ON SS. EUFLAMUS AND COMPANIONS: HONORA AND GESTINUS, IN LESSER BRITAIN,
AT THE BEGINNING OF THE SIXTH CENTURY?
PRELIMINARY COMMENTARY
Euflamus, in Lesser Britain. (S.)
Honora, in Lesser Britain. (S.)
Gestinus, in Lesser Britain. (S.)
BY C. D. S.
§ I. Of the Life of St. Euflamus.
[1] The Life of St. Euflamus The most ancient among the written documents on St. Euflamus Who is also called Efflamus and Inflammanus. and his companions is furnished by a Life composed in Latin, which has been preserved for us by a codex of the Bibliothèque Nationale of Paris, marked among the French codices with the number 22321 Formerly Blancs-Manteaux, vol. XXXVIII., written in the seventeenth century, in which the Life is read copied out "From the Legendary of Tréguier" [This legendary was written in the fourteenth or at the beginning of the fifteenth century, says Lobineau (Lives of the Saints of Brittany, ed. 1725, p. 111).]. It is divided there into nine lessons, the first of which is read also in the codex Paris. lat. 1148 of the fifteenth century, itself likewise divided into nine lessons. From these Arthur de la Borderie edited it In Annales de Bretagne, vol. VII (1891 – 1892), p. 282 – 96.. It is readily established that what Albert Le Grand [Lives of the Saints of Armorican Brittany, ed. Miorcec de Kerdanet (1837), p. 696 ff.; ed. A.-M. Thomas and J.-M. Abgrall (Quimper, 1901), p. 582 – 88.] and G.-A. Lobineau Ed. Tresvaux, vol. I (1836), p. 258 – 63. narrated in French concerning St. Euflamus was taken from it. But no indication or trace of a cult paid to these saints is found outside the diocese of Tréguier, nor is any mention made of them in any martyrology, except in the Universal Martyrology of Castellan, in which, as also among the more recent writers cited above, their festival is said to be celebrated on the 6th of November, which the Legendary of Tréguier doubtless taught them.
[2] before the twelfth century That this Life was composed before the end of the eleventh century, and indeed at the very close of the ninth, was an attempted demonstration of François Bède Plaine In Revue historique de l'Ouest, 1890, Documents, p. 697 – 98., a man, as is known, indeed much versed in the handling of Breton matters, but strongly inclined to exaggerate beyond measure the antiquity and authority of the documents touching them. He observes, of course, that the writer, while he mentions the place where St. Euflamus was buried [He does not, however, as Plaine says, describe what it was like in his own time; Life, ch. 22.], did not at the same time indicate that that place had already passed into the possession of the celebrated monastery of Mont-Saint-Michel, which we know took place in the year 1086; moreover that he was altogether silent about the incursions of the Northmen by which Brittany was afflicted in the course of the ninth century, and that he designated the duke who ruled the region at the time of the finding of the body of St. Euflamus by the appellation of king Life, ch. 25., whereas the last who was distinguished by this title, Alan the Great, died in the year 907. But from the silence of medieval hagiographers, whose condition and homeland and age are altogether unknown to us, scarcely ever may any valid negative argument be drawn; and it is also very common among them not to distinguish accurately enough the titles of king and duke or others of the kind belonging to princes [An example of a confusion of this kind can be brought from our very document, in which a certain nobleman, to whom one of his servants daily supplied food from his fishing, is called tyrant of the city (Life, ch. 16).].
[3] Not daring, therefore, to attribute so great an antiquity to the Life of St. Euflamus, Arthur de la Borderie, or at least written before the end of this century judged that it was written at least before the end of the twelfth century, and he attempted to prove this chiefly by this argument, that the writer of the Life, while he brings in that Arthur so celebrated among the British poets, does not present him as a king or duke excelling in the glory of war, but only as a private knight, vigorous indeed and unconquered, but one who, trusting in his own strength and arms, after the manner of those noble knights whom they called errant, took upon himself as a kind of charge and duty the removal of any harmful monsters whatever, whether beasts or men. For so, as de la Borderie reckoned, that writer could by no means have spoken of Arthur after, the History of Britain having been published about the year 1150 by Geoffrey of Monmouth, the fables about King Arthur and his glorious and fortunate deeds had already spread and been received among the men of the British nation Annales de Bretagne, volume cited, p. 299 – 300.. But although the work of Geoffrey and other monuments of the same kind were perhaps well enough known in Greater Britain, it is not established that they were so spread abroad in Lesser Britain, and that altogether different traditions did not flourish here [Cf. ibid., p. 307 beginning, and the dissertation cited at this place in the note.]. Nor is the opinion of the learned man sufficiently confirmed by the fact that on a certain capital of a column, which faces one entering the church at Perros-Guirec, not far from the village of Plebs Gestini Commonly Plestin. Cf. below, no. 7., built in the twelfth century, St. Euflamus is shown striking a dragon with his staff, and the dragon casting itself headlong into the sea Annales de Bretagne, volume cited, p. 299.. For a popular tradition about the dragon slain by the prayer of St. Euflamus could easily have existed long before the Life was consigned to writing. For the rest, it matters little to the authority of the document whether it was composed before the end of the twelfth century or a little later, in the thirteenth or fourteenth, especially if it be admitted with de la Borderie Ibid., p. 304. that Euflamus (not from Ireland but from Greater Britain) emigrated into Armorica at the end of the fifth century or the beginning of the sixth, at which time, the Anglo-Saxons invading their country, very many Britons were forced to leave their native soil, of whom the greatest part settled in Armorica.
