ON ST. ILLTUD, ABBOT IN SOUTH WALES,
IN THE SIXTH CENTURY
PRELIMINARY COMMENTARY
Illtud, abbot, in Wales. (S.)
BY C. D. S.
§ I. Of the sources of this treatment.
[1] The Life of St. Illtud, Illtud [Elsewhere he is called Aeltutus, Eltutus, Heldutus, Heltutus, Hildutus, Hiltutus, but in Welsh Illtyd or Eltet.] was made celebrated chiefly by certain of his disciples, who already from antiquity have been accustomed to be honoured with special cult among the Britons, whether insular or Armorican Cf. Life of Illtud, ch. 11 end.. Yet his name appears much less frequently than theirs, not only in general martyrologies and calendars, but also in the particular ones of the British regions [We shall cite the witnesses to the antiquity of the cult of St. Illtud below in § V.]. But an outstanding testimony of veneration toward him is furnished both by the churches and villages marked by his name See ibid., no. 33. and by the Life which is read in a certain codex of the British Museum Cotton. Vespasian. A. XIV, of the twelfth century. and was long ago published by the distinguished W. J. Rees Lives of the Cambro British saints (Llandovery, 1853), p. 158 – 82., but in that edition disfigured by innumerable blunders through the carelessness of the copyist, and which will here be brought forward anew from the codex itself; in which there are proclaimed not only his holiness and the miracles he performed while living in this world, but also others obtained by his intercession after his death and the church dedicated under his patronage.
[2] written in the twelfth century by an anonymous author, That this Life was written in the course of the twelfth century is shown on the one hand by the age of the codex that presents it, on the other by the names of the kings of the English in whose reigns two miracles after death happened Life, chs. 25, 26., especially William the Bastard or Conqueror Years 1066 – 1087. or William his son Years 1087 – 1100.. But besides this we know nothing of the writer, who he was or of what condition, and what sources he could have gone to or what authority it is therefore permissible to attribute to his narrative. I should gladly believe that he was one of the canons of the church of Saint Illtud, since he shows that he knows so minutely what pertains to these canons Cf. Life, chs. 12, 25, 26., and that the Life was composed from the traditions of that church. Certainly to traditions of this kind pertains what is narrated of St. Paul, the disciple of Illtud, gathering in a barn the birds that were plucking the crops Life, ch. 14. Cf. the note at this place.. The wonderful prodigy that is reported in chapter 22 of the Life is read in about the same words in the eighth-century writer who lies hid under the name of Nennius, whose little work On the wonders of Britain was certainly in the hands of all among the Welsh in the twelfth century See the note at the chapter cited..
[3] and reduced to a compendium by John of Tynemouth, It must not be judged different from it, the Life which is read in the Nova Legenda Angliae collected by John of Tynemouth, which is commonly cited under the name of John Capgrave: for this is pure and simple a compendium of the more lengthy Life just indicated, whose very words too it for the most part copied out. Yet we have thought fit to present it together with this below [From the more recent edition very accurately made, Nova Legenda Anglie, as collected by John of Tynemouth, John Capgrave and others. Now re-edited by Carl Horstman (Oxford, Clarendon Press, 1901), vol. II, p. 52 – 56.], that we might not seem to cheat the reader of the help of any document, especially since it was also often cited, before the publication of the original Life, by writers of a more recent age, and now and then can help in interpreting some more obscure sentence of this earlier Life.
[4] is of uncertain credit, There occur in that lucubration certain enormous Cf. chs. 3, 17, 20, 21, 23, 24. or ludicrous Cf. chs. 5, 8, 14, 15, 19, 25. miracles and apparitions of angels Cf. chs. 4, 9, 13, 22., in which the profuse fancy of the British nation is accustomed to delight in praising its saints. If you take these away, there remain not a few things pertaining to the history of St. Illtud, how far these can be judged true or at least likely, since they were consigned to writing so long a time after the age of the saint, we shall try to determine in the notes.
[5] as also the other documents that exist about the saint But the chief aids for accomplishing this will be certain Welsh documents, of uncertain age and origin indeed and therefore of uncertain authority, yet ancient and of themselves not improbable, published in these last times either entire or in part, such as Bonedd Saint Ynys Pridain, that is, Genealogy of the saints of the island of Britain; Bonedd neu Achau Saint Ynys Pridain, or Genealogy or Pedigrees of the saints of the island of Britain; and a third catalogue of the same kind, Achau Saint Ynys Pridain [Cf. on these documents Rev. Rice Rees, An Essay on the Welsh saints of the primitive Christians (London, 1836), p. 73 – 74.]; and the epigrams written in the Welsh language which are called Triads [Cf. Cours de littérature celtique, by H. d'Arbois de Jubainville and by J. Loth, vol. III (Paris, 1889), p. 22 – 24, and vol. IV, p. 201 – 203.]. To which
must be added the Iolo Manuscrits [Iolo Manuscrits, a selection of ancient Welsh manuscripts, made by the late Edward Williams, with english translation and notes by his son, Taliesin Williams. Llandovery, 1848, 8°.] and the Liber Landavensis [The Text of the Book of Llan Dâw, reproduced … by J. Gwenoguryn Evans, with the co-operation of John Rhys. Oxford, 1893. The earlier edition (W. J. Rees) was made in the year 1840.], and the traditions and stone monuments described here and there by various more recent archaeologists, which will come to be cited below either in our Commentary or among the notes.
§ II. Of the chronology of the life of St. Illtud.
[6] Some assert that St. Illtud was a kinsman On this question, surely the chief one of this inquiry, namely in what age St. Illtud lived, we have a twofold series of testimonies. Of which the one makes our saint a kinsman and disciple of St. Germanus, bishop of Auxerre. Thus a) the family pedigree, as it is read among the Welsh genealogies, conceived thus [In Rice Rees, work cited, p. 123. The names expressed in sloped letters are of those who, besides Germanus and Illtud, are venerated as saints.]. From which it would be established that Illtud was the nephew of a sister of St. Germanus, whose husband had a brother named Constantine, who was the grandfather of King Arthur.
[7] and disciple of St. Germanus of Auxerre b) A notice on St. Germanus, which is read in Welsh in the Achau y Saint and translated from it into English in John Hughes [Horae Britannicae or Studies on ancient British history, vol. II (London, 1819), p. 161.]: Garmon was a Saint and a bishop, the son of Ridigius from the land of Gallia; and it was in the time of Constantine of Armorica [In Welsh Cystennyn Llydaw, who in the Triads is also called Cystennyn Fendigaid or Vendigaid, that is, Constantine the Blessed (Triads of the third series 44; cf. Rice Rees, work cited, p. 127).] that he came there; and continued here to the time of Vortigern; and then he returned back to France, where he died. He formed two choirs [In Welsh Côr, by which word Welsh writers were accustomed to signify a monastery (Rice Rees, work cited, p. 181).] of saints, and placed bishops and divines in them, that they might teach the Christian faith to the nation of the Cymry, where they were become degenerate in faith. One choir he formed in Llan Carvan, where Dyfric Dubricius. the Saint was the principal, and he himself was bishop there. The other was near Caer Worgorn, where he appointed Iltutus to be principal; and Bleidden [By this name among the Welsh was called Lupus, bishop of Troyes, companion of St. Germanus on the British journey.] was the chief bishop there. After which he placed bishops in Llandaff; he constituted Dubricius archbishop there, and Cadoc, the saint, the son of Gwynllin, took his place in the choir at Llancarvan, and the archbishop of Llandaff was bishop there also Cited in Rice Rees, p. 122..
[8] they assert; c) Illtud is expressly asserted to be a disciple of St. Germanus in the Lives of St. Samson [Mabillon, Acta Sanctorum O. S. B., century I, p. 168; Acta Sanctorum, July vol. VI, p. 575, n. 7; Analecta Bollandiana, vol. VI (1887), p. 86.].
[9] From this therefore not a few more recent writers report that Illtud was a disciple of St. Germanus. Nor are they much moved by another testimony of the same book Achau y saint, but from the age of certain persons named in his Life in which it is asserted that the college of Caer Worgorn was founded by Constantine Fendigaid Cf. above note 8. in the time of the emperor Theodosius (whence the monastery was also called Twsdws) and a little later overthrown by Scottish or Irish pirates; for they readily answer that it could have been restored by St. Germanus and that that restoration was called his second foundation Rice Rees, work cited, p. 122.. But it is harder to reconcile the times of Germanus with the times of SS. David, Samson, Paul Aurelian and Gildas, the disciples of St. Illtud Life of St. Illtud, ch. 11 end., and especially Dubricius, who is said to have conferred on him the clerical or monastic habit Ibid., ch. 7.. For the first four died after the middle of the sixth century [Which may seem sufficiently certain of St. Samson, seeing that about the year 557 he subscribed the third council of Paris in the last place but one (Maassen, MG., Concilia vol. I, p. 146), and therefore was then younger than almost all the bishops of the kingdom; whence he must be judged to have then been recently set over the government of the church of Dol.], while Dubricius, both in his Life and in the Annals of Cambria, a document which enjoys chief authority among writers on British affairs, is asserted to have departed from the present life in the year 612 [Life of Dubricius in the Liber Landavensis, ed. Evans, p. 84; Annales Cambriae, edited by the Rev. John Williams ab Ithal (London, 1860), p. 6.]. Now the later journey of St. Germanus to insular Britain and his blessed death soon following took place before the year 450. By no means therefore may one judge that he was a contemporary of those holy Britons.
[10] [he must rather be judged to have flourished about the middle of the sixth century.] A certain other chronological mark consigned in the Annals of Cambria can help to determine the age of St. Illtud. For it is read in them that King Arthur fell in battle in the year 537 Annals of Cambria, p. 4.. And so it must be judged that at that time Illtud, who gave his effort to military service with him Life, ch. 2., had passed his youthful years. And although no documents teach at what time he went to Arthur, yet since he was drawn to this after Arthur had already become illustrious with warlike glory Ibid., without the mark of rashness it is permissible to conjecture that he went a little before or after the year 530, and thence that he saw the light about the year 510 or 515. But also since no reason is brought forward by the writer of the Life of Illtud why he departed from Arthur and adhered to a certain petty king Poulentus or Paulinus Life, ch. 2 end., the suspicion readily arises that this was done after the killing of Arthur: whence if we reckon some years which he spent in the command of the soldiery under Poulentus and then in leading the hermit life, we are brought to the year 550; about which time he could be thought worthy of the priestly and abbatial honour by St. Dubricius, who, as we have said, in the year 612, after, wearied by old age, he had given up the episcopate Life of Dubricius in the Liber Landavensis, p. 83. and had lived for many years in solitude, fell in death. Indeed it must not be concealed that all these conclusions are derived chiefly from what is narrated in the Life of St. Illtud, whose authority can by no means be called certain.
[11] It is altogether uncertain in what year he died. The year of Illtud's death is nowhere noted in our documents. William Owen indeed in his Cambrian Biographia judged that he died about the year 480, resting, I believe, on no ancient testimony, but only by conjecture, because from the passages cited above Nos. 6 – 8. he had led his mind to think that Illtud was a disciple of St. Germanus.
§ III. Certain traditions of things done by St. Illtud besides those narrated in his Life.
[12] Illtud is reported to have instituted perpetual psalmody We gather in this place those traditions which neither the writer of the Life mentioned nor will the occasion of indicating them be furnished in the notes to it.
I. According to the Welsh Triads [Here again it seems that it should be pointed out that those poetic lucubrations certainly do not enjoy so firm an authority, where they are used in place of testimonies for asserting past things.] perpetual psalmody was instituted by St. Illtud in his monastery Cf. Acta Sanctorum, Nov. vol. I, p. 548 ff.. For in Triad 84 of the third series there are celebrated the Three chief perfect colleges [In Welsh bangor, by which name the greater Celtic monasteries of the fifth and sixth centuries were accustomed to be designated. Cf. Rice Rees, work cited, p. 122, note 3, and p. 181.], namely the college of Illtud the Knight In Welsh Elldud Varchawe or Farchog. at Caer Worgorn Cf. above, nos. 7, 9.… In each of these colleges there were numbered saints That is, monks. two thousand four hundred [That it must be read thus with Rice Rees (work cited, p. 181) is shown by the following words. Not rightly therefore did J. Loth (cited in the following note) interpret it four hundred and twenty.]; who by hundreds at each hour of the day and night took up one from another (in singing the divine praises) [Myv. Arch., p. 408; J. Loth, Cours de littérature celtique, vol. IV, p. 265, note 1. But in another Triad (of the first series 80 in Myv. Arch., p. 393; J. Loth, volume cited, p. 264, n. 91) in place of the monastery at Caer Worgorn there is indicated the celebrated monastery of Bangor on the estuary of the Dee, of which Bede in the place cited in the following number.].
