as Witness XXXV speaks, or, as others nearly, of tow: as also his shirt of hemp, for this firmly believes Witness XI, Yvo Auspice, formerly a continual servant of Master Yvo for the space of twelve years before his death, now a hermit dwelling in a certain reclusory [r] near Guengamp, aged LX years, who likewise said that the aforesaid shirt he saw washed once by the wife of the brother of the same Master Yvo, which before the washing he saw so covered with lice that it was a horror to behold: and that the aforesaid shirt was soft or light by reason of its age: but it being washed Master Yvo did not resume it, but to a certain poor man distributed it. There assents another formerly servant of Yvo, Witness XX, Hamo Tolleflam, of the parish of Plessin of the diocese of Tréguier, a Recluse of good fame, of the age of LX years or thereabouts: who said that for four continuous years and more he was his servant, and after certain pilgrimages which he made, visiting in the

Jubilee year and otherwise the thresholds of the Apostles Peter and Paul, visiting also Blessed James, twice he associated with him at intervals for two years; so that when he returned from the last pilgrimage of the seven Saints [s] of Brittany, he found the same Master Yvo sick of the last infirmity of which he died. which thereupon, still wet from washing, he would put on. And then when he himself dwelt with him, once while Master Yvo preached and put his hand into his bosom he saw the said hair-shirt; and the shirt he saw almost daily, but whether the hair-shirt was beneath daily, he knew not.

He said also that once he gave his tunic and his coarse shirt of tow, which were full of lice, to the mother of the said Witness to wash, and remained with the over-cloak next to his flesh. And while the said mother wished to put the said tunic and shirt to dry,

Master Yvo did not permit; but took the aforesaid: and he believes that he put them on thus wet, and through the whole night lay in the same: because he said, that he had no other garments at home, and that in the morning he saw him celebrating with the same.

[22] Likewise the poor little Dathovada, Witness XLIII, widow of Rivallo the jester of the Parish of Plebis-prisiac, of the diocese of Vannes, of the age of LXXX years, who with her husband and four children for eleven years before his death continually dwelt in the house of the same Master Yvo, being lodged there for the love of God, said that she sometimes washed his shirt, and saw so many lice in the same that it was a horror to behold: which shirt Master Yvo had dried by night somewhat at the fire, and immediately put on the whole still wet or damp. Likewise she said she had seen and known for fifteen days before the death of Master Yvo, that he wore the hair-shirt very heavy and rough: and when by it he was too much weighed down, he laid it aside one day and resumed it another. Until indeed, foreknowing his death, he altogether laid it aside, as has been said: but the shirt of very coarse tow made (as says Witness XVI, the Noble woman Lady Theophana of Pestuven, and his belt of wool likewise. parishioner of S. Michael on the seashore of the diocese of Tréguier, aged LX years) was found put upon the same Master Yvo when he was dead; and according to the assertion of Witness XXXVI, was placed among the Relics of the church: and of this very one Witness XVI, the aforesaid Lady Theophania, had one scrap and a part also of the belt, which was of a small woolen band, which aforesaid she keeps and guards honorably, as she said, in place of Relics, on account of the sanctity of the upright man.

ANNOTATIONS.

CHAPTER IV.

The hardness of the bed, and the meagerness of food, the assiduity of fasting practiced by S. Yvo.

[23] But how and how hardly the Saint lay, Witness II says he has experienced, Yvo accustomed to a most hard bed at his own home, affirming that for three or four nights he lay with Master Yvo in the place of Lohanec; and before they went to bed they kept vigil through the greatest part of the night by reading and dwelling on divine conversations. He said also that he firmly believes, that at the time when he was overcome by sleep Master Yvo went to bed, for love of him, sooner than was wont. He said also that when Master Yvo went to bed in his bed, which was in a certain ^a baletum next to the church of coarse rods or knotty sticks woven together with a little straw, covered about the head with a certain covering of small value; he put off his over-cloak, and put it on in reverse order, putting his feet through the openings of the arms. He said also further, that that bed was so hard, that his sides ached him sorely; and that it was so full of lice, that he had to withdraw, after he had lain with Master Yvo in the said bed for three or four nights; nor would he return again to lie there, because he could no longer endure a life so hard. The aforesaid servant of his too, Hamo Tolleflam, Witness XX, said that he slept little, because almost the whole night he spent in vigils, readings, prayers, and exhortations: and then when he was overcome by sleep, he saw him lying for many times within his church of Lohanec, clothed and shod, upon a certain stone tomb: he saw him also lying there upon a certain hurdle, woven of rods or coarse sticks, with a little straw beneath him. So also Dathovada aforesaid, by her oath asserted, many times she had seen, that when he was weighed down by sleep, his arms placed about his breast and folded in the manner of a cross, sitting and leaning on his breast over the books, his head a little inclined, and not otherwise, he slept.

And his servant Yvo Auspice, Witness XI, said, that scarcely or never did he sleep by day or by night, except when he was so wearied by the labor of study or prayer or journey, that he could no longer keep awake: and then he slept clothed in his garments, and rarely unshod, and upon the ground with a little straw beneath him, for a pillow having one of his books, sometimes with the tablets, and sometimes a stone at his head.

[24] But this hardness not only at his own home did the Saint observe, he lays aside commodious ones prepared elsewhere. where also, as his former servant Witness

XXX said, sometimes he lay in the chair in which he studied; but also when he went to preach through the villages, and lodged with the rich of the country, the said hosts caused a good bed to be made for him; but nevertheless he never lay in a bed. And while he was in the chamber, after many prayers and vigils, all clothed upon the ground he lay, and there took a little sleep, and immediately rose to prayers: and the very Witness, who speaks, slept in the bed made for Master Yvo.

But if there were not present a servant, whom he might place for himself in the bed, then in the morning the bed was found, made as before, by the household of the house, as Witness IV asserts, having frequently experienced this in his mother's house. Who also relates what happened to Maurice of Monte, formerly his Squire the lettered, now dead, otherwise the Laureate. when in the company of Master Yvo he was returning from the pilgrimage of S. Ronanus [b] and they were in the village which is called Landelau. It is better however to set this forth in the words of his sister, once also found upon the stone of S. Elau. Lady Theophania, Witness XVI noted above: who said she had heard from the said Maurice, that when Master Yvo and the said Squire were in one chamber in the aforesaid village, and the same Squire slept in his bed, and believed that Master Yvo also slept in his bed; the same Squire heard a certain voice three times saying thus, Arise, because the Blessed one lies on the stone. Which being heard by the said Squire, awakened from sleep he felt beside him, and could not find Master Yvo there. And rising swiftly, and going to the cemetery of the said place to a certain hollow stone, in which S. Elau ^c had done his penance while he lived, he found the same Master Yvo sleeping on the same stone. Likewise he said, that, although Lady Constance his mother and she herself also many times for him caused a good bed to be prepared, he lay on the ground clothed and shod, as she firmly believes, with a little straw beneath him: because they always found the bed in the state in which they had left it.

[25] Now as concerns the manner of his diet, his servant already twice alleged Living on coarse bread and pulse, Hamo, said that he was of great austerity and abstinence, when he was associated with him: because he ate nothing but coarse bread and herbs or beans without any condiment, except that sometimes, but rarely, he ate or feigned to eat of butter on account of guests. He drank also cold water, nor did he eat except once in the day, except on Sundays, because then he supped a little. He fasted also on bread and water three days in the week and throughout all Lent. he often fasts on bread and water. But in the last Lent before his death, moved by compassion for a certain poor sick man called Yvo … whom he then nourished for the love of God, he ate sometimes, but rarely, herbs or beans for the love of the said sick man, that he might induce him to eat. He said also that during those times, although he was continually with him or nearly so, he never saw him eating meat, cheese, or fish, or anything else except as he expressed above; except on the day of Easter, because then on account of the solemnity he ate one egg or two. During those times also he did not see him drinking wine nor beer, but only cold water.

This Yvo just before named was Witness XI, who for twelve years had lived with him, from whose words are excerpted all things that are had in the life concerning the particular fasts of the Saint and are not here repeated; asked why in the twelfth year Master Yvo did not fast on bread and water, as in the prior eleven years; he said it was because the said Witness, who was and had long been sick, and was not yet quite cured, was unwilling to prepare ^d potage for himself and the other poor in the said Lent unless the same Master Yvo ate of the potage.

[26] But Hamo, pursuing his testimony, said that once he sent the speaking Witness to Lohanec to seek bread, because there was no bread in the house: sending away more delicate bread, which Witness brought bread, and it was too delicate, as it seemed to Master Yvo, and therefore he said to the Witness speaking, You wish to have delicacies: did you not find coarse bread? Who said: I found a certain bran bread, which is worth nothing for the sustenance of a man. And then Master Yvo sent back that bread which he had brought, and said to the speaking Witness that he should bring that bread more coarse, and he set himself at table, and the poor round about. And then, while they were at table, there entered a certain small bird through the window, he is refreshed by the sight of a little bird sent from heaven. the very Witness seeing it, and it placed itself upon Master

Yvo. And then said the aforesaid Witness, Lord, see the bird beside you upon your garments. And then Master Yvo took the bird in his hand, and looked at it in his hand for a long ^e pause. The bird moreover was, as he said, of snowy color about the neck and about the breast, but above it was green and resplendent, as it seemed to him. And when he had looked at it for some while, he let it go away, saying, Go in the name of God. He said also the same Witness, that he firmly believes, that it was some sign coming from God, on account of the good life which he led; and also because on that day he was fasting on bread and water; and because also never in that house, nor even in those parts, nor before nor after, did he see a bird like to that: and on account of the manner also of its coming and departing, because it did not depart unless dismissed ^f, though he had held it long in his open hand.

[27] Another favor, done to the Saint on occasion of fasting, related Dathovada, now thrice named, He spends seven whole days fasting: when she said that Master Yvo stayed in his chamber twelve days, and for seven days was there eating nothing nor drinking, that by herself or the household of the same or any others, whom she might have known, was ministered to him. After which seven days when he had gone out of the said chamber at the instance of the Bishop of Tréguier, who at the request of Master Yvo, believing him to have died, came thither personally; in so good a state and countenance he appeared, as if every day he had eaten good viands splendidly. But the daughter of the same Dathovada, Amicia, Witness XLI, aged XLV years, narrating the same matter more fully, said she had seen that Master Yvo for seven days at one time and for five at another shut himself in his chamber, and another five; and stayed there without bread and water and any other temporal food. And when for nearly the said seven days he had been thus shut in, the very Witness and her mother, believing that he had died, not being able to enter to him, went to the Bishop of Tréguier. Who hearing this, together with certain other Canons, came to the place of Villa-Martini; and when the chamber where Master Yvo was he could not enter, Yvo Conan, the brother-in-law of the same Master Yvo, broke the window of that chamber, to see what this was. And he saw, according to what he afterward reported, the same Master Yvo dwelling on prayers: to whom it displeased greatly that he had entered, saying to the same entering one, as he reported,

I would rather that you were sick at present. And she firmly believes, the very Witness, in no way emaciated thereby. that for the said twelve days he was sustained by heavenly or Angelic food, for the reason that a little before the entry of Master Yvo, she had been in the aforesaid chamber and there was no bread there, nor water, nor other temporal food: and she saw him entering the said chamber, and carrying nothing with him, nor during the said time did she see anyone ministering anything to him, or having entrance or access to him, nor during the said time the same Master Yvo going out of the said chamber: and yet his countenance at the going out was not in anything changed.

[28] The aforesaid law of abstinence, moreover, not only at home, but abroad too he constantly kept: Even at another's table he keeps the same abstinence, as is plain from the words of Witness VII, who was Peter Arnou, Priest Vicar of the church of Tréguier, of the age of LX years: who said he had had acquaintance of the same Master Yvo, fifty years it is or thereabouts; and saw him many times and at divers times eating in the house and at the table of Master Theobald le Bruc, formerly Cantor of the church of Tréguier, uncle of the said Witness. And when before

Master Yvo meats, fish, and other viands of divers kind and wine were set; he nevertheless ate nothing but bread and herbs or beans or peas, cooked with salt without other condiment, and drank water: though sometimes he feigned as much as he could to eat of the aforesaid viands, and to drink of the wine, others being commonly served. Asked if in other places he saw

Master Yvo making this kind of abstinence, he said yes; in the house of Lord Alan le Bruc formerly Bishop of Tréguier twenty times or thereabouts, as also in the house of the aforesaid Cantor: which Lord Bishop and Cantor and the other banqueters did not eat of the herbs, peas, or beans, which he himself ate, because these were specially prepared for him and apart ^g. But at his own home Master Yvo took the same sometimes with salt, especially from wine,

sometimes without salt, as said Witness VIII, Hamo

Nicolai, Clerk of the city of Tréguier, aged L years and beyond; affirming that he knew them so prepared for him, because many times he tasted of them, and as insipid to himself he rejected to eat them. But Witness XXXV above named, said, that such things he saw more than a thousand times, because he associated with him sometimes for one, and sometimes for two weeks and more; and then he sent for wine for the use of the said Witness: but although the said Witness many times asked him to drink of the said wine, never at his prayers would he drink, except once, and a little.

[29] Of like indulgence some examples, as most rare, admitting his little drop rarely. are alleged by the Witnesses: among whom the fourth praised in n.

19, after he had affirmed that he saw him a hundred times and more in his father's house thus eating or drinking, excepts, that sometimes on great solemnities, at the great request of Lady Constance his mother, he put in water some of his wine which he drank, overcome by the prayers and instance of the said Lady, as water is put in the chalice, when it is ministered at Mass. He said also that Master Yvo received meats and other viands, which were offered to him at table, and yet ate nothing but bread with herbs; but the said viands he divided in pieces, and put in alms among the fragments of the poor. And these things he saw in divers manors of his father's, at Pestuven, and at Glomel, and at Guezet of the diocese of Quimper.

And he induced the aforesaid Lady Constance to abstain from meats on the fourth day of every week, who from then abstained. So also Witness XXIX confesses, that for love of him twice or thrice he could have tasted wine, up to the quantity of one small glass in all the times. And Witness XXX in general says, that when he was with Bishops or his rich friends, overcome by the instance of their prayers, he put, but rarely, so much of wine, as water is wont to be put in wine: and thus he did for ten years before his death, but in the aforesaid tenth he never drank wine.

Sometimes also, as says Witness XXXIII, he ate or feigned to eat of fish, by the instance of others overcome, against his free will.

ANNOTATIONS.

CHAPTER V.

The daily exercises of S. Yvo, his conversation and fruitful preaching.

[30] Geoffrey of Loanno, Rector of the church of Rupe-Deriani, aged LXX years, Witness V, said, Associated daily with the Saint for three years, that for three years before the death of the same Master Yvo, Geoffrey of Abbatia, now dead, formerly Procurator of the church of Tréguier, and the very witness swore to each other, that on all days of the week, except the days of Saturday and Sunday, they would come to the house of the aforesaid Yvo, to hear the reading of the Bible and his sermons, and to see and imitate his life and conversation, as much as was possible for them. Wherefore every week to the house of the same Master Yvo, called Villa-Martini, they came together, and the readings of the Bible and his sermons they heard, on the days as above, festal days excepted. And then the same Witness saw, who at his table also ate, that Master Yvo ate bread of rye, he sets forth the order of the whole day kept by him.

sometimes of barley, sometimes of oats, sometimes bread of ^a the vassals with herbs or peas or beans cooked in water without any condiment, and without all other pottage, except that sometimes he ate [b] turnips cooked with flour. Likewise he said that every day he celebrated Mass early in the morning in his chapel, which he had in the said place of Villa-Martini, and frequently before the consecration he wept most bitterly. After Mass he read the reading of the Bible to them, and afterward to the poor who were then present he distributed alms of bread and of those things he had. Then he preached the word of God until the hour of noon: and at noon he took the aforesaid food, with the very witness and Geoffrey of Abbatia and the poor who were then present. But after the meal he entered his chamber for study and prayer: and there until Vespers he stayed: and afterward went out of the chamber, and said his Hours together with the said Witness and Geoffrey of Abbatia: which read, he gave them sacred admonitions incessantly until the darkness of night.

[31] Witness V said, Master Yvo was in prayer most fervent and devout, He was endowed with the gift of tears, because at length and long he prayed with bent knees and joined hands, and wholly prostrate on the ground, his face covered with the hood; and this the very Witness saw many times in the church of Tréguier, and in his chapel and house of Villa-Martini, and many other places. Witness XI said, that frequently before he celebrated Mass, before the altar of the said chapel with bent knees and clasped hands he prostrated himself in prayer; and with great groanings and sighings and tears at length and so devoutly prayed, that his garments before his breast with tears he very greatly watered. And in his Masses, after the Elevation of the Lord's body, he wept most bitterly, sighed, and groaned. And likewise he groaned and wept oftener when the word of God he wished to begin to preach. Witness VIII said, that he saw him many times celebrating Mass in the church of Tréguier and in his chapel: especially at Mass; and likewise before and after it. and at the beginning of Mass he said the Confiteor: and after the washing of hands while bowed he approached the altar to say the Canon, he saw him bitterly weeping: and otherwise himself frequently he had seen with knees and joined hands prostrate on the ground, his face hidden by the hood, praying, sighing very greatly, and groaning, and oftener saying, Create in me a clean heart, O God, and renew a right spirit within my bowels. Likewise he said that every day he celebrated Mass, unless he were weary from the fatigue of journey, or detained by infirmity. Witness XX said, that before he clothed himself in the priestly vestments, he prostrated himself on the ground next to the altar, and there long and devoutly prayed, and tears with great abundance poured forth: and in the same manner he prayed and wept, and longer, when he had celebrated: but this he did as secretly as he could, lest by any he be seen. Nor was that religion of Yvo without prodigious favors sometimes. For to this point makes, from the Summary of Miracles, what William Balch, Witness CLI, asserted, that when Master Yvo was at the Elevation of the Body of Christ, there appeared a brightness very swiftly surrounding the Chalice, and after the Elevation the same brightness vanished.

[32] That he kept the aforesaid cleanness of heart always inviolate, can be gathered from the concordant deposition of nearly all the Witnesses, of whom the first said, he firmly believes, Master Yvo was a chaste man, for the reason that from boyhood he was associated with him; and by sign, word, or deed, or otherwise in any way the contrary in him he could not perceive, although about this many times he had given curious effort. Likewise Witness VI, Alan Soyen,

Clerk of Tréguier, aged LX years, said, Adorned with most chaste morals, that many times for many times he was associated with him in the society of Lord Geoffrey of Tornamina formerly Bishop of Tréguier, well for seven years before the death of Master Yvo: and that never by sign, word or deed could he perceive him ensnared in the vice of the flesh: and that by all the household of the Bishop and any others whatever, who knew him, he was reputed chaste.

Likewise Witness VII speaks, he loves to associate with the chaste, adding, that thus by abstinences and austerities he tamed his flesh, that to the sin of incontinence he could in no way be inclined, and that about this never was an evil word heard concerning him. Indeed Witness XLIII, Jalretus, son of Rivallo, of the parish of S. Peter of Lohanec, aged L or thereabouts, believes that none would have dared anything unseemly to say or do before him. Witness XLII said, that he saw many, who were reputed chaste and honest, whom Master Yvo greatly loved and with them associated: and specially a certain Hamo

Tolleslam, and Yvo Annezy of the parish of

Lohanec at that time, and many others of whose names at present he in no wise remembers. Finally Witness V asserted, that he heard the general confession of the same for three days before his death, and from the sin of the flesh and from any mortal sin found him free and exempt. Witness IV the public report concerning him confirmed, and induces various persons to keep chastity, by this that he saw him the Confessor of Lady Constance of Restanel, his wife, who called and chose him as her Confessor on account of his goodness and honesty: and that the said Yvo induced many damsels by his good words and exhortations to chastity, among whom Azelicia, sister of the Lord of Murus, and many others, of whose names he does not remember. Witness XLVII said, that chastity in his preachings before the other virtues he commended. He said also that all manner of men or women, beholding him, on account of his great humility and sanctity were attracted, and also on account of his great grace scarcely ever could be separated from him. And this he knows, because he was often in his society: and it much displeased him when Master Yvo withdrew, and on account of his goodness he would have wished that Master Yvo had been with him continually, if it were possible for him. Nay also Witness XXXI, Alan Thomæ, said, that not only in himself was Master Yvo chaste, but also the speaking Witness and his wife, to vowing and keeping chastity and continence he induced, by his holy words and examples: and so the Witness who speaks, as he asserts, and his wife kept continence, for twenty-five years or thereabouts.

[33] But she whose name is written above, Azelicia, seems to be different from Adelicia, of whom and of her companion in the chaste purpose Witness XLII makes mention, Amou Ville-Gouffi, of the parish of Ploeguiel of the diocese of Tréguier, aged LV, when asked from whom he heard, that Master Yvo sometimes did not eat the whole day when he came from preachings, said that from Adelicia, formerly daughter of Homo Deote, and Roaudelina formerly called of the Church of the city of Tréguier: also formerly incontinent: who were called Sisters of Master Yvo, because he had converted them to keeping a holy life and an honest one: which words seem to indicate some stain of a prior life. Certainly Witness VIII deposes, that persons lewd, of whatever sex or condition they were, very greatly he reproved: and William Harausan, parishioner of Lohanec aged LX years, Witness XXII, adds, that in his preachings against the sin of the flesh he preached chiefly. Of this zeal moreover the fruit can be believed that Geoffrey Crabanec, of whom Witness XXXV makes mention, who before was and was reputed an evil ribald ^c, and after the exhortation of Master Yvo became and is today a good and upright man. Asked indeed how he knows, that Master Yvo so converted him; he said that he heard Master Yvo frequently admonishing and exhorting the said Geoffrey, that he should lay aside the evil life which he followed: which Geoffrey to Master Yvo and his words, he being present who speaks, in word and deed afterward acquiesced. The same he did with many others as he heard: and also it is said and is the report, that the people of the whole country are better than before they were, on account of his good sermons.

[34] So also Witness XLIII added, that the people seeing him, and by preaching corrects the morals of the whole region; on account of his holy words and chaste and honest deeds, were converted to good, and more honest and better in all things became; so that after Master Yvo began to preach to the people of the country, they became better than before they were by double, as is commonly said through his country. And Witness XLIV, Derianus of Boisaliou, of the parish of Villa Mariæ-insulæ, dependent or now united to the church of Lohanec, aged LXX years, added, that before the people of his whole country were very rude to doing good; and he saw them then more prone to lasciviousness than now they are. But far more expressly Witness XLVI, Senguitus Yvonis, of the parish of Lohanec, aged LX years, said, that when Master Yvo came to the said parish, in it were many dishonest men, on account of the defect of the preceding Rector, who about the profit of souls cared nothing or little. But as soon as Master Yvo entered the said parish, he began to his parishioners to preach the word of God: and so usefully he preached, that the good and honest he formed for the better; and the bad or wicked and dishonest, by his holy and good preachings, he led back to the way of salvation; and also public lechers and usurers he induced to perform penance, great sinners too and their evil morals he changed for the better, making them fast on bread and water on certain days and times, and without a shirt to go about, and to make pilgrimages, on account of his holy doctrine and almost continual instruction, and by his holy examples and works, which he set before them by deed, word and work.

[35] And among the rest the Witness who speaks recalls, of Derianus of Villa-Silvestri, a noble and rich man, who was commonly said to be an oppressor of women, converting them to penance, and a violator of virgins, and a homicide: whom to such a state Master Yvo brought back, that he went to Rome on foot, his sins bewailing, and doing penance. And when the said Derianus had returned to these parts, large alms to the poor he made, and also the Hours early in the morning he said daily, though he was joined in marriage. Likewise he recalls of another, called Autredus Rimenton, a Clerk, who was very lewd, and very dishonestly lived: whom to a holy life by his preachings he brought back; and also made him of his own accord set out on pilgrimage to Rome: and when he had returned, Master Yvo made him by his good admonitions be promoted to the Priesthood. Who afterward long lived, always doing good works: and also on bread and water fasted the Lent. by private exhortations he profits much, Witness XXXVIII, William son of Armonel, parishioner of Treleveon of the diocese of Tréguier, aged XL years, said, that moved by mercy Master Yvo, when he saw any person desolate or wandering from the way of truth, to him alone preached to this end, that he might lead him out of error. Whence on a certain day saw the Witness who speaks, the same Master Yvo the word of God preaching to a single good woman, called Helion, of the parish of Treleveon in the house of the said woman, then desolate concerning a certain loss which she had had. Moreover Witness XLIV said, that once he who speaks and Master Yvo and certain others went together on pilgrimage to Blessed Virgin of Quintin of the diocese of Saint-Brieuc; and then one of their companions, by name Thomas, on account of the exhortations and preachings, which Master Yvo had made to them on the way or road, made himself a monk of the monastery of Blessed Mary of Begar.

[36] But as concerns the frequency of public preachings, and more by public preachings, Witness II said, that Master Yvo followed preaching Lord Geoffrey of Tornamina Bishop of Tréguier while he visited his diocese: and that before the same Bishop and by his mandate he preached publicly to the people the word of God. Witness V said, that sometimes in one day in three churches, distant one from another by one league, he preached, to which he went with him; namely from Villa-Martini to the church of Rocha-Deriani, and from the said Rocha to the church of Plœsal, and from the said church of Plœsal to the church of Plœc; from which churches he returned sometimes to his house fasting, though he had been invited by many. Likewise Witness VIII saw many times and heard, which he set up several on one day in divers places: that sometimes, when he had preached in the church of Tréguier, on the same day he went preaching to the church of Tredarzec the word of God there, which church of Tredarzec is distant from the church of Tréguier by one mile. And thence on the very same day he went preaching to the church of Plebe-magna, which church of Plebe-magna is distant from the church of Tredarzec by one league. He said also, that he was so gracious in his preachings, that very many who had heard his preaching in one place, followed him preaching to another place, and that they wished more to hear him than any other preacher. He saw also sometimes, as he said, the same Master Yvo in his preachings weeping most bitterly, and the same speaking (although he himself had a hard heart) and many others by his devout preaching provoking to tears. Indeed Witness XXXV said, a frequent hearer following him. that he saw and heard him preaching on a certain Good Friday in the church of Plebe-parva, and it was said by many that on the same day he had preached in seven churches: which seemed likely; because after the aforesaid preaching, which he had made in the church of Plebe-parva, the same Master Yvo was so wearied that he could scarcely sustain himself, nay it was necessary that the very Witness who speaks should sustain him. Nor wonder: for, as said Witness XXXI, he went to preach always on foot, though he could have a good horse, if pompously he had wished to live. Nay rather Witness XVII said, that for one who went to hear the sermon of some other, even a Bishop, there went twenty or thirty or thereabouts to the sermon of Master Yvo. On foot however he always went: but it happened, as Witness XXX said, that on a certain Friday Alan then Bishop of Tréguier, sent for Master Yvo, and likewise a palfrey transmitted by his messenger. Which ^d palfrey received by Master Yvo, he kept it, saying to the said servant, Go, because at once I will follow you. And while he wished to take up the journey, he ordered the very Witness, who then was his Clerk, to mount the said palfrey, and Master Yvo after him went preaching.

[37] Witness XXII added, that he preached the word of God, as often as he found those to whom he might preach: accustomed also to preach in the crossroads, and many times he saw him to the farmers and other workmen, while they were at their work, preaching. Witness XXV, Hervey Oucheval, Canon of the church of Brelevenez of the diocese of Tréguier, aged LV years, said, that he always had good words in his mouth: and when he found any gathered together, he always said to them something of the Life of some Saint. To this end, namely, as Witness XIX said, he always has something ready from the Lives of the Saints. he wrote also Flowers-of-the-Saints, the very Witness present, who also on the other part wrote. Yet not at all neglecting himself in this, when he found anything of good or of perfection in the Life of some Saint (as adds Witness XX) as much as he could he wished to imitate it, as Blessed Martin in liberality toward the poor, and Blessed Augustine in charity, and so of other Saints.

Moreover (as deposes Witness XXXVIII) he said to laymen who knew not letters, that they should frequently say the Our Father, and this in his preachings publicly he preached. And as Witness IV said, he said very frequently in his words, Jesus Christ the Son of God.

[38] Lord John of Pestuven, Witness IV, said, that he himself saw and heard most frequently Master Yvo preaching publicly to Clergy and people the word of God, and to one despising to hear it he foretells punishment, in churches and in roads, and specially at S. Corentinus, in the Cathedral church of Quimper and many other places, the license of the Bishop of that place first had and obtained. Asked in which roads, he said on a certain Saturday, about the month of August, about a year or thereabouts before his death, when the same Witness was going on pilgrimage on foot from the manor of Guezet to S. Ronanus to the city of Quimper, together with his father and mother and three sisters of the same, namely Theophania, Plaisota, and Beneventa, and with the very Master Yvo and many others. And when Master Yvo saw Lady Constance, mother of the very Witness, wearied by the journey, he remained at a certain crossroad and began to them preach the word of God. And while he preached, it happened that a certain Squire on horseback, called formerly Lord of Coitpont, was making passage thereby with a certain other; and that the companion of the said Lord of Coitpont descended from his horse for the sake of hearing the preaching. And when the Lord of Coitpont had passed on, caring not for the preaching, said Master Yvo; Behold, that one who passes is full of the art of the devil: that if there were here four wenches ^e with the devil's tabor ^f, he would gladly have remained; and he would not remain to hear the word of God: but I pray God, that his flesh for this before death may do penance. Likewise he said, that within fifteen days following after, and being a penitent, when invoked he heals him. the said Lord of Coitpont was stricken with a paralytic infirmity in his bed, and there was for a year and more. And he so suffering there came a certain nephew of the same so sick man to the mother of the very speaker, narrating to her the aforesaid infirmity; and asking her, that if she knew any remedy for this, she would give it to him. But that Lady, returning to memory of the words of Master Yvo, which he had said in the aforesaid road; said that she counseled, that the Lord of Coitpont should vow himself to Master Yvo, saying that (as she firmly believed) for the reason that he had not wished to hear his sermon in the road, when she went to S. Ronanus, that he suffered it. Which by the said nephew heard, and he having returned to his uncle, he set forth to him the aforesaid. And immediately the same sufferer vowed himself to God and to Master Yvo, then dead, and promised he would visit his sepulchre personally, which also afterward he did, and there had and received health.

ANNOTATIONS.

CHAPTER VI.

The liberality of S. Yvo toward the poor, the naked, the cold, and the hungry.

[39] For clothing the poor he buys cloths: Geoffrey Jupiter, Rector of the church of Tredudel, Witness XXX, said he had known Master Yvo, and had been in his service for fifteen years or thereabouts in the church of Tresdretz, of which the same Master Yvo was Rector for eight years and more; and at Villa-Martini, the manor of the same Master Yvo, for seven years or thereabouts. He said also, that he made a certain house be made in the aforesaid manor, and there received the poor, and refreshed them with the goods given him by God. He said also that many times, and specially in winter time, he bought cloths, of which the poor of Christ he clothed: and this he knows, because he often the said cloths to the house of the same Master Yvo carried, and with him many times went to divide to the poor the said garments. But Witness XLIII likewise said, that he himself saw frequently Master Yvo buying and causing to be bought cloth for clothing the poor; of which the same Witness at his command made the very garments, which the same Witness present he distributed to the poor. Asked where these things were done, he said that the cloth was bought at Rocha-Deriani and at Lanniuon; but in the parish of Lohanec and in many others, was made to the poor the distribution of the aforesaid garments. Witness IV also said, he had seen at Rocha- Deriani on a certain Friday, on which is the market in the said place, that Master Yvo before his death bought there six or seven pieces of coarse cloth, to be distributed to the poor, as he firmly believes: because he saw afterward many poor clothed of the aforesaid cloth, as they themselves reported. Likewise Witness XXII said, that he saw that Master Yvo sent his messenger to a certain village called Lannoion to buy cloths and linen, to give to the poor; and that he asked of him if he had any poor near him; and the very Witness answered, that yes: and Master Yvo said, send them to me. Asked of the names he said, that Hervey son of Amoir and Rivalon son of Alvenet; and afterward he saw them clothed in garments, which they said they had had from him.

[40] But with this solicitude so little content was the most tender mind of the Saint toward the poor, that he himself often his own garments stripped from himself bestowed on the same. Many examples suggest the Witnesses, which here, nearly in the order in which they were set forth, we will enumerate. Witness I said, that once Master Yvo to a certain poor man, whose name and person he knows not, to one cold he gives his tunic once meeting the same and from too great cold trembling, the tunic which he wore by day he gave. And that the same poor man clothed in the said tunic, after a little time came to the house of the said Witness, and to the same his wife being present said; Behold the tunic of Master Yvo, which he gave me for the love of God. Asked how he knew the said tunic to have been Master Yvo's, and again, and of what cloth and color it was, he said, for this reason that not eight days had elapsed, since he had seen the same Master Yvo clothed in the same: and it was a tunic almost new, and of white cloth called Cordet or Burel. Witness XVIII said, that once when Master Yvo was coming from his church of Lohannec to his place of Villa Martini, he stripped himself of his tunic, and gave it to a certain poor man, and remained in his over-cloak and with a shirt of tow, which he wore under the tunic. Asked how he knows, he said because he saw then the said poor man weeping for joy, next to Master Yvo, clothed in the said tunic, saying he had had it from him; and Master Yvo there present, clothed with the said shirt and over-cloak only. Asked whence the same Witness was coming, he said that from a certain church called of Plebe-magna, in which he then was Chaplain.

[41] Witness XXII said, that once it happened, the Witness present who speaks, otherwise recently made for himself. that Master Yvo had had made a certain tunic for himself, and that the tailor ^a came to his house, to this end that he might see whether it was well made. And then Master Yvo sent for a certain poor man of the parish of Lohanec, of whose name the same Witness does not remember: and he said to the poor man that he should put on that tunic with the hood, because upon him he wished to see whether it was well made. And then the said poor man, with great joy, all bashful, put on the said tunic; and Master Yvo said to him, It suits you well, depart with it: and so with hood and tunic glad departed the said poor man. Witness XXXVI said, that once he heard said, that Master Yvo, when he was infested by the poor in his house, and had not anything which he might then give, except the garments in which he was then clothed, gave them all his garments and remained naked: yet he wrapped about himself a quilted mattress, elsewhere designated, until he could have other garments. Witness XLVI, after he declared with what kind of garments the Saint used, added, that if he saw a poor man in need, he gave him some part of the aforesaid garments. Whence it happened that, when on a certain day the same Witness who speaks, and again before the Tailor. wished for his wife to buy a garment, he said to Master Yvo; Lord Yvo, I wish to go to Lannuyon, to buy a garment for my wife. And then he said to him, Buy me a tunic and hood of the same cloth: which also he did. And while the said tunic and hood were made in the house of Master Yvo; said the cutter of cloths, Lord, see if your tunic be well made; and while he wished the said tunic to put on he looked toward the door, and saw a poor man naked and very greatly in need: whom at once he called to himself, and said to him: Put on this tunic, and see if for you it be well made. And then the said poor man fearing said, Lord, I am not worthy to put on such a garment. And then said Master Yvo, Nay you shall. And forthwith the said poor man put on the aforesaid tunic. Afterward Master Yvo said to the said poor man; Receive the hood. And when the said poor man had put on the hood, said to him Master Yvo, Go with the benediction of God to earn your bread, and do not do evil. And then departed with hood and tunic the said poor man, the very Witness present.

[42] Witness XXXII said, that in a certain year, of which he does not remember, To the cold he permits his tamarisks at the fire. while great colds pressed, between the feast of the nativity of the Lord and Lent, there came to him many poor saying, that they were greatly constrained by that cold and pinched, and had not whence they could warm themselves unless he helped them. Then said to them Master Yvo, I have no wood to give you, but go to a certain field of mine, where are tamarisks; and take of them as much as shall please you, and the rest leave: and let none take unless he need, but let the rest be left to others who likewise will be in need. another that he may clothe himself in winter Asked how he knows; he said because he heard that Master Yvo ordered the said poor that they should take the tamarisks for their necessities, and saw the said poor gathering and carrying away the tamarisks. Adds moreover Witness XXII, that although Master Yvo did not warm himself, yet he himself bought wood for the poor, and caused them to be warmed, and next to the fire placed them. But pursuing, Witness XXXII said also that on a certain Friday, when Master Yvo was returning from [b] Rocha-Deriani, where he had preached the word of God, he met a certain poor man naked and pinched with cold: which poor man asked alms of him, and then said to him Master Yvo, Come to my house, and I will cause to be given you of bread. And the poor man answered, Alas! bread I seek not, because I could not eat, but I seek some little garment, with which I might cover myself, he strips off his tunic. lest I perish of cold. And then Master Yvo moved by mercy looked at a certain house, and stripped himself of his white tunic which he wore, and then called the poor man, and to him gave his tunic, and immediately in haste came to his house: and sent to the city of Tréguier to Rivallo le Flove, to seek three ells of coarse white burell, to make a tunic for himself. Asked how he knows, he said, because he saw the said poor man clothed in the said tunic, and the said poor man said to the same Witness, that Master Yvo had given him the aforesaid tunic. And the said Witness well knew, that it was of Master Yvo's tunic, because he had seen it many times.

[43] Witness XCVII, Margilia, wife of the son of Thaor, of the parish of Lammeur of the diocese of Dol, aged LV years or thereabouts, said by her oath, that on a certain day, while she who speaks with a certain woman, called Mahaut, wife of Rivallon Leyzone of the same parish, on pilgrimage was going to the Basilicas of the seven Saints of Brittany to visit, they met Master Yvo, in the road between the city of Tréguier and the castle called Lannuyon. And when she who speaks saw him, she was much rejoiced, as she said; in like manner the hood stripped from himself, for the reason that she knew him and had heard him preach excellently, wherefore she desired much to see him. And he being saluted both followed him, desiring from him to hear divine words: of which he gladly spoke, when he found those willing to hear, as she said she who speaks had sometimes experienced.

And while they went together with Master Yvo, they found in the road a certain poor man, lying under a certain hut, asking alms of the passers-by. And said the Witness who speaks, that Master Yvo turned aside to the aforesaid poor man, asking alms of the same, and saying that he was dying of hunger. And when Master Yvo had long spoken with him in secret, he drew off his hood from his head, and gave it to the poor man above said, and said: Receive it, because I have nothing else of which I may make you alms at present; and afterward he departed with the above-said women, going without a hood, saying his Hours, as said she who speaks, for the space of the third part of one league or thereabouts. Then looking back they saw Master Yvo, he receives it divinely, far from the place where he had left it. having on his head the said hood, which he had given to the poor man, as to her who speaks it most certainly seemed. And she added that Master Yvo then with bent knees in the road, and joined hands said: Lord Jesus Christ, I give thee thanks for thy gift: and he struck his breast. Then the said women began bitterly to weep, marveling on account of the miracle which they had seen there done. And then Master Yvo said to them, that the very women should go their ways with the benediction of God, and that they should do good, and God would render to them. Then Master Yvo turned aside toward his own proper house of Villa-Martini. Asked how she knows, that it was that hood which he had given to the poor man, she said that so it appeared altogether to her. Asked at what time, month, day, she said, that about thirty years; of the month and day she does not remember, but it was in the week of Pentecost. To this relation assenting Witness XCVIII, Mahauta afore-named, of the same age of LV years or thereabouts, asked of the time said, that thirty years are elapsed, on a certain Monday about the feast of Pentecost, as it seems to her.

[44] Not less was his indulgence toward the hungry, He bestows a whole oven-baking of loaves, nor compensated with lesser favors: for Witness III said, that all things which he had he distributed to the poor: and that once he saw, that an oven-full [c] entire of bread he gave to the poor: and afterward on the same day, while he was at table with Master Yvo in his house of Villa-Martini, there came a certain most foul poor man in vile garb, in the presence of the very Witness speaking, and Master Yvo made the said poor man sit before him at table, and eat with him in the same dish. He receives an Angel in the form of a most filthy poor man. And when the same poor man had eaten a little, he rose from the table: and when he was at the door of the house, he turned to Master Yvo and to the said Witness speaking, and said to them in Breton, to God [d], the Lord be with you. Which said the said poor man appeared to Master Yvo, beautiful and clothed in a white garment: and the same Master Yvo to the same Witness at once reported, and said to him, that he who had come most foul, beautiful departed, and that with the brightness of his garment the house itself was resplendent; nor further on that day did Master Yvo at that table eat: but after the departure of the said poor man, in the presence of the very Witness, he began strongly to weep, and said, Now I know well, that a messenger of the Lord came to visit us. The manner moreover in which he received his guests

Yvo thus sets forth Witness IX, Yvo Rachel, Priest born of the city of Tréguier, aged XL years, who saw in his house at Villa-Martini many times, when he had the very speaker and many other poor; whom he made sit on the ground, and over one [e] low table he put or spread a cloth, and at last all of them reclining, coarse mixed bread and herbs sometimes, sometimes peas, sometimes beans, prepared with salt and flour, and water for drink with his own hand he ministered. And after the meal to the said Witness who speaks, bread sometimes for supper he gave.

[45] Witness XII said, he had seen on a certain day, of which he said he does not remember, Ten shillings offered to him but it was about the feast of Blessed John the Baptist, fully thirty years and beyond, the master of a certain great ship of Normandy, with certain companions of his coming to Master Yvo at Villa-Martini, and giving him eight shillings or thereabouts of Breton money, as he believes, commending himself to the prayers of Master Yvo, in which on account of his sanctity great confidence they seemed and said they had. he expends on loaves for the use of the needy: Which money all Master Yvo at once sent for buying bread. Which bread afterward, the very Witness and the very sailors present, he distributed. Likewise he said, he had seen in the house of the church of Tredretz, of which church Master Yvo was Rector, fully thirty years and beyond, on a certain day, of which he said he does not remember, but it was about the feast of the Rogations, Master Yvo of a small number of loaves great alms to many poor distributed: which loaves to the said poor to suffice, miraculously and not otherwise, asserted firmly he believes the said Witness, because they could not be at most but ten or eight [f] shillings'-worth of loaves: of which bread there was great [g] dearth then in the land; and then were there more than two hundred poor, which otherwise are miraculously increased: as he believes, who of the very bread had alms. Asked who were present, he said, the very Witness speaking and the Vicar of the same Master Yvo, of whose name he said he does not remember.

[46] to the same he permits the beans of his garden, Witness XXXII, that once it happened about the feast of Blessed Mary Magdalene, while there was a strong famine, and the same Master Yvo had not what to the poor he might distribute, and there had come many poor to him at Villa-Martini seeking alms of the same, Master Yvo answered, I have not now what I can distribute to you: but go to my garden, and see whether the beans which are there be good to eat; and if they please you and be good, take as much as you will: and you who have come from elsewhere their husks [h] for cooking you may bring to my lodging: but you who are of this village carry to your lodgings as much as shall be necessary for you. And the following day the poor of the city of Tréguier went to the said beans, and many of the neighboring villages, so that within three or four days all the beans were eaten, and carried away by the poor and neighbors. Asked how he knows, he said, because he heard that Master Yvo ordered the poor that they should take the beans, and saw them gathering and carrying them. He said also that many times he saw that Master Yvo, when he met wards, widows, and other wretched persons, said to them that they should come to his house, and he would give them of the goods conferred on him by God. And sometimes he saw that to widows and other poor, keeping a lodging, he sent one or two [i] bushels [k] of corn, to put to the mill.

[47] He said also that on a certain day, while there was great dearth in summer time, and he sells his horse to buy loaves: and Master Yvo had not what to give the poor, except a certain horse which he kept for tilling his lands, he came from Villa-Martini to the city of Tréguier to a certain [l] burgess called Rivallon Traquin, who had the sister of the same as wife, and said, Buy my horse. And the said burgess began to deride him and to say, You are a fool, who wish to sell your horse for giving to the poor. And Master Yvo for these reproaches cared not, but so urged the said burgess, that he bought for fifty shillings the said horse; and at once the said price being settled or paid, in haste departed Master Yvo and to his house went, ordering first the said sister of his, that to the same she should send ten shillings'-worth of bread to be distributed to the poor, for everywhere the poor followed him almost continually. Asked how he knows, he said, because he saw and heard how Master Yvo sold the said horse, and heard that he ordered his sister that the said loaves she should send, and saw how a certain servant of the same Master Yvo the loaves aforesaid in a certain basket received; otherwise for this he pledges his hood, and he believes most firmly that the loaves were distributed to the poor, because the poor followed him, as has been said. So also Witness XXXVII said, that once he saw, that when Master Yvo had no money, and the poor of him alms sought, he drew one hood from his head, and sent it for a pledge to have bread, which at once to the poor he distributed. Witness XLI said, that he saw once Master Yvo his tunic putting off, and to a certain poor man giving it; when garment other he had not then for the very poor man.

[48] These are what I have collected about the present matter, from the witnesses whose depositions survive: nor is there doubt but that more similar things could be drawn from those which have perished, if they survived. A few, because joined with a miracle, appear in the Summary of miracles, where in the second place is placed: bestowing the one which alone was present, that when the same Yvo, in time of dearth, of the single loaf, which was in the house, was giving to the poor; and of those whom Master Yvo had invited there was his Vicar and he murmured, for the reason that there was not bread which he might eat;

Master Yvo gave him the half of all the bread which remained: which the Vicar laid aside, and when he wished to take it he did not find it. And while he ate there came a small woman, almost a dwarf, and brought three little cakes [m] or hearth-cakes [n] wrapped in a towel [o]: and while they ate and wished to give to her, they did not see her, nor otherwise had seen her, nor afterward saw her. This is testified by his presence by William, Witness CLII, one of the invited, specifying that the said Vicar said to the said Witness and the other invited, Unless you hinder him he will give the whole bread, and we shall have nothing to eat. And when he wished to take bread and had not found it, believing that someone had taken it, he departed indignant: and when he had departed there came the woman. Hamo, Witness CLIII, likewise one of the invited, he divinely receives three little cakes. seems to agree with the witness just above; and adds, that there was so great a dearth, that many poor, on account of the lack of bread, ate earth at times: and that the said Vicar said, that for two days he had not eaten of bread; and that the half of the bread, which he had given to the said Priest, afterward could not be found. And that the woman answered, I heard that Master Yvo had no bread, nor found any to buy: and I bring it to him. And the said woman there sitting, when he wished to give of the said bread to the same woman, the same Witness believing her to have it and to sit next to him, her did not find, nor the cloth, nor saw nor perceived whither she went, nay he firmly believes that she miraculously vanished.

And all the bystanders marveled, whither had gone the said woman. Nor did she go out by the door, because closed always it remained. But this Vicar perhaps was Witness XXX, by name Geoffrey Jupiter, who was for thirteen years in his service, and confesses, that because Master Yvo distributed whatever he could have, so that nothing to him sometimes remained, which he could eat nor to the same

Witness to eat give, he himself was forced many times to weep, although Master Yvo comforted him and said, You have enough of bread.

[49] It is set down also, that to twenty-four poor and beyond, otherwise for him the bread is multiplied in his hands, one loaf of two pennies he distributed, in such quantity to each, that it should not have sufficed for twelve. And this is testified by Conanus,

Witness CXLIX, assertively concerning the number of the poor, as to him it seems for certain: and he believes, that, if more poor had come, the said loaf would have sufficed for all: and he believes firmly, that this was miraculously done. Likewise it is set down that when the said Yvo had sent his Priest and a certain Geoffrey to take of the corn, for his lodging and the poor; they found the [p] lock of the chest removed, and in it very little of corn: and at once they announced to Master Yvo, and the corn in the chest. who said, Care not: we have enough, God giving: and with him returned they found the chest almost full of corn; as testifies the same Geoffrey, Witness CXLII, by his presence; and adds that the chest could not have been so suddenly refilled, having regard to the small interval which there was in going and returning, except by a divine miracle, and so he believes firmly. And to this point perhaps makes (because the chest is said to have been found unlocked) what Witness XXII heard said by his household, that sometimes they stole from him from his house corn, and he himself bore this patiently; and when it was said to him, Lord, fulminate [q] sentences against them; he answered; Let be: the Lord God amend them, because I am richer than they.

ANNOTATIONS.

CHAPTER VII.

Certain other virtues of S. Yvo, connected with the foregoing.

[50] Witness XXIV, Olivarius Floci, The delicate foods prepared for himself, keeper of the Relics of the church of Tréguier and perpetual Vicar in the same, aged L years, said, that he had acquaintance of Master Yvo at the time when he was Official of the Archdeacon of Rennes, called Maurice, because that Witness who speaks was then in the schools in the city aforesaid, with a certain other called Derianus Guidomare, who was afterward a Preacher: and then the aforesaid Master Yvo gave them every three days two pennies, and afterward invited them on the annual feasts, namely on the nativity of the Lord, on the feast of Easter, of Pentecost and of all Saints, when the said Archdeacon was not in the village. And then saw the said Witness, that the viands being prepared to eat, as is customary on such feasts, and when the tables were set, Master Yvo caused the viands to be brought, and to be put on the table as if there were eaters: and afterward he broke and put in a basket, and handed over to be kept by the Witness who speaks: and afterward he said, Go seek my people: he sets forth to the poor admitted into the house, and he opened the great gate, and the poor entered within the gate: and then he caused the viands to be brought, and himself ministered to the very poor, and gave them to drink twice: and afterward he went to the table with the two aforesaid: and when they ate plenty of the viands together with the household of the same, Master Yvo only ate coarse bread and herbs, and drank cold water from a certain fountain called Gormoye. He said also that at that time, although he had a beautiful bed according to his state, he himself nevertheless saw him many times lying all clothed upon the ground, only his shoes removed, among his books: and the very Witness lay in the bed, and he yields his bed to another: made for him by his command. Likewise he said, that many times Master Yvo came to seek the very Witness at his father's house, that he might help him to celebrate in his chapel of Villa-Martini: and that many times he helped him and he celebrated most devoutly. He said also that many times he ate with him, and before he ate he gave alms to the neighboring poor, and invited others to eat with him, and made them eat next to him; and before he sat at the table, he cut bread for the poor.

[51] Witness X said, He receives many poor in lodging, he had lain for one night at Villa-Martini, in the house of the same Master Yvo; and had seen, that in the aforesaid house there lay that night nineteen poor: for whom Mass on the morrow he celebrated in his chapel, and Mass celebrated, since he had not bread to give, to each of them a full dish of flour he distributed. Witness XIX said, that he had for the poor a house, in which he received them by night, and caused for them to be made a fire in winter, and them there he visited and preached to them the word of God. He said also, that once it happened, the Witness present who speaks, that Master Yvo visited the poor pilgrims, who were in the said house of his: and there was there a certain poor man, in a house built for that purpose, who said he was going on pilgrimage to S. James, or to the seven Saints of Brittany, because of the place to which he was going he does not remember fully; to whom said Master Yvo, You have good shoes. Then said the poor man, It is true, Lord, if they were greased. And then Master Yvo caused ointment to be brought; and when the poor man wished to grease them, the same Master Yvo greased them with his own hand, the very Witness seeing it. Witness XXXI said, and ministers to them. that Master Yvo was a man of great piety toward the poor and the sick, and that most often he visited the same, to them out of regard for piety the necessaries, as far as was possible for him, ministering; the same also by his words and exhortations he induced, preaching, that they should God love and fear, and the world for nothing reckon, because the glory of the world is vain and transitory. The poor too when they came to his house at Villa-Martini or his church of Lohanec, he invited to dinner if it were the hour of dinner: and then to them bread and herbs or beans, as God had given him, he ministered: and with them coarse bread and the aforesaid foods and water for drink commonly he used, and on the ground with them he sat: but when it was the hour of dinner bread to the poor in such quantity he ministered, that they could pass the day suitably. And he knows the aforesaid, because he saw many times, and ate with him in the aforesaid places. Adds moreover Witness XIV, that with the cup with which he drank, also all the poor who ate with him, drank.