[4] and it is not shown to be in the main worthy of belief. The same de la Borderie indeed readily conceded that the Life of St. Euflamus is stuffed with many fables Ibid., p. 303 – 308.; nevertheless he holds that beneath these fables there lies hidden a kind of substance of the saint's true history, which he reduces to these few points. Namely, in the sixth century a certain band of Britons deserting their homeland, under the leadership of Euflamus, a noble prince among them, with his wife Enora, put in at the northern shore of Armorica, and there both spouses by mutual consent embraced the monastic life, and founded a monastery, the one of men, the other of women; Euflamus
moreover had as the companion of his life and apostolic labour a certain Briton, Gestinus by name, who had migrated into Armorica before him Ibid., p. 300 – 301.. But all these things the learned man drew out from that fabulous Life by conjecture only, and could confirm them by no other document. And so, as long as no other monuments of less doubtful credit concerning the deeds of Euflamus have been found, we consider that whatever the writer of the Life has handed down about our saint is quite uncertain.
§ II. Of the relics of St. Euflamus and the monuments touching his cult, and of SS. Honora and Gestinus.
[5] The relics of the body of St. Euflamus, found in the year 1819, Apart from the finding of the body of St. Euflamus, which is narrated in chapters 22 – 25 of the Life, we have found nothing handed down about his relics until the year 1819. In which year, on the 26th day of June, at the instance of the venerable F. Nayrod, then parish priest of the village of Plestin, they were sought out anew in that place where the writer of the Life indicated that the body of the saint had been laid up, namely in the oratory dedicated in his name [Commonly Saint-Efflam-en-Grève. Cf. A. de la Borderie, volume cited, p. 303, where he declares false the popular opinion that says St. Euflamus spent his life in that very place.], and with happy success they were found. At this finding there were present no fewer than ten priests, who had gathered there on the occasion of a certain sacred mission. All of these, with eighteen laymen, among whom were two physicians and one surgeon, attested as genuine the instrument of the finding drawn up on the very same day, in which the bones and small bones found there are distinctly enumerated [Namely, as the instrument written in the French language has it: Une clavicule droite, plusieurs vertèbres tant cervicales que dorsales, un os du métatarse, deux du métacarpe, une phalange de la main, une côte entière, plusieurs fragments de côtes, une portion du calcaneum, une partie de l'os occipital, un fragment de tête du tibia, enfin plusieurs portions osseuses dont la forme primitive est détruite, et tous ces os leur semblent (the physicians, that is) très anciens, et appartenir au même sujet: rapport qu'ils ont affirmé véritable. [A right clavicle, several vertebrae both cervical and dorsal, one bone of the metatarsus, two of the metacarpus, one phalanx of the hand, one entire rib, several fragments of ribs, a portion of the calcaneum, a part of the occipital bone, a fragment of the head of the tibia, and finally several bony portions whose original form is destroyed, and all these bones seem to them (the physicians, that is) very old, and to belong to the same subject: a report which they affirmed to be true.] Then follow the subscriptions of the witnesses: "J.-M. Robert, vicaire généeral; Jean Morice, curé de Lanvollon; Fr. Richard, desservant de Pommerit Jandy; Fr.-L. Brion, curé de Bourbriac; Tresvaux, curé de la Roche-Derrien; F. Nayrod, curé du Plestin; J. Dollo, desservant de Saint-Michel-en-Grève; Ellès, curé de Lannion, vicaire-général; Ives-Efflam l'Hostis, desservant de Ploumilliau; Jean Quemper, vicaire de Plestin; — F. Morion, maire de Plestin; Guillon et Descognets de Correc, adjoints; Yves le Masson, maire de Saint-Michel-en-Grève … — N.-M. Nayrod et F. Hamel, docteurs en médecine; M. Pollard, chirurgien; et quatre maitres maçons" [J.-M. Robert, vicar general; Jean Morice, parish priest of Lanvollon; Fr. Richard, officiating priest of Pommerit Jandy; Fr.-L. Brion, parish priest of Bourbriac; Tresvaux, parish priest of la Roche-Derrien; F. Nayrod, parish priest of Plestin; J. Dollo, officiating priest of Saint-Michel-en-Grève; Ellès, parish priest of Lannion, vicar general; Ives-Efflam l'Hostis, officiating priest of Ploumilliau; Jean Quemper, curate of Plestin; — F. Morion, mayor of Plestin; Guillon and Descognets de Correc, deputies; Yves le Masson, mayor of Saint-Michel-en-Grève … — N.-M. Nayrod and F. Hamel, doctors of medicine; M. Pollard, surgeon; and four master masons] (The Lives of the Saints of Armorican Brittany, by Alb. Le Grand, ed. 1901, p. 589 – 90). From this must be corrected what was reported about that finding by Tresvaux, who was nevertheless present at the finding (Life of the Saints of Brittany, by Dom Lobineau, ed. Tresvaux, vol. I, p. 262, note), and by A. de la Borderie (Annales de Bretagne, vol. VII, p. 311).].
[6] [and recognized anew in the year 1844, are accustomed to be carried yearly in solemn procession.] From these sacred remains there was taken in the year 1844 a small part of a vertebra, which they gave to the church of the village of Kervignac in the diocese of Vannes. The rest were recognized anew by the Illustrious Augustin David, bishop of Saint-Brieuc (1862 – 1882), and were laid up by him in a reliquary, which he secured with his seal. These are exposed every year in the parish church of Plestin on the feast day of St. Euflamus, and on the feast of the Most Holy Trinity they are carried in solemn procession to the chapel of Saint Euflamus on the Shore (Saint-Efflam-en Grève) Ibid., p. 590..
[7] [St. Euflamus is principal patron of the church of the village of Plestin, in which a mausoleum was erected to his memory.] The church of Plestin, although the village itself has borrowed its name from St. Gestinus Plebs Gestini, in Breton Plougestin, or contracted, Plestin., has as its principal patron St. Euflamus. It has been restored and enlarged more than once, whence it now extends further in breadth than in length and is divided into five parts by four rows of columns. The tower of this church, it appears from its architectural forms, as they say, was built in the thirteenth century. There is seen in that church a stone mausoleum of the saint, on which his effigy is shown, clad in royal insignia, and this inscription is read, cut in Gothic letters:
Ci gist le cor du glorieux saint Efflam, prince, fils du roi d'Hybernie [Here lies the body of the glorious St. Efflam, prince, son of the king of Ireland] [A. de Barthélemy, Iconography of certain saints of Brittany, in Revue de l'art chrétien, vol. II (1858), p. 304. Cf. A. Le Grand, Life of the Saints of Brittany, ed. 1901, p. 590, where that monument is said to be a work of the fifteenth or sixteenth century. But the inscription seems to be other than the inscription which A. de la Borderie read on a small plaque hung beside the monument, written, as he says, en caractères tout modernes in quite modern characters (Annales de Bretagne, vol. VII, p. 310, note 3). This, as he himself rightly noted, seems to have been composed according to the narrative of Albert Le Grand.].
