Guenael

ON ST. GUENAEL, SECOND ABBOT OF LANDÉVENNEC IN LESSER BRITAIN,

BETWEEN THE YEARS 580 AND 590, AS IT SEEMS.

PRELIMINARY COMMENTARY.

Guenael, abbot, in Armorican Britain. (S.)

BY C. D. S.

§ I. The memory of St. Guenael in the sacred calendars. The Acts to be published here; other notices.

Especially celebrated among the Armorican Bretons is held the name of Winwaloe or Guingaloe , whom the monastery of Landévennec, situated in the diocese of Quimper, acknowledges as its founder, Of St. Guenael, disciple of St. Guingaloe, in the inmost bay of the sea which flows past Gesocribate . Him Guenael had as master, himself also not undistinguished in the sacred calendars of his nation. His name, which seems to be compounded of two British words, gwenn Le Gonidec, Dictionnaire celto-breton, at this word. or guyn Zeuss, Grammatica celtica, second edition, p. 1073., which signifies white, and ail, by which an angel is signified Ibid., p. 1065., is found written in diverse ways [In Latin Guenailus or Guenaylus, Wenailis, Wenalis, Guinailus, Vinailus, Guennaelus, Guenhaelus, Guinaldus, Guinardus, Juvenalis; in French Guenaël, Guenol, Guinel, Gouval, Guenau, Guenaut, Guenin.], as may be seen in the variant readings and additions of the martyrology of Ado and of the Usuardian, in the martyrologies of Saussay, Castellano, Canisius or Walasser, in the General Catalogue of Ferrari, in the martyrologies of Paris published by order of Cardinal de Noailles and of Évreux by order of Pierre Jules César de Rochechouart, and finally in the Benedictine martyrologies of Arnold Wion and Hugues Ménard. In all these documents the feast of St. Guenael is marked at the 3rd day of November, as also in the calendar of the old breviary of Léon [Cited in Lobineau, SS. de Bretagne, appendix, p. 3 (Tresvaux edition, volume I, p. XXXI).], among the proper offices of Vannes Years 1603, 1635, 1757. and of Quimper Year 1852. and in the calendars (or Order of the divine office) likewise of Vannes Years 1850, 1854. and of Quimper Years 1834, 1954.; but in the Order of Quimper of the year 1840, I do not know for what reason, it is put off to the 9th day of the same month.

[2] [The Life, which we publish here for the first time from a double apograph, the codices lying hidden,] Of the Latin Life, which we publish here for the first time, we have a double apograph sent to our predecessors, which is kept in a codex formerly of the Bollandian museum, now of the Royal Library of Brussels 8931. The one is indicated to have been copied from a manuscript of St. Victor of Paris, and contains the Life distributed into nine lessons. From where the other was taken is not distinctly marked, but only this note is added at the foot: These Acts of St. Guenael, abbot, whose body is still kept at Corbeil in the priory of the same name, under the abbey of St. Victor of Paris, of the canons regular of St. Augustine, were taken from an ancient manuscript codex of good credit and are recited in the lessons of the office and octave. (In another hand) Jean-Baptiste Macault, of the Society of Jesus. 1635. From this note as also from the fewness of the variations one may gather that it flowed from some codex of Corbeil indeed, but one which had been furnished by the canons of St. Victor: unless you prefer conversely that a copy of the Life of St. Guenael was first brought to Corbeil together with his relics Compare below, number 19. and an apograph of it sent to the Paris monastery. That double Saint-Victor codex seems lost: certainly it no longer appears in the national library of Paris, nor in the very many catalogues of manuscript codices that I have gone through have I found any Life of St. Guenael distinctly noted.

[3] it was written before the end of the ninth century; Now, as regards the authority of those Acts, it is above all certain that far the principal part of them Life, numbers 1–17. was composed before the translation of Guenael's relics, which took place about the middle of the tenth century, under Hugh the Great, as we shall demonstrate a little below Compare below, number 18.. For although in the last chapters there is recorded not only the earlier translation, by which they came from Britain into France to the Parisian territory Life, number 18., but also the later one, by which they were carried to Corbeil Life, number 19., it is easily established that these records were added not by the first writer, but by some other later. For above Life, number 17 end. it is explicitly indicated that, while these things were being written, the holy body was still kept in the first place of burial. It is signified too that at that time that place had been enriched with splendid gifts through the efforts of Nominoe, king of the Bretons, and a very ample monastery built there Ibid.. And Nominoe did not assume the title of king of the Bretons before the year 841 or even 845, and he died in the year 851 [Morice, Histoire de Bretagne (Guingamp, 1835–37), volume I, pp. 181, 234; Cartulaire de l'abbaye de Redon, Prolegomena, p. XXXIII.]. Whence at length it is plain that this part of the Acts was written before the end of the ninth century. But that even this mention itself of the elevation of the body of St. Guenael under King Nominoe was added when the Acts were already finished, is shown by the doxology with which the preceding chapter ends Life, number 16 end., with which the first writer concluded the Life: so that nothing prevents the same Life being supposed to have been written long before the age of Nominoe, or even a little after the saint's death; which however cannot be demonstrated by positive arguments. Nor is anything further known about the person of the writer from the Acts themselves or from elsewhere, nor about the sources he used in collecting them.

[4] nor are other more ancient documents A double Life of St. Guenael was displayed by Hugues Ménard among his Observations on the Benedictine martyrology Book I.. The latter is owed to Guy de Châtres, abbot of Saint-Denis at Paris, who flourished at the end of the thirteenth century Compare Ziegelbauer, Historia literaria O.S.B., volume IV, p. 417.: which I found, says Ménard, in manuscript in the library of the canons regular of St. Victor of Paris Work cited, p. 368.; and it is a compendium of the Acts we now publish, whose very words Guy from time to time used. The other Ménard composed by his own effort from the same source, as is plain to the reader: he says it was taken from old monuments of the church of St. Guenael at Corbeil, a copy of which was granted me by a certain pious and religious friend Ibid., p. 367.. Miorcec de Kerdanet has strangely wandered where [In his edition of the Lives of the Saints of Brittany of Albert Le Grand, p. 675, note 2.] he reports that these brief Acts were written about the year 818, since not only does the manner of writing manifestly betray a more recent writer, but in them there is also recorded the construction of the monastery procured by King Nominoe Compare above, number 3 end., and indeed a little below Ménard reports from the History of St. Guenael cited above that his sacred body, translated from the place of burial, was first received by Teugdo, prefect of the Parisians [Ménard, Martyrology of the Saints of the Order of St. Benedict, p. 371. Compare Life, number 18.], which we shall demonstrate below did not take place before the year 925.

[5] known. Nor can the proper Offices of St. Guenael customarily read in the church of Vannes Proper of Vannes, edition of the years 1603, 1635 and 1757. and in that of Quimper Proper of Quimper, edition of the year 1852. be considered derived from elsewhere than from our Acts, and what has been written of our saint by Albert Le Grand Miorcec de Kerdanet edition, pp. 670–675., Lobineau Tresvaux edition, volume I, p. 108., Saussay and Adrien Baillet Vies des Saints, volume VII, p. 492., with the addition, that is, of a number of traditions or interpretations which will come up for discussion in their place in our Commentary or among the Annotations.

* commonly Guignolé or Guenolé.

