The Life of St Asaph

§1

I have sought the Life of our patron, the most glorious confessor and bishop Asaph through diverse places, monasteries, cathedrals, and baptismal churches with diligent affection. Since, then, the church of Asaph was founded, built, and solemnly consecrated by the blessed Kentigern, worthy of admiration, why is the aforementioned church not called ‘of Kentigern’ but ‘of Asaph’? It is for this reason that the things concerning the foundation of the aforesaid see and the generosity of its founder, the honour of its building and consecration, which are transmitted in the Life of the blessed Kentigern in a more expansive style, are enclosed in a briefer discourse in the present little work. Finally, I intend to supply some things (though small) from the wine of communal affection concerning the selection and appointment of St Asaph, his confirmation, consecration, and the sweetness of his way of living, concerning the constancy of his body, his faculties and beauty of heart, his virtues and holiness and the glory of his miracles, for the devotion of the people and for any sort of instruction for the clergy.

§2

When the composer prepares himself to speak, let him speak with earnest attention to a considerable warning. Let him be attentive in case, if one rushes to speaking unclearly, the hearts of the listeners may be struck by the wound of error.^{1 This section is quoted from Gregory the Great’s Pastoral Care. Cum dictator se ad loquendum preparat, sub quante cautele studio loquatur. Attendat ne, si obscure ad loquendum rapitur, erroris vulnere audiencium corda feriantur. Et cum fortasse sapientem se videri desiderat, virtutis compaginem insipienter abscidat. (‘When the composer prepares himself to speak, let him speak with earnest attention to a considerable warning. Let him be attentive in case, if one rushes to speaking unclearly, the hearts of the listeners may be struck by the wound of error. And when perhaps he desires to be seen as wise, he may foolishly cut off the fastening of virtue.’). Cf. Gregorius Magnus, Regulae Pastoralis Liber, Part 2, ch. 4 (PL 77: 31): Sed cum rector se ad loquendum praeparat, sub quanto cautelae studio loquatur attendat, ne si inordinate ad loquendum rapitur, erroris vulnere audientium corda feriantur, et cum fortasse sapiens videri desiderat, unitatis compagem insipienter abscidat.⁠} And when perhaps he desires to be seen as wise, he may foolishly cut off the fastening of virtue. And indeed, often the power of composers is lost when obscurity is engraved on the hearts of listeners. For those who say those things which the hearts of listeners cannot understand, do not construct benefit for the hearers, but their own ostentatious display. Therefore, I resolved that this little work should be compiled with a simple style (thus you hold the moderation of governance)^{2 ⁠moderacionis sic tenes temperiem (thus you hold the moderation of governance)⁠. Cf. Fulgentius Ruspensis, Sermones, Sermo I, De Dispensatoribus Domini, ch. 1 (PL 65: 719): moderationis suae tenens ubique temperiem.} like sustenance for boys from one Latin book and various short documents written in our vernacular, the narrations of the historians of the Welsh, so that it might be desirable to more simple people and that it might be thought not excessively useless or contemptible to others. And so the entire aim of this work, the whole fruit of my labour, I have thought fit to present to the consideration of your illuminating knowledge, so that that which is left incorrect through the fault of my error may be tasted seasoned with the salt of your discretion. If something should perhaps seem to be less conforming with truth, let it be marked out by your judgement. Moreover, if something is found that departs from or is in discord with neither of these, let it be proven by your testimony.^{3 This section (from ‘Totum igitur studium’ ‘And so the entire aim’ onwards) derives from the end of the prologue to Jocelin’s Life of Kentigern. Abbreviation has made the last sentence more difficult, as it is less clear here than in Jocelin’s Life what two things ‘a neutro’ ‘from ... neither’ implies.}⁠