[8] Certain other indications of the cult paid to St. Euflamus. Besides these, the following indications of ancient veneration toward our saint are brought forward:
a) The sculpture on the capital of a column, in the village of Perros-Guirec, of which above No. 3, middle.;
b) A stone cross standing on the top of a rock next to the village of Saint Michael on the Shore Saint-Michel-en-Grève., which popular tradition affirms was placed there by St. Euflamus, namely at that place where, coming first into Brittany, he brought his ship to land Lives of the Saints of Brittany, edition cited, p. 590.;
c) Chapels built in his honour in not a few villages of that region in which he is reported to have spent his life [Namely those which are called in French Carnoët, Longuélan, Lescoët, Peldernec, Plestin, Morlaix (ibid.).];
d) A Breviary of the fifteenth century, now preserved in the Lesser Seminary of Tréguier, and an office published in the year 1575 Annales de Bretagne, vol. VII, pp. 280, 281..
[9] Scarcely anything is known of St. Honora Of St. Honora or Enora no information has come down to us, apart from those fabulous traditions which are recorded in the Life of St. Euflamus, except that she is venerated by British women chiefly as one who by her patronage obtains for nurses a rich supply of wholesome milk [Th. Hersart de la Villemarqué, Barzaz-Breiz, 4th ed., vol. II (1846), p. 421; thence Lives of the Saints of Brittany (1901), p. 588; cf. D.-L. Miorcec de Kerdanet, Notice sur Ste Honore de Lesneven (Brest, 1853).].
[10] and of Gestinus, apart from what is narrated in the Life of Euflamus. Lastly, of St. Gestinus also we know nothing, apart from what is narrated of him in the Life of Euflamus and the name Plebs Gestini, by which the very village is called in which he is said to have lived with Euflamus.
LIFE OF ST. EUFLAMUS
Edited from the codex of the Bibliothèque Nationale of Paris marked fr. 22321 and, in part (ch. 1 – 4), from the codex lat. 1148 of the same library (cf. Preliminary Commentary, no. 1). — We have distinguished the chapters by numbers, though not with the same division that A. de la Borderie established in his edition. The Latin words we have represented according to the manner of writing received today by most.
Euflamus, in Lesser Britain. (S.)
Honora, in Lesser Britain. (S.)
Gestinus, in Lesser Britain. (S.)
Of St. Euflamus, confessor.
[1] St. Euflamus, born in Ireland, Lesson I. The blessed Euflamus, then, Irish by nation, was born of a royal father. Our Lord Jesus Christ, wishing to put an end to the misery of the region, willed that he be born, while the wretched Irish cried without ceasing to the Lord and daily besought a limit to their ancient evils. While he still lay hidden in his mother's womb, many men and matrons too saw many things in visions concerning his virtues that were to come [It is well enough known how frequently a commonplace of this kind occurs in the Lives of the saints, especially of the Britons and Irish, as also those things which are read below (ch. 10) about water raised from a rock and (ch. 11) about a slain dragon.]: whence they proclaimed that he, whom they did not yet know, would be a powerful man and a firm pillar for his people, the counsel and guardian of the homeland. All the peoples therefore, especially those who had been afflicted and wearied in hard campaigns and still, under the doubtful lot of war, feared not a little, awaited with the greatest longing him who was to be the protection of the kingdom, as one who was to root out from the foundations the veniam thus both codices of all the evils that had invaded that region.
[2] brought peace to his homeland, disturbed by a dreadful war. That region was pressed by many troubles. For a certain king bordering on That is, of a neighbouring region? Ireland, desiring to magnify his power, envying the fortune of the Irish, surrounded by a countless soldiery, attacked them without warning. Many of them he butchered in the manner of brute animals; a part was delivered to hard bonds; many slaves read municipia? sank down reduced codex detracta. to ashes. On the other side the Irish sometimes manfully resisted, and much blood of both peoples was shed. This mutual slaughter the forefathers codex actum. had already begun; and taking increase from their descendants, it had by the time of this boy passed into a custom thus the codices?. But, God willing that joy be born to the wretched with the birth of so great a boy, the kings who were following codex mutabantur. the way of their predecessors resolved to end the ancient discord; and that the treaty of peace might stand inviolable, the aforesaid son of the king of the Irish was made the betrothed of the daughter of the other king.
[3] Growing in age, he grows also in holiness. The boy in his boyhood was perfectly instructed in the schools, advanced in learning beyond the rest; among all he shone with the grace of his character. As his age grew, the virtue of his soul grew. Before he made his betrothed the companion of his bed, a youth in body but an old man in mind, he deliberated manfully with himself how great a glory is owed to virginity, and that crowned virgins possess the seat nearest to Christ; he renounced union with woman, and utterly extinguished the torches of lust. He wasted his flesh with fasts, giving instruction to others; every luxury he shuddered at as a crime; in body, in mind, in hand, he strove to serve his Creator. His body he ruled by the judgment of chastity; for the virtues of the sacred mind he gaped continually in devotion. His hand, bestowing very much on the poor, very often accomplished a fruitful work. Thus he wisely took counsel for himself.
