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I know not whether it be worth the reporting, that there is in Cornwall, near the parish of St Neots, a Well, arched over with the robes of four kinds of trees, withy, oak, elm, and ash, dedicated to St Keyne. The reported virtue of the water is this, that whether husband or wife come first to drink thereof, they get the mastery thereby.-Fuller.

This passage in one of the folios of the Worthy old Fuller, who, as he says, knew not whether it were worth the reporting, suggested the following Ballad: and the Ballad has produced so many imitations that it may be prudent here thus to assert its originality, lest I should be accused hereafter of having committed the plagiarism which has been practised upon it.

Of St Keyne, whose death is placed in the year 490, and whose deposition used to be celebrated in Brecknockshire, on October 8, there is a brief account in the English Martyrologe. Father Cressy the Benedictine gives her history more fully. Illustrious, says be, she was for her birth, being the daughter of Braganus, prince of that province in Wales, which, from him, was afterwards called Brecknockshire; but more illustrious for her zeal to preserve ber chastity, for which reason she was called in the British language Keynevayra, that is, Keyna the Virgin.

2. This Prince Braganus, or Brachanus, the father of St Keyna, is said to have had twelve sons and twelve daughters by his lady, ' called Marcella, daughter of Theodoric son of Tethphalt, Prince of Garthmatrin, the same region called afterward Brecknock. Their first-born son was St Canoc: and their eldest daughter was Gladus, who was mother of Cadocus by St Gunley, a holy king of the southern Britons. The second daughter was Melaria, the mother of the holy Archbishop St David. Thus writes Capgrave, neither doth he mention any of their children besides St Keyna.

3. But in Giraldus Cambrensis another daughter is commemorated, called St Almedha. And David Powel3 makes mention of a fifth named Tydvael, who was the wife of Congen the son of Cadel, Prince of Powisland and mother of Prochmael, surnamed Scithrog, who slew Ethelfred King of the Northumbers.

4. Concerning the Holy Virgin St Keyna, we find this narration in the author of her life, extant in Capgrave: She was of royal

Virgin, who, according to the credulous persuasion of former ages, is believed to have turned serpents into stones; because such like miracles of sporting nature are there sometimes found in the quarries. I myself saw a stone brought from thence representing a serpent rolled up into a spire: the head of it stuck out in the outward surface, and the end of the tail terminated in the centre."

8. But let us prosecute the life of this holy Virgin. Many years being spent by her in this solitary place, and the fame of her sanetity every where divulged, and many oratories built by her, her nephew St Cadoc performing a pilgrimage to the Mount of St Michael, met there with his blessed aunt, St Keyna, at whose sight be was replenished with great joy. And being desirous to bring her back to her own country, the inhabitants of that region would not permit him. But afterward, by the admonition of an angel, the holy Maid returned to the place of her nativity, where, on the top of a hillock seated at the foot of a high mountain, she made a little habitation for herself; and by her prayers to God obtained a spring there to flow out of the earth, which, by the merits of the Holy Virgin, afforded health to divers infirmities.

9. But when the time of her consummation approached, one night she, by the revelation of the Holy Ghost, saw in a vision, as it were, a fiery pillar, the base whereof was fixed on her hed: now her bed was the pavement strewed over with a few branches of trees. And in this vision two angels appeared to her; one of which approaching respectfully to her, seemed to take off the sackcloth with which she was covered, and instead thereof to put on her a smock of fine linen, and over that a tunic of purple, and last of all a mantle all woven with gold. Which having done, he thus said to her, Prepare yourself to come with us, that we may lead you into your heavenly Father's kingdom. Hereupon she wept with excess of joy, and endeavouring to follow the angels she awaked, and found her body inflamed with a fever, so that she perceived her end

was near.

10. Therefore, sending for her nephew Cadocus, she said to him. This is the place above all others beloved by me: here my memory shall be perpetuated. This place I will often visit in spirit if it may be permitted me. And I am assured it shall be permitted me, because our Lord has granted me this place as a certain inheritance. The time will come when this place shall be inhabited by a sinful people, which notwithstanding I will violently root out of this seate My tomb shall be a long while unknown, till the coming of other people whom by my prayers I shall bring hither: them will I protect and defend; and in this place shall the name of our Lord be blessed for ever."