[52] The first Witness said, that Master Yvo to the poor large alms of bread and money made, He treats the Religious more sumptuously: and clothed them, and hospitality too exhibited, and Mendicant Religious oftener to his house called, and them there with good viands and wine refreshed, dissembling that he ate and drank like them, though coarse bread and herbs, peas and beans prepared, as above, and water only he used. But Witness XXII, the same of the charitable reception of the Religious commending, asked of what kind of Religious those were; he said that he saw Preachers and Minors, whether others he saw he does not remember. The same Preachers and Minors names Witness XLVI, the same things which Witness I asserting. But Witness VIII, when he had said that Master Yvo had a good church called Lohanec, which was worth well to make expenses of a hundred pounds, and had also a good patrimony, of which if he wished he could good viands and wine have and buy; asked if the aforesaid he refused to buy on account of parsimony or avarice that he might gather money, he said no, as also the sick, because wine and other good viands to the sick in need with willing mind he ministered, although to himself to minister such he refused. But more expressly Witness XI said, that the poor sick, the broken, the old, and the infirm he made in his house eat and lie, and water for washing the hands even to them unwilling, and the viands which for them he could have better with his own hands he ministered, and the beds he himself made and laid the same: and this he knows, because he himself in the aforesaid helped. ministering to them the Sacraments, Witness V sets forth how for more readily succoring the sick, he carried over his breast a certain silver pyx very honorable, in which he kept the body of Christ, which he ministered to the sick whom he visited, as often as to him to be done it seemed. And this pyx (as says the Abbot of Begar, Witness XIX) he had had from the Lady of Rostreven of the diocese of Quimper. Witness XXXII said, that the sick whom he could know, both in his parish and elsewhere, most gladly he visited: and them with holy words and good examples he induced, that the sacraments of their salvation they should receive, and so death not fear, since they were with the ensigns of Christ fore-armed. He said also to them, that if his goods too they needed, to him securely they should say, and he to them with willing mind the necessaries would minister: and so he saw many times and went sometimes with the same.

[53] Witness XXXVII said, that he saw him many times visiting the sick: and chiefly when on a certain day he was making passage through a certain street, called Partridge-Street in the city of Tréguier, he saw a certain man saying to him, Lord Yvo, come for God's sake to hear the confession of a certain sick man, dying in a certain house. Who having left his journey entered the house, saying; If I should refuse to go to that sick man, I should be disobedient to God. He said also that all who met him humbly he saluted, and humility of mind by gesture of body showed: and suggesting consoling and salutary admonitions, and that more it pleased him to meet the poor than the rich, and their society oftener he frequented, and them he informed not of their poverty to be sad, but in patience to bear it: as sometimes he saw and heard. Witness XXXVIII said also, that the poor and orphans he nourished, and them that they might learn letters he informed, and to schools put, and the salary to the masters from his own paid: and he remembers that he saw Yvo Auspice and Hamo Encoquer of the diocese of Tréguier, about whom he did the aforesaid. Witness XLII said, that he saw Master Yvo most frequently visiting the sick, namely Alan of Villæ-Gossy, brother of the very witness, and Constance of Villæ-Carmerii formerly, and Hasevisia Nuz: whom he visited at divers times in their infirmities. The same affirming Witness XLIII, among them numbers specially his very self, when he was sick, and Guegenet daughter of Andrew, and Azelicia daughter of Avœntec, and many others of whom it would be difficult to remember. And then them, the said Witness present, he comforted to confess, and holy words to the same preaching, that they should put themselves in a good state, if they wished health of body and soul: and he added, that never he saw that he to any poor man alms refused.

[54] Likewise said Witness VIII, that in the hospital of Blessed Mary of Lantreguier of Tréguier, he buries the dead, the poor dying he buried with his own hands, and them in a bier with others to be buried carried, and shrouds gave them, which he saw many times. Witness XXIX said, that he was in the house of Villa-Martini for three weeks continuous at the expenses of the same Master Yvo, which Witness was then Guardian of Guengamp, and was sick in the shin. And then he saw Master Yvo there doing good, however foul. and how he received the poor flocking thither, and them he refreshed spiritually and corporally. He saw also that a certain poor sick man departed in his house: and on that day there came not the poor to the house of the same as they were wont, for the reason that they were unwilling to wash the deceased on account of the foulness of his horror, nor to carry him to be buried. And then the very Master Yvo and the companion of the said Witness, called Brother Olivarius of Putguoyt, washed him humbly and devoutly: and the same Master Yvo sewed the shroud, and with his own teeth the thread broke, as the said companion to the same Witness reported: and afterward both carried the said deceased to be buried, and buried him.

[55] So compassionate of the poor in corporal necessities, The confessing he moves to penance by his weeping. nonetheless tender he was in spiritual and an efficacious helper: whence Amicia daughter of Dathovada often named, Witness XLI, said, that the very Witness once confessed to him, who most bitterly wept, while he heard her, her to compunction, as she believes, wishing to root out her sins. And Witness XI saw many times Master Yvo, weeping the sins of those who to him confessed or had confessed, so that those very sinners to weeping oftener he provoked; and over the afflicted and the sick, for their infirmities and afflictions, oftener weeping. But Witness XIV said, that when he had heard the report of him, before he knew him; on a certain day of which he does not remember, wishing and longing him much to see, he went to him to the place of Lohanec, and there confessed to him his sins. After which confession so was he compunct and led to devotion, by the holy admonitions of Master Yvo, that bitterly he began to weep his sins; and began him much to love, and very greatly to long to follow the footsteps of his life: He persuades one to religion, and then for two years he visited frequently him in the place of Villa-Martini and Tréguier. And when on a certain day, of which he said he does not remember, the said Witness asked Master Yvo, that he should give him counsel, how his soul more safely and better he might save; he counseled and as much as he could induced, that the Order of Friars Minor he should enter, which also did the said Witness. Nor does it seem doubtful but that by the same spirit impelled he persuaded it, certain he would there persevere; the apostasy of another he foretells. whereas of another's from a similar purpose defection him to have foreknown said Witness XXIX. For when the Archbishop of Tours ^a was in the city of Tréguier visiting, a certain woman, former attendant of the same Master Yvo in the province of the said Witness, said to the same Master Yvo, that he should obtain an indulgence for the work of Dionysius, an Enclosed one in the reclusory [b] situated near Rocha-Deriani, from the said Lord Archbishop. Which heard by Master Yvo he stayed in contemplation looking into heaven for a great pause: after which he said: That Enclosed one will be [c] lost for love of money: who also after the death of Master Yvo went out of the reclusory.

[56] Witness VII to the rest of Yvo's virtues numbers, he watches for the custody of the church's goods, that he saw him many times lying clothed in the church of Tréguier in the sacristy on the ground, wrapped in a certain quilted [d] mattress, and that in place of a pillow he kept a stone under his head. Asked why he lay in the aforesaid sacristy he said that for the custody of the sacred things and others which were of the church and in the church, which the people of the King of France, who then were in the city of Tréguier, wished to take, by reason of the hundredth and fiftieth of movable goods, which from the Bishop and Chapter of the Church of Tréguier and the other Ecclesiastical persons they wished to have, the Bishop's horse led away by the Royal ministers he recovers. to which Master Yvo by means and ways all that he could opposed himself. Hence it happened that the same Witness heard once, that William of Tornamina, then Treasurer of Tréguier and Collector of the hundredth and fiftieth of the King of France, called the same Master Yvo, Scullion: to whom Master Yvo said nothing, but began to laugh, and with glad and cheerful face did all things. He saw also on a certain day, of which he does not remember, a certain servant of the King of France, who a certain horse, [e] a sleek one, of the value of forty pounds or thereabouts, from the Episcopal house had taken; and when he led it, Master Yvo met the same in the cemetery, and the very horse by the bridle took, and from the hands of the said servant snatched, and to the Episcopal house brought back. Testifies in the Summary Geoffrey Hilarii, Witness CCXV, and adds, that the hand of the Royal Squire was hurt by the judgment of God, as he heard from many: and afterward the said Servant came to Master Yvo, and surrendered himself, and was cured. But Witness VIII, his great patience praising, said, that many times William of Tornamina, then Treasurer of Tréguier, and Master John Querin, a Clerk citizen of Tréguier, blasphemed him in the church of Tréguier, and him, although he was of noble lineage begotten, called by way of [f] mocking of him a Rustic, a Scullion, and a ragged Truant; which Master Yvo patiently bore, laughing and to them answering, May the Lord spare you these things which you say.

[57] Likewise Witness XLVII, the reproaches for this cause inflicted bearing. after he had said, that many times, although they believed that he was in his chamber, in the church or chapel he passed the night; and that he had affirmed he knew this, because sometimes he saw that young domicelli, to see what Master Yvo did, followed, and so saw him doing, as to the same Witness many times they reported; afterward he added, that she being present, when the people of the King of France wished to lead out by force a certain horse of the Bishop of Tréguier, Master Yvo ran up, and took from them the horse saying, that in the power of Blessed Tugdoalus [g] nothing could they claim for themselves. Which done the Treasurer of Tréguier, who then was, said to Master Yvo ironically and reproachfully, Scullion, you have put us in danger of losing all things which we have. To whom Master Yvo kindly and cheerfully answered, You shall say whatever shall please you, because as much as I shall be able I will put myself for the defense of the liberty of the Church all the time of my life. And although all greatly doubted that thence evil would follow, yet on the morrow it was all quieted, and the said Royal men nothing reported back: which was reckoned for the greatest miracle, He enjoys the colloquy of S. Tugdualus. and all on account of the merits and goodness of Master Yvo. To this point perhaps makes what is added in the Summary, that Olivarius Lameur, lying with Master Yvo in the Sacristy of Tréguier, on a certain night heard a great noise, in the manner of thunder so horrible that it seemed to him that the church would fall, and going with Master Yvo before the high altar there he remained: and Master Yvo went to the place where the Relics are kept: and there Master Yvo and a certain other to one another spoke; the very Yvo very humbly, and the other boldly. And when they had spoken much, the same Yvo came, and said, Peace is made. And he believes, that he who with Master Yvo spoke, was Blessed Tugdualus: because as it were it seemed that he went to the place where are the Relics of Blessed Tugdualus. Likewise at another time he saw a dove shining, with whose brightness and clarity the whole church was illumined, from the said sacristy, where Master Yvo had remained, proceeding to the altar: and Master Yvo forbade the same that to any the aforesaid he should reveal.

ANNOTATIONS.

CHAPTER VIII.

Certain miracles of the living Yvo.

[58] Witness VIII said, that if he had a hundred tongues, On account of his exceeding sanctity he could not fully tell the good works, which Master Yvo did in the time when he lived. Witness XX said, that Master Yvo was a man of great perfection, and so much that, considering his virtues which to enumerate he is not sufficient, he believes that there was not his like under the sun: because his life and conversation was to others a mirror and example: and that the life of others, however much they were of good life, in respect of his life in a certain way culpable seemed. To this so great sanctity, even while he yet dwelt among mortals, there were not lacking other miracles also: which partly from the very depositions of the Witnesses partly from the Summary we will gather, to supply the defect of the lost depositions. Thus Witness XXV when he had said, endowed with the grace of miracles, that he saw Master Yvo eating in the house of Lord Geoffrey of Tornamina, Knight, at Boloy with the wife of the said Knight sick on a certain Friday, on which he ate only bread and water; he added that he gave to the same Lady one little morsel ^a broken in water, with a piece of his bread he heals a sick woman, which she ate, and afterward said to the Witness speaking, that there she had found her health. Testifies in the Summary, of the same Lady, who there is called Joanna, the son William, Witness CLXXIV, by hearing from his mother: and added, that afterward she lived for twenty years and more, the said mother asserting that by the merits and prayers of Master Yvo she had received health.

[59] Witness CXXXV, Henry of Villa Guezoneti, Priest of the parish of Contrevan and Rector of the church of Mantallot of the diocese of Tréguier, aged XL years, said by his oath, that when a certain timber material, prepared for the work of the bridge called Pont-Ars [b] of the said diocese was through the unskillfulness of the carpenters [c] of those who had prepared it, so short and curtailed, The timber material he fits to the work by lengthening it: that for the said work useless it was rendered; by the prayers of Master Yvo then living it was made fit and apt miraculously for the said work to be done. Asked how he knows the aforesaid, he said, because he saw on a certain day Yvo of Villa Guezoneti his father, who the said timber had bought for the said work to be done at his cost and expenses, angered marvelously and disturbed, for the reason that thrice, four times or five times the said material measured by experts in such works, short and curtailed he had found almost by half a foot. For which father's consolation Master Yvo by chance coming up, prayed God that the material for the said work fit and useful be rendered. Which said Master Yvo the said timber material measured, and the said material fit and suitable for the work was found, the said Witness in all the aforesaid present, in the year of the Lord one thousand three hundred and one or thereabouts, present also the mother and brother of the very Witness now dead, and Olivarius le Teriat parishioner of the church of Tréguier, in the house of the said father of his which is next to the said bridge. In the Summary is added Witness CXXXVI, Olivarius afore-named, who saw the curtailings and measurings aforesaid before the coming of Master Yvo, and afterward saw the said material by him measured to be longer by nearly two feet than it was before.

[60] From the same Summary it is had, that when the water called [d] Leve was great, so that it exceeded over the bridge of the same water, and Master Yvo had begun to enter the water toward the bridge, the overflowing river by the sign of the Cross he divides, the water was so deep at the entrance of the bridge and at the exit, that no man could pass without danger of being drowned. And Master Yvo took his servant, by the hand drawing him: and when they had come to the first depth of the water of the entrance of the said bridge where was a pit, Master Yvo made the sign of the Cross over the water; and at once the water was divided and drew itself back, so that both ascended freely upon the bridge. And at the exit of the bridge, where was a like depth, he made likewise the sign of the Cross, and the water there also was divided, so that as on the other part freely they passed, a fire he extinguishes, and at once the water to its pristine state returned. Testifies by sight and his presence the very servant who was with him, namely Hamo Labero, Witness LXXX; and adds, that he was marvelously stupefied, and knew then that God was with Master Yvo, and for him had worked this marvelously. Likewise that when the house of Hamo, parishioner of Lohanec, by fire was burning; Master Yvo making the sign of the Cross over the aforesaid house saying, in the name of the Father and of the Son and of the Holy Spirit, Amen, and casting a little milk upon the fire, the fire immediately ceased and was extinguished. So testifies, by sight and his presence, Hamo, Witness CXIX.

[61] a demoniac he frees, The hundredth Witness, Yvo Auspice, an Enclosed one near the bridge of Guengamp, aged LX years or thereabouts, by his oath said, that Master Yvo having heard of a certain one who was said to have a demon, sent the Witness who speaks to bring him. Who came with the same peaceably, although before he was kept enclosed and shut up [e] in a certain house lest he do harm. And when he was before Master Yvo in his church of Lohanec, asked him Master Yvo, if he had a demon. Who said that yes, within his time, that frequently it vexed him, and spoke with him. And then Master Yvo induced him to confess: and after the confession asked him, the very one present who speaks, whether the demon had afterward spoken to him: who said that yes, threatening and saying, Why did you bring me here? Woe to you the coming night, woe to you the coming night: and you shall know much in that night, because me here you have brought. Then Master Yvo said to the demoniac, He lies about the manner: because you shall not pay, but he shall pay: and you shall eat, and shall lie in my house this night. And evening being come he ordered a bed to be made for him, next to the place where the very Master Yvo lay. Then, the Witness seeing, he sprinkled the bed and the house with holy water, and said the Gospel of Blessed John and many other prayers. And afterward he made the said demoniac enter the bed, and the very Master Yvo kept vigil almost through the whole night studying and praying: and on the morrow he asked the demoniac, how it had been with him that night. Who said, Well, and that three years were elapsed since he had not so well rested as he had done that night. And said Master Yvo to him, Did the demon afterward speak with you? Who said, No: nay he departed from me. And then Master Yvo said, Render therefore thanks to God, and I too render: and return to your house and do good, hear gladly Masses and sermons, and make alms, and be good, and keep the precepts of the Church, lest further the demon return to you, and it be for you worse than before. two of his servants attesting,

[62] Asked how he knows, that Master Yvo kept vigil as above; he said because he was his servant, and lay next to the place, and saw the light continually burning, which he was not wont unless he studied or prayed: there are moreover fully twenty-nine years or thereabouts, and it was on a certain Monday that he brought the demoniac, who on the morrow returned to his own, cured. Asked who were present, he said, that when he went to seek the demoniac in his house were the wife and household, as it seems to him, and in the house of Master Yvo a certain other servant, called Hamo Tolleflam, now an Enclosed one. Asked of the place and how was called the demoniac, he said that in the church was the confession, but the others were done in the house of the said church: the demoniac moreover was called Alan of Trezveleur of the diocese of Tréguier, and he did not see him before he was seized, but heard said that for three years: and afterward he saw him sound many times. Witness CI, Hamo Tolleflam, an Enclosed one of Lohanec, aged LX years, saw the said demoniac on a certain evening, while he who speaks had come from agriculture, going to bed in a certain bed of straw, next to the place where Master Yvo lay; and as it seems to him this was for two or three years before the death of Master Yvo; and there were present, he who speaks, a servant of Master Yvo, and Yvo Auspice his Clerk, and Juliana his mother. and the son of the freed one. In other things he said conformably to those things which the prior Hamo had deposed.

[63] There followed Witness CII, William, son of the late Alan the Elder, aged L years, and said that he saw his father, laboring with diabolical fury and vexation, men if he could wishing to strike, and his own garments tearing, and horribly crying out, and at no time sleeping, and sometimes on the ground lying and saying, Why do you weary me, demon? why do you weary me? and similar words uttering: on account of which in a certain house he was kept enclosed continually, and through a certain little window of the said house was given to him his food, upon which frequently he urinated, and afterward ate. Asked how he knows, he said because by day and by night he heard, and saw him most frequently through the said window thus doing and saying: and because sometimes he said that he had a demon in his body which spoke with him, and he ate little he himself seeing who speaks. And said the same Witness, that once, while he himself was absent from his house, Master Yvo sent, as he heard, for his father, present his mother and brothers his, who all are dead; and him by his prayers cured and from the demon freed, as publicly was said. He said also that he saw his father, after he returned, fully almost thirty years or thereabouts, sound and totally freed, and that never in the time of his life the said infirmity him afterward seized: and he added, that he himself lived after the cure fifteen years or thereabouts.

ANNOTATIONS.

CHAPTER IX.

The death and burial of S. Yvo.

[64] Lady Theophania of Pestuven, Witness XVI, said, Aspiring to death, that, three weeks before he died, he said to the same in Cætreda his manor and his wife's, that he had been very sick and had believed he would die, which he greatly longed for, while it then to God should please. To whom the said Witness said, that it was not expedient for her the Witness and many others, who from his life and doctrine very greatly profited. To whom he answered, that as she or any other would rejoice, and now sick he abates nothing of the hardness of his bed. if her foe or enemy she had conquered; so he of death would rejoice, since his enemy by God's grace himself he believed to have conquered. The Abbot of Begar, Witness XIX, visited Master Yvo in the infirmity of which he died, fifteen days before: and found him in a tunic upon a certain quilted mattress of small value, because without straw: and he had two books with their boards under his head in place of a pillow. And when he went for the sake of necessity, the Witness who speaks put of straw upon the boards of the aforesaid books: and when he himself returned and saw the said straw, he removed it. Thus also lying found him Witness XVIII, on a certain Monday, that is the sixth day, before his death: and there was present Lord Geoffrey then Bishop of Tréguier with many both Canons of that church and others. And (as deposed Witness XVII, who also himself present was there) the same Lord Bishop said afterward to the same Witness, that he had visited Master Yvo grievously sick, and had found him clothed upon the bed, which most vile appeared, nor did he believe that there were aught but only straw and a most vile covering. And when the Bishop reproved him, that he was badly off; he said to the Bishop, that better was it thus for him than otherwise. There was present then also Witness III, who said, that that quilted mattress, small and black (or, as says Witness XXXVI) all brown with earth and dust, only extended to the breast: he saw also straw under the head, and believes firmly, that under the very straw was a stone in place of a pillow, because this said commonly the bystanders.

[65] On Tuesday or the following I believe it happened, what Witness XL relates as done in the week in which he departed, The last Mass celebrated, when namely Master Yvo, so sick and weak, that he could not sustain himself, but was sustained by some assistants, celebrated Mass in the chapel of his Villa-Martini, the very Witness present too and seeing it. Indeed Sibylla, widow of the late Raymond of Grossillii of Rocha Deriani, aged XLV years, Witness LII, when she heard that he was sick, she, who was pregnant with two boys and too heavy with child, went to him to confess, because her Confessor he was; on Wednesday before the Ascension of the Lord there were twenty-seven years elapsed: and she found him in his chapel, and he was putting off the priestly vestments, because Mass he had celebrated, and was so weak and sick that scarcely himself he could sustain. Indeed the Abbot of Beauport and Lord Alan le Bruc, Archdeacon of Tréguier, sustained him. the confession of a pregnant woman he hears. And when he was unrobed, he said to the Witness speaking, Lady, what do you wish? And she answering him said, Lord, I heard that you were sick, and I wished to confess to you. And then Master Yvo sat down and heard her confession. Of the same day can also be understood Witness L, John Autredy, Rector of the church of Franchet of the diocese of Tréguier, aged L years, who, as he said, visited

Master Yvo with Master Yvo Cognati then Official of Tréguier for three or four days before death in his manor; and they found him clothed in tunic and over-cloak with his shoes or boots in his bed, namely upon the ground, and he had a stone for a pillow at his head. And when the said Official reproved him, that he so lay, and had not under him at least enough of straw or bedding; Master Yvo answered, that he was not worthy to have it, and that for him sufficed that which he had.

[66] On the very feast of the Ascension, that is the third day before Master Yvo's death, 16 May, his own Confession made, visited the same Geoffrey of Loanno, Rector of the church of Rupe-Deriani, Witness V, and heard his confession. And then he saw him in bed, in his accustomed tunic clothed and with the quilted mattress aforesaid covered, and a stone at his head, to himself and the other assistants the word of God preaching incessantly. Among the assistants moreover could have been Witness XXI, Geoffrey Arnaudi, Cantor of the church of Tréguier, aged LXIII years: for he too visited him in the infirmity of which he departed, three days before his death: and then found him in bed, where was a little of straw. he forbids the concourse of the people, On the same day he ordered Jabretus son of Rivallo, Witness XLI, that he should go to his church, to forbid the people lest they come to him, and to say to them that he himself was in a good state by God's grace. And this he caused to be done, as says the same Witness, because the people, hearing his grave infirmity, already began to flock to him, and specially of his parish of Lohanec. In like manner lying found him on Friday Guidomomarus of Haranen, Witness XXIII, parishioner of Lohanec aged XL years; and Derianus of Boisaliou, Witness XLIV: and when he who speaks said to him, Lord you are not cured, as said your people; he answered, God knows, and extended his joined hands toward a certain image of the Crucified, which he had before him: and then on the very day Friday departed the Witness who speaks.

[67] William Adegau, of the parish of Ploeguiel, aged LXXV years, Witness XXVI, 18 May he refuses the help of a physician, visited him one day before he died, and heard that it was said to him, that he should seek a physician. And he answered, that never would he have a physician except our Lord Jesus Christ. The same day, namely Saturday, very late in the evening, as says Dothovada, Witness XL, who from eleven years up to that day in his house with husband and four children dwelt, the very Witness saw Lord Hamo Gorec, Priest Curate of the church of Tréguier, he is anointed with the holy Oil, to Master Yvo the sacrament of extreme Unction to have ministered: and to have heard the very Master Yvo himself, the anointers answering with the prayers and other things which in this kind of office were read. Witness also IX then present, said, that very reverently and devoutly the said Unction he received, and that before his sight in a certain window he had a Cross with the image of the Crucified, which continually and with devotion and reverence he beheld: and that those doing the Office he helped, saying the Psalms and to others answering. Asked who ministered to him this kind of Unction, he said that Lord Hamo Gorec, then Vicar of the church of Tréguier, of and in whose church's parish Master

Yvo was. Asked of the other bystanders he said, that Master Yvo Cognati, then Canon of Tréguier,

Lord Geoffrey of Abbatia, Priest, and very many others, of whose names he in no wise remembers.

[68] But Dathovada pursues, and says, that the Unction being done Master Yvo lost his speech; and looking at the Cross, with hands sometimes joined, and he dies on 19 May at earliest morning. and devoutly and frequently himself with the sign of the Cross signing and arming, he expired. From whose mouth foam any, or anything else horrid from nose, ears, and eyes did not come out: and as if laughing and sweating to all the assistants he seemed: and more beautiful and more ruddy, than he was while he lived, he appeared. The Saint died moreover at twilight or thereabouts as said Witness

IX, asked of the hour; and, as Witness I, asked when Master Yvo departed; on the Sunday after the Ascension of the Lord last past, as he firmly believes, there were twenty-seven years. The year therefore was of Christ 1303 when by Cycle of the sun 12, A.D. 1303. of the moon 24, by dominical letter F Easter was celebrated April VII, and so the feast of the Ascension May XVI, of which the following Sunday was numbered the XIX of the month: on which day, as S. Yvo's Natal, his memory to be celebrated festively in the year 1366 decreed Clement VI, as below shall be said.

[69] The aforesaid Witness IX, who had been present when he was anointed on Saturday evening, 20 May carried to the church of Tréguier, as we saw, said, that he saw on the morrow him dead in the said house of Villa-Martini from which on the same day the body was carried away almost at the same hour to the church of Tréguier, the said Witness present and assisting, and a certain wax candle bearing before the said body, accompanying also a copious multitude of people, touching and kissing with the greatest devotion the feet and hands of the very body. Witness moreover XXXVI said, that he was one of those who carried the body to the church: and after it was carried to the church, he saw it stripped of the robes, he is stripped of the garments in which he had died: in which it was clothed, namely the over-cloak, tunic and shirt aforesaid. And then the said shirt was placed among the Relics of the church, and afterward he saw it among the said Relics. The Lady also Theophania, Witness XVI, said, that she was at the burial of Master Yvo and of the said shirt, which to Master Yvo was found put on when he was dead, she had one scrap, and a part also of his belt, which was of a small woolen band: which aforesaid she keeps and guards honorably, as she said, in place of Relics, on account of the sanctity of the upright man. Likewise she said, that while the body of the same Master Yvo was in the bier in the church of Tréguier, a copious multitude of people, of men and women, out of the greatest devotion touched and kissed his body; and is honored with a frequent concourse. and the ornaments which they had, and rings, and other ornaments to the same body they made touch, believing undoubtedly the same Master Yvo to be a Saint.

[70] And these are the chief of those things, which in the first process the fifty-two Witnesses heard deposed, concerning the life, virtues, miracles and death of S. Yvo; the very Process in this manner is closed. And I Peter of Clausellum, Clerk of Angoulême, The Notary closes the Process, public by Imperial authority Notary, to the production of the above-said Witnesses, the reception, the saying of the oath, the examination, and the Processes done from the day Saturday before the Nativity of Blessed John the Baptist, in the year of the Lord 1330, Indiction XIII, of the Pontificate of the most holy Father and Lord John by divine providence Pope XXII in the year XIV, up to the day Saturday after the feast of Blessed Peter in Chains inclusively, in the city of Tréguier, by the reverend in Christ Fathers and Lords, the Lords Roger of Limoges and Aiquilinus of Angoulême by the grace of God Bishops, and Aymericus by divine permission Abbot of the monastery of Blessed Martin of Troarvo of the diocese of Bayeux, Commissaries deputed by the Apostolic See, to inquire concerning the life and conversation and miracles of good memory Lord Yvo Hælorii, Priest, buried in the church of Tréguier, together with the discreet men Bartholomew of Cella, Prior of the secular church of Blessed Mary of Gratiacum of the diocese of Bourges, in the presence of witnesses, William Soubril of Autun, James Brachifortis of Angoulême, Canons, Radulph of Fayolia Archpriest of Thorofalen ^a, and James Rector of the church of Asso [b] of the diocese of Axsolanum, and the Notaries written below, present I was, and by the mandate of the said Lords Commissaries the depositions of the very Witnesses, contained in twenty-six rolls of parchment, sewn above in order, with my own hand I wrote, together with the interlineations and erasures made in seven words … [c] and of them it is clear to me fully, because with my own hand I made them, and on their rolls I affixed my accustomed sign: present the interpreters the venerable in Christ Father Lord Aufredus Abbot of the monastery of Bona requie [d] of the Cistercian Order of the diocese of Quimper, and the interpreters. and the Masters Harvey of Ploezmec Canon of the churches of Vannes and Saint-Brieuc, Olivarius of Curia of the diocese of Léon. Namely interpreters were needed, because the Witnesses spoke Breton.

ANNOTATIONS.

CHAPTER X.

Miracles after the death of S. Yvo, and first various raised from death.

[71] Since in the preceding Process only a few miracles of Yvo still living were proved, nor for the most part of set purpose, it pleased to compose a special Process concerning miracles, continuing the order of Witnesses after the last numbered in the prior the Fifty-second. But of the year, month, day, The Second Process extended from Witness 52 up to 249. in which this Process was begun and instituted and finished, we can say nothing, as long as we have it from the Ms. codex only mutilated at the beginning and end. The first who is offered to us is Witness LXXXI. There have perished therefore the Depositions of the twenty-eight preceding Witnesses. Then again, after the deposition of Witness CX, is offered a new gap, through which are lacking fifteen Depositions: but how many are lacking after Witness CXXXV, who in the aforesaid Codex is the last, we should not know, unless in the Acts for the Canonization the very Pontiff had said, that in all were heard 249 Witnesses. In this defect of depositions so many, it seems best to us to follow the order kept in the Summary, in the Codex mutilated, it is supplied from the summary of miracles. yet the very narration of the miracles immediately to take from the words of the Witnesses as often as those are at hand; but where they are lacking, to report a strict memory of each benefit with its Testifications, as in the Summary they are expressed. The first title there is of the miracles, which God wrought in the person of the very Yvo while he lived, and contains particular cases nineteen, held for miracles, and in the preceding chapters, as occasion bore, inserted. Afterward follows of the miracles of the same Yvo after death, and first of the dead raised and from the danger of death freed. Hence beginning we find

[72] That Raymond son of Alan Ruffus, of the parish of S. Brieuc of the diocese of Tréguier, aged XIV years or thereabouts, from under the wheel and water of the mill of Henry Duaut drawn out dead, and most badly wounded in the head and other places of his body; a vow by Geoffrey Morvani to Master Yvo emitted, according to which the dead are said to be raised, that he should render him life, and the said Geoffrey would cause to be made for him a girdle of wax according to the length of his body; he recovered spirit and life. Testify by sight and presence their own Yvo Bruni, Witness LX, and Geoffrey Morvani, Witness LXIX, Yvo indeed, saying that he himself was with others to draw out from under the wheel and water the said Raymond; and entered the water the very Witness up to the throat. a boy crushed under the mill wheel. And he said most certainly, that Raymond was drawn out dead and most badly wounded in the head, mouth, shoulders and other places of his body, and all broken and blackened. And he saw and heard, that Geoffrey Morvani vowed him to Master Yvo: and the vow emitted after some interval he saw the said Raymond recovering spirit, and groaning very feebly. Of the words of the vow he said, that the said Geoffrey said these words or the like, S. Yvo, to you I render and vow this man, that you may render him life: and I will make for you to be rendered for him a girdle of wax, according to the thickness of his body. Asked how much time he was under the wheel and water; he said, that there would well have been one small Mass celebrated: and he stayed between the drawing out of the water and the recovery of life almost for the same space, that no signs were in him, and all who were present reckoned him for dead. But Geoffrey said, that he and certain others drew out the said Raymond from under the water and wheel of the said mill: and the very Witness with bent knees weeping to Master Yvo the said Raymond vowed; and then he saw that the said Raymond began to recover life, hearing him groaning. Asked, how much time he was under the wheel and water; he said, that for the space of one league, as it seems to him, and out of the water, before he recovered life, for the space of one league and beyond. Raymond, Witness LXVIII, the very raised one, seems to testify of his case under the wheel and water of the said mill: and although he felt great pain at the beginning of the fall, yet afterward he felt nothing, because altogether the spirit he breathed out. Then he found himself in his own house after two days placed upon a bed: and then he felt the greatest pain in all his members, chiefly in the head. And he showed you the trace of the wound; and he was of the age of XVI years or thereabouts, as he believes: and he believes he recovered life by the merits of Master Yvo: of the vow he testifies, by hearing it said; and of the report, he asserts.

[73] That Alan son of Adevora, widow of Guido of the parish of Pratum of the diocese of Tréguier, died after nones about vespers: another extinguished by a continuous fever, and the said woman his mother about midnight invoked with bent knees

Master Yvo, saying, I ask of you my son: and if you raise him for me, all the days of my life I will fast on the fourth and sixth day and Saturday, and on the sixth day on bread and water, and never will I use linen garments: and on the morrow about dawn, by the merits of the said Yvo, he was raised; and lived afterward for fifteen years, having one part of the nostrils closed. Testifies Adevora, the mother being witness who vowed him, Witness LIII, mother of the said Alan, asserting of the death and of the resurrection of the said son of hers by the merits of Master Yvo, and of the vow by her emitted: and that the very Witness closed for him the mouth and nostrils: and saw him making sobs, as the dying are wont to give: and from the bed she put him upon the ground, and they kept vigil over him through the whole night as dead: and he stayed dead from the hour of vespers up to the morrow about dawn. And while they wished to put him in the shroud, the very Witness saw him turning to her, and he asked water: and afterward he said to his mother, Great labor you gave me. Asked, who closed for him the eyes and nostrils and mouth; she answered, that Alan Hilarii and Catharine, long after the death for the space of half a league. She added also, that after death he emitted a great quantity of blood, and was cold like ice. Asked, what infirmity he had had; she answered, that a continuous one: and on the eighth day of his infirmity he was dead, with two raised sisters. Catharine, Witness LIV, sister of the said Alan, seems to accord with Adevora the aforesaid mother, of the death and invocation, the vow, the raising, and of the time by her presence; but of the infirmity she says nothing: of the signs moreover of death she said, that he was cold, rigid and pale, from the said hour of death up to the hour in which he revived. Leveneza, Witness LV, sister of the said Alan, seems to accord with the said Adevora her mother, of the vow and raising aforesaid, of the signs preceding before death, and of the time in which afterward he lived: and is written in the book to have said as Catharine her sister, the Witness immediately preceding.

[74] That Aymericus, son of Hamo of the parish of Lannuyon, a boy of ten years and more, was submerged in the arm of the sea called Leguier: The Third, submerged in the sea, and dead thence drawn out, to the paternal house carried; he remained dead for the space of two leagues. And there coming up his mother, with bent knees, with a great cry, vowed him to Master Yvo: and continuously the boy opened one eye, and called his mother. Testify, seemingly. Joanna, Witness LXXIII, sister of the father of the said Aymericus, of the submersion and drawing out, by hearing it said: his aunt attesting, which done the very Witness came up, and saw the boy drawn out of the water, cold and dead. Then she herself the Witness present, he was to the paternal house thus dead carried: and when he was prepared for burying, the mother of the said boy came up: and when she saw the boy dead, with bent knees and with a great cry, vowed him to Master Yvo. And continuously the boy opened the said eye, and called his mother: and the mother to him said: My son, where were you? Who answered, with a certain White Lord, who drew me from the pit, in which I was submerged. Asked, how she knows the aforesaid; she said, that after the said boy was drawn out of the water, the very Witness was always present in all things. Asked, how much time she saw him thus dead; she said, that for the space of two leagues and more: and because he was pale and cold; and because he had not spirit nor life, as the very Witness saw, touching him with diligence and feeling him. Asked of what age was then the said boy, she said, that eleven years or thereabouts. Catharine, Witness LXXIV, kinswoman and neighbor of the said Aymericus, said, that hearing the people crying out, she ran, and found the said son dead upon a certain bank: a kinswoman, and saw that the people shook the boy and felt him, and nothing in him found of spirit nor of life. Then they carried him upon a certain ladder to the house of his father: and she saw a little after the mother of the said boy coming up, because absent she had been: and when she had seen her son thus dead, she began with a loud voice to cry out, S. Yvo, I ask of you my son, and to you I vow him. And at once the said boy opened one eye, and lifted his hand, and said: Where is my mother? Asked, how she knows the aforesaid; she said, because she was present: and the said boy to have been dead she believes firmly, because all the signs of a dead man he had, keeping his eyes closed, and all his members were cold and rigid, and because for dead he was reckoned without doubt by all who had seen him. Asked, if she before knew him; she said yes, because her kinsman and neighbor he was. Asked, how much time she saw him thus dead; she said, that nearly for the space of three leagues. Asked, if he emitted from the belly water; she said, that yes, as much as the palm of the hand would hold. Harvey, Witness LXXV, and a neighbor, who saw him submerged and drawn out. said that while he and the said Aymericus were bathing themselves in the arm of the sea called Leguier; the said Aymericus submerged there remained, the very Witness present and seeing it. After which a certain one called Rogalvey stripped himself, and the said submerged one searched for, and could not find; and going out, a little he rested, because he had been wearied. And again a second, and a third time likewise he searched: and the third time he found, and dead drew out, and carried toward the house of the father of the said submerged one. Then on the morrow saw the very Witness the said Aymericus, alive and sound, as before.

[75] That Yvo, son of Savima, widow of Rivallo, of the parish of Ploneguiel, of the diocese of Tréguier, a boy of ten years, The Fourth for three days lifeless, on the Thursday of the Lord's Supper about midnight, expired: and on the Sunday, on the Feast of Easter at Vespers, the said mother of his invoked Master Yvo, and to him the said son of hers vowed in this manner; O S. Yvo, to you I render my son, and

I promise you to give a wax candle, of the length and thickness of him. And at once, it being measured, she felt and saw a sign of life in her son: and he rose, and afterward lived up to after the feast of the Nativity of the Lord. Testifies Savima, Witness LVI, mother of the raised one, the mother being witness. by her presence: and that she and her daughter the said Yvo dead drew out, carrying him dead through the city of Angers, seeking alms for a shroud, and for burying, and seeking a Priest who would bury him: and on account of the solemnity of the day Friday and Saturday and Easter, a Priest they could not find who would him bury. And on the Sunday of Easter about Vespers, the said witness invoked Master Yvo, and the boy revived: and up to the said hour in which he revived, he was pale, cold and rigid, and had his eyes and mouth closed, nor did he move, nor breathe, nor drink, nor eat, nor signs of life appeared in him. And she believes firmly, that her son revived at the invocation and by the miracles of Master Yvo. And she adds of the report of the said miracle at Angers, and in the City and diocese of Tréguier.

[76] That Alan, son of Yvo Cadiocy, of the parish of Plebs-parva, of the age of one year and a half or thereabouts, The Fifth submerged in a ditch of the house, submerged and dead in the water of a ditch next to the house of John, and thence drawn out, and dead for the space of going the fourth part of one league or thereabouts; afterward at the invocation of Master Yvo, both the mother, and the grandfather of the very boy, and many others asking Master Yvo, that he should render to the very boy life; and the mother and father and grandfather promising to give a wax candle of one penny, and one penny to be offered annually; the vow and invocation of this kind being made, at once the said boy revived, and signs of life appeared in him, and still he lives. Testify by their presence, Basilia, the mother, grandfather and father being witnesses. mother of the said Alan, Witness LV, that him from the ditch she drew out, and him touched: and he was cold, rigid, and pale; and had his eyes closed, and did not breathe: and she believes firmly that he was dead. John, Witness LXVI, seems in all things to accord with Basilia. Likewise Yvo Cadjocy, Witness LVII, father of the said Alan.

[77] That John, son of Peter, of the parish of S. Melanus, of the diocese of Tréguier, a boy of twenty-four years or thereabouts, The Sixth under the mill wheel, from under the wheel of the mill of Mons Relaxus, and from under the water drawn out, dead and cold and broken; while he was carried, his mother coming up, crying out and weeping, vowing him to Blessed Yvo, at once the boy resumed life, and on the morrow was cured and sound. Testify, seemingly. Reliotus, Witness LXXXV, who (as he said) under the wheel of the said mill and under the water the boy found, the one being witness who drew out the dead one, and him drew out of the water dead and cold: that after the vow of the mother at once the boy resumed life, a little moving himself: and adds that on the morrow he saw him sound and glad: and he believes firmly this by the merits of Blessed Yvo to have happened. Asked how much time he was under the water the said boy; he said, that for the space of the fourth part of one league. Asked, how he knows him to have been dead; he said, that on account of the signs of mortification, paleness, coldness, immobility of the whole body, and blackening of the lips, which were in him. Yvo, Witness LXXXVII, said, and the one who carried him home; that he came up when the boy was drawn out of the water, and he was dead truly and cold; and him carried to the house of the father. And of the vow of the mother he seems to agree with the witness just above; and on the morrow he saw him sound and cured. Asked, how he knows, that he was dead; he said, that so it seemed to him, for the reason that he had not spirit nor heat in him, nor color: and that the whole body of him was broken and bruised under the wheel of the said mill, whence he had been drawn out, as he heard. Margilia, and they themselves, who vowed for him, the mother Witness LXXXVI, mother of the said John raised, asserts of the death of the said son, and of the vow by her emitted: and adds, that him she vowed to the sepulchre of the said Yvo with a candle of his length. Which said, she saw that he had recovered life, and on the morrow wholly cured was, although the very Witness believed that never could he be cured, because the bones of the boy totally were broken from the hinder part. And this she knows, because she touched him with great solicitude, nor did she see nor feel in him any sign of life, and those who were present, him altogether dead reckoned. Asked, how much time she saw the boy thus dead and infirm; she said, that as long as would be said the Lord's Prayer she saw him dead, and on the morrow cured. Peter, Witness LXXXIV, father of the said freed one, and the father. said, that when he saw the boy first after the said fall, the boy was all broken and blackened, although he had recovered life; and of the vow of his wife by hearing it said, and when he recovered life he saw also that again he vowed. In other things he seems to accord with the aforesaid.

CHAPTER XI.

Certain others vivified, even dead before birth: women in childbed helped.

[78] That John, son of Joanna de Vau, parishioner of Plebs-parva, of the age of one year with a half, fell into a fountain, which is near the house of the said Joanna, There are raised, an infant submerged in a fountain, of a depth of four feet and beyond, full of water; and there submerged and dead, was thence drawn out: whom the said mother of his vowed to Blessed Yvo, of one candle each year, that he should render him life, and work in him a miracle: and at once the vow being made the boy revived, and still he lives. Testifies Joanna, Witness CLXVII, mother of the said raised one, asserting of the fall of the boy in the fountain: yet she was not present when he fell, the mother being witness but when Derianus drew him out thence. And adds the Witness speaking, both of the vow by her made, and of the raising of the said boy asserts; and that he stayed dead from the hour of noon up to the hour of nones; and that he was black in the face, cold and rigid, except the neck, which seemed broken. Derianus, brother of the said raised one, Witness CLXVIII, who drew out the said boy from the fountain, seems to agree with Joanna his aforesaid mother: and the brother: and adds that no signs of life appeared in him.

[79] That a certain boy, killed by a certain horse, carried dead to the sepulchre of the aforesaid Yvo, and by the bystanders he being invoked that to the same life he should restore, revived; nor in anything was he in pain, as he said. killed by a horse,

Testify, seemingly, brother William, Witness CCXXIX, that while he entered the City of Tréguier he saw a boy dead: and there appeared then in the chapel, in which lies the body of Blessed Yvo, dead to be carried to and next to the sepulchre of Blessed Yvo: and he saw there the said boy lying thus dead: and after the end of Mass he saw him having his eyes open, nor in anything was he in pain, two being witnesses who saw him dead: as he said. And while Mass was celebrated, the people who stood by invoked the said Yvo, that to the same boy life he should restore. Lord Lucas, Witness CCXXX, said, he had seen the said boy dead, before Mass began, and during it; but Mass ended, while was said the Gospel of S. John, while the bystanders cried out; S. Yvo, S. Yvo; the boy opened his eyes, and revived. Of the signs of death, he said, because he saw him casting out foam through the mouth, as the dead are wont, and pale.

[80] That William, son of Alan, of the parish of Gazualon of the diocese submerged in a pond, of Tréguier, of the age of twenty years or thereabouts, submerged in the pond called of Portus-Magnus, ^a and thence drawn out cold and dead; a vow and promise, of paying each year one candle of his length, by his mother to the said Yvo emitted; thus dead, to his own house carried, on the same day for the space of one league recovered life; and was sound, and still is alive and sound. Harvey, Witness LXXVI, said, that in the month of July, as it seems to him, before the hour of Terce, hearing a cry of those saying, Run up; thus hearing for the space of half a league, he went to the pond aforesaid, and entered, and sought the said submerged one, saying, S. Yvo, help, help. the one being witness who drew him out, And saying this, the said submerged one he found, and drew out, and put upon the bank cold and dead. And thence coming the father and mother cried out, and said, S. Yvo to you we vow our son, and we promise you to pay each year one candle of his length. And afterward him thus dead, he himself present, to their own house they carried. And on the same day after noon he saw him sound and alive: and he believes that by the merits of the said Yvo. And still he is alive and sound, as he was exhibited before us. Asked how much time he was under the water; he said, that for the space of one league great: and he saw him dead out of the water for the space of the third part of one league, and he was cold, rigid and discolored altogether, as one dead: and him all, who were present, dead reckoned. Alan, Witness LXXVII, father of the said raised one, seems to agree with Harvey aforesaid: and the father who lives, but of the vow by him emitted he said, of rendering each year one penny. And the mother said, by the same words; except that she adds of the candle aforesaid: and she asserts of the report. William, Witness LXXVI, of the age of twelve years, and the very raised one. the very raised one, said, that he well remembers, when he fell into the pond. Asked, if dead he was under the water; he said, that yes. Asked, how he knows; he said, because he felt nothing, and so he heard afterward said by others. Asked of the time, he said he knew not: yet then was put flax in the water.

[81] That when Rolland, son of Geoffrey of the parish of Bothlazas of the diocese of Tréguier, a boy of the age of six years or thereabouts, had been submerged in the water called [b] Guindi, about the hour of noon; Geoffrey his father aforesaid running up, likewise another, entered the water hastily, saying; S. Yvo, I vow and recommend to you my son: and he found, and drew him out dead: and about the setting of the sun he revived. Testify Geoffrey, Witness LXXXI, father of the said boy, who him drew out (as he said) dead: the father being witness who drew him out, and that no signs of life were in him, nay he was altogether cold and whitened, and the neck he had untied, as is the manner of the dead: and that from the time in which he heard the cry, until he drew him out, a man would have gone plainly for one league: yet he believes that long he was under the water, because so he was cold and whitened, and the said water was deep by one fathom. Prima, Witness LXXI, said, that she saw the said boy, and a neighbor who was present. when he fell into the water; and Geoffrey just above the Witness cried out, who ran up: and touched the aforesaid boy cold and dead, and carried him dead: and heard the father of the said Rolland invoking S. Yvo: and the aforesaid she saw and heard, and present she was. In other things she seems to agree with the superior Witness, who ran and touched, except that of the raising she says nothing, but the Inquisitors Apostolic add, that they themselves saw the said Rolland, sound and alive in their presence, present also the very one who speaks; and testifying, that that was the boy.

[82] That Henry Olliverii or of Monstier, of Quimper, submerged in the great pond of the lodging of Plelovan; and dead, as was believed, thence drawn out; likewise a third submerged. a recommendation and vow by Joanna the lady of the said Henry to the said Yvo for him emitted, he revived. Testify. Rolland, Witness LXIII, who said, that he drew him out of the pond: and that then he was as if dead, nor had he any sign of life; and he believed and believes that he was dead altogether, and this believed all the bystanders. Henry, Witness LXIV, the very freed one, speaking of himself, and of the submersion and death, and of the vow of the said Lady of his, by hearing afterward it said.

[83] That when Theophania, daughter of Mabilia, wife of Alan, Of a three-year-old raised, of the parish of Plelan of the diocese of Léon, of the age of three years, had expired; at the invocation of the said Yvo, and on account of his merits, she revived. Testifies Mabilia, mother of the said Theophania, Witness LXVI, by her presence. And she believes, that on account of a continuous fever she had expired; the mother deposes. and that the very Witness and many others with bent knees and devoutly the said daughter of hers to the said Yvo vowed, and besought, that he should render her life. And after the vow they knew and saw signs of life, beginning to appear: and at once she revived, and still she lives. Of the time, she said, that she was dead on a certain Wednesday following, at which hour she revived the very Witness present. Asked what sign of death she knew in her; she said, that she saw her making the sobs of death, and afterward she expired, nor signs of life appeared in her: and she kept vigil over her through the whole night, and caused to be prepared for burial. And firmly she believes, and was and is public voice and report, that at the invocation of the said Yvo and on account of his merits, she revived. And the Inquisitors Apostolic assert, that they saw the said daughter alive and sound. Theophania herself the raised one, Witness LIX, by hearing it said many times, and by many through report: and that so she believes.

[84] That Guemireta, daughter of Rivallo, parishioner of S. Sulliavus [c] of the diocese of Léon was for a year furious and out of her senses, so that it was necessary to bind her feet and hands. And at length the same father of hers led her thus furious to the sepulchre of the said Yvo, likewise are raised, a furious woman, dead before the Saint's sepulchre, for health to be had: and there she was for seven days bound, because she bit those she could reach, and the bonds by herself were dissolved on a certain day, because she expired. And she stayed from the hour of None up to the morrow after the great Mass dead; and her they put in a shroud, and they were up to the middle of the cloth. And then her father vowed her to the said Yvo; and the very Witness vowed herself and the shroud she put off, and offered the shroud and burning candles at the sepulchre of the said Yvo. Testifies the very freed one, Witness LXI, speaking of herself and of the infirmity, and that thus she was led to the sepulchre of the said Yvo: but that she was dead and put in a shroud, and of the vow of the father; and when she vowed herself, that the shroud she put off, by hearing from the very father of hers: and she remembers she saw at the aforesaid hour herself naked and the shroud.

[85] That Amicia, daughter of Agnes, of Plebs peverit of the diocese of Tréguier, of the age of years or thereabouts, and a three-year-old girl. infirm for three months, so that she seemed at midnight dead; a vow and promise of paying two pennies annually to the said Yvo, that he should give her life, by her father made, when dead she seemed, she revived healed, and still she lives. Asserts this Agnes, Witness LXII, mother of the said freed one, in all things so to be.