[4] [When he had resolved to lead the monastic life far from his homeland, he is forced to enter upon marriage;] So wholesome a counsel, long concealed, he first revealed to the companions of his age and studies, whom he admitted into his secrets. He added also that, having laid aside his royal dress, neglecting his father's wealth, by ships
having crossed the sea, he wished to explore deserted places and those of a vast solitude far off, that removed from his homeland, forgetful of his homeland and forgetful of his own people, he might be more freely at leisure for Him whom he bore in his soul. His companions together praise the holy purpose, and with one mind beg that he would deign to have their company in so happy an exile. St. Euflamus assents to the just prayers of his friends. But while they were preparing the journey, his father took hold of Euflamus so far (in t.) read incautum? [This passage is so difficult of understanding that it is altogether credible that some words of the original writing have fallen out through the fault of some copyist. Our conjecture seems to be confirmed by the interpretation of the passage which Albert Le Grand furnishes: "Alors le Roy appellant son fils le Prince Efflam, luy declara les articles de la paix accordez avec ses adversaires" [Then the King, calling his son Prince Efflam, declared to him the articles of the peace agreed with his adversaries] (cf. above, ch. 2 end) "et comme il estoit conditionné qu'il épouseroit cette jeune Princesse; qu'il le convenoit ainsi pour le bien et repos des deux Royaumes. Le saint jeune homme fut fort surpris et douteux à se resoudre; toutefois, le tout bien et meurement considéré, quoy qu'il n'eust aucun desir de se marier, mais de vivre en perpetuelle continence, toute fois, pour ne contrister son pere et tout le Royaume et n'enfraindre le traité de paix, il s'y accorda et promit l'espouser" [and how it was made a condition that he should marry this young Princess; that this was fitting for the good and repose of the two Kingdoms. The holy young man was greatly surprised and doubtful in resolving; nevertheless, the whole being well and maturely considered, although he had no desire to marry, but to live in perpetual continence, nevertheless, in order not to sadden his father and the whole Kingdom and not to infringe the treaty of peace, he agreed to it and promised to marry her] (Lives of the Saints of Brittany, ed. 1901, p. 583).] and prepares a betrothed wife for him. Led by reverence for his father, resisting in heart, he does not resist with his mouth. The day of the marriage is named; the barons assemble, rejoicing with the king in crowded gladness; the king's halls resound with festive tumult. The nuptials having therefore been celebrated according to custom, Euflamus the virgin, with the virgin betrothed to him, go to the marriage bed here lat. 1148 ends..
[5] but his bride, led by him to preserve virginity, Lesson II. Euflamus, filled with the spirit of the Lord, his loins girded with chastity, does not caress his wife with the blandishments of lust, nor does he incite her with a soft and wicked voice to the ardour of lust, but in chaste speech he exhorts her to love God with her whole heart and with her whole soul; to his exhortations he joins suppliant prayers, that she might strive to guard her womanly sex in no womanly way [That is, unless I am mistaken, that not in a womanly way, but with a brave soul, she should restrain the incontinence of the flesh. Cf. beginning of the following chapter.]. As an example he adduces many virgins who, serving the Lord with chaste body and devout mind, happily merited to have the prize of eternal life. Thus this salutary husband brought it about that she who just now was willing to be deprived of virginity desired with her mind's whole affection to preserve virginity unviolated. From her kindly reply, the prudence of the holy man recognized the conversion of his wife. All night the bridegroom moved his bride to virtue, nor did she any less instruct the bridegroom in the virtues, as one who, having now become a vessel of election, had taken on the grace of the Holy Spirit. The man of God, then, finding an opportune time, opens in order to his consort the holy purpose of his mind. But she, hearing this, was greatly astonished, and the matter went down in her heart more deeply than he himself supposed. And while, turning many things over with herself, she wondered what this was and whither it tended, being weighed down by the whole night's watching and faint with cares, she began to sleep.
[6] deserting her, he crosses over into Lesser Britain with several companions. The saint therefore, mistrusting the frailty and incontinence of woman, since she is an earthen vessel, and already repenting that he had laid the matter bare to her, went out secretly from the royal chamber and quickly reached the harbour. The man found his companions hastening read praeparantes? the ship, as he had enjoined on them the day before. Therefore, the mildness of the air persuading them and that of the wind, of which by God's gift there was then a very great abundance, they entered the sea; under God's leadership and with a favourable breeze blowing, they come to Britain; to a rock which is called Hyrglas by the inhabitants of that province [To the west of the village of Saint Michael on the Shore (Saint-Michel-en-Grève, dép. Côtes-du-Nord) there extends, deeply curved in the manner of a bow, a sandy tract, which is washed by the sea, and which from its very extent was called the League of the Shore (la Lieue de grève). At the outer edge of this tract, between west and south, there is seen a huge rock, not inelegant in appearance, which in the Breton language is called Roch-Hirglas (that is, the Long Blue Rock), but more recently, the name being gradually corrupted, Roc'hallas, Roc'h-Querlas, Roc'h-Ellas. That place Hyrglas is read in the charter of a donation made to the monastery of Saint Michael in Peril of the Sea by Hugh, bishop of Tréguier, in the year 1086 (Morice, Preuves de l'Hist. de Bret., I, 460). So A. de la Borderie, Annales de Bretagne, vol. VII, p. 285, note 1. Beside this rock was built a chapel which is still today called the Oratory of Saint Euflamus (Saint-Efflam-en-Grève), and a spring is shown which the saint is reported to have drawn from the rock (cf. below, ch. 10), and they call it Toul-Efflam, that is, the Well of Euflamus (A. de la Borderie, ibid., p. 303).], they happily bring the ship to land with joy.