11. After this, her soul being ready to depart out of her body she saw standing before her a troop of heavenly angels, ready joyfully to receive her soul, and to transport it without any fear or danger from her spiritual enemies. Which, having told to those who stood by, her blessed soul was freed from the prison of her blood, being daughter of Braganus, Prince of Brecknockshire.-body on the eighth day before the Ides of October. In her dissoluWhen she came to ripe years many noble persons sought her in tion her face smiled, and was all of a rosy colour; and so sweet a marriage; but she utterly refused that state, having consecrated fragrancy proceeded from her sacred virgin body, that those who her virginity to our Lord by a perpetual vow. For which cause she were present thought themselves in the joy of Paradise. St Cawas afterward by the Britons called Keyn-wiri, that is, Keyna the docus buried her in her own oratory, where for many years she had Virgin.. led a most holy mortified life, very acceptable to God.-Church History of Brittany, Book X. Ch. 14.

5. At length she determined to forsake her country and find out some desert place, where she might attend to contemplation. Therefore, directing her journey beyond Severn, and there meeting with certain woody places, she made her request to the prince of that country that she might be permitted to serve God in that solitude. His answer was, that he was very willing to grant her request, but that that place did so swarm with serpents that neither men nor beasts could inhabit in it. But she constantly replied, that her firm trust was in the name and assistance of Almighty God, to drive all that poisonous brood out of that region.

6. Hereupon the place was granted to the Holy Virgin; who presently prostrating herself in fervent prayer to God, obtained of him to change all the serpents and vipers there into stones. And to this day the stones in that region do resemble the windings of serpents through all the fields and villages, as if they had been framed so by the hand of the engraver.

7. Our learned Cambden, in his diligent search after antiquities,

seems to have visited this country, being a part of Somersetshire, though he is willing to disparage the miracle. His words are, « On the western bank of Avon is seen the town of Cainsbam. Some are of opinion, that it was named so from Keyna, a most holy British

Antiquit. Glaston.

2 Girald. Cambr. 1. i, c. 2.

3 D. Povvel in Annotat, ad. Girald.

4 Capgrav. in S. Keyna.

Such is the history of St Keyne as related by F. Serenus Cressy, permissu superiorum, et approbatione Doctorum! There was evidently a scheme of setting up a shrine connected with the legend. In one part it was well conceived, for the Cornu Ammonis is no where so frequently found as near Keynsham; fine specimens are to be seen over the doors of many of the houses there, and I have often observed fragments among the stones which were broken up to mend the road. The Welsh seem nearly to have forgotten this saint.Mr Owen, in his Cambrian Biography, enumerates two daughters of Brychan, Ceindrech and Ceinwen, both ranked among saints, and the latter having two churches dedicated to her in Mona. One of these is probably St Keyne.

A WELL there is in the west country,
And a clearer one never was seen;

There is not a wife in the west country

But has heard of the Well of St Keyne.

An oak and an elm-tree stand beside, And behind does au ash-tree grow, And a willow from the bank above Droops to the water below.

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Bruno, the Bishop of Herbipolitanum, sailing in the river of Danubius, with Henry the Third, then Emperor, being not far from a place which the Germanes call Ben Strudel, or the devouring gulfe, which is neere unto Grinon, a castle in Austria, a spirit was heard clamouring aloud, Ho, ho, Bishop Bruno, whither art thou travelling? but dispose of thyselfe how thou pleasest, thou shalt be my prey and spoil. At the hearing of these words they were all stupified, and the Bishop with the rest crost and blest themselves. The ssue was, that within a short time after, the Bishop, feasting with

the Emperor in a castle belonging to the Countesse of Esburch, a rafter fell from the roof of the chamber wherein they sate, and strooke him dead at the table.-Herwood's Hierarchie of the Blessed Angels.