[86] That Blancha, wife of John of the parish of Guerrandia of the diocese of Nantes, pregnant with a living infant whom she had many times felt, a foetus extinguished in the womb 5 days, as is the manner for pregnant women to feel; afterward she stayed for five days so that she felt him not living, but rather dead; and him and her belly cold: nor did he move for the said five days: and other signs of death she felt, which feel pregnant women, having dead infants in the belly. Which noting the said Blancha, she vowed herself to the said Yvo for the remedy of her childbirth, to render promising a wax candle, of the length as long and thick as she was, if the infant should come to baptism. And the invocation and vow being made, she came on pilgrimage to the sepulchre of the said Yvo: and when she entered the church of Tréguier, where his body rests, at once she felt the infant living, and in the belly throbbing. And the belly of the very Blancha so swelled, that the [d] hardelon, of the belt, and the tunic which she had put on about the belly, burst. And the infant revived; and afterward within two months she bore a son, who is called William: and he lives still, and is of the age of ten years and beyond. Testifies this the very Blancha, Witness CLXXXIX, speaking of herself and of the said son of hers.

[87] That Marita, wife of Yvo of the parish of Plebs-ploec of the diocese of Tréguier, bore before the rising of the sun a male birth (as it seemed, and she firmly believes) dead: and thus he was up to after the hour of Prime of that day. another miscarriage, Then William Ductor vowed him to the said Yvo, that he should render him life, and measured the length of him: and at once the said birth emitted a voice, who still lives. Testifies this the very Marita, Witness CCXVI, speaking of herself and of the said birth of hers, who was cold and rigid; nor a voice did he emit after the birth as is the manner; and other signs of death appeared in him.

[88] That when Juzeta, mother of Robert of Blæzendet of the diocese of Léon for giving birth had labored for two days, a third, as was believed, of a dead infant; she vowed herself to the said Yvo, that he should free her, and make the infant whom she carried come to baptism, and she would give him two pennies. The vow being made, before could be completed the salutation of Blessed Mary, she bore a son, who lived for eleven days without milk, sustenance of food, and other nourishment; and baptism he had: so asserts Robert, Witness CCXXV, son of the said Juzeta: and that the said mother of his said, that for fifteen days before the birth she had not felt him; nay he stayed as if dead, and she believed that he was dead.

[89] That Mencia, wife of Oliver of Fista of the diocese of Quimper pregnant labored for childbirth almost for fifteen days, on account of which she was made gouty; and her members, chiefly the shins and legs, were very greatly made black, a fourth. and she as if dead made: at length at the invocation of the said Yvo and the vow emitted by Adenora her mother (who vowed to Yvo Mencia and the creature which was in her, and promised six pennies annually as long as that creature lived, if he should save Mencia, and that creature should come to baptism) a daughter she bore sleeping and without pain, without the aid of a midwife; and she was also from the gout and infirmity of the members, shins and legs entirely healed; and from the hall of her husband, after childbirth awakened, without anyone's aid, she went to the chamber to her bed; and the said daughter naked she found without stain of blood or other filth, as if she had been many times [e] bathed; and she lives, and has a husband, and is very devout; and fasts for two days on bread and water in every week. Testifies this Mencia, Witness CCXXVII, the very freed one.

[90] That when the wife of Hamo, parishioner of Plestin of the diocese of Tréguier, A woman in childbed helped, imperiled by a dead foetus, in giving birth for five days had labored, and had emitted the arm of the birth, all the rest within the belly remaining, and thus had stayed for those very five days; she invoked the said Yvo, that he should intercede for her, that from that danger she might be freed: and at once the invocation made she emitted the birth dead, and was freed. Testifies Geoffrey, Witness CLXXXI, saying that the midwife showed him the arm of the birth, saying that for five days thus it had been, and of the life of the woman they despaired: and the same Witness counseled the wife, that she should invoke the said Yvo.

[91] Amo of Villa Goussy, Witness CIX, parishioner of Ploneguiel of the diocese of Tréguier, A woman in childbed deprived of milk, of the age of fifty years or thereabouts, said by her oath, that twenty years are elapsed or thereabouts, that a certain woman of the parish of * Plessy of the diocese of Tréguier, of whose name she does not remember at present, had a certain little son, who very harshly cried. And when the said one who speaks asked once the said woman, why her son so much cried; she to her answered, because the boy was hungering, and because she had not milk except a little in one of her breasts. Then the very one who speaks said to her, that she should vow herself to S. Yvo, and obtain for herself grace of milk, she obtains it by vow. by which she could nourish her son. And then the woman vowed herself [f] apart: as afterward she reported to the same one who speaks. And at once, the very one present who speaks and seeing it, milk in the breast which had been barren abounded, so that visibly it dropped. Which done, at once the very one who speaks, with bent knees thanks to God rendered and to S. Yvo, by whose merits she firmly believes the said miracle to have been done. Of the day and month, she said she did not remember; yet it seems to her, that it was about the month of August. Asked, if the said woman before she knew, she said yes, for half a year before. Asked, how much time that woman was with the said breast without milk: she said, that from the time in which she bore the said boy, as she said. Asked, of what age was the boy; she said, that of one year, as to her by the look of the boy it seemed.

ANNOTATIONS.

CHAPTER XII.

Those freed from a present danger of death, S. Yvo being invoked.

[92] That a certain man of Mortum ^a, as he said, at the invocation of Yvo was from the danger of death freed, Thrice hanged he escapes death. when he had been at Mortum to hanging condemned, and three times in one day hanged. Testifies Laurence, Witness CXXIII, asserting he had seen (ten years it is or thereabouts) the said man coming, and entering the church of Tréguier in shirt and breeches, with a cord at the neck, saying and publicly confessing, and swearing before the Official of Tréguier the aforesaid so to have been. And asserts the same Witness, that the cord was broken: and that on his neck the traces of the wounds, inflicted by the aforesaid hangings and the cord, most manifestly appeared. Catharine, Witness CXXIV, seems to agree, except of the time; of which she says, that XX years are it or thereabouts, as she firmly believes. Olivarius, Witness CXXV, is written in the book, that he said the same in substance and effect as Laurence. Geoffrey, Witness CXXXI, said also he had seen and heard a certain man, whose name he knows not, saying and publishing himself from the danger of hanging to have been freed at the invocation of S. Yvo. And the same Witness saw the scars, which the aforesaid to be true truly to show seemed.

[93] A blind man fallen into a deep well, That Geoffrey Rannou of Ploegrescaut, blind, of the age of L years or thereabouts, falling at the hour of Vespers or thereabouts head downward in a new well, near the great Cross of the cemetery of Tréguier, deep by eight fathoms [b] and beyond, and little was there of water; the said Yvo's help being invoked by the very falling one and other persons for him, afterward about the aforesaid day's setting he was drawn out alive, although wounded in the head: and still he lives and is sound, when yet another man into the said well had fallen, and thence dead had been. Testify Floria, Witness CLXIX, of the fall, he is brought out almost without harm, by hearing, on a certain Friday: and at once she ran to the well, where was the said blind man, and vowed him to the said Yvo, with bent knees: and at once went to the church, and offered two pennies to the [c] trunk of the said Yvo: and afterward returned to the well, and found him drawn out, wounded in the head. And she added, that another certain one fell into the well aforesaid, and there on account of the fall dead was, and she saw him dead. Asked, through what space he was in the well; she said, that as much as a man could have gone for the space of the drawing of four crossbows. Asked, if she saw him in the well; she said, that yes, because he was her man [d] liege, and passed the night in the house of the very Witness. Geoffrey Hilarii, Witness CCXV, from the assertion of 7 Witnesses present, said, that, when Geoffrey the blind man had fallen into the well of the square of Tréguier, Prigentius vowed him to the said Yvo, and recommended that he might have Confession: and the wife of Prigentius cried out, S. Yvo, help him. And he saw the very blind man falling into the well, head turned downward; and thence drawn out alive: and still he lives. And in the same year a certain strong youth into the said well had fallen, and on account of the fall there dead was. And the very Witness saw him alive, and on account of the fall dead: and he stayed in the well for the draw of four crossbows, and he does not believe that the water was high by half a foot. Rolland, Witness CCXVIII, seems to narrate of the fall and of the drawing out: and when he had been drawn out, he saw that he did not suffer, nor was he hurt, save a little in the head and in the back, yet without danger. Margilia, Witness CXIX, seems to agree with Geoffrey aforesaid, of the fall into the well by sight, and of the vow and invocation, by herself the Witness and Prigentius then her husband made. John, Witness CCXX, said, that he saw him drawn out alive, and still he lives, and heard many assistants, invoking the said Yvo that he should save him. Laurence, Witness CCXXII, said, that the said Geoffrey fell head downward into a well, which is in the market of the Town of Tréguier near the cemetery of that place; whose depth is seven fathoms; namely one fathom and a half or thereabouts with water, and the rest without water; and he says he had measured it. Which blind man although he was in the head hurt, was nevertheless by the invocation of the said Yvo from the danger of death freed. Asked, how he knows; he said, because he saw him in the well falling, and heard him loudly crying out, S. Yvo, help me; and afterward saw him drawn out of the well alive, in the head only wounded, saying that when he fell and was in the well, no pain or harm he felt: and he was in the well from the hour of vespers or thereabouts when he fell, and about the day's setting he was thence drawn out. Raolinus, Witness CCCXXII, said, that he saw him in the well after the fall, and he lives, and thence drew him out: and he was alive, and of those approving the fall to have been fatal. wounded however in the head with a great wound. Harvey, Witness CCXXIII, said also that he saw Geoffrey fall into the said well, at the hour of vespers or thereabouts. Likewise he said, that the said Geoffrey had his head downward to the water of the well, and his feet toward heaven raised; and thus he was in the well after the fall. And drawn out he said he did not feel pain, because (as he said) in all things the said Yvo helped him: and that to S. James he had gone.

[94] That when Henry of Villa Guezenoci, Priest, had fallen with the horse, There are freed, one fallen from a horse into water; which he was riding upon the bridge called Pont-Ars, into the water of a pond, and from under the water had been for half a league and more, as it seemed to him; at the invocation of the said Yvo from the danger of death he was preserved and freed. And in the [e] little bag, which he carried bound behind him, were many letters and writings, which in nothing were destroyed or wetted. Testifies the very freed one, Witness CXXVII, speaking of himself, and of the letters: and of the vow by him emitted he adds, that he promised to the honor of Blessed Yvo one Mass each year to celebrate, and twelve pennies of annual income to him to give. Oliva, Witness CXXXVIII, seems to agree with the freed one: and while the said Henry thus fell, she heard him thus crying out, S. Yvo, help me, and from danger me defend. And she saw under the water the whole very Henry, who was believed dead and submerged: whom she saw afterward freed at the aforesaid invocation. Of the little bag and the letters existing in it, it is said in the book he said, as the Witness immediately just before. Yvo, Witness CXXXIX, is written in the book, that he said the same in all and through all in substance and effect, which the Witness immediately preceding: and he added, that while the very Witness wished to help the said Priest to go out of the water; he forbade, saying, I need not, because Blessed Yvo helped me and helps me.

[95] 15 imperiled by a tempest, the oars now broken, That when Lord John of Pestuven, Knight of the diocese of Quimper; and Payen of Mons-Villæ, Squire; and others to the number of fifteen or thereabouts, from the manor of the said Knight, called Roscolor, to the island Theven [f], situated in the sea, distant from the land by a league, were sailing, and were near the island aforesaid by a stone's throw; there arose a disturbance and tempest, and sailing the oars were broken, the disturbance and tempest of the sea growing strong. Who being without oars in a ship almost full of water, and of life not hoping, vowed themselves to God and to the said Yvo, that if to the port of safety they should come, his sepulchre with bare feet and without shirts they would visit. Which vow emitted at once the ship, against the course and impetus of the sea, the wind and tempest, turned itself; and them rightly led to the port, from which they had departed, free and unharmed. Testify Lord John aforesaid, Witness CXVII, speaking in all things of himself and of the others: and that these things were fully twenty-five years, about the feast of all Saints. Payen, Witness CXVIII, is written in the book, to have said the same in substance and effect as the Witness immediately preceding; except that of the time he said, that in winter there will be XXII years and beyond, as he believes.

[96] Yvo Textoris, Witness CXXVIII, son of Olivarius the blind, parishioner of Plebs-Magna-Galtrei, of the diocese of Tréguier, of the age of forty years or thereabouts, said by his oath, that a certain ship, likewise 2 shipwrecked, their companions submerged. laden with earth called [g] marl, suffered shipwreck a tempest arising suddenly: he indeed, when he was in the same, and saw himself in the sea imperiled, the said Yvo as much as he could invoked; vowing for himself, that if by his merits from the very shipwreck he should escape, his sepulchre all naked he would visit; and at once a calm was made, and he at length from the very shipwreck freed. Asked of the time, month and day; he said, that on a certain Saturday, in the month of June of that year there were sixteen years, as he firmly believes. Asked of the names of those, who were in the said ship: he says, that John Tardi, son of the said Tardi, of the aforesaid parish and diocese born, and saved from the said shipwreck, like himself; and six other men, of whose names he said he did not remember, because then they were there dead and submerged. Asked of the place and hour of the shipwreck; he said, that in the sea which is between S. Mandetus [h] of the Island and the Town of Lezardieu of the diocese of Tréguier, was the said shipwreck about nones. Asked, how he knows, that the said John thus escaped; he said for the reason, that he heard many times the said John crying out and invoking S. Yvo, and such or similar words uttering; Lord S. Yvo, help me, help me; and I to you vow myself to visit your sepulchre all naked, if I escape and you save my life. Asked of the place and hour of the freeing; he said, that in the sea which is near the Town-Mouster, which is distant by one league from the place of the shipwreck above said, about the setting of the sun. Asked, if he knew how to swim; he said, no. Asked, how from the sea aforesaid, which is near the Town-Mouster, he came out at the hour aforesaid; he said, that certain neighbors of his with a certain ship came thither, and him received and drew out of the water. John Lardi aforesaid, Witness CXXIX, of the age of forty years or thereabouts, upon the aforesaid miracle agrees with Yvo Textoris; and said, that on the following Monday the very Witness and the said Yvo this kind of vow fulfilled.

ANNOTATIONS.

CHAPTER XIII.

Others, from present death divinely snatched, through S. Yvo.

[97] That when Alan of Treraurays, Knight of the diocese A horse with a servant about to be drowned emerges, of Tréguier, and his wife with others wished to cross by the sea-port, called Lanaber ^a, of the diocese of Vannes, and the same Knight his palfrey with a [b] Vallet sent ahead in one ship, his face wrapped with a tabard [c]; when they were in the sea by a great space distant from land, the said palfrey hurled itself from the ship into the water. Which seen Alan the vallet and palfrey recommended to Blessed Yvo, that them he should keep for him. Which invocation made, the said vallet, out of the water appearing, with an oar laid hold of himself; and the sailors drawing him to themselves, him received, and in the ship placed: the palfrey indeed against the waves of the sea, the winds and the billows contrary to him, turned itself, the tabard still before its face remaining; and came to the port whence it had departed by a straight way. Testify, the noble Alan the Knight aforesaid, Witness CLVIII: and he adds, that the miracle of this kind seen, the same Witness with others and with the palfrey, to the sepulchre of Master Yvo, came as pilgrims: and as soon as the palfrey the church entered, and as long as there it stayed, to neigh as if it rejoiced it did not cease; although the said day nor the other was it wont to neigh. The noble Theophania, Witness CCXXVI, seems to agree with the said Alan her husband of the contents in the theme, and that she was with him in the miracle.

[98] That when Judicellus Omensy, of the parish of Guiccastel; and Guido Cubis, likewise six shipwrecked the rest of 45. of the parish of Plebs-Petri of Plœsquellet, of the diocese of Quimper, and many others, to the number of XLV, were in one little ship in the sea, distant from the land; and the said little ship, on account of too great a load and inundations and a contrary wind, took in water; Judicellus and Guido aforesaid, seeing the danger, to the said Yvo vowed themselves: and nevertheless the ship and all the persons aforesaid took in water, and were submerged, except Judicellus and Guido aforesaid, and four others, who the danger of submersion escaped. Testify Judicellus aforesaid, Witness CCX, one of the freed aforesaid, speaking of himself and of Guido his companion and the others aforesaid: and he adds, that the very Witness the said Yvo invoked in this manner and the like, O S. Yvo, to you I render myself, and I vow to render ten shillings when I can, that you may save me. And the said vow being made, although the same Witness took in water, yet afterward raised he stayed floating upon the waters; until fishermen came (who then for the space of two leagues, as he firmly believes, were distant) and coming up, the very Witness and Guido, from the sea drew out. And to the questions, answering, he said; that of the water he did not drink, and that the waters he took in twice: and that he stayed, both falling, and ascending and floating, for the space which one could for two leagues walk. Guido, Witness CCIX, the other of the freed, seems to agree with Judicellus his companion his, of the danger and freeing aforesaid; and that, while the ship took in water, the same Witness the said Yvo invoked. And when the water had brought him up and over the water he floated, again the said Yvo he invoked, that he should save him; promising him a candle of wax, of the length as long and thick as he was: and at the invocation of this kind he remained over the waters floating, until fishermen of Léon, distant by the space of two leagues as he firmly believes, came up; and himself and the said Judicellus drew out. And he believes firmly and it is the report, that he and the said Judicellus and four others, as they said to him, the said Yvo invoked, and escaped: and this one to another recited. In other things he seems to agree with Judicellus, except that of the water he much drank, which afterward he vomited up.

[99] That William Tornemina, Domicellus of la Hunauday, of the diocese of Saint-Brieuc, likewise a rider overtaken by the tide of the sea, was freed in the sea from the danger of submersion and death, in [d] la Greva of Hylion near S. Brieuc, where the sea flows and ebbs in a day twice or thrice. And because the sea seemed to come, and he wished to hasten his journey; he fell into a pit with his horse. And afterward with the horse he rose: and at the bank the ground failed the horse, and he fell again into the sea. And he rose with the horse, as before; and again upon the horse, which was swimming, he believed he would come to the bank. And separated then from the horse, he went to the deep. And then in the deep of the sea he vowed himself in his heart to God and to S. Yvo: and at once the sea cast him upward; and afterward, he knows not in what manner, he found himself upon the croup of his horse: and holding himself to the saddle, the horse by swimming carried him sound and unharmed to the bank of the sea, and he did not drink anything of the water, and sound he came out of the water. Testify, the very freed one, Witness CLXV, speaking of himself, so to have been; and that he was in danger, as he believes, for the space of half a league; and he believes firmly, that God freed him from the said danger, by the merits and prayers of Master Yvo. Harvey, Witness CLXVI, said, that he saw the said William and his horse, falling into the water of the sea in great danger; so that not unless miraculously could they escape. Which noting the same Witness and many others, whom he names, who were present, seeing the sea come on and of themselves doubting, fled, the said Yvo invoking, and saying, S. Yvo help him; this kind of invocation many times repeating. And afterward he saw the same William, raised over the waters to the bank.

[100] Alan Andreæ of Tredersec, of the diocese of Tréguier, Witness LXXXI, a boy about to be drowned the ball of weed loosed which he had mounted, of the age of thirty years or thereabouts (as he said, and by the look of his body it appeared) said by his oath and deposed narrating, that once on a certain Thursday, as he believes, while he was upon the bank of the sea-water, near the port of the Black-Stone next to the city of Tréguier, together with three other boys, and they had gathered together one ball of weed of the sea called [e] Goumon; and the same one who speaks had mounted upon the said ball of weed, within the waters aforesaid, for the sake of conveying the said ball, to the paternal house, as ships are conveyed. And when he had now thus conveyed it through the waters, as much as is a stone's throw, as he said; the said ball was torn and spent by the waters aforesaid; and the said one who speaks, from the ball then cast himself into the sea, reckoning the ground he could with his feet attain: which he could not, because the water most deep was there. And thus the said Alan over the water remaining and crying out, S. Yvo, S. Yvo; he heard a certain woman and the boys aforesaid crying out, who him to the good Yvo likewise vowed. And then a little after, while the billow of the sea him carried, and he had been thus in the water for the space of half a league, as it seemed to him, holding his staff in his hands, having in these waters round about the whole body except the face; there came up a ship, in which was Alan Clerici: who rose from the ship reaching to him his hand, and laid hold of him drawing him to himself within the ship. But the very one who speaks, rose, as he said, from the waters, before the said Alan Clerici reached to him his hands. Likewise he added, that his father said to him, that he wished to turn him over, that the water might go out of his belly: but the very one who speaks would not, saying, that it was not expedient, because one single drop of water had not entered his body. Asked of what age he was then, he said that of ten years or thereabouts, as he believes. Asked if he knew how to swim, he said, that neither then, nor even now. Asked how he stood upon the ball, he said that standing erect, as he would stand upon a ship. Before this heard Alan Clerici, Witness XCIII, had said; those attesting who helped him floating. that while he sailed through the arm of the sea aforesaid, with others who were in the ship, they found upon the waters of the sea the said boy, lying supine, as if he wished to sleep: and the people crying out, S. Yvo help; the ship with the very Witness approached to the place, where was the boy thus upon the waters. And the very Witness laid hold of the boy, drawing him to himself: and the boy with extended hands held the very Witness by the neck, until he was within the ship: and thus escaped the boy from the danger of being drowned by the merits of Master Yvo, as believe the very Witness and others who were there. Asked of the time; he said, that about the Nativity of Blessed John the Baptist. Asked, how much time he was thus upon the waters; he said, that for the space of the third part of one league or thereabouts, after he heard the cries. Agrees also Andrew Bonamici, Witness XCVI, father of the aforesaid boy. And John Gregorii, Witness XCV, of the age of fifty years or thereabouts, deposed as Alan Clerici; except that he said, that well he saw the said boy raising himself from the water, before the said Alan reached to him his hands; and well he saw the father of the said boy, wishing to turn over the said boy, and that the said boy would not.

[101] That when Alan of Laude hœz, parishioner of Plœnez of the diocese of Saint-Brieuc, again shipwrecked, and Geoffrey Richardus and Hamo and others were in the sea, the flux of the sea led the little ship to a great stone, and it was broken: and at once the said Alan to the said Yvo vowed himself, promising four pennies annually. And at once the little ship in pieces dispersed, the same Alan up to the deep of the sea fell: and the water through the mouth and through the breast, up to the bowels, and not further that he felt, entered. And afterward the water him upward brought back, and again he vowed himself as above. And a certain piece of wood of the little ship receiving, himself upon it sustained, floating from the hour of None or thereabouts up to about the setting of the sun. And then there came up John and Alan Seven, and him received, and to the port led. And the said Richardus and Hamo were submerged: and the said Alan escaped, by the merits of Master Yvo, because then he vowed himself to the same. Testifies Alan, Witness CLXI, the very freed one.

[102] That when Arnald, son of Sibylla, of the diocese of Tréguier, and another imperiled: with sailors had led the ship before the port of Rupella [f]; suddenly there was made in the sea a tempest with the greatest darkness, so that the ship was tossed with the danger of being submerged. And then the said Arnald, with the two who had remained, invoked the said Yvo saying, S. Yvo help us. And forthwith there appeared a certain light visibly over the ship: and at once the tempest ceased, and afterward they continued happily their journey. Testifies Sibylla, mother of the said Arnald, Witness LXXXVIII, asserting, that these all things narrated to her the said Arnald her son: and because the very Witness after the departure of the said ship recommended to the said Yvo the ship, and her son, and the others.

[103] likewise another, That when John Gat of Tredarzec was in a ship, in the sea near the Port-Blessed [g], and five others with him; a tempest there was, and the ship was broken, covered by the billows, and submerged. Then he invoked the said Yvo, and vowed himself, that if he should escape he would go naked to his sepulchre. And at once he found a little piece of the ship, which had the length of one foot or thereabouts, and the breadth of three fingers: and with it swimming, always invoking the said Yvo, for the space of half a league and more; he came to another ship: and thus escaped, and his companions perished. Testifies the very freed one, Witness XCI, speaking of himself in all things so to be.

[104] That at the invocation of the said Yvo, Yvo, Guio, Lucas, and Henry, and others. of the parish of Plœbalazuant of the diocese of Saint-Brieuc, escaped from the sea with the ship, to danger exposed upon a certain rock [h], which after the vow at once miraculously to the port was led. And another escaped with the ship, broken in the forepart against a certain rock. And Alan Clericus, parishioner of S. Vilianus, from an evident danger of being submerged in the sea, escaped, the greatest tempest having arisen. Testifies Alan le Cervesus, Witness CXLV, by hearing from the said freed ones: and he himself made three ships of wax at their instance, and them hung up he saw in the Church of Tréguier next to the sepulchre of Master Yvo.

[105] That when Beneventa, wife of Yvo Harvæi of the diocese of Tréguier, A little infant girl is kept safe within a fire. had given over for keeping to Agnes of Narbonne her daughter, of the age of one year or thereabouts, and had gone to the fields, she began to fear: and doubting of her daughter aforesaid, she vowed her to the said Yvo and the house in which she was, lest the daughter perish. And at once to the house returning, she saw the smoke of a fire, and running entered the house, and saw that there had been there a fire; and the said daughter in the cradle, and the cloths up to the navel consumed and burnt, and the daughter sound and unhurt: and still she lives. Testifies Beneventa, Witness CXVI, mother of the said daughter of hers freed, by sight.

ANNOTATIONS.

CHAPTER XIV.

The contracted and paralytic, healed by the help of S. Yvo.

[106] Persevering 7 weeks at the sepulchre a contracted woman, That Catharine, wife of John of Gannetz born of Plebs of John, now parishioner of Plestin of the diocese of Tréguier, contracted in hands, feet, arms, and shins, so that walk she could not, nor rise, nor feed herself; and her arms she had one over the other wound and joined, and hands closed under the shoulders without armpits, and shins joined, and feet one over the other almost in the manner of a Cross. And thus suffering and contracted, she was carried to the sepulchre of the said Yvo, for receiving health: where she was for seven weeks or thereabouts, infirm herself, during the time often to the said Yvo herself vowing, and asking that he should give her health. And when she had not recovered health, bound upon a horse, for returning home led, a little after on the same day to the church of Tréguier and the sepulchre of the said Yvo, on her own feet she returned fully freed. Testifies Catharine, Witness CLXX, the very freed one, and the vow frustrated returning; speaking of herself: and adds, that when she was led, and was near the Burnt Bridge, distant from the city of Tréguier almost by one league; she again vowed herself with great devotion to the said Yvo: and looking toward the said church where the body of the said Yvo rests, she said devoutly, O S. Yvo, how shall I go infirm? O S. Yvo, may I have through you freeing. And these said, at once she saw the greatest splendor, shining about her: from which she was warmed, and her arms at once were loosed, and hands opened, and feet disjoined and shins, and fully she was freed and healed of the passion and infirmity aforesaid. And at once by the servant the bindings being loosed, with which she had been bound upon the horse, by herself to the ground she descended: and healed and fully cured, by herself and on her feet to the sepulchre of the said Yvo a pilgrim she returned, and her offering she offered. the Saint again invoked, she is healed on the way. Asked of the time, month, and day, in which health she received; she said, that on a certain Sunday before the feast of all Saints: and before she had been contracted for one year and beyond. Asked, whence had come the said infirmity; she said, that from gout and other infirmities which had happened to her. John Audreti, Witness CLXXI, with her seems to agree of the infirmity, by sight: and that thus contracted she was carried to the sepulchre of the said Yvo: and Alan, Witness CLXXII, said, that he saw her detained in the said church by the infirmity aforesaid and afterward sound.

[107] That Nicholas of Guerrandia, of the diocese of Nantes, paralytic and contracted in the shins, another similarly after 5 weeks so that go he could not; carried with a cart to the sepulchre of the said Yvo for receiving health, and there remaining sometimes at the sepulchre, sometimes in the lodging, for the space of five weeks or thereabouts; many times invoking and vowing himself to the said Yvo; at length when sad and grieving that he had not received health, he had reckoned with his host being about to depart on the morrow; the night following in his chamber appeared a great brightness, as if the house seemed to be burning: and in the morning he rose sound and cured, saying, S. Yvo was with me, and me wholly cured: and he went by himself on foot, erect, sound and freed to the sepulchre of the said Yvo with his offering. Testify, Helias, Witness CLXXXVII, asserting he had seen the said Nicholas paralytic and contracted, in hands, arms and shins, and adds, that he kept his hands closed; arms and shins he could not extend, nor walk, nor rise, nor stand upon his feet, nor feed himself. And thus paralytic, he was brought in a cart as a pilgrim to the sepulchre of the said Yvo for health to be had: about to return home, and in the house of the father and mother of the very Witness he was lodged, and stayed for five weeks or thereabouts; and heard many times and frequently the same Witness the said Nicholas vowing himself to the said Yvo, and with invocation affectionate and devout, in this manner or the like; O S. Yvo, give me health, and to your sepulchre as long as I live I will come each year, and I will give twelve pennies annually, and a wax candle of my length, and a wax image. And at length about the end of the five weeks, sad and grieving that he had not received health, he reckoned and satisfied for the expenses, on the morrow (as he said) about to depart. And about midnight coming on, the Saint appearing through the night he is cured. the same Witness waking saw in the chamber, through the door open and barred, so great a light and brightness, that it seemed to him that the whole house was burning. And the very Witness lying again in the said chamber, there appeared a light and brightness, as above. And again rising the same Witness and Catharine his sister, fearing that the house might burn, said the said Nicholas; S. Yvo is with me. And about dawn coming on, the said Nicholas invoked: and they saw him standing on his feet, sound and cured, saying, S. Yvo was with me, and me wholly cured. And he went by himself on foot, sound, erect and freed fully; and a candle lit and a wax image offered at the sepulchre: and afterward him he saw sound, and cheerful, and cured. Asked, how much time before him he saw infirm; he said, that for four years and beyond he had stayed and been thus infirm. Catharine, Witness CLXXVII, seems to depose of the aforesaid and agree upon the contents in the article with Helias her brother. Hadou, Witness CLXXXVI, seems also to agree with the aforesaid Witnesses.

[108] That Harvey Goloviæ, parishioner of the church of Tréguier, born of the parish of Plœnez of the diocese of Saint-Brieuc, having for two years or nearly the shin left contracted, likewise one contracted in the left shin, which extend he could not, but kept it turned back to the leg joined, and with two staves he had to go; standing many times at the sepulchre of the said Yvo, and him invoking, and vowing himself to the same that he should give him health; afterward, within a short time he was sound, and of the said infirmity cured, and walked erect without staves by himself. Testify Harvey, Witness CLXII, the very freed one, speaking of himself in all things; and adds, that when he slept next to the sepulchre of the said Yvo, he heard a voice as if coming out of the said sepulchre, saying to him; if you would offer two wax candles at my sepulchre, admonished from heaven of the offering to be made: you would be cured. And on the morrow he offered. And the day following, when the great Mass was celebrated, going out next to the sepulchre, the shin contracted he extended, and was healed. And at once rising, erect and on foot by himself he walked, without staves and any aid: and he had been infirm for two years. Theophania, Witness CCXXII, seems to agree with the said freed one by sight: and Geoffrey, Witness CCXXI, said, that he saw him for three years infirm, and afterward cured: and heard from the said Harvey, that by the merits of Blessed Yvo.

[109] That Amou, widow of William David, parishioner of Plebs-Barbata of the diocese of Tréguier, for four months contracted in hands, and contracted in arms and legs: arms, shins and feet, so that rise she could not nor walk, to the sepulchre of the said Yvo carried; at the very Yvo's invocation, often and oftener through many intervals of time repeated, full she received health. Testifies

Amou, Witness CLXIV, the very freed one, speaking of herself so to be: and adds, that her hands she could not open, nor arms and shins extend, and that by others she was fed and carried. Asked of the place where she was healed: she said, that in her house of the aforesaid parish, and that she had been infirm for a year and beyond. And afterward is written: And we saw her, sound and directly walking.

[110] That John Guilloti, of the parish of Louargat of the diocese of Tréguier, Likewise contracted, paralytic and contracted for two years or thereabouts, so that walk he could not, nor rise, nor shins extend (nay he had and kept them bent, as if joined about the legs, keeping one foot over the other almost in the manner of a Cross) an invocation and vow, by the very contracted one and by his mother, to the said Yvo emitted and made; on that very day the shins he extended, walked, and was cured also of the infirmity of gout, with which he was weighed down, which afterward he did not feel. Testify, John the very freed one, Witness CLXXXII, speaking of himself in all things so to be; and adds of the infirmity, that it was necessary that by another he be raised and carried, being contracted. Asked of the time; he said, that on the day Sunday, before the feast of Blessed John the Baptist last past. Asked at whose invocation, he said, that he himself vowed himself to the said Yvo, and invoking him promised a circle of his body in wax. And at the end of his attestation is written, And we saw the very John sound, and by himself directly walking: his members however he had weak and thin, on account of the very infirmity lately past. Nobilia, grandmother of the said freed one, Witness CLXXXV, seems to testify also of the infirmity by sight, and that the very Witness and the mother of the very John vowed him to the said Yvo.

[111] Yvo son of Yvo Gatian, Witness CIII, parishioner of Bidernec of the diocese Likewise a boy contracted his memory lost, of Tréguier, of the age of ten and eight years or thereabouts, as he said and heard said by his parents; by his oath said, that bathing himself in a certain river called Taudi, next to the mills of S. ^a Inflanus of the said parish, he lost his memory, so that he knew not what he did, nor even where he was. And this was about the hour of noon, as he said: of the time, month, and day he does not remember. And he added, that during this there seized him a certain infirmity in the hands, and arms, and shins; so that he had his arms crossed, and his shins likewise, so that scarcely could he go: and his tongue and mouth were as burnt within: but he knows not, as he said, how or when these things had happened to him, except that his memory lost, as he said, these aforesaid he felt. Then his memory he recovered and health from the infirmities aforesaid, on the Sunday after the octave of the nativity of S. John the Baptist, this year: and he believes firmly that it was by the merits of the said Lord Yvo: because he heard from his father, that he had vowed him to him, and had led him to his sepulchre for health to be obtained: and he does not remember the bystanders, who were many when he recovered health, whom he knew not. And the recovery of health was in the house where dwells the Lord of Limoges, in the city of Tréguier, near the door of the said house.

Moreover Yvo Gatian, father of the said Yvo, Witness CIV, of the age of fifty years or thereabouts, whom his father attests. said by his oath, that two years are it or thereabouts, and in this month of July, that he himself who speaks found his aforesaid son, who was bathing himself in the water and place above designated, words disordered and foolish uttering, as if furious and demented. Then during the fury there seized the said son a certain infirmity, by which he had his tongue and mouth within burnt, and hands and feet cold, and shins one over the other crossed, and arms likewise. On account of which he himself who speaks in process of time the said son of his to the said Lord Yvo vowed, and led to his sepulchre in the church of Tréguier. And he added, that he was in the city of Tréguier for ten continuous days, the said church continually visiting: and at length the said ten days completed his son was cured perfectly. Asked of the time, month and day; he said, that he found him as above, but of the day he does not remember; he said however, that this year in the month of July, on a certain Wednesday, he was cured in the lodging of a certain Tornemina, where dwells the Bishop of Limoges now in the city of Tréguier. Asked who were present, he said none in the bathing, that he himself who speaks saw; but in the cure very many were there, of whom he does not remember; because, as he said, for joy he cared not. Asked with what words he had invoked the said Yvo, he said, By saying, S. Yvo to you I vow my son, and I will that he be to you obligated for one wax candle of length sufficient to gird him, to be rendered to you annually. The infirmity moreover lasted nearly for two years continuous, a small interval being interposed.

[112] likewise contracted for two years, a boy, That John, son of Alan, parishioner of Plebs-Nova of the diocese of Tréguier, of the age of fifteen years or thereabouts, contracted well for two years, so that scarcely go he could, bent and keeping his hands upon his legs; nor could he sit, but lay; carried on the Saturday to the sepulchre of the said Yvo; on the Sunday following after noon rising, he felt suddenly himself cured. And approaching the sepulchre of the said Yvo, he said himself healed by the merits of the said Yvo, to whom him had vowed his mother. And he himself frequently had said, next to the sepulchre of the said Yvo, S. Yvo, obtain for me grace from God, that he free me from this infirmity. Testifies the very freed one, Witness LXXXI, speaking of himself infirm, vowing and healed, and of the vow of his mother. And about the end of his said is inserted; And we saw freely him walking.

[113] That Adelicia Olivi Thomæ, born of the parish of Plebs-parva, paralytic and contracted of gout for two years or thereabouts, and a girl, who kept her shins to her legs and feet to the rear almost bent, but with her hands she dragged herself upon the ground; the said contracted one vowing and promising six pennies annually to the said Yvo, that he should free her, the vow being made at the invocation of the said Yvo, she was healed, and cured next to the sepulchre of the said Yvo, and by herself rose. Testifies the very freed one, Witness CLXXX, speaking of herself in all things so to be: and at the end of her said is subjoined. And we Commissaries, saw the very Adelicia sound, and by herself directly walking, humpbacked however, and with head somewhat inclined walking, which (as she said) before the infirmity she had not.

[114] That Henry Augerii, of Anglica-villa of the diocese of Coutances, likewise one having left his crutches at the sepulchre, contracted and bent, not able to go without crutches, but he dragged his feet; and thus going to the said Yvo at Lantreguier on pilgrimage; afterward, eleven days or thereabouts elapsed, he came back thence, having left the crutches there, as he said, by the grace of God and the merits of the said Yvo cured. Testifies Brother Andrew, Abbot of Beauport, Witness CCI, who met the said Henry thus contracted, going with crutches or [b] eschasses, as he said, to the said Yvo at Lantreguier: and afterward, eleven days or thereabouts elapsed, he came to the Abbey aforesaid, himself cured saying, as in the theme is contained.

[115] That John, son of Nanus, parishioner of Lanmeur of the diocese of Dol, contracted in feet and shins for eight years or thereabouts, and another, so that rise he could not, nor shins erect, nay it was necessary that with hands and knees he should walk; at the invocation of the said Yvo he was healed, and erected himself, and went, and goes sound and erect. Testifies John, Witness CLXVII, the very freed one, speaking of himself in all things: and adds of his vow, that he promised a candle of his length and thickness, for his freeing. And he goes (as also we saw) sound and erect; yet humpbacked, which as he said was not before. Of the place, he said, that in that church of Tréguier, next to the sepulchre of the said Yvo.

[116] That William Balch, of Queriam of the diocese of Quimper, contracted in one shin for seven years and beyond, so that it raised to the leg he kept, and it extend he could not, and with eschasses or crutches he walked; and another after seven years. he invoked the said Yvo and vowed himself to the same, promising to be his man, and to give him seven pennies annually for his cure. Which thus said, a brightness shone about him, and he was so warmed that he sweated: and after the sweat at once he felt himself relieved, and extended the shin of which he was contracted, and rose on his feet: and his crutches left, sound, erect, and fully cured, he walked. Testifies the very freed one, Witness CLI: and at the end of his said is written, And him sound we saw walking.

[117] likewise contracted and dumb, That Mahauta, daughter of Leveneza, of the parish of Lanmeur, of the age of two years and a half or thereabouts, lost her speech, and her face was turned, namely the mouth to the left part, and the nerves of the arms and shins, on the left side paralytic, had been contracted, so that she could not extend nor have the use of the same: and she stayed thus infirm for ten weeks. And the said mother of hers vowed her to the said Yvo of one penny annually that he should free her. Which vow being made, while she led her a pilgrim to the sepulchre of the said Yvo, on the way from the city of Tréguier by seven leagues, the very daughter full health received, and spoke: arms and shins she extended, and after one hour by herself walked, and her face to its pristine state returned. Testifies Leveneza, Witness CCXLIV, mother of the said freed one, by her presence. and finally an arthritic,

[118] That Olivarius of Sista, at the invocation of the said Yvo, because to God and to the said Yvo he vowed himself, was cured of gout, which he had suffered for half a year, which by the physicians was said incurable: because it descended through his right shin, and through a hole made in the said shin miraculously went out, and dropped. Testifies the very freed one, Witness CCXXVIII.

ANNOTATIONS.

CHAPTER XV.

The blind illumined, infirmities of the eyes cured.

[119] That a certain man, of the age of LX years or thereabouts, from toward Rupes-amatoris born, blind, A blind man led by a dog is illumined; and causing himself to be led by a dog as a blind man, coming to the city of Tréguier, and there some while drawing delay, and to the sepulchre of the said Yvo himself sometimes recommending, recovered sight, and went afterward without the dog, and saw and discerned colors. Testify, seemingly, Harvey, Witness CXL; saying, that eleven years or thereabouts are elapsed in the month of January, present the very Witness and many others in the church of Tréguier, next to the sepulchre of the said Yvo and at the invocation of the very Yvo, words interposed of this kind by the same; O S. Yvo, to you I vow myself, and I ask of you to be rendered me my sight mine. And he said that for XV days he had seen the very blind man; but how much time he had been blind he knows not, because a stranger man he was. And that he was blind evidently appeared; and by a dog he caused himself to be led as a blind man, which his sight recovered he dismissed: and he saw him see things, and discerning colors. Olivarius, Witness CLVI, said, that he saw the blind man, whose leader was a dog: and he saw him first blind in the city and church of Tréguier, and afterward seeing: and the miracle was done fully ten years or thereabouts, at the hour of Prime: and he saw him blind well for three weeks or thereabouts before his cure.

[120] That Guido, son of Omensen, of the parish of Laugoat of the diocese of Tréguier, and another for 15 days deprived of sight, was blind and seen blind XV days and beyond; and afterward at the invocation of the said Yvo was illumined: and saw, and went without a leader, and discerned things and colors. Testify John, Witness CLIX, who saw and knew the said Guido, and he was blind: and afterward saw him illumined and seeing. Asked, why he knows that he was blind; he said, that by another he was led, and to those seeing it appeared that blind he was. Harvey, Witness CLX, seems to agree with John.

[121] Mahauta, wife of Rivallon Leyzone, Witness XCVIII, of the parish of Lanmeur, of the age of LV years, said, that she was nurse of a certain girl, by name Margilia, A spotted eye is cured, daughter of Lord Peter of Lanmeur of the diocese of Dol, Knight: and she saw the very one who speaks the said girl having a spot in her eye. And when the mother had vowed her to S. Yvo, the one present who speaks: after a short time the very one who speaks saw the said girl cured totally of the spot above said. Asked, at what time the said girl had the said spot, and at what time she was healed and cured; she said, that there may be ten or twelve years or less, but she does not well remember. Likewise she said, that the said spot lasted in the eye of the said girl for eight days or thereabouts, as it seems to her. Asked of the month and day; she said, she did not remember: yet it seems to her that it was in summer time. Asked, who were present; she said that there were present the mother of the said girl by name Levenez, and the father likewise, and the Witness who speaks, and many. Asked of the place; she said, that in the house of the said Knight, father of the said girl, called Vetus-villa in the parish of Vimahec. Asked, at whose invocation was done the miracle; she said, that of Blessed Yvo. Asked, by what words; she said the mother had said: O Margilia my daughter, I would rather love you dead than spotted; and I vow you to S. Yvo; because I and your father with bare feet will bear to him your offering. Asked, if she was present when those words were said; she said, that yes. Asked, how much time she had known the said girl before she had the said spot; she said for four years or thereabouts: and she added, that the said spot was born in the eye of the said girl after the assumed infirmity which is called Smallpox. Asked of the size of the said spot she said, like a small pea. Testifies this also Lord Peter, Witness CLVI, father of the freed one, by sight of the infirmity and freeing: and that he and his wife vowed her after supper, and on the morrow they found her cured in the morning. Asked of the time; he said, that there are XIV years or thereabouts.

[122] That Theophania, daughter of Derianus of the parish of Platum of the diocese of Tréguier, of the age of six years, had both eyes swollen and closed, eyes swollen: and see she could not, the said father vowing her of two eyes of wax, to the said Yvo to be rendered each year as long as she lived; on the morrow she saw with both eyes, as before. Testifies Derianus, Witness LXXXIX, father of the freed one, by sight.

[123] That when Petronilla, wife of William of the parish of Tregrom, for six weeks had pain and infirmity of a pricking gout in the left eye, pain in the eye: so that little she saw, and water thence dropped; she vowed herself and the said eye to the said Yvo, promising to render one eye of wax, that he should render her health. And the invocation and vow of this kind being made, at once ceased the pain, gout and infirmity aforesaid, nor afterward did she feel them, and fully she was cured. Testifies the very freed one, Witness CCI, speaking of herself in all things so to be.

[124] That when Evenus Eudonis, of the parish of Plebs-nova, was in the mill of the Convent of Blessed Mary of Begar next to the small wheel, an eye crushed. the wheel drew him to itself, and put him under itself, him so oppressing, that his forehead over the right eye strongly hurt him, and from him drew out the eye. And then a certain woman invoked the said Yvo that he should free him. And at once, the invocation made, the water stood, and the wheel likewise: and thus thence he was drawn out, and freed, and the eye in its place replaced, and a scar he has on the forehead over the eye, and fully he is freed. Testifies the very freed one, Witness CCVI, speaking of himself and of the said woman vowing.

[125] That when a certain blind woman, wholly not seeing, led by her daughter as a blind one, going out of the church wished to depart to her own; the aforesaid daughter weeping with a loud voice uttered, A blind woman receives sight, O Blessed Yvo, you do many miracles, but they do not appear. And while thus departed the mother and daughter aforesaid, and were in the cemetery outside the church; at once the daughter began more strongly to cry out with joy, My mother sees. And the said mother, returning to the church without the leading of anyone, perfectly saw. Testifies a Religious man, Witness LXXIX, by sight, hearing and his presence.

[126] That when Juliana, daughter of Lavinia of Quontreven of the diocese of Tréguier, of the age of two years with a half, likewise a girl. on account of an infirmity which she had had her sight had lost, and had stayed blind for eleven weeks; the very Lavinia the said daughter of hers, whom a pilgrim she had brought to the sepulchre of the said Yvo for health to be had, to the said Yvo vowed her, invoking that he should free her, either by death or by life: and promised to render one penny annually. And at the invocation of this kind the said daughter, who then was blind, sight of one eye received; and the other, which was closed, opened: but of it she saw nothing. Testifies Lavinia, Witness CCIII, mother of the said freed one.

CHAPTER XVI.

The mind restored to the furious, S. Yvo being invoked.

[127] That Yvo, son of Yvo Andreæ, of the parish of Denguenam of the diocese of Tréguier, of the age of XX years or thereabouts, A demoniac from his mother's curse, cursed by his mother, and given and granted to the devil, at once fell to the ground, and there seized him a vexation in the heart and through the whole body, so that many men scarcely could hold him. But when day dawned, he asked his father and John Doliga that they should lead him to S. Yvo. Who when they led him on the way, when he felt his mother, he began to be vexed: and then the father made the mother withdraw, and at once ceased the vexation. And when they had come to the sepulchre of the said Yvo, there seized him a vexation most hard as before, and it lasted up to Vespers. And about the hour of Vespers the father made him kiss the head of the stone, led to the Saint's sepulchre, which is over the sepulchre of the said Yvo: and at once the said son felt himself freed of the aforesaid vexation, and afterward slept: and was in the town of Tréguier for nine days or thereabouts: afterward he departed alive and unharmed to his house. Yvo, Witness CXX, the very freed one, speaking of his mother and of himself, and of the time, and of others, as in the theme is said; specifying also that on a certain evening, his mother ironically broke out against him in these words, Are you he who defamed me? Then with bent knees and her breasts drawn from her bosom, she said, I give you my curse, and of the breasts which you sucked, and of my bowels which you bore: and whatever right I have in you and have can, and whatever I bore of you, all I deliver and grant to the devil. And that after there seized him the first vexation, he narrates how he was invaded, scarcely four men could him hold. Then being in bed, he saw over himself by night two demons, great as towers, black and horrible, having the form, faces, and horns of a goat, striving to take him, saying, You are ours, because your mother gave you to us. And then there appeared to him S. Yvo, sitting upon his bed, and said to him: Fear not, because you have been at my sepulchre, and you are called by my name mine, and therefore I have come to save you. For your mother could not give you to the devil, because no right she had in you, and by the Saint through a vision bidden to come. more than a sack in the corn which is carried in it. But day dawning he was led to the sepulchre of the said Yvo, as is had in the theme. Asked of the time; he said, that in the past year, on the Wednesday after Pentecost. And about the end of his said is written: And we saw him sound. John Portevitaille, Witness CCIX, seems to agree with the freed one: and said, that at once the said son fell to the ground, so that he believed him dead. And while he was upon the bed, he began to be vexed, and to cry out, like a man who seemed to have lost his memory; saying, Thieves, I will not go with you, because S. Yvo defends me. And on the morrow saw the very Witness, who speaks, that the father took up the journey with his son of coming to the sepulchre of the said Yvo, and nothing else he saw, until he was returned within eight or ten days, sound and unharmed.

[128] That Margilia, daughter of William Hirundinis, parishioner of Pratum, of the age of XXI years and beyond, demented and furious for a month and beyond, There is cured a furious woman, so that upon her mother and others she rushed, her garments she tore, and many other dementias did, so that it was necessary for her to be held and bound, on account of the merits of Master Yvo healed she was and cured, and freed in the church of Tréguier, next to the sepulchre of Master Yvo, where she had been brought a pilgrim for health to be had: and her mother her vowed to Master Yvo. And the vow being made at once she was healed and cured: and her mother an offering of one candle of wax there offered for her. Testifies the very freed one, speaking of herself.

[129] That Michael of Fontarabia a Spaniard, who had spat into the hands of a poor man, and a Spaniard injurious to the Saint's name. asking alms for the love of God and of Yvo aforesaid; demented, furious, and to the ground falling, crying out and saying, that Master Yvo with companions, clothed in white garments, beat him; at the invocation of Master Yvo (to whom the master of the said Michael vowed the same, and him led to the church: in which he kept vigil that night next to the sepulchre of Master Yvo, and on the morrow made an offering of wax candles to Master Yvo for him) he recovered his pristine health, and was cured of the aforesaid dementia and fury. Testifies Alan, Witness CXXII, and said, that he had seen the said Spaniard, crying out and saying, that Master Yvo, with many others clothed in white garments, having candles lit in their hands, beat, and slew him; and afterward saw him cured of the said dementia and fury: and that he was cured at the invocation of Master Yvo, to whom the master of the said man vowed the same, present the very Witness; when by the said Witness, and Laurence, the said man had been brought bound to the said master and companions.