[7] A monstrous beast, which was infesting that region, where it lay hidden Now there was on that shore a certain rocky cave, a thousand paces distant from the aforesaid rock, whose depth from the entrance is of nine cubits; while its mouth spread in a curve to about twelve ells. The holy men, going out of the ship, rejoicing that they had reached land, while they were walking along the shore admiring the site and positions of the places, chanced to discover a certain monster coming out of the forest and directing its steps toward the aforesaid cave. Which, turning about with wonderful cunning, went forward with reversed step, in order by this false gait to take away from those following it the skill of tracking. For who would believe that such astuteness was in that monster? Thus it had deceived many; of Arthur also, the very strong, who at that time was hunting down monsters in those parts of Britain [The things narrated of Arthur in Nennius and in Geoffrey of Monmouth are all reported as done in Greater Britain, nor does there seem to be another document that has come down to us in which there is talk of his deeds in Lesser Britain, apart from this Life of Euflamus (A. de la Borderie, volume cited, p. 307).], it had in this way many times avoided the encounter. But at length, God willing to magnify his servants, the astuteness of the pernicious beast was outwitted.
[8] it shows to Arthur, a very strong knight. For Arthur, as it happened, bending his whole mind on its deeds codex sanctis., was tracking it everywhere. And while he searched about the hiding-places of the rocks, he met the holy men on the shore. He wonders that they had dared to dwell in such vast and horrible solitudes. He inquires of them diligently who they are and whence. They teaching him about what he had asked, and indicating to him also the monster's cave, he is made certain. Arthur rejoices at the arrival of the saints and is glad with his whole heart at the showing of the monster's cave, since, indignant with himself, as if conquered by the monster, he had many times gone away sad because he could not track it down.
[9] Which, attacked by him all through the day but not vanquished, He arms himself therefore with a three-knotted club; with a shield which the skin of a lion covered he defends his spirited breast; then, fighting alone for all, he manfully attacked the public enemy. On the other side, the horrible monster protects itself with its own arms; indeed it first makes an onset against Arthur, indignant that it should be attacked by one man, when, victorious, it had often overcome many peoples. Making an assault, then, with collected strength, it strikes the strong shield of Arthur, which it lightly pierces with its sharp claws. What wonder? For the hardness of stone, as that place bearing the wounds in itself gives testimony, would yield to their sharpness. Arthur, drawing back his body, remained without a wound, and, moved the more to anger, strikes the enemy most fiercely. With such a blow he would have thrown down walls; but the enemy, defended by the hardness of its skin, does not receive a lethal blow. Yet the pain of the blow went down, stronger, to its depths. In this way he fought through the whole day; still the serpent remained without a lethal wound.
[10] [on the next day, water having meanwhile been drawn from the rock by the saint's prayer,] Lesson III. Arthur, as he perceived night to be at hand, puts off the contest until the morrow. He returns to the holy men, wearied by toil and faint with heat. His throat was parched with violent thirst, he seeks water from the men. Euflamus alone replies for all: "Lord, we have no water, and we likewise are in need of it. It remains therefore that we ask it of our Lord." Arthur praises the just counsel of the good man. With bended knees, all are prostrated on the earth. Euflamus, prostrate with his whole body, the voice of all his companions, prays, saying: "O God, whose immutable power created all things without pre-existing matter, and whom the whole universe, each thing according to its own property, serves, at whose command all things change their quality, so that hard things flow soft and rough things become smooth, make known your power upon us, and as in the desert you commanded water to flow from the rock for your thirsting people, at the prayer of your servant Moses, so, Lord, in the multitude of your mercy deign to pour out water for us, since with you nothing is impossible, by the favour of our Lord Jesus Christ, who with you lives and reigns in the unity of the Holy Spirit, God, for infinite ages of ages. Amen." The prayer completed, he climbed the rising cliff, 〈through〉 which, the sign of the holy cross having been made and the flint struck, water burst forth copiously into the air. When the thirsty man, giving thanks, had tasted this liquid, he fell prone before the feet of St. Euflamus: for he knew the power of God to be in him; with suppliant prayers therefore he begs that he would deign to bless him by the imposition of hands and to pray to God for him in his prayers, as one who, in uncertainty, was often accustomed to undergo many perils of life for the liberation of his people. Euflamus, the man of God, blessing him, promises him the gift of his prayers.
[11] at the prayer of the same St. Euflamus it was swallowed by the sea. Lesson IV. Arthur departs rejoicing, his thirst put to flight, his strength restored by the divine draught, fortified by the holy blessing, seasoned by learned speech. And trusting in the holy man's virtue, he left the contest with the monster to his decision. The athlete of Christ, therefore, fortified with the arms of faith, commands the monstrous creature to come forth, and in order to strengthen the faith of his companions, he speaks thus with open voice: "Lord Jesus Christ, who gave to your disciples such power that they can bind and loose whatever they will, of whom you also said: They shall command flight to demons, they shall take up serpents, Mark 16, 17, 18. command this serpent to depart, that this region, freed from so pestilent a destruction, may be able freely to render both praises and thanks to you, who with the Father and the Holy Spirit live and reign for infinite ages of ages." And when they had answered "Amen," the monster, rearing up on the flint, cast its eyes around on every side and sent forth a great cry mixed with a miserable groaning, at the horror of which even distant places trembled.
Then, with lowered head, with sobbing mouth and nostrils, it brought up a bloody vomit; the rocks of that place, in testimony of this miracle, still seem to be red as if with fresh blood [That is, at that place there is seen a rock which is commonly called Roch-Ru, that is, Red Rock (ibid., p. 287, note 2).]. Then, the saints looking on, going down to the sea, making for the deep ocean, it went away never to return. With these two miracles God willed to magnify his servant Euflamus at the beginning of his exile, that he might trust in the grace of Him for whom he had left father and mother, for whom he had renounced all that he possessed, that he might rightly follow him; who for his homeland chose exile and for the highest palaces the lowest caverns codex catervas. of the earth, for purple, for fine linen, a rough and simple cloth.