[13] in his monastery, Lest anyone should wonder beyond measure at so great a number of monks, it will be enough to have noted what Bede reports, that skilled and prudent author of ecclesiastical history in Britain, about the monastery of Bangor, in which, he says, "so great a number of monks is said to have been that, when the monastery was divided into 7 portions with rectors set over them, no one of these portions had fewer than 300 men, who all were accustomed to live by the labour of their hands" Ecclesiastical History, book II, ch. 2 end (ed. Plummer, 1896, vol. I, p. 84).. It is good also to remember that the old Celtic monasteries were not, like our more recent ones, some house enclosed as it were under one roof and destined for one family leading a common life, but a certain mass of small cells and houses, which were contained indeed by one circuit of walls or rampart or ditch, but built separate from one another around a church and certain other more ample dwellings, in which all the inhabitants of the religious community could from time to time be gathered [That this form of cenobitic life was already in use from antiquity in the deserts of the East is manifestly gathered from many things reported by the Lives of the Fathers. The same was presented quite closely by those congregations of devout women, once quite frequent in our Belgium, which were called beguinages, and which in a few towns, especially at Ghent, may still be visited.]. And perhaps sometimes a whole monastery of this kind consisted of little monasteries subject to one abbot, but whose monks for the most part performed their offices separately. Which, as to the very
monastery of Illtud, a certain passage of an ancient Welsh document seems to assert expressly enough, in which is read: Illtyd founded seven churches, appointed seven companies for each church, and seven halls or colleges in each company, and seven saints [We have already pointed out (above, note 10) that by this name monks are often designated in Welsh monuments.] in each hall or college Iolo mss. (cf. above, p. 220, note 3), p. 555.: which numbers, if they are reckoned together, make two thousand four hundred and one.
[14] taught the Welsh a better manner of ploughing, II. Illtud is said to have taught the Welsh a better manner of ploughing fields. For among the Welsh Triads is read a certain poem in which are celebrated the distinguished Three benefactors of the Welsh nation, and the third of these is cited as Elldud Varchawe Cf. above, note 8., "a saint of the school of Theodosius Cf. above, no. 9., who improved the art of ploughing land and taught the Welsh the manner of ploughing which they use even today: for before the times of Elldud they turned the land with the mattock and with the plough arsang, which the Gwyddyli still use" [Series III Triad 563 (Myv. Arch., p. 406; J. Loth, Cours de littérature celtique, vol. IV, p. 290, n. 133).].
[15] and published a twofold little work in writing. III. In John Bale, among the writers of Britain of the first century, Illtud is proclaimed, as one who is said to have composed "on a question to Samson Letter I and To Isanus and Atrochius. Letter 1. The rest," adds Bale, "I have not seen, although he wrote more" Scriptorum illustrium maioris Brytanniae… Catalogus (Basel, 1557), p. 52.. I for my part have nowhere come upon the lucubrations cited here or any others inscribed with the name of Illtud, whether printed or inserted in manuscript codices. It may perhaps not unjustly be conjectured that these letters are nothing other than that little oration which Illtud is read to have held to Isanus and Atholius when near death, and which another certain disciple of Illtud reported to St. Samson when he asked about his master [Life of St. Samson, Acta Sanctorum, July vol. VI, p. 575; Analecta Bollandiana, vol. VI (1887), p. 112.]. This, compilers of no sufficiently keen nose could have inserted among certain collectanea on St. Illtud under those invented titles cited in Bale.
§ IV. What place St. Illtud inhabited and where he died his last day.
[16] What is read about the place of St. Illtud's dwelling These questions are made intricate by the variety of the traditions which have been recorded about them in different writers, mostly anonymous. For I. About the first: 1° In the Life of St. Paul of Léon, which had as author at the end of the ninth century Wormonocus, disciple of Wurdistanus, Illtud is said to have dwelt on a certain island Pyrus by name, situated on the borders of the country of the Demetae [Analecta Bollandiana, vol. I (1882), p. 213. Demetia was one of the four provinces of South Wales, in the extreme western part of that region.]. But 2° in another Life of the same Paul, written, as it seems, by that same monk of Rhuys who composed the Life of St. Gildas the Wise, that is, at the beginning of the eleventh century Th. Mommsen in MG., Auctores antiquissimi vol. XIII, p. 3 middle., that name Pyrus no longer occurs, but it is read only that Illtud settled in a place of a certain island "which to this day they call the monastery of Hyldutus" Acta Sanctorum, March vol. II, p. 112, n. 5..
[17] both in the Lives of the saints 3° In the Life of St. Gildas by the monk of Rhuys, it is reported of Illtud: "Now the aforesaid Hildutus dwelt with his disciples in a certain narrow and confined little island Ed. Mommsen. ch. 4 (MG., volume cited, p. 92 middle). … which island to the present day is called Lanna Hilduti" Ibid., p. 93 middle. Cf. ch. 5 end..
[18] his contemporaries 4° In the Lives of St. Samson, bishop of Dol BHL., nn. 7478 – 7484., the place of St. Illtud's domicile is not expressly indicated, but that it must be sought within the bounds of Wales is gathered from the fact that Samson is narrated to have received sacred orders, while he was staying with Illtud, by the hands of Dubricius, bishop of Llandaff. It is then narrated that Samson a little later went away from Illtud's monastery and stayed for some time in a certain island [As is known, by this name, even among the ancients, a house or mass of buildings separated from other houses was accustomed to be designated. Cf. Forcellini-De Vit, under this word.] founded by a certain distinguished man and holy presbyter named Pirus [Acta Sanctorum, July vol. VI, p. 578, n. 20; Analecta Bollandiana, vol. VI (1887), p. 93, line 24 ff.; Liber Landavensis, ed. W. J. Rees, p. 14 middle; the same, ed. Evans, p. 12 end.].
[19] and in his own Life 5° In the very Life of Illtud no other place is named in which he dwelt than the Valley of Hodnant Life, ch. 6.. But in the title of the chapter it is signified that this concerns his first dwelling; whence it is manifestly gathered that he afterward settled elsewhere. And in the following chapter it is reported that Illtud, after he received the clerical tonsure from St. Dubricius, returned to the same place and building a dwelling there, founded a church, and many disciples are said to have flowed together there to be instructed through the seven arts Life, ch. 7.. But immediately thereafter Life, ch. 8. Illtud is presented dwelling in a certain solitude of the region of the Glatmorcanenses, or of the present county of Glamorgan, in the eastern part of South Wales, and that there, presented with an ample possession by the king of those parts Life, ch. 8 – 10., he established a huge monastery Life, ch. 11., of which, ecclesiastical orders having been received and moreover the monastic order being taken, he was established abbot Life, ch. 12., and to which very many scholars flowed together, of whose number were these four, namely Samson, Paulinus, Gildas and Dewi or David Life, ch 11 end..
[20] testimonies Finally 6° In the Life of this St. David, bishop of Menevia, by that author who is commonly called Ricemarchus, a cleric of Menevia at the end of the eleventh century, no mention is made of Illtud, but it is said that the place in which David the saint was instructed is called Vetus Rubus W. J. Rees, Lives of the Cambro British Saints, p. 122., and then that the same David, after more than ten years spent with Paulinus, disciple of St. Germanus, bishop of Auxerre, and twelve monasteries founded, returned there Ibid., p. 122 – 24., and at length with three of his most faithful disciples, a great crowd of fellow disciples accompanying him, went to the place which a heavenly vision had indicated to him to dwell in, that is, Rosina Vallis, which the Britons by vernacular name call Hodnant Ibid., p. 124.. Of which Gerald of Wales says Itinerary of Wales, ed. Dimock, p. 107.: "The place where the church of Menevia is situated is called… Vallis Rosina. Which however might be called marble rather than either rosy or rosin, since it abounds very little in roses, but very much in marble." Afterward that place or the church of Menevia took its name from St. David and was called St. David's Cf. Sam. Lewis, Topographical Dictionary of Wales (1833), under David's (St.)..
[21] are so different And so a) In the earlier documents, written in the ninth and eleventh centuries, five in number, Illtud is said to have established his monastery in Wales; nor does there anywhere occur any contradiction, by which it is affirmed that he spent his life in Lesser Britain. b) In the second Life of St. Paul of Léon and in the Life of St. Gildas Above, nos. 16, 17., that monastery is said to have been erected in a place which to this day was called the Monastery of Hyldutus or Lanna Hilduti, and in the Life of St. Illtud it is more than once manifestly indicated that the same place was situated in the region of the Glatmorganenses Life, chs. 8 – 12, 17, 18, 20, 21, 25, 26.. Whence more recent writers have judged that place to be the same as that which is now called Lantwit Fawr or Lantwit Major. Yet c) In the first Life of St. Paul of Léon Above, no. 16, 1°. it is narrated that Illtud first dwelt on an island situated on the borders of the country of the Demetae, which agrees very well with Menevia or Vallis Rosina Cf. above, note 1 and no. 20., whereas Lantwit Major is situated in the region of the Glatmorganenses, in the extreme eastern part of South Wales. And in the Life of St. David it is said that he was educated and afterward founded his chief monastery in that same Vallis Rosina Above, no. 20..
[22] that scarcely, nay not even scarcely The question therefore remains to be solved, whether Illtud, before he settled at Lantwit Major, must be said to have first stayed for some time at Hodnant or Menevia. The Life of Illtud alone affirms this, and that, as it seems, quite confusedly, since it both immediately presents Illtud in the region of Glamorgan leading a certain hermit kind of life, and reports that many scholars flowed together there both to Hodnant and to Llan Iltud Above, no. 19.. And so I should judge it quite probable that the author of the Life of Illtud, from the tradition about St. David, whom he knew from elsewhere to have been a disciple of Illtud, educated at Hodnant, was led to make up Illtud's stay at Hodnant.
[23] can they be reconciled with one another. But what of that island Pyrus, which the first Life of St. Paul of Léon reports as situated in the province of Demetia Above, no. 16.? At first sight there may be a suspicion that Pyrus was another name of Vallis Rosina or Hodnant; but that conjecture is not a little weakened when in the Lives of St. Samson Above, no. 18. we read that this saint went not to an island Pyrus, but to a head of a monastery named Pirus or Piro, to whom on his death he was himself substituted as abbot, but shortly afterward went away from this monastery. It must be observed however that both Lives, of St. Paul of Léon and of St. Samson, bishops of Dol, were written in Lesser Britain, where the traditions about Welsh saints were more uncertain, and it seems to be feared that in this place too those uncertain traditions have been mixed, and that in place of the name of a place, which occurs nowhere except in the Life of St. Paul, the name of some man, otherwise equally unknown, must be understood.
[24] Nor less different II. As with where Illtud lived, so also in what place he died and was buried is established for us by no sure and ancient document. And so the more recent hagiographers have gone off into different opinions on this matter. Some judged from chapter 24 of the Life that he died and was buried at the city of Dol. Others that Illtud in the last times of his life withdrew to Glastonbury and in the monastery of this place ended his life
and was buried, but on no other argument than that in the twelfth century the relics of Illtud were preserved there in the sacred treasury; an argument which, as the distinguished Richard Stanton rightly notes A Menology of England and Wales (1887), p. 317., is not so very strong, since a great many relics of the saints were gathered there from every side.
[25] and are uncertain Third, there may be adduced the opinion of those who have held that Illtud died and found his tomb in his own monastery of Caer Worgorn or Llantwit Major, and that this is proved by a monument still to be seen in the cemetery that adjoined the church of that monastery and is called by the inhabitants the Cross of St. Illtud: namely a stone pillar, of which W. I. Rees displayed an accurately drawn image at the front of his work, already often cited here, the Lives of the Cambro British Saints. This pillar is seven English feet high The English foot is equivalent to 305 millimetres., five feet wide in its lower part, and three and a half feet in its upper part [Aem. Huebner, Inscriptiones Britanniae christianae (Berlin, 1876), p. 22 (where the inscriptions soon to be cited are also displayed).]. On one of its four-cornered sides there are read, near the top of the pillar, the names Iltet and Samson regis [From this word (which they read as RETIS) Haddan and Stubbs (Councils and ecclesiastical documents relating to Great Britain and Ireland, vol. I, 1869, p. 628) conjectured that the father of Samson (Rhys) was designated, wrongly so expressed by a sculptor not sufficiently skilled in reading.], and much lower, Samuel Ebisar [The same writers suspected that Ebisar was carved for excisor, and that Samuel is accordingly the name of the sculptor.]. But on another side of the pillar there is distinctly read: Samson set up this cross for his soul. From this description it is understood indeed that the monument was set up on Samson's authority in memory of St. Illtud, but by no means that it was set up to indicate the place of his burial.