[130] Peter le Prevost of Pleli of the diocese of Saint-Malo,

Another furious man of the age of XL years or thereabouts, Witness CVI, said, by his oath, that William Chauveti, parishioner of the said place, was so demented and furious, that scarcely him could hold even bound four men well strong. And brought by vow, a vow made to God and to Master Yvo by his mother and brothers, to the church of Tréguier, he was from the said dementia and fury cured and freed, by the merits and prayers of Master Yvo. Asked, how he knows the aforesaid; he said, that for the reason that he saw the said William demented and furious, as above is said; and afterward saw him cured. And he said, that he himself was one of those, who brought the said William to the church of Tréguier, to the tomb of Master Yvo. Asked of the time, in which was the said miracle; he said, that on the Wednesday ^a after the feast of the Apostles Peter and Paul, cured on the way, in the year of the Lord one thousand three hundred and thirty. Asked who were present, he said, that the same Witness, Stephen and Peter Chouveti brothers, and John le Sauver kinsman of the same brothers were present. Asked of the place; he said, that on a certain road, which is between the parish of Pleli and S. Brieuc of the valleys, while the very William to the church of Tréguier they led. Asked, what words being interposed, the mother and brothers aforesaid invoked Master Yvo; he said, that they vowed to God and to Master Yvo, promising that him they would lead or cause to be led to the sepulchre of Master Yvo if he should give him health. Asked, if the said William before he knew; he said, that yes, from his boyhood, because his neighbor he is. Asked, how much time the said William was infirm; he said, that for fifteen days or thereabouts. Asked, of what age is the said William; he said, that of forty years or thereabouts. Asked, whether he had had otherwise the said infirmity; he said, his brother himself attesting; that no. With this agreeing Witness CVII, Stephen Chauveti, brother of William Chauveti, of the age of thirty-five years or thereabouts; said, that he brought the said William, together with Peter Præpositi and Peter his brother, and John Sauver his kinsman, bound, from the house of the said William up to one league, going toward Tréguier to the sepulchre of the said Lord Yvo, to whom the mother and brothers aforesaid the said William had vowed, on account of the aforesaid infirmity. But when they were in a certain place, who had led him thither, distant by one league from the house aforesaid as above; the said infirm one began to convalesce and better to be, so much that the aforesaid Stephen and Peter him, even not bound, brought to the said sepulchre peaceably and quietly: whom, when from the aforesaid house he had departed, scarcely four men even bound could bring and hold. And after they had come and prayed at the aforesaid sepulchre, he was perfectly restored to his pristine health. Asked, with what words was the aforesaid vow emitted; after the vow made for him. he said, that the mother and brothers aforesaid said, that him they vowed to God and to S. Yvo, promising that him they would lead or cause to be led to his sepulchre, and there would offer one candle of the thickness of his belly, and another of the thickness of his head, if he should give him health. Likewise said the same Witness, that the aforesaid mother and the very Witness present had vowed, and him had led to S. Jagu [b], and to S. Leonarius [c], and to S. [d] William of the diocese of Saint-Malo; from which he had returned, infirm, as he had gone. And we saw the same William personally before us cured, and on his arms appeared the traces, how most strongly on account of the said fury he had been bound.

[131] Witness CVIII, Yvo Ridell, of the city of Tréguier, of the age of fifty years or thereabouts, a furious woman is healed at the tomb, said by his oath, he had seen a certain woman, called Gloagnen, furious, in the church of Tréguier near the tomb of Master Yvo, and bound on account of her fury, who at the very Master Yvo's invocation received health. Asked of the time, month and day; he said, that at this time of summer there are eight years or thereabouts, as he believes, on a certain day, of which nor of the month he said he in no wise remembers. Asked who were present when was done the said miracle, he said he knew not, because he was not at the said miracle present, but her he saw well for eight days thus furious, afterward well for three or four days following sound, and of the said infirmity cured. Asked at whose invocation was the said infirm one cured, he said he firmly believes that at the invocation of Master Yvo. Asked why so he believes, he said, that for the reason that he saw a certain man, whose name he knows not, who the said infirm woman had brought and kept, who her himself to have vowed said to God and to Blessed Yvo, that to her he should give and restore health. And said the said Yvo, that she was also his niece, and that she had been infirm for three weeks and beyond. Asked from what place the said woman was born, he said, that from near Mons Relaxus, as he heard said by the said man who led her. Asked of what age then was the said woman, he said he believes that she was fifteen years or thereabouts, as by the look of her body it appeared.

[132] That Hazevisia, daughter of Hymsianus of the parish of Plebs-Petri of the diocese of Quimper, likewise a girl, demented and furious for a year and beyond, so much that her it was necessary to hold and bind; her mother invoked Master Yvo, and vowed her to him of one wax candle, of the length and thickness of the said daughter, to be rendered him annually while she lived, that he should give her health: at once healed she was and cured. Testifies the very freed one, speaking of herself of the infirmity and freeing, and the vow of the mother, by her presence, sight and hearing. And at the end of her said is written: And we saw her sound, as it appeared, and of sound sense.

[133] That Gleoguena, sister of Yvo of Trevol, of the diocese of Léon, raging for five weeks, and another woman, who strove her hands, and arms and others approaching her to bite, and it was necessary for her to be bound in feet and hands, by the said Lord [e] William then Bishop of Léon, and Daniel Brien uncle of the said woman, and Yvo aforesaid; [f] vowed and rendered to the said Yvo, and thence by Daniel and Yvo the same led to the sepulchre of the said Yvo; she was there for four days thus raging. And at length there fell the bindings from the hands and arms of her, and with feet bound she dragged herself and entered the sepulchre: and when she had stayed for a short time, she went out: the bonds being loosed of their own accord at the sepulchre. and there fell the bindings of the shins; and from that hour she was healed, and sense was to her restored. Testifies Yvo Natalis, Witness CX aforesaid, brother of the said freed one, speaking of his sister furious aforesaid, and that many times she bit him in the hands and many other places of his body, and raised a morsel from his left side: and that the said Bishop said to the very Witness and others, that they should vow her to the said Yvo, and lead her to his sepulchre. And the same Witness and the said Daniel vowed and led her, and she was freed, as in the theme is contained.

ANNOTATIONS.

CHAPTER XVII.

Other infirmities cured, things lost recovered, by the help of S. Yvo.

[134] That when Heliendis, wife of Anvirois citizen of Tréguier, A dropsical woman is healed of the age of XL years or thereabouts, was dropsical, for three years or thereabouts, so that the said woman's skin had cracked; she was at the invocation of the said Yvo cured in this manner. Because when she had stayed for the space of XV days or thereabouts next to the tomb of the said Yvo keeping vigil and praying; her husband, not hoping of a cure, to the house caused her to be brought back. And afterward to the same woman was in dreams said, and revealed by the said Yvo; that she should return to the church, and make one wax candle to be placed and burnt over the tomb of the said Yvo, and thus she would receive health. And on the morrow the said woman to the church of Tréguier caused herself to be brought: again brought. and there being made miraculously a certain hole, in the manner of the point of a needle, about the navel, the humors in the manner of water came out, and most copiously dropped: and thus cured was the woman aforesaid. Testifies Laurence, Witness CXXIII, by sight many times of the infirmity of the said neighbor of his, and afterward saw her many times for the said XV days in the church of Tréguier still infirm, and afterward of the aforesaid infirmity cured: and of the apparition and revelation of the said Yvo, and of the hole, by hearing from her. And he said, he the hole and the dropping and the wetting had seen in the church and place aforesaid: and he saw afterward her sound nearly for a year: and that the said woman had one son, after the said cure conceived.

[135] That Helena, widow of Hyraes of the city of Tréguier, for a year and more paralytic, likewise a paralytic woman. and in her side having a great hole, through which the bowels appeared; healed she was and cured, by the merits and at the invocation of the said Yvo. Testify, Witness CCII, Theophania, by sight many times of the infirmity: and that while she suffered she sent by the very Witness to many others, to whom she said, that the said Yvo her had visited, and where he had said that his sepulchre she should visit, and there she would receive health. And she caused herself to be led by the very Witness and others to the sepulchre of the said Yvo, and there vowed herself to the same, and invoked for health to be had: and healed she was and cured. And her afterward he saw many times wholly sound, and this was next to the sepulchre of the said Yvo. Blezuona seems to agree with the said Theophania, of the infirmity and freeing.

[136] Witness CXXVI, Adelicia daughter of Billon of the parish of Plœsat of the diocese of Tréguier, of the age of thirty years or thereabouts, said by her oath, that a certain venomous worm on a certain night her in the throat between the jaw and the neck bit; After the bite of a venomous worm foully swollen, and so grievously, that she was from the crown of the head up to the navel so dangerously swollen, infected and infirm, that from then for eight days or thereabouts she totally lost the appetite of eating and drinking, and feared and believed verisimilarly from this to die. On account of which she vowed herself to Master Yvo, saying these words or the like, Lord S. Yvo, myself to you I vow, and I ask you that from this infirmity and danger in which I am you would free me; and I will visit your sepulchre, and my offering to you I will make. Which vow being made, she is healed by touching Yvo's hood: and indicated to Yvo Alani, husband of Catharine Hælorii, sister of the said Lord Yvo, whose house the said Adelicia had gone to; he said, to the same Catharine his wife, that the hood of the said Lord Yvo, which at home with himself he had, she should bring, and put upon the head of the said Adelicia thus infirm. Which hood indeed the said Catharine brought, and put upon the said infirm one: who at once felt herself relieved; and on the morrow at dawn cured she was totally and healed. Asked of the time, month and day; she said, that in the month of August, as she believes: of the year and day, she does not remember. Asked, how much time she was thus infirm; she said, that for eight days or thereabouts. Asked, who had seen her infirm; she said, that Yvo Alani aforesaid, and Catharine his wife, and Robert Brierry, and many others. Asked, how she knows that by the bite of the said worm she was thus swollen and infirm; she said, that before she found the said worm, pricking and biting her throat (which with her hand she took trembling, and from herself far cast) sound she was. Of what kind moreover or color was the said worm, she said she knew not, because it she could not see, because by night happened that deed. Asked, if afterward she was infirm; she said, that no. And we saw her sound. Likewise Witness CXXVII, Catharine Hælorii, sister of good memory the said Lord Yvo Hælorii, whom the Saint's own sister attests. parishioner of Hengoat of the diocese of Tréguier, of the age of eighty years, said by her oath, that on a certain day there came to her house at Hengoat Adelicia, daughter of Billon parishioner of Plœsat, a horrible and dangerous swelling having in her breast, head and in her neck, so much that for pain scarcely breathe she could or speak. Which seeing the said Catharine, thus swollen and afflicted, by a motion of piety and at the suggestion of many bystanders, of whose names she in no wise remembers, she brought and put upon her the hood of the said Lord Yvo, which with herself at home for relics she kept, and now keeps diligently and also reverently. And then at once the said Adelicia began to say these words or the like, S. Yvo to you thanks I give, because the pain of my infirmity has begun now to pass. And she believes firmly, that at the invocation of Master Yvo healed she was, because by the touch or application of the hood aforesaid, many of divers infirmities full have obtained health.

[137] That a certain man, a pilgrim, came to the sepulchre of the said Yvo, for health to be had, as he said, of an infirmity, Carrying a stone in the scrotum he is freed. which he suffered and had in the testicles ^a or their skin, which was thick and swollen to the quantity of a man's head. He invoked the said Yvo, and rendered and vowed himself to the same, that from him that vice he should expel: and the vow and invocation of this kind being made, also in the said skin of the testicles and the swelling appeared a hole or opening: and thereby flowed and fell out one stone in the manner and quantity of a goose's egg, with some quantity of humors: and of the passion, pain and infirmity, which he suffered, he was healed and cured. Olivarius Lamine, Witness CCIX, by his presence in all things, saw him thus infirm for XV days and beyond, in the city and church of Tréguier. Harvey, Witness CC, seems in all things to agree with the aforesaid by sight, hearing, and his presence.

[138] That when Olivarius le Mazcon, of the parish of Ploevelenec of the diocese of Saint-Brieuc, was going along a [b] cart-road, there entered between his foot and his right shin next to the ankle [c] the point of a piece [d] of a spindle, and the spindle being broken there remained a piece there to a finger's length enclosed, a hurt shin is healed: so that it could not be got out without cutting: and thus it was for three weeks or thereabouts that go he could not, and the greatest pain he felt. Then he vowed himself to the said Yvo and promised that if he were cured, he would render him each year four pennies, and would fast on the day Friday all the time of his life: and at once went out the piece aforesaid of the said spindle, and ceased the pain. Testify the very freed one, Witness CXLIII, speaking of himself: and Alienor, Witness CXLIV, wife of the said freed one; and adds, that it was not hoped of his cure, and that the said piece of the spindle without hindrance went out.

[139] That Guidomarus, son of Loeder, parishioner of Lanna of the diocese of Dol, grievously suffering for the time of XXV years or thereabouts in the right jaw, so much that the jaw and gum tauta much he had swollen, and sometimes eat he could not nor drink; likewise a swollen jaw, he vowed himself to the said Yvo, and him invoked; that, if he had the power with God of binding or loosing, he should free him: because well he believed that he could obtain it: and he promised one penny annually. And then at once a stone, which was in the gum e tauta and jaw, came out into the mouth of the said Guidomarus: which the same feeling drew out, and altogether the pain ceased, and fully he was healed and cured: and was that stone of the quantity of the first joint [f] of the thumb, and of the likeness of a plum-stone. Testifies the very freed one, Witness CLXXXVIII, speaking of himself.

[140] That when Brother Andrew, Abbot of Blessed Mary of Beauport [g] of the diocese of Saint-Brieuc, was in a continuous fever for XIV weeks, and a continuous fever. and had relapsed, and more was hoped of death than of life; he vowed himself to the said Yvo, that he should pray God for him, that he should give him health: and afterward he heard a voice saying to him, You my boy, hold this: and when I shall come back, I will remove it from you. And at once he made a sob for two days: and afterward at once was cured. Testifies the very freed one, Witness CCIV.

[141] That when Simon, Clerk of James Rector of the Church of Mosques of the diocese of Nantes, Likewise grievously infirm, was for eight days or thereabouts with a grave infirmity infirm, he had devotion to the said Yvo, and vowed himself to the same, and him invoked for health to be had; and thus infirm caused himself to be carried before the image of the very Yvo, which the same James had made in the church of Alnetum of the same diocese of which he was then Rector. And when for the space in which could be said the Miserere mei, he had stayed there; he came back fully sound and cured, saying that S. Yvo had cured him: another dumb, and he ate and drank with the same Rector cured and sound. And when William, Clerk of the same James, on account of a grave infirmity, which for a long time he had had, his speech had lost; himself he vowed and invoked the said Yvo for health to be had; and caused himself to be carried before the image above said, and there stayed for the space of going the sixth part of a league, and afterward came back sound and cured. Testifies James, Witness CCVII, the Rector aforesaid, asserting the aforesaid of Simon his Clerk aforesaid: and asked of the infirmity, he believes of a continuous fever: and the said William of the infirmity.

[142] That when Juzeta, mother of Robert, was so infirm for XV days and beyond, that it was not hoped of life, and a sick woman. the mother of the said Juzeta her to the said Yvo vowed of XII pennies annually, as long as she lived. And after a short time at once in the evening she sweated, and fully was healed. Testifies Robert, Witness CCXXV, son of the said Juzeta, asserting of the said infirmity, as he believes, a continuous fever.

[143] Elezvenna Goasqueder, of the city of Tréguier, Witness CXXX, of the age of XL years and beyond, said by her oath, A matron finding her house plundered, that while on a certain night she was absent from her house, which she inhabited at Tréguier; thieves entered her house, and all the goods which in the house were with them carried away; at length on the morrow returning, and finding her goods thus lost, grieving and groaning and very greatly weeping, she came to the tomb of the said Lord Yvo in the church of Tréguier, and prayed the same for the recovery of her goods lost; vowing and promising to the same ten shillings once, and each year for life twelve pennies, if it should happen for her the aforesaid goods to recover. Which vow being made, it was to her in mind or spirit (as she believes) divinely inspired, that in the city of Tréguier in the house of the widow Galocoysin, and in the house of Brientius Judicelli Bozec near the fountain of S. Tugdoalus, the vow made she is meanwhile admonished where the better part lies hidden, and in the house of Yvo Pontene of Langazou next to the said chapel of saint Queizou of the diocese of Tréguier, goods of this kind she would find. Which woman at once going to the servants of the Bishop of Tréguier, and of Lord Henry of Tuonguindi, and of Maurice of Plebs-Crucis, in whose dominion or territory the aforesaid goods consisted; by the said servants the said houses she caused to be searched diligently: and in the houses of the widow Galo and Brientius Judicelli three parts of the goods aforesaid of the said woman were found, and at length by judgment of the said goods restored to the same: but with the fourth part of the goods aforesaid, a certain one of those thieves, namely Yvo Ponteur, secretly fled and withdrew toward Rocha-Deriani, distant from the city of Tréguier by one league. And when he was in a certain place called the park of Herverius, son of Herverius Bozec, he was totally blinded. and it being found he receives also the rest; And then the wife of the said thief sent Yvo Lalœper of Tréguier her brother, now a monk of Pulcer portus of the diocese of Dol, saying to the same brother of hers, that he should go to the said husband of hers, whom he would find in the place above named wishing to go out of the country. And then the said monk went to the said place, and found that man as the woman to him had foretold. Which said man said to the aforesaid monk, that (as he believed) blind he was, on account of certain things which he had taken away from the house of Blezuenna; asking that he should go to the said Blezuenna, and say to her, that she should come to the said place, her things there to receive. And afterward the said monk came to the said Blezuenna, and said to her that she should go to the said place on the day aforesaid: and that in the place, in which she would find tamarisks knotted, her aforesaid things she would find. Which also the said Blezuenna did: and as to her had said the aforesaid monk, it came to pass. Asked, of the time in which the aforesaid things were; she said, that ten and eight [h] years are it or thereabouts, as she believes, in the month of March, on the first Monday of the month aforesaid; present in the said vow and in the recovery of the aforesaid Prigentius Cozic, servant of Lord Geoffrey of Tornemina then Bishop of Tréguier, Bertou Urnosi, Provost of the same Bishop now dead; and Huro son of Guido, then servant of the said Lord Bishop; and many others, of whose names she does not remember. Asked, how many days the aforesaid goods thus were lost; she said, that the three parts of the aforesaid goods she recovered on the same Monday, on which the vow she emitted: but the aforesaid part remaining within the day Sunday following. Asked, if she had any suspicion against the said thieves before the vow emitted; she said, that no.

[144] Yvo Ponteur of the city of Tréguier, Witness CXXXI, of the age of sixty years, diligently examined upon the said miracle, by the said Blezuenna above set forth and narrated, said by his oath, that the goods lost, the thief who carried it off being struck with blindness, from the house of the very Blezuenna, with certain others on a certain night, of which he does not remember on account of drunkenness, induced furtively he took away; and that in the said place of the Park, to which he had fled, with part of the said goods to him by his companions assigned, he was blinded; and the vow emitted by him to the said Lord Yvo he said, that the goods aforesaid he would restore, and two shillings annually to the said Lord Yvo would give, if to him he should render his sight his: and his sight he recovered: and the goods aforesaid, which he had he restored by the said monk, in the manner above set forth. until he caused them to be restored. Of the restitution of the other goods, which his companions had, that he knew nothing he asserted; except that he heard said, that they were to the said Blezuenna fully restored, and firmly so he believes, on account of those things which happened to his person above expressed. Asked of the year; he said, that ten and eight years are it or thereabouts, as he believes. Asked of the month; he said, that in March: but of the day he does not remember, as he said. Asked who were present when he emitted the vow; he said, that in the emission of the vow of this kind alone he was. Asked, who saw him blinded; he said that Morvanus Vice-comitis of [i] S. Cazou of the parish of Tréguier, and many others of whose names he does not remember, as he said. Asked, how much time thus he remained blind; he said, that from the hour of none up to Vespers of the day immediately following. Asked, in what place he received his sight; he said, that in the village of Conam of the parish of Tréguier, distant from the aforesaid Park, where he was blinded, by two draws of a crossbow: to which village he was led by a certain boy, of whose name he does not remember. Morvanus Vice-comitis, of the parish of Tréguier, Witness CXXXII, of the age of sixty years or thereabouts, asked, if he heard made the vow emitted by Blezuenna; he said, that no; but he heard the aforesaid Blezuenna, in the said Park existing, saying these words or the like; Lord S. Yvo, to you I render thanks, because through you my goods I have aided. Asked, if and how much time he saw him illumined; he said, that he saw him blind for one night and day, and afterward and now seeing. Asked who were present he saw him blind; he said, present Conanus Davidis of Langazou neighbor of the said Yvo of the parish of Tréguier, and many others of whose names he does not remember. Asked of the place where he saw him illumined after the day and night aforesaid, he said that in the house of the said Yvo. Asked if him before he knew, he said that yes for many years.

[147] Yvo Agordone of the parish of Tréguier, Witness CXXXIII, of the age of fifty years, said, From the same woman a cup taken away, that when Blezuenna Guasquider of the city of Tréguier a certain silver cup had lost, to Master Yvo she vowed, and promised and paid a certain cup of wax, to the end that the aforesaid cup she might recover. Which done it happened, after six years or thereabouts, the house of Geoffrey Guasqueider, near the city of Tréguier situated; with all the goods which there were, to burn except the aforesaid silver cup: which though in the flame of fire long it had stayed, unburnt yet and unhurt remained: and afterward the same cup was to the same Blezuenna restored. Asked, how he knows the aforesaid; he said, that he saw the house burn, and the said cup in the flame of fire existing, for so great a space that it ought to have been melted or dissolved altogether, unless miraculously from such dissolution it had been preserved. Asked, of the time; he said, that six years are it or thereabouts. Asked of the month and day; he said, that at the beginning of the month of May, on a certain Friday, at the hour of prime or thereabouts. Asked, who were present, he said, that Scolan the baker of the city of Tréguier, Theobald son of Presbyter Novus, Yvo of the village of Onsy, William of the village of Guilli, Yvo Abranthahe, and many others. Asked, in what place or in what part of the house the said cup was in the flame, he said, that in the middle of the house. Asked, at whose invocation the said cup was from such a fire freed; he said, that at the invocation of Master Yvo, as he firmly believes, to whom the aforesaid woman the said cup had vowed, as above he said. Asked, how he knows the said woman the said vow and with what words to have emitted; he said, that because he heard the very woman, many times saying these words or the like; S. Yvo, to you I vow my cup, and I hope firmly that you will render it to me. Asked, how he knows the said woman the said cup of wax to the said Lord Yvo to have vowed and paid; he said, that for the reason that he heard, as above; and because he saw in the church of Tréguier a certain cup of wax hanging, over and next to the sepulchre of the said Lord Yvo: and commonly it was said, that that cup was, that which the said woman had placed or caused there to be placed. Asked, how he knows the said woman the said silver cup to have lost; he said, that for the reason that he heard a Priest in the church of Tréguier many times saying, and admonishing openly and publicly under pain of excommunication, the house where it was burning after six years, it is found, that whoever a cup of this kind by the said woman lost had found or knew, it should render or reveal to the same; and for the reason that he heard the said cup sought through the houses of the city of Tréguier by the servants of the Bishop of Tréguier, at the instance of the woman aforesaid. Asked, how he knows the said cup to be the same, which the said woman had lost; he said, that for the reason that it many times he had seen in the house of the aforesaid woman, and had drunk with the same before it she had lost. Asked, how he knows that the said woman the said cup had recovered; he said, for the reason that, after the said fire and other aforesaid, he saw many times the said cup in the house of the woman aforesaid; and the very woman many times this afterward to him said. on account of her vow made for its cause. Blezuenna, Witness CXXXIV, just named, diligently examined upon the aforesaid miracle of the cup, from the fire freed or preserved, said, that twelve years there were at the feast of Blessed Nicholas of May [k] last past, that the very one who speaks lost a certain cup of silver, plain, of the weight of one mark and a half of Tréguier, in the middle of which was a knot [l] of Gildasius in various manner drawn through, which on the morrow she vowed to the said Yvo by these words or the like; Lord S.

Yvo Hælorii, to you I vow my cup which I lost, asking you that thus for me you would keep the same, that by anyone it cannot be sold or alienated; and I promise you one cup of wax, and twelve pennies to be paid once, if the said cup for me to recover should happen. And a certain cup of wax on the morrow of the said vow she caused to be placed in the church of Tréguier, over and next to the sepulchre of Master Yvo. At length it happened six years revolved, on the same day on which the cup she had lost, the house of Geoffrey Guasqueider by fire to burn, with all things contained in it, except the said cup of silver, which after the burning of the aforesaid to the same woman restored was, altogether unhurt and in no wise changed by Yvo of Villa Onsy, a Noble: who said to the same woman, as she asserted, that the aforesaid cup he had had from the said Scolan. And Yvo son of Presbyter Novus, who it had found in the house aforesaid burnt.

[148] That Stephen called Lyrois, a sailor of the city of Tréguier, a wooden boat-hook [m], which he lost in the Seine near Rouen, a punt-pole lost in the river is recovered. almost for one league, afterward on the third day found at the invocation of the said Yvo in the port of Maligneaux of the diocese of Rouen, before the ship, where it had come against the common course of the water. Testifies Stephen aforesaid, Witness CXL, asserting that if he should find it, he promised one wax candle of the length of the said boat-hook.

[149] Houses are kept safe from fire, That when a certain house, which was not distant from the house of Olivarius Derianus except by two paces, by a very great fire was burning, and then there blew a great wind, so that the house of the said Olivarius was covered with the flame of the fire above said for the space of half a league. And then the said Derianus, his father, the said house, by the flame of the fire covered, vowed to the said Yvo, him invoking; and promised to render eight pennies each year all the time of his life. And at once the wind from the contrary side began to blow, so that the said house was free. And the flame was turned to the other part.

Testifies Olivarius, Witness LXXXIV, by sight and his presence in all things.

[150] a ship from submersion, That a certain merchant of Spain, XV pounds of Tours to the trunk of the said Yvo in the church of Tréguier offered; which to him he had promised, as he said, for the value of one cask of wine in danger of being submerged, together with his wines in the sea established: from which danger at the invocation of the very Yvo he had been, as he said, freed. Testifies Alan, Witness CXLV, who saw the said merchant, the said XV pounds offering.

[151] That when the nag [n] of Yvo Lœgier, of Plebs plœsunet of the diocese of Tréguier, had fallen into the river called Lya, likewise a horse with feet bound fallen into a river. its two fore feet bound; and had stayed from the hour of none up to the setting of the sun under the water, and so that nothing of it appeared; Adelicia wife of the said Yvo, doubting of her husband, who to her was hard and cruel; vowed the said Nag to the said Yvo, and promised to pay a candle of the length of it. And the invocation and vow of this kind being made, the ears of the horse appeared over the water, and it came out to land by itself. Testifies Adelicia aforesaid, Witness CCXVII, who the said Nag had led to the mill with corn.

[152] That when there was a great mortality of animals, and the animals of Agatha mother of Adelicia of the parish of Plebs Nova were dying indiscriminately; and animals from a plague. the very Agatha her animals vowed to the said Yvo; a calf of one month, which should have no mother, and from then lived without milk, promising to give him. And then ceased the aforesaid mortality: and afterward the very Agatha the said calf, of the age of four years or thereabouts, handed over and left at the sepulchre of the said Yvo. Testifies Adelicia aforesaid. Finally are brought forth the testimonies of the Commissaries Apostolic, and of the Vicars of Tréguier of the multitude and quality of the anathemas, the frequency of pilgrims at the sepulchre, and the report of miracles widely spread; for which also thus the Summary of miracles is ended, uncertain when written or to whom offered.

ANNOTATIONS.

APPENDIX

Of the Canonization of S. Yvo, the elevation of the body, translations, cult.

[153] Laurence Surius, among the Lives of the Saints, also setting forth the Life of S. Yvo, To the Canonization celebrated 1347 in a more elegant phrase by him adorned, of his own adds and concludes: Clement of that name VI Roman Pontiff, at the time in which Clement V and Benedict XII over the Roman Church presided, often diligent effort gave, that Blessed Yvo into the number of the Saints be reckoned. And to him making a journey there appeared a holy man, a staff in his hand holding; and bade that the undertaken business he should attend to, and to effect bring. So very solemn rite afterward he came to enroll that one's name in the Catalogue of the Saints; and him to be held for a Saint pronouncing, solemnly, as they say, he canonized, in the year of the Savior Christ 1347 on the XIX day of the month of May. Grievously affected by sickness was the nephew of that Pontiff, the same also Archbishop of Narbonne, and the hope of his life the physicians and skilled men had cast away: but when his friends, of God and of Blessed Yvo the help had implored, and a certain vow to Blessed Yvo had pronounced, at once to him restored was health. All which Andrew Saussay, in the Gallican Martyrology, after a long elogium of the life on May XIX, transcribed. We have a parchment Codex in a large and elegant character for the use of the XV century written, and with abbreviated notes far more numerous than those to which the earlier centuries were accustomed, intricate; containing the Acts for the Canonization, a more ornate and more prolix Life in the same XV century from the Processes collected, the Conferences XI made are had in Mss. and the whole proper Office for the use of the church of Tréguier composed: which book came to us in the year 1644 by the gift of the R. P. James Dinet, then Provincial of France. The first part is divided into eleven Conferences or Sermons, both by the very Pontiff, and by other Prelates upon that business consulted pronounced before the solemn sentence: which all to here transcribe worth the labor we do not think, since they are with common topics prolixly extended. Of each however the Themes it pleases to exhibit.

[154] Conference I made by the Lord Pope Clement VI, The first of the Pope himself about to propose the matter on the XVIII day of May, of his Pontificate in the year V, in the recitation of the Process of the Lord Yvo Hælori, formerly Priest of the diocese of Tréguier, thus begins. Heloy, Heloy. Mark XV. Because Heloy is interpreted My God, because also our Yvo of whose Canonization we wished to seek counsel and have it. He is surnamed from his lineage Heloy. And in truth well he was Heloy, not only as to kinship and surname; but as to grace and participation.

For those you call Gods, to whom the word of God was made, John X, and in the Psalm, I said You are Gods and sons of the Most High all. Deservedly, whether we take Heloy by essence, or Heloy by kinship, or Heloy by grace, I can today cry out and say the words of the Theme afore-assumed, it is divided three ways. Heloy. And it seems to me that according to that triple acceptation of Heloy, I can triply introduce my theme. First indeed, taking Heloy by essence, I cry Heloy, Heloy, to the suppliant imploring of divine help. Secondly, taking Heloy by kinship and lineage, and for wisdom I cry, Heloy, Heloy, by the people Breton's, nay of the whole Kingdom of France's, concordant and frequent supplication. Thirdly, taking Heloy by participation and grace, I cry Heloy, by the very admirable and most exalted merit's consideration and faithful recitation.

[155] In this style the first part deducing the Pontiff; and thence passing to the second, he pursues the endeavors of Brittany for obtaining the canonization aforesaid, with his Predecessors Pontiffs, Clement V and John XXII; alleging those things which in the letters of the Commissaries Apostolic above related are contained, of more than five hundred persons, upon the report of sanctity together attesting. He adds afterward, that not only those testimonies they received of the report, nor only also the testimonies of two hundred and forty nine Witnesses, whom singly and apart they examined; but also they themselves with their eyes beheld, as there they narrate. The inquisition moreover being made, he says, both upon the report and upon the truth, The cause reported to John XXII, of which presently it shall be seen in the third member, the Bishop of Limoges to the Lord John the predecessor reported. Who the reception of it committed to the Lord Benedict the predecessor of ours, then of the Title of S. Prisca Priest, and to John Bishop of Porto, and to Lucas of S. Mary in Via-lata Deacon, Cardinals, who heard the said Bishop's relation, and of the seals proved the verification, and afterward reported. In the wonted manner the rubrics were made, and the books according to the number of the Cardinals multiplied, and handed over each to each. Afterward many supervening businesses, up to our times it rested the cause: but then strongly excited they began to cry out with common vows both of the Prelates and of the Princes, both in the Consistory and in the Chamber, Heloy, Heloy, and to make it known they added the words referring to me, Lammasabactani, which is interpreted, To what end have you forsaken me? And so much they cried out, that the Duke of Brittany, who ^a now is, to us on account of this in his own person came, and in his presence the business also caused to be proposed in the Consistory, and he himself there two miracles reported.

[156] it is brought to Clement 6 by the Duke of Brittany One of himself, how when he had been most grievously infirm, and of his convalescence the physicians despaired, to the Lord Yvo he vowed himself: and not only health he received, but so to his pristine strength was reduced, that on the second or third day on his feet to the sepulchre of the Lord Yvo he came. The second was, that when there was there a certain ship, in which were [b] wares many of various kinds, it was imperiled, two miracles by himself attesting, and under water nearly for three days it stayed; the merchants moreover it vowed to the Lord Yvo; which was raised, and (which a miracle great seems) those wares in nothing wetted nor deteriorated were. And these the Barons, who with the very Duke were, testified. Said also the same Duke, that he and the whole province a firm confidence bore, that if he were canonized, Heloy, Heloy, which according to their tongue is interpreted Alacrious-help, that peace to that country would be rendered; and because to me they cried out. And certainly to me in dreams in that year he seemed to say, and me to rebuke, because to his Canonization I did not proceed; as if he said Lamma sabactani. Whether moreover it was a vision or a dream, he knows, I know not: but well I know, that at once I sent for the Procurator of the business, the Pope even in dreams admonished: and told him the dream: and from then I bore in mind to proceed in the business mentioned, and to say to that Lord Yvo, I will not let you go, nor will I forsake you. Joshua I.

[157] And perhaps not by chance but by divine dispensation it was done, that to me that business was reserved. 1 Kings IX, Of set purpose it has been reserved for you. And the reason seems, the first that, because the Duke of Brittany John on the part of his father is a Breton, a Breton too Yvo Hælori, by a Pope of Limoges [c] to the Catalogue of the Saints be enrolled. The second, as from his Process is gathered, who suspecting the matter divinely reserved for himself, that Lord Yvo in the year of his age the fiftieth, and on the XIX day of May is crowned in heaven; I moreover in the year of my age the fiftieth to that state, though unwilling, assumed, on the XIX day of the month of May crowned I was, but diversely: for he was crowned in heaven, I on earth; he in paradise, I in exile; he to honor, I to labor; he to glory, I to pressure and penalty; he to joy, I to mourning; he to consolation, I to tribulation… I say thirdly, that I can today cry out, Heloy, Heloy, by the very admirable and most exalted merit's manifold consideration. For he wholly into God transformed, which is plain from his life and miracles, shone with singular excellence of merits, and resplended with radical refulgence of miracles: and these two I will prove in the process, him in brief reciting. the merits of sanctity and of miracles he sets forth. Hence into the matter proposed entering the Pontiff, the same lucidly divides: and elegantly having pursued it through whole columns sixty-four, of which four we have transcribed, thus at last concludes: These therefore in the Consistory diligently thus discussed and examined, and a relation made by our Brothers Peter [d] Bishop of Sabina and of the Title of S. Anastasia Priest, and Galhardus [e] of S. Lucia in Silice Deacon Cardinals; and there all particularly read, it seemed, that also from the Prelates here existing in the Curia we have, whether we ought to his Canonization to proceed, counsel to seek: For safety is where many counsels, Proverbs XI. Wherefore what upon this shall seem, you may set forth, that in so great a business that only we may do, which will be in the eyes of the divine Majesty acceptable. Which to us may grant that true Heloy, the same God. Amen.

[158] The II Conference made by Maurice [f] Heluy Procurator of Blessed Yvo, upon the supplication of the Canonization of the same, for its Theme had, Let the holy one be sanctified still, Apocalypse XXII: and proceeds through columns twenty: and follows Conference III or the Sermon of the Lord Patriarch of Antioch [g], drawn from the Theme, I perceive that a holy man is this. The Prelates assent, nine consulted about this. 4 Kings IV, through columns eighteen. The IV Conference is of the Archbishop [h] of Narbonne, by which supplication is made upon the canonization of Blessed Yvo, which on account of the infirmity, by which the same Archbishop at that time was vexed, he could not publicly preach, the Theme assumed, Exalt him as much as you can: for he is greater than all praise. Ecclesiasticus XLIII, and is extended through columns twenty-one. The V is set the Conference of the Lord Armanovus [i], Archbishop of Bordeaux, in the matter of the Canonization of the Lord Yvo. Upon these words, Truly this man was just; and fills Columns nineteen. The VI Conference made by Oliver [k] Bishop of Nantes, filling Columns fifteen, proceeds from these words; Praising I will invoke the Lord; from Blessed Augustine, in the Sermon on the Lord's Prayer, assuming, that two things he who invokes ought to beware, lest he ask what he ought not, nor from him ask of whom he ought not. Afterward the Sermon, which formed the Lord [l] of Mirepoix, and which is Conference VII, from Numbers XVI assumes; Whomever the Lord shall choose, he shall be Holy; and are filled Columns ten. The Sermon of the Bishop [m] of Sigüenza, which is Conference VIII, thus prefaces,

He is worthy that this you should grant him. Luke VIII, and through columns twelve is extended. Conference IX, made by the Bishop [n] of Trivento for the Canonization of S. Yvo, occupies columns seventeen, at the head bearing from 1 Peter IV these words, In all things let Heloy be honored. Finally the Sermon of Brother Galfridus, of the Order of Friars Hermits of S. Augustine, Bishop of Ferns [o], is numbered Conference X, beginning from the text of John ch. XVII Father the hour is come, glorify your son, through Columns eleven. All these Sermons moreover to this point look, that the Pontiff understand that altogether he must proceed in the business. After all therefore follows the Sermon made by the Lord Clement Pope VI, in the canonization of Blessed Yvo, the Theme assumed, Which heard the Pontiff proceeding, Exult and praise habitation of Sion, because great in the midst of you is the Holy One of Israel. Isaiah XII, and begins from the Bull of John XXII above in ch. I brought forth, and ninety eight Columns filling, fully treats of the merits of the cause and the authority of the Church to acts of this kind, and at last concludes, saying: But because the Holy Spirit specially illumines and rules the Church, therefore him let us invoke saying, Come Creator Spirit. Which finished and the prayer completed, to his canonization we proceed in this manner.

[159] To the honor of God omnipotent, Father and Son, and Holy Spirit, and the exaltation of the faith, and the increase of the Christian religion, He declares Yvo a Saint, by the authority of the same God omnipotent Father and Son and Holy Spirit, and of the blessed Apostles Peter and Paul, and our own, of our Brothers by concordant counsel we decree and define, of good memory the Lord Yvo Hælori, formerly Priest of the diocese of Tréguier, to the Catalogue of the Saints to be enrolled, and as a Saint to be by all venerated, and him to the said Saints' Catalogue we enroll; decreeing that by the universal Church on the day of his death, namely the XIX day of the month of May, his feast every year, and the Office as for one Confessor not Pontiff devoutly and solemnly be celebrated. Moreover by the same authority, to all truly penitent and confessed, who on the day of the revelation of his body, and on the day on which there first of him it shall be celebrated in the church of Tréguier, and for its cause he defines Indulgences. shall be present, seven years and seven quarantines; and on the Octaves and through the Octaves of the said festivity otherwise of the revelation and of the first solemnization, on each day one year and one quarantine; and who in each year to the sepulchre of the same on the day of his Nativity or also of the revelation shall devoutly come, one year and forty days; but to those coming in each year on the Octaves and within the Octaves of the said feasts to the sepulchre of him, a hundred days of the enjoined penances mercifully we relax. Afterward let be said Te Deum laudamus, and the Prayer which shall be made for him. Then let be said the Confiteor, and let be made Absolution in the wonted manner, and an Indulgence of seven years and seven quarantines be given, and afterward we will vest ourselves and celebrate Mass of him. This whole sermon rendered in French to be found is in Albert le Grand, after the Life by him deduced, who another copy of the Acts must have had in which those things alone were: for if ours sometime he had seen, he would have remembered the Life contained in it which below we give.

[160] There followed moreover in the Codex the election and the deeds of Clement Pope VI, in the year 1342 ordained, Follows the elevation of the body October 29, which in the Chronological series of the Roman Pontiffs in its place we will report, and then in rubricated letters these things were written. In the year of the Lord 1366 (which number correct and read 1347) there was at Avignon canonized Blessed Yvo Hælori, born of [p] Munehi and of the parish Munehi of the diocese of Tréguier, by the same most holy Lord Pope Clement the sixth: and there was raised from the earth the body of the said Saint, on the twenty-ninth of the month of October, on which day is celebrated the very Saint's Translation. On this day I find also enrolled his memory in the Kalendar of the Church of Vannes in Brittany, before the proper Saints of that diocese, printed about the year 1652; nor do I doubt, but that this is the true usage of the Church of Tréguier and of others in Brittany following the example. Nonetheless Andrew Saussay the Translation aforesaid's memory in his Gallican Martyrology on October XXVII consigns. These moreover words he uses. not 27 as Saussay. In the Armorican city of Tréguier the Elevation and Translation of S. Yvo Priest, the Advocate of the poor called; when Clement VI, on account of the increasing at his tomb miracles, his sacred limbs from the dust of the sepulchre to be raised, and (because the soul of one enjoying God and to Him so pleasing the most sacred pledge, with so many rays of glory glittering, unbecomingly to lie not would he bear) to the due cult of so great a Heaven-dweller into an honorable shrine to be translated, and in the sacristy to be replaced by Apostolic precept commanded. In which solemn carrying vast wrought miracles, for the grace of those who to the blessed Confessor vows had pronounced, how much this his honorification to him was acceptable, clearly showed.

[160] He makes mention of the same Elevation at the beginning of Part IV the author of the following Legend but has nothing whereby to indicate that of it anything specially written or to memory handed down to his hands had come, the miracles then done are lacking. nor even in general does he make mention of the miracles then wrought, which yet to have been lacking is not credible. Indeed the Continuator of William of Nangis, at this very time living and writing, and ending in the year 1368, the Canonization, and the Elevation one year later places, and so speaks: In the same year 1348 Helori of Brittany the lesser Priest and Confessor, of marvelous virtue and grace, was by the Church and the Lord Pope Clement the sixth canonized. And in the following year by the Prelates and Clergy of Brittany from the earth elevated, with many signs and miracles, through him or by the Lord then done on account of him and shown. And a church in his name in the street of S. James begun first and founded. With how great virtues and sanctity he flourished in the church of Tréguier in the said Brittany, where his body rests, is clearly declared. This he by one, as I said, year erring, as not only from the aforesaid is plain, but from the very instrument of the foundation aforesaid, which in the Theatre of Parisian Antiquities of James du Breul page 586 of this kind is read. To all the faithful of Christ, At Paris in the year 1348, a church founded, the present letters about to inspect and hear, Fulco by the divine mercy Bishop of Paris, greeting in the Son of the glorious Virgin. Although omnipotent God, who needs no patronages and rewards, in the honors and pious works, which to His honor and praise daily are done, rejoices in heaven: we and other orthodox, who of the Saints themselves the prayers and intercessions so much the more with Him need, deservedly to rejoice together ought on earth, Since therefore beloved to us in Christ certain faithful of Christ, at Paris dwelling, and chiefly of the province of Tours and of the nation Breton, desiring, as they assert, to the honor and praise of S. Yvo, the glorious Confessor, newly by our Lord the present Pope his clear merits and miracles requiring canonized, one society or confraternity at Paris to create and also to ordain, and of the goods to them by God conferred and to the same confraternity by the same faithful of Christ the Lord favoring henceforth to be bestowed, and in it a confraternity. one chapel or church, even Collegiate, to the honor of the said Saint to construct, found and endow, and one or more benefices in the same chapel or church to found and endow; to Us humbly they supplicated, that to them the aforesaid of doing and ordaining license and authority, by our ordinary authority, we would deign to impart. We therefore of the aforesaid, and chiefly of the merits and miracles of the very glorious Confessor by regard induced, and the said supplicants in their laudable purpose to foster desiring, to the same supplicants all and singular the aforesaid and any of them of doing, creating and ordaining, by our authority ordinary, by the tenor of the presents we give and grant license and also power. Given under our seal, in the year of the Lord 1348, on the Monday after the Assumption of Blessed Mary the Virgin. That church in the said S. James street constituted the corner of the square called of the Nuts, as writes the same de Breul: and to it the now named Fulco in the year 1357 added the right of a proper cemetery, and briefly touches the points of the statutes of that confraternity, of which one is, that if any of the confraternity not by his own fault but by adverse fortune to want be reduced, to him by the common expenses of the others of suitable sustenance let be provided.

[162] Moreover besides the place from the Gallican Martyrology related, again in the Supplement to the same on October XIX is set in Brittany the lesser, the Translation of S. Yvo Priest and Confessor, of the diocese of Tréguier, special Tutelary, Another Translation. and of the whole Province of Armorica common Advocate with God. The Index moreover of Names this place notes, as if by it were indicated another Translation: of which a more distinct and more certain notice I require, equally as of the miracles from the time of the Canonization until now wrought. Meanwhile we can say, the second of the body Translation to have been made it seems in the time of Duke John V, in the century

XV; and either then, or rather in the first Translation, separated was the head, and placed in the Treasury of the church of Tréguier. The last to feel seems Albert le Grand, from whom thereafter take of John V's devotion toward the Saint as follows: Asserted this Duke, son of John IV surnamed the Conqueror, Devoted to the Saint Duke John V, founds his chapel, from many and grave dangers snatched himself to have been by the merits of S. Yvo: and therefore in the church of Tréguier, at the left side of the middle nave, to be constructed with most beautiful work he caused that which there today is seen chapel, commonly called the Chapel of the Duke: within which a tomb of white stone elegantly carved the holy body encloses, and above rises of the same material a beautiful tabernacle up to the vault: up to which also rise gratings of iron over the whole work stretched, and within covered with curtains of white linen sewn. The same Duke at the instance of his Confessor the R. P. Brother John le Denteur, and under his name a church of the Preachers, of the Order of Friars Preachers, of the same Order a convent founded at the chapel of S. Trinity near the town of Guérande of the diocese of Nantes, and its first stone he placed in the year 1408, March XVI; and the church he willed under the name of S. Yvo to be dedicated, as also was done in the year of the same Duke penultimate, of Christ 1441, September XVI, by the Lord William Maletroit, Bishop of Nantes.

[163] Had been this Prince treacherously taken by Margaret Clisson, Countess of Penthièvre, nay by a vow made to him he had been freed from captivity, on February XIII of the year 1419 and in the castle of Champtoceaux shut up: where considering the extreme to which he lay subject danger, a vow he made to God and to the holy

Yvo, that if by this one's intercession he were freed from that prison, his sepulchre, a chapel being founded at it above said, he would adorn, with a dowry to the daily sacrifices sufficient. Nor in vain the vows fell; for by the indignity of the matter moved the Princes, Barons, and Magnates of Brittany, even those who the Countess closely touched, having collected more than fifty five thousand of an armed army, the besieged castle of Champtoceaux so strongly assaulted, that within five weeks they compelled the defenders to the surrender of the place and the restitution of the Duke, made in the month of May of the year 1420. Wherefore in the next October residing in his Parliament at Vannes Duke John, the foundation aforesaid's instrument ordered to be ratified, on the seventh day of the month, under this beginning:

[164] John by the grace of God Duke of Brittany, Count of Montfort and Richmond, and a burial chosen for himself before the chapel, to all about to see or hear these greeting. Since by our own motion and singular devotion, by which we are borne toward the glorious Saint and Lord S. Yvo, whose body rests in the church of Tréguier, we have chosen for ourselves and designated a burial, and again under God's good pleasure we choose and designate, in the aforesaid church; therefore also we have ordained and by the presents in our general Parliament we ordain, to be made a foundation of the divine Office, under a dowry of certain incomes here below to be expressed, for celebrating in the aforesaid church a certain number of Masses under a form presently to be explained: and first he founds a daily Mass before the tomb of S. Yvo, to be sung by one of the Canons Vicars or Chaplains of that church after the celebration of Matins, with Deacon, Subdeacon, he designates a daily Mass there, Cross-bearer, Acolytes and other ministers: who with the whole College of Canons processionally let come to the tomb of the said Saint, singing the Antiphon, Versicle and Collect of him; then the Collect for the Duke while he shall live, but after his death, Inclina. Which done shall be begun the Mass, on Sunday indeed the day of the S. Trinity with the Collect of S. Yvo; on the Feria II of Requiem, for the souls of the deceased and successors; on the feria III of S. Yvo, IV of S. Tugdualus, V of the Holy Spirit, VI of the Cross, VII of the Divine one, so that daily, except on the feria II, be added the Collect for the Duke: and let there be going to his tomb and there be sung, Ne recorderis, Our Father, De profundis, and the other accustomed prayers. Daily moreover he bids at the end of Matins by the tolling of the great bell a signal be given, to convoke the people for the said Mass; which finished let the Officiant be held in the vulgar tongue for the Duke himself prayers to conceive, of whom also the anniversary Vigils, on the first day of each month not impeded, as solemnly as possible to be repeated are prescribed: and for all those is constituted the sum of five hundred pounds of Breton money, each year to be received from the rights of the port of Rupes-Deriani, newly acquired from the Penthièvre people.

[165] And he indeed, these things thus settled, died in the year 1442 in the month of August, near the city of Nantes: and, contrary to what he had ordained, and there he is entombed in the year 1451, in the choir of the church there Cathedral buried; but its right pursuing the Chapter of Tréguier, to be surrendered were the ninth after year of the dead Duke the bones, and to Tréguier to be sent: which the Bishop of the place the Lord John of Ployec with all the Clergy and people going to meet, them brought into the prepared there tomb, at the foot of the chapel in a place a little lower than where stands the sepulchre of the Saint. To whom also through all Brittany many are churches dedicated, a church of the same Saint in Ker-Martin. as to the Province's Patron, and namely the church of S. Mary of Ker-martin, now S. Yvo called, one from the city of Tréguier quarter, at the wall of his paternal house: whither a great continually flows number of pilgrims, not only from Brittany, but from all everywhere regions, attracted by the multitude of miracles, which there to the honor of its Saint God works. Thus far Albert, this also adding that the university of Nantes, at the instance of Duke Francis II by Pius Pope likewise II erected in the year 1460, S. Yvo for itself Patron chose.

ANNOTATIONS.

LIFE MORE PROLIX,

By the Author Maurice Gaufridi of the Order of Preachers. From the Ms. Parchment of Tréguier, now ours.

Yvo, Priest of Tréguier, in Armorican Brittany (S.)

BHL Number: 4637

A. MAUR. GAUFRID. PROEM.

[1] To the reverend in Christ Father and Lord, the Lord Christopher, By the Bishop and Chapter by the divine mercy and of the holy Apostolic See by the grace Bishop of Tréguier, and the most excellent Priests and Lords of the same church of the Chapter, and the whole venerable College, Brother Maurice Gaufridi, in the sacred Page a humble Professor, and in the Order of Preachers in merits the last since I am, recommendation of every kind, reverence, and obeisance, not so much due as devoted. Long ago to me, through certain Lents the word of God among you to the people preaching, the Author asked to compose Lessons for the double feast, by certain of your church's Vicars, of the divine Office and of S. Yvo of that church the other Patron zealous, it was urged, and from me nonetheless instantly required, that of the feasts of the very Blessed Yvo, and their Octaves and within, Lessons from the life and miracles of the same Saint I should draw, and according to the two Festivities of his requiring with suitable phrasing arrange. Upon which hesitating, and your and the other Lords' of your Chapter and College mind by no means convincing, on account of which and doubting, I deferred what they urged. But lately again by the same instantly pressed, and of the hoped grateful acceptance of yours favor by the same informed and assured, nay also of the delay and postponement reproached, although for this insufficient, and in the familiar businesses of our mendicity occupied; in God's help, however, the suffrage of the Saint, and of obedient charity confiding the merit, my mind I applied, my study I excited.

