Gildas the Wise

Baring-Gould: January · S. GILDAS THE WISE, AB., IN BRITTANY

[There are said to have been several British saints of this name. But that commemorated on this day is the famous author, whose writings are extant. It is probable that Gildas, having been born in Scotland, bred in Wales, and a monastic founder in Brittany, has been divided into three, and some of the incidents have attached themselves to S. Gildas the Scotchman, others to S. Gildas the Welshman, and others again to him of Brittany. Yet these are all easily reducible into a consecutive history, and belong, in fact, to one man. His life was written by Caradoc of Llancarvan, about 1150; another life is by an anonymous monk of Rhys.]

S. Gildas, surnamed the Wise, was born in North-Britain near the Clyde, in the kingdom of which Dumbarton was the capital. His father was of princely birth; his eldest son, Howel, was a great warrior, who, succeeding his father in the principality, was slain by King Arthur. Mailoc, another son, was brought up to the religious life. Two other brothers, and their sister, Peteona, in like manner left the world, and choosing a retired place in the furthest extremity of that country, built themselves separate oratories, where, by watching, fasting, and fervent prayer, they continually strove to reach their heavenly country. As to Gildas, we learn from his own writings, that he was born in the year of the famous victory, gained (as some say, by Ambrose; or, as others say, by Arthur,) over the Saxons at Mount Badon, near Bath, about A.D. 520. He was, when a child, committed by his parents to the care of S. Iltut, who brought him up in his monastery of Llan-Iltut in Glamorganshire, instructing him in the divine Scriptures, and in the liberal arts. These divine meditations wonderfully increased his faith and love of heavenly things, and influenced in such a manner the whole conduct of his life, that from his very youth he attained to great perfection and was favoured with the gift of miracles. From S. Iltut's school, where he had for companions S. Samson and S. Paul of Leon, both of whom were afterwards illustrious prelates, he went over into Ireland, for his further improvement in virtue and learning, among the disciples of S. Patrick. There he frequented the most celebrated masters of divine and human learning; and like the industrious bee, gathered honey from every flower--the honey of virtue and of knowledge. In the meantime, he failed not to chastise his body and bring it into subjection, lest, with all his learning and preaching to others, he himself might become a cast-away. Therefore he fasted much, and often watched whole nights, employing that silent time in prayer.

After Gildas was ordained priest, he preached the Gospel in the northern parts of Britain; where a great part of the inhabitants were heathen, and those calling themselves Christians were infected with the Pelagian heresy. God blessed his labours there with such success, that great numbers of heathen and heretics were by his means converted to Christ; and many miracles were wrought through him in the cure of the sick, in confirmation of his doctrine. The reputation of his success having reached Ireland, the king, Ainmeric, invited him over. Gildas accepted the call, and there, by his preaching and miracles, he mightily advanced the kingdom of God. He built churches and monasteries, established Christian discipline, regulated the liturgy, taught for some time in the famous school of Armagh, and was, in a word, another S. Patrick to that nation, by which he has been ever since gratefully honoured among their most illustrious Saints.

After these things, leaving Ireland and Britain, he sailed over into Armorica or Brittany, and there founded the monastery of Rhys. But as he was desirous of solitude and undisturbed contemplation, he made himself an oratory, at some distance from that monastery, under a rock upon the bank of the river Blavet, where he devoted his solitary hours to prayer.[132] The exact date of his death is uncertain.

Alban Butler: January–March · ST. GILDAS THE WISE, OR BADONICUS, ABBOT.