§3

⁠^{4 VSAsaph is clearly using Jocelin’s Life of Kentigern here and the story is followed closely, but exact verbal borrowings only become prominent from the end of §3 onwards.} ⁠The blessed Kentigern, having been dreadfully and cruelly persecuted by Morken,^{5 King Morken similarly comes into conflict with Kentigern in the Life of Kentigern. There he dies before this stage and it is his kin who try to kill Kentigern, as a result of which he chooses to leave (Forbes 1874: 72–3, 198–9). Bartrum suggests that Morken may be equated with Morgan Fwlch or Morgan Mawr ap Sadyrnin (WCD 485–6). Unusually, the orthography remains unchanged from the Life of Kentigern.} the ungodly king of the western parts of Scotland, and his crafty associates, by a divine warning left his own See of Glasgow, and following the example of the apostles, set out on foot and as a pilgrim on a journey towards the holy See of the most blessed bishop David of Menevia. For everyone who was lamenting or was being tormented by Sawl^{6 Most likely a reference to Sawyl Benuchel, a chieftain who comes into conflict with St Cadog in VSCadoci §16 (WCD 581).} was fleeing and coming to David. Therefore, albeit with exertions, various injuries, and innumerable pressing toils and afflictions, he reached St David of Menevia. ...^{7 Robert Vaughan left space for about two words here.} and rejoicing like an angel from heaven he was received lovingly and reverently by the blessed David and for some time light ...^{8 Robert Vaughan left space for about two words here.} invigorated by diverse and continuous consolations and all persecutions forgotten, for some time ...^{9 The manuscript has ‘mutue karitatis’, which would appear to mean ‘of mutual love’ but is difficult to understand given the fragmentary nature of the passage. It is also difficult to work out the significance of the deletion, as ‘karita’ is not a word. Perhaps ‘karitas’ was intended. Following this, Robert Vaughan leaves space for around three to four words.} he dwells where from him the shining fame would proceed through the mouths of all to the ears of many.^{10 The translation is partly hypothetical here given the loss of the start of this sentence. This sentence is the first example in VSAsaph of a very direct borrowing from the Life of Kentigern (§ 23), where the reading is ‘Cumque Sanctus Kentegernus ibidem aliquantisper commoraretur, fama de illo fulgurans per ora plurimorum et aures discurrebat’ (‘And when Saint Kentigern had abode there some time, the fame concerning him shining forth, ran through the ears and mouths of the many’ (Forbes 1874: 75, 201)). The lines before this are different in the two lives, and it is clear that this sentence itself differed when fully extant, and thus the sentence in VSAsaph cannot be completed on the basis of that in the Life of Kentigern.}⁠
Here wanted two great leaves.^{11 Added, in English, by Robert Vaughan to indicate the material lost from Llyfr Coch Asaph. Comparison with the Life of Kentigern reveals that surprisingly little material has been left out in VSAsaph, with VSAsaph paralleling almost all of the material in the rest of the Life of Kentigern § 23. The missing leaves must have contained material either independent of Jocelin’s Life or moved from another section of it.}⁠⁠

§4

The^{12 It is unclear whether this was originally the start of a sentence, given the loss of material immediately before this. The manuscript begins this section with a deleted ‘Cum’, which may indicate that the syntax of this passage has been changed so as to allow it to stand on its own as a principal clause.} noblest king^{13 From the context, this must be King Caswallon, mentioned below. He occurs as King Cathwallain in the Life of Kentigern §23, where he performs an identical role. A number of legendary Welsh rulers are termed Cadwallon or Caswallon, as well as the historic Cassivellaunus who died c. 47 BC and had an afterlife as Caswallon ap Beli in medieval Welsh texts (WCD 81–4, 108–9). Note that the orthography has been changed in the VSAsaph to the Middle Welsh form Caswallawn.} and boldest soldier, having heard the glorious fame of the most blessed bishop Kentigern and his most holy way of life, renowned almost through all the limits and bounds of the globe, for the perpetual salvation of the souls of his kingdom’s inhabitants, with the Holy Spirit effecting this in cooperation, by the unanimous judgement of his nobles most devoutly thought it fit that the most holy bishop Kentigern should be invited through solemn emissaries and messengers. And so the blessed Kentigern, having heard of the devotion and pure humility of heart of such a leader, came humbly to King Caswallon, and, having been honourably received by the king and kingdom, he greeted the king and kingdom in the name of Christ, the crucified son of the living God, with a devout voice. The king said to him, ‘Blessed is Kentigern who has come in the name of the Lord and blessed is the renown of his holiness forever’,^{14 ⁠Benedictus Kentegernus, qui uenit in nomine domini, et benedictum nomen sanctitatis eius in secula. (Blessed is Kentigern who has come in the name of the Lord and blessed is the renown of his holiness forever)⁠. Cf. Matt 21.9 (Benedictus qui venturus est in nomine Domini) and Psalms 71.19 (Vulgate; modern 72.19) (et benedictum nomen maiestatis eius in aeternum).} and, adding to this, the king said to the saint, ‘Behold,^{15 Here until the end of §4 we again find direct verbal copying from the Life of Kentigern (§23), which becomes more frequent from this stage onwards. The reading in the Life of Kentigern is ‘“Terra mea in conspectu tuo est, ubicumque animo tuo sederit, et bonum videatur oculis tuis, mansionis tue construe habitaculum, edifica monasterium. At tamen, ut mihi videtur, ad hoc opus locum omnibus aptiorem vocabulo Nautcharvan tibi designo, quia isdem situs omnibus habundat necessariis propositio tuo.” Vir Domini Regi gratias multiplices egit.’ (‘“My land is in thy sight: wheresoever it suiteth thee, and seemeth good in thy sight, there construct the habitation of thy dwelling-place, there build thy monastery. Yet, as it seemeth to me that it is more suitable for thee than any other, I assign to thee a place, Nautcharvan, because it aboundeth in everything suited to thy purpose.” The man of God rendered profuse thanks to the king’) (Forbes 1874: 75, 201). Note that the reference to Llancarfan is omitted. VSAsaph also omits the final sentences of § 23 and the start of §24, referring to Kentigern’s departure from St David.} all my land is in your sight and wherever it should be agreeable to your mind and should seem good in your eyes, in honour of the name of your God and for our salvation and that of our people construct a dwelling for you and yours and build a monastery.’ The man of God gave many thanks to the king and kingdom.