[12] A monastery near the place where he had put in, The monster having thus been put to flight, the holy men walk more securely through the places bordering the shore. The further they go from the shore, the more they are captivated by the pleasant face of that land. They praise the positions of the places in alternate speech, and while, marvelling, they go here and there in a joined company, they come upon a certain small cell not far removed from the shore, which is called Donguel in the language of the Britons, and which was built by the ancients, as the material and quality of the work still declare [What that place is which, at the time when the Life was written, was remarkable for the rubble of some ancient monument, can no longer be determined (ibid., p. 302 – 303).]. Whereupon they gave thanks to God, and much more joyful than if some men, gaping after earthly things, seeking a kingdom, had gained a royal hall prepared, as the dawn of the next day grew bright, after the offices were completed, when they had gone outside, walking here and there, touched by the pleasantness of things, they chanced to come upon a grassy brook. Going along it they arrive at a spring which led its transparent waves downward with a glad murmur. Here it pleased the men of God to quench their thirst; then returning with joy to the cell, they found a meal prepared for them upon a certain table and an angel sitting beside it. But terrified by his excessive brightness, they drew back. The angel said to them: "Brave men, do not be afraid. Take the food sent from on high by God your Father, who sent me to you, that I might bring you solace in your exile." When they had thus been consoled, the angel withdrew. And they, giving thanks to God, with the divine meal broke their sacred fasts. At once the grace of the Holy Spirit was poured into their hearts, and they drank in the spirit that foreknows things to come.
[13] he established, his companions however occupying separate cells. Lesson V. And so they resolved to be refreshed with so wholesome a meal on the first and third and sixth ferias, according as they were accustomed to break their fasts. O how ineffable was that very meal! Yet it was prepared by God on these days at the hour. This meal taught the men of God, but a calm and solemn [Again here some words of the original writing seem to have fallen out or been corrupted. Albert Le Grand interpreted the passage thus: "Ils … se resolurent doresnavant de jeusner tous les lundys, mercredys et vendredys; laquelle institution Dieu confirma par un grand miracle, lequel continua pendant le cours de leur vie, qui fut que, les dimanches, mardys, jeudys et samedys, leur repas etait miraculeusement apprêté par le ministère d'um Ange, et les autres jours point. Toutes ces faveurs qu'ils recevoient du Ciel, leur firent connoistre que Dieu avoit agreable qu'ils demeurassent en ce lieu" [They … resolved henceforth to fast every Monday, Wednesday and Friday; which institution God confirmed by a great miracle, which continued during the course of their life, namely that on Sundays, Tuesdays, Thursdays and Saturdays their meal was miraculously prepared by the ministry of an Angel, and on the other days not. All these favours which they received from Heaven made them know that it was pleasing to God that they should remain in this place] (Lives of the Saints of Brittany, ed. 1901, p. 585).]. So they went no further, but according to the will of God remained there, persisting in religion. Afterward, that they might be more freely at leisure codex vacare. for divine contemplation, they decreed that each should have his own retreat. And so, departing into the neighbouring parts, they leave St. Euflamus alone in the house dear to him, and in the tracts adjacent to it they prepared dwellings for themselves, from which on feast days they came together to him and for the time of the meal [On that form of monasteries among the ancient Irish and Britons see George Petrie, The ecclesiastical architecture of Ireland anterior to the Anglo-Norman invasion, comprising an essay on … the round towers of Ireland, 2nd ed. (Dublin, 1845), p. 125 ff. At this place A. de la Borderie (volume cited, p. 302; cf. History of Brittany, by the same author, vol. I, p. 507 – 11) seemed to himself to find some trace of an ancient tradition or writing which the writer of the Life of St. Euflamus followed, namely that that form of monasteries, frequent indeed and customary among the Britons and the Scots or Irish up to the seventh century, but soon afterward foreign to monastic usage, was certainly by the twelfth century altogether unknown. But although that very practice had already fallen out of use, the memory of it could nevertheless have survived in the twelfth century and even later, especially since in not a few Lives of the saints, which must not be supposed to have been unknown to our author, mention of it occurs (for example in the Life of St. Columba by Adamnan). And so I should judge that the aforesaid writer pronounced too boldly: "Ce passage, lui seul, suffit à authentiquer l'histoire d'Efflam, dans le fond restreint, essentiel, à quoi elle doit être réduite" [This passage, of itself alone, suffices to authenticate the history of Efflam, in the restricted, essential substance to which it must be reduced] (Annales de Bretagne, volume cited, p, 302).].
[14] Honora, the saint's wife, enclosed in a hide, is carried across the sea Meanwhile the partner of his unviolated bed, Honora by name, wishing to be equally the companion of his chastity and religion, was tormented night and day with anxiety, thinking with herself how she could follow him whom no 〈land〉 word supplied by conjecture; the codex omits. foreseen by her nor sure place held. At length, touched codex tanta. by a new counsel, casting her royal garment far away, secretly, with no companion, she went to the nearby harbour, and opened the purpose of her heart to a certain man dwelling above the harbour and known codex voto. to her. She therefore compelled him, as much by entreaty as by payment, to prepare for her a vessel of hide for her new work. He prepares it as she had directed. When she had said: "Into your hands, O Lord, I commend my soul and my body, that you, Lord, may guard and direct them in right ways," having impressed the sign of the cross on her forehead, she surrounded herself with the prepared hide, and so, trusting in the Lord, committed her life to the waves of the sea. But God leading her, on the third day, beneath the city which stands above the Leguer [Concerning this place it is good to copy out what A. de la Borderie noted (volume cited, p. 289, note 6): "Il s'agit ici de l'établissement gallo-romain, dont on voit encore les ruines à l'embouchure du Leguer, près du village du Gaudet (commune de Floulec'h, canton et arrondissement de Lannion, Côtes-du-Nord), et qui était une forteresse plutôt qu'une ville. Aussi, a l'époque romaine et aux premiers siècles du moyen-âge, l'appelait-on seulement castellum, comme le prouve la plus ancienne Vie de saint Tudual, et le pays environnant se nommait Pagus Castelli (le Pays du Château, en breton Pou Castel, Pougastel, Pouhastel… Voir ce que nous avons dit de cet établissement romain dans les Trois Vies anciennes de S. Tudual, p. 65 – 69, et la description des ruines antiques du Yaudet en 1788 par "un prêtre Trégorois" publiée par nous dans nos Études historiques bretonnes, 1ro serie (1884), notamment p. 5 – 7." [It concerns here the Gallo-Roman settlement, of which the ruins are still seen at the mouth of the Leguer, near the village of Gaudet (commune of Floulec'h, canton and arrondissement of Lannion, Côtes-du-Nord), and which was a fortress rather than a town. So too, in the Roman period and in the first centuries of the Middle Ages, it was called only castellum, as the oldest Life of St. Tudual proves, and the surrounding country was named Pagus Castelli (the Country of the Castle, in Breton Pou Castel, Pougastel, Pouhastel… See what we have said of this Roman settlement in the Three Ancient Lives of St. Tudual, p. 65 – 69, and the description of the ancient ruins of Yaudet in 1788 by "a priest of Tréguier" published by us in our Breton Historical Studies, 1st series (1884), especially p. 5 – 7.]], she came to land sound and unharmed, the hide being still whole. A certain weir, which had been constructed of squared stones in the sea below the city, received her when the sea came in, but when it went out held her back, left on the dry shore [A. de la Borderie (volume cited, p. 306 – 307) judges that this fable arose from the tradition about the construction of the vessels which the ancient Britons used, whom, namely, Pliny reported to sail in wicker vessels stitched with hide, and similarly Solinus, Avienus and Gildas the Wise (cf. ibid., p. 290. note 2). I should indeed readily believe this origin of the fable to be likely; but it does not seem that one should conclude what de la Borderie hints, that some authority accrues thereby to the Life of St. Euflamus; for popular fabulous traditions of this kind persist here and there through many centuries.].