[26] what is adduced about the place of his burial. Finally, a fourth opinion says that Illtud was buried in a certain place where it was perhaps thought that he had stayed for some time immediately after his conversion Life, c. 6. Compare the annotation at this place.. In this place, which is now a hamlet belonging to the town of Devynock in the western part of the county of Brecknock, there is to be seen a chapel dedicated to St. Illtud [Whence the hamlet's name, Llan Iltyd Chapel. Compare Sam. Lewis, Topographical Dictionary of Wales (1833), under Brecknockshire.], and beside it on a certain hill a small mound, six English feet in length and bounded on either side by a large stone, which by popular tradition is called Bedd Gwyl Illtyd, that is, the Vigil of St. Illtud's tomb, because, as they say, by ancient custom they used to keep vigil there on the night before the feast of St. Illtud [Theoph. Jones, Brecknockshire, vol. II, p. 683 (cited in Rice Rees, Welsh SS., p. 181); Lewis, in the work cited, under Glyn.]. No other authority is added to this popular tradition.
§ V. Of the relics and posthumous glory of St. Illtud.
[27] [They contend in Lesser Britain that the head of St. Illtud is preserved among them.] Apart from the places just mentioned, I have found no other indicated in Wales or in the rest of England that boasts of possessing the tomb or relics of Illtud. But in Lesser Britain, namely in the village of Landebaëron Dép. Côtes-du-Nord, arr. de Guingamp., formerly of the diocese of Tréguier, now of Saint-Brieuc, they assert that the head of St. Illtud has always been honoured among them; of which matter, however, I have seen no other document than the instrument of a recognition made on 25 September of the year 1828; which, according to the edition of Tresvaux, canon of Paris [Les Vies des saints de Bretagne, par Dom Guy-Alexis Lobineau. Nouvelle édition par M. l'abbé Tresvaux, vol. I (Paris, 1836), p. 69.], transcribed from the autograph document, we display here [“Aujourd'hui, vingt-cinquième jour de septembre mil huit cent vingt-huit, devant nous soussignés, J. Lescop, recteur de Landebaëron, Y. Godest diacre, et J.-J. Bouget, clerc tonsuré, se sont présentés Jacques Le Messager, ancien maire de Landebaëron, et Catherine Le Pierres, ancienne femme pieuse, demeurant dans le bourg dudit Landebaëron, les deux très dignes de foi. Nous leur avons exhibé une partie supérieure du crâne marqué d'une barre rouge en forme d'arc, et un os de bras froissé; ils nous ont assuré reconnaître ces reliques pour être les mêmes qui étaient vénérées, avant la révolution, dans cette paroisse, et qui sont mentionnées en l'inventaire des effets de l'église de l'année 1683. Le susdit Jacques Le Messager nous assure avoir lui-même assisté à l'ouverture du chef en argent qui renfermait le crâne susmentionné, et qui était reconnu être le chef de S. Iltut, ainsi qu'à celle du bras en argent qui renfermait l'os qui était regardé comme étant du bras de S. Mandez, abbé, patron de la paroisse. Le même Jacques Le Messager assure avoir lui-même fait construire un chef en bois et un bras en bois pour renfermer les susdites reliques; que le bras en bois s'étant trouvé trop petit, le crâne fut enveloppé d'un lambeau de soie, et que l'os du bras fut renfermé dans une ouverture pratiquée dans le bras de bois, couvert d'une petite image et d'une vitre. Les deux dénommés ci-dessus assurent avoir parfaite connaissance de tout ce qui est rapporté au présent, et attestent de plus reconnaître les deux boîtes qui renferment d'autres reliques, pour être les memes qui étaient révérées en la paroisse avant la révolution.”
Le même Jacques Le Messager assure que ces deux reliquaires, mentionnés en dernier lieu, n'ont nullement été touchés pendant les temps de malheur.
En foi de tout ce que dessus, Jacques Le Messager signe avec nous, et Catherine Le Pierres a déclaré ne le savoir faire.
Fait en la sacristie de Landebaëron lesdits jour et an.
Jacques Le Messager; Y.-J. Gobert, diacre; Jean-Jacques Bouget, clerc tonsure; et J. Lescop, recteur de Landebaëron.
[“Today, the twenty-fifth day of September one thousand eight hundred and twenty-eight, before us the undersigned, J. Lescop, rector of Landebaëron, Y. Godest, deacon, and J.-J. Bouget, tonsured cleric, there presented themselves Jacques Le Messager, former mayor of Landebaëron, and Catherine Le Pierres, an aged pious woman, living in the town of the said Landebaëron, both most worthy of belief. We showed them an upper part of a skull marked with a red bar in the shape of an arc, and a bruised bone of an arm; they assured us that they recognized these relics to be the same that were venerated, before the Revolution, in this parish, and that are mentioned in the inventory of the church's effects of the year 1683. The aforesaid Jacques Le Messager assures us that he himself was present at the opening of the silver head which enclosed the above-mentioned skull, and which was acknowledged to be the head of St. Iltut, as also at that of the silver arm which enclosed the bone that was regarded as being from the arm of St. Mandez, abbot, patron of the parish. The same Jacques Le Messager assures us that he himself had a wooden head and a wooden arm made to enclose the aforesaid relics; that, the wooden arm having been found too small, the skull was wrapped in a shred of silk, and that the bone of the arm was enclosed in an opening made in the wooden arm, covered with a small image and a pane of glass. The two named above assure us that they have perfect knowledge of everything reported in the present document, and attest moreover that they recognize the two boxes which enclose other relics as being the same that were revered in the parish before the Revolution.”
The same Jacques Le Messager assures us that these two reliquaries, mentioned last, were in no way touched during the times of misfortune.
In witness of all the foregoing, Jacques Le Messager signs with us, and Catherine Le Pierres has declared that she does not know how to do so.
Done in the sacristy of Landebaëron on the said day and year.
Jacques Le Messager; Y.-J. Gobert, deacon; Jean-Jacques Bouget, tonsured cleric; and J. Lescop, rector of Landebaëron.]].
[28] In many places of Wales But in not a few other places in Wales too the memory of St. Illtud is preserved, either by ancient traditions of his stay there or by churches or chapels dedicated in his name. Thus:
a) There is another marvel in Guyr [Or Gower, which is a region or district in the extreme western part of the county of Glamorgan.], an altar which is in the place that is called Loingarth Lougher?, which is held up by the nod of God. So the writer of the Historia Brittonum Ed. Th. Mommsen in MG., Auct. antiq. vol. XIII, p. 215., who has until now commonly been cited under the name of Nennius, but is older than Nennius and accordingly than the eighth century Compare the work cited, p. 114.. And from there he narrates the miracle which is read in the Life of Illtud, c. 22.
[29] b) In Llangan A village four English miles distant from Llantwit Major. there is to be seen in the cemetery a stone pillar very like the pillar of the village of Llantwit Major Compare above, no. 25., monuments are shown except that no inscription is read on it; nevertheless among the inhabitants of the place there flourishes an undoubted tradition that it likewise was erected by Samson in memory of St. Illtud Lewis, Topogr. Dict. of Wales, under Llangan..
[30] by which the memory of St. Illtud c) Exactly the same kind of monument is seen, and a similar tradition flourishes, in the neighbouring village of Coychurch. It is further to be noted that the church of this place acknowledges as founder St. Crallo, who himself had as father a brother of St. Illtud Compare above, no. 6. and as mother St. Canna, in whose name the church in Llangan is dedicated Compare Lewis, under Coychurch and Langan..
[31] celebrated d) In the village of Llanhamllech in the county of Brecknock there is shown a certain small monument consisting of four flat and broad stones, of which three are fixed in the ground, while the fourth lies placed upon them. By these a small cell is formed, open at the front, which reaches about eight English feet No more than three, according to Lewis. in length, and four in width and height. Each outer side displays many crosses of various forms carved into the stone by a rough hand [See an image of the little structure in Camden, in the place soon to be cited (pl. XIV, fig. 8).]. In the opinion of certain persons skilled in archaeology this is held to be a druidic altar, of which many specimens occur here and there in the regions in which the Celtic peoples once settled. But the inhabitants of the place think that St. Illtud once stayed there; whence that cell is distinguished among them by the name Ty Illtyd, or the Hermitage of St. Illtud [W. Camden, Britannia, ed. Rich. Gough, vol. II (London, 1789), p. 476; Lewis, under Llanhamlhech. Compare below, p. 227, annot. 6.].
[32] it is related e) According to the Annals of the monastery of Margam in the county of Glamorgan, at the year 1185: Not far from the said castle of Neath a certain thing wonderful for its novelty occurred in the same year about the nativity of John the Baptist (24 June). In fine, in the district whose name is Gower, in the township called Landridian, on the fifth day of the week, a flow of abundant milk in place of water, as it is said, ran continually for three hours from a certain spring, which the inhabitants of the place call the spring of St. Illtud. And many who were present, when they carefully and not without wonder beheld the milky waves, attested that they had also seen curd lying here and there among the gravel, and that around the edge of the spring on every side there floated a kind of fat, such as is gathered from milk so that butter may be made from it [Annales Monastici, I (among the Rer. Brit. med. aevi script., XXXVI), ed. H. Richards Luard (London, 1864), p. 18. It is to be noted that a similar little story about a certain spring of St. David is found at the end of the twelfth century in Giraldus Cambrensis. But this (he says) seems to me noteworthy, that in our own times, namely when David the second presided, … the spring which they call Pistildawi, that is, the Pipe of David, … it is established has several times been found to drip milk. Giraldi Cambr. Itinerarium Kambriae, book II, c. 1 (works vol. VI, among the Rer. Brit. script., XXI, 1868, p. 109).].
[33] and churches or chapels distinguished by his name. Besides these, many places are cited where the memory of St. Illtud is preserved by the title of some church or chapel, namely [All the names reviewed here are read in Rice Rees, Essay on the Welsh Saints, p. 180, and then individually in the catalogue of the churches of Wales at the end of the same work, on the pages to be cited below. Most are also indicated in the topographical lexicon of Samuel Lewis, often cited above. It has seemed better to keep the English or Welsh names than to fasten Latin forms upon them.]:
I. In the counties of Wales:
a) Glamorganshire: Lantwit Vawr or Major Compare above, no. 21 b., Bettws and Laleston, near Newcastle Rice Rees, the work cited, p. 44., Llandtryddyd Ibid., p. 337., Llanhary Ibid., Llanilterne Omitted in Rice Rees, but cited in Lewis., Lantrisaint Rice Rees, p. 337., Lantwit Faerdre Ibid., Lantwit near Neath Ibid., p. 336., Ilston Ibid.;
b) Brecknockshire: Capel Illtyd in the village of Defynog Ibid., p. 325. and Llanhamllech Ibid., p. 326. Compare above, no. 23.;
c) Carmarthenshire: Pen-bre Ibid., p. 331.;
d) Mormouthshire: Llanhyledd Ibid., p. 344.;
e) Merionetshire: Llaneltydd Ibid., p. 341.;
f) Pembrokeshire: Llantwydd or Lantwood Ibid., p, 348..
II. In Lesser Britain: Lanildud near Portus Brivatus (Brest) and Sancti Iltuti (Saint-Ideuc) near Maclovium (Saint-Malo) [Tresvaux, in the work cited, p. 70; A. de la Borderie, Histoire de Bretagne, vol. I (1896), p. 275, note 5.].
[34] But in liturgical documents Although so many monuments of the ancient cult of St. Illtud survive, nevertheless, as we noted at the opening of this commentary, his name is lacking in all the old martyrologies edited up to now. We have found only these memorials of Illtud in liturgical documents older than the seventeenth century: namely in the litanies brought to light from a codex of the tenth century by the distinguished F. E. Warren In Revue Celtique, vol. IX (1888), p. 89.; at the viii Ides, or 6 November, in the calendar which is read at the head of the twelfth-century codex from which W. J. Rees edited the Life of Illtud and from which we are about to edit it afresh here [Compare no. 1 of this Commentary. Note that at the title of the Life there is written in the margin II Ides of November.]; at the Nones, or 5 November, in the calendar of the Missal of Tréguier or Vannes in Lesser Britain, written in the year 1457 [In F. Duine, Bréviaires et Missels des églises et abbayes bretonnes de France antérieurs au XVIIe siècle (Rennes, 1906), p. 135.]; at the vii Ides, or 7 November, in the calendar of the Breviary of Saint-Pol-de-Léon printed in the year 1516 Ibid., p. 166.; and at 6 November in the English martyrology compiled by Richard Whytford and first printed in the year 1526, and recently edited a second time with the greatest care by the learned men F. Procter and E. S. Dewick [The Martiloge in Englisshe after the use of the chirche of Salisbury … printed for the Henry Bradshaw Society (London, 1893), p. 174.].