HE was son to a British lord, who, to procure him a virtuous education, placed him in his infancy in the monastery of St. Iltutus in Glamorganshire. The surname of Badonicus was given him, because, as we learn from his writings, he was born in the year in which the Britons under Aurelius Ambrosius, or, according to others, under king Arthur, gained the famous victory over the Saxons at Mount Badon, now Bannesdown, near Bath, in Somersetshire. This Bede places in the forty-fourth year after the first {307} coming of the Saxons into Britain, which was in 451. Our saint, therefore, seems to have been born in 494; he was consequently younger than St. Paul, St. Samson, and his other illustrious school-fellows in Wales: but by his prudence and seriousness in his youth he seemed to have attained to the maturity of judgment and gravity of an advanced age. The author of the life of St. Paul of Leon, calls him the brightest genius of the school of St. Iltut. His application to sacred studies was uninterrupted, and if he arrived not at greater perfection in polite literature, this was owing to the want of masters of that branch in the confusion of those times. As to improve himself in the knowledge of God and himself was the end of all his studies, and all his reading was reduced to the study of the science of the saints, the greater progress he made in learning, the more perfect he became in all virtues. Studies which are to many a source of dissipation, made him more and more recollected, because in all books he found and relished only God, whom alone he sought. Hence sprang that love for holy solitude, which, to his death, was the constant ruling inclination of his heart. Some time after his monastic profession, with the consent, and perhaps by the order of his abbot, St. Iltut, he passed over into Ireland, there to receive the lessons of the admirable masters of a religious life, who had been instructed in the most sublime maxims of an interior life, and formed to the practice of perfect virtue, by the great St. Patrick. The author of his Acts compares this excursion, which he made in the spring of his life, to that of the bees in the season of flowers, to gather the juices which they convert into honey. In like manner St. Gildas learned, from the instructions and examples of the most eminent servants of God, to copy in his own life whatever seemed most perfect. So severe were his continual fasts, that the motto of St. John Baptist might in some degree be applied to him, that he scarce seemed to eat or drink at all. A rough hair-cloth, concealed under a coarse cloak, was his garment, and the bare floor his bed, with a stone for his bolster. By the constant mortification of his natural appetites, and crucifixion of his flesh, his life was a prolongation of his martyrdom, or a perpetual sacrifice which he made of himself to God in union with that which he daily offered to him on his altars. If it be true that he preached in Ireland in the reign of king Ammeric, he must have made a visit to that island from Armorica, that prince only beginning to reign in 560: this cannot be ascribed to St. Gildas the Albanian, who died before that time. It was about the year 527, in the thirty-fourth of his age, that St. Gildas sailed to Armorica, or Brittany, in France:[1] for he wrote his invective ten years {308} after his arrival there, and in the forty-fourth year of his age, as is gathered from his life and writings. Here he chose for the place of his retirement the little isle of Houac, or Houat, between the coast of Rhuis and the island of Bellisle, four leagues from the latter. Houat exceeds not a league in length; the isle of Hoedre is still smaller, not far distant: both are so barren as to yield nothing but a small quantity of corn. Such a solitude, which appeared hideous to others, offered the greatest charms to the saint, who desired to fly, as much as this mortal state would permit, whatever could interrupt his commerce with God. Here he often wanted the common necessaries and conveniences of life; but the greater the privation of earthly comforts was in which he lived, the more abundant were those of the Holy Ghost which he enjoyed, in proportion as the purity of his affections and his love of heavenly things were more perfect. The saint promised himself that he should live here always unknown to men: but it was in vain for him to endeavor to hide the light of divine grace under a bushel, which shone forth to the world, notwithstanding all the precautions which his humility took to conceal it. Certain fishermen who discovered him were charmed with his heavenly deportment and conversation, and made known on the continent the treasure they had found. The inhabitants flocked from the coast to hear the lessons of divine wisdom which the holy anchoret gave with a heavenly unction which penetrated their hearts. To satisfy their importunities, St. Gildas at length consented to live among them on the continent, and built a monastery at Rhuis, in a peninsula of that name, which Guerech, the first lord of the Britons about Vannes, is said to have bestowed upon him. This monastery was soon filled with excellent disciples and holy monks. St. Gildas settled them in good order; then, sighing after closer solitude, he withdrew, and passing beyond the gulf of Vannes, and the promontory of Quiberon, chose for his habitation a grot in a rock, upon the bank of the river Blavet, where he found a cavern formed by nature extended from the east to the west, which on that account he converted into a chapel. However, he often visited this abbey of Rhuis, and by his counsels directed many in the paths of true virtue. Among these was St. Trifina, daughter of Guerech, first British count of Vannes. She was married to count Conomor, lieutenant of king Childebert, a brutish and impious man, who afterwards murdered her, and the young son which he had by her, who at his baptism received the name of Gildas, and was godson to our saint: but he is usually known by the surname of Treuchmeur, or Tremeur, in Latin Trichmorus. SS. Trifina and Treuchmeur are invoked in the English Litany of the seventh century, in Mabillon. The great collegiate church of Carhaix bears the name of St. Treuchmeur: the church of Quimper keeps his feast on the 8th of November, on which day he is commemorated in several churches in Brittany, and at St. Magloire's at Paris. A church situated between Corlai and the abbey of Coetmaloen in Brittany, is dedicated to God tinder the invocation of St. Trifina.[2]