* commonly Brest.

§ II. On the chronology of the Life of St. Guenael.

Reckoned For arranging the chronology of the Life of St. Guenael from his Acts themselves we have these indications. The disciple

of St. Guingaloe was he Life, numbers 3–5., whom while still young he succeeded in the rule of the monastery of Landévennec Numbers 6–7.. After a seven-year period completed in that rule Number 8. and a journey carried out to Ireland and Greater Britain, where he established no fewer than fifty monasteries Numbers 9–10., as he returned to Armorican Britain there met him the king who presided over that region, or at least over the southern part of lower Britain, which had received the name of Cornouaille, Rigimalus by name; by whose munificence the holy man was able to raise three monasteries there Numbers 11–12.. Then, having gone off to the island of Croy, and having stayed there many years Numbers 13–14., he returned again to Britain, yet not to his monastery of Landévennec Number 14. Compare the note subjoined., and he met a king named Guerrachus Number 15., by whom he was honourably received; and not long after, as it seems, he migrated to a better life in a good old age Number 16..

[7] in the age of St. Guingaloe, From these things, if the age of St. Guingaloe, whose name is held so celebrated in the calendars of the British church, were certain, it would not surely seem so difficult to arrange in some way the chronology of the deeds of St. Guenael. But how much writers have laboured and disagreed in defining that very age, our predecessors already observed when treating the Acts of St. Guingaloe at the 3rd day of March Acta Sanctorum, volume I of March, p. 245.. These Acts themselves indeed offer in turn three chief indications for discerning that age. For first it is held from them that Guingaloe was contemporary with St. Patrick; secondly, that the monastery of Landévennec was founded by him, Gradlon the Great, king of Britain or of Cornouaille, lending his aid (which is also confirmed from the memory of this foundation preserved in the cartulary of Landévennec) Morice, Preuves de l'histoire de Bretagne, volume I, p. 177.; thirdly, that Guingaloe died on the fifth of the nones of March, in the first week of the Lenten fast, on the fourth hour of the Sabbath, if you follow the text published by Surius, but according to the two manuscript codices which Henschen saw, on the 5th of the nones of March, on the fourth feria of the first week of the Lenten fast Acta Sanctorum, volume cited, p. 246, number 4.. Of which indications the first helps us little, since scholars disagree so much in establishing the year of St. Patrick's death, some binding that death to the year 457, others to the year 493, others to some year between these Acta Sanctorum, volume II of March, p. 524 ff.; Todd, St Patrick, pp. 494–497.. And some suppose that Gradlon the Great reigned from the year 435 to the year 446 [Morice, Histoire de Bretagne (Guingamp edition 1835), volume I, pp. 51, 54; Daru, Histoire de Bretagne, volume I, pp. 65, 69.], others at the end of the fifth century Compare P. Levot in Nouvelle Biographie générale, volume XXI, p. 581..

[8] whose blessed death Further, if attention is now paid to the third indication, it must first be briefly discussed what is its true reading. And indeed that by the first week of the Lenten fast is to be understood the one that follows the first Sunday of Lent, and not to be comprised in those four days, from Ash Wednesday to the following Saturday, which precede the first Sunday, seems to me far more probable, as being more consonant with the manner of speaking received in ecclesiastical calendars. But also far more probable seems the reading of the manuscript codices, according to which Guingaloe is reported to have died on the fourth feria, than that of Surius, who writes that he ended his life on the fourth hour of the Sabbath. In which latter, by the carelessness of some scribe, the word hour may have crept in for feria; and the appellation of Sabbath for week is not so foreign to the usage of speech of the sacred writers and hence of the hagiographers also, that it cannot be supposed to have been used one for the other, whereas conversely that indication the fourth hour of the Sabbath seems alien to all usage of speech. For the rest, as will soon appear, that interpretation is not of such great importance for the solution of the principal question Compare below, number 11 end..

[9] seems to be bound Evidently, if we consult the perpetual solar calendar Art de vérifier les dates, volume I., we find that the day of the 5th of the nones or the 3rd of March falls on the fourth feria in those years which have the dominical letter C, and on the Saturday where the dominical letter is G. Among these, between the years 450 and 550, which, if we take account of the age of Gradlon Compare above, number 7 end., must altogether be set as the limits of our investigation, the 3rd day of March falls on the Saturday after the beginning of the Lenten fast, or after Ash Wednesday, in the years 507, 518 and 529; on the Saturday after the first Sunday of Lent, in the years 451, 456, 535, 540 and 546; on Ash Wednesday, in the years 493 and 504; on the Wednesday after the first Sunday of Lent, in the years 499, 510, 521 and 532.

[10] to the year 532, That we should establish this year 532, in preference to all the others just indicated, as distinguished by the death of Guingaloe, is urged on us by what we read in the Acts of Guenael, that the saint at the end of his life lived in company with King Guerrachus Compare above, number 6 end., who can hardly be supposed other than that Waroch, son of Macliaw, who in the year 577 after the death of his father is recorded in Gregory of Tours to have obtained a part of Britain History of the Franks, book V, chapter 16., and in the following year waged war against the Franks Ibid., chapter 27., and again ten years later Ibid., book IX, chapter 18 and book X, chapter 9.. Therefore that connection between Guenael and King Waroch cannot be supposed to have existed before about the year 580. Nor would anyone easily suppose that Guenael, having died in a good old age Compare above, number 6 end., prolonged his mortal life much beyond his eightieth year. These things being laid down, it is manifest that one must altogether depart from the opinion of Ussher, who was of the opinion that Guingaloe departed from this life and accordingly that Guenael was created abbot of Landévennec in the year 504, and from every other that would bind these things to the opening of the sixth century Compare Acta Sanctorum, volume I of March, p. 246, number 4..

[11] we judge that St. Guenael was born at the beginning of the sixth century On the contrary, if we should suppose that Guingaloe died in the year 532, all the things read both in his Acts and in the Acts of St. Guenael agree excellently. We shall gather, that is, that Guingaloe, born about the year 455 Compare ibid., number 5., at the end of the fifth century or the beginning of the sixth gave a beginning to the monastery of Landévennec and held its prefecture for nearly thirty years, after which he died an old man and full of days Ibid., p. 255, number 16 end., nearly eighty years old; and that Guenael first saw the light at the opening of the sixth century, and in the year 532 still young Compare Life, number 6., after he had nevertheless been able to prove his holiness to the brothers by many evidences Life, number 5., as one who had embraced the monastic life among them when scarcely past boyhood Life, numbers 3–4., succeeded his master in the rule of the monastery. But if you prefer to choose another interpretation of the sentence on the day of St. Guingaloe's death over the one we have preferred, in place of the year 532 in our computation it will be possible to substitute the year 529 or 535 Compare above, number 9., but not a later one, as will appear from what is now to be said.