[35] very few Among the more recent martyrologies, St. Illtud is recorded at 6 November by the Universal Martyrology of Claude Chastelain (1709), the Parisian Martyrology of Cardinal Louis Antoine de Noailles (1727), and the English one of Richard Challoner (1761); and at 7 July by the English martyrology recently edited by the Very Reverend Richard Stanton [A Menology of England and Wales, or Brief Memorials of the ancient British and English Saints (London, 1887), p. 316.], who also notes that the feast of St. Illtud is celebrated in various parts of Britain on 7 or 14 or 16 November Ibid., p. 318..
[36] are found recorded concerning his cult. Among the proper Offices of individual dioceses, or in the calendars prefixed to them, we have been able to find, whether in our own museum or in the National Library at Paris, only these into which mention of St. Illtud is inserted: namely the Breviary of Saint-Malo revised in the year 1603 by John du Bec, bishop of Saint-Malo [These things are noted in manuscript slips collected in the seventeenth century by our predecessors or sent to them, and still preserved among us. There is also transcribed in them the old Calendar of Dol, Parisiis an. 1519 Authte D. Maturini de Pledren Dolensis Epi editum?, and in the margin at this inscription Itē Macloviense et Leonense. Moreover, in that calendar the name of Illtud does not occur.], in which at 7 November there is marked Ilduti Abb. 9. l.; the proper Offices of the diocese of Léon for the year 1737, at 14 November; the Order for reciting the divine office in the diocese of Quimper, in which the office of St. Illtud was not indicated for the year 1834, but that indication is already read for the year 1840, and then for the years 1852 and 1854; finally in the Order of the dioceses of Quimper and Léon for the years 1860 and 1872. In each of these dioceses the feast is marked to be celebrated on 6 November, with simple rite indeed for the year 1840, but thereafter with semidouble rite [According to Rice Rees (p. 180), it is read in Cressy that the feast of St. Illtud is celebrated on 7 February. But nothing of the kind is recorded in the place in this writer's Church History where he speaks of Illtud (The Church History of Britain or England Rouen, 1668, p. 251 book XI, c. 27), but it is said that in the Gallican Martyrology the feast of St. Illtud is assigned to 7 November.]
I. LIFE OF ST. ILLTUD, BY AN ANONYMOUS AUTHOR
From the British Museum codex Cotton Vespasian A. XIV. Compare the Preliminary Commentary, no. 1. It has not seemed good to indicate here the very many errors found in the edition of the Lives of the Cambro-British Saints (compare the same place).
Illtud, abbot in Wales. (S.)
BHL Number: 4268
in the margin, II Ides of November. Here begins the life of Illtud the abbot.
1. Of the marriage of the parents and the birth of the boy.
A rich province, victorious, mighty in arms, conquering Letavia that is, Lesser Britain, above the line. [This ancient name of Armorican Britain was thought to have arisen from the fact that in that region there chiefly settled the Laeti, or barbarians permitted to inhabit the lands of the Roman empire. See Du Cange, Gloss. med. et inf. lat., ed. Henschel, under Leti. But see also A. Holder, Alt-celtischer Sprachschatz (1897), p. 243.], than which none is mightier in warlike praise, took its origin from its mother Britain. The daughter was taught by added by the corrector above the line. the mother; complete victory follows the child. The British princes were full of vigour, noble leaders; but, once the noblest of heirs, afterwards added by the corrector in the margin. disinherited, they lost their own possessions as if they were strangers. Among them was renowned Bicanus, a most famous soldier, illustrious in lineage and in arms of war. His whole kindred descended from foremost princes, and none was inferior to those who went before: for such as the first were, such also was the last. So he, born more renowned and more exalted from such forebears, had reason to rejoice, who could be begotten of most noble parents; he flourished and held command in the royal army, beloved by the king and by the queen: for all men magnified him, bestowing praises upon him. So great a man, of outstanding nobility, wished to marry and to have heirs from sons, and he fulfilled his wish, taking to wife the daughter of Anblaud, king of Britain. She was called in the British tongue Rieingulid; when it is put into Latin, this means modest queen. A most worthy name was given to one who deserved it; for before lawful marriage she did not cling to another's side. Despising amusements, steadfast in her chamber, she always obeyed her mother's command. For whatever she said was fitting to conversation, and all that she did, the whole of it was done under counsel; an excellent girl without reproach, marriageable, mature, worthy of a husband. The natives so corrected, previously indigne. knew of none worthier to be betrothed; therefore envoys crossed the Gallic sea, they bring back the girl as a precious pearl and excellent in beauty, and, having brought her back, most beautiful and most gentle, they commend her to the aforesaid prince with nuptial honour. These things having been lawfully accomplished, the lawful wife conceived, and after the conception happily bore a son: as a fruitful tree brings forth the best blossom. At the boy's catechumenate and after the saving washing the infant was named Iltutus. He, namely, safe from every crime, was irreproachable in the five ages [On the different ages of human life compare Forcellini-De Vit, Lexicon, vol. I, p. 149, col. 2 (Note I); Thesaurus linguae latinae, published by the authority and counsel of five German academies, vol. I (Leipzig, 1900), col. 1126.], praiseworthy and lovable to all the citizens. His parents vowed to commit him to letters; they commit him, vowed, and to be taught in the seven disciplines [On the seven disciplines by which human knowledge was thought in the Middle Ages to be completed, see Du Cange, Gloss., under Trivium and Quadrivium.]. After his education, and when the knowledge of the disciplines was familiar to him, he set aside the study of letters, turning towards the soldier's life, yet not forgetting through any negligence anything that he had learned. The man was of such great memory that, hearing a master's statement once, he retained it by heart for all time. The five keys [Among the various senses of the word clavis there is indicated in Forcellini-De Vit (vol. II, p. 229, col. 1, n. 8) the authority of speaking. But what the five keys mean I have not been able to divine.] were given to him in full, by which he could wisely make known things unknown; no one in all Gaul was more eloquent than Aeltutus the soldier when he recited philosophical eloquence.
2. Of the visit to the court of King Arthur and of Poulentus.
Hearing meanwhile, this magnificent soldier [From the memory of the soldiering practised by him in his youth the surname of Soldier clung to Illtud, in Welsh Illtyd Varchaw or Farchog.], of the magnificence of King Arthur, his cousin Compare above, Preliminary Commentary, no. 6., he desired to visit the court of so great a victor; he left what we call Farther Britain and came by sailing to where he saw the greatest abundance of soldiers. There too he was honourably received and given gifts according to his soldierly desire, and, his desire of receiving gifts being fulfilled, he departed from the royal court very well pleased. Taking the road, he came to Poulentus [In the Life of St. Cadoc, c. 16 (Rees, Lives of the Cambro British Saints, p. 45), he is called Poul, surnamed Pennichen; in Latin documents Paulinus.], king of the people of Glamorgan [That region was at first called Gwlad Morgan, that is, the Land or possession of Morgan, son of King Arthur, to whom it had fallen as a share of his inheritance; hence it was called Wlatmorgan, Guladmorgan, and finally Glamorgan. Compare Giraldus Cambrensis, Itinerarium Kambriae, ed. J. F. Dimock, p. 63; Sam. Lewis, Topographical Dictionary of Wales, under Glamorganshire.],
his most honourable wife Trynihid accompanying him. The king, seeing that he was a courtly and honourable soldier, retained him with great affection, loving him above all his household and bestowing gifts on him lavishly. So he remained, most reverently, until he deserved to be chosen and to preside over the royal household. He ruled the household so corrected above the line, previously regendam, which word is deleted. without any strife, a peaceable governor and added by the corrector above the line. second to his lord. The precepts of the Gospel were laid up above the line recondita, the former word (reposita) however not deleted. in the soldier's breast. He was unceasingly eager to recite them supply ea. to those who would retain them; recited, they directed the hearers to perfection of works; perfected, they raised up those who accomplished them to the heavenly reward. He was outwardly a soldier according to military dress, but inwardly the wisest of those born in Britain. Therefore he was appointed by King Poulentus master of the soldiers, because of his most subtle eloquence and incomparable understanding. No contemporary could be compared to his intellect: this was proved and confirmed by the testimony of the learned.
3. Of the household of King Poulentus, which the earth swallowed, and of the promise confirmed to take up the clerical habit after soldiering, by the counsel of St. Cadoc.
It happened one day, when he was leading the royal household in hunting through the territory of St. Cadoc [The territory (Llan) of any man adorned with a reputation for holiness was the name given to the whole possession, often very large, that had been given to him by some prince for founding a monastery or church.], that as it rested it sent to the renowned abbot with harsh words, that he should send it dinner; otherwise, it would take the food by force. St. Cadoc, although it seemed to him unbefitting because of the harshness of the words and because it was as if tribute were being demanded from a free man, nevertheless sent back to the household what would suffice for dinner. When this had been sent, the household, sitting down, wished to dine; but the wish went without the eating; for on account of the unlawful demand and the sacrilegious offence the earth swallowed the wicked crowd, which vanished entirely because of such great wickedness. But Aeltutus, the soldier and chief of soldiers, escaped, because he had been unwilling to consent to the wicked demand and was not present, awaiting the meal, in the place where the household had been; he was instead far away, holding a hawk [word added in the margin of the codex, whose beginning was cut off by the binder's knife.], which he would often loose and urge on after birds. Eltutus so in the codex at this place., seeing this miracle, feared. After the sight, gravely pricked in heart over his past offences, he hastened his step to St. Cadoc, asking and, on bended knee (et g.) added by the corrector in the margin., begging counsel from him for amending what he had done wrong. And he, standing by as a saving counsellor, advised him first of all to abandon the secular dress, then to return to the clerical habit which he had set aside, and for the whole length of his life to serve the supreme Creator for the sake of eternal reward [These things are told more fully in the Life of St. Cadoc, c. 16 (W. J. Reeves, Lives of the Cambro British Saints, p. 45).]. He obeyed humbly the counsel given, promising firmly to fulfil it in the future. Then, returning to King Poulentus, and having obtained leave, he withdrew himself from secular service. Thence, the king and queen and all grieving at his departure, he came at last to the bank of the river Nadavanus The Daw or Taw, a stream in the county of Glamorgan., his wife and his armour-bearers accompanying him. It was then summertime: wherefore he put together a covering from a reed-bed, so that it should not rain upon the bed. The horses graze in the pastures, as the two of them lie corrected in the margin, previously ad, but the word deleted. asleep in the night, their eyes heavy with sleep.
4. Of the first coming of the angel to admonish Illtud.
Before him as he slept there suddenly stood an angel, admonishing him with these admonitions: “You were once a most celebrated soldier, rewarded by many kings; but now I command you to serve the King of kings and no longer to love transitory things. Remember that your parents committed you to clerical study. You studied, given over to the divine fellowship. Afterwards you despised what is not to be despised, wielding spear and sword. These arms were not given to you from the armoury; rather five keys Compare above, end of c. 1. were conferred on you under instruction. Return therefore to what you have forsaken, lest you be caught, while busied, by the snares of the unseen enemy. For the ensnarer is at hand who tries to mock you, desiring with all his effort to damn you. He sees you; you do not see him with bodily sight. Unless you beware and protect yourself, he will be able to destroy you. So do not be incautious and deceived by the enemy of God and men. For he envies the dwellers on earth and the dwellers in heaven, because he has lost his heavenly seat. He is fiercer than a lion, swifter than a bird, an invisible poisoner; he seizes and drags away, and refuses to give back what he has seized; he punishes, himself deserving punishment. Drive out the poison by means of a remedy, in the manner of a physician, so that no scar appears after the medicine. The love of a woman, too, occupies you, so that you do not turn to the Lord. What indeed is carnal love but a horror and a source of sins? The lover burns greatly, like the blaze of a fire: a harmful thing, a hateful thing, which leads to punishment. Let not the savage lust of the poison burn you or press upon you. Your wife is comely, but chastity is better. Who would choose to set eternal things behind such a one? For if you were to see her naked, you would not love her as before. Look at her, and after the sight you will reckon her of less worth thereafter. What profit, and how gainful a felicity, is there in these dealings? He who abstains and gives up wedded unions will be exalted and placed in an everlasting seat. Tomorrow, when you have risen, hasten your step to a certain wooded valley toward the western region, where you will have your dwelling. For such is the will of God, since that place is suitable, most fertile, habitable. For this reason I have come, sent by the supreme Maker on this embassy, to announce such things with good will. I have announced them: fulfil what has been announced, and let there be no delay in fulfilling it.”
5. Of his coming to the hermit life in the valley of Hodnant and of his manner of life there, by the angel's exhortation.