[15] to the place where he himself resided, and So when morning came, the keeper of that weir, coming to the weir that he might take his usual catch, for every day he was accustomed to find a certain kind of fish there, found this alone deposited. Shrinking from it at first, because he had never found such a thing, yet as he discovered that it was the codex omits. a hide, led by the hope of something hidden, he approached, took it, and carrying it away secretly under his cloak, placed it in a private part of the house. And when, driven by diligence in his business, he wished to hurry on to other things, behold, he suddenly heard a voice; but not knowing whence or who uttered it, he was stunned with wonder. While he is stunned, behold, by God's will the hide is undone, and the virgin speaking codex salmocinans. appeared to the stupefied man. At the sight of her, astonishment was added to that man's astonishment. But at length, comforted by her gentle voice, called back to his former state of mind, he began to inquire of her why she had been so enclosed in a hide, and the manner of this voyage, and whence she drew her lineage, and whither she was preparing to go. These things having been thus made known to him, he told her of the conversion of the holy man, since his works were so flourishing that talk of them was already being held through all Britain.
[16] from the hands of a certain man pursuing her Lesson VI. But the tyrant of the aforesaid city, which was situated near the weir, inquired what, on that day on which the virgin was found, had been found in the weir. For, as we have said, every day some catch of fish was found there. When it was reported to him that nothing contrary to custom had been taken there, angry, [putans the edition adds.] himself deceived by the keeper of the weir, he hastened with troubled mind to the man's house, and exercising savage tyranny against him, forced him to confess the truth of the matter. On learning it, he pursues swiftly on his charger, following her tracks, the virgin, who, the road having been shown her, was already hastening to St. Euflamus; and thinking that he was on the very point of catching her, he slackens all the reins; but in vain he follows, in vain he rages in following; for the virgin, with easy step, by God's favour going before, fled more swiftly than her pursuer.
[17] rescued by a prodigy, He, although he denied rest to himself and his frenzied horse, yet slowed by a certain sluggishness sent down from above, could by no means overtake her. The virgin, having now reached the dwelling of St. Euflamus, had found an asylum for her fear. The pursuing enemy, when she was already preparing to enter, stretched out his right hand to seize her and held his left against the threshold.
The one, as it was stretched out, stiffened; the other stuck to the threshold. Thus so read itaque? held fast, and now repenting of his wickedness, pouring out tearful prayers, the wretch cried aloud and began to implore help from the holy man. But St. Euflamus, not unmindful of that holy Gospel where the Lord says: I do not wish the death of the sinner, but that he be converted and live, Ezekiel 33, 11. approached and touched him and restored his hands to their proper uses, and in the name of Christ set him in possession of himself. Then he, subdued by the heavenly stroke, now beginning to recognize what had happened to him and how much he had displeased God, making satisfaction, fell prone on the ground before the feet of the holy man, and asking pardon, in amendment of his offences restored estates to the saint, and granted him his whole revenue in the present province. And having received a blessing, he went back joyful to his own place.
[18] [permitted to remain for some time beside the cell of St. Euflamus and to enjoy his conversations, not the sight of him, then set over a monastery of virgins in Cornwall, she lives there, renowned for holiness, until her death.] Lesson VII. But St. Euflamus, when he had learned the manner of the journey and the cause of his consort, giving thanks to God, rejoiced vehemently at her excellent purpose, and in the dignity of religion, in the divine mysteries, he caused her to have no small discernment. So they lived together for some time, purely and chastely; but the saint, as though the delight were excessive, chastised this liberty. For he forbade his consort the sight of his body; but lest the woman's soul, frail as it is, deprived of its comfort, should lack codex non careat. a faithful guardian, he allowed her to enjoy his wholesome conversation for her consolation. She rejoices at this separation of the body, which was joined with a union and love for her companion spiritually led. With the help of the neighbouring brothers she shortly built a basilica for herself next to her companion. Coming therefore daily at the hours of the day to complete the mysteries, she stood outside next to the wall, and speaking a little for an hour with the servant of God about the instruction of life, without seeing him, she returned to her own dwelling. But after much time, withdrawing from there to Cornwall, wishing to remain there, she acquired handmaids for God, with whom she established a basilica, and having run through the racecourse of this life there, she merited to be given the everlasting prize. There her memory is observed daily, and her feast is celebrated with solemn gladness Cf. Preliminary Commentary, no. 9.. But the saint, serving God devoutly in the place pleasing to him, never afterward allowed the female sex to enter his house, but by chastising his body, persisting in prayers, he made fruit for himself and others of the eyes thus the codex?.