BISHOP BRUNO awoke in the dead midnight,

And he heard his heart beat loud with affright:

He dreamt he had rung the palace bell,

And the sound it gave was his passing knell.

Bishop Bruno smiled at his fears so vain,
He turned to sleep and he dreamt again;
He rang at the palace gate once more,

And Death was the porter that open'd the door.

He started up at the fearful dream,

And he heard at his window the screech-owl scream!
Bishop Bruno slept no more that night,—

Oh! glad was he when he saw the day-light!
Now he goes forth in proud array,
For he with the Emperor dines to-day;
There was not a Baron in Germany
That went with a nobler train than he.

Before and behind his soldiers ride,
The people throng'd to see their pride;
They bow'd the head, and the knee they bent,
But nobody blest him as he went.

So he went on stately and proud,

When he heard a voice that cried aloud,

<< Ho! ho! Bishop Bruno! you travel with glee,—
But I would have you know, you travel to me!>>

Behind and before and on either side,
He look'd, but nobody he espied;

And the Bishop at that grew cold with fear,
For he heard the words distinct and clear.

And when he rang at the palace bell,
He almost expected to hear his knell:
And when the porter turn'd the key,
He almost expected Death to see.

But soon the Bishop recover'd his glee,
For the Emperor welcomed him royally:
And now the tables were spread, and there
Were choicest wines and dainty fare.

And now the Bishop had blest the meat,
When a voice was heard as he sat in his seat,-
<< With the Emperor now you are dining in glee,
But know, Bishop Bruno! you sup with me !»

The Bishop then grew pale with affright,
And suddenly lost his appetite;

All the wine and dainty cheer

Could not comfort his heart so sick with fear.

But by little and little recovered he,
For the wine went flowing merrily,
And he forgot his former dread,
And his cheeks again grew rosy red.

When he sat down to the royal fare
Bishop Bruno was the saddest man there;
But when the masquers enter'd the hall,
He was the merriest man of all.

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Deste Atendio cuentan las estorias que le avino, que el martes despues de Ramos, passó por la puente de un rio que ha nombre Divino; e vió en un campo gran compaña de diablos que estavan contando a sus principes los males que fazien por las tierras; e entre todos los otros estava un negro a manera de Etyopiano: e alabavase que avie siete anos que andava lidiando con el Papa por le fazer pecar, e nunca pudiera sy non etonces que le fiziera fazer ya que pecado muy grave; e esto provavalo por la sandalia del apostoligo que traye. E Sant Atendio que vido aquello, llamó aquel diablo, e conjurol por la virtud de Dios e por la Santa Cruz que lo llevasse a Roma; e cavalgó en el; e llevol a Roma. El jueves de la cena a hora de missa, el Papa que querie revestirse para dezir missa; dexó Sant Atendio al diablo a la puerta e dixol que lo atendiese; e el entró dentro el sacó e Papa aparte, e dixol que fiziesse penitencia de aquel pecado; e el quiso lo negar, mas fizo gelo otorgar el santo obispo con a sandalia que le dio. E fizo el Papa penitencia; e dixo Sant Atendio la missa en su logar, e consagró la crisma; e tomó una partida della para sy; e despediosse del Papa, e salio faera, e cavalgó en el diablo, e llevólo a su arçobispado el sabado de pascua a hora de missa.»-Coronica de Espana, ff, 139,