[12] and that he died between the years 580 and 590. For Guenael, seven years having been spent in ruling the brothers Life, number 8., crossing over into Greater Britain (according to our opinion about the year 540) Life, number 9., after many monasteries founded (or reformed) both in that region and in Ireland Life, number 11., returned to his Armorican Britain Life, number 12. before the end of the year 547: since he found reigning there Rigmalius Ibid. or Rig-walius (for so one may easily conjecture it should more correctly be written): by which name Hoel is signified, with the prefixed particle rig or ri, which in the Celtic language sounds king Compare Zeuss, Grammatica Celtica, second edition, p. 20., as all know who are a little versed in Armorican antiquities Compare Daru, Histoire de Bretagne, volume I, p. 150, note 1.. And two princes of this name ruled successively over Armorican Britain or a part of it in the sixth century: Hoel I from the year 509 to the year 545, and then Hoel II to the year 547 Compare Daru, volume cited, p. 150.. The documents that have reached us do not allow the remaining chronology of the deeds of Guenael to be elucidated more distinctly. He seems to have died between the year 580 and 590 Compare above, number 10 end..

§ III. On the burial and translations of the body of St. Guenael.

The body of St. Guenael in the monastery where he ended his life In what place St. Guenael was buried the Acts do not distinctly indicate; but from the sequence of the narrative there is no doubt that he had the same place of burial as of death, that is, a humble monastery Life, number 17 end., where his body lay until the times of King Nominoe Ibid., beginning.. Hence are refuted the inventions of Albert Le Grand, who Saints of Brittany, p. 674. says that he was buried with great pomp, in the presence of the king and the chief men of the kingdom, in the monastery of Landévennec, and what is read in the more recent proper Office of St. Guenael of Vannes, namely: That from there (from the monastery where he died) he was soon carried for burial to the cathedral of Vannes, a tradition older than all memory and also perpetual holds, confirmed by a very ancient monument of this church which has never * ceased to be recognized as the tomb of St. Guenhael. So the Proper of Vannes published in the year 1757. But that that tradition was not so ancient and perpetual is shown by the Propers of the same church published in the years 1630 and 1652, where in place of the words just cited, after the mention of the death of St. Guenael in the monastery of Vannes, these things are subjoined: But many years later, when, to avoid the cruelty of the Normans, who confounded sacred and profane, the religious had to depart, they carried his relics out of the province. THENCE the prelate of Vannes had SOME PARTS OF THEM brought into his church, WHERE A TOMB WAS ERECTED IN THE NAME OF THE SAME GUENHAEL. Moreover it must be observed that that part of the cathedral church where the tomb of St. Guenael is shown, by the testimony of Lobineau Saints of Brittany, first edition, p. 83., was built in the fifteenth century. Nor does account seem to be taken of the opinion of Adrien Baillet, who Vies des Saints, volume VII, p. 494.

was of the opinion, from mere conjecture, that the Guenael whose burial place is shown in the cathedral church of Vannes is different from ours, the disciple of Guingaloe.

[14] until almost the middle of the ninth century it lay without honour; And so after his death for more than two centuries the holy man lacked the honour commonly paid to those who had died in the odour of holiness. Our Acts explain this, that access to the monastery in which his most holy body was resting was long denied to women and laymen on account of veneration for him Life, number 17 beginning.. This seems little probable: for monks in those times were not accustomed, on account of veneration for a saint whose body they had with them, to deny access to the church of their monastery. Whatever may be the cause of that neglect, the humble monastery was renewed through the efforts of Nominoe Ibid., middle., who in the ninth century obtained the title and authority of king in Armorican Britain: which I believe was done at the time when that duke tried by foundations of churches and gifts conferred on them to win the clergy over to himself for strengthening his dominion, that is, after the year 840; and he died in the year 851 [Compare Morice, Histoire de Bretagne, place cited above (p. 669, note 17); Daru, volume I, pp. 200–223.]. And perhaps at that time some elevation also of the body of St. Guenael took place.

[15] afterwards For nearly a hundred years in the new monastery built by the liberality of Nominoe the sacred body rested: it was translated to Paris, until, namely, with other remains of British saints it was translated to Paris. This translation our Acts report in few words Number 18; but compare Annotation d there., more fully a certain fragment of the history of France from Louis the Pious to King Robert, the part of which relating to our matter was brought forward by Gérard du Bois (Dubois) History of the Church of Paris, volume I, p. 547 (book IX, chapter 4). and, taking up the document a little higher, by Mabillon In the appendix to the Benedictine Annals, volume III, p. 719, n. LXIII., and thence most recently, in treating of St. Maglorius, of whom chiefly there is treatment in that narrative, by our former colleague Josse Van Hecke Acta Sanctorum, volume X of October, p. 791., so that it seems superfluous to copy it out entire again in this place. So it will be enough to recall that according to that document the sacred bodies were translated to Paris where, while for three years this most bitter war (which is not more distinctly indicated) continued, Count Richard called to his aid the Danes, Alamanni and Deiri, and that the clerics carrying them were kindly received by the prince of the city himself, namely Hugh, duke of the Franks, by whose order they were solemnly carried to the church of St. Bartholomew: namely the body of blessed Samson, archbishop of Dol, of Maglorius, archbishop of the same, of Machutus, bishop, of Senator, bishop, of Leonarius, bishop, of Wenalis, priest: by which title our Guenael is nowhere else found distinguished.

[16] not after the year 962 under Hugh Capet, It must now be inquired in what year these things were done. Mabillon indeed reports that translation Benedictine Annals, volume III, p. 655 (book XLVIII, n. 85). under the year 979, indicating however that it took place a little before that time. But Gérard du Bois History of the Church of Paris, book cited, chapter 2. and others at the year 962 or one of the following, but before 966. To which conclusion they were easily led from the fact that they read in the Chronicle of Flodoard at the year 962 that in that year Theobald, count of Chartres, overcome by Richard, duke of Normandy, fled to Lothar, king of the Franks, and was received by him with great favour Writers of Gallic Affairs, volume VIII, p. 212., and in William of Jumièges that Duke Richard, to protect himself against the king of the Franks, the supporter of Theobald, requested the help of Harald, king of the Danes Ibid., p. 268., and finally in the document cited above that the bodies were translated at the time when Count Richard called the Danes … to his aid [Compare J. Van Hecke, Commentary on St. Maglorius, number 21 (Acta Sanctorum, volume X of October, p. 778).]. But that opinion can stand only so far as Hugh, duke of the Franks, who placed the holy bodies in the church of St. Bartholomew, is supposed to have been Hugh, surnamed Capet, who after Lothar and Louis was raised to the royal throne, and not his father, who was called Hugh the Great: for the latter by many testimonies, with none contradicting, died in the year 956.

[17] but under Hugh the Great his father And indeed it could not seem doubtful that Hugh Capet is designated here, since a little below in the cited document one reads: The Duke enlarged the church of blessed Bartholomew, which seemed made illustrious by the relics of such great saints, which afterwards he had dedicated in honour of the aforesaid apostle and of most blessed Maglorius …: in which also he established monks to carry out the divine office; over whom he ordained … that an abbot from their own congregation should always preside. He also with his venerable wife, Adelaide by name, daughter of the count of the Poitevins, … offered to the same church great gifts and possessions and estates, which he commanded to be described and confirmed under the name of Kings Lothar and Louis, and determined to be secured with the royal seal. And under King Robert, son of the aforesaid duke,… All of which belong to Hugh Capet alone; nor can it be suspected by any indication that this duke of whom the writer of the document here speaks is different from that Hugh who received the holy bodies. But that we should not attribute full confidence in this matter to this uncertain writer is forbidden by a double testimony, wholly certain, by which it is established that the foundation of the monastery of St. Maglorius ought to be ascribed not to Hugh Capet, but to Hugh the Great. The first is offered by the Life of King Robert, who had Hugh Capet as father and Hugh the Great as grandfather, written by Helgaud, monk of Fleury, an intimate of the same Robert, where in chapter 14 these things are read: The grandfather, then, of this renowned king (Robert), Hugh, called the Great for his piety, goodness and fortitude, nobly building with his son the monastery of St. Maglorius, confessor of Christ, in the city of Paris, placed there monks ready to live under the rule of Father Benedict, and enriched the place in gold or silver and other ornaments Writers of Gallic Affairs, volume X, p. 104..