[2] Indeed while for the very work the Acts of the same Saint, if any worthy with themselves they had, the old Legend rejected as insufficient, to me to be shown I demanded, a certain Legend of the Choir and a book of the Inquisition of the Apostolic See of the same Acts they presented. In which Legend indeed, also some things which of great estimation seemed, I discussed more diligently; and inspected I judged, as there they are set and less worthily are found, on account of the defect of the fullness of truth, not much to the title of Blessed Yvo to pertain; some indeed a note rather and diminution to import. Wherefore that being rejected, of the kindly very Confessor the renowned life, and the prodigious death, and also the prodigies of virtues, by which the divine power bestowing, whether while he lived or after death, he glittered, as to the universal Church, the truth of all, a new one from the Process to be made he decrees, the book of Inquisition being witness, the Apostolic See's authority transmitted, with a humble indeed, but truthful style I have touched: in which can also the very Lessons, as they are sought, more easily be ordered. So moreover in all things to keep the mean I have studied, that neither too great rusticity of words diminish the nobility of the history, nor superfluous ornament beget suspicion to secure truth: protesting that nothing in this edition is noted, which not first has been with the book by due collation discussed, and from conjectures though more verisimilar, according to the Rule of Ticonius, in the several things not expressed to the nail polished.

[3] For the profit moreover of the readers sometimes certain moral documents I have interspersed, some moral matters being added. and exhortations to the Saint's imitation and devotion I have added. Let receive therefore your reverend Paternity and the illustrious

Dignities of your Church, the Chapter's, and College's sacred Society, what your ratified and grateful acceptance to me made urged and extorted: and the happy Patron the glorious Yvo, with wonderful nor less true splendors, so to say, renewed, let the whole company rejoice of the sons. Boldly indeed I profess, that in comparison of those things which anew here are added, few at once and small, but also unworthy to be reckoned are, which the prior edition contained. In all moreover and singular things, how much from this compilation to his praise has accrued, its diligent examination and to the preceding comparison will be able to indicate, if however a pious and faithful inspector it shall have. The promised order therefore pursuing, first of his renowned life it comes to be treated: which from the beginning up to his death touching, through ordered Chapters let us distinguish. This distinction we note in the margin, another to our work more commodious partition about to assume: meanwhile the old Titles, as they are had in the codex marked with rubric, here together take. The First Chapter. That the divine providence, which always from the beginning of the world, in the several times and the several nations, some for the common salvation of others inspired, the illustrious Yvo, after many others, in the now evening of the world, to the nation of the Bretons, for their salvation delegated.

II How the divine providence, in the manner of the sacred Scriptures and the history of the Saints, fittingly and congruously the virtues and graces of S. Yvo, both by his birth and from the names imposed on him and his parents, presignified. III How the divine providence Yvo's sanctity future both by oracles foretold, and by the indications of signs and by the presages of His Saints, from his infancy and boyhood, foreshowed. IV How by the divine providence disposing he was sent to Paris, where in the liberal arts first he might be imbued, and so to the other human and divine sciences might be disposed: and how in things Philosophic and Theologic effectively he studied and profited for nine years. V How by the same divine disposition afterward he was sent to Orléans, where of Canon Law and Civil flourished study, that of both the science having gained, the future himself Advocate and Judge, to spiritual causes and at the same time temporal more salubriously might consult. VI How in the aforesaid Universities, for the study of letters, the religion of virtues he did not neglect: but to both intently serving, holy morals always to science he preferred. VII How after the course of study, his skill and probity of morals being known, he was made first Official of the Archdeacon of Rennes, and that strenuously and lawfully himself in the office he bore. VIII How on account of the report of his governance and justice, the place of his own nativity requiring, thence by the Bishop of Tréguier he was called: and his Official constituted, how worthily and fruitfully he exercised the Office. IX How the aforesaid President being dead, his successor with a like wish the holy man as his Official retained: and how the just causes, chiefly of the poor, so he protected, that the Poor's Advocate commonly he was called, and for their causes injuries and contumelies he suffered. X How in the time of so great cares, businesses, and solicitudes, to God fixed to attend desiring, an unwearied struggle of sensuality against reason for eight years he suffered: which however in the ninth year, the divine in him clemency wholly lulled. XI How, because the flesh and at the same time the spirit in active and contemplative life duly he ruled, and perfectly offered, of the Royal Priesthood of Christ deservedly its worthy minister he was made. XII How the diadem of the Priesthood received and the governance of souls imposed, that by word equally and example more effectively the luxury of the world to be fled he might show, into another man made, his pristine life he renewed; and first of his clothing, furniture, and bed. XIII Of the quality of his table, abstinences and fasts. XIV Of his humility: how in all words, signs, and gestures humility shone forth. XV Of his patience in pains, innate, inflicted, and assumed.

XVI …

XVII Of his devotion in the Mass and Canonical Hours, and extraordinary prayers, and their efficacy. XVIII How for healing the wounds of souls diligently the seven Sacraments of the Church he ministered, the Sacramentals cleanly he handled, the Bible as an apothecary's shop, and the Fourth of the Sentences as a table of Sacramental medicines, with himself continually he carried. XIX How the seven works of mercy corporal about the needy and orphans he exercised. XX Of his hospitality. XXI How he clothed the naked.

XXII How he visited the sick. XXIII How he buried the dead. The Epilogue of the virtues, and an exhortation to imitate his life his. And so ends the first Part. The second Part, which was promised, of the holy Confessor's death, through six Chapters shall be distinguished. I How he foresaw in spirit and foretold to certain dear ones the end of life imminent to him, which glad he expected. II That, although of strength destitute and very weak, in the last week to divine works he was intent, up to the fourth day, in which the last Mass he celebrated and Confessions he heard. III Of the disposition of his health on the feria V. IV How visited by many and his parishioners, he made to them the last farewell on the feria VI. V How having taken of the holy Communion and extreme Unction the Sacraments, on the Saturday, at the dawn of the following Sunday, in the Lord happily he died. VI How his body now extinct more with purity shone. VII Of his celebrated burial. The Third Part, which was promised, of miracles and prodigies will be twofold. For first will be touched of those which God's virtue wrought in his person while he lived, and will have as many Chapters as will be the very miracles. I. How he merited with God by miracles to shine, and sometimes in various ways in life he shone. II. How, where the Saint timber for the church Cathedral had taken, within five years taller and thicker trees by God's virtue grew up. III. How through the negligence of the carpenter timbers by two feet too short, by four feet invisibly lengthened are seen. IV. Of the double miracle for the liberty of the Church. V. How a chest, of corn furtively emptied, full to the brim he found, to be distributed to the poor. VI. Of bread for supplying his defect and the guests' divinely transmitted, and it is a double miracle. VII. Of loaves at a single time multiplied.

VIII. How Christ, in the form of a poor man, the hood received from him, to him miraculously transmitted. IX. Of a most foul poor man at the entrance, and at the exit into a most beautiful one transfigured. X. Of the colloquy of Yvo still a wayfarer with Tugdualus now a comprehensor, upon keeping the tranquillity of his Church. XI. Of an unseen beautiful bird, to the Saint at table sitting for solace from heaven sent. XII. Of a dove appearing, and the church with its brightness filling. XIII. Of a brightness appearing when the Saint elevated the Body of the Lord at Mass. XIV. Of a demoniac and furious one cured. XV. Of a sick woman freed from a grave fever, taken from the table of the Saint a morsel, with which also he himself was refreshed. XVI. How the man of God with the gift of prophecy shone. The Fourth Part, of the miracles and prodigies of the kindly Confessor after his death, shall be distinguished according to the divers genera, species and individuals of the very miracles, which will be plain through the following order. Of the solemn translation of his most holy body, and the reasonable causes of the same. Of dead conceptions and miscarriages raised. And are set consequently five miracles without other title than of number only. Of those freed from the danger of death. And first of one condemned to hanging. Of a blind man falling into a well. Of a Rector falling into a pond, with horse and letters unhurt. Of the Lord of Pestuven with his company from the danger of death freed.

That of eight persons suffering shipwreck, two invoking S. Yvo, the other six submerged, escaped. A like miracle of the Lord Alan of Karanreis: and it is double. Of ten in the passage of Treisquinec freed, S. Yvo invoking, the others not invoking perishing. Of the Lord William Tournemin, falling into the sea of Hilion. Of a boy freed near the port of the Black-Stone. Of one freed from shipwreck. Of one freed from a tempest. Of a shipwrecked one freed. Of three ships freed from the danger of shipwreck. Of a daughter from a fire freed. Of the contracted and paralytic from the impotence of their members freed. And are set consequently, under the sole distinction of number marked with rubric, twelve miracles. Of a blind man illumined. Of another blind man. Of a spot of the eye purged. Of an eye torn out healed. Of a blind woman to the light restored. Two miracles about one blind woman. There follow six miracles, of demoniacs and furious ones, through S. Yvo from the demons freed, and to sense and memory recalled, without other designation of Titles. And likewise five Articles, Of those freed from dropsy, swellings, ruptures, cracks, and wounds. Of those freed from a continuous fever, three Articles, nor by number even marked distinct. And of temporal substances miraculously found, five rubricated Articles. Of animals from a plague preserved.

Of the elevation of the stone, in which is sculptured the image of the head of Blessed Yvo.

CHAPTER I.

The country, lineage, name of Yvo and of his parents, and the holy studies of his first boyhood.

[4] Since in manifold and many ways, to human lapses the providence of the divine goodness meets, The divine providence, for the opportunities of the times, which by His wonderful wisdom are disposed; not small to them His piety's benefits it conferred, when to those blinded from the path of rectitude and astray rulers and leaders of salvation it showed. Whence after the lamentable in the delirious head of the Protoplast fall of the human race, the world everywhere with all of vices filth shaken and not yet made manifest the way of the Saints, certain men of His will to call always and to send it did not cease; who the world itself of its errors might admonish, of honesty and justice by words and examples documents might furnish, and the promised of justice rewards might propose; and so their own and others' salvation seeking, to it in the sole Maker established they might aspire. But neither from such a salvation's help the pious very author and lover of man any ever from the beginning of the world times despised or any nations cast off. Acts 10, 34 Indeed by the witness of Scripture, not a respecter of persons is God; but in every nation, he who fears God and works justice, is accepted by him. Hence the world by a cataclysm of the impious perishing, which always some for the world's salvation destined, the eighth Noah of justice the preacher it destined: hence Job descending from Esau, in faith and morals most renowned, to the gentiles in the land of Hus designated: hence Moses for Leader of the elect people delegated; until after these too the holy Patriarchs, Prophets, Judges, and Kings, He himself who had founded it, the collapsed world in its own to repair might come, and to its ruin at the time received with congruous remedies of His incarnation might meet.

[5] After the fullness moreover of this time, not less with men or more sparingly He acted: nay rather willing all, as of nature in Him consorts, in the evening of the world to the Bretons' nation, most ancient, so of grace and glory to be partakers, from the first morning of the day of grace, at the several hours up to the eleventh, that is the world's consummation, from all nations, peoples, and tongues into the vineyard, which His right hand planted, cultivators always to send the father of the family Himself will not cease. Therefore since this common benefit of divine goodness to the other nations through the world diffused granted is; that the Bretons' that most ancient nation, nor this of His grace gift unsaluted, the divine condescension passed over, but with a more favorable it with honor endowed, is plain. The divine indeed munificence, although with magnificent titles it above the other nations extolled, in this most that the scepter of Israel in antiquity it preceded ^a, and for one thousand eight hundred years unshaken holding, the strongest kingdoms and Monarchies in duration it surpassed; this at length also from the coming of the Savior most celebrated of praise the proclamation by His gift obtained, that among the very peoples of the world from the year of the incarnation thirty-fifth [b] of the irradiating Christ the light it received, and most Christian, and from it afterward its face by apostasy did not turn, and neither schismatics or heresiarchs or by the worst crimes infamous (of whom in ancient deeds and sacred canons their invaders are noted) nay rather of faith and morals propagators and champions, in every state, sex and order, nor in number rare, but also armies and legions, Martyrs, Confessors and Virgins always it brought forth, and steadily into these our times to produce it does not cease.

CHAPTER II.

[6] From this indeed illustrious Bretons' nation, in the canton of Tréguier, it gave S. Yvo: of noble stock, the kindly very of Saints founder and illustrator, the world's aging age to evening already declining, a star by no means setting lately brought forth the morning one, as a sun a sun now of its own brightness a partaker, of the harmful night of sins free, of every eclipse ignorant, of no cloud's veil subject, Blessed Yvo, the illustrious of his name Confessor, the renowned lamp of the Church, father of Brittany, of Tréguier the singular protection. Teaches moreover of both Testament the Old at the same time and New the series, from a noble and virtuous stock, and from the Saints' histories is plain, the Saints, to God's glory and the world's salvation by God's providence ordained, not only from morals to be described, but from birth and imposed names in their virtues and graces to be presignified. It was fitting therefore that of so great a Confessor the excellence such should have parents, who both by lineage and religion and also by appellation of his future as it were hereditary the testimony should bring forth of sanctity. With a great therefore presage of the future from a distinguished and Catholic stock he was born, that illustrious himself in lineage and religion, the future he should be in life and morals more illustrious; and the native nobility of the flesh, into the spiritual generosity of the mind more aptly he should change; and the dignity of mundane nobility, of a more excellent nobility by his conversation he should transcend, and so to be done it ought to the vain noble ones of the world by his own change he should show.

[7] That indeed Yvo named, from the mother indeed Hadou and Hælorius the father, in lawful matrimony begotten he is, the bestowed on him divinely of goodness abundance, and of his abundant goodness on others the redundance, and in these shining of pleasant congratulation the vehemence, the very names' signification presignified. himself by his name presignified the Good-man, For Yvo, as the modern Gauls and Latins for euphony's sake, though corruptly, pronounce; the foreigners moreover and ancient Latins [c] Eudo, the Bretons themselves Euden, from the Greek Eu and the Breton Den composed word, and into Latin translated the Good-man or the man of Goodness most plainly signifies, and [d] of abundant goodness by the divine bounty to him to be conferred the presage was. Wisdom 1, 4 Moreover since by the very Wisdom's witness into a malevolent soul wisdom does not enter, nor dwell in a body subject to sins; it became His order, that whom for Himself into a temple of habitation He prepared, He being good alone existing and in the only good dwelling; with the charisms of His goodness, of body at the same time and soul with goodness should endow, and according to His goodness so also the name should impose; that according to the name, so also his praise to the ends of the earth might remain; that also thus with Solomon he might glory and say, A boy I was ingenious and obtained a good soul; and since I was more good, I came to a body undefiled. Wisdom 8, 20 Nor at me as at a madman laugh, a Greek to a Breton for the composition of the name in the Bretons' appellations putting: for the very

Bretons from the most renowned of the Greeks their origin drew, and their idiom, though corruptly, they retained, the Breton namely, is augmented Greek.

[8] Hadou indeed, the maternal of the very Good-man Yvo name, from the mother Hadou called, which signifies Seeds, in the Breton idiom of the plural number is and Seeds signifies, by which what more aptly than the abundant goodness of him on others the redundance can we take? For indeed the very freeborn mother, although a seed one in number she was in person, in virtue yet many seeds in a certain plural presage was named. Blessed indeed that mother, in her good son one, with manifold goodness fruitful, and of doctrine and morals abounding, the mother Church's offspring not so much in number as in merit multiplied, and with the fruit of salvation and good works the progeny before barren, the poured of God's word and of tears seeds, for propagating a very great of the saved harvest she made fruitful. For when the sacred crop of Tréguier fills the world, All from this one seed the harvest was. For of their number wholly he was, of whom the Psalmist, Going they went and wept casting their seeds their, but coming they shall come with exultation bearing their sheaves. Ps. 125, 6

[9] But since of the very highest Good and of all goods the Giver the edict is, With a good mind glory render to God, and in every gift cheerful make your countenance your; but also His Trumpet to all sounds, Each one as he has determined in his heart, not from sadness or from necessity, for a cheerful giver loves God; it is plain that in himself meritoriously good to be, and with good works' seeds on others to abound, cheerfulness excluded, no one can. Cor. 9, 7, Eccli. 35, 11 For by the witness of Augustine,

No one unwilling does anything, and from the father Hælorius, denoting Cheerfulness, even if good is what he does: nor can be to God pleasing, forced services.

Rightly our Good-man Hælorius was surnamed, from Hælorius the carnal father propagated, which name Cheerfulness to the Bretons sounds. By the divine goodness endowed for tilling the Lord's fields, and with salvation's seeds to be sown, with all always joy and cheerfulness of spirit he was formed: and for driving away the world's sadness, which death works in mundane events, an even always of mind cheerfulness he was instituted. Prov. 16, 15 Again what in a Royal countenance Scripture commends, As the latter rain and the dew morning upon the grass, so the cheerfulness of his countenance; in our Good-man, the Royal Yvo, to be verified we behold. In the latter indeed, of the present life into the setting declining, a wayfarer existing, with copious to the Christians raining benefits; and in the morning of the future life, an evening not knowing, now a comprehensor, with frequent of suffrages besprinkling sprinklings; them on this side and that, as from either part of that river in the Apocalypse, beholding, with the wonderful of his countenance cheerfulness he flooded and floods.

[10] So of this kindly Confessor the abundance of goodness and of abundant goodness the redundance, in his receiving the presages of a cheerful and fruitful goodness: and in both of cheerfulness the spirit's vehemence, of these three names is the clear signification, of which one deservedly not incongruously that proclamation, which in Bethulia the faithful people to the Saviouress brought forth [e] Judith, we in Brittany to Yvo the glorious, to us from us for our salvation destined, rightly to bring forth can; A new light has seemed to rise, joy, honor and dancing. For the light of his sanctity and goodness to the world diffused; and joy indeed common to all it brings to the Christians, and a general was the honor to the Bretons, but to the Tréguier-folk a perpetual it bestows dancing special. Chapter III

[11] So moreover His Saint the gracious Giver of charisms with the manifold blessing of His gratuitous sweetness to anticipate deigned, so that also his sanctity future both by an oracle He foretold, and by the indications of signs from his infancy demonstrated. Nor indeed of this privilege also, to his mother too is presignified the future Saint, to certain friends specially granted, His dear Yvo to be deprived the divine providence decreed. His indeed pious mother, by the divine foreknowing of things future visited spirit, this one to be a future Saint in dreams received, and to the people openly prophetically foretold. Which manifestation indeed of the spirit, which according to the Apostle is given for utility, both of God revealing, and of mother and offspring, and of all the people the grace and glory embraces. 1 Cor. 12, 7 In this indeed shines the very God's toward His dear one condescension more wonderful, and the very dear one of God's dignity is shown more illustrious, the mother happier is made, and with so great a son a care more cautious is bestowed, the people all made more joyful, and to bear by observing the boy due reverence rendered more ready. From this indeed in the mouth of all hearing not discordant resounded, that which in the Forerunner of the Savior the Evangelist confesses, They placed all in their heart saying, What think you this boy will be?

[12] Of this moreover foretold sanctity the indications, the very first studies of his age were: for the boyish his beginnings, the future more manly prognosticated, and foretold figured, what afterward perfected came to pass. Luke 1, 66, Prov. 20, 11 Indeed by the witness of Scripture, From his studies is known a boy, which also the playthings of his boyhood proved, if right and clean are his works. So indeed from studies Astyages knew Cyrus; so the boy Ambrose to his mother and sister, the priests' hands kissing, his also offering to be kissed, and So it ought to be done saying, the future himself a Bishop prognosticated. So also the boy Athanasius, in a single one game, namely the boyish Mass with boys chanting, as in church to be done he had beheld, delighted, of Christ himself a Priest to be future prefigured. The divine therefore grace in him already wonderfully working, from the first years the divine servitude the sacred illustrious boy's infancy breathed, of that Boy of boys the Maker the boyhood imitating, who by his parents for three days sought in the temple was found, in those things which of his Father were occupied. And he began, before any of youthful vice's stain into his mind glided, of all virtues to be imbued with the study, that the odor of sanctity as a fresh pot he might imbibe, which afterward grown old with perpetual tenor he might conserve.

[13] And lest into the of his heart still fresh lodging the world its step might fix, and the first rudiments of disciplines: him for itself salutary discipline anticipating claimed. For after the manner of the boy Samuel and of noble boys the custom, a boy still elementary he was handed to a preceptor, Master John of Villa-senex, in morals and primitive letters to be instructed; in which, as being a boy of very good disposition, under the very Master's diligence assiduous he persisted. Supplying moreover in him grace what age and nature denied; the vices, with which that age is wont to be entangled, repudiating; to the of all maturity and sanctity study himself wholly he conferred, wholly proceeding into God. Day and night, in the evening and the morning, the churches' thresholds he wore; the divine Office and the solemnities of Masses most avidly frequenting, the Priests and altars most diligently he served; the Epistles hearkening and the Gospels, among which the Lives of the Saints to read and imitate he studied, the Church's precepts and the doctrines of sermons by his life's institution he kept; to reading and prayer without intermission he gave; and with himself with Jacob in the tabernacles dwelling, the of Esau into the fields excursions he declined. In the Saints' histories most frequently and most studiously reading, a great from them of perfection heap he apprehended, while the proper of each one perfections he drew. Of this one the continence, of that one the pleasantness he followed; of that one the gentleness, of that one the vigils, of another the of reading industry he emulated; this one fasting, that one on the ground lying he admired; of another the patience, of another the meekness he proclaimed. Of all thus toward himself retaining the love, and with all the parts of virtues watered, to himself he returned: there with himself all things treating, of all in himself the goods he strove to express: and upon these examples, as upon firm foundations, not less in mind than in age profiting, to the of virtues citadel with a happier daily step he ascended.

[14] These moreover and similar studies of boyhood, what other than of his future sanctity preludes were? to other boys for an example He had given indeed to him the Lord a docile heart, and very useful that of the Wise man [f] counsel in his mind it had impressed, That it is good for a man when he has borne the yoke of the Lord from his adolescence. Lam. 3, 27, Prov. 22, 6 For, as elsewhere, the same Wise man says; A proverb it is, An adolescent according to his way, even when he has grown old, will not depart from it. For boys, the studies of letters and virtues being neglected, to the unruly left, to vices initiated, with lost morals ensnared, who will amend? Jeremiah asks, Can the Ethiopian change his skin, and the leopard his spots. Jer. 13, 23 And you, when you have learned evil, can you do good things? Asks also the Wise man, What you have not gathered in your youth, how in your old age will you find it? Eccli. 25, 5 Do therefore now boys, letters being joined with virtue. and turning away from vices and idleness avoiding and vanities, the first feet of your affections to letters and good morals give, lest a small error in the beginning, from the right path of salvation turned away, in the end also frustrated you constitute. Remember, of sciences and virtues naked you were born, without which yet to the end, to which you tend, to attain you are not able. Approach therefore the of letters studies, cultivate the virtues; and of which you have only the seeds, by the labor of study and the exercise of good works, the habits acquire, and the fruits to use strive. Behold and do according to the exemplar which to you in the mount, that is, in the eminent of the boy Yvo conversation was shown; knowing that to these will be to you his intercession a suffrage, if of his conversation you do not desert the example.

ANNOTATIONS.

CHAPTER II.

The studies of S. Yvo at Paris and Orléans. Chapter IV

[15] His boyish years moreover innocently run out, an adolescent now of fourteen years made, Sent to Paris, he was sent to Paris, that for himself of the liberal arts he might acquire by the exercise of study skill. For demanded the order of the divine disposition, that whom the Lord to the house of wisdom, of sacred namely Scripture and of the doctrine of faith, and to the art of arts the governance of souls invited; first the arts the arts' ways, and the sciences the sciences' doors he should salute; and from them the keys, by which he might enter, obtain. For since the Apostle says: see that no one seduce you through Philosophy and vain fallacy, who from fallacies himself will defend, who fallacies does not know? or from those philosophizing, after the studies of the Arts, who of Philosophy nothing has learned? Col. 2, 8 For with the spoils of the Egyptians are enriched the Hebrews, when those things which among the Artists find the faithful, to carry away they study for the faith's defense, the destruction of errors, the exposition of the Scriptures, the erudition of morals. Since through pagans and heretics and feigned Christians the devil studies to prohibit, lest there be Doctors in the Church, in the liberal Arts imbued, who spiritual arms may make for the Christians for the aforesaid. Which under a figure the book of Kings records, where it is said; Moreover a smith was not found in all the land of Israel; for the Philistines had prohibited, lest perhaps the Hebrews should make a sword or a lance up to the goad of the ox. 1 Kings 13, 19

[16] He began therefore the holy adolescent not slothfully to act, To Theology he applies himself, to the erudition for the sake of which he had been sent, diligently attending: whence it was done that in the of Arts liberal erudition above many of his coevals in a space shorter he profited, and at length in the same from a disciple and hearer a Master and Determiner he became: After indeed in the liberal Arts diligently sweating sufficiently he was taught; lest the time for the more salubrious disciplines congruous in those sciences not so much, as of true and highest Philosophy preludes might be lost, to the Theology study himself wholly he conferred: of whose studies through many years ardently keeping watch, from the treasures of it there he drew avidly, what afterward to the peoples he poured out abundantly. Chapter V

[17] Considering moreover the faithful of Christ, whom the King himself peaceful had disposed, then to Jurisprudence, in mouth chaste, peaceful, and modest, with unbridled and of itself prodigal cupidity for themselves to emulate, to litigate, to wrangle, in questions to be entangled; right among them by the windings of suits to perish, justice by the abuses of litigations to be extinguished, and the bill of repudiation given as everywhere concord to be exiled; of the law also canonical the study, by whose rules every harmful appetite is limited and every effort of injustice repressed, the faithful that honestly they live, the other not harm, his own right to each render are informed, the greatest also there effort he gave: so that the contests of suits known, the future himself Judge and Advocate, both ecclesiastical more clearly in causes might discern, more surely justice might aid, and to iniquity more cautiously meet. Again attending the very mediator of God and men, the man Jesus Christ, King and Priest, and one and the same of all Empire and Priesthood the author and beginning, so for the proper acts and distinct dignities the Offices of both powers to have decreed proper, that Christian Kings and Emperors for eternal life of Pontiffs would need, than civil at Orléans; and the Pontiffs themselves for the course of temporal things only the Imperial laws would use; lest by the whirlings of secular causes he should fluctuate, but for the Church's matters both spiritual and temporal to be decided and consulted ready always and sufficient he might be, in the year of his age about the twentieth fourth Orléans he sought, the study of both Laws: where under master William of Blavia, afterward Bishop of Angoulême, he heard the Decretals; under the Lord indeed Peter of Capella, afterward Cardinal, the Institutes: and there for many years instructed, at length of both Laws the skill he obtained.

[18] Moreover since with the Poet it is shameful to descend into the battle-line, for gods and men undertaken, with an awl armed; it became the divine providence, that whom for the faith of divine things and the good morals of men to be protected, that, with excellent doctrine on all sides instructed, to the militant Church she destined, not with an awl, that is with a scanty and slight science, to be armed she disposed. For indeed if for the quality of the times and places, either with heresy reigning, or where perfidious ones to the Church neighboring are, for the matter of faith a Theologian is to be sought; for jurisdiction indeed to be governed, the ventilation of causes and the termination of occurring cases a Jurist; everywhere however and always one from both mixed for the governance of Churches is to be preferred. The glorious therefore scholar that holy man, and with all utterly honor in the Church of the people and in the chair of the elders to be exalted, who as a Scribe learned in the kingdom of the militant Church, new and old, divine equally and human, from his treasure to bring forth worthy and copious was held. For he is another that Bezeleel, should serve the Church, as Bezeleel the Tabernacle. whom the Lord filled with the spirit of wisdom and all doctrine, for making work in gold, silver, and bronze, in all things which are required for the Sanctuary of the Tabernacle. In gold the preciousness of divine wisdom, in silver of the canonical sanctions the clarity, in bronze of the civil laws the sonority are imported. For if according to Aristotle the sciences are divided, as also the things of which they are, and subjects to subjects are compared; as gold is preferred to silver, and silver to bronze; so Theology excels the Canons, and the Canons the Laws, where divine to human and spiritual to temporal are preferred. In gold therefore, silver, and bronze a learned workman, for the adornment of His tabernacle the Lord gave Yvo; because in Theology, the Law Canonical at the same time and Civil, for the beauty of the militant Church, in his vocation skilled and industrious He completed. Chapter VI

[19] It pleases moreover diligently to note, the vessel of election the future man of God Yvo, from wine and meats abstaining, after to attaining science he began to attend, with how great zeal of learning he was borne. For the aforesaid salutary studies, for many years keeping watch, with so great diligence and so great avidity he adhered to them, that almost the nights he led sleepless. Of Solomon also imitating the purpose, that his mind he might transfer to wisdom, he thought from wine to withdraw his flesh; he thought, I say, and what he thought he effected; and not only from wine and from all the vices of gluttony his flesh he withdrew, and it to the laws of continence subjugated. Eccl. 2, 3 For of him relate the Acts, and on the ground lying; that while he was an adolescent in the Studium of Paris, the flesh's now delights abhorring, not in a bed reposed, which yet in his chamber good and honest he had; but on the ground with small straw to the body rigorous he lay. At Orléans too, the rest of his companions meats and wine using, he himself from them abstained; and frequently, but on Fridays always, he fasted. Of the sacred Scriptures and Canons moreover and Laws, in which he sweated, the science with the attentive of the heart ear receiving, as land with celestial rain steeped, not only of sacred meditations and affections the crops, but also of good works the fruits most abundant he produced. For seeing, in riches piety, in delights chastity, chaste and humble, and in honors humility to perish; and nonetheless his fellow scholars, as many through the precipices of vices walking, to those to aspire, to humility and mercy his mind he gave: from the snares of the world, the flesh, and the devil solicitously guarding himself. Nor indeed ever against the very companions and coevals was he moved; but only that flame in the eminent scholar grew in his breast, lest second to anyone in virtuous works he be found.

[20] not so much in letters as in virtues he studies to excel. Gladly he went to Masses, Sermons he frequented, the Hours of the Blessed Virgin never he failed, never of God or His Saints he swore, nor a word unseemly any he uttered: the portion of his allowance of meats or fishes, at table before placed, whole to the poor he distributed: no of youthful lasciviousness or incontinence sign (as in such I do not say scholars, but the unruly as in many, is wont to be) contrary to chastity he bore. Nay rather of all modesty and inner cleanness outside the title he displayed: in which things certain of the scholars and masters into the of admiration he provoked an excess, certain indeed to the imitation of works and of sanctity the divine favoring grace he led. For he was wise that virtue in this surpasses science, since virtue, even without science, is a way leading to life; science indeed without virtue, a way leading to perdition. Otherwise indeed Augustine, still a Catechumen and naked, in Christ reborn, his collateral companions lettered addressing, would not have said; The unlearned arise and seize the heavens, and we with our letters ours into hell are plunged. Otherwise also the infidel Philosophers, so in sciences excelling, from the lower regions would not have been absorbed; which yet even of the very most wise Solomon assert many of the faithful, of whose all science the Prophet makes mention saying,

The waters of Dibon are filled with blood. Is. 15, 9 Dibon, Abundantly understanding, is interpreted.

[21] lest as for most science to him should be a ruin, And certainly the science of modern scholars, in whom abundantly understanding either they are or that they may be they thirst, with blood that is with sin full are said; because today as mostly with sin they are acquired, and of many sins the occasion they are. In this moreover these are like to Uriah, carrying against themselves the letters of their death: for by how much greater with the gift of science they are endowed, by so much greater they lie subject to fault, and consequently also to penalty. To those moreover, the cult of virtues not so much neglected as despised, so much today they pant with avidity, with so great studies they are worn; that what to all is natural, and to them meritorious could be, an end undue prefixing, into a vice for themselves and damnation they turn. Certain ones indeed according to Bernard study to them devote, only that they may know, and curiosity it is; certain that they may be known, and vanity it is; certain that they may be enriched, and cupidity it is; these moreover all in this of the delirious Protoparents themselves sons and imitators show, who by diabolical suggestion, the law of God neglected, and the religion of virtues, the good removed and the evil acquired the science, which they had not, held; and the virtues, which they had held, but should profit unto salvation. lost. Not so the holy youth and flourishing scholar of ours, but with the Apostle wise to surpass science by charity, not so with inordinate love embraced the serving science, that divine charity he abnegated; nor so to the commanding adhered charity, that to the science the leader of charity he attended not: so moreover one to the other he preferred, that to neither a repudiation he gave; but both, to his vocation most necessary and to himself mutually subservient, not so much as mothers as as spouses he assumed. For while from infancy of science and religion studious the breasts he sucked, of them a nursling he was: but while in them into a perfect man he grew, a spouse fruitful he was made. For from them gathered first, and afterward scattered the seed, very many before barren he made fruitful; and ample in them and from them, with the fruit of salvation and of good works the progeny multiplied, the mother Church's joy he heaped up.

CHAPTER III.

The office of Official at Rennes and Tréguier illustriously borne. The flesh to the spirit after an eight-year struggle perfectly subdued. Chapter VII

[22] With such therefore and so great of wisdom and religion in the Blessed one, Made Official of the Archdeacon of Rennes, now a man made, with most pleasing comeliness flourishing, began the fragrant odor of his sanctity and wisdom on all sides to be diffused: which when to the notice of worthy memory Maurice, of that time Archdeacon of Rennes, by report celebrated bearing, it came; him forthwith he summoned, and the summoned with most instant prayers induced, and to charity acquiescing, his Official he instituted; blessed indeed himself reckoning in this very thing, while both for himself of so renowned an Official, and for his jurisdiction of so industrious and sufficient a Minister he had provided. In which both the very Archdeacon's comes to be praised the provision, and of Yvo accedes of the office the acceptation to be commended, and of the Rennes-folk the reception rejoicing succeeds. Happy the Archdeacon, and the very dignity not undeservedly worthy, who such and so great for an Official seeks, and among the unequal Paris-folk and the golden Orléans-folk a chief one to himself propitious to find merited. Praiseworthy also himself the holy man, sought and found, who as the office he did not ambition, so neither offered out of charity refused or pertinaciously declined. Conscious for he to himself was, of the talent to him entrusted to God and to the neighbor he would be a debtor, and of the gain to be reported a strict to the supreme Judge to render account. Resounds also the region of the Rennes-folk, such and so great a Judge by the divine condescension's gift receiving: who what just was justly might judge, and of those things which the supreme Arch ^a under delegated Judges imposes all might fulfill; nor by any seduced ignorance or passion, anything which of right and justice was might omit.

[23] At once indeed as the Officialate's office he discharged, he began to all to persuade, that abnegating impiety and secular desires, soberly as to themselves, he was in that office to all equal and peaceful. justly as to the neighbor, piously as to God they should live in this world, awaiting the blessed hope and of the supreme Judge the just retribution. The rebellious moreover and insolent, to due censures and medicinal penalties subjecting, he coerced from evils, and to the rest for an example their correction he exhibited. Indeed because both of truth he was in causes the investigator, and the truth found he was of justice the faithful champion, to each without selection and difference of persons swift justice he made. Those at variance to peace and concord with all his efforts he brought back: in transactions and concords, the parties' rights, as much as he could, he conserved; and when to pacify he could not, swift to them justice he ministered. The pleaders wonder at so sudden of justice and truth a summit, as a lamp upon a candlestick, and as a city upon a mountain set; and seeing that the wisdom of God was in him for making judgment, they blessed in him the Lord, and with Joel's voice to the region of the Rennes-folk said, Sons of Sion, exult and rejoice in the Lord your God, who has given you a teacher of justice. Joel 2, 23 Chapter VIII

[24] Of this therefore so praiseworthy justice and so fruitfully reigning the report flying about, began toward him the desire of his native country to aspire. Thence called by Alan Bishop of Tréguier. Moreover this also the very country's necessity demanded: for its inhabitants at that time so were to good slothful and slow, but to evils whatever inclined and prone, that they had need of a man four-square with virtues, who them both from evils might restrain, and to honest things whatever and praiseworthy might stimulate. The Prelate also of that time of good memory the Lord Alan le Bruc, deeming happy to be with such a one his Court a Judge, this same expected, and by all means sought; and the very holy man, mindful of the Tullian saying, that no cause ought to intervene, whence one's own country be denied, that very thing he was busy about. By this therefore triple of ordered charity cord, which difficultly is broken, drawn, Rennes leaving, his native soil he sought. The Archdeacon weeps for him bidding farewell, the Bishop exulting receives him approaching: the Rennes-folk deplore, the Tréguier-folk applaud: the foreigners mourn, the natives rejoice.

[25] Received therefore the Prelate exulting, him his own Official instituted, and in the word of the Prophet, nay more truly of God through the Prophet bursting forth, he fulfills all the parts of a good Official, the burden of the Officialate expressed: Behold, he says, I have constituted you today, over nations and kingdoms, the small namely and the great, the poor and the powerful, that you may pluck up, and destroy, and build, and plant. Jer. 1, 10 All which the holy man, the Officialate's office discharging, diligently fulfilled. Soon indeed the autumnal trees, twice dead, in vain the garden of the Lord occupying, he uprooted; the unfruitful branches, which also the vineyard of the Lord of Sabaoth to demolish seemed, with Peter's sword he pruned; while the country of depraved and perverse, corrupt and pestilent men he purged, and of the Parochial gardens of churches, through the diocese in circuit, with new of the justified plantations he filled. From the numerous indeed of lewd ones, usurers, robbers, of women and virgins oppressors, and of various other vicious crowds, some into Monks: to monasteries transferring, others changed into Priests promoting, others in hermitages into Solitaries enclosing, others into Pilgrims to the thresholds of the Apostles and other far places transmitting, and by various other ways, which the subtle and manifold spirit gave, those from God estranged and from salvation astray, through the Church's Sacraments to the Society of Saints he engrafted. So therefore the rebellious, obstinate and pertinacious, with penalties and due censures destroying and plucking up, the obedient indeed and penitent with charitable exhortations and words paternal and examples planting and building: the whole country for the better he reformed, and of the reformation the traces into these very days are plain, and the fruit abundant perseveres.

[26] with the greatest good of that diocese, O happy behold, Tréguier, and a little your eyes raise: stand on high, and see of your Saints the benefits upon you heaped. Rejoice, and over your Patrons continually delight. Cry out, and into thanksgivings burst. Did not once of your Pontiff most sacred Tugdualus by your demerits the absence to you, from man up to beast, nay even the earth's productions, sterility procreate? rain and of celestial things the influence for three years interdict? [b] Did not his to you penitent and corrected return, of animals fecundity, of fruits abundance, and of all goods opulence minister? in him another Patron having obtained. But in the course of time more unhappily and more perniciously afflicted, did not famine and thirst, not of bread and wine, but of God's word and justice, you to the death of very many souls oppress? Did not of good works of holy and honest conversation sterility, as it were with all; the fruit of salvation with none, or certainly rare was? when another that holy Patron to you coming, with overflowing of doctrine and justice rain, the dry and sterile in you hearts watered, the influence of supernal graces obtained, and to the abundance of salutary fruits by the word and example of science made fruitful. What therefore worthy praises and equal thanksgivings for the benefits, to these your Patrons will you pay? Do therefore slender, and for your measure unequal thanks and honors; and since for your wish worthy gifts you cannot offer, your fault as a suppliant to be excused, and your want to be supplied beg. Chapter IX

[27] The aforesaid Prelate being dead, who as long as he lived him in the Office retained, his successor of worthy memory the Lord Geoffrey of Tornamina, dear to Geoffrey successor of Alan, is called the Poor's Advocate, having found the holy Official's virtues and perfection, by no means him to desert wished; but with a like toward him fervent devotion, with all love at the same time and honor he pursued him. Since moreover sometimes from many other Courts, over which he himself had not presided, and to which him his own mind, premonished by God by whose spirit he was acted, led, and from others called it happened to be present; for the poor, wards and widows, and the other wretched persons, gratis he petitioned, the causes fostered, and to their defense himself offered: whence the Poor's Advocate commonly he was called; for them without salary [c] he patronized and counseled; their memorials, letters and acts in writing for nothing he drew up: but while and where he himself presided, the Advocates and Notaries of the Court to the same to be done, by requests he induced. It was moreover to others a pious spectacle, to see the holy Yvo of the Lord, though noble, learned, and in all things distinguished, even to reproaches to be borne for the poor, for the just of Christ's poor causes to be fostered and protected, by the Advocates of the adverse parties with wranglings assailed, with mockeries, derisions and blasphemies attacked, a scullion most commonly called; not sad however in mind or troubled, not finally in anything impatient to become, but with a placid and cheerful countenance with gratuitous and reasonable answers the opposers meeting: in which also of the Apostles he was not defrauded the glory, by whose example he rejoiced in the sight of the council, since he was held worthy for Christ's poor contumely to suffer.

[28] These moreover more manifestly in very many of suits' contests were plain, especially in the cause of a certain poor widow, with a certain usurer; provided he knew the causes to be just. and in the cause of the contract of a certain young girl with a youth whom she sought, not having whence to the Notary she might pay: in the cause also of the poor Squire Richard le Brouze, against the Abbot of Relics, the land from him to take away striving: who of substance stripped, unless the very Poor's Advocate, by the cries of the Squire knocked, his cause out of regard for piety to be conducted had undertaken; it altogether would have abandoned, and justice by no means to obtain would have been able. The said causes moreover and very many similar, oaths given that just their causes they believed they had, he undertook, and up to definitive sentences conducted, and for them obtained. Let him say therefore with the asserted King and pious Judge Job, and truly let him say; A father I was of the poor and a defender [d] of widows: an eye I was to the blind, a foot to the lame; the cause which I knew not diligently I investigated; I broke the molars of the wicked, and from the teeth of the impious I took away the prey: and with the Prophet, Snatching the needy from the hand of the stronger, the needy and poor from those plundering him. Job 29, 15, Ps. 34, 10

[29] Would that so they hear with their ears these things that they may understand with their heart of our time the Officials, Judges, and pleaders. The Advocate and Official Yvo to imitate studiously let them strive. by all Judges to be imitated, For this is what through the organ of Wisdom the Spirit to them holy proclaims, and that they attend admonishes by threatening; Hear, he says, Kings and understand; learn Judges of the ends of the earth; lend moreover your ears you who hold the multitude, and please yourselves in the crowds of nations: since given is to you power by the Lord and virtue by the Most High, who will interrogate your works your, and the thoughts will scrutinize: since when you were ministers of His kingdom, you did not rightly judge, nor kept the law of justice, nor according to the will of God walked. Wis. 6, 3 Horribly and quickly will appear to you, since a most hard judgment, on those who preside, will be made. For to the small will be granted mercy, the powerful indeed powerfully torments will suffer. According to which sentence relates in his Tragedies Seneca [e], that Nero, who an unjust Judge and cruel had been, with unjust and impious to himself similar Advocates surrounded in the lower regions bathing, his ministers everywhere gold boiling pouring in, was seen: who when near he saw a certain cohort of Advocates, cried out, O venal kind of men! O Advocates my friends, hither approach, and in this vessel with me bathe: for still in it remains a place, which for you I have reserved.

Chapter X

[30] With so great moreover of businesses cares and various of causes solicitudes, the holy man this way and that constraining, Amid these joining Mary very well to Martha, and Leah to Rachel, as in the course of study for reading religion he did not neglect, so neither in so great a variety of things from the cult of virtue the eye of intention he turned aside, nor his mind toward God tending from devotion and contemplation he distracted. Of Martha namely either by helping, or by judging, or about frequent other ministry being busy, bearing the part and thence troubled, not however perturbed; the part of Mary nor for a moment losing, but to God fixed attending, from her feet to depart he could not: and of Leah, because fruitful, not abhorring the bleariness, the struggle of flesh and spirit he sustains, by Rachel's beauty he was absorbed. But because the common with the other mortals humanity he bore, a common to the other mortals, between the flesh's sensuality and the rational spirit, struggle unwearied he suffered. Which struggle indeed internal, and war from the womb to all innate, the wrestling of Jacob with Esau his brother, while still they were in the womb, figured. For it became through every mode, that the King himself of glory Christ, who for His soldiers, that the more in the agony and crown they might be confirmed, and in tribulation and the kingdom might participate, divers of wars contests provided; to His kindly Confessor, a strenuous recruit, this also hard kind of contest, not for a penalty of fault, but for a remedy of preservation and a heap of merits should appoint; for the exercise and increase of virtue; so that a true soldier of Christ he might be proved, and to God acceptable and a crown worthy be found; since more glorious it is not to consent, than temptation not to feel. So indeed through the Angel of God to holy Tobias it was said, Because acceptable you were to God it was necessary that temptation should prove you: and elsewhere Scripture says: As gold in the furnace He proved the elect God, and found them worthy of Himself. Tob. 12, 13, Wis. 3, 6

[31] The flesh's therefore in him querulous sensuality extorted, that Mary all contemplation and every study, all that he tasted, read and meditated, into the help of Martha rising up, the temporal goods contending on the flesh's part, into the very flesh's service should commit: on the contrary indeed the rational spirit the contrary more justly demanded, that all the active Martha's ministry, to the contemplation of Mary for the use and service of reason should be subservient. And while each the other for itself to claim, and from the other's service to withdraw was striving and contending, with themselves struggling, an unwearied between flesh and reason struggle resulted, and in the house of the Just one a tempestuous was raised assault. There offered themselves moreover to the assault of their own accord with the flesh, of flourishing youth the elegance, of lineage the pompous nobility, the cunning intellect, the puffing science, the haughtiness of authority, the favor of the world, of men the access, of multitudes the concourse, the coming of riches, the renowned report, and various more other of more carnalities the occasions, the satellites of vices, of Satan the cohorts, the devil's legions, which the carnal besiege men, the voluptuous overcome, and lead captive. These indeed and the like, as an army, for sensuality against reason gathered, the laws of reason to subject, rebellion to foster, and to it war to declare persuaded; and reason to sensuality into a slave to reduce, and the mistress reason for itself tributary to render and the due obedience to withdraw they strove.

[32] To reason moreover on the other part, against sensuality, ran together into suffrage, of the conferred gifts of nature, on reason's part the acknowledgment of his obligation for the same, of grace, and of fortune the prudent consideration: by which, unless those to the Giver's service he exposed and for gain entrusted he dispensed, not so much vanity in them, as from them harm to himself prepared he observed. There acceded as a help of a loftier lineage the acknowledgment, by which of divine being lineage, to the human condition's dignity deferring; a vile of the body chattel to become, and by a degenerate conversation into of carnal pleasures servitude to be reduced, he disdained. But also the propagation carnal, the earth filling, for the spiritual heavenly things restoring he rejected. There followed also the committed of judiciary power authority, premonishing that not of man, but of God he should exercise judgment, and whatever he judged upon him would redound, and in the extreme judgment to be judged he would pay. and by all virtues: The of the surrounding promiscuous people concourse and access admonished that to God, Angels, and men a spectacle made, in the midst of a depraved and perverse nation, to converse he should study harmless. The coming riches, in pious works distributed, to him fighting sent fellow-soldiers in aid, the Saints whom he honored, and the poor companions whom he fed. The Cardinal virtues, prudence namely, temperance, fortitude and justice well four-square, to every of occurring passion impulse stable rendered and unmoved. The whole of all virtues body the cuirass of faith encircled, the head fortified the helmet the hope of salvation, javelins ministered and missiles fiery charity.

[32] By these therefore arms defensive and offensive, by which the Saints conquered kingdoms, wrought justice, and obtained the promises, reason fortified, and as of a camp the battle-line ordered, sensuality hearing the trumpet, with which equipped, from afar scenting the war, at the exhortations of the leaders and the howling of the army proceeding into encounter, vociferated Aha! For the first motions of the flesh, by which sensuality invites to the battle, feeling, and any temptation in its very beginning perceiving, how also and by what acts themselves against him the capital vices prepare, and the manifold of them species, as the leaders' satellites the howling of the strong imminent war raise, detecting; the voice of contempt, Aha! he emitted, for the hope of victory and of the crown, by the King to the fighter promised. For although sensuality's and its army's suggestions, to the very gate of the heart assailing, advanced; entrance by no means he indulged, nor of consent the door opened: but with the accustomed of the aforesaid virtues exercises all of its temptations the assaults forthwith he repelled.

[34] When therefore eight continuous years, both of fighting by the exercise, and of divine help by the gift, in that very dire and hard fight, without a fall he had passed; in the ninth at length year, by the singular gift of God, to few hitherto granted, so lulled and quieted the war was, that neither sensuality of the flesh into the rational spirit rose up by assailing, nor to it obedience withdrew or to obey refused by serving, nor rebellion offered in the operation of virtue, nor distraction or depression from the elevation of the mind. And thus by the divine deity, in the of the kindly Confessor's mind domicile, this peace was commanded, that by sensuality's assent the action of Martha to the contemplation of Mary should be subservient, and all its ministry should expend to the wish and good pleasure of reason, and from the law and command of reason should proceed whatever in the ministry of Martha to sensuality should serve. There is given therefore to his flesh divinely an inviolable decree, the flesh to the spirit perfectly subjugated. that henceforth of reason a handmaid itself it should acknowledge, and to it in all things acquiesce; and to reason, that as a mistress sensuality as a handmaid it should hold subjugated, and into its always assume prepared for service. O grateful habitation of Christ, so by the kindly Confessor's exercise and the wonderful of the Holy Spirit's artifice prepared, in which deserves not Martha to be reproved, nor Mary; but each for her laudable and ordered occupation to be praised! O pleasant house, in which to Rachel the fair Leah the fruitful does not envy, but with mutual concord to themselves their joys they mix; and with mutual services meeting themselves smiling-back they re-salute, and mutually sweet kisses they give! So certainly the Confessor kindly, in the concordant psaltery of the mind and harmonic of the flesh cithara, the royal Psalmist imitated saying, My heart and my flesh have exulted in God my. Ps. 83, 3

ANNOTATIONS.

CHAPTER IV.

Yvo's, to the care of souls translated, exemplary and austere life.

CHAPTER XI.

[35] Because indeed no lesser is the virtue to keep what is acquired than to seek it; In action at the same time and contemplation perfect, knowing himself of so great grace, of so dear and so precious peace and concord the treasure in a fragile vessel to bear, with the highest care it in himself to conserve and foster he studied, and lest sometime furtively a like struggle should sprout again with the highest vigilance he was wary. From then indeed the very flesh, which as an enemy thus to reason he had subjugated, lest a future to it fellow-citizen he should kill; afterward a fellow-citizen made thus he held and fostered, lest again into an enemy it should rise. It therefore with frequent vigils, assiduous labors and fasts thus he educated, with nakedness and austerity thus he clothed, that a victim living made, to God pleasing in sacrifice he might offer. The spirit indeed thus with the fat and delicious bread of Christ, that is of the Scriptures meditations, devout prayers, desires celestial, of divine charisms sighs he fed, that into a most sweet holocaust to God wholly he might kindle. From the sacrifice a part to the Priest remains, another part to God is offered: and the holy man to the flesh necessity not denied, the flesh's however mortified pleasure he immolated. The holocaust whole to God is kindled, and the Seraphic man every sense, every affection, and the whole to God gathered spirit, with his charity's fire melted and refined, he burned. Because therefore thus the active life and the contemplative under the divine law's order he ruled, and the flesh and spirit with unanimous exultation to God in an odor of sweetness offered; not only of the Kingdom and Priesthood of Christ a partaker he was made, but also of His Royal Priesthood a minister deservedly worthy was held.