This Saint Atendio, according to the Chronica General, was Bishop of Vesytana in Gaul, and martyred by the Vandals in the year 411. The Spaniards have a tradition that he was bishop of Jaen; they say, that as the devil was crossing the sea with this nnwelcome! load upon his back, he artfully endeavoured to make Atendio pronounce the name of Jesus, which, as it breaks all spells, would have enabled him to throw him off into the water; but that the Bishop, understanding his intent, only replied, Arre Diablo, Gee-up, Devil! and they add, that when he arrived at Rome, his bat was still covered with the snow which had fallen upon it while he was passing the Alps, and that the hat is still shown at Rome in confirmation of the story and the miracle. Feyjoo has two letters upon this whimsical legend among his Cartas Eruditas. In the first (t. I, carta 24) he replies to a correspondent who had gravely inquired his opinion upon the story, De buen humor, says he, estaba V. md. quando le ocurrió inquirir mi dictamen, sobre la Historieta de el Obispo de Jaben, de quien se cuenta, que fue a Roma en una noche, caballero sobre la espalda de un Diablo de alquiler: Triste de mí, si essa curiosidad se hace contagiosa, y dan muchos en seguir el exemplo de V. md, consultándome sobre cuentos de niños y viejas. Nevertheless, though he thus treats the story as an old wife's tale, he bestows some reasoning upon it. As he heard it, he says, it did not appear whether the use which the Bishop made of the

Devil were licit or illicit; that is, whether he made use of him as a wizard, by virtue of a compact, or by virtue of authority, having the permission of the Most High so to do. In either case there is a great incongruity. In the first, inasmuch as it is not credible that the Devil should voluntarily serve the Bishop for the purpose of preventing a great evil to the church:-I say voluntarily, because the notion that a compact is so binding upon the Devil that he can in no ways resist the pleasure of the person with whom he has contracted es cosa de Theologos de Vade a la cinta. In the second, because the journey being designed for a holy purpose, it is more conformable to reason that it should have been executed by the ministry of a good angel than of a bad one; as, for instance, Habakkuk was transported by the ministry of a good angel from Judæa to Babylon, that he might carry food to the imprisoned Daniel. If you should oppose to me the example of Christ, who was carried by the Devil to the pinnacle of the Temple, I reply, that there are two manifest disparities. The first, that Christ conducted himself in this case passively and permissively; the second, that the Devil placed him upon the pinnacle of the Temple, not for any good end, but with a most wicked intention. But, pursues the good Benedictine, why should I fatigue myself with arguing? I hold the story unworthy of being critically examined till it be shown me written in some history, either ecclesiastical or profane, which is entitled to some credit."

Soon after this letter was published, another correspondent informed Feyjoo, that the story in question was written in the General Chronicle of King D. Alphonso the Wise. This incited him to farther inquiry. He found the same legend in the Speculum Historiale of Vincentius Belovacensis, and there discovered that the sain: was called Antidius, not Athendius, and that the scene lay upon the river Dunius instead of the river Divinus. Here too he found a reference to Sigebertus Gemblacensis: and in that author, the account which the Chronicler had followed and the explanation of his errors in the topography: his Vesytania proving to be Besançon, and the river the Doux, which the Romans called Dubius, Dubis, and Aduadubis. But he found also to his comfort, that though Jean Jacques Chiflet, a physician of Besançon, had endeavoured to prove the truth of the story for the honour of his nation or city, in a book entitled, Vesontio Civitas Imperialis Libera Sequanorum, and had cited certain ancient Acts and Breviaries, in support of it; the ve racious Bollandists had decided that these Acts were apocryphal, the Breviaries not to be believed in this point, and the whole story a fable which had been equally related of St Maximus Taurinensis, and Pope Leo the Great. These Bollandists strain at a gnat, and swallow an Aullay with equal gravity. Fortifled by their authority, Feyjoo, who was worthy to have belonged to a more enlightened church, triumphantly dismissed the legend, and observed, that the contriver was a clumsy fabler to make the Devil spend two days upon the journey, which, as he says, is slow travelling for an infernal postilion. Cartas Eruditas, t. ii, c. 21.-The discussion, however, reminded him of a curious story, which he thus relates: There is in this city of Oviedo a poor Porter, called by name Pedro Moreno, of whom a tale is told similar in substance to this of the Bishop of Jaen. The circumstance is related in this manner. Some letters had been delivered to him which he was to carry to Madrid with more than ordinary diligence, because expedition was of importance. At a little distance from this city he met with a friar, who offered to join company with him for the journey: to this be objected, upon the ground, that he was going in great haste, and that the friar would not be able to keep pace with him; but in fine, the friar prevailed upon him to let it be so, and at the same time gave him a walking-stick for his use. So they began to travel together, and that so well, that Valladolid being forty leagues (160 miles) from Oviedo, they got beyond that city on the first day to dinner. The rest of the journey was performed with the same celerity. This story spread through the whole place, and was believed by all the vulgar (and by some also who were not of the vulgar) when it came to my ears: the authority referred to, was the man himself, who had related it to an infinite number of persons. I sent for bim to my cell to examine him. He affirmed that the story was true, but by questioning and cross-questioning him concerning the particulars, I made him fall into many contradictions. Moreover, I found that he had told the story with many variations to different persons. What I clearly ascertained was, that he had heard the legend of the Bishop of Jaen, and thought to become a famous man by making a like fable believed of himself. I believe that many persons were undeceived when my inquiry was known. But before this examination was made, to how many places had the report of this miraculous journey extended, where the exposure of the falsehood will never reach! Perhaps, if this writing should not prevent it, the journey of Pedro Moreno, the porter, will one day be little less famous in Spain than that of the Bishop of Jaen.-Cartas Eruditas, t. i, c.