These things said, the angel was seen no more. Shortly afterwards St. Aeltutus, having woken, recalled the angelic speech to memory, and also turned over in his mind that command of the Lord: He who loves father and mother, brothers and sisters, wife and children more than me is not worthy of me, and so on. Pondering such things he told his wife to rise; he commanded her, as she rose, to look to the horses, the moonlight then shining, that she might learn how they were being guarded by the keepers that night. She went out naked, with loosened hair, so that she might look, and so that what the angel had commanded might be fulfilled. She came back after looking, and on her return blessed Aeltutus saw her naked body, the windy blast scattering her hair added by the corrector above the line. about her woman's flank. He grieved as he looked, he reckoned the woman's form worthless, he vehemently repented of having so greatly loved such a one. He vows to leave her; he promises to fulfil his vow in words of this kind:
“Woman, now worthless, once beloved, sweet, Daughter of lust, deadly source of ruin. She nurses punishment; for if anyone has loved her, The woman's form, exceedingly beautiful corrected above the line, previously levis, deleted., now grows foul.”
6. Of the first dwelling in the valley of Hodnant.
These things having been done as has been told, the aforesaid woman wished to enter the bed. As she wished it Aeltutus drove her away like a serpent's venom, declaring that he was leaving her and saying: “You will not cling to me again.” He held out her garments to her; she sat and put on what was held out; yet though clothed she pretended to grow cold, with trembling breast, so that by this pretext she might again lie by his side in the bed. But he knew the reason was feigned; he strengthens his soul with the strength of virtues; the solitary traveller gains the victory, God accompanying him. Leaving all secular things, he kept to the road until he came to the aforesaid valley, called Hodnant Compare Preliminary Commentary, no. 20., which not without reason means in Latin prosperous valley. Around it there is set no mountainous or sloping unevenness, but a most fertile level plain; there was a very dense grove, planted with various trees, which was the frequent dwelling of wild beasts; a most pleasant river flowed between its two banks, and springs with streamlets were mingled in pleasant courses. After he had rested and had looked at everything, the delightful place pleased him, just as the angel had shown above in his sleep.
Here is a wood of trees for those who remain, there a sunny spot; Here good fertility around the plains; and again There runs through the midst the river's course of waters; This I know must be said: this is the loveliest of places.
7. Of the penance enjoined and the clerical habit received, and of his manner of keeping vigil and fasting, and of the first building of the church.
These things having been seen and having pleased him added by the corrector above the line. [and a sow having been seen with six piglets added in the margin and by the corrector above the line.], the most blessed servant of God Aeltutus went to Dubricius, bishop of Llandaff [One might wonder that Illtud travelled from Menevia, or the extreme western part, to Llandaff, or the extreme eastern part, of South Wales, and perhaps one might loose the knot by conjecturing that the see of Menevia was not yet established and that all that region was subject to the bishop of Llandaff, or, as others have gathered from other sources, that Dubricius was at once bishop of Llandaff and of Menevia. But I should rather believe that our biographer is mistaken where he places Illtud's first dwelling at Menevia, rashly taking it into his composition from the Life of St. David, itself in any case very fabulous (compare Preliminary Commentary, nos. 19–22). For directly we read in him that Illtud was brought by St. Dubricius to the same place, that is, to the one from which he had come to Dubricius, and that there he built his monastery. But this place, unless we reject the entire tradition about our saint, is surely no other than the one anciently called Caër Wogorn, afterwards Llan-Iltydd Fawr or, with the first words contracted and the last expressed in Latin, Lantwit Major.]. He enjoined on him penance for his past offences, shaved his beard previously barbaram, but the letters ra deleted., cut his hair, blessed his crown. Finally, having taken the clerical habit according to the angelic command revealed in sleep, he returned tonsured to the same place, there building first of all a dwelling, the bishop Dubricius marking out the limits of a cemetery and, in the middle, in honour of the supreme and undivided Trinity, the foundation of an oratory [where he had first seen the rooting of the sow and piglets added in the margin and by the corrector above the line.]. These things having been marked out, he founded the church, with a stone defence made and four-square, above the surrounding ditch Compare Preliminary Commentary, no. 13.. After these things were done and before, he kept vigil with fasting, prayed assiduously without ceasing, giving of his own to those in need lavishly. The most devout hermit laboured with his own hands, not trusting in the labours of others.
At midnight before matins he washed himself in cold water, enduring it as long as the Lord's Prayer could be said three times; then he visits the church, kneeling and praying to the omnipotence of the supreme Maker. So great was his devotion that he never seemed to attend to any business except the divine service; his whole attention was in the divine scriptures
which he fulfilled in daily works. Many apt to be taught flocked together, and they were instructed most learnedly through the seven arts Compare above, p. 225, annot. 3..
8. Of the stag tamed by St. Aeltutus, and of the king's wondrous dinner in a fish and water.
When King Merchiaunus, whose forename Or rather surname. was the Mad, was hunting one day, he urged his hounds after a stag. It, driven on, fled ahead until it entered the cell of St. Aeltutus, as if in human fashion seeking refuge from him; after going in it lay down tamed at the feet of the wondering man, exhausted by the hounds and terrified. The barking hounds waited outside for it to come out, but then they ceased from barking. The king, hearing the last barking, followed, greatly wondering at the sudden silence of the barking; following, he came to the wilderness. There, seeing the hounds tamed and the stag and, what was more wonderful, a tame domestic creature made from a wild beast, he was very angry with the dweller there, because without his leave he had inhabited the wilderness, which in his judgment was better suited to hunting. He began to demand the stag, but St. Aeltutus would not give back what was demanded; he did however grant him leave to enter, if he wished to accept it. But he, awed, seeing the immense piety of the most blessed man and such great miracles done in his presence on his behalf, though angry, did not enter, but rather bestowed on him the first gift given from heaven; which he gratefully accepted. That same stag, tamed by St. Aeltutus, drew carts, and in the carts timbers for the buildings [From this tradition, as it seems, arose the ridiculous fable which Giraldus Cambrensis tells in his Itinerary of Wales, book I, c. 2 (ed. Dimock, p. 28): It is gathered, he says, from ancient and authentic writings of those parts that, at the time when St. Eltutus led a hermit's life at Lanhamelach, his mare, by which his provisions were accustomed to be brought, was made pregnant by a stallion stag; from which there also came forth a horse of wonderful swiftness, showing the nature of a horse in its fore part, but passing behind into a stag.]. After this the aforesaid king, being hungry, wished to dine; and St. Aeltutus invited him to dinner. Invited, he humbly dismounted, and sat down, tamed from the madness that he was accustomed to have. He Illtud, that is. sent a servant to the nearest pool for the sake of fishing. He drew back at once with his net a fat and excellent fish of heavy weight; drawn in and roasted, they set it before the king. He would not taste what was set before him, because it seemed to him unbecoming that it should be set before him without bread and corrected above the line, previously in, deleted. salt. But Aeltutus, having no bread and salt at that hour, prayed or said added by the corrector above the line., saying: “The Maker of all creatures and Giver of what is to be given can bring it about that, if you taste, you have codex habens. set before you in the fish tasted, by me, what you wish to have.” These entreaties being heard, the rebellious king did not dare refuse, but ate, and had the flavours of different kinds of foods in one kind. Satisfied and thirsty, he asked mockingly in his turn for wine or mead [Medo was the name given to a honey-drink made from boiled water and honey, in French hydromel.] to be poured for him. But he, lacking both, ordered him to be given a draught of spring water and uttered again the same prayers that he had said above, so that the desire of the asker might be fulfilled from the watery drink. He drank, the drink pleased him, and he found the flavours of different liquors, of wine and mead above all, in water alone.
9. Of the coming of the angel to admonish King Merchiaunus and for his correction.
After the wondrous drinking the aforesaid king fell into a sleep. To him as he slept a heavenly angel came, admonishing and rebuking; and he reproved him, saying: “You have been until now a mad and most wicked king, and you remain so now previously permanens, the penultimate letter n erased.. Amend yourself, thus I charge you, and do not put off amendment. You would rather that useless beasts should dwell here than worshippers of God, who ought to dwell here. Do not forbid it, but allow them to remain, to cultivate this place appointed and granted. If you are unwilling to grant what is to be granted, you will be destroyed, and you will not be long-lived, and will be without offspring. Bestow therefore leave to remain; because this valley will be inhabited until the end of the age. Who would dare offend and expel a most devout man of catholic manner of life from his desirable place? God has chosen him and sent him here, that he may serve him in a hermit's dress. He will moreover be an abbot venerable, magnificent and exalted. Whoever harms him, unless he make amends, will perish for ever. Beware, therefore, lest you perish; let your harshness corrected, previously rigidas. henceforth do no harm. Goliath once was most harsh; yet humble boyhood overcame the mighty man. He wielded spear and sword, but David in the battle only a sling. A little boy, trusting in the supreme Victor, was victor by trusting, by the sling-cast added by the corrector above the line. of his hands. Thus Aeltutus, the most humble servant of God, trusts that he will conquer by humility, so that he may remain here and have firm stability. He does not fight with visible arms; he wrestles better with unconquered virtues. Virtuous, not fearful in the struggle, the lover of justice drives out enemies. No one through all Britain is holier than this most blessed man present here, for he lives by rule in the monastic rule. Many will be gathered by his manner of life; he will be a refuge and a support, like a column propping a standing house. Inviolable will be his protection by kings and by princes in this realm; kings and princes will obey his teaching, the common people, subject, will cling to his counsel. Peaceable and gentler than the gentle dove, he will give light like a most splendid candlestick and like a lamp.”
10. Of the waking of the same king and of the grant of leave to dwell.
These things said, the king, corrected of his malice by the angel, was awakened from sleep, uttering such words to those who heard: “Servant of God, most blessed Eltutus so in the codex at this place., I grant you this solitude freely for the supreme and heavenly reward. I have seen a vision profitable to us both, an angelic voice commanding that you should by no means leave this valley. As long as I reign, I will not offend you; hold this parish most freely. Set previously constitues? farmers on this land; for this land is to be tilled, and none more fertile through the country. Tilled it abounds previously habunda, t added by the corrector. in harvests, honey-sweet, fragrant to see in its flowers. Fertile is Italy, abounding in crops; this is more abundant and more temperate, without excessive heats. Excessive cold does not confound the crops, superfluous heat does not parch the fruits. Hastening, it has ripened read maturari? at an unseasonable time, and the reapers rejoice, happier than the reapers of Italy. Rejoice, therefore, to live on such a land. You ought to rejoice, thus I prophesy; for innumerable men will rejoice in your manner of life. So useful a manner of life has not been in these regions; you will preach, directing the wandering by heavenly teachings. The care of a master has been granted to you by the bishop; this also I grant and confirm by royal concession. Your school will be venerable; tributaries and all the natives will serve you. Many will flock from different parts; let them be instructed in liberal teachings. Though you are now unknown, you will be known; I will make you known, and may you rejoice.” Thereupon St. Eltutus so in the codex at this place., temperate, not more glad but holding himself temperately, gave thanks to almighty God, accepting willingly what the king offered, entreating the divine mercy that it would deign to have compassion unto pardon for the past crimes in which he had offended. After the angel had said such things, the king was softened from his anger by the angelic correction. He returned to his court, magnifying and praising, through the manifest miracles that he had seen, the omnipotence of the supreme Maker.
11. Of the establishing of the tillage and of the numbers of the household.
The venerable abbot Eltutus [so in the codex at this place and in the following chapters up to the middle of c. 15, but thereafter for the most part Iltutus.] then, hindered by no one, remained in peace. He tills and sows, he reaps and lives by his own labour. He set workers as tillers through the fields; the seeds of agriculture multiply, the labours give back with great reward. He feeds the needy, covers the naked, visits the sick and those placed in prison. A hundred of the household, as many workers, a hundred clerics and a hundred poor supply alit or another similar word. daily. He was most ready in hospitality, never denying hospitality to those who sought it. He gave freely whatever was given into his hands, not entrusting it to any keepers for safe-keeping. In his generous breast was no harmful pride, but rather humility, kindness and unstained devotion. There flocked to him very many scholars; of whose number these four, namely Samson, Paulinus added by the corrector above the line., Gildas and Dewi that is, david added by the corrector above the line., studied, wisely instructed, and very many others like them.
12. Of the ecclesiastical orders received and of his elevation as abbot.
Things growing to fitting measure, and the ecclesiastical orders having been taken up, and moreover the monastic order having been received added by the corrector above the line., appointed venerable abbot through holiness and grace, he appointed fifty canons, who at fitting times and at the stated hours visited the church, each having his own prebend, namely each one his own township with the benefits that were given by the people for keeping the memory of souls. Annual tributes were given to the abbot; he divided what was given by common custom. Yearly banquets were prepared for him, and he invited to what had been prepared a multitude of the needy, among whom he commanded it to be shared unceasingly until what might be bestowed previously largiatur, but by the first hand above the line largiretur. should fail.
13. Of the breaking of the dyke as the sea rushed in, and of the withdrawal of the sea and the rising of a spring through St. Illtud.