[36] This moreover diligently attending, of holy memory the above-named Prelate, Alan le Bruc namely, to him contradicting and very greatly resisting the parochial church of Trezdretz to be governed conferred: Of the Parish of Trezdretz a Pastor he is constituted, and though unwilling, to its title a Priest he ordained. And this indeed for eight years and a little more, to God's praise and souls' salvation, worthily and laudably he ruled. Thence moreover in the course of time, by the said deceased Prelate's successor the Lord Geoffrey of Tournemin, above also named, to the parochial church of Lohanec he was translated: in which for a decade and up to the end of life Rector he persisted. In which wholly of the very Prelates, nay more truly of the Prince of Pastors Christ to be praised comes the providence: which to the flocks, with His precious blood redeemed, in faith and morals to be directed, so industrious a King delivered; and for the sacred to the same to be ministered, and to God by prayers and merits to be commended, so suitable and worthy a Priest entrusted. Resounds also of the very peoples the rejoicing confidence, which of so great a King by the leadings adhering, to the throne here of grace and of future glory more happily proceed; and of so great a Priest by the commendations leaning, all far driven repulse, in the gates of both a grateful to them and cheerful access is opened. To be venerated wholly is to a father for sons the conferred faculty that a King sent to them them under God should rule, and a Priest instituted himself the upright should offer: but also an ample too of the sons from the father obtained convenience, by whose ruling they are sanctified, by whose offering they are gratified.

CHAPTER XII.

[37] Soon moreover to the governance of souls and Sacerdotal ministry assumed, that of a Rector and Priest more fully he might fulfill the office, That his subjects by example before than by word he might teach, as if he were a new Honoratus, his pristine life he changed, and his whole state in apparatus, food, clothing, gesture, into a man other made, he renewed. For knowing of seculars the hearts by examples rather to be moved than by words, that Christ the poor and His faith, not by words only and lips he might sound, but by things and hands demonstrate; nor in the Pharisees' manner who say and do not, but by his own example of the Master, who began to do and to teach; he began also himself first to do, what afterward to others he would persuade: for too much from the sense of doctrine astray errs, who what he has cared to know, flees to do. The arms of Saul cast off therefore, with David in a sling and staff against Goliath to be prostrated proceeding; his precious garments distributed among the poor, all things which for the mortal body for adornment seemed to be, and all the world's haughtinesses he drove away and to Christ the poor by preaching himself wholly he gave; that what the tongue's voice uttered, the life's merit might confirm. The apparatus therefore laid aside of robes, and of Persian and lined garments, which from the aforesaid Archdeacon and Bishops received, in their Officialates honest and middling, for jurisdiction's veneration he was wont to wear, and in which to the common crowd and people to preach he had begun; a vile and common, and more evangelizing the poor Christ habit he took. Whence at once the hospital of the city entered, to one poor man a hood he gave, to another a super-tunic, to another the super-tunic's lining, to another a blind man boots; and in place of a hood, a flap of the over-cloak over his head holding, naked of feet, to go out he was seen.

[38] From then moreover a poor habit, humble and abject he wore. An over-cloak namely of coarse burell white long, a habit altogether humble and vile he assumes: and a tunic with great and ample sleeves without buttons, and a hood for hiding the face and the countenance somewhat inclined; all of white color, in of his innocence a sign, of a humble spirit the ensigns, and of modesty and the flesh's chastity indications; that so the virtues of the mind, the habit of the body might speak. Shoes high and laced, in the manner of the Preachers and Cistercians, accustomed to lie hard, for the way of peace to evangelizing prepared, without hose he wore: nor on horseback through places, however much distant, but on foot laborious he went. Next to the flesh a most rough hair-shirt he wore, and a coarse of tow shirt, the hair-shirt itself, lest it be seen, above covering. A bed where for himself outside should be prepared for resting suitable, not in the very softness, but upon planks or on the bare ground, or small straw he lay: at home indeed upon a hurdle of woods and coarse sticks, with rods woven, he rested: with a quilted mattress, vile and black, sometimes in time of cold he covered himself; the rest of the time with his garments content, never or rarely unshod resting.

[39] On a certain night, while a certain squire Maurice of Monte, and the very Saint, in the same chamber were by their host lodged, and the said Squire the bed entered believing Yvo in the chamber to have remained, a voice while sleeping he heard, three times admonishing; Arise, sometimes sleeping on a stone he is found. the Blessed one lies on a stone, and you reposed lie in a bed. Who waking, from the bed quickly rising, nor the Saint in the chamber a light lit finding, to the cemetery proceeding, him by chance in a hollow stone, in which S. Eleau penance had done, sleeping he found. For a pillow he had chosen a biblical book, not of sleepiness but of diligence an instrument; that one by day also with himself bearing, that in the law of the Lord day and night he might be occupied. Sometimes moreover in the manner of Jacob, a stone under his head he put: for also on the true rock, which Christ is, his rest he had placed and his thought cast. With these beds, these mattresses, this furniture for the several times he used; and his flesh for the salvation of his subjects he crucified daily, hard sleeping on a bed, by the example of Him, who the sleep of death for His flock took on the hard gibbet of death. Chapter XIII

[39] Of his table moreover, and of food and drink the quality, or even quantity, accustomed to frequent fasts on bread and water, what shall I say? So great was in food the sobriety, in abstinence so great the austerity, that neither of carnal ones the mind can conceive, nor the tongue endure to bring forth. For eleven years the whole Lent on bread and water; the Advent also of the Lord and from His Ascension up to Pentecost, on the fasts of the four Seasons, and on the Vigils of the Blessed Virgin and of the Apostles, with all the Vigils by the Church ordained, on all the fourth and sixth Days and Saturdays, also on bread and water he fasted: on other days of the week only once in the day on bread and pottage he fed: otherwise he eats nothing but the coarser things: on the days of Sunday, on the Nativity of the Lord, the feast of Easter, of Pentecost and of all Saints, twice in the day he was refreshed. It was moreover the bread of him coarse, of rye namely, of oats, of barley, of bran, or of a mixture: the pottage indeed of peas, of beans, of herbs or turnips, for the most part with salt without other condiment; sometimes, though rarely, a little flour being added and somewhat of butter: sometimes moreover on the day of Easter for a pittance one or two he ate eggs, almost continually water drinking.

[40] When he was at table with Bishops or friends, by their instance overcome, a little of wine, though rarely, nor unless rarely anything does he relax, he put in water: of meats indeed or fishes, cheeses or nuts, or other foods, which among the fragments, for alms he laid by, himself to season he feigned. In the last however Lent before his death, of a certain hermit poor and infirm, of Yvo by name, by piety and compassion led, sometimes pottage he ate; that the said infirm one, whom he nourished, he might induce to eat. Sometimes also he was detected for five days, the sole virtue to this impelling. sometimes indeed for seven, not eating anything nor drinking, with celestial only and Angelic food sustained; after which act so in good state and pleasant countenance he appeared, as if daily with food and drink royal he were fed. Since moreover a sufficient Benefice and a good patrimony he had, and in temporal things to be acquired provident and industrious he was, and the whole of all affection toward him kindled, themselves and theirs to him to bestow vowed; not constrained by want or by poverty compelled, soft garments and delicate foods or drinks he lacked; but for love of Him at the same time and example, who that His subjects with the stole of glory He might clothe, and with blessed fruition satiate, with the food of gall fed, and with vinegar was given drink; and naked for them on the cross hanging, to Himself all things drew; he himself too, that his subjects to His imitation he might draw, all these austere things sustained. Chapter XIV

[41] In gesture too very humble he was and meek, patient and benign, peaceful and quiet.

His words, signs, and works, and of his whole life the honest conversation sanctity, cleanness, and purity and nothing to them contrary breathed. With head inclined his modest casting down eyes, the hood drawn forward, humbly he went. In conversation humble, Of the poor rather than of the rich he rejoiced in the companies, with consolatory them words and deeds most humbly treating. Mundane honors, by all himself to be honored, he fled: and much to himself it displeased; if any him commended. Whatever grades, states, sexes, and orders to of humility ordered the merit he provoked; and himself to all and in all the example in himself of humility exhibited. Whence also once at Locuzer of the diocese of Tréguier, where annually a great of people multitude assembled, the people before all others his sermon demanding, against every of all will, to the Brothers of the Order of Preachers, who present were, he deferred; asserting himself in their presence unworthy to preach: and for it favoring, to whom this displeased, to them to be heard he led. Chapter XV

[42] Of great moreover patience he was in adverse things, whether of names namely the reproaches, patient and meek he appears. or assumed of penitence the austerities, or of the present dwelling miseries inflicted and innate. For often those blaspheming, and though distinguished and to be venerated, a Scullion yet calling, patiently and with cheerful countenance he bore. Lice also, about the neck and over his garment coming forth, he did not permit to be taken away; but in his bosom replacing he said, Worms in a corpse are left, and rabbits in a warren. He was also peaceful and quiet, according to the doctrine of the Apostle swift to hear whatever salutary; slow moreover to speak, unless what God's honor and the neighbor's salvation might edify. James 1, 19 If at any time he was angry with the wicked, he did not sin: but if anything against them contrary he spoke or did, benignly and patiently he made it up. So therefore in clothing, food, at the same time and the gesture of works delightful to all and a clear of sanctity of life mirror and of conversation example he exhibited, although not equally to all, yet somehow for one's measure to be imitated. Who having seen of so great austerity and so great sanctity of life the exhibition, to the holiness of life and of penance justice not be recalled, not be animated?

CHAPTER V.

Of Yvo's preachings and prayers the efficacy: works of corporal and spiritual mercy. Chapter XVI

[43] Not only moreover by the holy and celestial conversation's examples his above flying about he provoked the chicks to fly, In the preaching of the word assiduous, nor by familiar only and private colloquies, but by public also sermons, frequently and fervently he exhorted. So moreover he was to the divine word's preaching assiduous, that most frequently and almost continually to the same he was intent; and not only in his own parish, city, or parishes of his diocese, but in very many other dioceses, cities and parishes, of the Bishops and Ordinaries of the places, not so much by license, as by most instant request. In places too public, the crossways and crossroads, and the common squares, announcing the word, on the same day and the same place twice sometimes he preached. But also sometimes in three or four divers places and distant parishes, on one and the same day, often in Lent he preached. But also of his deeds the attestation relates, in which wonderfully gracious, on a certain Good Friday him seven times in seven places to have preached. What more? To many thus oftentimes preaching, though by many affectionately invited, sometimes however fasting he returned, so wonderfully wearied, that himself to sustain not being able by others he was supported. So great moreover by them of him was diffused the grace, that a copious of people multitude from divers parts flowed together; nor being able with the sweetness of his words to be satiated, from sermon to sermon, from parish to parish, that again him they might hear, they followed. The custom moreover for him was before a sermon and afterward, with bent knees and clasped hands, devoutly to pray, sometimes also weeping. In the very also preachings with so great he wept sometimes devotion, that the very also his hearers to tears he provoked.

[44] a great fruit of souls he makes, With such therefore and so great preachings, and holy doctrines, and salutary of good works examples exciting, the country's people, to good slothful and vicious very many, and to evils whatever prone from their errors were turned back, and from perversities recalled; and the whole country, experience being witness, for the better was reformed. The good and honest in virtues profited, the depraved and perverse to the salutary way were led back were, the discordant and divided and with iniquitous hatreds inveterate were united and pacified; to lewdnesses, lasciviousnesses, and pandering given with perpetual on bread and water fasts, of soft and linen things abstinence and pilgrimages, as in a certain Geoffrey, a most wicked before ribald it was plain, were bound. Public usurers, oppressors of women, violators of virgins and homicides (of whom was a certain Derianus, rich and noble) after pilgrimages to the thresholds of the Apostles were amended. A certain indeed other, a lewd Clerk and very greatly dishonest, and many sinners he converted: after a Roman also pilgrimage amended and a Priest made, the whole Lent on strict bread and water short, afterward by his own vow he fasted. A certain also Squire, while he preached passing by and of the sermon not caring, the Saint before the people first indeed reproved saying, that if there were present wenches with the devil's tabor he would gladly have remained, who to hear the word of God to remain despised; then publicly he besought the Lord, that before death in the flesh penance he might do. Wonderful God's justice and mercy! Not much after a time for a year and beyond by paralysis struck, to be cured to God and the Saint himself vowed, health he received, and for many an example his life he corrected. Chapter XVII

[45] Those moreover neither by good works' examples, nor by private admonitions, to convert and amend he was able; the obstinate in evil by prayers he softens; by public sermons, to the accustomed of prayer refuge himself turning, by prayers he recalled, and by the divine instinct to return he compelled. Related to us a certain Geoffrey of Insula, that there had arisen sometime a very great dissension and of a suit controversy between him and his wife on one part, and the stepsons of his wife from another husband the sons, Master Radulf Portarii and his brother James Portarii, on the other part, upon certain goods movable and immovable, in which the said Radulf and James stepsons their stepfather Geoffrey and the very mother impleaded. The holy man moreover of the disputants the suits to settle, and between them justice and peace to make was busy, to an amicable between them composition to be ordered he labored, and himself unbidden offered. But the stepfather and mother to no other composition of peace or concord, the discordant the Mass said he bends to peace. than what the law's rigor with the clamor and figure of judgment should define, acquiesced, nay rather with hardened mind utterly resisted. Perceiving therefore the holy man them by malice blinded, the obstinate considering will, and in the case to Him alone to be recourse, who alone to Himself even rebel compels propitious wills; this at least them more earnestly asking, that those whom by admonitions to agree he could not, by prayer he might convert, and by prayers he obtains from the same, that for a while they should wait and the hour prolong, until a Mass of the Holy Spirit he should celebrate, and the gift to himself of charity to be infused beseech, by which easily to peace and justice they might condescend and to of peace the bonds be bent. What more? Wonderful God's grace! wonderful with God of the holy man the merits! Approaches the Saint to the sacred Mysteries, of prayers brings forth the incense, returns, and reunited meet the before rebel and obstinate, saying; More to the spirit to resist or to contradict we cannot, Lord: of the whole suit's controversy and discord, which is turned between us henceforth do the full will. O changing of the right hand of the Most High! Who would not see how efficacious with God is the prayer of the Saint, by whose Sacrifice's oblation and prayer's virtue, a free will from an evil affection into a good resisting suddenly is changed, and in an evil purpose fixed, remaining free, to the opposite is compelled.

[46] He in the Canonical Hours to be said and the Office of the dead, In sacrifice and other prayers most devout, the ordinances of the Church and the times appointed unfailingly observed. Of Masses frequent and daily he celebrated the solemnities, unless by infirmity's cause or by another great impediment he were held. Frequently when the Body of the Lord was elevated, in so great of mind he was rapt a transport, as if there present Christ he saw incarnate. Before he approached, the custom for him was, before the altar with bent knees, clasped hands, inclined head, and face hidden, himself in prayer to prostrate; and with groanings, sighings and tears more at length to pray. In the very Mass oftentimes he groaned and wept at the altar, mindful that the very Savior, on the altar of the cross with a strong cry and tears Himself offering, in all things for His reverence was heard. Outside indeed Masses, in private prayers, assiduous for sinners, the wretched and afflicted, a new in himself bearing Jeremiah, most abundantly he wept, and with a wonderful of compassion melted affection. Above measure indeed of souls perishing with zeal kindled, nor less with desire of the celestial habitation affected, frequent in prayers he passed the night. Often moreover even amid prayers he roared from the groaning of his heart, nor could he contain himself, but that the voice of one wailing from afar was heard. Chapter XVIII

[47] This therefore holy Priest and pious Pastor, by holy of conversation example, The Sacraments diligently he ministers: by continual of preaching office, and assiduous of prayer suffrage the peoples to whatever salutary by recalling, their also souls and bodies to be cured opportune subsidies, spiritual at the same time and corporal, most diligently he dispensed. For curing indeed of languishing souls' wounds, with the seven Sacraments' salutary medicines, more diligently he met; and of sick morals and of the needy's bodies to the seven works of mercy, spiritual and corporal, dispensation more fervently he was intent. To this the very Bible, of salutary all medicines the apothecary's shop, with the Breviary in his bosom or in his hand continually he bore; and the Fourth of the Sentences, of the vessels of grace the table, he scrutinized; that ready always he might have, what to each occurring one, for the quality of his health he might counsel, and what would be expedient minister. For catechizing the rude a great study he expended: of his subjects the Confessions himself gladly he heard, at them he wept, and to weep their sins those confessing, as another Ambrose, he provoked. To the penitent and confessed the Body of the Lord and the other Church's Sacraments most devoutly he ministered, and these and whatever other Sacramentals most cleanly and most honorably he handled. Chapter XIX

[48] In corporal moreover of piety works, about the needy to be exercised, the mind's from infancy with him grew compassion, as from the mother's womb gone out it was, to the works of mercy he is intent: as in the foregoing was shown: an ampler however in him, when a Priest and Rector he was made, abounded. Orphans he nourished, and to schools put, and from his own to the masters the salary paid. To marriageable poor girls to be married he was helpful: where indeed he had learned any one, by temporal things' tempest compelled, perhaps by the danger of falling could lie open; or fallen from a depraved society to depart could not, because food and clothing elsewhere to have easily she could not; where elsewhere she had not whence so great misery to relieve the want, the help of the Lord, who is rich in all things, for their want to be relieved more importunately he urged. Chapter XX.

[49] Hospitality to all, poor and rich, he kept: for which, a large hospitality he exercises: besides his church's Presbytery, in his own manor of Kar-Martin a special house he had made, where all flowing together, the infirm, the broken, the blind and lame, the old and infirm, with joined to heaven hands God blessing, with joy he received; water for washing the hands himself gave, for eating the necessaries with his own hands he ministered, with them on the ground he sat; the more broken, foul and deformed next to himself he placed, and them in his own dish to eat and with his own cup to drink he made. Of bread white of wheat, and pottage, and what better he could have to them he gave, and he himself next to them bread coarse only and water most often took. Although also himself by no means he warmed, wood however for them he bought, and from the fire farther he himself standing them to the fire to approach he compelled: them himself he unshod, the feet washed, and the shoes with his own hands he greased, beds for them he prepared, and in them them he laid and covered, he himself indeed on the ground lay. Above measure indeed the religious mendicants, Preachers and Minors, with a wonderful he venerated affection, them to his house frequently inviting, and them with good viands and wine from which he abstained with glad countenance refreshing, and the same with them lest they should fear to use feigning. This not rarely or lightly and in passing he did: but many times and sometimes for continued weeks, in his very house by retaining, spiritually them and corporally he refreshed. Chapter XXI.

[50] Frequently moreover and specially in time of winter cloths and linens he bought, the naked he clothes: and made from them garments to the poor he divided. To a trembling sometimes certain poor man, since other garment which to him he might give he had not, the tunic put on he stripped off and to the poor man gave, and himself in shirt and over-cloak only remained. When once by many he was infested with poor, nor other what he might give, besides the garments with which he was clothed, for then he had; all to them he gave, and only that quilted mattress, of which we have spoken, wrapped and covered, until other garments to have he could, he remained. Another time, when for himself a certain tunic he had made, and to him said the cutter, Put it on, that we may know if well made it be; turning himself to the door, he saw a certain his parishioner very greatly in need; and calling him he said to him, Put on yourself the tunic with the hood; upon you for to see I wish if well made it be. The poor man moreover, though bashfully, gladly however it put on. And said to him the Saint: Very well on you it suits, depart with it. Chapter XXII

[51] The sick whoever, both rich and poor, though more gladly the poor, the sick he visits, and both his own parishioners and others, and both in the common house of God, the hospital namely, and elsewhere in their own houses indifferently, most gladly and most frequently he visited. Of their indeed languors of souls more than of bodies solicitous, with divine them colloquies and good examples he comforted, and induced to of present penalties patience, of temporal goods and of the present world the contempt, and the desire of eternal things. He exhorted also to confession of sins, of misdeeds the amendment, and of salutary Sacraments the reception; that if the Maker's will were, in a good state going out, of the soul at the same time of the body sooner they might receive health; and if the term of their assumption pressed, with Viaticum and Christ's ensigns fore-armed, more securely they might pass to of the good the society. The Body to them of the Lord from a silver pyx, before his breast at his neck hanging, he bore, and them most devoutly communicated. Wholly also with tears suffused them in the last placed with mind glad to the world to bid farewell, and to their Judge justified secure to meet, with pious faith testifying, prayers he poured, and in the Christian manner the extreme Unction with his own hands he bestowed. Chapter XXIII

[52] Of the deceased moreover in the hospital of the poor or elsewhere the corpses he washed, shrouds gave, the dead he buries. in biers he placed, to burial to bear he helped, and with his own he himself hands buried. It happened moreover on a certain time, of them a certain deformed poor man in his house died, on account of whose horror on that day the poor, who daily to flow together had been wont came not, lest so great foulness they should wash, or to bury bearing or otherwise ministering by stench and horror be weighed down. The holy moreover Priest and pious Father the very dead one humbly and devoutly washed, the washed with a shroud the corpse wrapped, the shroud sewed, and the thread with which he sewed with his teeth cut, and at length to burial graciously committed.

[53] Epilogue of the I part. So great therefore the man this holy with of morals honesty was strong, with so great of divine fervor impetus he was borne, that him to be a vessel of honor and of grace, Thus in all virtues abounding, a vessel adorned with every precious stone, without doubt would be proved. For full of discretion, science and virtues, to God grateful and to men, so the present dwelling without complaint he led, that his memory in the benediction of the Just may remain, and in the glory of the Saints made like he is. O truly blessed, in whom guile was not! no one judging, no one condemning, to none evil for evil rendering. What in his mouth but Christ? what in his heart but piety, but peace, but mercy was? What ever tongue will explain altogether his in prayer perseverance, abstinence in fasts, and in vigils power, and no empty from the work of God time, in which either to leisure he had indulged or to business, but neither to food or sleep indeed, except in as much as nature's necessity required. Never any hour and moment passed, in which he did not either to prayer apply himself or be intent on reading or work; although also amid reading or if anything else perhaps he did, never his mind from prayer he relaxed. Indeed as to smiths it is the custom, who amid working for a certain relief of labor their anvil strike; so the Saint this, exulting with tears, even while another thing to do he seemed, always prayed. He wept moreover most abundantly, and were to him tears bread day and night; by day indeed then more, when of Masses the frequent and daily he celebrated the mysteries; by night indeed, when above all with untiring he kept watch with vigils; and when thus as much as from the fragility of the body to extort he could he kept watch, and at length weariness succeeding and the spirit growing weak the necessity of sleep interposed, whether before the altar and on the bare ground, or upon the aforementioned bed a little resting, again he awoke to of the spirit and prayer the fervor.

[54] A true lover he was of the poor: vile to use garments; to weep with those weeping, and with wonderful charity embracing them and himself wholly into the neighbors' care and of the wretched compassion to pour out, to himself proper he claimed. All men with a large of charity bosom he received, and since all he loved, by all he was loved. Of those beholding his sanctity and grace so were the senses changed, that as neither he himself from God, so neither they themselves from him, or from God in him could be separated. Wherever he was, at home or abroad, among prelates or peers, magnates or plebeians, always of edification he abounded in sermons, abounded in examples, by which to the love of Christ, of the world contempt, and of souls salvation, of the hearers the mind might be bent. By which all causes, although human praises and mundane honors he rejected, all however to the same rose up, after him as a father went away, and as a Saint him venerated: whence commonly and publicly, his own neglected name, the Holy Priest by all he was called. Who of this man on all sides the virtue to imitate would suffice? he was loved by all. Let us imitate however, Brothers, as we can, of our Patron the footsteps, at the same time and let us give thanks to the Redeemer, who such in this way by which we walk a leader to His servants exhibited; and let us beseech His mercy, that him suffraging to the goal of perpetual beatitude, to which he happy entered, we too through his footsteps to attain may merit. Amen.

CHAPTER VI.

The death foreseen by Yvo: his last actions and burial.

PART II.

[55] Approaching moreover the end of the contest, the course's goal, and of the good-labors with the glorious fruit, by which the blessed Yvo the laid up for himself of justice crown was about to receive in heaven; Yvo foreknowing his death, it pleased the divine benignity this grace; to few and privileged dear ones his hitherto granted, also to His dear Yvo to concede, that his death long before in spirit he should foresee, and to certain worthy secret and familiar ones the imminent of his tabernacle of the body dissolution he should foretell. For related Theophania of Pestinen, a distinguished and devout Lady formerly of Carenrez, that three weeks before the death of the holy man, mutual between them salutary having held colloquies, to this world with its delights amid the words growing vile, and they panting with the mouth of the heart together for the supernal streams of the living fountain; among the rest the Saint added, I, Lady, from the preceding of my body infirmity a near death weigh, gladly to it he aspires, in which to me the highest joy and the spirit's exultation is. But also a nearer to me death, if it pleased God, I affect; for I desire to be dissolved, and to be with Christ. To whom the pious Lady, sad and from the hearing of his death embittered in spirit, and by a vehement of heart grief within touched, groaning and wailing cried out, Father most loving, ask of the Lord for living for you a leave. Thus then will separate us bitter and untimely death? Me wretched? what shall I do? why me, Father, do you desert, or to whom desolate do you leave? For neither to me, but nor to the peoples of the world, who daily from your life profit, a departure from us thus by death anticipated is expedient. Safe for you your rewards are, nor delayed will they be diminished; of us rather have pity, whom you desert. To whom the man holy, as another Martin, of his death rejoicing, and to live if God's will it were not refusing, as an enemy conquered, for relieving the Lady's sadness and consolation to be bestowed, answered: Lady, as you or any other one, when a foe and enemy you had conquered, would rejoice; so also I of my very death inestimably rejoice, since through the help of God my enemy myself to have conquered I trust, and nothing deadly in myself to have I behold. O happy triumpher over hell, an inhabitant of the world and a citizen of heaven; who of his departure the term did not ignore, whose secure conscience the Judge's meeting did not dread, nor the accusing in passage enemy feared; but at the end of the present warfare the laid up for himself of victory crown, glad and rejoicing until the change come, he awaited. Chapter II.

[56] In the very indeed week in which he departed, although of the last sickness, On the fourth day before it the last Mass he makes: of which he died, by force already of the body he began of strength to be destitute; not however from God's work, of Masses celebration, of Confessions hearing, and the not-omitted of God's word preaching he ceased. Whence on the fourth of the same week Day, in his chapel of the manor of Kar-martin, the final and last his Mass most devoutly he celebrated: in which with copious suffused tears, pious groans and deep sighs more at length he emitted. He was moreover so then infirm, that for the weakness of the body neither to put on, nor to put off by himself he sufficed the sacred garments; but nor the other for Mass necessary to prepare, at the altar himself to sustain, or for elevating the Body of the Lord himself to help, unless by the assisting Abbots of Beauport and of Begar, and the Archdeacon of Tréguier the Lord of Karrimet with the others present he were supported. So great however not obstanting the weakness, force to himself inflicting, licensed first that distinguished company, and for a time from himself removed, at once after Mass, to hear of those waiting the Confessions himself turning he sat down.

Chapter III.

[57] On the following indeed Day fifth, now not being able more to celebrate, but nor to stand nor to sit; the fifth lying down, by various he is visited: on that noble bed, already above described reclining, the fainting limbs still the spirit to serve he compelled, and of the mind to God untiringly adhering by the strength he profited: nay, as if already free he were from corporeal bonds, with spiritual wings to God by mind he ascended; and a way to them opening, the assisting to the same he provoked; and the wings to the ascent with edifying words, pious exhortations, and consolatory examples, from the very reclining, he prepared. When moreover by the Official and certain Canons him visiting, that some mattress or at least straw and bedding, and for the stone, which to his head placed he had, a pillow to be put he would permit, they exhorted; them himself by no means worthy he answered, and enough to be what he had. Into the image of the Crucified, which before his sight painted he had, with eyes and hands always intent, the unconquered from prayer spirit he did not relax. Chapter IV.

[58] On the Day moreover sixth before his death, where now upon his death and of so great a treasure the loss his compatriots and parishioners, inconsolably grieving, the sixth, the concourse to him of the people he prohibits: to him to visit he perceived to flow together; with shaken upon them of paternal piety the bowels, a quickened messenger he destined, who to them might interdict, lest so great of body labor and of mind disquiet they should take; but rather in each man they should be consoled, because by God's grace in a good state and every of heart wish he was. O heart pure, with pious to the sons compassion moved! amid the very of death straits, because of himself forgetful, of his own rather he pities the straits; and of his own secure, of his own however was of the state solicitous: but also the pitiable of the deserted flock loss, of so great a Father the solace destitute. I ask you, Brothers, whose heart with a more ample grief is shaken; whether the Father's of his own sons the desertion, or the sons' of their so great a Father the loss? Weigh if you can, I not easily would judge. Chapter V.

[59] On the Saturday indeed growing toward evening, the body now failing of virtue, On the Saturday the Viaticum he takes, in the last himself feeling placed, of the Eucharist the viaticum, the Communion of the body of Christ, with the greatest of heart ardor for himself he supplicated to be exhibited: which reverently and devoutly received, the very also extreme Unction humbly he requested, and present the Official, Canons, Priests of the church, and very many other devout of divers conditions of both sex persons, he received. In the Psalms moreover to be said and the Litanies, and in the prayers to be made, to the several of words forms he responded: and the rest, and the holy Unction received, which in this kind are required, in the ministries he assisted; and to the Cross with the image of the Crucified, which before himself placed he had, his face unbent he kept. The Unction moreover now perfected, at once indeed his speech he lost; but still the very cross with his hands to hold, with pious eyes to gaze, with his lips more frequently to kiss, and with its sign more frequently himself to fortify, through the very whole night he did not cease. Dawning moreover the day of his happy passage, On the Sunday morning he expires. for the last joined to God his hands, the spirit to the Creator recommending, as if himself to sleep he gave, at dawn within the Octave of the Ascension of the Lord, of his life in the year fiftieth, in the Lord happily he fell asleep, and of mortality the term to of immortal life he continued with the beginning. It was fitting indeed, that the spirit of the son of light, whom the darkness comprehended not, not the night, but the light of the dawn rising and into the very day growing should receive; and the sevenfold of his present dwelling, the Octave of glory should terminate; and he who in this valley of tears ascensions in his heart had disposed, the time of the ascension, in which an ascender of heaven he might become, should observe; and the granted present time's space ended, into the fiftieth of eternal gladness jubilee should pass. Chapter VI

[60] This of his spirit, to Him who gave it returning, glory the very also of the lifeless body's appearance, The dead one's body with a wonderful appearance shines: which in the expiration shone, most manifestly declared. For testified those who were present, the body itself the nature and property as of a body glorified in a certain way to have put on, and a certain beauty of future incorruption to have shown forth. His countenance as if laughing and sweating even to the bystanders seemed, and more beautiful and more ruddy than it was while he lived appeared; and neither his mouth or nostrils or members other foam indeed or a slight blemish disfigured, or the countenance's brightness obscured. Weigh, Brothers most dear, with how great of purity whiteness his spirit shines forth, who in a body now extinct such relics had left. Chapter VII

[61] Now indeed in the obsequy of the funeral to be believed not can how great of men a multitude assembled, a great concourse to the obsequies is made: and how great was of those assembling the devotion, their breasts beating, emitting wonderful wailings. Some of the hands and feet insatiably the kisses repeated, others the body itself or at least the bier with their hands or certainly with their things, rings, jewels, hoods, or other ornaments, as best they could, to touch hastened. Others moreover the fringes or pieces of the garments, and of the other things which his holy flesh had touched, everywhere for themselves for Relics snatched. There ran up also the very his parishioners, with tearful lowings themselves orphans deserted crying out; their life and defender from them to have fled lamenting; the whole multitude them hearing and thus to be tortured seeing, to compassion moving. There follows also of others, the poor, the contracted, the blind, the lame, the lepers, and of other languid and weak nurslings of his the greatest multitude, with uncertain voices, but certain clamors the air filling, and of their pastor and physician the death deploring. So therefore all the Clergy and people accompanying, the holy body of him to the Cathedral church of S. Tudgualus with the highest of mind devotion was carried was: and there the solemnities of the obsequies honorably celebrated, venerably entombed, and to the clod of earth delivered, what of all cleanness had been the alabaster.

[62] It was fitting moreover that the kindly Confessor, as by life's merit he had shone on earth, he is buried in the church of Tréguier of S. Tugdualus, and by glory's participation the spirit was assumed by the Angels, to be honored in heaven; so also the body by glorious burial by all should be venerated by the peoples. It was congruous also that another Patron, with the principal Father of the diocese, the mother of the parochial churches to be buried should receive, by which of the daughters an ampler to the mother devotion and a greater affection might grow, and in necessities a recourse to the daughters be shown, and a confidence to her more secure rise. This also demanded of the Patron to the Patron the charity and devotion singular, with whose zeal for a long time and of his church the restoration with much labor he had sweated, and in it while still he lived he had chosen a burial. Of which also when to him it was said by many, that so great a work in life to perfect he could not; in the spirit prophetic he answered, that unless it in life he should perfect, it after death he would consummate. O grand in death confidence, for whose restoration he had labored. which itself more powerful as their helper to be future did not doubt, by which into the powers of the Lord more secure he had entered! O of charity vehemence, by which of himself now secure, of his own however to be left he was of help solicitous! O happy sons, whose now it is not of their father's death to be saddened, since him more useful they are after his death to have.

CHAPTER VII.

Certain miracles of the living Yvo. Part III, Chapter I

[63] As moreover while he lived his own to the divine commands he subjected the will, and himself to God a grateful and acceptable victim immolated; Deservedly endowed with the grace of miracles, so God obeying the voice of man and in him for Himself well being pleased, with many and evident miracles he shone forth. For went before justice his countenance, by which to him cooperating with grace, as he was distinguished by life's admiration conspicuous, so also with innumerable signs and miracles he glittered. To all things indeed which he willed to be obtained of his vows a possessor deservedly was made, since by the witness of the Apostle, he who adheres to God one spirit is with Him, and according to whose will to be able is, of one is made will. So therefore powerful made in Him, that of many a few we may relate, of many dead he recalled the souls to the cloisters of the bodies vitally to be quickened, demoniacs by fury vexed to quiet he restored, he cured moreover from divers languors the languid, and the frail his suffrages imploring. The members of the contracted and weak to natural offices he reformed: the fire's burning from the houses of neighbors, the men and their things safe, with the sign of the Cross he extinguished; the deep of a river water, to himself and his pedestrian companion a passage hindering, just as Moses with a rod, so with the sign of the Cross he himself divided; which after the free of himself and his pedestrian passage through the dry, to its pristine of its channel course returned. Chapter II

[64] Considering sometime the provident Saint, the Cathedral church's structure to a fall and ruin to threaten, in the wood, whence had been cut the timber for the church, and great and most necessary of its members repairs to need, the most powerful and magnificent Lord of Rostrenen he approached, and to him of the mother church the necessity he set forth. He himself moreover the Lord, among the rest of his liberality's gifts, this also with a willing mind and prompt liberality granted, that whatever the work might require, and wherever, in the groves and better forests, in which he abounded, as it pleased, he should take. There are sent by the Saint carpenters, who according to the granted license from the chosen of the forests parts what more beautiful and more desirable occurred with axe and adze at the pleasure of will cut and carry away. What more? Where the of so pious and holy a work timber ^a cut and taken were, the omnipotent of God munificence within five years, quickly to grow up others he makes; above nature's powers, denser groves planted, taller and thicker trees produced; which to God's glory, of so great and so pious a work the commendation, nor less of the said magnificent Lord a worthy and just temporal also compensation, into our still times persevere, as to those beholding the place's evidence and the grove's excellence makes plain. Chapter III

[65] But also a still greater and unwonted miracle followed. For when a certain Architect industrious, and the same shorter than just, whom over the fabrication of the timbers' work the Saint had set, the measure of the church's dimensions taken, its timbers according to the geometric rules by his judgment proportioned had cut; when to the raising and in the edifice to be joined timbers it was come, to them again to be measured his before measures applying, a disproportion notable he detected. What more? With repeated times the timbers he revisits, the timber too short cut he finds. He breaks into a clamor, his hairs he plucks, with the body's joints loosened he trembles, astonished in mind wholly he is terrified. Of his art therefore by the error confused, of so great of the church a loss guilty, of his blush and guilt a refuge not having, in so great of heart anguish a rope he seeks, which with his hands bearing the Saint he approached; and at his feet falling, with querulous voices and tearful groans he addressed: pitying the architect's fault acknowledging it, Venerable Master and my Lord, me wretched! what shall I do? how shall I appear in your sight? how shall I be able so great a disgrace and reproach to bear? All day my shame against me is, the confusion of my face has covered me. But how shall I be able so great of the church of Tréguier a detriment to restore? To you behold my body and neck with the rope I commit to be punished, because through my unskillfulness and negligence the timber, by your solicitudes and sweats acquired, now useless made are, and by two feet for the edifice too short.

[66] Which heard the pious Saint with a double compassion, of the carpenter namely the desolation and of the timber's loss, prayers poured he bids it again to be measured, moved, to see the timber quickly with him hastens; under his sight to be re-measured he bids; and, as to him he had reported, so with his eyes true to be he beholds. Soon the Saint dismayed his head bows, his breast beats; at length with pious eyes to heaven raised, a little within himself praying, into the Architect pious turning his face, says to him; You did not well measure: take the reed, and re-measure. The carpenter moreover a little before almost dead, in God and the word of the Saint as by a certain of hope ray reviving, his commands obeys, and again the timber re-measures. Great is the Lord and great His virtue! In the word and command of the Saint of God, and longer they are found. His mercy with pious desire awaiting, the timber by two feet short, again measured, by four feet invisibly and divinely lengthened forthwith, on the spot are beheld; so that by two feet longer they were than the church's structure required, and so much of length it was necessary of them afterward to have cut. There is turned therefore mourning into joy, the wonderful Lord in His Saints is proclaimed, and glorious in His works is published. Of a like form a miracle was perpetrated in the timber for the Bridge Ars prepared, by the unskillfulness or negligence of the carpenter by half a foot short found, and useless rendered, by the very holy man's prayers afterward sufficient and apt found. Chapter IV

[67] When the royal retinue of the people of the King of France, for the hundredth and twentieth to be raised and exacted, The Royal ministers he prohibits to take away the church's things, of Tréguier had come to the city, and the Bishop's palfrey from the Episcopal house taken violently they led out; the Saint Official, of the house of God and of his liberty by zeal kindled, ran up; nothing to them in the liberty of Blessed Tudgualus to be able to claim he proposes, the violence to ecclesiastical liberty inflicted he objects, and them hardly he refutes. What more? The Spirit of the Lord rushing into him, boldly to the satellite, the horse leading away he approaches, his hand into the horse he puts, and it by the bridle he held. The satellite moreover by the reins, the holy indeed Official by the iron of the bridle the horse this way and that holding and to themselves drawing, the raging satellite the reins breaking on the ground fell; the gentle and constant Saint by the iron the horse obtained. There runs up to the violence, in aid of the Saint, of his nurslings, the poor namely and of divers kind the sick and of the common people of the city, a multitude: but from the opposite cries [b] the horse-dealer, by the just vengeance of God struck, at the dire force himself of the sacrilegious hand the hurt to feel: the fierce French of threats the darts cast, and of Royal vengeances the thunders fulminate: and the Episcopal horse he claims, the Ecclesiastical Dignities are struck, the whole city by fear is shaken, the more powerful each fearful tremble, and all the future to themselves dread to befall dangers. What more? They come together all into one, assailing against the Saint of the Lord, with terrors him and objurgations and blasphemies that he desist attacking.

[68] though others said this rashly done: But also the Church's Treasurer and a great Dignity of it, who therefore to its liberty for a wall of defense himself to the holy Official ought to have joined, on the contrary more against him rises: with foul for the French adulation marked, with degenerate inconstancy of the Royal retinue the Ecclesiastical dignity subjecting, profane himself, of that exacted Royal a collector he had made himself: assails he very many, excites all: and because not penetrated the Church's privilege, as to a just he admonishes excess, and as of rash justice sacrilegious he vociferates injuries. Scullion, he says, you alone were, who more freely of all us all Ecclesiastics and seculars, with the very city, and of goods to the loss and scandals and dangers ought to expose? who empty of them, nothing can or are able to lose? O how great he endures injuries, hears threats, derisions beholds! But in all he overcame with the Apostle; blessed himself reckoning, because he was worthy, for the Church's rights, through Blessed Tudgualus acquired, contumelies to suffer. O of things the material! by a little indeed I am anguished on all sides, by whose reproaches in no way moved, but with a great mind nothing great. Behold the stirred wind's rage, the swollen waves and immense billows, not so much from external as internal rising up, to the Saint a shipwreck threaten: but behold, since he himself in the Church's cause, undaunted of mind constancy supported, and on the rock of the Church Christ, solid and unmoved stood, to be submerged he fears not. He bore for in mind and conferring in himself he said; Are not the waves, which against a rock are dashed, no more profit, than that into themselves they are dissolved, and into foams exterminated perish? Are not the adversaries of the Church, its defenders more renowned have rendered; their own indeed strength only have they worn? For the Church nothing is stronger, the Lord asserting; that the gates of hell shall not prevail against them: if anyone to impugn proposes, his strength to wear out it is necessary.

[69] These while in mind he revolves, as if suddenly made the Spirit of the Lord upon him, [the crowds he calms and shows himself instructed with the gift of fear, of piety,] with the sevenfold of that Spirit gift, with which full he was, learned and acted, all things suddenly tempestuous he tranquilized, the clouds he serened, and to each according to the same Spirit's instruction, what he ought and was expedient, he paid out. By the gift of holy Fear of the Lord, the earthly King's terror; the Royal countenance's, to the celestial indignation he postponed; and in his Church's prejudice the exacted he denied. By the gift of piety, of the horse-dealer penitent and God's mercy, through his deprecation imploring, the hand monstrously tortured forthwith on the spot he healed. A splendid indeed victory, but also an excellent mercy: to the enemy he yielded not, of knowledge, the wretched penitent he succored. By the gift of Knowledge, by which we are taught in the midst of a depraved and perverse nation blamelessly to converse, of Ecclesiastics at the same time and seculars the furies, of fellow-citizens and foreigners the objurgations, with placid addresses and soft answers mitigated, he pressed the wrath, and the impetus of the impious fury he extinguished. Prov. 26, 4 For of the Wise man having used the counsel, not to them according to their folly he answered, lest like to them a fool he be made: but lest to themselves wise who fools were they should seem, with cheerful and placid countenance he answered; You shall say, Lords, what shall please: because for defending the right and liberty of the Church to my power I am ready to expose my life, for which Christ exposed His. of fortitude, By the gift of Fortitude, just himself as a lion confident, the fierce of the fierce King's ministers intrepid and alone to resist he did not fear; the champion of divine justice, the head and spouse of the Church Christ, before his eyes setting, who for it to be saved the winepress of the cross trod alone, and of the nations there was not with him a man. of counsel, By the gift indeed of Counsel, the great-counsel's Angel the way of peace to him ministering, so maturely with the Royal messengers on the morrow of peace he treated, that of all their fury the monsters he placated; to the scandals and evils, which were dreaded, an end he gave; and lest they should come forth he made up.

[70] By the gift of Understanding, according to the judgment of the Savior, what of the King were, of understanding, to the King to be kept dismissing; what indeed of God and his Church were, to God and the Church unhurt conserving; the Church's rights and its ancient privileges shown, the King's messengers nothing against claiming, with lawful answers placated in peace he dismissed. and of wisdom. By the gift of Wisdom, whose it is in things measure and order to put, in so great of weight a business so he proceeded, attaining from end to end strongly and disposing all things sweetly, that all seeing wondered, and hearing praised together his wisdom, which also the very Wise man under the sun had proved the greatest, where he says; A city small and few in it men; there came against it a King great, and surrounded it, and perfected was the siege; there was found in it a man poor and wise, and he freed it by his wisdom. Eccl. 9, 14 But also of so wonderful a man and so wonderful a benefit, in future always ages to be recalled, the ungrateful and forgetful each to be reproved he showed; when by reproaching he subjoins: And no one thenceforth remembered that man poor. Of Wisdom also the contempt and of doctrine the spurning wondering he adjoins: How then is the wisdom of the poor contemned, and his words are not by posterity heard? Chapter V.

[71] When the holy man in the house of a certain parishioner of his, The chest emptied full of corn he exhibits. near his church, a chest with corn filled, closed and with a key fastened had, his Priest with a servant he sends, that of the corn, what for the lodging and the poor should be needed, they should take and carry away. They approach, the key removed and the chest as if empty they find, they bewail the loss and to the Saint announce. Hearing the Saint by consoling answered, Care not, the Lord bestowing enough we shall have; with them he goes to the chest that he may visit it, and it with corn full even to the brimming over he finds. The messengers therefore of their going and returning not having an interval, a work divine to be perceiving, both God's virtue and the Saint's merits wondered. Chapter VI

[72] A famine most violent on the parts of Brittany pressing so, that the poor for the lack of bread the earth ate, The single loaf that was at hand distributed, the holy man Yvo, when on a certain day after his Mass certain ones, who to him to visit had come, he invited to dinner: very many poor, Priests indeed and Levites, but a Samaritan most rare finding, in the wonted manner followed; whom when the pious Saint a single only loaf, which he had cut, and now a third its part or thereabouts had distributed, seeing the Priest and Vicar of his, to the invited said that they should hinder it, else the whole he would give, and that to eat afterward they would not have. But also of these solicitous and of himself not forgetful, crying out to the Saint he said: not without complaint of his Vicar, Whence shall we buy loaves that may eat these: behold master now for two days fasting I have endured, nor bread have I eaten. The Saint indeed exulting in spirit, with countenance cheerful blessed God, and as from above infused to him confidence comforting him, said: Fear not; you the half of the whole loaf have, the rest for me will be and for my companions. Takes he his part, and, while the table he sets, lays it (as he reckons) in safety: which yet neither there nor elsewhere afterward could be found. A wonderful utterly and divine thing! They sitting at the table, and set the of bread which had remained little portion, there is at the door of the house knocking as a little woman, who in stature a dwarf seemed, three cakes with a cloth covered upon her head bearing: and asked what she sought or brought, she answered: divinely three cakes he receives. I heard that the Lord Yvo had no bread, nor found any to buy, behold I bring to him. Which given, and the loaves upon the table set, suddenly thus she departed, so that no one ever afterward, either whence she had come, or whither afterward she had turned aside, could know. She departing, the man of God to his comrades and table-companions this way and that the stretched-out hand, Now, he says, brothers, eat. Wherefore of that woman none of those reclining dared the man of God anything to ask, knowing that the divine providence, which through an Angel to Daniel in Babylon the dinner of Habakkuk transported, and to Elijah through a raven in the desert food ministered, to the man of God and his guests through an Angel, into the form of a serving woman transformed, bread daily in extreme necessity transmitted. Chapter VII.

[73] In the time when of the Church of Trezdretz Rector he was, of no lesser virtue a work, Of 7 loaves 200 poor he satiates. but of equal power a miracle he did, of seven loaves large and sufficient alms to more than two hundred poor by distributing. Rector also of Lohanec being, of one only loaf, which then he had, to more than twenty four poor he distributed, to each in such quantity, that for few very to suffice it ought not: otherwise 24 of one: and if more had come, that single loaf to suffice could seem; it indeed in the hands of the man of God working, who through the hands of the disciples from few barley loaves so many of men thousands satiated. Chapter VIII.

[74] When on a certain time with certain ones accompanying and with him of salvation conferring, the holy man made a journey; a hood to a poor man given, there met a poor man, who from the passers-by alms sought, and himself of hunger to die complained. To whom turning aside the Saint, first words consolatory gave, at last taking from his head the hood to the poor man he reached saying; Receive, because other what to you I may give for the present I have not. Edified therefore the poor man and consoled, the Saint the begun returns to the journey, and through half a league the Hours saying naked of head he goes. O worthy of a worthy gift recognition! Looking the of Christ condescension into the Saint worthy, and into the worthy gift of his, by which him in his poor he had honored, his very to him hood he restored and to his head replaced. The Saint moreover of himself and of his merits' with Christ acceptance by the very sign certified, forthwith with knees bent to the ground, with joined hands, with an invisible hand he receives it: and beaten breast adoring, said: Lord Jesus Christ, to you thanks I give for your gift. To the men moreover this seeing and hearing, and from this exceedingly wondering, and at such hearings and spectacles for joy weeping, dismissing them their ways to go and bidding farewell he says; Go with God's benediction, and as much as you can do good. To the eye you see, how grateful is Christ, and recompenses to those doing good. Chapter IX.

[75] On a certain day, after an oven-baking of bread entire the holy man to the poor had distributed, he receives Christ under the form of a foul man, while he was with his comrade at table, a certain in appearance most foul poor man, in habit vile, of abominable form came up; whom the Saint before him at table to sit, and with him in the same dish to eat made. When moreover a little he had eaten, from the table he rose; and while going out at the door of the house he was, to the Saint and his comrade himself turning, in Breton bade farewell saying, To God. The Lord be with you. A wonderful of divine condescension and acceptation showing! then of a beautiful poor man. Who most foul had come, most beautiful departed, a most splendid namely garment clothed: with the immense of his garment brightness the whole house so resplended, that with its beauty delighted the man of God, with further refreshment to be refreshed refused, but were to him tears of joy bread on that day and night, while he said to the assisting companion, Now I know well and certain I am, since in his messenger has visited us Christ, rising from on high. Chapter X.

[76] When in the days of the man of God the people of the King of the Franks to Tréguier came to the city, the hundredth and twentieth of movable goods from the Bishop and Chapter and the other persons Ecclesiastical of the city and diocese of Tréguier, For the custody of the church in the sacristy passing the night, against the rights and liberties of that Church, about to exact; the holy man, by zeal of God and of S.

Tugdualus his Patron, who the very rights and liberties from all earthly dominion, God favoring him, from the ancient Kings of the Franks had obtained, by means and powers all by which he could to resist disposed. On a certain therefore night, while in the wonted manner with his companion, for of the sacred things and of the other goods which in the church were the custody, lest for pledges they be snatched, in the sacristy he lay; it happened, they alone in the church shut, to hear a great noise, in the manner of thunder, terrible so that to them it seemed that the whole church's structure would fall. They rise therefore, a light they kindle, and that they may see what this was the sacristy they go out, and to the great altar proceed. Bids the Saint his companion at the sepulchre before the altar to stay. The man moreover this holy to the sanctuary, where the Relics of the very most blessed Tugdualus were kept, he enjoys the colloquy of S. Tugdualus, approaches. Nor delay: and behold two there with one another a discourse held very long conferred, not indeed with equal tone or like sound vociferating, but of a poor and a powerful one the manner keeping, of which Scripture; With entreaty speaks the poor, the rich moreover will speak rigidly. One indeed spoke humbly, the other boldly. Prov. 18, 23 Heard moreover the companion, from the place in which he stood, of each indeed the voice; but with whom the Saint spoke no one he saw, nor what mutually they conversed understood. And when many to one another reasoning they had conferred, returning to the companion the holy man said to him: Let us go to rest, since peace is made: and this to you in God's virtue I command, lest what you have seen and heard to anyone me surviving you reveal.

