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Man, and we may suspect that the Patrician bishops there, Coindrus and Romulus, recommended him to go abroad and practise penance and learn the monastic rule in Armorica, where his past history was unknown. Hard by the settlement of Maughold is that of another Irishman, S. Uniac, as now called, but the patron is S. Toinnau. 54 It is not possible to identify him; he can hardly be Toimen, bishop of Armagh, who belongs to a later period. He became bishop in 622 or 623. S. Brendan also had a monastery on Césambre, and a foundation at S. Broladre, and at S. Brelade in Jersey.

Professor Zimmer has pointed out some evidences of Irish influence in Brittany. "In 884 the Breton monk Wrmonoc, in his monastery of Landevenec in Brittany, wrote a Life of S. Paul of Léon, who lived at the beginning of the sixth century. This Life is based on written sources, and the associates of S. Paul who had come with him from the south-west of Britain are quoted, with their full names. On one of them, Quonocus, there is the additional remark: Whom some, adding to his name after the fashion of the people over-sea, called Toquonocus'; and further on we read that the name Woednovius in the same way had a second form, Towoedocus. We meet with several other instances.

During the sixth and seventh centuries the custom prevailed in Ireland, and especially in the monasteries, of forming familiar names from the full name form, which always consisted of two components, such as Beo-gne, Lug-beo, Find-barr, Aed-gen, and Aed-gal. It was done by taking one component of the full name and adding the diminutive ending -an, -ian (e.g. Beoan, Findan, Finnian, Aedan), or by prefixing mo-, to-, and often adding ōc as well, like Maedoc (= MoAed-oc), Molua, Tolua, Mernoc, Ternoc. Thus a person of the name of Beogne was familiarly called Beoan (little Beo'), Mobeoc (my little Beo '), or Dobeoc ( you little Beo'); in the same way, Lugbeo, Luan, Molua, Moluan, Tolua, Moluoc all denote the same person; similarly, Becan, Mobecoc, Tobecoc, Ernan, Mernoc, Ternoc, etc. How strong must the influence of the Irish element at the beginning. of the sixth century have been in the monasteries of Brittany and of the south-west of Britain, if British monks imitated this truly Irish way of forming familiar names! It is, then, not surprising that among the Breton saints of the sixth and seventh centuries we find a dozen or more who by tradition and name are Irish." 55

Again in the middle of the sixth century the bards of Ireland,

:

54 De Corson, op. cit. s.v. S. Uniac. In the tenth century (913) the name is given as S. Toinanus; in the fourteenth century, S. Thonnanus. He has his Holy Well in the parish,

55 The Celtic Church in Britain and Ireland, Lond., 1902, pp. 68-9.

to their consternation, discovered that one of their famous traditional tales, concerning a cattle raid of some historic importance, was lost. Fragments were to be found, but not the tale entire. After Ireland had been ransacked for it in vain, they met in council, in 580, and appointed a commission to proceed to Brittany and visit the Irish settlers there, and inquire whether any of them had carried off a complete copy of the great tale. The commission went to Armorica and returned, having succeeded in recovering the desired work.56 Now, this surely shows that the Irish settlers had remained to stay, for unless they had done so they would hardly have carried off their romantic and historic literature with them.

Much difficulty exists in the identification of the saints in Brittany, owing to the various forms their names assume. Some, we are expressly told, had double names; Brioc was also Briomaglus, Kenan was known as well as Colledoc, and Meven had a second name, Conaid. But it is in the mouths of the people that great transformation has taken place. Gorlois becomes Ourlou, Conlaeth is now Coulitz, Judoc is Josse, and Brigid is rendered S. Berch'et. Guethenoc is transformed to Goueznou, and Gwen is translated into Candida in Lower and Blanche in Upper Brittany. Beudoc is softened to Bieuzy, and Fingar into S. Venner.

It is certainly a fact deserving of consideration that, whereas Armorica may have been, and probably was, colonised by refugees from all the south coast of Britain, nevertheless its ecclesiastical organisation should be due solely to the Welsh. There is no trace. whatever of British saintly founders from other portions of Britain.