This aforesaid fitness of the place pleased the man who dwelt there, with level plains surrounding the field on every side and an uncut grove in the middle. Yet he was afflicted by frequent flooding of the sea and of the river as it approached corrected above the line and in the margin, previously aproproquante. the cemetery. Moved therefore by grief previously dolorem. and fear that it might occupy and spread further over the whole valley, he made an immense dyke mixed of mud and stones, to thrust back the rushing added by the corrector above the line. wave, which used to surge beyond measure, the river having a way of flowing to the sea only through the middle. After the work was finished, the violence of the waves broke the dyke. A second time he renewed it, and the surging broke the second work again. A third time he repeated it, nor did the repetition profit, but it came to ruin. St. Eltutus grieved, saying such things as these: “I no longer wish to dwell here. I should most willingly wish it, but, offended previously offesus, n added by the corrector above the line. by this disturbance of the sea, I shall not be able. It will destroy the buildings, it will flow into the oratories which we have built laboriously codex laboriosa..” He calls upon and entreats the heavenly Protector for help, that he might provide that he should not leave the suitable place which he had chosen. Meanwhile, purposing to depart on the next day, in the following night as he slept, full of care, an angelic voice addresses him as he sleeps in these words: “I command you and forbid you to forsake what you wish to forsake. For God does not wish you to depart from this valley, because your prayers have been heard by the supreme Hearer. He who frees all who trust in him and entreat him will free you from this harmful and anxious care. Tomorrow, after
you come from the oratory, holding your staff, make haste to the surging sea; which you will put to flight by divine power from your threatening staff. Before you it will flee at once, with no return of the ebb to its accustomed places again; like a fugitive it will fear from a pursuing enemy.” So at earliest morning, as the angel had commanded in his sleep, he made for the wave-tossed sea. He began to go forward, the sea began to flee, as if it were made a sensible living thing; the surging stood quiet and there was a halt upon the shore. And when the shore appeared dried, he pricked it with his staff, and thereupon at once a most clear spring flowed forth, health-giving for driving out diseases; which, welling up without fail, flows, and, what is more wonderful, though it is near the sea, sends forth limpid water. These things done, the most blessed Illtud, kneeling, entreated the heavenly Lord, saying: “I demand of you, supreme Maker and Giver of all gifts, who confirm what has been given unto increase, that at this edge be the boundary of the sea, and that it return not to where I have chosen the fixed place of my dwelling, and neither harm nor disturb. Here let it rest, here let the landing of ships remain.” It happened, therefore, as he had asked, that that marshy land, dried, was fruitful for agriculture so the codex.; and what was not arable, the clergy had there abundantly as meadow and fodder for beasts of burden added by the corrector above the line.. Then the chosen servant of God returned, giving thanks to almighty God, and living quietly and prosperously after the disturbance; which came no more nor did harm codex potuit nocuit, but the word potuit deleted, with a line drawn under it., through the power of God and the prayer of the most holy Eltutus, which was found without stain, he himself speaking words of this kind about the wondrous work:
“Now I can dwell here. I wished to go away, I do not wish it. The sea will not disturb; the neighbour, conquered, has withdrawn. What I greatly feared, there is henceforth no cause for fearing. I wish to build, then, having nothing to dread.”
14. Of the complaints of the birds that plucked the crops, driven into custody.
In the autumn season, when the harvest was ripening, the birds began to pluck the harvest of St. Illtud, and to leave the ears almost emptied. When this was found out, St. Eltutus or iltutus added by the corrector above the line. grieved at the loss, and commanded his scholars by turns on successive days to guard the crop with continual slinging of stones throughout the whole day. But the disciple Samson, when he took his turn, wishing to fulfil the master's command out of good will or obedientiam added by the corrector above the line., guarded it as well as he could, yet could not keep it safe codex incolumen. and untouched. He seeks divine counsel and help, how he might shut up the multitude of birds, not knowing how else he could protect it from the flock of those doing harm. He took counsel with himself, inspired by divine counsel, and by taking counsel found what he ought to do. It was granted him from heaven to drive the birds from the crop without their flying; they try to fly, and could not by any efforts. The well-meaning Samson, seeing such things, compelled them to go before him like tame four-footed beasts of their own will. Driven, they came to the door previously hostium., and the door being opened they entered the barn.
As horses or sheep go on before those who follow; As sheep or horses grow gentle, used to their pace. The birds stand well shut up, held without a net. The divine power tamed them, which holds the stars. They sing in mourning, they fast in hunger. They pour out mournful songs in a deserved prison; There is lamentation in this throng, to ask for liberty. They repented of having too greatly violated the grains of corn. Illtud frees the hurt flocks from their enclosure. They did harm no more after these miracles had been done [A little story of this kind occurs also in the Lives of St. Samson (Lib. Landav., ed. Evans, p. 9) and of St. Gildas (MG., Auct. ant. vol. XIII, pp. 92–93) and in not a few other Lives of the saints. Compare Act. SS., Nov. vol. I, p. 306.].
15. Of the election of Samson as bishop, and of the rising of a spring from his tears, and of his body brought by divine nod.
After this miracle had been made known everywhere, envoys came from Letavia that is, Lesser Britain, added by the corrector above the line. to elect Samson, a most noble young man, spotless in all his life, and, having elected him, to appoint him bishop of Dol, and also to beg leave from his master Eltutus to grant him, out of the trusting clemency that he had towards his countrymen, since codex quam. that church at that time needed a person of episcopal rank. He, asked and unwilling, was unable to refuse; grieving and weeping he began to set out with the envoys, preferring to live subject under a master's rod rather than to enjoy episcopal honour in the height of an ecclesiastical see.
While he rests codex quiescet. a little in the upper part of the valley, speaking with his teacher of many past things before the parting of their company, holding on to his preceptor's last words as a comfort, he began to weep, until the tears fell on the ground with an excessive tearful river-like flow; whence a spring at once broke forth and ran down as if with a river's flow, which was called by the name of the same wonderful Samson. Out of the outstanding love, too, which he had for his dearest teacher, he commanded that his body after his coming death should be carried to the monastery of St. Illtud and buried codex sepiliri. in its common and delightful cemetery. These things thus done, they went in to Dubricius, bishop of the church of Llandaff, so that he might receive from him the first ecclesiastical orders and the diaconate. And while he was being ordained, there appeared to the bishop Dubricius previously Dubrio, ci added by the corrector above the line. and to Abbot Illtud a dove whiter than snow, settling or stans added by the corrector above the line. upon the young man's head at the ordination. After this the ordained man sailed to Letavia and was raised to the episcopal see according to catholic ordinance.
After the end of his life had been granted him, his body was placed in a sarcophagus, which a strong wind moved and lifted and carried across to and over the sea by divine power with the lightest motion. Thence it came over the waves, flying along like a sea-bird, and, descending, it landed like a passage-ship, prosperous and unharmed, in Illtud's river-mouth or portu added by the corrector above the line.. The Lord accomplished this, because he wished to fulfil what he himself had promised concerning the little body, namely that it should be carried to and buried in the same cemetery. Sailors meanwhile, seeing these things and perceiving the fragrant sarcophagus, reported to St. Illtud the marvel that they had seen. And he, recalling the last charge concerning the body of his most beloved Samson, wept and prayed, and went in haste to the harbour of the sea in sorrow [In the Life of St. Samson it is clearly indicated that Illtud died before Samson (Anal. Boll., vol. VI [1887], p. 112).]. Then, received and brought, it is codex et. laid up with honour by the clergy in the midst of four-cornered stones standing upright in the cemetery, a stone cross having been placed on top and painted with an episcopal mark [Perhaps some confusion was committed here by the author of the Life with the cross of St. Illtud of which above, Preliminary Commentary, no. 25.]; his soul rests free from the fire to come.
16. Of the visit of St. Illtud's wife and of her loss of sight and recovery through the same saint.
The former wife of blessed Illtud, by name Trinihid, the most chaste of women, led her life in chastity, after the marital separation desiring no conjugal union. Thus did her purpose strive, thus was the diligence of her mind. Assiduous in prayer, temperate in speech, intent on every good work, Christ was her comfort, Christ her food. Daily at the ninth hour she broke her fast on barley bread and water; she refused dishes, she tasted no sweetness, the love of the holy Trinity was her sweetness, which she loved inwardly. She loved a mountain solitude, and she chose to codex ubi. dwell there; she built a dwelling there, she founded an oratory, where she might most faithfully entreat the Lord the Redeemer. She entreated him assiduously, found blameless and irreproachable, remaining a consecrated woman in her whole manner of life, comforting widows and consecrated women and innumerable needy in her care. Meanwhile she wished to visit St. Illtud, and setting out on the road she visited him. There she saw a toiling digger, muddied in the face from his continual digging; and leanness had also thinned the surface of his face. She sought from him sweet converse; it displeased him who was sought as he heard it, and, being sought, he gave no answer. He did not wish to see her or to be seen, nor to hear her speech or to be heard. She beheld his mean dress, clothed in haircloth and skins, not, as she had seen him before, a handsome soldier. Through her unfitting visit she lost her sight; she grieved greatly to have lost it through her desert. Yet St. Illtud, being asked, implored the Lord's comfort, so that she might recover her former sight. His prayers being heard by God, she saw clearly; she went back, corrected [(correcta-postea) these words were added in the margin and again by the corrector above the line.] by such correction. Yet her face was not so fair afterwards [(correcta-postea) these words were added in the margin and again by the corrector above the line.] as before, interwoven with snow and pallor and pale as if fevered. So she remained in the aforesaid place, never again visiting St. Illtud, because she did not wish to displease God and God's most beloved.
17. Of the steward Cyblim, who melted like wax before the face of the fire because he had offended Illtud.
The steward of Meirchiaunus, king of the people of Glamorgan, by name Cyblim, was malicious; the name means in Latin wholly sharp, and he fulfilled in reality that by which he was named. For he accused those subject to him most sharply codex accutissime. before King Meirchiaunus, so that codex ud. they should lose their own; he protected none who ought to be protected. His stewardship was hateful to all, his whole life abominable. He frequently offended Abbot Illtud, and burdened his clergy as well. Many things unjustly plundered he pretended were demanded by his lord, the lord not knowing and without his command (multa-precepto) on an erasure, but by the first hand.. He was angry with everyone, and all cursed him; he alone was most harsh against all who codex quem. reproved his evil works. He exalted himself by ruling the office; or rather he sank himself down, because he loved wickedness. He then who is exalted by working evil is sunk down and thrust back, held fast in peril. This perilous man presided that he might rule rightly; he did not direct, since he himself fell, the man whom he ought first to have ruled and directed. So he deserved to be thrown down, when he caused the saint to be afflicted. Afflicted by the evildoer, he spoke gently and peaceably. But God, the supreme Avenger, made him melt with the heat of fire like softened and melted wax, and thus his malice, by appearing no more, ceased. For he had wished the holy and most free Illtud to be made tributary and to send tributes to the royal castle. But the man of greatest freedom would not willingly suffer this, nor concede so great a wrong, nor be angry; but he poured out earnest prayers that omitted in the codex. God would give pardon to the evildoer. For he strove to fulfil the Gospel command, which says thus: Pray for those who persecute and calumniate you, Matth. 5, 44. and again: Blessed are those who suffer persecution for justice's sake. Matth. 5, 10.
18. Of the man of God's flight to a cave because of the persecution of King Meirchiaunus.
The sacrilegious steward having melted, King Meirchiaunus was moved to excessive fury, wishing to kill Illtud, an innocent man, the place and the clergy
to destroy. He vehemently repented of having given him leave to dwell in the wilderness; because he preferred beasts to dwell there rather than the chosen servants of God to serve in honour of the holy and undivided Trinity. He swiftly takes previously caput. up arms, he commands his soldiers to arm themselves; and armed, they all make for the holy place, striving to take vengeance on the chief and the inhabitants of the place. Hearing this, the most blessed Illtud avoided the malevolent crowd; avoiding both, the tumultuous people too, who put a hindrance in the way of his prayers. He wished to go far off and avoid them on land, but he feared to be sought out and found and, found again, to be brought back unwilling to the abbey. He seeks everywhere a hidden safety where he might hide his face. Searching, he came at last to the bank of the river Eugennus The Ewenny, not far to the west of Llantwit Major., where he saw a most secret cave; and as soon as it was seen, he entered it, and inhabited it for the circle of one year and in addition for the space of three days and nights. All night he lay on the cold rock, as he desired, thus fulfilling such a penance imposed upon himself, as if he were to say:
“This stone is laid in the bed beneath my breast. This is my sweetness; let me lie for the supreme Godhead. Soft will be the blessed reward to come to the blessed one, Which remains in heaven, given to me when I shall return.”
19. Of the heavenly food in the cave, and of the common lamentation for Illtud, and of the bell directed to him by St. David, sounding by divine nod, and of his return from the cave to the monastery.