St. Gildas wrote eight canons of discipline, and a severe invective against the crimes of the Britons, called De Excidio Britanniae, that he might confound {309} those whom he was not able to convert, and whom God in punishment delivered first to the plunders of the Picts and Scots, and afterwards to the perfidious Saxons, the fiercest of all nations. He reproaches their kings, Constantine, (king of the Danmonians, in Devonshire and Cornwall,) Vortipor, (of the Dimetians, in South Wales,) Conon, Cuneglas, and Maglocune, princes in other parts of Britain, with horrible crimes: but Constantine was soon after sincerely converted, as Gale informs us from an ancient Welsh chronicle.[3] According to John Fordun[4] he resigned his crown, became a monk, preached the faith to the Scots and Picts, and died a martyr in Kintyre: but the apostle of the Scots seems to have been a little more ancient than the former.[5] Our saint also wrote an invective against the British clergy, whom he accuses of sloth, of seldom sacrificing at the altar, &c. In his retirement he ceased not with tears to recommend to God his own cause, or that of his honor and glory, and the souls of blind sinners, and died in his beloved solitude in the island of Horac, (in Latin Horata,) according to Usher, in 570, but according to Ralph of Disse, in 581.[6] St. Gildas is patron of the city of Vannes. The abbey which bears his name in the peninsula of Rhuis, between three and four leagues from Vannes, is of the reformed congregation of St. Maur since the year 1649. The relics of St. Gildas were carried thence for fear of the Normans into Berry, about the year 919, and an abbey was erected there on the banks of the river Indre, which was secularized and united to the collegiate church of Chateauroux in 1623. St. Gildas is commemorated in the Roman Martyrology on the 29th of January. A second commemoration of him is made in some places on the 11th of May, on account of the translation of his relics. His life, compiled from the ancient archives of Rhuis by a monk of that house, in the eleventh century, is the best account we have of him, though the author confounds him sometimes with St. Gildas the Albanian. It is published in the library of Fleury, in Bollandus, p. 954, and most correctly in Mabillon, Act. SS. Ord. Saint Belled. t. 1, p. 138. See also Dom Lobineau, Vies des Saints de Bretagne, (fol. an. 1725,) p. 72, and Hist. de la {310} Bretagne, (2 vol. fol. an. 1707,) and the most accurate Dom Morice, Memoires Sur l'Histoire de Bretagne, 3 vol. fol. in 1745, and Hist. de la Bretagne, 2 vol. fol. an. 1750.