The Strathclyde family of Caw may be accounted Welsh, for it was settled in Anglesey or Môn by the generous hospitality of

"

56 O'Curry, MS. Materials of Ancient Irish History, Dublin, 1861, p. 8. The passage is in the Book of Leinster, and runs thus:- The Filés (poets) of Erinn were now called together by Senchan Torpeist (chief poet of Erinn and of S. Cieran of Clonmacnoise) to know if they remembered the Tain bo Chuailgne in full; and they said that they knew of it but fragments only. Senchan then spoke to his pupils to know which of them would go into the countries of Letha to learn the Tain, which the Sai had taken eastwards after the Cuilmenn. Eminé, the grandson of Nininé o Muirgen, Sanchan's own son, set out to go to the East." The date would be about 580. Letha is the Letavia of the Lives of the Welsh Saints, or Llydaw, i.e. Armorica, though sometimes it is used for or confounded with Latium. Here it is certainly Armorica. The going East means that the traveller crossed either to Alba, or from Wexford or Waterford to Porth Mawr at S. David's and thence travelled to the next crossing to Brittany. The Cuilmenn, the great collection of history, is unhappily now lost. It is referred to in the Brehon Laws, and in an ancient Irish Law Glossary. p. 9.

Ibid.,

Maelgwn. But this family is only represented in Morbihan and Côtes du Nord by Gildas and his sons.

The principal Welsh saints who have made their mark in Brittany are Brioc, of Irish origin, but born in Ceredigion, Cadoc, Curig, Carannog, David, Paulus Aurelianus, Arthmael, Edeyrn, Teilo, Tyssilio, Gudwal, and Non. There were others, of Armorican extraction on one side or the other, who had their education in Wales, as Illtyd, Samson, Malo, Maglorius, Meven, Tudwal, and Leonore.

Other founders were natives of Armorica, but of British origin, as James (Jacut), Gwethenoc and Winwaloe, Gwenael and Goulven. Of the chieftains who held rule we know but little, and almost nothing of whence they came. But we do know that Rhiwal of Domnonia was from South Wales, for he was a kinsman of Brioc of Ceredigion and of Hywel. Withur of Léon was cousin of Paul, who came from Penychen in Glamorganshire. Budic of Cornubia was for some years a refugee in South Wales, where he married. Possibly enough, he went to the land whence his forefathers had come.

As in Wales and in Cornwall, so has it been for long an accepted procedure in Brittany that the national saints should be displaced from their niches to make way for others who are foreign, Italian for the most part, but who have received the imprimatur of Rome; so also have the diocesan calendars been weeded of the Celtic saints. S. Avée, though she gives her name to a parish, has had her church transferred to SS. Gervasius and Protessus. S. Cynan (Kenan) has been rejected where lie his bones, for Caius, the pope. S. Derrien has retired to make room for Pope S. Adrian; S. Budoc or Bieuzy, the friend and disciple of Gildas, has been supplanted by S. Eusebius. At Laurenan, the titular saint Renan has been set aside for S. Renatus, and at Audierne, S. Rumon is replaced by S. Raymond Nonnatus. At S. Brieuc, the founder fades before the more modern S. Guillaume Pichon.

In the united dioceses of Tréguier and S. Brieuc not a Celtic saint is admitted into the calendar during the months of January, February, June, July, August, September and December. In March only one, Paul of Léon. On the other hand, the calendar is invaded by foreigners. Of Italians there are fourteen in January and February, whereas of early Breton saints but five are admitted in the entire year.

In that striking story of Ferdinand Fabre, L'Abbé Tigrane, the Bishop of Lormières is represented in his Grand Seminary turning out the Professors as not sufficiently ultramontane to please him, and when the teachers murmur, he blandly asks with what do they reproach him. "With what?" asks the Professor of Ecclesiasticall

History. "In your passion for reform you have, so to speak, abolished the Proper of the Diocese, one of the most ancient and most glorious of the Martyrologies of France."