So blessed Illtud prayed assiduously, fasting daily. And at every ninth hour there was sent to him from heaven one barley loaf and one small piece of fish, on which he was refreshed. After the moderate meal he visited the nearby spring, drawing water for himself with hollowed hands; so Paul and Antony, the first hermits, took their draughts. Then he returned to the cavern, taking care not to be seen by anyone at the entrance. He was diligently sought in the forests and in the woods and in the hiding-places of the valleys, and was not found by continual searches. As long as he thus lay hidden, the powerful grieved, not knowing where he had got to; the poor and the widows mourned miserably, saying: “Who will be our protection? Who will drive away our want with a generous breast? He gave freely, he denied his own to no one, he affectionately supplied support codex amminuculum. to all who asked anything of him; for he was a common stay to all the needy. He grieved with those who grieved, he rejoiced with those who rejoiced. He ceaselessly sowed the apostolic teachings, multiplying the seeds a hundredfold. He was a renowned relief to those to be punished and those punished, redeeming them by prayer and fasting and generous gifts. If he survives in this world, he is kept in an underground prison. If he is dead, may he live, as we pray, in eternal rest.” While such things and many others were being said, there passed by a certain traveller, who was the envoy of Gildas the historian, carrying a bronze bell made by the same Gildas, to carry it to Bishop St. Dewi that is, david added by the corrector above the line. as a present, in memory of their past companionship and love. As he passed by the cavern, which was near the public road, the bell sounded, moved without human movement. St. Illtud, hearing the sweet sound, came to the bearer and moved it three times, testing its most sweet sonority, asking him where he was going or where he was carrying the beautiful thing, more excellent than gold. He answered and said: “I am going and carrying this bell to St. Dewi or david added by the corrector above the line. at the order of the renowned Gildas.” This said, he withdrew and came to the valley of Menevia, presenting the bishop with such a gift. The man presented moved the bell; from the moving it gave no sound. The bishop, wondering at that wonder, asked the envoy whether it had been moved or tested by anyone on the way in the course of his embassy. He, being questioned, reported how it had happened above, and the bishop truly believed what was reported, saying: “I know that our master Illtud wished to possess it for the sweetness of its sound; yet he would not ask for it, hearing that it was to be sent to me by the giver Gildas. God does not wish me to have this. Go back without delay to the cave and give back to St. Illtud the thing appointed which he desired.” The envoy returned to Illtud and fulfilled the bishop's command, leaving there the solitary dweller on account of the frequent visitation of angels. Afterwards the envoy reported at the monastery what he had seen and how it had happened to him. Hearing this, the monks joyfully went to the aforesaid place, and there they found their dearest abbot. The brethren rejoice at the finding of their most devout abbot; he too rejoices, knowing that he could not have been found nor have returned except by divine nod. All the people of the country came giving thanks for their lord's return, saying such things as these: “Before we were sorrowful, now we are cheerful and safe from all adversity and peril; we fear no one except God, who is to be feared. Under this refuge no one will dare oppose us, under so great a lordship. Kings and princes will obey the virtuous prince; this place is chief over the places of this district. Our joys lay hidden in a secret cavern; not read nunc? they spread through the borders without the past sorrow. This cavern is not dark but full of light; for while Illtud dwelt in it, it did not cease to shine with angelic brightness.”
20. Of the most wicked Cefygid, steward of King Meirchiaunus, whom the marshy earth swallowed.
Meanwhile he ruled the abbey in peace, admonishing the brethren and all in common in true devotion, praying and fasting at the fitting time for fasting. Yet a certain steward, by name Cefygid, began to oppose and offend the saint and the clergy very frequently, by keeping out from the pastures and very often impounding the sheep and cattle. He would hold the beasts for three days, refusing out of perversity to receive a pledge from their owners; when they were set free, leanness appeared along their flanks; nor is it a wonder that they were thinned after a three days' fast. So Illtud, very often offended by the most injurious steward, would nevertheless not curse him, but rather, in return for the frequent persecutions and losses, used to bless him, entreating that he might be corrected and turned from iniquity, lest the most wicked man should end his life in the path of malice. But the supreme heavenly Avenger, seeing that he would not amend what he had done wrong, granted that the marshy earth should swallow him and that his worthless spirit should enter torments worthy of his works. The same marsh is visible to human sight to this day as a sign of the evildoer's wickedness for his evil deed.
21. Of the stirring of the fury of Meirchiaunus, the mad king, whom the earth swallowed.
King Meirchiaunus, full of madness, hearing that such a misfortune had happened to his loss concerning his trusted steward, grieved, and in anger desired to rush upon St. Illtud and either kill him or wholly expel him from his dominion. He put on his arms like a warlike soldier in fighting service; he rides swiftly from the castle to the gate of the city. While he stood thus, ready to commit murder, as he had often done before, the earth swallowed up the malevolent man, who appeared no more before the sight of his household, and for such great evil deeds as he had committed his punishable breath departed to the place where added by the corrector above the line. the souls of the wicked are punished without any remedies. After some interval of time, St. Illtud was burdened by the multitude of those who flocked to him and hindered in his prayers. For that reason he went to the cave of Lingarth, remaining there for the space of three years in vigils and fasts, taking at every ninth hour heavenly food brought to him by an angel and laid on an inner rock. There he saw a venerable miracle.
22. Of the miracle seen in the cave of Lingarth [This fable the writer manifestly took from the Historia Brittonum. Compare Preliminary Commentary, no. 28.].
One day, as he sat at the mouth of the cave, he saw a small boat coming and approaching the shore. When it had come alongside, he beheld two most honourable men rowing in the boat, and an altar held up by divine nod above the face of the boat. St. Illtud went to meet them, uttering words of greeting with joy. And they, after a little conversation, gave to St. Illtud the fragrant body of a certain most holy man, revealing his name; and after the revelation they forbade him ever to divulge it. And thus, the body having been handed over to blessed Illtud, they went back. These things done, he brought the body and the altar that had been above the face of the most holy man, and buried him in the cave with honour, the altar being set over the buried body, just as it had been held up before by the divine power; through which many miracles have been wrought by reason of his holiness.
23. Of the two robbers transformed into two stones.
One night two petty thieves from the region of Brecheniauc added by the corrector above the line. stole a herd of pigs of St. Illtud, driving them from their sty. They made for wooded places, supposing that they were keeping to the straight path. They went astray all night, wandering, until they came back with the herd to the same place that they had left, as the dawn was gleaming. The herd, tired, rested until the third hour, the swineherd wondering at the pigs' long sleep. After taking its rest, it went to pasture as it was accustomed; and as night approached the herd returned to the sty. Then the same most wicked men of whom we spoke before came again, and, driving the swine, went away from the same place, wandering as before, to a distant mountain, and they went astray like the unskilled, as if they had never been assured in knowledge of their road. At last, wandering, they came back unknowing to the aforesaid place; for then it happened to them in the same manner as before. But the heavenly King and supreme Corrector, seeing that the evildoers would not turn back from their malignity, changed their bodies into two stones, and permitted their spirits, as they had deserved, to go to infernal punishments. This memorable miracle is credible to those who come after; for to this day there appears the place of the sty, which is called under the name of Illtud; to this very time, too, are seen the immovable stones under the name of the two robbers.
Robbers deserved to be changed credere added by the codex. into hard stones, Witnesses of wickedness, remaining so called. For a herd of pigs the bodies of two were turned; Under snow, under rain, under hail, they are without life.
24. Of the three granaries, the fullness of which was carried in corn from Britain to Letavia, which was formerly called Armorica.
The most blessed Illtud, wishing to visit the church of St. Michael on the Mount of Tumba, having in his possession three barns full of corn, commanded his stewards before his departure to see that all the corn should be threshed and, threshed, should be laid up in the granaries and kept against his return from his inheritance Letavia that is, lesser 〈br〉ittannia added in the margin.. The lord's command was fulfilled, and furthermore his desire of visiting was accomplished; and after the visit he began to go back on his return. He saw men afflicted with hunger almost to death and, unless he came to their aid, soon to die. He was afflicted at seeing such destitution, he grieved with them, he entreated the heavenly Helper to help. The prayers being heard in the court of heaven, the aforesaid corn was brought from heaven, which he had longed in his prayers to be carried, and it was afterwards found in a port of Letavia on one shore. All Letavia fed itself and sowed its fields besides. They magnify and give thanks to the helper by whose prayers they were kept safe from hostile hunger.
From there he came back sailing over the Gallic sea, all standing on the shore and with one accord blessing his happy crossing. A happier arrival there had never been in Letavia; the citizens did not wish him to go back, but to remain in the country. Yet he would not remain in spite of such great longings, but chose to dwell in Britain, although an exile from his father's line. But when the time drew near at which the Lord had decreed to reward the labours of his beloved blessed Illtud with the hundredfold recompense promised codex pollicito. to his elect, as we judge, by divine prompting he returned once more to his ancestral soil, namely Letavia, which we call Lesser Britain, and there, near the city of Dol, having passed in virtues and holiness the days fixed for him by his own Creditor, who has appointed for mortals bounds that cannot be passed, renowned for miracles and celebrated for signs and wonders, commending his body to the earth, but his spirit to the Lord, on the eighth of the Ides of November [In the Lives of St. Samson it is related that Illtud, close to death, foretold both his own imminent death and that of two abbots standing by him, who would very shortly follow (Mabillon, Act. SS. O. S. B., saec. I, p. 168; Act. SS., July vol. VI, p. 575; Anal. Boll., vol. VI [1887], p. 112).], dying to the deadly world and being born to the everlasting and heavenly life, he passed rejoicing to the Lord, to live for ever: to whom be honour, power and dominion for all ages of ages. Job 14, 5. Amen.
25. Of the plunder restored and the equality codex equalite. of the horses.
Edgar, king of the English, moved by raging codex bachanti. fury, set his army in motion on account of the disobedience of the people of Glamorgan, and led it to that region, violating the territories of the saints and the very churches, and leaving no township inviolate through the whole country. In this invasion, then, the handbell of St. Illtud was carried off from his church and taken by a certain plunderer to the English land. As the army was going back, it was placed and tied around the neck of a horse, which on the Golden Mount led the royal herd of horses. This Golden Mount was so called, namely, because of the gathering there of those standing in the army, gleaming in golden garments and gilded arms. At the hour of noon, while the king rested in a field-tent pitched on the plain, and the very great plunder was being divided, it seemed to the king that a certain terrible soldier had pierced his breast with a lance, and after the piercing, grieving heavily at what had been seen by no one, he revealed what he had seen, all denying that they had seen what he affirmed was seen by him. He knew therefore that he was guilty and a violent plunderer; in fear he commanded the sacrilegious army to give back all the plunder to God and to the most holy Illtud, promising amendment thereafter, and in honour of that saint he built a church, and to those serving in the church he granted the territory on which it stood. Yet this amendment profited his spirit; for he departed from this world on the ninth day, in vengeance for his wickedness. Meanwhile the aforesaid horse, bearing the handbell, went ahead before all who remained there, with no one driving it, toward the western region, the entire herd of horses following the sweet sonority of the bell, a strange and wonderful thing, to hear and see such power. This is the more wonderful, that it was able to cross the Severn.
It came to this bank, to be sought without loss. A strong gathering of horses follows the sound. It loves the hearing full of the voice's sweetness.
Then, hastening over shores, mountains and groves, it came to Glamorgan, to which it was making its way, all the horses hearing and following the sweet sonority. And when the horses had reached the bank of the river Tamius, the sound of the bell was heard by the clergy. Wherefore the clergy grew cheerful and came to meet the horse going before and carrying the same little bell, as far as the door of the church of St. Illtud. When it had brought it there, it at once set it down, roughly loosed from its neck, and it fell on a rock, and from the fall had a break in one part; which it shows until the present day in memory of this outstanding miracle. Then glorious psalmody is sung in the choir. What joys and praises there were for this miracle! Each of the innumerable canons had a horse. But over the finest one a dispute among the canons previously canicos, no added by the corrector above the line. was scarcely ended. Whence each one said: “That one shall be mine.” Another replied: “I will not suffer so great a choice to be made.” A third declared, saying: “You shall not thus of your own accord fulfil your will.” This contention lasted without concord until the word usque was repeated here, then deleted. the next day, nearly arising to the slaughter of many. On the second day of the arrival of the herd of horses the clergy came to the herd of horses, wishing to share them equally and peaceably. And as they shared them they saw that all the horses were equal and that none, as they had seen before, excelled. Then the division was finished in concord, and the clergy were pacified by a peaceable previously pcificam, the letter a supplied by the corrector above the line. division. In such a manner, for love of Illtud, God sent back the stolen bell and all the plunder to his most holy church.