§5

⁠^{16 Almost all of §5 derives directly from the first two paragraphs of the Life of Kentigern §24. Beyond the omission of the first three lines of the chapter and various minor changes, a few significant alterations are discussed at the relevant points.} And so the holy bishop Kentigern did not give sleep to his eyes or repose to his eye-lids until he found a place suitable for building a dwelling for the God of Jacob.^{17 God is referred to as the God of Jacob at a number of points in the Bible, most frequently in the Psalms. Jacob was an Old Testament patriarch whose life is described in Genesis 25–50.} Accordingly, he walked around the land and roamed throughout it, and a large crowd of disciples with him, investigating the lovely positions of places, the properties of the air, the abundance of soil and the proximity of bodies of water, the sufficiency of meadowlands and grazing lands and forests and other things which pertained to the convenience of building a monastery. And when moreover they were proceeding through the steep parts of mountains, through the hollows of valleys and the thickets and darknesses of woodlands, sitting down, they discussed^{18 The spelling sermosinaruntur is found here for the expected sermocinaruntur.} things which at the present moment pertained to their business, and behold a single wild boar, completely white, approaching the feet of the saint, shaking its head a little, advancing and looking back with a gesture it was able to make, it indicated to the saint and his companions that they should follow him.^{19 Here a sentence from the Life of Kentigern (§24) is omitted describing Kentigern and his followers marvelling at and following the boar.} Now when they had reached a place, which the Lord had preordained for the saint and his successors, the boar stood still and, striking the ground frequently with its hoof it both uprooted the turf of a certain hazel-tree with its projected tooth and also by digging^{20 grauiendo in the manuscript is perhaps an error for grauiando or grunniendo (the reading in the Life of Kentigern).} with its mouth it clearly showed in advance through divine signs and indications that that was the place prepared for them by God, and suddenly it returned back into the woods out of their sight and disappeared.^{21 The description of the boar disappearing is much reduced in length and moved here from its position after the pitching of tents in the Life of Kentigern (§24).} Moreover, that place is situated upon the bank of a river, which is called Elwy,^{22 The Elwy is a river in Conwy and Denbighshire which flows through St Asaph, near the cathedral, before joining the river Clwyd a short distance to north.} from which river the cathedral See took its vernacular name, that is, Llanelwy.^{23 Llanelwy is the Welsh name for the city of St Asaph. The Welsh name for the cathedral is added in VSAsaph, and the changes from the Life of Kentigern reveal the hagiographer’s difference of perspective. In the Life of Kentigern (§24), the reading is: ‘Est autem locus super ripam fluminis constitutus quod Elgu vocatur, a quo hodie ut dicitur pagus nomen sortitur.’ (‘Now the place is situated on the bank of a river which is called Elgu, from which to this day, as it is said, the town takes its name.’) (Forbes 1874: 76, 202).} Then the saint, kneeling down, worshipped God Almighty, and solemnly dedicated that place and its environs in the name of the Lord, and in witness and as a sign of salvation and of future devotion he erected a cross in that place and pitched tents.