[18] or about the year 950; We have besides a diploma by which Kings Lothar and Louis, at the request of Hugh Capet, confirm the donations which the same (Hugh) piously conferred on the monastery of Saints Bartholomew the apostle and Maglorius, archbishop of the city of Britain, namely of Dol, which he founded (at any rate together with his father, as is established from the Life of Robert just cited, as also from the mention to be subjoined shortly) in the city of Paris, at the bodies of the saints, which as strangers were lodged in the country of others. Now among the possessions listed there as given to the monastery there is cited also an enclosure of vineyard situated next to Saucias, which Hugh of good memory, son of King Robert, gave [In Dubois, History of the Church of Paris, volume I, p. 549; thence Writers of Gallic Affairs, volume IX, p. 644.], that is, the Great. From these things, then, it is plain that the monastery of Saints Bartholomew and Maglorius was principally founded indeed by Hugh Capet, but while his father Hugh the Great was still living and lending his aid; and since that monastery is indicated in the often-cited historical fragment to have been established some time after the holy bodies were brought to Paris, it follows that the translation took place about the year 950.

[19] and thence shortly after to Corbeil: Soon, however, the body of St. Guenael migrated to another seat. For, as the anonymous writer of the historical fragment goes on immediately after the sentence cited above Number 15 end., Afterwards by the counsel of King Lothar and of the chief men of the Franks, peace having been made between Count Theobald and Richard, count of Normandy … the barbarians, by whom Gaul was being cruelly devastated, leaving it, returned to their own. So as peace prevailed and flourished in all Gaul and Normandy, some of those who had come from Britain to Paris, by divine will, as we believe, having taken the bodies of the saints, which they had brought there with them, namely of kindly Samson and of blessed Leonorius, and also of St. Guenael and of certain other saints, some of them determined to return to their fatherland, some to migrate to other places of Gaul. And when this had been reported to the Duke, although he took it ill, yet unwilling to use force against them, certain members of the saints being retained, he permitted them to go. And departing, some made for the castle of Corbeil, others for Beaumont, where they also rested. Others also went off to other places of Gaul… This is that other translation which our Acts record Number 19.. But again the greatest difficulty occurs in defining in what year it took place and in reconciling the testimony of the historical fragment with other certain documents.

[20] in the time of Count Haymo, For according to the writer of the fragment that translation took place when peace had been made between Count Theobald (of Chartres) and Richard, count or duke of Normandy: and that peace cannot be supposed to have been arranged before the year 963 or 964 Compare above, number 15.. On the other side we have from our Acts that the body of St. Guenael was received with great devotion at Corbeil by Count Haymo, who first for the time built a small basilica, that it might rest there Life, number 19.. And at length, when the persecution of the Saxons had been calmed, when he could show more freely his devotion towards the glorious confessor, within the castle … he built a church of great beauty, where he laid the holy relics with all veneration… The same religious count … frequented the same place, … adorned the same church most fittingly with an abundance of books, textiles and most precious ornaments; and establishing there four canons, he furnished revenues from which they could suitably have necessaries… All these things surely could be accomplished only within a space of some years. And that we may not seem to rest on the sole testimony of our Acts, let us bring forward also the Calendar or Necrology of the church of St. Guenael at Corbeil, in which at the 21st day of May there was marked The solemn Anniversary of Count Haymo, founder of the church of blessed Guenael of Corbeil In Jacques du Breul, Antiquitez de Paris, p. 901., and the instrument by which Burchard, his heir in the county of Corbeil, confirmed the little lands which Count Haymo had previously given to the canons of St. Guenaldus Cited in André Du Chesne in the notes to the Bibliotheca Cluniacensis, p. 68.: so that it is altogether certain that Haymo was the founder of the church of St. Guenael, which surely can be supposed to have been built not before, but some time after the holy body was brought to Corbeil.

[21] and accordingly, Now it is easily demonstrated also that all these things occurred before the year 960: which demonstration is made in this way. Burchard, who to Haymo

succeeded in the county of Corbeil and in other honours, took as wife Elizabeth, widow of the same Haymo, by the testimony of the most luminous Odo of Saint-Maur-des-Fossés, contemporary or nearly contemporary writer of the Life of Burchard: The renowned Burchard (so he, chapter 1) … while he was passing the times of his boyhood, was handed over by his parents to the royal court, after the custom of the Frankish nobles… And when he reached the years of youth and young manhood, … he was embraced by the king with great love and affection… It happened, then, in those same times … that the count of the castle of Corbeil, Haymo by name, … went to Rome for the sake of prayer, and there on that same journey received the end of this life. When he had died, the vigorous young recruit Burchard was admonished both by the king and by the other chief men of the Franks, to join to himself in marriage the wife of the aforesaid count. And he, whom now the necessity of youth or of human nature compelled to do such things, willingly obeyed the royal precepts. There was given to him, then, by royal gift the wife of the aforesaid Count Haymo, called Elizabeth… At which marriage chamber King Hugh gave to his faithful knight the castle of Melun, and the aforesaid Corbeil and the county of the city of Paris, and thus he was made a royal count Writers of Gallic Affairs, volume X, p. 350..

[22] as is gathered from certain documents, From this marriage was born Rainald or Raynald, who was chancellor of King Hugh Capet and afterwards bishop of Paris: for (that we may meet this evasion also) that Raynald was born of some earlier unknown wife of Burchard the narrative just cited does not allow us to suppose, and it is excluded by the fact that a little below (chapter 4, middle), treating of a certain donation made by Burchard to the monastery of Saint-Maur-des-Fossés, he says: Countess Elizabeth also, joined to him in wedded union, with Rainald HER SON, already made prelate of the city of Paris, were assenters to such a deed … Ibid., p. 353, a. m.. But it must be observed also, from documents which Mabillon saw, that Raynald was not the first-born of the children of Burchard and Elizabeth, but the second born, and the elder was Burchard the younger Benedictine Annals, volume IV, p. 378 (book LVII, n. 2).. Further, Raynald was chancellor of King Hugh in the year 988 or 989, as is established from a charter of donation made by King Hugh to the monastery of Saint-Maur-des-Fossés, on which the seal of the royal majesty was set by Rainald the chancellor, son of the count, afterwards prelate of Paris, in the year of the Word incarnate 988, on the 12th before the kalends of July, and it is preserved perpetually in the same monastery [Odo of Saint-Maur-des-Fossés, Life of Burchard, chapter 4 (volume cited, p. 352); Gallia Christiana, volume VII, Instruments, pp. 23–24.]. And he was created bishop of Paris in the year 991 or 992, as is again established from an instrument of donation made by him to a certain woman named Oda, which is thus subscribed: Done at Paris on the day before the kalends of April, in the 5th year of the reign of Hugh, most serene king, in the 1st year of our episcopate. I, Bishop Rainald, have subscribed. The sign of Hilary the dean, etc. [Gallia Christiana, ibid., p. 24; Dubois, History of the Church of Paris, volume I, p. 606.].