26. Of the victory of the clergy of St. Illtud over the outlaws, at the castle of Meirchiaunus.
When William, king of the English, was reigning through Britain, and Prince Robert, son of Haimo, was ruling Glamorgan, the northern Britons began fiercely to resist the king, and the southern ones afterwards, by a common and firm conspiracy, laid waste and burned townships and walls. Enemies came from the groves to harm the citizens of English and Norman birth; they ravaged and returned to the distant mountains and to the groves with immense plunder. Meanwhile an army was set in motion by the Welsh, about three thousand armed horse and foot, to lay waste and burn Glamorgan. Hearing this, in face of the hostile attack the clergy of St. Illtud with their parishioners fortified the place by a ditch and by a hedge firmly made on the bank of the sea, and thus entered the fortification, striving to protect their property under its safeguard. This done, the incautious enemy came by night before the gate; for if they had come by day, they would have had the victory. So a night battle arose between the two lines, until many fell lifeless from the casting of stones and the brandishing of lances, and many others, wounded, grieved and lamented in the struggle. While such things were going on, dense small sparks frequently appeared in the air between the church of St. Illtud and the castle of King Meirchiaunus, near which the battle was; they flashed greatly like lightnings, and angelic signs appeared to protect the catholic people; the more the two lines fought, the more ardently did fiery appearances shine out in the upper air. The refuge of God and of the most holy Illtud had been violated; therefore the three thousand were overcome before the castle by a smaller number. Unarmed women supplied arms to the fighters, feeble boys did not cease within. The enemy's shields were broken by the throwing of stones, terrifying cries were poured out by the enemy, few were without bloody faces. Divine power was there at once, when the small number fighting within put to flight and overcame three thousand. The ascent to triumph could have been made easy; but mighty Illtud did not grant the ascent. If codex Sz. they had attacked by daylight, they would have ascended most easily, but the supreme Light and true Light was not willing to grant this. There is no strength nor vigour where wickedness remains. Here it was manifestly proved, when the crowd of Gwynedd in the margin ||||i Spandune. fled. Here it ends.
II. SHORTER LIFE OF ST. ILLTUD
From the Nova Legenda Angliae, ed. C. Horstman, vol. II (Oxford, 1901), pp. 52–56. Compare Preliminary Commentary, no. 3. — By bolder numerals noted within brackets at the beginning of the several parts are indicated the chapters of the longer Life reduced to summary in these parts.
Illtud, abbot in Wales. (S.)
BHL Number: 4269
On St. Illtud, abbot and confessor.
(1.) St. Illtud was the son of a most noble soldier by name Bicanus; his mother, Rieinguilida, was the daughter of the king of Lesser Britain. Committed to letters by his parents, on coming to the age of youth he gave his mind to soldiering. For he was of such great memory that, hearing a master's statement once, he retained it by heart for all time.
(2.) Hearing of the magnificence of King Arthur, his cousin, he decided to visit him; and by him he was received with honour. Coming at last to the king of the people of Glamorgan, he ruled his court under him, having been made second to the king.
(3.) It happened one day, when he was leading the royal household in hunting through the territory of St. Cadoc, that as it rested it sent to Abbot Cadoc with harsh words, that he should send it dinner; otherwise it would take the food by force. And when the saint of God had sent back what would suffice, the household, sitting down, wished to dine; but it went without the eating of what was set before it. For on account of the unlawful demand and the sacrilegious offence the earth swallowed the wicked crowd. But Illtud, chief of the soldiers, because he had been unwilling to consent to the wicked demand, escaped alive, and was not present in the place where the household had been, awaiting the meal, but had gone far away holding a hawk. And seeing what had been done 〈with〉 his companions, he feared; hastening to St. Cadoc, on bended knee he begged from him counsel for amending what he had done wrong. He gave him the counsel to abandon the secular dress, and for the whole length of his life to serve the supreme Creator for the sake of eternal reward. And he, giving assent to the saint's words, when he had given his limbs to sleep,
(4.) saw an angel of the Lord, who among other things said thus to him: “You were once a soldier honoured by kings: but now I command you to serve the King of kings, and you shall no longer love transitory things. For the ensnarer is at hand who tries to mock you, desiring with all his power to damn you. He sees you; you do not see him with bodily sight; unless you beware and protect yourself, he will be able to destroy you. He is fiercer than a lion, swifter than a bird, an invisible poisoner; he seizes and drags away, and refuses to give back what he has seized; he punishes those deserving punishment. Tomorrow, then, when you have risen, direct your steps to a wooded valley toward the western region, where you will have your dwelling.”
(5–7.) Morning having come, and a suitable dwelling having been found, he went to Dubricius, bishop of Llandaff, who, his hair being cut, blessed his crown, and sent him back to his place. So, the church having been built, Illtud kept vigil, fasting assiduously, and prayed without ceasing; he laboured with his own hands, not trusting in the labours of others. At midnight he went into cold water, and proceeding thence to the church and bending his knees he poured out prayers to the supreme Maker.
(8.) When the king of that province was one day engaged in the chase and was urging his hounds after a stag, it, driven on, sought flight, entered the cell of St. Illtud, and, as if in human fashion seeking refuge from him, lay down exhausted before the saint's feet. The hounds, waiting, stupefied, 〈ceased〉 from barking. And the king, wondering at the silence of the barking, came and found the hounds tamed and the stag domesticated. The king, angry because the servant of God had presumed to dwell there without his leave, demanded the stag; but Illtud would not give it back. At length the king, considering the humility of the man of God and the miracle, did not enter to him,
but willingly granted to him the stag given to him from heaven. And when Illtud had invited the hungry king to dinner, he sent a servant to the pool; and he set before the king a fish of wonderful size caught in a net. But because salt had not been set on the table, he would not taste it. Illtud, having no bread and salt at that hour, prayed, saying: “The Maker of all creatures and Giver can bring it about, if you taste, lord king, that in the fish tasted you have what you long to have.” Hearing this the king, eating, had the flavours of different foods in one kind, and, tasting the water poured for him by Illtud, he perceived different liquors in the draught of it.
(9–10.) Then the king, at the order of an angel appearing to him, handed over to Illtud all that place for building a monastery there.
(11.) Very many disciples flocked to St. Illtud: among whom were Sampson, Paulinus, Gildas and David.
(12.) He appointed fifty brothers, who should keep continual memory of souls.
(13.) He was afflicted by frequent flooding of the sea and by the approach of the river's overflow: whence, having poured out prayer to God, by the command of an angel of the Lord he rose in the morning and came to the sea with his staff: and the sea began to flee as if it were a sensible living thing. And when the shore appeared dried, he pricked it with his staff, and a most limpid spring broke out from the ground; and though it is near the sea, yet it always sends forth clear and sweet water. Nor has the sea gone back to its accustomed place up to the present day.
(14.) In the autumn season the birds began to pluck the harvest of St. Illtud and to leave the ears almost emptied. When this was found out, he commanded his disciples by turns on successive days to guard the crop. And Sampson, one of the disciples, when he took his turn and could not keep the crop safe and untouched, seeks divine counsel and help; and it was granted him from heaven to drive the birds without their flying. For they tried to fly, and could not, and he compels them to go before him like domestic four-footed beasts of their own will. Driven, they came to the door, and the door being opened they entered without delay. When this was known on the next day, Illtud granted them freedom to fly where they wished, and forbade them to presume to touch his crop any more.
(15.) This miracle being spread abroad, envoys were sent and 〈Sampson〉 was elected bishop of Dol; and when he was receiving the diaconate from Dubricius, bishop of Llandaff, there appeared to the bishop and to Abbot Illtud a dove whiter than snow, sitting on the young man's head at his ordination. And when Sampson had ruled the see of Dol in Lesser Britain for many years, after the end of his life, his body having been placed in a sarcophagus, suddenly a strong wind moved and lifted it to the sea, and having crossed the sea it came to Illtud's river-mouth: and he placed it in an honourable spot with hymns and canticles.
(16.) The former wife of blessed Illtud, living chastely, daily at the ninth hour broke her fast on barley bread and water. She, on a certain occasion wishing to visit Illtud, saw him a toiling digger, muddied in the face from his continual digging, and leanness had also thinned his face. She sought from him sweet converse; the seeking displeased him as he heard it, and, being sought, he gave no answer; he did not wish to see her or to be seen. And when on account of her unfitting visit she had lost the sight of her eyes, Illtud, being nevertheless asked, implored divine help, so that she might recover her former sight; and he was heard, and the woman returned to her own place.
(17.) The steward of a certain king, whose life was abominable to all, frequently offended Abbot Illtud and his clergy, and pretended that many things unjustly plundered were demanded by his lord the king, yet without the king's knowledge and without his command. He was angry with everyone, and all hated him, calling down evils on him. So the almighty Lord made him melt with the heat of fire like softened and melted wax, nor did he appear anywhere in the world.
(18.) When this was heard, the king, offended, with excessive fury thought to kill St. Illtud and destroy the clergy. So the man of God, giving place to wrath, went to a certain river, and lay hidden in a secret cave for a year, lying every night on the cold rock.
(19.) And at the ninth hour on each day there is sent to him from heaven one barley loaf and one small piece of fish; and drawing water from the nearby spring he quenched his thirst. Sought everywhere in the woods, forests and hiding-places, under God's protection he could not be found. Now a certain envoy of Gildas the historian, passing that way, was carrying a bronze bell made by Gildas and sent across to the holy bishop David, and behold, without human movement the bell began to sound clearly. Hearing this, Illtud came out, and, wondering at its beauty and sound, learned where it was being carried. But when St. David held the bell in his hands and it gave no sound, he asked whether it had been tested or touched by anyone on the way. And hearing what had been done, he said: “I know that our master Illtud, longing for it, would not ask for it, knowing that it was being sent to me. Go back, therefore, to the cave, and be diligent to bestow the bell on my master on my behalf.” Hearing this, the monks came and led Abbot Illtud back with joy to the monastery.
(20.) The king's steward did not fear often to oppose and offend the saint of God and the brothers by keeping sheep and cattle out from the pastures; shutting up the beasts sometimes for three days he did not allow them to go out. But Illtud continually entreated God that he might come back to his heart, be corrected, and turn from iniquity. And when he disdained to amend his life, the earth opened its mouth and swallowed him.
(21–22.) Hearing this, the king, offended, wishing either to kill St. Illtud or to expel him wholly from his dominion, went out armed from the fort and came to the monastery. And while he stood ready to commit murder, the earth swallowed him up. At length Illtud, burdened by the multitude of those who flocked to him and hindered in his prayers, stayed for three years in a certain cave, taking every day at the ninth hour heavenly food brought to him by an angel.
(23.) One night two robbers stole a herd of pigs of the holy man; and, thinking that they were keeping to the right road, wandering all night, they were found at dawn at the monastery gate. And when they had presumed upon the same crime a second night, and had come back at dawn as before, the heavenly King transformed their bodies into two stones, shown to this day in witness of the miracle.
(24.) Illtud, wishing to visit the church which is on the Mount of Tumba, commanded the brothers that all the monastery's corn should be threshed and placed in the granaries. Returning after his pilgrimage, when he saw many afflicted with hunger, he suppliantly entreated the Lord; and behold, the corn longed for was brought from heaven to a port in Lesser Britain; from which the whole country fed itself by the power of God, and there was enough for sowing. After this, having crossed the sea he came to his monastery; and when the end of his life drew near, having gone back to Lesser Britain, near the city of Dol, renowned for miracles and celebrated for signs and wonders, he commended his body to the earth, but his spirit to God, on the eighth of the Ides of November.
(25.) Edgar, king of the English, moved by raging fury, set his army in motion on account of the disobedience of the people of Glamorgan, and, leading it there, violating the territories of the saints and the very churches, he left no township free from devastation. In this invasion, then, the handbell of St. Illtud was carried off from his church, and taken to England by a certain plunderer. As the army was going back, the bell was tied around the neck of a certain horse, which on a certain mount was cropping the grass with the other horses of the army. At noon, while the king rested in a tent, it seemed to the king that a certain terrible soldier had pierced his breast with a lance; and the king, roused and sighing heavily, told what he had seen, and commanded the army to give back to God and St. Illtud the plunder seized, promised amendment of the offence, and ordered a church to be built in honour of that saint, and granted the whole territory to the servants of the place. Yet this promise of the king and the will of his soul seemed to profit only so much: for after the evil done to the inhabitants he departed from this light on the ninth day. Meanwhile the aforesaid horse, bearing the bell, with no one driving it, the entire herd of horses following the sweetness of the bell, crossed the Severn and reached the door of Illtud's church. There the bell at once fell on a rock, and from the fall it shows a break in one part, visible to this day in memory of the miracle. And when each of the brothers had received his horse, and discord had arisen over the inequality of value, the next day they saw that the horses were all equal and that none excelled another in value.