[77] In which matter since others, besides the Saint and his companion in the church shut, and the church's cause with him suppliantly he pleads: who thus would converse, none at all there were; it is clear Blessed Tugdualus that other to be, at whose Relics, for imprecating aid and protection of his church and its rights, the devout his and holy zealot a vigil kept: who also himself, in the manner of a poor man still a wayfarer, humbly spoke, the rich Tugdualus now a comprehensor beseeching, that the church which he had founded he would protect, and its rights as he had acquired so also conserve. The rich moreover Tugdualus the comprehensor to the same wayfarer boldly spoke and rigidly: since his he was in heaven a hearer, animator, and helper, to whose honor on earth still placed, was the very eloquent zealot. In the noise moreover of terror he came since the terror of the persecuting French against the Church imminent he premonished. By the colloquy moreover singular, for defending the Church's cause, he instructed, and to liberty to be protected animated. And so of both at once by the help and protection, perpetual peace to enjoy and with secure tranquillity to flourish for them, intently and worthily serving the Church of Tréguier he foretold. Chapter XI.

[78] It is not also in silence to be passed over, that on a certain day, he is refreshed by the sight of an unwonted bird: on which on bread and water he fasted, while at the hour of refection, with the poor in the wonted manner around poured, at table he sat, and bread more delicate, by a servant offered, to the very servant and the poor he granted, the coarse moreover and bran for himself to be set he bid; a bird certain small, about the neck indeed of snowy color, above moreover green and resplendent, to which in the house or those parts never before, but nor after, a like was seen, through the window enters, and to the holy man before his breast as on a branch sat. Persuading moreover the assistants it the man of God receiving, and for some while with open hand beholding, at length in the name of the Lord bid to go away saying, Go in the name of the Lord. Truly this wonderful bird, both on account of its unseen appearance, and on account of the unwonted of approaching and departing manner (for not unlicensed it departed, though by the hand always open it was held) what other than a sign certain divine, in testimony of sanctity and austerity of life a solace, from heaven to the Saint transmitted, shall we judge. Chapter XII.

[79] There was not lacking also a testimony of the sanctity of the man of God, in which God the devotion of His Confessor, over the one sacrificing a shining dove appears, in the ascent of the holy altar, to His Majesty well to have pleased, most clearly showed. For when on a certain time, while the Bell-ringer for Matins rang, and at the signal of the ringing the Saint from the sacristy, where on account of the causes above mentioned he had lain, to the choir proceeding, before the altar bowing adored; the said Bell-ringer a certain shining dove, with its brightness the whole church round about with immense clarity filling, saw from the said sacristy to the altar proceeding. Which seen ceasing from further ringing, and to see what this could be hastening, at once the dove disappeared, and the clarity itself vanished. The said moreover Matins said, when the holy man the Bell-ringer reproved, for the reason that thus little against the custom of the church he had rung; he answered, the above-said narrating vision. To whom bid the Saint, lest to anyone him surviving he should reveal. Chapter XIII.

[80] Of the same also sanctity and immense devotion a most evident was a testimony, otherwise in the elevation a celestial light. that the Saint once Mass celebrating, while the Body of the Lord he elevated and the Blood, there appeared about the very Body and Blood a brightness of light, which at once after the performed Elevation disappeared and departed. Chapter XIV.

[81] An energumen furious, There was not lacking also to the man of God, to him summoned, for the assertion of his sanctity, the virtue of the Most High, even in demons to be put to flight. There was about three years before the death of the man of God an energumen certain, who for a term continuous with fury and diabolical tossing labored, men as he could struck, his own garments tore, little ate, at no time slept, to the ground himself dashed, horribly cried out, with him a demon spoke, and he himself to the same cried back. Why do you weary me, demon? why do you weary me? and the like uttered: wherefore also continually he was kept shut, and through a narrow certain window to him was ministered that thin which he used refection, upon which yet frequently he urinated and it afterward ate. Which when found the man of God, pitying him, and to confession induced, his servant who him should loose and to himself bring he sends. Whom loosing the servant himself, on the spot wholly gentle, freely, obediently, and peacefully to the man of God he leads. The Saint moreover him to Confession first inducing, the Confession made asked, if the demon to him more anything would speak: who answered that yes, to himself threatening and repeating, Why hither did you bring me? woe to you the night to come: woe to you the night to come. You shall pay, and much shall pay this night that. Why hither me did you bring? But the man of God the demoniac comforting, Safe, he says, and secure be; he lies the demon: not you shall pay, but he. You shall eat, and in peace shall lie in my house, and he shall hunger of you, and shall lie down in his hell. What more? The Saint refection for the hungry one prepared, a bed for him next to his bed he spread, and the very bed and the whole house with holy water he sprinkled: and thus the demoniac refreshed in the bed he laid, and over him the Gospel of John he read, and other prayers very many he uttered. On the morrow moreover asked by the Saint, how from the demon he frees: with him it was, if the demon more to him would speak or with him would be; he answered, Now three years revolved are since not so well I have rested, and the demon to me no more speaks, but has departed wholly from me. Then the Saint to God thanks giving, said to him: Return into your house, and in thanksgiving persevering be: henceforth do good, Masses gladly hear, sermons frequent, on alms be intent, on good works persevere, observe of God and the Church the precepts, lest return the demon more to you, and worse to you happen than before. Who to the Saint's admonitions according to his power obeying, after these for fifteen years to God and His Saint grateful and devout survived.

Chapter XV

[82] When the Lady Joanna of Beaumanoir, wife of the Lord Geoffrey of Tornemin Knight, with a piece of his bread a dying woman he heals: in the of death was danger placed, so much that the physicians her had left, and for burial the funeral things were prepared; the man holy, who her Confession frequently had heard, came that her he might visit. When moreover the hour of dinner had come, and with his accustomed foods, coarse namely bread he fed, and morsels in water before the very Lady took; she of one of the morsels, which the Saint had set apart, to be given to her instantly requested. Soon as the very morsel she received, and (wonderful the Lady's confidence! wonderful the Saint's grace!) a little she tasted; herself relieved and of her infirmity freed she exclaimed, and afterward for twenty years in thanksgiving, to God and the Saint devout, persevered. Chapter XVI

[83] The Archbishop of Tours the Church of Tréguier visiting, The ruin of an avaricious Recluse he foretells: a certain pious woman and aged to the man holy familiar and devout, him asked, that in a suffrage necessary, to a certain Recluse near the Rock of Derianus an Indulgence from the aforesaid he should obtain Archprelate. The holy man for some while contemplating and into heaven looking up, as if some of divine predestination ray he had beheld, answered: That, he says, Enclosed one, for love of money will be sometime lost. This moreover the following proved the event. After the death indeed of the man of God the reclusory he went out, and back looking, unfit for the kingdom of God, as the Saint had foretold, of perdition the way took up.

ANNOTATIONS.

CHAPTER VIII.

The dead raised, many from the danger of death freed, S. Yvo being invoked. Part IV

[84] After the passage of the kindly Confessor, from multiplying through his merits miracles, The body is elevated from the earth the divine power incessantly did not cease. For God omnipotent, who in His Saints glorious is shown, did not suffer the sun to be obscured by a cloud, nor a treasure in the dust to lie hidden. He decreed indeed that a lamp so renowned, upon the candlestick of the Church set, to the profit of all should glitter with signs, shine forth with miracles. Wherefore the miracles increasing unceasingly, since the blessed man's sanctity could not further be hidden, the faithful's worthy deemed devotion, his body, in a humble before place laid, to a higher with due honor to transfer. Unworthy indeed it seemed and was, that his bones a vile earth should cover, whose merits God's power, with signs so evident, proclaimed. Prudently truly and wisely the wisdom disposed of the Redeemer, on account of the frequency of the miracles. that his body dead of bodies should turn to the medicine, whose living members happy of living souls had been the medicine; and his flesh most holy worthy in the opinion of mortals venerably should be held, on account of the glittering benefits of healings, which through of all purity and virginal cleanness the glory a sister had been of the Angels. What indeed wonder, if those sacred members languors heal and deaths repair of bodies, by which as by organs had healed God the languors and pests of souls? What unworthy, if virtues spiritual have retained the Relics of that body, which so long the bestower of all virtues inhabited the Spirit of God? Now therefore to some miracles stupendous, which after his death through his merits, to the exaltation of His glorious Confessor, to show God deigned, and worthy are of the Witnesses' assertion before the highest Pontiffs, Clement VI and John XXII proved, with faithful narration let us pursue: and first, about the dead raised and from the danger of death freed.

[85] A certain Raymond an adolescent of S. Brieuc, while at the channel or water's passage of a certain mill to the closing less cautious he was intent, there are raised from the dead a youth under the mill wheel extinguished, into the water slipped and by the wheel of the mill snatched, in the head wounded, in the whole mouth, shoulders, and the other of his body members broken and bruised, in the water was suffocated. By the mass moreover of his body, the water's course somewhat obstructing, and the wheel of the mill from its motion retarding, an old ^a miller the cause exploring and finding the fall, began to his power for help to cry out. The farmers indeed from the neighboring fields, the voice of the old man for his weakness at first indeed scarcely hearing, but at the cry at length continued attending, a great interposed of time space, to see what this was at length approached: and the fall comprehending, up to the neck the water having entered, from the deep dead they led out. What more? Upon so pitiable a youth's death wailing, him to God and to S. Yvo they commend, and for his life to be repaired vows and suppliant prayers they emit. Not them deceived hope in the Lord, and confidence in His Saint. For made of time an interval, for proving his true death granted, soon in their eyes, the youth who dead had been revived, and together with the bystanders, exceedingly in God exulting, to God and the Saint thanksgivings a long while paid.

[86] The son also only of his mother, who also a widow indeed distinguished and freeborn was, another by a continuous fever dead, with a continuous fever laboring, on the eighth of his infirmity day died. And when of spirit and of life a sign none in him at all appeared; the pious mother by relatives admonished, a great after interposed of time space, the mouth, nostrils and eyes closed; and with a noble and numerous company, and the whole wailing household, the whole night about the body of her extinct son the vigils observed. These moreover about the to be prepared funeral things occupied, others indeed with tedium affected to rest withdrawing, the sorrowful mother alone remained; and next to the head of her dead son herself placing, the reins to tears she loosed; the most pious Yvo, that to the mother, now by her husband left, the very her only one he should render, with vows equally and voices incessantly interpellating. It was done therefore the dawn shining, that he who dead had been should revive, and his eyes opened and to his mother turned should say; My mother, a great to me labor you have given: but also Blessed Yvo, to your desolation compassionate, that to you alive I be rendered by his merits obtained. The report moreover then flying about that dead he was, more than two hundred persons to bury assembling, him not only alive but also sound wholly finding, together with the mother to God and the Saint vows paid, and due thanks rendered.

III

[87] Of another man noble Hammo Kargeze Aymericus the twelve-year-old son, a third in the sea drowned, in the arm of the sea called Leguer himself bathing, submerged and thence dead drawn out, to the first house was carried. While moreover the funeral things for the same were prepared, interposed a of three hours space; the mother from afar coming up, with too great upon the son absorbed sadness, with a strong cry, knees bent, tears poured, the suffocated son to the kindly Confessor commended and vowed. Who continuously his eyes opened, and his mother called. To whom the mother, My son, where were you? Who answered, With a certain Lord white, who me from the river submerged snatched.

[88] When the whole Brittany the calamity of famine invaded, a certain Azenora of Plœguiel with a son five years old, likewise a begging woman's son, to the Angers city a beggar coming, in the hospital of the poor was received. It happened moreover that when her son at midnight of the Lord's-Supper had expired, and she for the funeral things and burial necessaries with her dead son through the city had begged; at length to the house of a certain citizen a Breton she came. He indeed compassionate of them, and them Bretons to be perceiving, admonished the mother, that faithfully and devoutly S. Yvo, who a neighbor and compatriot to her had been, upon her son she should invoke, and to herself him devote. Soon indeed, she who before was absorbed with sadness, from the word of the man by a certain of hope ray reviving, cried out to the Saint, that her son to her alive he should render, and a wax candle the magnitude of his body encircling she vowed. Rising therefore, and a thread, with which of the corpse of her son the measure she might take, seeking; while about of Vespers of the Easter day the hour the little body she measures, she who wept the dead, received her son to life forthwith restored.

[89] A certain woman of Plebs-parva, Basilia by name, her son of one year and a half in the water of a certain ditch submerged and dead found, and a boy in a ditch drowned, raised, and drew out. At the mother's moreover cry the father and grandfather of the dead one with others very many running up, with bent knees, and tearful voices, for the boy the most holy Confessor interpellated. Each parent also and the grandfather himself, vows of a candle of wax of one penny, and one penny annually life accompanying to be offered, emitted. Which done at once the boy himself revived, and God's glory and the holy Confessor's report increased.

[90] Another also of the same Plebs a mother, Joanna by name, another in a fountain, a son of the age of one year in a fountain deep, to the house neighboring, submerged and suffocated, a vow of a candle to be rendered with imprecations emitted, whom mournful she wept neglected, soon glad recovers raised.

VII

[91] William also a boy of six years of the parish of Goaz-valon, a third in a pond; in the pond of Portus magnus submerged and dead drawn out, by the mother's prayers to the kindly Confessor commended, and emitted by her a vow of a candle of his length and breadth annually to be offered, on the same day to her alive and sound was restored.

VIII

[92] Geoffrey of the parish of Bothlazan his son Rolland, likewise a fourth, of the age of about six years, in the water of Guindi submerged drew out dead. He cried out to the Saint and invoked him, and emitted a vow alive recovered and sound.

[93] Henry the Baker of the Lord William of Plœeric, heated from the oven, and a fifth, in the pond of the house great himself bathing, to the bottom even by a fall sunk, dead was. Whom the Lady Joanna, of the aforesaid Knight wife, of the chattel's unforeseen death grieving, very oftener with most ardent cry to the glorious of God Confessor commended, and for him vowed: and continuously by his merits the servant revived, and to the devout Lady sound restored was. Who forthwith by the aforesaid Lady, with to him handed over money, to the holy Saint's sepulchre sent a wax candle, the magnitude of his body embracing, with thirty pennies and with praises and thanksgivings, to God and His Saint offered.

[94] A certain boy by a horse was killed: whom wailing the mother and lamenting to S. Yvo's sepulchre in her lap carried. and a boy by a horse killed, While moreover the solemnities of Mass celebrated, the Gospel of John was read; the assistants, by the mother's cry and the extinct son's compassion moved, cried out repeating, O S. Yvo! O S. Yvo! The boy moreover, as if by the very cry from sleep awakened he were, soon his eyes opened and revived: and so the mother's terminated sadness and the Saint's glory amplified.

[95] In the parish of Plœlare of the diocese of Léon, a girl of the age of about three years with a grave infirmity had expired: and a three-year-old girl, whom the mother and her acquaintances to the holy Confessor devoted, and him for her besought were. The night moreover whole in funeral things and her vigils spent, the following day's light she revived, and after wailing applause she introduced.

XII

[96] A certain daughter, by name Guenureta so furious, likewise a furious woman expiring at the sepulchre: that her to a post firm by hands and feet to be bound it was necessary, for the reason that whomever she could touch she bit; the father after for a whole year to many of Saints places for to have health he had led, nor had obtained, at length to the sepulchre of the most holy Confessor Yvo led. There moreover when for seven days she had stayed, on the Saturday about the hour of none, the very of the body bindings by themselves were dissolved, and she at the same time expiring, the soul from the body's bonds was loosed. The Sunday indeed following the Mass finished, while of the dead one the shroud they sewed, and the funeral things prepared; the father himself with querulous groans and knees bent cried out, S. Yvo, am I of the labor and patience, which for a year now for seeking the salvation of my daughter I have sustained, even by you of a reward frustrated to depart? Am I of my hope, spiritually in you placed, to be frustrated? Alas grief! How to the sorrowful mother of her death a messenger shall I go? These therefore and of this kind sighs and wailings while were made, soon the dead one the shroud put off, naked rose, and the very put-off shroud and candles by two Priests offered, and at her funeral lit, to the Saint's sepulchre, in of restored life testimony, presented.

XIII

[97] Related Agnes, widow of John Brientius Viscount of Peverith, that Amicia, her daughter, likewise another three-year-old. of the age of three years, with a grave infirmity for three months held, the languor growing strong and nature failing, at length died. The father moreover of the daughter, namely the very Viscount once of the said widow husband, S. Yvo for his daughter more devoutly imprecating, and for her vowing, soon not so much from the dead recalled, as from the languors unharmed he recovered.

[98] Let these too be written in another generation, and the people who shall be created praise the Lord in His glorious Confessor, and nonetheless Yvo with praises extol, who marvels by His virtue wrought even in conceptions dead and miscarriages raised. A certain damsel, Mentia by name, of the diocese of Quimper, pregnant, A dying woman in childbed helped, and the foetus saved, with so great pains and anguishes for fifteen days bringing forth labored, that in all her members, chiefly the shins and legs, gouty wholly made, livid and blackened, and as altogether dead made. Her mother therefore, seeing her of strength destitute, by no means to bring forth able, and so death in the doors to exclude the hope of salvation, to S. Yvo's help to be invoked herself turned, and for her vowed, imploring that her daughter from those pains he would free, and the foetus by baptism save. What more? Continuously wonderful and hitherto unwonted miracles followed were. At once namely the very one bringing forth, the midwives, and all those serving and assisting sleep oppresses; the damsel sweetly sleeping, without the hand's of the midwife aid and without pain, a daughter bears; from every also gout of the members, shins, and legs pain wholly is healed; and from the place of childbirth, the hall namely of her house, without anyone's support, to the chamber and her bed awakened she proceeded. The daughter too born, without pain into the light comes: thus clean and without stain of blood or other filth was found, as if she had been many times bathed. Afterward indeed to the marriageable age coming, a certain Magnate above the measure of her state a husband obtained: with whom as long as she lived, besides other works of piety, in which she abounded, on two days on bread and water in each week she fasted. Which indeed all God's gifts, through S. Yvo her Patron's merits and suffrages, to have obtained herself at no ever afterward time was silent; but with words always and deeds related.

II.

[99] A certain woman of Guerandia pregnant, who an infant in the womb alive very many times had perceived, and by occasion of improper labor by certain signs for five days dead afterward had noted; likewise another extinguished in the womb, herself and the infant to S. Yvo recommended and vowed, imploring that neither she herself should perish, nor the infant baptism lose. A wonderful thing! At once to visit the Saint's sepulchre a journey taking up, where the very sepulchre she touched, on the spot the infant in the womb throbbed, and the belly so swelled, that both the girdle was burst and the little tunic unsewed, and the miscarriage revived, and it after two months, by baptism reserved, safe she bore.

III.

[100] Marita a woman of the parish of Ploeyunet, a male bore dead: and a dead one born, whom she alone, with her husband and a certain familiar coming up Clerk and very many coming, by the one bringing forth's and the miscarriage's piety led, prayers poured to the holy Confessor devoted. Who at once reviving, a living voice emitted gladdened all.

IV.

[101] Juzeta of Plebs-danielis of the diocese of Léon, when for two days of an infant, likewise another. for fifteen days in the womb dead, with great of childbirth pain she had labored; with heart and mouth equally as much as she could she cried out: S. Yvo free me, and the infant whom I carry make to baptism to come. Which done at once a son she bore: who baptized indeed, without milk however or of any other nourishment sustentation nine days lived.

[102] To this let accede that done miracle of the woman, a barren breast having. While a woman certain of Plestin an infant had little, milk for a woman in childbed obtained for whose nourishing in one only of her breasts milk she had, and this also little; and on this account upon him the infant, as if in her bosom the soul it would breathe out, continually wept; at a certain matron's suggestion upon this to S. Yvo having recourse, him she beseeches, and to him herself and the infant devotes. Which done, milk in the barren breast abounded, and continuously visibly dropped, whence the perishing son she refreshed and fed.

[103] There was at Niort [b] a certain by death of hanging condemned, There are kept safe, one thrice hanged, who three times in one day hanged, at the invocation of Blessed Yvo, from the very of death danger was freed. On account of which also at once to his sepulchre, in shirt and breeches with the cord in his neck, with which he had been hanged, a journey he took up: and at length coming, both his deed and the perpetrated by the Saint's merits in him miracle publicly he confessed. The cord also itself in the middle broken, and of the inflicted wounds the traces in his neck from the very hanging left, to all to behold desiring he showed.

[104] A certain blind man of fifty years, into a deep well near the cemetery for then of the city of Tréguier, a blind man fallen into a well, in which in the emerging year a strong certain youth falling, dead had been, downward fell with his head. But the Saint interpellating by name said: Holy of God Yvo, to you help I cry. Of those running up also by vows and prayers to God and S. Yvo commended, thence, though in the head wounded, alive however was drawn out. He asserted also, that as the aforesaid youth, so also he himself by the same precipice would have perished, unless S. Yvo him in all things had conserved.

[105] On a certain time it happened, Henry, Priest and Rector of the Church of Mentaloet, a Priest into the water from a bridge falling, while there was a flooding very great, through the bridge Ars a passage he made and his very horse into the pond, whose water beneath a passage had, together with a little bag letters containing to fall headlong. When moreover forthwith he cried out, S. Yvo, help me; and to his honor on the very day annually a Mass to celebrate, and twelve pennies of perpetual income to ordain he vowed; the Saint him on the spot from of submersion the danger freed, and the little bag with the Writings and letters uncorrupted wholly preserved. While also certain ones approached, and to go out of the water themselves as helpers offered, the Priest of the sole Saint the suffrage to suffice testified.

[106] About the feast of all Saints, Magnates certain and Domicelli, in number about fifteen, to a certain island by a league from land distant for the sake of hunting to approach proposing, 15 imperiled in a tempest: while they sailed and now to a stone's throw from the island were distant; behold a tempest and the sea's disturbance so strong arises, that the sailor diffident and fearing, as quickly to return he counsels. But a certain of them more spirited the Lord of Pestuven, not acquiescing, but oar after oar taking, all by the vehemence of the rowing breaks. At length the tempest and the whirlwind of the sea growing strong, and they without oars existing, and the ship with the waves swelling and the waters flooding filled; the human not having, to the divine they have recourse for help. The holy therefore Yvo a patron and with God for them an intercessor they constituted, to the same vowing, if a port of safety for them he would deign to obtain, themselves without shirts and with naked feet his sepulchre to visit. Nor delay: and behold against the course and impetus of the sea, the wind and the tempest, the ship turned itself; and them by a straight track to the port whence they had departed, safe and unharmed brought back.

[107] It happened also that eight persons in the sea, which is between the island of Maudetus and the village of Lesardroe, likewise two shipwrecked, in a ship laden with sea-earth crossing, arisen suddenly a tempest, shipwreck suffered: two indeed of them, since to swim by no means they knew, and themselves wholly imperiled they beheld; with heart and mouth crying out, S. Yvo into aid they invoked, vowing that if they escaped, altogether naked his sepulchre they would visit. At once moreover the tempest itself ceased, and a great made tranquillity, their six companions submerged, they by the coming up neighbors safe were received.

[108] A noble man Alan of Freranrais a Knight, with the Lady Theophania his wife and certain other their familiars, through a sea-port, called [c] Lober, of the diocese of Vannes to cross disposing, A horse with a servant into the sea falling headlong, being wary of danger for the company, the palfrey with a horse-dealer in the passage sent ahead, the face of the palfrey with a tabard's veil covering, lest the sea's roar it should dread. When moreover farther from land they had proceeded, in a certain passage perilous, in which it was necessary for the little ship two or three circuits to make, before further it should proceed; the said palfrey infested and terrified, into the sea itself with the horse-dealer cast headlong. Which seen the very Lord at once cried out: S. Yvo, both my vallet and the palfrey to you I recommend. And behold continuously the horse-dealer submerged swam up; and an oar laid hold of cast to him, into the ship received and freed was: the palfrey indeed, whom the reflux of the sea into its was leading and drawing channel, turned aside; and against the sea's waves, through the wind and billows to it contrary, with the veil also to it placed hindering, to the port whence it had departed and where it the Lord awaited, by a straight track returned. So great therefore seen a miracle, ingratitude to God and His Saint not enduring, his freeing by neighing he attests. at once together with his horse-dealer and palfrey, for publishing the miracle and thanks to be paid, to the Saint's sepulchre he hastened. Where also a new other miracle and a certain portent was shown. The palfrey indeed itself, that brute animal, by a divine certain instinct, as if the Saint's grace it acknowledged and its freeing to him attributed, the church entered, while it approached the sepulchre, with a wonderful and unwonted manner began to neigh, when yet the whole day it had not neighed, nor otherwise to neigh had been wont: but nor from this kind of neighing as long as it stayed ceased, but continuously neighing until it departed persevered.

[109] The passage of Treysquinet, which is in the confines of the Quimper and Léon dioceses, Of 40 shipwrecked 10 saved, on a certain time for too great a load of persons, on account of also the floodings of waters, the wind, and the billows contrary, into the deep of the sea with all crossing, in number about forty-five persons, was submerged; of whom only ten, to God and S. Yvo themselves devoting, escaped, who also themselves oftener to the bottom even to the sand of the sea descending and thence ascending, and so for two hours and beyond floating, and S. Yvo continually invoking, at length by certain fishermen of Léon, from two leagues thence coming up, drawn out and received, by the holy Confessor's merits were freed. [d]

[109] William Tournemin, Lord formerly of Hunaudoye, when in a notable company the shore of the sea of Hilion, a rider with his horse by the sea's tide absorbed, where twice, sometimes thrice in a day flows and ebbs the sea, to cross he proposed, believing the flux to anticipate the others to precede he strove. They indeed by fear of the coming sea to follow refusing, alone himself through the middle shores drives his horse: in which falling, again he rises: but at length the solid for the horse's feet failing ground, to the bottom of the sea with the horse he is sunk. In the very moreover deep existing, while himself in heart to the Saint he devoted Yvo, the sea him cast out: but believing the horse swimming up to hold, again with the horse he descended into the deep. Which seeing his comrades, nor otherwise to help being able, S. Yvo also for him oftener invoked, and unharmed, nor a little also water swallowing, to the dry it led.

[110] It happened also that a certain boy of ten years, upon one ball of heaped-up seaweeds, a boy drowned in water, which through the sea then flowing to the house of his father he was conveying, the ball loosed scatteringly into the water most deep, near the port of the Black-Stone next to the city of Tréguier fell. The boy moreover at once to cry out began, S. Yvo! S. Yvo! Thus also over the water remaining, from one bank of the sea he heard a certain woman, from the other indeed boys crying out. Run up, we beseech, run up; to the submerged succor. S. Yvo help, S. Yvo a helper be present. Nor delay and behold a ship swiftly approaching came up to the boy, in his garments clothed, very long over the sea supine, as if to sleep he would unfrightened, nor by swimming nor otherwise by escaping himself helping, without also of water swallowing kept safe, it saves and receives unhurt.

[111] A certain little ship, in which Alan of Landehoez of the diocese of Saint-Brieuc, with other companions was, by the flux of the sea impelling against a rock was broken. likewise a shipwrecked one, He moreover Alan soon cried out, S. Yvo, to a true Confession and of this danger the escape save me; and in all years of life four pennies I will render to you. At once indeed the little ship in pieces was dispersed, and he into the deep sunk, the water entering up to his interior parts. But the sea him to the top again bringing back, and he again as before the Saint invoking, a piece of wood from the sea rising he laid hold of: upon which floating himself he sustained, until by the nod of God and the Saint's merits, there came a ship, which him received and saved.

[112] When Arnald, son of Raymond of Rupes-Deriani, for the sake of trading by ship Gascony was seeking; before the port of Rupella, and a merchant in a tempest imperiled, the sailors to land descending and he himself with two companions in the ship remaining, suddenly a tempest greatest with so great darkness arose, that the ship with the merchandise most badly tossed in danger of submersion was constituted, and scarcely one another to see could. Then the said Arnald with the others to himself left crying out, and the Saint with hearts at the same time and voices imploring, forthwith over the ship itself a light certain visibly appeared, and at once the tempest wholly ceased.

[113] John also Gad of the diocese of Tréguier, while once he was with five other companions in the sea, again shipwrecked, near the Port-Blessed of the same diocese, so great in the very sea a tempest arose, that the ship in which he was broken and with the billows covered, was submerged. Then moreover he himself, to swim or another escape to find not knowing, amid the very straitened straits, the most Blessed Yvo invoked; and if he escaped, his sepulchre naked himself to approach he devoted. At once therefore the Saint's merits working, a small of wood piece, of the length of one foot and of the breadth of three fingers, from the bottom of the sea emerging, he laid hold of: upon which to another ship coming, the danger of death he escaped. The others to swim knowing, who also to the Saint themselves to recommend neglected, perishing.

[114] Alan a citizen of Tréguier the emitted vows to the Saint paying, and three ships imperiled. three wax ships at the sepulchre of S. Yvo hung up, one for the escape of a prepared shipwreck, upon a certain rock, where at once the vow emitted miraculously the ship to the port by the Saint's merits was led. Another by reason of another, in the forepart also broken, which also the vow emitted at Tréguier to its port came. The third indeed by reason of another ship, from the danger also of shipwreck and of the sailors' submersion, by the arisen greatest tempest, from which his devout ones the pious Saint freed and unhurt conserved.

[114] The wife of the Viscount of Peverith, Deudmat by name, confessed that her daughter of one year to Agnes a certain matron to be kept she had handed over. A little girl her house burnt is kept safe. And when thence she had returned, she began with a certain of heart anguish to fear. Not knowing moreover whence this could to her befall, it came to her in mind of her very daughter to doubt, and her and the house in which she was to the most blessed Yvo more devoutly to commend. A stupendous thing! To the house, in which her daughter she had left, S. Yvo always invoking at once she returns, the smoke of a fire from it coming forth she sees, and her course she accelerates: the house she enters, of a fire the traces she detects, the very also her daughter in the cradle placed and her cloths up to the navel consumed and burnt she beholds. O Saint, with all of faith and hope cult to be pursued! by whose merits both the fire's burning ceased, and the daughter the burnt cloths sound wholly and unhurt remained.

ANNOTATIONS.

CHAPTER IX.

The contracted and paralytic healed; the blind and infirm in the eyes cured; demoniacs and the raging freed.

[115] To be brought forth also into the midst are miracles of the contracted, paralytic, gouty, and from the impotence of members freed. A girl in all members contracted, Catharine, of Plebs of John of the diocese of Tréguier born, of the age of fifteen years or thereabouts, from gout and other infirmities, in hands, arms, feet and shins for a year and beyond so contracted made was, that neither to walk, nor to rise, nor herself to feed in any way she could: for she had her arms one over the other wound and joined, closed hands under the shoulders, shins joined, and feet one over the other in the manner of a cross placed over. And thus on a horse placed and bound, for obtaining health, to the sepulchre of S. Yvo led was. And when moreover there for seven weeks about with devout prayers she persisted, nor health had obtained; at length on a horse as before placed and bound, to return home she is bidden. nor for 7 weeks heard, O of delayed piety dissimulation! Behold departing and now by one league from the city placed, still before altogether of the church and house, in which the Saint rests, the sight she lose, by faithful to the Saint affection bound toward the city she looks back; and beholding the bell-tower, from the bottom of her heart deep drawing sighs, to the sighs pious tears adding, of this kind voices she redoubles: O S. Yvo, the greatest in me was and is in your piety confidence, and your house unconsoled do I depart? Holy and sweet and pious

Yvo, how still infirm, in no way cured, to my mother returning her eyes shall I sadden? O most pious Confessor Yvo, who both living and dead to no wretched one you beseeching were wanting, me wretched! how of your piety frustrated and of your mercy despised, to you and your sacred house from now and in the future do I bid farewell? she is healed on the return from the sepulchre. While therefore with delayed in tribulation consolations thus she groans, behold a sudden and unexpected of divine retribution solace. Not yet words of this kind had she finished, and behold a splendor her shining about and her warming the arms looses, the hands opens, disjoins the feet and shins, and from the pristine infirmity frees and to health restores. Having experienced therefore in herself the grace of God, bids those bindings, with which to the horse bound she had been, forthwith to be loosed, by herself from the horse to the ground she descends, and with her companions and all to her the seen miracle meeting, to the Saint's sepulchre on foot by herself hastens. Which heard, all the Clergy and people to her processionally meeting, and to the sepulchre even conducting, with the common of all clamor to God and His Saint are paid praises and thanksgivings.

[116] A certain other, Nicholas by name, of Guerranda born, in like manner thus in hands, arms and feet paralytic and contracted had been, so that neither his hands to open, nor arms or shins to extend, but nor to walk, to rise, or his feet to stand, A man similarly contracted, or himself to feed for four years could. He when to S. Yvo's sepulchre for health to be had in a cart had been carried; in the house of a certain citizen lodged, frequently to the very sepulchre, is healed after 5 weeks, sometimes also in the lodging, for a of five weeks space dwelling, in continual deprecations and vows for his health persevering, nor from the very infirmity yet relieved or in anything amended was. Diffident therefore and of recovering salvation despairing, his host he called, with him he reckoned, and of his expenses satisfying on the morrow to depart he proposed. O prone of divine slowness compensation! For the night coming, and all the household in their beds placed, the door moreover of the infirm one open remaining, behold the citizen about of the night middle waking, through the door into the chamber of the very infirm Nicholas so great a light, and brightness beholds, that the whole house to burn would be thought. He therefore terrified and suddenly rising, the Saint himself appearing to him: the light itself and the brightness disappeared. Again therefore reclining and lying in bed, when again the very light and brightness more radiated, he himself the host with awakened sister swiftly rising, cried out that the whole house was burning. Nicholas moreover himself to the same answered: Be not moved, since well I am, and S. Yvo with me is. The dawn moreover of day shining, and that light and brightness disappearing, on his feet standing they saw him, sound wholly and cured found; and so to the Saint's sepulchre proceeding, God and the Saint they glorified, and the emitted vows and thanks they rendered.

III

[117] Henry of Volonia the left shin, from gout and of other infirmities by occasion, Likewise contracted in the shin; had for two years so contracted and turned about as to the leg joined, that it to extend he could not, but with two staves or crutches to go it was necessary. When moreover once at the sepulchre of S. Yvo he stood, and next to it slept, a voice as from the sepulchre coming he heard, If two wax candles you would find and to the sepulchre this offer, you would be cured. Waking therefore, and door to door through the city for the very wax candles begging, the sought he found, and the found at once with prayers offered. The following moreover day, when the great Mass was celebrated, the promised cure awaiting, and praying, all beholding the shin he extended, and from it and every infirmity cured he rose: and his staves left there, on his feet he walked.

that neither to rise, nor to walk, nor her hands to open, arms or shins to extend, or to drink or feed she could. At the frequent moreover through intervals of time of S. Yvo invocation, a vow being added that to the honor of God and His Saint on Fridays life accompanying she would fast, and to prayers and alms to her power she would attend; the said members she extended, her hand opened, and full health received.

[119] John of Loargat so paralytic and contracted made was, and another in the legs. that his shins as to his legs joined he kept, and one foot to the other in the manner of a cross placed over he had, so that neither to walk, nor with his members himself to help could; but it was necessary that by others oftener or by his mother he be carried, or from place to place be moved. When moreover for two years continuous so great a calamity he had borne, once with so long a time's tedium affected, and his mother's pains and labors compassionating, groaning and wailing he cried out: Most pious of Saints Yvo, look clement to my calamity, and my mother's misery: to you my body, blood, and soul I render, and a circle of my body in wax I promise. To these moreover following his mother added, And I to you, most blessed Confessor, my tribulation show: have pity on me and my son to me deliver to a speedy of life health or death. Nor delay: the invocations and vows emitted, the contracted his shins extended, rose, walked, and from the infirmities with which he was weighed down on the spot was cured.

[120] A certain Yvo of Pedermac his memory lost, so that he knew not either where he was or what he did, Health and his mind are restored to one furious and contracted. but as if furious and demented words foolish and disordered uttered: so much moreover prolonged was the fury, that such him seized an infirmity, that his tongue and the whole mouth he had within burnt, his hands indeed and feet cold, his shins one over the other crossed and arms likewise. When moreover for two years, a small interposed interval with this kind of infirmity he labored; his father him to S. Yvo's sepulchre led, and for him of an annual circle of his body in wax to be offered a vow emitted. By prayers therefore and vows of this kind persevering, and the church and sepulchre for ten days continually visiting, at length his memory he recovered, and of the aforesaid infirmities by the Saint's merits convalesced.

VII

[121] A certain John of Plebs-nova, of the age of fifteen years, There are cured, one contracted from too great a weight, under a very great of tamarisks load succumbing, over-weighed and pressed, so contracted made was, that to walk or to sit not being able, only he lay and with bent hands to his legs keeping he proceeded. He moreover for to have health to the church of Tréguier on a horse carried, when to S. Yvo's sepulchre with anxious labor he had approached, cried out; S. Yvo, from this infirmity whether by life or by death free me, and your servant perpetually of one annual penny life accompanying I devote myself. Which done, suddenly he rose, and himself erected, and wholly sound himself felt.

VIII

[122] At Guengamp formerly Azelicia by name, for eleven about years paralytic and with gout contracted was so, from the girdle downward paralytic, that her shins to her legs and feet to the rear bent and joined to extend she could not, but with her hands and breasts as a reptile herself she dragged. She so by the said gout was weighed down, that nor she herself scarcely slept, nor the assistants for her groanings and cries even snatchingly to sleep she would permit. With many therefore vows and prayers oftentimes for salvation S. Yvo interpellating, on a certain time more ardently than wont and more unusually she knocked at the ears of God, and S. Yvo's merits requested either from the prison of the flesh to be loosed, or to the flesh's health to be restored. Who forthwith with extended members and the whole body straightened rose, and from every gout and infirmity cured to full health was restored.

[123] Henry, of the diocese of Coutances in Normandy, in hands and feet contracted, contracted in hands and feet, not being able without crutches to walk, but bent going, after himself his feet dragged. To the sepulchre of the Saint at length coming, prayers and vows emitted, his crutches there left, sound and cured to his own returned.

[124] John Core of Lammuer of the diocese of Dol, for eight years or thereabouts so in shins and feet contracted was made, another in the legs, that neither himself to erect, nor to walk, nor to ride could; but in the manner of a quadruped with hands and knees through the earth himself dragged, and his shins his own in vain, as if another's, carried. At length moreover by the Lady Theophania of Silva-Eudonis, of the Lord Peter of Lammuer of Laws Professor the wife, who him as a nursling had, on a horse with a pack-saddle ^a placed, to the sepulchre of S. Yvo for health was sent. By vows therefore and prayers by him and by others for him made, sound and cured thence he returned, and the Saint's glory dilated, and the very Lady's and his family's gladness and holy devotion amplified.

[125] In the diocese of Quimper of the parish of Queriam, William Balch, for seven years and beyond, a third in the shin: of one shin contracted was, which to the leg raised having to extend he could not, whence also with crutches he walked. Him, the Saint invoking and himself into a man of six annual pennies devoting, a brightness greatest shone about, and him so warmed that he sweated: after the sweat indeed relieved himself he felt, the contracted shin extended, on his feet rose, his crutches namely left, cheerful and sound walking to his own, God glorified and his Saint blessed.

XII

[126] A certain daughter of Lammuer, of the age of two years and a half, with a certain infirmity struck, her mouth distorted dumb and in one side paralytic. both her speech lost, and her mouth to the left part of the face was turned: with the arm also and shin and the nerves of the whole left side so paralytic and contracted made was, that for ten weeks nor any of them use to have could. The mother therefore, by the deformity and pain of the daughter with maternal piety moved, taken to the most pious Saint confidence, him she beseeches, that to her sadness and the daughter's misery with eyes of piety he should look, and her either to life raise or to health restore. When moreover to the honor of the Saint, for the sake of devotion and of consequence sooner of health, to the holy sepulchre of Blessed Yvo a journey with her daughter she had taken up, and now by a league she had proceeded, and so still from the very sepulchre seven leagues they were distant; continuously the daughter health receives, speaks, arms and shins extends, the face to its pristine state returned: and with her mother glad several of the way parts, without a staff or other support or vehicle, to the very sepulchre hastened, of Christ Jesus thanks giving to the name, and of Blessed Yvo a testimony bearing to his sanctity.

[127] Nor indeed to be passed over of sanctity an abundant certain and evident argument, since by Blessed Yvo's merits not only life to the dead, health to the sick, walking to the lame, speech to the dumb, but also light to the blind is rendered and to the deaf hearing. For a blind man certain of Rupes Amatoris to Tréguier came the city, and in it delay for much time drew, with a dog door-to-door begging. He at the Saint's sepulchre more frequently sitting, A beggar is illumined, assiduously him for the eyes' light prayed. Nor at length was he of his desire frustrated, but a most clear receiving sight, this to all the citizens by of single ones discernment proved: and to them his leader the dog, whom they had fed, dismissing and to his own returning home, the Saint's with them glory announced.

[128] In the year in which the holy man died, and the day in which of him the [b] Sevenths were made, a certain youth of Lancout Guido by name, for long times blind, likewise a blind youth, to his sepulchre led, there the Saint for his sight more at length and more instantly besought. At length therefore, the Saint what he sought obtaining, while of Masses the solemnities were celebrated, openly he was illumined, and forthwith bringing the offered to him by the assistants pious gifts to the altar a votary offered.

[129] The Lord Peter's of Lammeur of Laws Professor daughter, Margilia by name, a spotted eye is cleansed: a spot of the quantity of one pea, by occasion of a certain infirmity contracted, in her eye had, which for eight continuous days remaining and daily growing, incurable seemed. The mother moreover of the girl, preferring her dead than in the eyes spotted, together with the father and her nurse, her to the Saint of God Yvo recommending, and to his holy sepulchre with offerings to bear vowing, on the morrow her from the eye's spot purified and fully cleansed found.

[130] Evenus Eudonis of Plebs-nova of the diocese of Tréguier, in the mill of the monks of Begar, by the wheel of the mill by chance drawn and oppressed was, an eye torn out is restored. to whom also the forehead struck the right eye was knocked out. This moreover his loss present a certain woman beholding, to him indeed compassionate, in nothing however to him help otherwise to give being able, to S. Yvo for help with bent knees cried out. At this moreover cry at once the water stood, and the wheel: and he drawn out and freed was. The very also woman the eye torn out into its place replacing, the very indeed eye whole and sound was repaired; a small however scar, no at all deformity affording, but of so great only a miracle the memory commending, in the very forehead remaining.

[131] Related a religious man Geoffrey Abbot of Bona-requies, that he being present a certain daughter her mother a very long time blind, sight is rendered to a blind woman, for obtaining of the eyes light, to the Saint's sepulchre had led: who for much time of her blindness the remedy, by prayers and vows imploring, nor however obtaining, despairing of obtaining, from the church and sepulchre to depart proposed, and her daughter to lead bid. The daughter moreover the mother's admonitions and orders, lest her she should offend, obeying, while the mother to her own to lead back compelled outside the church she leads, in the very behold the thresholds to the Saint's sepulchre looking back, the very Abbot and of the bystanders the multitude hearing, cried out: O most holy and most pious Yvo, a certain Abbot being present; who many and in many things miracles do, why in my mother blind, you imploring, and herself and hers to you offering, your miracles you show not? Nor delay: and behold the daughter into her mother looking, and her eyes divinely by the Saint's merits opened beholding, the mournful sound suddenly into jubilation changed, with another voice proclaimed, My mother sees, My mother sees. The very therefore Abbot beholding and the whole multitude, the mother indeed conversely going before, and the daughter from the track following, to the sepulchre they return; and to God and His Saint praises are extolled, and thanksgivings are reported.

[132] Juliana of Coutrevan, of the age of two years with a half, her blind daughter to the sepulchre of S. Yvo for sight to be restored bore; and her to the Saint devoting, imprecated that her either by life or by death from blindness he would free. likewise of a two-year-old blind girl. Which done at once of one eye sight she received: the other moreover eye, which also closed was, she opened, of which then nothing she saw. Two indeed wonders by the Saint's merits wrought, in a blind eye sight clear, and in a closed a decent opening.

[133] This also of his sanctity and in him of divine virtue a testimony shone forth in demoniacs furious, through him from the demons freed, and to sense and to memory restored. In the parish of Penguennam of the diocese of Tréguier a mother certain to her son, Yvo by name, of the age of twenty years angered and troubled, The mother cursing he is invaded by a demon, with bent knees and shown breasts, defamation to her made objecting, cursed: You have defamed, she said, me, who the report ought to have defended: I give you my curse, of these breasts which you sucked, and of the bowels which you bore; and whatever in you of right I have, whatever of you I bore, all I give to the devil. Who at once into the earth as dead falling, with so great suddenly is in heart and the whole body a vexation seized, that scarcely by four strong he could be held. Carried moreover to a neighboring house, and to a certain bed bound and placed, he saw that night manifestly against himself rush two demons black and horrible, great as towers, with face and horns a goat-like form displaying, striving him to take and saying, Ours you are, Ours you are: because you your mother gave to us.

[134] at the father's vow the Saint appearing. The father moreover coming up, and seeing his son furious in the manner of a dog wailing, and now against himself rising and to bite seeking, terribly also crying out; Defend me from those thieves and goats, who wish me to carry; over him leaning cried out, S. Yvo, my son to your custody I recommend: protector and defender be. Which prayer poured there appeared at once to the very son S. Yvo, sitting upon his breast, who the importunate from him of demons drove away molestations, and their impetus with virtuous power coercing, and saying: For you were on Monday at the sepulchre mine and you are called by my name, therefore I have come to save you; nor you could your mother to the devil give, who no right has in you more, than a sack in the corn which is carried in it. The cock moreover at once crowing, turned to his father he said to him, Let me, father, with S. Yvo to converse, who me will defend. Which words many times repeated, to sleep he began and rested until morning. The day moreover shining awakened from sleep, he asked his father that him forthwith to S. Yvo he should lead. When therefore led him the father and proceeded on the way; the mother penitent and grieving also followed was. Her approaching feeling, he began again a second time by the demons to be vexed, and more terribly to cry out, next to his sepulchre he is freed: Take her away. To whom compassionating the mother, from the bottom of her heart into heaven vociferating, said: My son, I you to S. Yvo, to whom you hasten, recommend. By the command therefore of the father home returned, at once ceased the very second vexation. When moreover to the church they had come, and to the sepulchre they had approached, a most hard him again a third time seized vexation; which up to Vespers persevered. And while Vespers were said, by the leading and admonition of the father, after prayers and vows, finally the stone head which is at the sepulchre kissing, by the Saint's merits to God reconciled and from the demons freed himself felt, his garments and belt sought again, and to God and the Saint thanks giving, home with his father, his mother to pacify and to gladden, sound and of sound sense returned, and his sins his humbly confessing the amendment of life proposed and perfected.

II.

[135] There was in the parish of Pratum of the diocese of Tréguier a daughter certain of twelve years Margilia by name, likewise a girl, for a month and beyond demented and furious, so much that upon her mother and others she rushed, her garments and the house's utensils broke and tore, and many other dementias exercised, on account of which her to be bound and in strict custody to be held it was necessary. She by her mother to the sepulchre of the glorious Confessor brought, invoked upon her the Saint and the vow emitted, at once healed was wholly and cured.

[136] A certain Spaniard, by name Michael of Fonterabie, to a certain poor man to him for God's honor and S.

Yvo's love alms asking, and a Spanish sailor. postponed the reverence of God and the Saint's honor suppressed, for piety derision, for alms indignation paying, foully by hawking into the palm of the poor man he spat. Nor unpunished. The poor man indeed answering, May recompense you the Lord and His Saint; at once the aforesaid Spaniard to the ground dashed, demented and furious made, strongly cried out, that one with his companions, in garments white clothed, him without compact beat, and without mercy slew. He nonetheless himself with two fists struck vehemently at the breast. At length by certain companions of his, and the bystanders from the ground raised to the ship, of which he was, led and carried was. Coming up moreover the master of the ship, a colloquy with the sailors upon his case had, him to the church in which he had sinned, and the Saint's sepulchre which he had despised, they led. Many therefore for him Masses celebrated and candles many offered, large alms to the poor and especially to the injured but pacified afterward poor man distributed, their sailor Michael himself, cured and freed, to God and the Saint pardon asking, and of the just correction to him made thanksgivings repaying, sound and of sound sense to be rendered them they rejoiced.

IV.

[137] In the diocese of Saint-Malo there was a certain William by name, of the age of forty years, for fifteen days so demented and furious, that scarcely him to hold could four men, another 15 days furious; well strong, even bound. Him the mother and brothers for his freeing first led to S. Jaqutus, thence to S. Leonard, afterward to S. William of the said diocese. To which places, as he had gone, so also returned he was infirm. At length the very mother with the same brothers and other coevals, him to S. Yvo recommending and vowing to the sepulchre to lead; when a journey they had taken up, and a league or thereabouts they had proceeded, he began to convalesce, and better to be, so much that him loosing peacefully and quietly to the sepulchre even they led. Whither when they had come, and there for him they prayed, and vows offered, perfectly he was to pristine health and memory restored.

[138] A certain Harevisia of the diocese of Quimper, a daughter had, likewise a girl, one for a year, for a year and beyond so demented and furious, that her it was necessary strictly to hold and bind. When moreover her daughter to S. Yvo she recommended, and for her a circle of her body in wax to his sepulchre annually to be offered vowed; while with her belt the body of the daughter she measures, continuously fully cured was and healed.

VI.

[139] In the diocese of Léon Gluguenna, a certain young girl for five and another for 5 weeks demented. weeks so was raging, that she strove her own hands and arms, and others her own and strangers' indifferently to her approaching, to bite as if wishing to eat; and it was necessary by hands her and feet to bind. Whom the Bishop of that time William actually visiting, when he beheld, to the bystanders said: I counsel that her you vow to S. Yvo and render, and I trust that she will be cured: And I, he says, from now her vow and render to Jesus Christ and Yvo the holy, and I will that her to his sepulchre you lead. And when according to the counsel of the Prelate and the vow led she was, for four indeed days raging she remained; after which from her hands at length and arms the bindings fell, and from that hour healed she was, and her sense to her restored. With great moreover thanksgivings, to God and His Saint's sepulchre devoutly bidding farewell, to her country she returned; and after these married many children, to the Saint devoted, she procreated.

ANNOTATIONS.

CHAPTER X.

Divers other benefits through the invocation of S. Yvo miraculously obtained.