[23] before the year 960. No one will easily believe that Raynald was created chancellor of the king before his twenty-fifth year of age and bishop of Paris before his thirtieth year of age. Whence you will necessarily gather that he saw the light before the year 962; thence, that Burchard was joined in marriage with Elizabeth before the year 960, and that Haymo died before this year; and finally that some and perhaps very many years before 960 the body of St. Guenael was translated to Corbeil. Which may be confirmed by other arguments also Compare below, Life, chapter III, annotations d and f..

* nunquam?

§ IV. On the relics of St. Guenael and on the churches and places distinguished by his cult.

The relics and cult of St. Guenael at Corbeil, at Paris, The church built under the name of St. Guenael by Haymo at Corbeil, in which his sacred body was laid, King Louis VI in the year 1134 conferred on the abbey of St. Victor of Paris, of which it was thereafter a priory [Lobineau, Histoire de Paris, volume I, p. 147; Bréquigny, Table des diplômes, volume II, p. 614.]. It was utterly destroyed at the end of the eighteenth century, at the time of the great French upheaval, and at the same time were dispersed and lost the relics of St. Guenael, which were kept in a reliquary placed over the high altar Tresvaux, Saints of Brittany, volume I, p. 113.. That some part of the remains was retained at Paris may perhaps be gathered from the words of the anonymous writer cited above Number 18.; but other record of these relics of St. Guenael, which the city of Paris might have preserved, I do not find.

[25] in the diocese of Vannes, That the part of the body of St. Guenael in which the cathedral church of Vannes gloried in the seventeenth century was received from Corbeil, the diocesan Propers cited above affirm Number 13 end.. If this is true, it must have taken place before the end of the fourteenth century. For from an inquiry into the rights of the chapter of Vannes made in the year 1400 Published by the Société polymathique du Morbihan, in the year 1874., it is established that at that time there were kept there the head of St. Guenael, enclosed in a silver effigy of the same head, and a bone of the neck placed in a reliquary likewise of silver. These relics or a part of them are said to have been exposed to public veneration in the cathedral of Vannes up to our own times Tresvaux, place cited.. And so in the same church he is honoured as secondary patron and a certain altar has been consecrated in his name, and in the whole diocese he is venerated on the 3rd day of November with an office double of the second class. Moreover some chapels or oratories here and there in that diocese or villages distinguished by the name of St. Guenael can be cited, as Caudan, where a very ancient oratory of St. Guenael is seen and a stone is shown on which the saint, according to popular tradition, was wont to pray Rosenzweig, Répertoire archéologique du Morbihan, pp. 50–51.. A priory was established there in ancient times, which depended on the monastery of St. Gildas of Rhuys Rosenzweig, Dictionnaire topographique du Morbihan, p. 249.: in which monastery certain relics of St. Guenael were formerly venerated, and they are said to be still kept in the church of the same place Luco, Vie de S. Gildas, p. 384.. Add the chapel and spring of St. Guenael in the village of Pluvigner Rosenzweig, Dictionnaire topographique, p. 249., likewise the chapel of St. Guenael in the village of Plouray Ibid., and finally the villages of St. Guenael at Cléguer and at Plouharnel Ibid..

[26] in the diocese of Quimper The diocese of Quimper also celebrates the memory of St. Guenael on the 3rd day of November, but with semidouble rite. Four parish churches in that diocese have St. Guenael as principal patron, namely Ergué-Gabéric, Landuwez, Plougowelin and Bolazec Order of Quimper, year 1860, pp. 64, 70, 73. and also certain chapels, namely at Ploncisium, near the city of Quimper, at Saint-Pol-de-Léon, at Landivisiau and midway between Landerneau and Plougastel, in which an ancient statue of the saint is seen Kerdanet, on Albert Le Grand, Saints of Brittany, p. 675, note 1.. Relics of the same saint were formerly kept in the monastery of the Holy Cross at Quimperlé Acts of St. Gurloes (at the 25th day of August, volume V, p. 273).. — In the ancient diocese of Léon, now united with Quimper, St. Guenael was also venerated on the 3rd day of November with an office of nine lessons Tresvaux, Saints of Brittany, volume I, p. XXXI..

[27] and in that of Saint-Brieuc. In the diocese of Saint-Brieuc his feast is celebrated only with simple rite, namely on the same third day of November. Two parish churches in the same diocese venerate our saint as principal patron: Treguidel (that is, Trevia Guenaili) near Lanvollon, where there is also an ancient statue of the saint Géographie des Côtes du Nord, p. 185., and Lescoat-Goarec Ibid., p. 758., which formerly belonged to the diocese of Vannes.

LIFE OF ST. GUENAEL.

Guenael, abbot, in Armorican Britain. (S.)

BHL Number: 8818, 8819

We publish this from a double apograph sent to our predecessors, marking the one, which is distinctly indicated to have been copied from a codex of St. Victor of Paris, with the number 1, the other, perhaps taken from a Corbeil codex, with the number 2. Compare Preliminary Commentary, number 2.

FROM MANUSCRIPTS.

CHAPTER I. The birth of St. Guenael, his boyhood, his monastic profession in the monastery of Landévennec; the rule of the same monastery undertaken after St. Guingaloe for seven years.

St. Guenael, born of noble family in Armorican Britain, When igitur adds 2. Romalius, an illustrious Count of Britain ^a, was held most renowned for the ancient nobility of his fathers, both nobility of spirit and honesty of morals had rendered him far more renowned. He, being at an age suitable for contracting marriage, had joined to himself in lawful wedlock a virgin not unequal to her husband either in family generatione 2. or honesty: who, called Laetitia ^b, announced by her name the gladness (laetitia) of serene mind that divine grace had conferred on her. Both were kindly by nature, devout towards the worship of God, gentle towards those subject to them. For they did not, as most rich men are wont, abuse the power given from above, nor did they afflict their subjects by violent violenter 2. domination, recalling with prudent consideration that they were of the same nature as those whom the divine will had subjected to them by a hidden disposition (quos-subdiderat) omits 1..

[2] And so when they had happily spent together some years (ann. al.) al. ann. 2. in great favour with God and men, boyhood having been holily passed, the womb of blessed Laetitia swelled, about to bring forth a most blessed offspring. And when the time of delivery came, there came forth to the light a son of elegant form, of angelic countenance, and reborn in the font of sacred omits 2. baptism he was named Guenael Guenaylus 2; and so thereafter.. The boy grew, and wisdom grew in the boy: and the grace of God (gr. D.) D. gr. 2. was with him. For after he had full understanding for rendering words, he learned likewise simul 2. to know and to love God. Still a little boy he most willingly lent his ear to divine conversations, and passing beyond tender age by gravity of mind, he thought it most pleasing either vel 2. to hear or vel 2. to speak anything of God. There shone in his face tranquillity of heart, and by the very serenity of his sui adds 2. countenance he merited the favour of men. Finally he spent his boyhood in such gentleness that he hurt no one even when hurt verbis 1., in such simplicity and innocence that he seemed foreign to human corruption.