At Tréguier, the founder, S. Tudwal, is eclipsed by the Advocate S. Yves "advocatus sed non latro"; yet everywhere, to the Breton people, each saintly founder might appeal in the words of the apostle, inscribed under the statue of Tudwal at Tréguier: "Et si aliis non sum apostolus, sed tamen vobis sum; scitis quæ præcepta dediderim vobis per Dominum Jesum." 57

III. ON WELSH AND CORNISH CALENDARS

IN drawing up calendars of the Celtic saints of Wales and Cornwall considerable difficulties have to be encountered. A good many of the saints who founded churches, or to whom churches have been dedicated, do not find their places in any extant ancient calendars ; and it is not possible to rely on many of the modern calendars that do insert the names of the early Celtic saints, as trustworthy. Too often these names have been inserted arbitrarily and without authority. We will give a list of such calendars as exist, and which have served more or less for the composition of the calendar that we have drawn up; and for attribution of day to each Saint.

I. THE WELSH CALENDAR

The Patronal Festival or Wake of a parish was ordinarily called in Welsh Gwyl Mabsant, "The Feast of the Patron," and in more recent times it began on the Sunday following the festival proper, and lasted the whole of the week, though in the early part of last century it seldom exceeded the third or fourth day. There were but few, if any, parishes wherein its observance survived the sixth decade of last century. It lost its distinctively religious character with the Reformation, and thenceforth became merely an occasion for a fair, rustic games and sports, and every kind of merry-making. Where there are to-day several fairs held in a parish, that on the Feast of the Patron is frequently spoken of as the Fair of such-and-such a Saint's Festival, e.g. Ffair Wyl Deilo at Llandeilo Fawr. The fair was held, Old Style, on the Saint's Festival, as entered in the calendar; New Style, it is eleven days later. To take S. Teilo's Fair at Llandeilo. It was formerly held on his day, the 9th of February; now it is on the 20th.

57 1 Cor. ix, 2; 1 Thess. iv, 2.

VOL. I.

F

There are, however, instances of the fairs being held, or, more correctly, begun, on the eve of the Saint's Festival; e.g. at Llanrwst (S. Grwst, December 1), a fair was held November 30, O.S., now it is December II; at Tregaron (S. Caron, March 5), fairs are now, or were, held on March 15, 16 and 17; and at Llanrhaiadr ym Mochnant (S. Dogfan, July 13), fairs are held on July 23 and 24. Similarly, fairs were held at Nevin (S. Mary) on eves of the Festivals of the B.V.M., and at Abergele (S. Michael) on Michaelmas Eve. Sometimes the fair date was not altered, N.S., as at Llanwnen (S. Gwynen, December 13) and Llandaff (S. Teilo, February 9); and in like manner, old fairs on Festivals of the B.V.M. were still kept, N.S., on those days at Rhuddlan and Swansea.

From this it will be seen that one cannot always rely upon the fair day in fixing the Saint's Day when the calendars are at variance, as they not infrequently are.

The following Welsh calendars have been made use of in the present work:

A. British Museum Cotton MS. Vespasian A. xiv, of the early thirteenth century. The calendar, which is at the beginning of the MS., is a very legible one. The festivals entered are not many, but they are those of the principal Welsh Saints.

B. British Museum Additional MS. 14,912, of the fourteenth century, prefixed to a copy of Meddygon Myddfai. Imperfect; begins with March, which is indistinct, and the months of November and December have been transposed. It contains the festivals of but few Welsh saints.

C. British Museum Additional MS. 22,720, of about the fifteenth century. The festivals of Welsh Saints are but few, and are in a somewhat later hand. The Welsh entries are in the earlier part of it.

D. Peniarth MS. 40, written circa 1469. It is printed in Dr. J. Gwenogfryn Evans' Catalogue of Welsh MSS., i, pp. 374-5. It contains but few festivals of Welsh Saints.

E. Peniarth MS. 191, of about the middle of the fifteenth century. It is printed in Dr. J. Gwenogfryn Evans, ibid., i, p. 1019. December is wanting. Sometimes the festivals are a day late.

F. A calendar in the Grammar of John Edwards, Junior, of Chirkeslande, now in the Plâs Llanstephan Library. It is dated 1481, and occurs at fo. 83 of the MS.

G. Peniarth MS. 27, part i, of the late fifteenth century, by Gutyn Owain. It is in part stained; January very illegible; a somewhat full calendar.

H. Peniarth MS. 186, of the late fifteenth century, also by Gutyn

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