[19] To the cell of St. Euflamus comes St. Gestinus, who had previously occupied it, While the heavenly father was thus leading a celibate life on earth, behold, a man of God, Iestinus by name, returning as a pilgrim from the houses of St. Peter the apostle and of the other apostles, full of virtues, is at hand. When he, wearied by the fatigue of so long a journey, wished to take breath, he directs his step to the dwelling of St. Euflamus, in which he had previously dwelt and from which he had taken his journey. But as he saw St. Euflamus, he began thus to address him in the spirit as a companion: "O youth of great piety, beloved of God and the angels, not so much worthy of the present lodging as desired by the heavenly palace, not unseen, not unwelcome have you come here as a guest. This house, once ours, is yours and shall be yours in time to come, and this province, receiving its name from your name, shall serve you through many peoples. This whole province also shall owe itself and its wealth to you."
[20] and, a divine oracle approving, he grants it to St. Euflamus to possess. Lesson VIII. "O how happy are the parents who have brought forth for themselves such a son, an heir of the heavenly kingdom! In you indeed, in you they shall be blessed. For the Lord has conferred no small grace on you, as the blessedness of the place and the conduct of your life show by many increases." As he was saying these things and things like them, the kindly host continues with gentle words: "O father of immense authority, may God be propitious to you and may a generous rewarder of your labours stand by you. For it is right that I obey you and acquiesce in your counsel. It is not unequal, I think, that I should yield to your age, since I see you weakened by the labour of the road, wearied by the vicissitudes of things. What more? If other things were wanting, your prior lot has rightly compelled me to withdraw and to leave with you this place first possessed by you." As they were thus contending between themselves, each wishing to yield to the other, behold, a divine consolation settles the friendly dispute, saying thus: "This altercation, pleasing in the sight of the Lord, shall thus be resolved: The Lord has dedicated this house to St. Euflamus, and has granted it to him to have forever. But this province shall draw its name from your name, St. Gestinus, and thus the honour shall be common to you, and this place shall bear the memory of both." And so from the name of Iestinus the district is called Plestina. Iestinus had a most holy way of life at a certain forest near the same place, and so consecrated the place by his presence 〈that〉 even to the present day such miracles are made manifest there, that no one dares even to collect the branches of that forest which rot on the ground, much less to break them or cut a trunk.
[21] Of the holy life of St. Euflamus, his devout death and burial. But who could set forth the magnificent virtues of St. Euflamus in his place, and his glorious pursuits and holy way of life? From his mother's breasts he pleased God his Father, and advanced in virtues from day to day more and more. Running through the world virtuously in a course unbroken, he at last rendered to God a soul acceptable and pure. His body was laid by the holy brothers, who had gathered for his death, in the place granted him by God, and that it might be honourably kept there, a certain small cell was built over it. Here for a long time the precious body rested hidden in the body of the earth; as the course of time slipped by, his memory was almost taken from the earth.
[22] The place of this burial, a long time afterward, to a certain devout man Lesson IX. We believe that some have dwelt in that place who did not know that the place held so holy a deposit; but at the bidding of divine grace the treasure long hidden, at length found, lay open for human use. For at a certain time a certain worshipper of Christ, full of devotion, watchful in prayers, subduing the allurements of the flesh with vigils, hunger, thirst, cold, a true successor and heir of blessed Euflamus, although unknowing, became the holy inhabitant of this place. He had made it his custom every week, though on a fixed day, namely on the Sabbath, to clean the cell of blessed Euflamus most attentively. On a certain day, then, while intent upon this honourable and customary work, he suddenly saw drops of fresh blood coming forth from a certain part of the earth; on seeing the blood, struck with vehement astonishment, he stiffened for a long time in his whole body.
[23] is revealed, and the saint's body is honourably raised; But after, his astonishment driven off, the discernment of his mind at last returned, he carefully considers whence that blood took its origin or what it signified. What it might mean to signify he ponders, and fails in pondering. Sometimes he has an impulse to search the bowels of the earth, but yet he is held back by wonder. At last, having taken counsel, he went to the bishop, reports in order what he had seen. The bishop wonders at what he hears, takes counsel, calls together in one men skilled and of great religion. With the aforesaid worshipper of Christ as guide, they come to the place of St. Euflamus. These, by the counsel of the wise, having poured out prayers to the Lord with the greatest devotion, and having observed fasts for three days, dug up the earth, found the holy body, and by the writing found with it [These words Lobineau (Lives of the Saints of Brittany, ed. Tresvaux, vol. I, p. 263) interprets as if the writer of the Life meant that this was found with the body itself. But for our writer truly to say this (litteris secum inventis) it was enough that in the sarcophagus or coffin in which the body was contained, or next to it, some brief inscription was read (so rightly A. de la Borderie, Annales de Bretagne, vol. VII, p. 294, note 1).], and by frequent miracles too, it is recognized.
[24] and his memory, miracles being added, God, by whose kind will the relics of his confessor were found and lay open, deigned to make his confessor wonderful on earth by the glorious dignity of miracles. The eyes of the blind are opened and they see; those who were tormented by a panting fever enjoy a wholesome cooling; those possessed by demons, the demon being put to flight, are restored to sound health. The lame, the service of their feet given back to them, praise God with one voice in blessed Euflamus. Many kinds of diseases, blessed Euflamus interceding, are praiseworthily cured.
[25] is celebrated among the people of Brittany. The body having been recognized, the miracles having been seen, the bishop with the whole of the clergy, with one voice of mouth, with one devotion of heart, break out into the joyous praises of God. The king with his princes, who had come for the finding of so sacred a body, rejoicing with very great joy, honours the saint with worthy gifts; fields widely spread far and near he freely granted to St. Euflamus to have. The whole people of Brittany, seeing that they had found a true healer of diseases, gives thanks to the supreme Thundering Physician on high, to whom be praise, honour and glory for ages of ages. Amen.