[3] he clings to St. Guingaloe, abbot of Landévennec; It happened on a certain day that Guingalius, abbot of the monastery of Landévennec (m. L.) Langundocensis mon. 2. ^c, returning with a multitude of monks from a certain little cell to his monastery, and making his way through a certain village, in which Count Romalius was then by chance staying, blessed Guenael in

the street standing among those of his age he found. So the abbot, admonished commonitus 2. from on high and beholding something divine in the face of the blessed boy, said: Does it please you, dearest son, to come with us to the monastery, to serve your creator perpetually? The holy boy said to him: Nothing, father, do I ever think more delightful (cui-jocundius) omits 2.. And no delay: leaving those of his age omits 2., both parents not knowing, he followed the abbot straightway omits 2. ^d, came to the monastery, and stayed there for some days ^e.

[4] and soon professing the monastic life in the same monastery, Meanwhile there was set before him the common rule of the monastery, the discipline of the brothers, the cheapness of the garments, the harshness of the foods, the length of the vigils, the urgency of prayer orationum 2., the frequency of reading, the mortification of one's own will, the long continuance of silence, the difficulty of obedience. These things being set before him and diligently explained: Do you wish, added the abbot, son Guenael, for the sake of the words of the Lord's lips to keep hard ways, and to prefer the life of poor brothers to your paternal delights, that you may merit, with the Lord helping, to obtain immortal delights? — I wish, answered blessed Guenael, and I could hear nothing that would be more delightful to my heart (f. c. m.) c. m. f. 2.. The abbot, then, understanding that the holy youth was made firm in his holy purpose, did not delay to disclose his will to the brothers. The pious petition pleased all, and delay being set aside (e. d. s.) omits 1. he was received as a monk, and made a sharer in the holy society.

[5] conspicuous for the exercise of all religious virtues, And so the holy monk reached the highest summit of religion in a short time, as one whom the Lord had gone before with blessings of sweetness and whom divine grace accompanied in all things. For in all things he acted the most vigorous monk: frequent in fasts, assiduous in vigils, constant vigil 2. in prayer. And turning aside in every way from the vanity of pharisaic ostentation, with watchful circumspection he took care that in his conduct no excess should be reproved, or novelty offend offenderetur 2., or singularity displease. Applying himself also according to the time to divine reading, with the Holy Spirit making fruitful the liveliness of his natural naturalem 2. talent, he shone most honourably, without great difficulty, in the understanding of the sacred sanctarum 2. writings. But before all things, solicitous to keep the unity of the spirit in the bond of peace, sweet in morals, gentle in speech, discreet in counselling, ready in aiding, soothing the sad with consolations, raising up the despairing with reasons, devoutly serving the sick, promptly obeying all, he preferred each of the brothers to himself: displaying such humility and gentleness that, while he surpassed all in holiness, yet all loved him as a brother and honoured him as a father. And the more he was deferred to, the more earnestly he humbled himself: thinking that the honour shown him by all arose not from his merits, but came from the hidden frauds of Satan. Finally, chastising his body with the Apostle and bringing it into servitude servitute 2., each night, while the brothers rested, going down secretly into the very cold river that flowed past the monastery as far as the shoulders, he stayed there until he had said (f. d.) d. f. 2. the seven penitential psalms for himself and all the faithful.

[6] when Guingaloe, near death, While, then, with the Apostle forgetting the things behind and stretching out to those ahead, he advanced more and more day by day, it came about contingit 2. that Abbot Guingalius was wearied by the affliction of illness. He, as the disease grew heavier, when he perceived that the day of his dissolution was at hand, having called together all the brothers to him, commended his departure to them. All wept abundantly, about to lose the comfort of so great a father. He, gently consoling them, and briefly admonishing them according to the time that the vows which they had set forth distinxerat 2. with their lips they should render to the Lord with gladness, long-suffering in hope, fervent in spirit, exhorted them to confer together about substituting omits 2. an abbot. But they said: You know, father, the consciences and strength of all. To whom you ought to commit your own flock we leave to be provided by the judgment of your discretion. Gladdened by this reply he said: You see the grace of divine power shining out in Brother Guenael by evident signs. This then is my counsel and this my will, that you elect him, whom we do not doubt to be already chosen beforehand by the Lord. All gave unanimous assent to the sound counsel, and taking blessed Guenael they set him, resisting, on the chair. And when they had led him back to Father Guingalius, blessed Guenael addressed him in these words: With what mind, father, by what reason, by what counsel, do you wish to set over proponere 2. the mature a youth ^f, over the wise one unwise, over the practised a raw neophyte? I have not yet learned to be under, and I am already compelled to be over; I have not yet made a monk, and I am elected abbot. On feeble humillimis 2. shoulders is set the burden of rule, under which the stronger themselves very frequently sink.

[7] earnestly insisting, for seven years As he went on with these and similar words with such omits 2. reverence and cum et 2. humility, the venerable father restrained him with a prudent reply, saying: Do not, son, cast off the yoke laid on you; do not resist the divine will. What you cannot do of yourself, the divine goodness will supply. Cast tamen adds 2. your care on the Lord and do not turn aside from his most straight ways. Be strong, then, and acquiesce: for, according to Samuel, obedience is better than victims, and to hearken rather than to offer the fat of rams. As quia 2. a kind of divination repugnandi 2. is it to resist, and as quum 2. the crime of idolatry idolatriæ 2. not to acquiesce. Then he, pressed by the authority of so manifest a reason, and not knowing from modesty how to oppose: Since, he said, your will so commands and obedience compels me so that I cannot resist, I shall acquiesce, yet by the intervention of this agreement, if you grant it to me, that, after I have completed seven years (s. a. c.) c. s. a. 2. in this your command, it may be allowed me, the care omits 1. being refused, to travel abroad for carrying out penance for my sins (pecc. pœn.) pœn. pecc. 2. wherever the will of the Lord may bear me. The father assented, and handing the pastoral staff to blessed Guenael (tr. G.) G. tr. 2., he blessed him and all the brothers with a last blessing. This was much delay, when the happy soul, led out at last from prison, received a starry dwelling in place of one of mud, a glorious one in place of a base one, a heavenly in place of an earthly. With prayers and weeping the offices of the obsequies were completed, and with the highest devotion the body was given over to burial.

[8] he takes up the rule of the monastery and vigorously in his office And blessed Guenael, discharging the office of pastor, presided for seven whole years in great humility and holiness and diligence: a circumspect and solicitous guardian of the holy flock committed to him et 2., discharges it. eager to exhort exhortationem 2., free to rebuke, inclined to compassion. Much charity towards all, great gentleness, namely sed 2. such as detracted nothing from discipline. Honour did not change his morals or purpose, except that with the increase of age the grace of virtues was more abundantly increased in him. First in doctrine, first in holiness, going before his subjects not so much in name as in fact, not so much in prelacy as in religion, instructing not so much by words as by examples, he could truly say with the blessed Apostle: Be imitators of me, as I also of Christ.

ANNOTATIONS.

CHAPTER II. The saint's journey to Greater Britain and Ireland, his apostolic labours, his happy success in founding and setting in order monasteries. His return to Armorica, miracles, pious death.