[140] To be added also this is to his praise, in testimony of sanctity of those freed from dropsy, swellings, ruptures, cracks and wounds. In the year in which the glorious Confessor Yvo died, a woman certain of the city of Tréguier, who for three years dropsical had been, in so great grossness and swelling swelled, A dropsical woman is healed; that in many places of her body by too great extension the skin cracked, and when on account of it to the sepulchre of the Saint for the space of fifteen days and beyond in vigils and prayers she had stayed, and nothing had profited, her husband of her cure despairing, her home led back. On a certain night moreover there appeared to her in dreams S. Yvo, revealing to the same that to the church again she should return, and a wax candle lit to his sepulchre offer and so health receive: who soon confiding in the Lord to the church herself caused to be carried, and the to her revealed fulfilled. Continuously moreover a hole about her navel in the manner of the point of a needle, miraculously and she not perceiving made, the humors in the manner of water flowing down copiously dropped and the earth lying around damp rendered. And so the very woman fully, cured to God and the Saint thanks rendered and in the course of time virtuous and sound births, to God and His Saint devoted, brought forth.

II.

[141] a paralytic woman whose side lay open with a great wound: A certain woman Helienna by name, of the city of Tréguier born, for a year and beyond paralytic and contracted and with other infirmities so broken stood, that through her side the viscera and intestines appeared; and while S. Yvo incessantly for her health she invoked, a response she received in spirit that his sepulchre she should visit and there health obtain. Who at once having called together certain familiars and to her faithful ones said; S. Yvo me visited, and was with me, and placed his hands to my sides, and said to me that I should go to his church: lead me to his sepulchre. Led indeed to the Saint she vowed herself, and him invoking publicly said: Lord S. Yvo, whom corporeally I saw, who me by your grace visited, who miracles from afar and from near many do, who me that to your tomb I should come bid, behold now I have come. Now therefore your I beseech piety, intercede for me to the Lord Jesus Christ, that from the anguish which I suffer He may free me. And at once before the bystanders, upon her with piety moved, and in the very anguishes indeed, freed she was, and within eight days from every wound wholly healed and cured: she survived moreover afterward for eight years, in good work and thanksgiving persevering.

III.

[142] from the bite of a venomous worm swollen; Azelicia of Ploesal of the diocese of Tréguier, from the bite of a certain venomous worm, which between her jaw and neck her had bitten, a horrible and dangerous swelling in her head, neck, and breast whole, and even to the navel incurred: from which also bite so infected she was and infirm, that for eight days nor to eat she could nor to drink, nay scarcely to speak she could or breathe, but verisimilarly believed from this to die. Seeing therefore no other to her to remain remedy, she vowed to the glorious Confessor, that if her he freed, his sepulchre she would visit and an offering make. Meanwhile moreover came to her in mind to go to the house of Catharine Hælori, the sister own of the very S. Yvo, who with herself at home the hood of the very her brother had, and it for Relics decently and venerably conserved. She therefore the pious sister, of her most pious brother mindful, upon so great an affliction led by piety, at the suggestion also of her husband, Yvo also named and of many bystanders agreeing, the hood itself brought, and upon the infirm one placed; and at once by its touch herself relieved she felt, and at the dawn of the following day totally cured and healed God and the Saint glorified.

IV.

[143] There came on pilgrimage a certain infirm one to the sepulchre of S. Yvo, a stone in the scrotum suffering, who of an infirmity of the testicles and of the member or their skin, thick and swollen to the quantity of a man's head labored, and for fifteen days there for too great pain strongly and assiduously cried to the Saint. At length with affectionate prayers and vows emitted, there appeared in the said member or skin swollen a hole and a certain opening, through which a stone saffron-colored very much and of the quantity of a goose's egg with some humor fell: and so from the very passion and pain freed, by the Saint's merits wholly cured and sound he was made.

[144] When Oliver Latomi of the diocese of Saint-Brieuc in his right foot near the ankle was sick, hurt in the foot, from a puncture or inclusion of a certain piece or fragment of one spindle to the length of one finger, nor for three weeks could proceed, nor an improvement perceive, but of his cure despaired; the emitted to God and to Blessed Yvo a vow, that if of the foot's infirmity he should convalesce, to his honor once in each week he would fast, and four pennies annually pay; on the spot at once that piece went out, to the ground fell, and the same Oliver cured was, nor any of pain more felt.

[145] When Guidomarus Lœdec of the diocese of Dol grievously was sick in the right jaw, the jaw with a stone born in it swelling. so beyond measure swollen, that sometimes nor to eat he could nor to drink, and neither the face so swollen, without a notable scar or a deformed blemish, curable seemed; tried in vain various of medicine remedies, at the invocation of the most blessed Yvo, a benefit he obtained of health. For him with vows and voices invoked, at once a stone one, which was in the very gum or jaw leaped back into his mouth: which feeling he took out, and soon all pain ceased, and his jaw cured and fully healed was, and not a trace even of the disease remained in his face. It was moreover that stone of the quantity of the first joint of the thumb and of the likeness of a plum-stone.

VII

[146] When Brother Andrew, Abbot of the monastery of Beauport of the Order Premonstratensian, There are healed, an Abbot with a continuous fever laboring, into a continuous fever a relapse suffered, and for fourteen weeks infirm, had been by the Physician judged to death, now of his very death rather than of life he hoped. By human therefore help despaired, while to God and S. Yvo himself he turned, a certain voice these to him saying he heard. You my boy, now meanwhile this hold, and I when I shall come back will cure you. At once moreover the Abbot a sob, which before he had not had, suffered; and after that sob on the third day to perfect health was restored.

VIII

[147] Brought James, Rector of the church of Mesquer of the diocese of Nantes, that there were to him twelve disciples, a boy with a dumb companion, of whom one Simon, with a continuous fever grievously labored; another moreover William, with another infirmity for a long time held, his speech had lost: who with an unequal indeed languor laboring, an equal however medicine sought. For of the sole S. Yvo's merits confiding, and with like devotion him invoking, themselves to the same devoted, and themselves before his image, in the church of the very Rector existing, to be carried made. Who there a little for their health the Saint invoking, at once to their master Rector aforesaid sound return and cured.

[148] A certain Juzeta of Plebs-Danielis of Léon of the diocese so with a continuous one laboring that it was not hoped of life, a sick woman to death. her mother Theophania, to herself and her little ones compassionating, to S. Yvo commended, him invoking that the daughter he would heal; and at least for fostering and strengthening her little ones the of the calling of death term he would prolong; a vow also adding of twelve pennies, to the honor of the Saint annually to be offered; to her in the evening coming for every physician procured a sweat, and so to full health was restored.

[149] Nor is it by oblivion to be blotted out, that not only the corporal incommodities of the sick to be relieved he met, but also temporal substances miraculously found to be recovered. When a certain woman a citizen of Tréguier, by name Bleuzuena Goasqueder, through her absence all goods by thieves carried away perceived; groaning and wailing to the sepulchre of S. Yvo she came, him more affectionately for the goods' recovery besought, Her house plundered bewailing and a vow of ten shillings made, and each year of twelve pennies to be paid emitted. At once moreover as by a divine revelation it came to her in mind, that through the servants of the Court three expressed houses she should search, in which three parts of the carried-off goods she found and recovered: the fourth indeed part the thief fleeing and with himself bearing, was blinded. the carried-off she recovers the vow being made: His sin therefore the fault from the inflicted penalty knowing and penitent, to the Saint himself recommended, and two shillings annually to offer vowed, and on the spot his sight recovered, and the theft through a certain monk restored. So therefore by the Saint's merits that matron the lost goods recovered entirely. On a certain also other time it happened the same Bleuzuena a silver cup of the weight of one mark with a half to lose, for which to be recovered again God and S. Yvo she invoked, and of a wax cup together with twelve pennies once to be offered a vow she made and paid. Meanwhile moreover at her instance censures run of the Church, preceding sound the canonical admonitions, and upon those detaining of excommunication sentences are fulminated. as also the lost cup, It happened moreover six years thence afterward revolved, on the same day in which the cup she had lost, the house of her kinsman detaining it, with all in it contained by fire to burn, except the said silver cup: which though in the middle of the house in the flame of fire for so great a space to be melted altogether it ought, unless miraculously and divinely from melting it had been preserved, and then by the Saint's merits unburnt altogether remaining and unhurt, to the aforesaid Bleuzuena restored was; and he who had detained it, after a due penance, mercy and absolution obtained.

[150] Stephen a sailor, of the diocese of Tréguier, who near Rouen at one league in the Seine a wooden boat-hook had lost, and a sailor a punt-pole lost. vows and prayers to God and His Saint Confessor emitted, the same on the third day before his ship found in the port of Meulinieux, where against the course of the water, by the wonderful of God virtue and His Saint's merits, it had ascended and come.

III

[151] When the house of Oliver of Plugiel, of the diocese of Tréguier, with a very great kindled fire was burning, and the wind blowing very strong the next neighboring house of his father, by two about paces distant, By a like vow a fire is averted, with the flame of the fire, the wind impelling, for half an hour or thereabouts was covered; the father himself, Derianus by name, his house, with the flame of the fire so covered, to Blessed Yvo recommended; and of an offering of eight pennies, life accompanying annually to be offered, a vow he made; and at once the wind from the contrary side, to blow strongly began, and the house from the fire defended and protected.

[152] A certain merchant of Spain once fifteen pounds of Tours to the trunk of S. Yvo in the church of Tréguier as a votary and glad offered, merchandise is kept safe from the danger of the sea, asserting himself in danger of submersion constituted, for his and his wines' freeing, the very sum as the price of one cask devoted to have promised; if with other goods and the ship to a port of safety it were led: which to be done, to the sole Saint's merits he ascribed.

[153] It happened that the horse of Aselitia of Pluzonet, in which corn to the mill she had led, with its two fore feet bound, into the river Leu fell, a horse with feet bound fallen into water, and in it from none up to the setting of the sun so under the water stayed, that nothing of it appeared. Doubting therefore of the horse, and fearing her husband, who to her cruel and hard was, S. Yvo she imprecated, and her to him devoted horse: which done the horse its ears showed, and by itself the river went out, and to the dry came.

[154] In a certain year when a great slaughter was of animals and mortality, and of Agatha a Damsel of

Plebs-nova the animals indiscriminately were dying; animals are preserved from a plague. she a calf of one month, to her after the mother left (which also from then lived without milk) that the rest to her left animals she might preserve from the plague, to S. Yvo if she survived, to offer vowed: which done the aforesaid ceased the mortality: which indeed as a miracle of the glorious Confessor to the merits ascribing, when for four years the calf to feed she had vowed, to the sepulchre of him she offered and it there left.

[155] Certain familiars of the Lords for the inquisition of S. Yvo to be made by the Lord Apostolic deputed, The sepulchre's stone is miraculously raised. in their first coming his sepulchre visiting, and the stone in which is sculptured the image of his head and for kissing on account of the devotion and memory of him to the faithful exposed, expressed; and all its circumstances diligently inspecting and noting, asserted that from the very coming until then, the said stone aforesaid was and is miraculously, not by the ministry of man, by two fingers and beyond raised: because then it was more depressed, and with somewhat greater heaviness and inclination it was kissed: which also they themselves measured, and this very many even of that time asserted.

[156] Very many other signs are passed over in silence. Related also the very Lords, to whom after the death of the man of God was committed the inquisition upon the miracles through him perpetrated, themselves to have been informed, that very many other to have happened miracles, which both on account of the antiquity of time and of men's slippery memory, and on account of their multitude, and also of the persons the ignorance, to be declared could not, nor singly singularly to be expressed. Who the most pious Yvo besought, and did not obtain? How many and infinite, by his merits, temporal benefits God bestowed, which yet he despised? not that of those sinning the infirmity should remain, but that to seek better things from the earthly granted a love might be made. These moreover are annotated, for the construction of his sanctity, for the edification of the faithful, for the praise also and glory of Him, who does marvels great alone, who Three and One lives and reigns through infinite ages of ages. Amen.

APPENDIX

Of the Relics of S. Yvo in Belgium.

Yvo, Priest of Tréguier, in Armorican Brittany (S.)

BY THE AUTHOR D. P.

§1. Of those things which at Antwerp and Ghent are had.

[1] Three notable parts by the King of France On occasion of the Relics of S. Mary the Egyptian, translated to Antwerp to the monastery of S. Saviour, on the day II of April, we expanded the whole treasure of that sacred place, and said by what occasion it thither came from Lusitania, in the year 1594 by Antonio of the Prince of Lusitania the bastard, a King himself calling after the death of Sebastian, given to the son Emmanuel: in the Appendix too to the aforesaid day we gave of John Alvarez de Luzana Bishop of Oporto the diploma, teaching of the XXXIII Saints, of what kind and whence received their relics were. There in n. 2 you will read, of S. Yvo the Jurisconsults' Patron three parts notable, sent to the King of Lusitania first by Philip of Luxembourg, of the Holy Roman Church Cardinal Priest, Apostolic through Gaul Legate a latere, and LXIII Bishop of Le Mans, conferred to the Most Christian King Francis I, on the day IV of May 1516: which the same King Most Christian in the same year, on the VI day of November, after a triumphal into the city of Milan entry, and thence to Vigevano or Viglebanum withdrawing, among of the other Princes, nay also of the Pontiff the Legates saluting, to the Marquis of Montferrat personally the aforesaid Relics consigned, that they to Emanuel I of Portugal King and his wife Mary of Aragon be delivered, as also was done, because the same from that time in the kingdom of Lusitania have remained.

[2] The said therefore three parts notable, together with others exhibited to the Bishop of Antwerp Miræus, at Antwerp with others in the year 1672 carried about. and by the same approved in the year 1610, at length in the year 1681 into public light, for the common solace of the city, were brought; and being instituted for their cult a Confraternity, the following year with a most solemn pomp translated, all the Clergy and Magistrate accompanying on August VII. In this pomp (which indeed most ornate was, since under nine banners as many triumphal cars proceeded, each furnished with of Saints four images, of whom presently followed the Relics, by as many Religious of divers Orders borne) under the sixth banner, which of the Holy Confessors was, first was beheld YVO THE PRAISE OF ADVOCATES, by the Saints Alexius, Roch, and Hyacinth accompanied, supporting from the Order of Minors Recollect Priests four. Thence the feast of the Translation with the aforesaid nearly equal solemnity, but by the sole Religious of the said Abbey and Confraters is renewed each year, together with some illustrious silver dishes, by their piety and liberality successively elaborated, for the more decent of the very Relics carriage and exposition on the of each Saint feast day, in the church of the same Abbey singly wont to be celebrated.

[3] Hence what had lain hidden for LX years a treasure, by a celebrated now report everywhere known, from those one part in the year 1675, some nobler of those Religious friends moved, that with the highest prayers with the Abbot they should treat and instance, into a part of so singular a good to be received desiring. But a most noble certain of this city Senator D. Francis Paulinus de Broukhoven Lord of Vechel the first easily bore it off, not to himself only but also to others fortunate; as will be plain from the consequent of the Bishop of Antwerp letters, in the year 1675 in May under this tenor dispatched: Brother Ambrose Capello, by God's and the Apostolic See's grace Bishop, to all about to see these greeting in the Lord. Since to our office Episcopal it is incumbent, the Bishop of Antwerp approving, that according to the Catholic and Apostolic Church's usage, from the earliest of Christian religion times received, the holy Fathers' consent, and of the sacred Councils most recently indeed of Trent the decrees, the faithful diligently we should instruct and teach, the Saints, together with Christ reigning, their prayers for men to God to offer; and also of the Saint Martyrs and of others with Christ living the holy bodies, which living members of Christ were and a temple of the Holy Spirit, by Him to eternal life to be raised and glorified, by the faithful to be venerated; we cannot not them with peculiar benevolence and charity embrace, who what by our voice hearing they perceive, that by work they complete and with fruit perfect, while the sacred Relics of the Saints piously they keep, to public veneration lawfully expose, of the same toward others a liberality laudable exercise, and whatever to the Saints' cult to be promoted conduce with zeal of piety to pursue are busy: and we ourselves of this kind of holy thing to be promoted our offices gladly expend.

[4] Since therefore in the monastery of S. Saviour, of the Order Cistercian in this city, is kept that immense and most noble of various Saint Martyrs, Confessors, Virgins, and Widows, Relics treasure, in preceding ages by Kings, Princes, and other men, whether with ecclesiastical or secular dignity resplendent and conspicuous, to various Kings of Portugal given, by some of the Holy Roman Church Cardinals visited, approved, and publicly in the Royal Chapel of Lisbon to veneration exposed; presently by Antonio, called the I of Portugal King, by a genuine of charity order and a liberal gift granted to D. Emanuel of Lusitania Prince, on the day III of April 1594, at Paris existing; and at length by this Most Serene Prince, to the Monastery of S. Saviour aforesaid, on account of a most benign in it liberality from him once received, in perpetual of gratitude and munificence a monument, offered and given (as of all these the letters authentic to us exhibited clearly testify) and by the most Reverend D. Francis Paulinus de Broukhoven obtains the Lord John Miræus, of the Antwerpers Bishop, predecessor of ours, and by us ourselves for true and legal recognized and approved. And when the most Reverend the Lord Francis Diericx, of the aforesaid monastery the modern Prelate, from this sacred treasure with his own hand by commission of ours separated four particles, from four Saints' bones, namely from the chin of S. Roch Confessor, who is venerated August XVI; from the bones of S. Yvo Confessor, who is venerated May XIX; of S. Cecilia Virgin and Martyr, who is venerated November XXII; and of S. Barbara Virgin and Martyr, who December IV: and them thus separated and with the seal ours Episcopal fortified, as a gift gave to the Noble and most renowned man D. Francis Paulinus de Brouckhoven, Licentiate in both Laws, to this City for years many by the Senate, of the Noble D. Christian the son, with a pious kiss and grateful mind these sacred gifts accepting and venerating; not could we not grateful and ratified hold the aforesaid donation.

[5] So the Bishop under the date XXIX of May, when before in the same month's beginning, the day namely II, similar nearly letters he had dispatched, attesting of the sole Relics of S. Yvo to the aforesaid Lord de Brouckhoven given, for the reason that, as there he says, this Lord Donatary, with no lesser of the said Saint cult to be promoted zeal kindled, humbly had supplicated, that from the aforesaid of the holy Relics part to him given, who on 2 May a particle thence cut off another smaller particle to separate, with the Episcopal seal to confirm, and its which he intended donation to approve he would and deign. We moreover, says the Bishop, to so pious devotion's affection and liberality most propensely inclined, from the aforesaid of the sacred bone part, a smaller (as is aforesaid) particle we separated, and it to a silver pyx, with glass crystalline placed enclosed, and with our seal Episcopal in Spanish wax impressed we sealed: and the donation by which the Lord Donatary declares himself the said sacred particle as a gift to give to the most Ample men, the Lords of the jurisdiction of the works of wool-making in this city Prefects, and its Elders or Scabines, namely the most Consulting D. Cornelius de Bisthoven Licentiate in both Laws; donates to the Magistrate presiding over the Wool-works. the Noble man D. Philip Helman Lord of Leefdael; and their place-holders the Noble man John Paul Cano and John Henry Gomez Scabines or Elders; the most Consulting Lords Nicholas Nuyts and James Antony de Witte Licentiates in both Laws; the Noble men Peter Mary Charles and Edward de Brouckhoven, Lord of Novion the Lord Donor's brother; and also Francis Vermeulen and the Noble men, Alexander Philip della Faille and Alexander della Faille Lord of Reeth etc., finally the most Consulting Lords Arnold Bruynincx and Godfrey Vrancken Actuary, Licentiates in both Laws, ratified and grateful holding, we testify this for a true of S. Yvo particle and relics to public veneration to be able to be exposed, and to that license we impart.

[6] Was that of the Works of wool-making Jurisdiction, of the subaltern to the Antwerp Senate Courts one, this to it each week to be kissed is offered. of the Cloth-hall commonly called, into which for the most part wont to be assumed the more honored certain of this city men, and either the next to the highest of this city Magistracy to bear, or the same (annual for this only it is) now deceased Scabines; and nearly in that honorific office they remained until to a higher grade them either to be assumed first or to be recalled by the King happened, as in this very year 1684 the Consulate from them one again bears the most Consulting D. James Antony de Witte, the supreme indeed of the city Praetorship now from years some by a perpetual benefit obtained for the King bears the Noble man D. Alexander della Faille. There came together those for treating and adjudicating of their forum the causes every day II. Now indeed since for the treasury to be raised cause suppressed that Magistracy special is, and to it bidden to discharge the very scabines; the same from here is continued on the same day, on which otherwise the supreme Magistracy is vacant; and then in the Court chapel to those who shall have been present Lords a Mass is said, under it the aforesaid S. Yvo's relic, in a silver Pax-bearer (Peace the Ecclesiastics call it) inserted, at the Agnus Dei to be kissed is offered, that it all by its sight may admonish of justice with mercy, the holy Patron's example, in the administration of their office to be joined.

[7] Another on 25 May is given to D. Aug. Jo. de Lannoy. In the same year 1675, on the XXIX of May, the aforesaid Bishop of Antwerp ratified, from the first mentioned donation flowing another liberality, by which the same that Lord Donor, to his friend most upright the most renowned man D. Augustine John de Lannoy Licentiate in both Laws of this city also a Senator, graciously to confer decreed four other smaller particles, from the aforesaid four Saints' Relics to him given drawn out: and them at the humble of each supplication, and of their pious devotion's zeal favorably inclined, took, separated: and all and singular into four silver pyxes, with glass crystalline placed enclosed and sealed, making faith and attesting, these sacred pledges, with their each inscription, to be true and genuine respectively of SS. Roch, Yvo, Cecilia and Barbara the aforesaid Relics, and for such again confirms and approves, and to the Lords Donor and Donatary aforesaid them publicly in his diocese to expose license grants. With this however faculty not yet has used the Lord Donatary, but them in a domestic oratory reverently keeps, a protection of the family and an excitement of devotion: as also D. Edward de Broukhoven, of his brother not many afterward years dead heir, among the left by him of Relics most excellent a treasure, otherwise perhaps singly to be explained, in an erected for them privately altar, where all in most beautiful order arranged and adorned are beheld, a part still keeps, which left over made the fraternal to such largesses liberality, equal or greater to the rest at the same time all the particles thence taken.

[8] Meanwhile at Ghent, the most ample of Flanders metropolis, men from both orders chief some, of forming for the poor patronage gratuitous a Sodality, under the invocation of S. Yvo, deliberated counsels; and in the year 1677 another to a Sodality of Jurisconsults at Ghent, and at length both the Roman Pontiff, and of the Church of Ghent the see being vacant the Vicars general approving for it happily to be inaugurated a day they had named, to the very S. Yvo sacred, in the year 1677. These, having known the afore-praised D. Francis Paulinus' liberal for the Saint's honor to be propagated will, through the named to him by the Catholic King Bishop, D. Francis van Horenbeek the very D. Francis Paulinus' kinsman next, the more easily obtained another particle, from the same treasure to be cut off; because he a passage from the political magistracy to the ecclesiastical undertaking, had decreed thenceforth to God and to himself at Ghent to live, in an addicted to himself church Metropolitan Canonicate. On the very day, on which published there was the Sodality's new erection, on 19 May there erected XIX of May, a pledge of his toward so salutary an institution love he offered, in a silver as another shrine enclosed, of its truth a faith new, as above, making the most Illustrious and most Reverend of the Antwerpers Bishop afore-named. That moreover the afore-praised institution's example more widely might be propagated (especially to the supreme of the Provinces Councils, where for the of causes from everywhere heaped-up multitude, the poor more often are deferred longer than their fortune may endure) it helps the very institution's form here to set forth, as it in the said year on the day IV of May the Lords Vicars Episcopal, the (as was said) Seat being vacant, approved, under this preface.

[9] Since in this most ample City of Ghent, of Flanders the Metropolis, there is an immense of Judges, Jurisconsults, and other Practitioners number, both by reason of the illustrious of the whole Province Court in it residing, and of the two notable Magistracies, which for the immense of the city magnitude, sealed justice to the inhabitants administer, beyond of many other Judges the benches; on that account by a previous decree of our Holy Lord Innocent XI Pontiff Greatest and Best altogether congruous and almost necessary it has seemed, for the greater of justice zeal and splendor, that a Confraternity, to S. Yvo (the common of all of the Law-professing Patron) sacred and dedicated, be erected; whose object not only will be, that by an assiduous of so great a Patron cult, by his with God Omnipotent intercession, all of justice Ministers with a greater daily zeal be kindled; but also, that the Confraters for the time existing, with a singular of the assumed office care, of widows, wards, the poor, captives, and other wretched persons the causes with their patronage watch over. and approved by the King. And as for this end the Parochial church of S. Michael Archangel, in the middle of the city among the greatest of Practitioners number situated, before the rest more commodious has seemed, in which by two Bulls Pontifical at Rome granted on the VIII of January

1677, a Privileged Altar to S. Yvo shall be dedicated; so it is not unhelpful the divine of this Confraternity offices, and other of the poor obeisances, by a discreet and forever to last method to prescribe and regulate.

In the first place therefore shall be elected from the Confraters two

Provosts (of whom one ecclesiastical, as to the Body's constitution, the other secular from the Lords Counsellors always shall be required) who by dignity, prudence and counsel, the utility of the Confraternity and the Poor's good shall provide for. II. Then shall be assumed a Dean and nine other Jurisconsults, and also eight Proctors, of whom four shall be petitioners in the Court, and as many who before of each College of this City the Scabines the causes of the Poor to promote shall be able, and from all these one to the Office of Scribe, for of occurring resolutions in writing the drawing up; another to the reception of offerings, which shall be offered by the faithful of Christ for paying the inexcusable of the causes expenses, shall be constituted.

III. As often indeed by the death of any Confrater, or by a voluntary deposition at pleasure to be made, a place to be vacant it shall happen; an election by all of the Body, with the adjunction of the Lords Pastors, by a secret scrutiny, of several to be presented shall be to be made, that to whom the plurality of votes shall happen, into the place vacant may succeed. IV. All the aforesaid Confraters once in a month shall come together on the Sunday first, and also on the feast of S. Yvo, and at the solemn Mass and Prayer Latin on the aforesaid feast to be made shall be present, moreover by private colloquy of wretched persons the causes (which just they shall find) shall promote, under penalty of a fine of one shilling, for each absence, to the work of the Confraternity. V. As this institution no less pious, than to the whole Republic useful future deservedly is hoped, if long-lived and perennial to be it shall happen; so from all indiscreet zeal to abstain, the reception of causes especially about of causes the reception, the Confraters are admonished, since nothing violent is wont to be perpetual. VI. And therefore, before the Confraternity a cause embrace, these indispensably to concur necessary it shall be; first that a wretched be the person, or such who patronage by the title of alms to ask wills. Secondly, that the cause, at least by two or three of the Confraternity Advocates, just shall have been found. Thirdly, that the proof required to be made shall be able, nor so difficult or expensive be, that to the sum principal nearly it attain or this absorb: indeed in such a case the danger of a suit to undertake it is not expedient, even for those who solvent are, much less for the poor: and these concurring, always of this city the inhabitants, before other foreigners, shall come to be preferred. VII. Hence it is clear to gather, this Confraternity cannot embrace the causes of Hospitals, of the Tables of the poor, or of other Foundations, which for their conservation by rents and incomes rejoice; lest the multitude of causes the Confraternity overwhelm and destroy. Saving nonetheless, that each one of the Confraters in particular as to similar causes shall be able to do, what to him according to the exigency just and equitable shall have seemed. VIII. Moreover, after the Confraternity the patronage of any one shall have undertaken, the Advocate and Proctor for this cause's instruction committed, before the suit's institution, the party adverse to an amicable concord shall invite, by offering themselves as mediators, if in this City they dwell; if not, by letters this they shall indicate: Christian indeed charity without necessity so lightly to litigate does not allow. IX. And if in the progress of the suit a new and unforeseen difficulty offer itself, which the cause of the poor man less probable renders or ill founded, the Advocate instructor again upon this shall consult with the prior or prior Advocates, unless lawfully they shall have been hindered; in which case others of the Confraters he shall approach, that together they resolve, whether to yield or to contend they will; for in whatever part of the suit the Advocate of his Client the cause shall have known to be unjust, this in conscience to desert he is bound. X. Although therefore the mind and intention is, that the Confraters gratis and without honorarium patronage to the poor afford, a hundredfold from God expecting; nonetheless when the party adverse into the expenses of the suit by sentence shall have been condemned, both the Advocate and the Proctor the cause's instructors their rights shall receive, since to equity it resists, that rashly litigating who solvent are the Confraters' labors retain, and henceforth so much the more freely the poor with frivolous suits vex. XI. Wherefore the persons, of this Confraternity the help imploring, from the beginning to be admonished shall be, lest with the suit pending a concord they enter, without the Advocate's and Proctor's deputed consent: and according to the exigency of the cause, this in the Register of resolutions they shall promise and by subscription confirm. XII. Attending moreover, that true among the Confraters peace and union is the basis of all community, since by concord small things grow; so in every resolution, both as to of causes the reception, and of other whatever businesses for the time occurring, according to the plurality of votes it shall be concluded; saving that, if of a question of Law it be treated, of the sole Advocates the suffrages shall be numbered. XIII. As it is highly meritorious the parties to a reasonable to lead concord, and by the said Decree Pontifical those doing this with an Indulgence are endowed; so the Confraters always at heart shall have themselves as mediators to exhibit, as often as they shall have been required. XIV. If after these it shall happen (as to hope is right) that the faithful of Christ, And of moneys the payment. who in this Confraternity themselves to be enrolled took care, either with several suits involved, by a peculiar of S. Yvo cult, a happy of their causes outcome to commend will; or by another commiseration moved, pious donations and legacies to this Confraternity to bestow deign, for sustaining the inexcusable of suits of the poor expenses; these the Confraternity's Receiver faithfully in his book to inscribe, and by the ordinance of the Confraternity only and not otherwise to expend shall be able, for paying the proof and other inevitable costs, which from the Confraters do not depend. XV. The aforesaid Receiver likewise shall receive and note the offerings, which by the faithful of Christ in the trunk of the chapel of S. Yvo made shall be, and also which at the several Congregations shall be offered; that these first in the chapel's and altar's ornaments, and other necessary expenses be expended. XXI. Finally the aforesaid Receiver each year a faithful account to render shall be bound, on a day for this by the Confraters to be designated.

[10] With such institutes established the Sodality, when with the course of years fruits not at all to be repented made, and more copious moreover promised; it pleased the Royal Catholic Majesty the same to confirm, The Confraternity and Rules also the King confirms in the year 1684, in the year 1684 through his supreme at Brussels Senate, under the XXIV of March signed a diploma, which, from the style of the Burgundian Court in the Frankish tongue written, thus in Latin sounds: Since it had been proposed to the King on the part of the Confraternity of S. Yvo, Patron of justice, in the city of Ghent, that the same Confraternity there erected in the year 1677, XIX of May, according to a Pontifical Bull, and the approbation of the Vicars General of the Bishopric of Ghent the Seat being vacant (as was plain from the libel thereupon exhibited) for its primary end has the assiduous cult of its Patron, that all ministers of justice, him interceding, more holily and more efficaciously discharge their office; for the end moreover secondary the subsidy to be borne to the poor, widows, orphans, captives, and other persons wretched, through ten Advocates and Proctors eight, their effort repeatedly gratis to expend about to promote their just causes, a hundredfold from God expecting in this life and afterward life eternal: and that by this means religiously shall be succored of the same poor and wretched the necessities, for the more abundant of divine Clemency influxes to be merited, and for averting the rigor of His justice upon these provinces more than upon others ever aggravated; for which Confraternity's subsistence and more commodious direction were conceived the Rules, of which such is the tenor (here all things as above in Latin are inserted) Although moreover the aforesaid Confraternity that up to the present has had the effect, which from so pious a work could be expected; so that already now very many poor are succored in their rights to be obtained, from which they had been for a long time estranged: and to it grants the right of forming a seal. yet, since according to the aforesaid Rules it shall be needful, that congresses frequently be held, which it concerns of authority Royal without its nod not to be celebrated; therefore the Proponents aforesaid, for the same Royal authority to be maintained with all which can be conceived veneration zealous, humbly supplicated his Majesty, that he would deign the aforesaid Confraternity of S. Yvo and its Rules grateful and ratified to hold, and to permit that henceforth it could to its letters and other acts to be made in the manner of a seal to affix the effigy of its Patron. His Majesty moreover, all these considered, and consulted thereupon the President and the Council Provincial of Flanders, of the said Supplicants the petitions and prayers favorably himself inclining, grateful and ratified held, as by these grateful and ratified holds, the Confraternity of S. Yvo and its Rules, as to the several points and articles: permits also that to its letters and other acts to be made it affix the effigy of its Patron in the manner of a seal: and commands his Majesty all whom it touches or concerns, to touch or concern can, that conformably to these they act and proceed. § II. Of the Relics of S. Yvo at Mechlin and Louvain.

[11] Of the Ghent-folk, of which we treated, the Jurisconsults' zeal toward S. Yvo to the whole soon Belgium became known, by a libel published by the most Consulting D. Valentine Rosa, of the Episcopal Court the Recorder, setting forth Motives IX, truly salutary, for promoting S. Yvo's cult, with the easy of the same method, The Mechlin Council, by emulation of the Ghent-folk, and the Rules and Privileges to the Confraternity granted. This libel since elsewhere of others very many the minds, but especially at Mechlin, of the Law Belgian and Burgundian the supreme seat, of all the minds kindled, to the imitation of so excellent an example, or even a holy certain (if so to speak is right) envy; their disgrace to be deeming, if those who all others in justice to be administered by glory excelled, did not also surpass with a pious toward the common of Jurisconsults Patron affection. By custom that there had obtained established formerly and for more now years continued of the Lords Senators toward their President Saint a religion, in the year 1697, through their Vice-president, that on the feast of the same day a solemn Mass, with as much as it could splendor and apparatus, to be chanted be cared for; to which then both they and all of their Court ministers should come together; and on the Sunday the feast following in their Sodality, which with the Fathers of the College of the Society of Jesus is held, by the same Sodality's Director in Latin should be pronounced an oration of the Saint's praises panegyrical. But now something more to demand it seemed of a laudable example the emulation. Therefore to the most Ample D. William de Blitterswijk, of the Great then time Council Vice-President, it is committed, that with letters as he could most efficacious with the most Reverend Lord of S. Saviour the Abbot he should treat, for obtaining a part some of the holy, which with him to be already most well-known was, of the Lord Yvo relics; who this with the following epistle did on the Nones of November of the year 1679.

[12] Most Reverend Prelate, most Ample and most Excellent

Lord. More unknown I may be to the most Reverend Amplitude of yours, from the Abbot of S. Saviour of Antwerp, than formerly I was to Caspar Jongelinus and Christopher Butkens, by how great of renowned Antwerp and of your great Order luminaries! I dare nevertheless to the same to write, nay liberty to sell, that is a benefit to ask, whence of immodesty one may be accused. Which meanwhile I attempt, by not one and not once asked I was that I should do; and so one indeed, but not alone, these I write: which the more gladly upon myself I undertook, because a business of piety it is: in which from a Prelate, with this (as I know) and other virtues excellently endowed, a repulse me to bear no one I believe. The cause is. The most Ample Lords of the Great Council Senators and of libels suppliant of the Royal House Masters, my dear Colleagues, both ecclesiastical and lay, with a jealousy (so to say) to labor, a particle he asks, but a laudable and holy, toward the Jurisconsults of Ghent, with the holy lately honored of the Divine Yvo Relics, of our Patron common, whom the supreme this of Belgium Senate, before the rest of the Councils Provincial, even the Brabantian, each year most exceedingly solemnly venerates, both in the Parish of the chief of this tribunal, which is of the Prince of the Apostles; and in the Sodality of the Optimates, which ours is with the Reverend Fathers of the Society of Jesus, who this their sparta Parthenian here and elsewhere excellently adorn. Therefore uniquely we desire, of that treasure of yours, truly precious and from Kings sprung, partakers also to be made, and the generous of the most Ample of your Lordship munificence, with that which is fitting observance, we implore, that with the same relics also us he deign to adorn: by which grace us in the first place very greatly to himself he will bind, and the rest here of the sacred Themis Initiates and Ministers, both Royal and Civil, with metropolitan likewise Dignities and Priesthoods noble and venerable, and others by toga and military cloak illustrious, of the Marian cult with the most Reverend Lordship of yours professors excellent, our Confraters; and that very Society of Jesus, of all favor and love most worthy, in which two I to have sons both I rejoice and glory. Of the holy moreover Official that of Tréguier, of Jurisconsults in heaven the tutelary, of Advocates and Judges on earth indeed the exemplar, excellently he will deserve. And why should he not deserve? while into a great of fruits hence about to come part he will come, for a particle even small of the relics, which from the liberal of so generous a prelate hand, which I kiss, panting altogether we await.

[13] So to be asked, for an honor to himself, as was fitting, deemed the Abbot; and himself happy he reckoned, who one from a new Bishop separated and approved, if to the wish of so illustrious suppliants to do he could forthwith enough; but to be done it more difficult could, the Seat of the Antwerp Church being vacant by the death of the most Illustrious D. Aubert vanden Eeden: and it appeared not long to be future a delay, but that to his place would be consecrated the designated already then successor, and by the Apostolic See confirmed, the most Illustrious D. John Ferdinand van Beughem, to such offices, by which the Saints' honor is promoted, most propense. This therefore when it was done, with of the city whole of Antwerp applause, and of the congratulating the first heat had subsided; nothing nearly first to be done he deemed for himself, than that, accompanying the chief of his Chapter, he should approach to S. Saviour's church; and the sacred pledges, which there are kept, having venerated, the shrine, of S. Yvo parts notable containing, to unseal; and their division made, with his on each side seal to seal, according to the form by the Council of Trent prescribed; an instrument of the whole matter being composed, under the note of XIX of January of the year 1680. in the year 1680 to Mechlin he himself bears it: The business thus begun not long to put an end the most Ample Prelate desisted: but since of the dear pledge no other than himself a bearer to be he wished, the month of January passed, and at the beginning of February to Mechlin he himself came, and to the most Illustrious of the Council President invited he turned aside. Then on the spot are called witnesses, are summoned from the Society's College the Rector and Director of the Sodality, is unwrapped the happy package, and to the very most Illustrious President, gratefully accepting and with tender affection kissing, into his hands is handed the relic-case, and is written an instrument, for the eternal of posterity memory in this manner.

[14] and it under public attestation, We Brother Francis Diericx, of the monastery of S. Saviour of the sacred Cistercian Order in the city and diocese of Antwerp the humble Abbot etc. Since from our book, whose title is, Faith and tradition of the sacred Relics of XXXVI eminent Saints (which six years ago with privilege Royal, into public light we put) to the dominion Belgian, and to others well became known, three parts notable, from the true and genuine of S. Yvo of Jurisconsults Patron bones, in the year 1516 by the most Eminent D. Philip of Luxembourg of the Holy Roman Church Cardinal Priest, of the Holy See through Gaul a latere Legate, and LXIII of Le Mans Prelate, to Francis I, Most Christian of Gaul King, for approved recognized to have come; which then by the most Eminent D. Julius de Medici, then of the Holy Roman Church Cardinal, of the Roman Church Chancellor, and Archbishop of Florence (who afterward Clement VII Pontiff Greatest was) re-approved; briefly comprising the history of the translation, from the gift of the said Most Christian King, through the hands of the most Excellent D. Marquis of Montferrat, to the most Powerful Emanuel, the First of the same Name of Portugal King, delivered, and by a tradition in the Church accustomed delivered are: and when moreover from a demonstration manifest, and instruments public in the same book often related, and in the archives with us conserved, lawfully it is clear, the whole that of the sacred Relics treasure of XXXVI eminent Saints, from the Chapel of the Kingdom of Lusitania to us and our monastery through the Most Serene D. Emanuel, of the same Kingdom Prince, of Antonio the Ex-king first-born, to have come; so by the presents known we make and certify, on the day XIX of January of the present year one thousand six hundred and eightieth, by the most Illustrious D. John Ferdinand Bishop of Antwerp, in the presence of the most Ample Lord de Ibarra and Ortiz Dean of the Cathedral church, and of a new separation, and D. Comperis Canon of the said church and Seal-bearer of the Bishopric of the same, We to have opened our shrine, with the seal of the most Illustrious D. Ambrose Capello of pious memory Bishop of Antwerp well closed and fortified (in which conspicuous were the afore-named three parts notable from the bones of S. Yvo, Priest and of Jurisconsults Patron) and from which of the three parts one to be halved and separated we ordered, to the effect of to another to be given, or elsewhere to be transferred. Which part thus separated (which indeed even now conspicuous and notable is) into a new shrine silver, with crystal from the front translucent to be enclosed, and with ribbons silken of red color in the form of a Cross to be bound around we asked; and the said new shrine (that the sacred and ancient of the same Relic faith in the Church inviolate may remain) at the back in the juncture of the binding with the Episcopal Seal of the aforesaid most Illustrious

D. John Ferdinand of Antwerp Prelate in Spanish wax to be closed and fortified we caused, he hands to the Lord President of the great Council as more widely is plain in his letters given, on the day and year aforesaid.

We therefore at the instance, and devout of the most Illustrious and most Ample Man, and Lord John

Antony Locquet, Knight, Lord of Hombeecq, of Impel etc., of the Catholic Majesty of the Councils of state, and of the Supreme Council Royal the President, and of the whole said Great Council or Parliament Royal of the Senators prayers, the aforetouched notable of S. Yvo of Relics part, to the Sodality Parthenian of the Optimates, Counsellors, and other Jurisconsults

(which with the Fathers of the Society of Jesus at Mechlin is maintained) graciously to give intend, as at present we give, under condition expressed, lest the said Relics for whatever cause, elsewhere than in the said Sodality, or Chapel, or at most in the church of the said Society there publicly of Christ's faithful to the cult or veneration be exposed. We, to be kept with the Fathers of the Society of Jesus. in sign of the strength of this donation and of perpetual firmness, confirm, the aforetouched of S. Yvo part notable, sealed and closed, as above, in the presence of the aforesaid most Illustrious Lord John Locquet, and of the most Noble and most beloved of the same son John Michael Locquet, Knight, Lord vanden Broecke etc., into the hands of the Reverend most Father Francis Du Bois, of the College of the Society with the Mechlin-folk Rector, assisting the Reverend Father John Du Trieu, of the said Sodality Prefect, to have handed and as a gift to have given. In faith of all which and perpetual strength, this our of donation and declaration instrument public, on the day 2 of February. with our own hand's subscription and of the smaller seal's impression to fortify we have willed; on this II day of February, of the year six hundred and eightieth above one thousand.

[15] It was cared for then, lest anything of the accustomed ceremonies should be lacking, that the most Ample D. Amatus de Coriache, of the most Illustrious Archbishop of Mechlin Vicar general, The same approves the Vicar of Mechlin. the instruments aforesaid seen, and a mature of Theologians for this convoked deliberation premised, should define, duly to be clear of all the aforesaid, and the very Relics to the faithful's veneration, as true and on all sides certain, even in the Mechlin Archdiocese could be exposed to be venerated; which he did by letters, on the day XX of April signed. The very moreover most Illustrious Archbishop D. Alphonsus de Berges, at the prayers of the Fathers of the Society of Jesus, and the Archbishop adds Indulgences: with whom in the Oratory of the Sodality to be kept the Relics were, and in their temple each year to be exposed, to the veneration of the city whole the recurring festive of S. Yvo day, to all and singular of Christ's faithful who that temple, and on the Sunday immediately the feast following the oratory above-said, devoutly each year should visit; and there before the same Saint's Relics thus exposed, in a spirit of humility and with a contrite mind, five times the Pater and Ave, or other prayers according to the Holy Mother Church's intention should recite; a forty days' Indulgence mercifully in the Lord granted and bestowed, by letters for a decade to last on the day XXVI of April.

[16] And now was approaching the feast day of the Saint, conveniently in that year, which bissextile was, and the letters Dominical reckoned G F, into the Sunday falling. Therefore of the Society the new temple, On this 19 May exposed in the temple of the Fathers, to S. Francis Xavier from years not so many in appearance most beautiful erected, that it might be of itself everywhere more adorned cared for by the Fathers most diligently was; in the middle indeed of its nave was erected a stage, which sculptured elegantly statues, Religion and Justice expressing, with their shoulders sustained, hanging from above of victorious Astraea and of compassionating Piety the symbols: under which a for beauty distinguished shrine (then indeed wooden and only with a laid over it silver shining, a little after silver wholly to be future) so contained of the sacred pledge the keeper pyx, that for kissing commodiously to be taken out and replaced it could be, and with shining round about everywhere lights copious on that Sunday morning silent had adorers, while at the Mass sacrifices were made in the church; after noon indeed, the report spread through the city, in the evening hour, for which had been announced a preparatory sermon, a numerous it called forth hearer; to whom when words had been made, for devotion toward the saint to be excited as could be most congruous, and the next day placed on the altar, with solemn music chanted the Praises closed the vigil. On the following indeed Day II, on which it had been agreed the translation to celebrate (for nor to be interrupted the festivity was, which on the very feast in the parochial S. Peter's church, ours opposite placed, by custom kept the Lords Advocates) first from that stage to the chief altar was conveyed the venerable Relic-case; and at it with continued in order Sacrifices continuously was offered, by of nearly every order and profession Priests; until the of solemn Mass hour after noon was at hand: to which when the whole of the most Ample Council body, with its subordinate ministers of the Court had come together; the most Illustrious indeed President ascended to a prayer-desk, on a more eminent step with tapestries and a cushion strewn; the rest indeed most ample Lords within of the communicating the enclosure orderly themselves placed; a most numerous of each sex crowd the capacious of the temple nave thus filling, a solemn Mass is sung before the whole Senate: that the nobler through the benches for their grade and condition distributed, in most congruous order were beheld. Before whom the most Ample D. Francis vande Venne, of the Royal Counsellors for the order Ecclesiastical the first, and of the Metropolitan edifice Provost, with solemn rite officiated, at the same chief altar, under the festive of music most exquisite concord.

[17] After noon at the hour fifth of the evening after the dismissed Council, in the evening indeed with a processional pomp the same who in the morning assembly of Senators, of others indeed a more frequent even concourse made was: and chanted festively the Praises, when the most Ample D. Provost the people to the venerable Sacrament's adoration prostrate, the raised Holy-vessel had blessed, and it in its place had replaced; he approached to the stage afore-mentioned, and thence the taken-up of relics shrine with venerating hands raised, to be carried into the oratory of the Sodality, to the prepared for him marble niche, which before (when this place still a part of the old temple was) for receiving of S. Francis Xavier the thaumaturgic Relics a Seat had provided. The matter moreover in this order was performed. Going before of the Society of Jesus a Novice with a Cross, and Acolytes with candlesticks silver two, followed bidden to be present all the ministers of the Court. To these succeeded the Jurisconsults

Sodales, a torch each bearing, intermixed with of the first there note Nobles and of the Metropolitan Church Canons some. Thence of the Society of Jesus Priests, all surpliced and with stoles sacred clothed, with their torch each also furnished. The most Ample D. Provost, a pluvial which they call cope most beautiful clothed, and with Priests on each side ministering surrounded, after those followed, the sacred relics before his breast bearing; and behind, going before the Royal of the great Council ensigns the Apparitors, in a most august nor otherwise nearly seen order proceeded the most Illustrious D. President and the most Ample Lords Senators, all of their dignity by the habit conspicuous and with a serving crowd surrounded: the train indeed closed a numerous of promiscuous condition and sex crowd, although more even crowded another girt the squares, through which the processional this pomp was led, and the cattle-market.

[18] In this order it came to the vestibule of the Sodality, to which an adorned triumphally arch fore-built was beheld, with the effigy of the holy poor men's Advocate: the same Relic is brought into the oratory of the Sodality, and the entered inside with the relic-case D. Provost following the President and Senators, the strewn for them with cushions place of the oratory occupy, which with no less apparatus than the church had been had adorned our men: and the placed over the altar Relics, they hear the Hymn Ambrosian, the D. Provost intoning, most sweetly chanted by a choir of musicians and of every kind of instruments which had the procession accompanied. A triple then in the near market of cannons brazen smaller discharge followed, and was concluded the solemnity by a venerating kissing of the Relics: which then at last into the marble, which I said, niche were replaced, an eternal to the Mechlin city incitement of piety, and to the most Ample in the first place Senate, there having promised each year of this kind a solemnity to its Patron with a like rite to repeat. Finally on the following Sunday, where on the following Sunday the solemnity is closed. and the same octave of the feast day and XXVI of May, in the same as before in the church manner renewed was the feast in the oratory often-said: and after a panegyric of the Saint's virtues and praises oration, a most sweet again of musicians of instruments and of voices excellent harmony began a Mass, which there chanted the most Ample D. de Frerin, of the Great Council Senator even himself and of the Cathedral of Ypres Canon. The same to the Confraters and his Consodales the sacred Relics again to be kissed afforded, with the more with confidence an Advocate for themselves congratulating in heaven, by how much more present now to themselves him they seemed to have on earth.

[19] The Faculty of the Jurisconsults at Louvain, Mechlin neighboring Louvain is, nor less than it of the Council Royal, glories in a most celebrated of disciplines all University. In this from many now years had obtained a custom, that of Law both Doctors and Skilled men the feast of their Patron S. Yvo with a solemn Mass would celebrate, in the chief Collegiate of D. Peter church, before exposed a notable of him from silver statue, five feet high: which then cult on the Sunday next the same, in the Sodality Marian, with the Fathers of the Society of Jesus, resume. These hoping themselves also with the aforesaid of S. Saviour Abbot, their once nursling and with of Theological License the laurel with them adorned, to find grace, if they petitioned also they a part some of the sacred Relics, for an excitement more present of the ancient, but never more remiss devotion; in the same nearly as the Mechlin Senators manner and under instruments similar obtained, and to the perpetual of the matter memory in the Academic annals thus to be written caused.

In this year 1682 the most renowned and Magnificent D. Thomas Stapleton, of Law both Doctor and of the sacred Canons Professor ordinary, in the year 1682 a like particle he obtains and exposes. and also of the kindly University for the time Rector Magnificent, obtained from the Reverend most and most Ample Lord D. Francis Diericx Abbot of S. Saviour of Antwerp, for the Faculties of Law of Louvain the Relics of S. Yvo, the Patron of Jurisconsults, which on the Vigil of the aforesaid S. Yvo with solemn rite and immense pomp, accompanying the Chapter of D. Peter with the whole Clergy, assisting all of Law Doctors in habit, Licentiates, and of Law students with torches white, from his College carried the aforesaid Magnificent Lord to D. Peter: and there at the great altar to all with the highest veneration to be kissed reached: to which also as a gift he gave and hung a coin gold, adorned, with Indulgences plenary, with the effigy of our Holy Lord Innocent Pope XI Pontiff greatest, which at Rome two years before from the hands of the same Most Holy he received. And on the day following the feast of S. Yvo was chanted a solemn Mass, with most exquisite music by the most Reverend and most Ample D. Cobligins Dean of D. Peter.