§6

⁠^{24 §6 primarily derives from the third and fourth paragraphs of the Life of Kentigern (§24), although the divergence is somewhat greater than in §5. The initial two and a half lines of paragraph 3 are omitted.} And so when God’s saint Kentigern had devoted himself to constructing a monastery in which the scattered sons of God could come together to restore health, in the manner of bees, from the east, west, north, and south,^{25 Here around six lines from the Life of Kentigern (§24), providing further elaboration on the description of those coming to Kentigern’s monastery, are omitted.} with the Holy Spirit exerting an influence, as the sons of God arrived, having completed prayers and divine offices, working manfully and courageously they laboured at various deeds: some cleared the place, some levelled it, others prepared the foundations. Some also carting, some constructing in the manner of the Britons,^{26 The ‘manner of the Britons’ here refers to building the church out of wood. A different explanation is offered in the Life of Kentigern (§24): ‘quidam compaginantes, more Britonum ecclesiam, et ceteras officinas, de lignis levigatis sicut pater metiendo disposuerat edificare jam inchoabant; quum de lapide construere nondum poterant, nec usum habebant.’ (‘others fitting them together, commenced, as the father had measured and marked out for them, to build a church and its offices of smooth timbers, after the fashion of the Britons, seeing that they could not yet build of stone, nor were so wont to do.’ (Forbes 1874: 77, 203)} they were building a church and other buildings finely and promptly from smooth timbers, proposing to construct the said monastery from stones with space and time. But when they were persevering in the work and the work was growing marvellously in their hands, a certain pagan sub-king called Maelgwn,^{27 Maelgwn Gwynedd occurs frequently in the Lives of the Welsh saints, and often, as here, has an inimical relationship with the saints before contrition (WCD 438–442). In the Life of Kentigern §24, the king is termed Melconde Galganu, but the Welsh form Maelgwn is used here. Maelgwn also occurs in the Kentigern Charter from NLW SA/MB/22, where he is similarly blinded by God before having his sight restored with Kentigern’s aid, as a result of which he endows Kentigern’s monastery.} of indignant nature and ignorant of God, came down upon them. He sought who, or by what audacity, contemptuously built a monastery in his land. But the saint, responding to the questions asked, asserted that they were Christians and that they had arrived there from the northern parts of Britain to serve the living and true God, that they had begun their dwelling place there not only through the permission but indeed through the good will of King Caswallon, to whose dominion and command he believed that place belonged.

§7

⁠^{28 §7 draws on the fourth and fifth paragraphs of the Life of Kentigern (§24), with some direct copying but also much paraphrase.} Having heard this, Maelgwn, raging and frenzied, ordered everyone to be driven out of the place by force and for whatever had been built to be pulled down and demolished. And behold the hand of the Lord struck Maelgwn, cruelly persecuting the servant of Christ, with sudden blindness, but soon, having attained the grace of contrition and having been illuminated by the grace of God, he cancelled his false orders and humbly prayed to St Kentigern for his hurt to be recovered. And so, with St Kentigern praying, Maelgwn gained his corporeal sight and, washed in salvific water, he was baptized by the holy bishop, in the name of the Father etc.^{29 The expected et filii et spiritus sancti (not directly paralleled in the Life of Kentigern §24) is passed over with etcetera.} And so thus, as Paul from Saul,^{30 This draws on the phrase ‘de vetere Saulo novum Paulum faciens’ (‘making the new Paul out of the old Saul’) (Forbes 1874: 78, 204) in the Life of Kentigern §24. Paul the Apostle was also known as Saul, and these two different names came to be associated with Paul’s famous conversion on the road to Damascus, Saul representing the old sinful figure and Paul the new converted Christian.} he became a devout man from being a persecutor. The generosity of the said King Maelgwn granted the aforesaid place and extensive other lands and properties, tributes, and privileges to St Kentigern. Propped up by Maelgwn’s support, Kentigern brought the work which had been begun to a praiseworthy end, and, wanting to agree with the devout petitions of the said king, at last he established the monastery as a cathedral See.^{31 The end of §7 closely follows the fifth paragraph of the Life of Kentigern §24. The end of the fifth paragraph is omitted in VSAsaph.}

§8

⁠^{32 §8 is derived almost verbatim from the first paragraph of the Life of Kentigern §25, but with many omissions.} ⁠^{33 The manuscript has a mark here similar to a large T, which may be used to indicate a paragraph break.} When the glorious way of life of the glorious bishop and religious community had become renowned, men of God, old men with juniors, rich and poor, came together to the aforesaid See in crowds to bear the yoke of God. Day by day, this holy multitude was increased in number and merit, to such an extent that the number of soldiers for God under the instruction of St Kentigern was extended to 965, professing the monastic life and habit, whose services, pleasing to God, commendable in many ways, you will find written more fully in the book of the Life of the blessed Kentigern.^{34 The Life of Kentigern (§25) does indeed proceed to give extensive further details of the practice of Kentigern’s monastery. Most strikingly, the miracle performed by Asaph as a boy described here (carrying hot coals to Kentigern without being burnt) is omitted in VSAsaph, perhaps because it was to be included with the other lost material concerning Asaph at the end of the Life.}