[In Greater Britain and Ireland, great favour having been won for him by miracles and apostolic labour,] Further, seven years being completed, in accordance with what his predecessor (pr. s.) s. pr. 2. had granted him, the affairs of the monastery being religiously arranged, going forth from there with twelve most honourable brothers he travelled abroad in Greater Britain and Scotia ^a. He wished indeed to lie hidden in foreign lands, whom the signs of the virtues that accompanied the servant of God did not suffer to lie hidden. For truly, as we read, a city set on a mountain cannot (a. n. p.) n. p. a. 2. be hidden. His holiness was soon discovered and declared by innumerable miracles. The islanders flowed to him eagerly, begging remedies as much of soul as of body, and the power of God was with the servant of God to save them. The blind saw, the deaf heard, lepers were cleansed; sense was restored to the demoniacs, gait to the lame, vigour to the paralytics, and health to those suffering from various causes. The magnates and princes of the land humbly approached the servant of God, listened gladly, and having heard him did many things. No one came to him in vain; no one who did not carry away health either of the inner or of the outer or of both men alike. He brought back the unbelieving to faith, the undevout to fervour, the dejected to hope, the obstinate to fear, the sad to gladness. Very many things were offered him, many given: which the true lover of poverty, not greedy of money but profuse in charity, taking thought for the devotion of those offering and providing for the needs of those in want, reserved either for the uses of the poor or for the building of churches.

[10] he founds two outstanding monasteries, and then others up to fifty. For indeed he built two monasteries, one in Britain, the other in Scotia; and he devoted to the service of God there approved persons diligently instructed in the rules of religion. And that monastery which was made by his diligence in Britain was so beautiful with huge and admirable buildings, so precious with gold and silver que omits 2., with silken palls and diverse ornaments, that

it yielded to no ullius 2. monastery of the adjacent province either in beauty or in adornment. The one in Scotia also was most splendid both in structures and in ornaments: yet it did not reach the size or beauty of the other, as means or opportunity were lacking. Finally the communities of fifty monasteries, roused by the sweet-smelling fragrance of his holiness and the fame of his miracles, committed themselves to the instructions and patronage of the servant of God.

[11] [Returning at an angel's warning to Armorica, a monstrous storm being calmed by the sign of the cross,] And so when the man of God was making those regions illustrious by miracles, enlightening them by teachings, forming them by examples, he learned by an angelic visit and address that it pleased the divine will that he should return to where he had come from. Setting over proficiens 2. his monasteries wise and religious fathers, having given his blessing to his sons, with many tears poured out on both sides, he had fifty monks, whom he was leading away with him from those regions, go on board a ship, with what seemed necessary for the journey stowed there. And he himself, entering alone a little basket which he had made there of rods and woven with his own hands, went before the ship, secure with Christ as guide, Christ as oarsman. And when they had now sailed for some time, suddenly a huge storm arose, stirred up by the machinations of demons. The air thickened into clouds; the day represented the image of night. The winds rushed together in onset, the waves curled, the billows swelled, all things threatened present præsentemque 2. death. They went up to the heavens and went down to the abysses, and all the confidence of the monks as well as the wisdom of the sailors was swallowed up. The holy man, seeing them dissolved in fear, said: You of little faith, why have you doubted? And the sign of the cross being set against the tempests, both the rage of the winds and the swelling of the billows grew quiet.

[12] [he puts in at Cornouaille, and, kindly received by King Rigimalus, establishes three monasteries there.] Thence carried over on a prosperous course, they at last reached the desired shore, landing on the land that is called Cornouaille Corrungallia 2. ^b. A king presided over that land, Rigimalus Ragmialus 1. ^c by name, a man illustrious for honesty and justice, who adorned it both with morals and with laws (m. q. l.) l. q. m. 2.. He, learning of the arrival of the man of God, went to meet him rejoicing with a great retinue, and offering him fifty pairs of sandals for the use of the brothers out of devotion, placed himself and his goods and all his land at his will. Accordingly, most humbly commending himself to the saint's prayers, having asked and received a blessing, he returned gladder and more devout than he had come. In that region the holy man established three monasteries, which, raising them with great buildings and adorning them with beautiful ornaments, he also enlarged with revenues, as far as the resources of lands and men permitted promittebant 2. ^d.

[13] [Thence on the island of Croy, where his arrival becomes known by a prodigy and a revelation, having gone through many labours,] Thence he crossed over to the island of Croy ^e, where the Lord foreshowed his salutary entrance by a fresh and unusual miracle. For when he was landing on the island, with the bells of the churches sounding for a long time with no one ringing them, as if applauding the entrance of the saints, the islanders were stirred by the novelty of the miracle and wondered greatly. And it was revealed to a certain old monk that saints had come to the island, whose entrance would be salutary to the whole people. He, astounded at the disclosure of the vision, dispelling the stupor of the people, said: Let us go, O brothers, and see this word which quidem 2. the Lord has shown us. Holy men have come to us, with whom salvation also has come to us. So the peoples, running to the shore, found the servant of God with the holy brothers whom he always had in his company. Greatly gladdened by the sight of them, they showed them all kindness. And the holy man, for the purpose for which quid 2. he had also come, busied himself to instruct the barbarians, to root out the plantings which the heavenly father had not planted, to engraft divine ones, to construct cells for the brothers, to build churches, powerful in work and in word.

[14] [again he is compelled by an angel's voice to migrate elsewhere; a she-wolf with her cubs being driven out and a spring drawn forth from the ground, he builds a monastery, in which he remained thereafter until his death.] And when, staying rather long on the same island, he had spent many years and had prescribed conscripsisset 2. salutary instructions for several congregations of monks, he was again admonished by an angelic address to seek other regions: because not the healthy, but those in a bad way have need of a physician. So the communities of monks being called together, he made known the revelation and gave his blessing to those weeping copiously, and with what was necessary for use prepared, going on board a ship, he reached certain places which at that time were uncultivated. There, as he spent the night in prayer, he saw cubs together with their mother she-wolf coming rather gently and falling down at his knees, as if suppliantly asking from the saint leave to stay in those places. The saint said to them: You may no longer remain manere 2. here, whose hope of life lies wholly in the losses of men and the slaughters of innocent beasts. Migrate migrare 2. to deserted regions inaccessible to men. Our peaceful entrance has brought peace to these regions. So the saint: and the beasts, obeying the saint's orders, appeared no more in those places. There, when the servant of God had need of sweet waters, as he was one who wholly presumed upon God, striking the earth with the staff with which he propped his sacred limbs, the sign of the cross being first made, he at once (l. e.) e. l. 2. saw most abundant waters of a most delightful spring gush forth. There also he founded a monastery of his religion, in which et adds 2. he completed the last times of his pilgrimage. If anyone, then, should attempt to set forth in summary by what and et omits 2. how great miracles this place ^f, both while he lived and after his departure, was renowned, the Lord favouring, for declaring the merits of the blessed confessor, it will be a work of many volumes and et omits 2. however eloquent a man will sink under the fruitfulness of the matter.