Footnotes: 1. Armorica, which word in the old Celtic language signified a maritime country, comprised that part of Celtic Gaul which is now divided into Brittany, Lower Normandy, Anjou, Maine, and Touraine. Tours was the capital, and still maintains the metropolitical dignity. By St. Gatian, about the middle of the third century, the faith was first planted in those parts: but the entire extirpation of idolatry was reserved to the zeal of British monks. Dom Morice distinguishes three principal transmigrations of inhabitants from Great Britain into Armorica: the first, when many fled from the arms of Carausius and Allectus, who successively assumed the purple in Great Britain: Constance made these fugitives welcome in Gaul, and allowed them to settle on the coast of Armorica about the year 293. A second and much larger colony of Britons was planted here under Conan, a British prince by Maximus, whom all the British youth followed into Gaul in 383. After the defeat of Maximus, these Armorican Britons chose this Conan, surnamed Meriedec, king, formed themselves into an independent state, and maintained their liberty against several Roman generals in the decline of that empire, and against the Alans, Vandals, Goths, and other barbarians. Des Fontaines, (Diss. p. 118,) and after him Dom Morice. demonstrates that Brittany was an independent state before the year 421. The third transmigration of Britons hither was completed at several intervals while the Saxons invaded and conquered Britain, where Hengist first landed in 470. Brittany was subjected to the Romans during four centuries: an independent state successively under the title of a kingdom, county, and duchy, for the space of about eleven hundred and fifty years, and has been united to the kingdom of France ever since the year 1532, by virtue of the marriage of king Charles VIII. with Anne, sole heiress of Brittany, daughter of duke Francis, celebrated in 1491. This province was subdued by Clovis I., who seems to have treacherously slain Budic, king of Brittany. This prince left six sons, Howel I., Ismael, bishop of Menevia, St. Tifel, honored as a martyr at Pennalun, St. Oudecee, bishop of Landaff, Urbian or Concur, and Dinot, father of St. Kineda. Brittany remained subject to the sons of Clovis, and it was by the authority of Childobert that St. Paul was made bishop of Leon in 512. But Howel, returning from the court of king Arthur in 513, recovered the greater part of these dominions. See Dom Morice, Hist. t. 1, p. 14. Howel I., often called Rioval, that is, king Rowel, was a valiant prince, and liberal to churches and monasteries. Among many sons whom he left behind him, Howel II. succeeded him, and two are honored among the saints, viz. St. Leonor or Lunaire, and St. Tudgual or Pabutual, first Bishop of Treguier. See Morice. t. 1, pp. 14. and 729. Howel III., alias Juthael, recovered all Brittany. King Pepin again conquered this country, and Charlemagne and Louis le Debonnaire quelled it when it thrice rebelled. The latter established the Benedictin rule at Llandevenec. which probably was soon imitated in others: for the monastic rule which first prevailed here was that of the Britons in Wales, borrowed from the Orientals. After the straggles made by this province for its liberty, Charles the Bald yielded it up in 858, and some time after treated Solomon III. as king of Brittany. See Morice, Des Fontaines, &c. 2. In this churchyard stands an ancient pyramid, on which are engraved letters of an unknown alphabet, supposed to be that of the Britons and Gauls before the Roman alphabet was introduced among them. Letters of the same alphabet are found upon some other monuments of Brittany. See Lobineau, Vies des Saints de la Bretagne. in St. Treuchmeur, p. 8. Dom Morice endeavors to prove that the Welsh, the old British, and the Celtic, are the same language. (Hist. t. 1, p. 867.) That they are so in part is unquestionable. 