form in the old German epic of Gudrun. In that, as in the Budoc tale, the lady becomes a washerwoman.

3. The false accusation made by the step-mother is common to many folk tales, and occurs in the mediaeval romance of Octavianus.

Sometimes it takes another form, a steward poisons the husband's ears. So in the tales of Hirlanda and Genoveva of Brabant.

When we have swept aside all this accretion from folk romance, the facts remaining may possibly be these:

Owing to one of the many dynastic revolutions that took place in Brittany, Azenor was constrained to fly with her newborn son. She escaped first of all to Britain, and then perhaps to Ireland. There Budoc embraced the ecclesiastical life.

It is more probable that Azenor took refuge in the west of Cornwall, which had been colonized from Ireland, than that she went on to Ireland itself, for the parish of Zennor regards her as patroness under the name of Sennara, and Budoc certainly became a founder in Cornwall; whereas neither he nor his mother have left any traces in Irish tradition, or find a place in Irish Martyrologies.

That Budoc went on to Ireland, there to finish his education, is probable enough, and this may account for Leland speaking of him as an Irishman. But Budoc is not a Goidelic name, the nearest approach to it being Buite, who was a son of Bronach.

The statement that Azenor died in Ireland is contrary to the tradition of Cornouaille, as she is held to have founded a religious house for women in the Cap Sizun promontory.

Budoc, as we learn from the Life of S. Winwaloe, settled as a teacher, in the island of Lavrea.

Where Budoc, and his mother with him, landed, was at Porz Poder on the extreme west of Finistère, where the granite cliffs receive the whole weight of the Atlantic surges, rolling in before a west wind. He is still regarded as the patron of that parish. Thence, however, he moved inland, and his next station was at Plourin, where both he and his mother receive a cult as patrons to this day. The church has been entirely rebuilt, but the pulpit has been preserved, on which in carved oak are represented scenes from the life of Budoc.

The subjects are :—

I. S. Azenor holding a crucifix and leaning on a cask. In the rear, water, and a castle.

2. An angel seated, pointing to the cask that is floating on the waves. In the distance, out of the sea, stands a rock like a menhir.

3. S. Budoc with archiepiscopal crosier and wearing a mitre. The cask is on one side of him, and in a corner is a church.

4. An angel with the barrel. tower with a house on top of it. sails.

In the background, on the right, a
On the left a two-masted ship with

5. S. Azenor with the babe swaddled in her arms. The barrel is at her side. In the distance a monastery.

Eventually, both Budoc and his mother must have gone to the Sizun promontory in Cornouaille, for he is patron of Beuzec-cap-Sizun.

Azenor had a church near the Point du Raz, and a convent in the parish of Goulven, but it has been destroyed.1

Two holy wells at Languengar near Lesneven bear her name; and women drink of that of Clesmeur, to augment their milk. A young man once took a draught from it, and to his dismay found his breasts swell. His tears, prayers, and shame softened the Saint, and she graciously dried up the fountains of his bosom.

Budoc is patron of Beuzec-Conq.

The traditional site of Azenor's husband's castle is Châtelaudren in Côtes du Nord, where stood formerly a fortress that has been levelled, but the mounds show its position, above a pretty tarn with woods sloping down to it. Hard by is the chapel of Notre Dame du Tertre, with a painted wooden ceiling of the end of the fifteenth century, representing in a series of subjects the story of Azenor and Budoc. One of these depicts the saintly mother in the cask, whilst above flutters an angel bearing a scroll inscribed "Audita est oratio tua."

S. Budoc's day is December 8 in the Léon Breviary of 1516; in that of Dol, 1519, he is given on this day, but the observance is transferred; in the Exeter Calendar on the same day.

In addition to the churches of S. Budoc in Cornwall and Devon, and the chapel in Pembrokeshire already referred to, there seems to have been a dedication to him in Oxford. Anthony Wood quotes notices of the rebuilding of the church of S. Budoc in Oxford in 1265, but he adds, "it hath for several hundreds of years past been demolished." We strongly suspect that there is some mistake about this dedication. Owing to the reason already referred to, the commemoration of S. Budoc is transferred to December 9 in the Missal of Vannes, 1530, in the Vannes Breviary of 1589, and in that of Dol, 1519.3

Albert le Grand gives as his day November 18, but probably quite arbitrarily. It is, of course, uncertain that the Budoc of legend should

1 Carguet, Cap Sizun, in Bulletin de la Soc. Arch. de Finistère, 1899.

2 Anthony à Wood, Antiquities of Oxford, Oxford Hist. Soc., 1889-99, vol. ii. See also the Close Rolls, i, ff. 498, 529.

3 The Commemoration at Vannes is of Budoc, bishop of Vannes, circ. 600, and that at Dol is of the Bishop of Dol, 585.

be the Ard-Budoc of the Life of S. Winwaloe, but it is probable, as the Isle of Lavre, where are the remains of his monastery, is in Goëlo, of which he was a native. That the master of Winwaloe can have become the bishop of Dol of the same name is chronologically impossible.

Winwaloe died in 563. As a child he was with Budoc, between 467 and 480; and Budoc cannot have been young then. Consequently he could not become bishop of Dol in 585.

In art, S. Budoc is represented with his stone trough, or with the cask at his side, vested, erroneously, as a bishop or archbishop, because identified with the successor of S. Maglorius.

That such a childish nurse-tale should have been adopted into the offices of the churches of Dol and Léon, with hymns based on it, is indeed astonishing. But more astonishing still are the remarks thereon of a man in the nineteenth century, presumably of some education and intelligence. This is M. Miorec de Kerdanet, who brought out an edition of Albert le Grand's Vies des Saints in 1837. He says:-" La légende de Sainte Azenor et de Saint Budoc n'est pas un conte. Elle a toutes les preuves dans la tradition, et dans les actes des églises de Dol et de Léon." And Garaby has the effrontery to quote this assertion with approval.1

There is a supplement to the Life of S. Budoc, as silly as the story of his mother's adventures.

Before his death, Budoc bade his disciple Illtyd cut off his arm, so soon as he was dead, and take it to Plourin, where he had been so ill received, and had excommunicated the inhabitants. Illtyd (Hydultus) did so, and halting on the way at Brech, in Morbihan, he put down the box that contained the arm, on the floor. A man inadvertently sitting on the box became paralysed. The people of the place, convinced that the miracle was performed by the relic, refused to permit its removal. Illtyd begged to be allowed to kiss it, and when this was permitted, bit off one of the Saint's fingers, and carried it away in his mouth. This finger is now preserved at Plourin, in a silver reliquary formed like an

arm.

On this story it may be remarked that the name Brech in Breton signifies an arm. The relic there cannot be of Budoc, son of Azenor, but of Budoc or Bieuzy, the disciple of Gildas; for Brech is near Plouvigner, where the latter Bieuzy halted on his way to Ruys, and where he is still culted; whereas it is quite out of the way from Dol to Plourin.

1 Vies des Bienheureux et des Saints de Bretagne, S. Brieuc, 1839, p. 328. Lobineau, with more sense, says of the legend, elle est si romanesque et si ridicule qu'on ne peut rien lire de plus extravagant."