[15] [He prodigiously protects a stag from the pursuit of dogs; thence he is summoned to King Guerrechus and received by him with great veneration.] It happened contingit 2. on a certain occasion that the man of God Dei omits 2. was going to the monastery of Chalotetus Calotheri 2., for the sake of seeing that monk: for they were joined by much love and et omits 2. familiarity and frequently conferred together on the law of the Lord and the good of souls. While, then Guenaylus (ergo omits) 2., he was making his way, behold a huge stag, greatly wearied by the pressing pursuit of hunters and dogs, when it saw blessed Guenael from afar, having found the safest refuge, running up swiftly, threw itself under his cloak. A marvellous thing: the dogs, which, pressing more violently at the stag's back, when it was now drawing trahentem 2. its flanks more frequently, now failing from long labour, seemed about to catch it immediately, not only dared so 1, 2. to pursue it as it approached the saint, but with bent fixis? 2. knees, as if they had not sensed the stag's tracks, did not even give out barks. Further the hunters, astonished at the novelty of the event, not presuming inpræsumentes 2. to touch it, relying on such protection, withdrew disappointed of their hope. When they had gone a little further from there: Depart secure, said the saint to the stag, nothing further need you omits 2. fear. And the hunters, returning to King Guerrechus Guerrachum 2. ^g, narrated what had happened, all who were present wondering greatly. So the king sent some of the most noble who attended him after the servant of God, humbly asking him to deign to come to him. And when he came, rejoicing and greatly exulting, he drew no small (n. m.) non modo dicam 2. pleasure from his conversation. For through some days in which he kept him, in the discourses and presence of the saint his eyes could not be sated with seeing nor his ears filled with hearing. For the rest, solicitous for his flock, from which he did not dare to be longer absent, having received leave, having the greatest favour in the eyes of the king (m. i. o. r. h. g.) i. o. r. nimis (?) g. m. 2., he returned to the monastery. And the king gave him two excellent farms, which he left to the brothers serving God in his monastery to be held in perpetuity.

[16] He dies holily. And when, after many years omits 2. and immense labours, with which the servant of God laboured under the sun, in fasts, in vigils (j. i. v.) v. i. j. 2., in prayers and preachings day and night (d. a. n.) omits 2. continually vigenter ? 2. serving God, he foreknew that the time of his recompense was at hand, having gathered his sons into one: I, he said, O sons, am being poured out and the time of my dissolution is at hand. In fear and trembling work out your salvation, walking and persevering in the right ways of the Lord, as you have our pattern. And when they wept most abundantly and often repeated what the disciples are read to have said to blessed Martin: Why, father, do you desert us, or why do you leave us desolate? Ravening wolves will invade your flock: Do not, he answered, O sons, do not fear. So it must be; so it pleases him in whose hand and will are life and death. Accordingly, that after propter 2. his departure they might not waver for lack of a pastor, at their request he appointed in his place as father one of the brothers, a man of consummate testimony, joined to him indeed by the line of kinship, but more nearly joined by morals and holiness. Finally, all things being duly arranged in the monastery, blessed Abbot Guenael, full of days in a good old age, on the third of the nones of November happily rendered up his spirit, under the reign of the Lord Jesus Christ (J. C.) nostro 2., to whom be honour and glory for ever and ever. Amen.

ANNOTATIONS.

is very often found added or prefixed Ibid., note 2., and from the very well known proper name of the lawgiver Hywel, which is also read in other forms Huwel, Howel, Houel, Hoell, Hiugel, Hiuel, Hevel Ibid., pp. 93, 128, 134.. They report that two kings of this name ruled over Armorican Britain in the sixth century, Hoel I from the year 509 to the year 545, and then Hoel II to the year 547 [Morice, Histoire de Bretagne, volume I, pp. 73, 79–81; Daru, Histoire de Bretagne, pp. 149–152.].

CHAPTER III. The elevation and translation of the saint's body.

[The monastery where the body of St. Guenael was resting, restored and enlarged by Nominoe, king of Britain.] After the happy passing of the glorious confessor, access to the monastery in which his most holy body was resting ^a was for a long time denied to women and laymen on account of veneration for him. It happened contingit 2. after many years that Noemius, king of the Bretons, made for the same place for the sake of prayer and most devoutly requested that leave to enter be granted him. When this had been conceded to him, he offered to the religious living there no few talents of gold. Further, judging it unworthy that a confessor of such sublime sublimem 2. merits omits 2 should lie in so humble a monastery, led by a religious will, he built a monastery there at his own expense most ample and most beautiful ^b. From that time, then, without distinction of sex and profession, the peoples gather there band after band to request the suffrages of the saint, and there from the innumerable multitude of signs the merits of the most blessed confessor shine out even today.

[18] Afterwards on account of Some time later, finally, as the persecution of the pagans raged and devastated the churches of Christ here and there, [fear of the barbarians invading Gaul, the holy body was translated into the Parisian territory, and by the zeal of the prefect Theudo was kept for some time in the town of Corcoronne,] when that rage was already occupying the neighbouring places close at hand communis (perhaps comminus) 1, 2., certain most honourable brothers from the same monastery, carrying from those regions, as fear compelled, the coffin in which the most sacred body was contained, came, the Lord leading them, into France to the Parisian territory. There, honourably received by Teudo, prefect of the city of Paris ^c, they laid the sacred relics in a certain town of his, Corcoronne by name ^d: which the same prefect, with the revenues and lordship of the same town, granted to blessed Guenael to be held in perpetuity (b. G. i. p.) perpetuo sancto G. 2. ^e. There for some time the most holy body rested, and there, by the flashing glory of miracles, the Lord showed the merits of his confessor to the peoples of the Franks.

[19] [then carried to the castle of Corbeil, received with the greatest devotion by Count Haymo] Afterwards, when the fury of the Saxons fell upon the kingdom of the Franks ^f, when all the most fortified quaqua 2. places were trembling, shaken by fear, it was carried as far as Corbeil *: where the devotion of Hanno ^g, most illustrious and most munificent Count of the people of Corbeil, shone out emicuit 2. amply. He, desiring to retain a treasure of inestimable price and to fortify his castle with such and so great a protection, translated the most reverend body, with the clergy and people (corp.-pop.) cum cl. e. p. corp. 2. of the whole adjacent province, in hymns and canticles with great devotion to Corbeil Corboilum omits 2.. And at that time indeed, beyond the river Seine at the exit of the castle next to the bridge of that river, that it might rest there, he built for the time a small basilica, and he gave to blessed Guenael the borgo nearest to the same bridge, and also the revenues and customs and lordship of the same borgo ^h.

[20] [and finally it was laid in a most beautiful church, built for that purpose by the same count.] At length, when the persecution of the Saxons had been calmed, when he could show more freely his devotion towards the glorious confessor, within the castle, in a more elevated place of the castle, not far from his municipium, he built a church of great beauty, where he laid deposuit 2. the holy relics with all veneration. The same religious Count, trampling on the shadowy glory of secular pomps, and redeeming the wickedness of the days with fasts, vigils and works of charity, frequented the same place, continually imploring the suffrages of the glorious confessor whom he had chosen as his patron. Accordingly he adorned perornavit 2. the same church most fittingly with an abundance of books, textiles and most precious ornaments. And establishing there four canons, he furnished revenues from which they could suitably have necessaries; and with pious solicitude providing for the future, whatever he then granted or had before granted to blessed Guenael to be held, he confirmed perpetually free and quiet by the protection of his seal, to the praise and glory of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God for infinite ages of ages. Amen.

ANNOTATIONS.

* Corbeil, to the south of the city of Paris.