24.

It is Antidius the Bishop Who now at even tide, Taking the air and saying a prayer, Walks by the river side.

The Devil had business that evening,

And he upon earth would go; For it was in the month of August, And the weather was close below.

He had his books to settle,

And up to earth he hied, To do it there in the evening air, All by the river side.

His imps came flying around him, Of his affairs to tell;

From the north, and the south, and the east, and the west;

They brought him the news that he liked best, Of the things they had done, and the souls they had won,

And how they sped well in the service of Hell.

There came a devil posting in
Return'd from his employ,
Seven years had he been gone from Hell,
And now he came grinning for joy.

<< Seven years,» quoth he, « of trouble and toil
Have I labour'd the Pope to win;
And I to-day have caught him,
He hath done the deadly sin.»
And then he took the Devil's book,

And wrote the deed therein.

Oh, then King Beelzebub for joy,

He drew his mouth so wide,
You might have seen his iron teeth,

Four and forty from side to side.

He wagg'd his ears, he twisted his tail,
He knew not for joy what to do,

In his hoofs and his horns, in his heels and his corns,
It tickled him all through.

The Bishop who beheld all this,
Straight how to act bethought him;
He leapt upon the Devil's back,
And by the horns he caught him.

And he said a Pater-noster
As fast as he could
say,
And made a cross on the Devil's head,
And bade him to Rome away.
Without bridle, or saddle, or whip, or spur,
Away they go like the wind,
The beads of the Bishop are hanging before,
And the tail of the Devil behind.

They met a witch and she hail'd them
As soon as she came within call;
« Ave Maria!» the Bishop exclaimed,

It frightened her broomstick and she got a fall.

He ran against a shooting star,
So fast for fear did he sail,
And he singed the beard of the Bishop

Against a Comet's tail.

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THE friars five have girt their loins,
And taken staff in hand;

And never shall those friars again
Hear mass in Christian land.

They went to Queen Orraca,

To thank her and bless her then;
And Queen Orraca in tears
Knelt to the holy men.

<< Three things, Queen Orraca,
We prophesy to you:

Hear us, in the name of God!

For time will prove them true.

<< In Morocco we must martyr'd be;
Christ hath vouchsafed it thus:
We shall shed our blood for him
Who shed his blood for us.

<< To Coimbra shall our bodies be brought; For such is the will divine;

That Christians may behold and feel
Blessings at our shrine.

<< And when unto the place of rest
Our bodies shall draw nigh,
Who sees us first, the King or you,
That one that night must die.

<< Fare thee well, Queen Orraca;
For thy soul a mass we will say,
Every day while we do live,
And on thy dying day.»

The friars they blest her, one by one,
Where she knelt on her knee;
And they departed to the land

Of the Moors beyond the sea

<< What news, O King Affonso?
What news of the friars five?
Have they preach'd to the Miramamolin;
And are they still alive?»>

<< They have fought the fight, O Queen! They have run the race;

In robes of white they hold the palm
Before the throne of grace.

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