3. Mr. Vaughan, in his British Antiquities revived, printed at Oxford in 1662, shows that there were at this time many princes or chieftains among the Britons in North Wales, but that they all held their lands of one sovereign, though each in his own district was often honored with the title of king. The chief prince at this time was Maelgun Gwynedth, the lineal heir and eldest descendant of Cuneda, who flourished in the end of the fourth, or beginning of the fifth century, and from one or other of whose eight sons all the princes of North Wales, also those of Cardigan, Dimetia, Glamorgan, and others in South Wales, derived their descent. The ancient author, published at the end of Nenbius, says Maelgun began his reign one hundred and forty-six years after Cuaedha, who was his Atavus, or great-grandfather's grandfather. Maelgun was prince only of Venedotia for twenty-five years before he was acknowledged in 564, after the death of Arthur, chief king of the Britons in Wales, while St. David was primate, Arthur king of the Britons in general, Gurthmyll king, and St. Kentigern bishop of the Cumbrian Britons. "He had received a good education under the elegant instructor of almost all Britain," says Gildas, pointing out probably St. Iltutus. Yet he fell into enormous vices. Touched with remorse, he retired into a monastery in 552; but being soon tired of that state, reassumed his crown, and relapsed into his former impieties. He died in 565. Gildas, who wrote his epistle De Excidio Britanniae, between the years 564 and 570, that of his death, hints that Veralam was then fallen into the hands of the Saxons: which is certain of London, &c. The other princes reprehended by Gildas were lesser toparchs, as Aurelius Canon, Vortipor, Cuneglas, and Constantine. These were chieftains, Vortipor in Pembrokeshire, the rest in some quarter or other of Britain, all living when Gildas wrote. Constantine, whom Gildas represents as a native of Cornwall, and as he is commonly understood, also as prince of that country, did penance. The chief crime imputed to him is the murder of two royal youths in a church, and of two noblemen who had the charge of their education. Those Carte imagines to have been the sons of Caradoc Ureich Uras, who was chief prince of the Cornish Britons in the latter end of king Arthur's reign, as is attested by the author of the Triades. The prelates whom Gildas reproves, were such as Maelgun had promoted: for the sees of South-Wales were at that time filled with excellent prelates, whose virtues Gildas desired to copy. Carte, t. 1, p. 214. 4. Scoti-chron. c. 26. 5. Gildas's epistle, De Excidio Britanniae, was published extremely incorrect and incomplete, till the learned Thomas Gale gave us a far more accurate and complete edition, t. 3, Scriptor. Britan., which is reprinted with notes by Bertrame in Germany, Hanniae imp. an. 1757, together with Nennius's history of the Britons, and Richard Corin, of Westminster, De Situ Britanniae. Gildas's Castigatio Cleri is extant in the library of the fathers, ed. Colon. t. 5, part 3, p. 682. 6. Dom Morice shows that about one hundred and twenty years were an ordinary term of human life among the ancient Britons, and that their usual liquor, called Kwrw, made of barley and water, was a kind of beer, a drink most suitable to the climate and constitutions of the inhabitants. See Dom Morice, Memoires sur l'Histoire de Bretange, t. 1, preface; and Lamery, Diss. sur les Boissons.

