THE TURN OF THE ERMINE

Selected and Translated by Jacqueline Gibson and Gwyn Griffiths

An Anthology of Breton Literature

Sabine Baring-Gould and John Fisher

LIVES OF THE BRITISH SAINTS (Extract)

With the acceptance of Christianity, the saints simply occupied the shells left vacant by the Druids. [... ]

The institution of schools for the young was certainly much older than Christianity in Britain and Ireland. We know from classical authorities, as well as from Irish writers, that the Druids formed communities, and these were presided over by an Arch-Druid, that in them were educated the sons of the kings, and nobles, and that the heads of these schools had lands for their support. By no way can we explain the marvellous expansion of the educational establishment which took place after Ireland became Christian, than on the supposition that the saints entered in upon an institution already existing, and brought into it a new life.

The office of cursing originally formed part of the duties of the Druid. He was a functionary called in likewise at the conclusion of contracts. When two individuals entered into a compact, the Druid was present toutter imprecations on him who should break the agreement. Beside the Druid there was the poet who would guarantee to compose a lampoon against one who should break the contract. This was part and parcel of the legal process. In Ireland when Saints Patrick, Carentoc, and the rest of the commission revised the laws, the least possible interference was made with existing social and legal systems

As the Druid ceased to be esteemed, the saint gradually took over the functions. He had thrust on him, the duties formerly discharged by the Druid. From being professional curser of the tribal foes, it was but natural that the saint should took on him to curse those who interfered with the privileges of the monastery, even gave him personal offence. [ ... ] A man who thought he had been wronged, and could not forcibly put things right according to the law, went to a Druid in Pagan times, to a saint in Christian days, and asked him to "ill-wish" the wrong-doer, just as now he goes to a lawyer and solicits a summons.

Anonymous

THE LIFE OF SAINT SAMSON OF DOL (Extract)

This was written in the early 7th century, not long after the saint's death. Most of the other Lives were written several centuries after their time. The following paragraph about Illtyd, who was born in Armorica, suggests that he was both a Druid and Christian.

[ ...] with a common purpose, they rose up together and [... ] set about conducting their son [Samson] to the school of the famous master of the Britons, Eltud by name. Now this Eltut was a disciple of St. Germanus and St. Germanus himself had ordained him priest in his youth. And in truth Eltut was of all the Britons the most accomplished in all the scriptures, namely of the Old and New Testaments, and in those of philosophy [science] of every kind, of geometry namely, and of rhetoric, grammar and arithmetic, and of all the theories of philosophy. And by birth he was a most wise magician, having knowledge of the future.