§9

⁠^{35 Here, three chapters of the Life of Kentigern are skipped over, and VSAsaph rejoins the Life of Kentigern in the second paragraph of chapter 30. §9 does not follow Jocelin closely until the speech of the angel, which derives almost verbatim from the longer speech in the Life of Kentigern (§30). In the Life of Kentigern (§30) king Rederech initially invites Kentigern to return to Glasgow.} Blessed Kentigern, having shed tears and, kneeling, gave thanks to Almighty God, for that reason that after the persecutions of kings, princes, and tyrants, after the false practices of pagans erring culpably, he turned salvifically to the help of the true God. After various injuries, affronts, and labours, for the completion of the monastery and for the salvific instruction and monastic observance of the aforesaid holy multitude, he happily reached peace and tranquillity of body and mind. And copiously weeping,^{36 The description of Kentigern copiously weeping is moved from after the angelic speech in the Life of Kentigern (§30) to before it.} he prayed most devoutly to God, that he should close the final day of his old age in that same monastery, saying, ‘I pray you, father, that I might close the final day of my old age here, and that my bones might be buried in the central part of my mother-church^{37 On the translation of mater here, see DMLBS s.v. 2 mater 3.} in the sight of my brothers.’ After this prayer had been poured forth, an angelic voice resounded in his ears, ‘Go back to Glasgow to your church. There you will be a great nation^{38 Cf. Genesis 12.2, 18.18, 21.13, 21.18.} and the lord will make you grow in his people. You will acquire a holy nation and innumerable chosen people^{39 ⁠gentem sanctam et innumerabilem populum adquisicionis⁠ (⁠a holy nation and innumerable chosen people⁠). Cf. 1 Peter 2.9 (gens sancta, populus adquisitionis).} for the lord your God, soon to receive a perpetual crown from him. For there in good old age you will complete your days and you will cross over from this world to your father who is in heaven.’ Having heard this, God’s saint cried out of human weakness, saying with love, ‘O Lord, may it be done not as I want but as you want.’^{40 ⁠O domine, non sicut ego volo fiat sed sicut tu vis⁠. ⁠(O Lord, may it be done not as I want but as you want.)⁠ Cf. Matt 26.39 (Verumtamen non sicut ego volo sed sicut tu). This speech is different from that given in the Life of Kentigern (§30), although the effect is the same.}

§10

⁠^{41 The first half of §10 closely follows the first nine lines of the Life of Kentigern §31, but the second half, from ‘Ecce, sanctissimi fratres et filii’ (‘Behold, most holy brothers and sons’) appears independent of Jocelin, and the detailed instructions given by Kentigern are not paralleled in chapter 31. Again, the references to Asaph (this time his consecration as bishop) are omitted, perhaps for inclusion at a later stage now lost.} And so, when the next day was dawning, having called his disciples together, he said, ‘I say to you in human terms, dearest ones, that I wanted, on account of the infirmity of my flesh,^{42 ⁠Humanum dico vobis, karissimi, volui propter infirmitatem carnis mee⁠ (⁠I say to you in human terms, dearest ones, that I wanted, on account of the infirmity of my flesh⁠). Cf. Romans 6.19 (humanum dico propter infirmitatem vestrae).} for a long time considering and desiring, that these old eyes would be closed by you, and that my bones be buried before the eyes of all of you in the central part of the mother-church of all. But because a person’s path is not in their control, I was enjoined by the Lord to return to my church of Glasgow, and we neither should, nor dare, nor want to contradict his wish, or oppose his sacred command. Behold, most holy brothers and sons, having first sent prayers to God, I summon your brotherhood with devout encouragement, and by God’s name, than which there is nothing higher, I earnestly entreat that from this place and your most holy multitude you choose a bishop.^{43 The Latin has episcopum et antistitem, both meaning ‘bishop’.} Next I beseech you with similar entreaty that none of you should in electing either accept a person or diverge from truth by any favour, love, or money, but with such piety and unblemished purity of conscience, may you choose in the name of the Lord the one whom common assent should have determined, just as they brought him to you to be elected, so that neither should discordant strife find a place among you to ruin this sacred See, nor should the power of your order and watchful concern cause violent commotion in seeking out a just decision. When in all the sacred orders and ecclesiastical mysteries they may be of age ...^{44 This sentence is incomplete and the translation is therefore uncertain.}

The rest to the end is lost.^{45 Added by Robert Vaughan in English.}