Butler Jan Mar · ST. GILDAS THE WISE, OR BADONICUS, ABBOT.

HE was son to a British lord, who, to procure him a virtuous education, placed him in his infancy in the monastery of St. Iltutus in Glamorganshire. The surname of Badonicus was given him, because, as we learn from his writings, he was born in the year in which the Britons under Aurelius Ambrosius, or, according to others, under king Arthur, gained the famous victory over the Saxons at Mount Badon, now Bannesdown, near Bath, in Somersetshire. This Bede places in the forty-fourth year after the first {307} coming of the Saxons into Britain, which was in 451. Our saint, therefore, seems to have been born in 494; he was consequently younger than St. Paul, St. Samson, and his other illustrious school-fellows in Wales: but by his prudence and seriousness in his youth he seemed to have attained to the maturity of judgment and gravity of an advanced age. The author of the life of St. Paul of Leon, calls him the brightest genius of the school of St. Iltut. His application to sacred studies was uninterrupted, and if he arrived not at greater perfection in polite literature, this was owing to the want of masters of that branch in the confusion of those times. As to improve himself in the knowledge of God and himself was the end of all his studies, and all his reading was reduced to the study of the science of the saints, the greater progress he made in learning, the more perfect he became in all virtues. Studies which are to many a source of dissipation, made him more and more recollected, because in all books he found and relished only God, whom alone he sought. Hence sprang that love for holy solitude, which, to his death, was the constant ruling inclination of his heart. Some time after his monastic profession, with the consent, and perhaps by the order of his abbot, St. Iltut, he passed over into Ireland, there to receive the lessons of the admirable masters of a religious life, who had been instructed in the most sublime maxims of an interior life, and formed to the practice of perfect virtue, by the great St. Patrick. The author of his Acts compares this excursion, which he made in the spring of his life, to that of the bees in the season of flowers, to gather the juices which they convert into honey. In like manner St. Gildas learned, from the instructions and examples of the most eminent servants of God, to copy in his own life whatever seemed most perfect. So severe were his continual fasts, that the motto of St. John Baptist might in some degree be applied to him, that he scarce seemed to eat or drink at all. A rough hair-cloth, concealed under a coarse cloak, was his garment, and the bare floor his bed, with a stone for his bolster. By the constant mortification of his natural appetites, and crucifixion of his flesh, his life was a prolongation of his martyrdom, or a perpetual sacrifice which he made of himself to God in union with that which he daily offered to him on his altars. If it be true that he preached in Ireland in the reign of king Ammeric, he must have made a visit to that island from Armorica, that prince only beginning to reign in 560: this cannot be ascribed to St. Gildas the Albanian, who died before that time. It was about the year 527, in the thirty-fourth of his age, that St. Gildas sailed to Armorica, or Brittany, in France:[1] for he wrote his invective ten years {308} after his arrival there, and in the forty-fourth year of his age, as is gathered from his life and writings. Here he chose for the place of his retirement the little isle of Houac, or Houat, between the coast of Rhuis and the island of Bellisle, four leagues from the latter. Houat exceeds not a league in length; the isle of Hoedre is still smaller, not far distant: both are so barren as to yield nothing but a small quantity of corn. Such a solitude, which appeared hideous to others, offered the greatest charms to the saint, who desired to fly, as much as this mortal state would permit, whatever could interrupt his commerce with God. Here he often wanted the common necessaries and conveniences of life; but the greater the privation of earthly comforts was in which he lived, the more abundant were those of the Holy Ghost which he enjoyed, in proportion as the purity of his affections and his love of heavenly things were more perfect. The saint promised himself that he should live here always unknown to men: but it was in vain for him to endeavor to hide the light of divine grace under a bushel, which shone forth to the world, notwithstanding all the precautions which his humility took to conceal it. Certain fishermen who discovered him were charmed with his heavenly deportment and conversation, and made known on the continent the treasure they had found. The inhabitants flocked from the coast to hear the lessons of divine wisdom which the holy anchoret gave with a heavenly unction which penetrated their hearts. To satisfy their importunities, St. Gildas at length consented to live among them on the continent, and built a monastery at Rhuis, in a peninsula of that name, which Guerech, the first lord of the Britons about Vannes, is said to have bestowed upon him. This monastery was soon filled with excellent disciples and holy monks. St. Gildas settled them in good order; then, sighing after closer solitude, he withdrew, and passing beyond the gulf of Vannes, and the promontory of Quiberon, chose for his habitation a grot in a rock, upon the bank of the river Blavet, where he found a cavern formed by nature extended from the east to the west, which on that account he converted into a chapel. However, he often visited this abbey of Rhuis, and by his counsels directed many in the paths of true virtue. Among these was St. Trifina, daughter of Guerech, first British count of Vannes. She was married to count Conomor, lieutenant of king Childebert, a brutish and impious man, who afterwards murdered her, and the young son which he had by her, who at his baptism received the name of Gildas, and was godson to our saint: but he is usually known by the surname of Treuchmeur, or Tremeur, in Latin Trichmorus. SS. Trifina and Treuchmeur are invoked in the English Litany of the seventh century, in Mabillon. The great collegiate church of Carhaix bears the name of St. Treuchmeur: the church of Quimper keeps his feast on the 8th of November, on which day he is commemorated in several churches in Brittany, and at St. Magloire's at Paris. A church situated between Corlai and the abbey of Coetmaloen in Brittany, is dedicated to God tinder the invocation of St. Trifina.[2]