So far the parallels between mother-goddess and woman pseudo-saint recall the practices of the heathen past, without actually offending against the tenor of Christianity. But the pseudo-saint has other associations of which this cannot be said, associations which are utterly perplexing, unless we go back for their explanation to the ancient tribal usages when the meeting of the tribe was the occasion for settling matters social and sexual. These associations introduce us to an aspect of the cult of the saints which brings primitive usages into an even clearer light, and shows how religious associations continued independently of a change of religion.
§ 3. Further Peculiarities of this Type of Saint.
The Church, as mentioned above, had put every facility in the way of transforming heathen festivals into its own festal days. The heathen festival in many ways carried on the traditions of the tribal festival; the tribal festival was connected with the cult of tribal goddesses. If we bear in mind the many points mother-goddess, witch, and woman pseudo-saint have in common, the association of the pseudo-saint with practices of a profane character no longer appears wonderful. Both in the turn saint legend takes, and in the character of festivities associated with the saint’s name, we discern the survival of ideas which properly belong to differently constituted family and social arrangements, the true meaning of which is all but lost.
On looking through the legends of many women-saints, it is surprising how often we find evil practices and heathen traditions associated with them, practices and traditions which the legend writer naturally is often at a loss to explain in a manner acceptable to Christianity. Thus the father of St Christiane of Dendermonde is said to have set up a temple where girls did service to Venus[75]; doing service to Venus being the usual way of describing licentious pursuits.
In the metrical life of Bilihild, patron saint of Würzburg and Mainz, a description is introduced of the marriage festival as it was celebrated by the Franks in the Main district about the year 600, as this account would have it. Dances took place and unions were contracted for the commencing year. The Christian woman Bilihild was present at the festival, though we are of course told that she found it little to her taste and determined to abolish it[76]. The legend of Bilihild has very primitive traits and is wanting in historical foundation and probability; and it is at least curious that her name should be coupled with a festival which Christian religion and morality must have condemned.
Again it is curious to find how often these women-saints die a violent death, not for conscience sake, nor indeed for any obvious reason at all. Radiane of Wellenburg, as mentioned above, was torn to pieces by wolves[77]; Wolfsindis of Reisbach, according to one account, was tied to wild oxen who tore her to pieces, according to another version of her story she was tied to a horse’s tail[78]. St Regina of Alise, in the bishopric of Autun, is sometimes represented surrounded by flames, sometimes in a steaming caldron[79] which recalls the caldron of regeneration of Keltic mythology.
Frequently the saints are said to have been murdered like Cunera of Renen[80], and St Sura otherwise Soteris or Zuwarda of Dordrecht[81]; sometimes their heads are cut off as in the case of Germana worshipped at Beaufort in Champagne[82]; sometimes like Godeleva they are strangled, and sometimes burnt; but Christianity is not the reason assigned for their painful deaths. For even the legend writer does not go so far as to bring in martyrdom at a period and in districts where suffering for the Christian faith is altogether out of the question.
Panzer tells us about a group of three women-saints, to whom we shall presently return. He says in some churches masses are read for their souls and prayers offered for their salvation. Though reverenced by the people in many districts of Germany, they are as often said to have been hostile to Christianity as favourably disposed towards it[83].
We find immoral practices and violence ascribed to some of the English women-saints by Capgrave in the 15th century. He says of Inthware or Iuthware, who perhaps belongs to Brittany, that she was accused of being a harlot and put to death. Similarly he says of Osman or Oswen that she was accused of being a witch, but when brought before a bishop she consented to be baptized[84]. Stanton notifies of Iuthware that her translation was celebrated at Shirbourne[85]. Winifred too, who is worshipped in Shropshire, had her head cut off and it rolled right down the hill to a spot where a fountain sprang up, near St Winifred’s well. The head however was miraculously replaced, Winifred revived and lived to the end of her days as a nun[86]. The want of information about these women makes it impossible to judge how far their existence is purely legendary; certainly their stories are largely coloured by heathen traditions. The names Iuthware and Oswen are probably not Germanic; and the fact of Winifred’s living on the confines of Wales makes it probable that she is a Keltic rather than a Germanic saint.
In connection with the festivals of some women pseudo-saints we find celebrations of a decidedly uproarious character taking place at a comparatively recent time. The feast of St Pharaildis, called locally Fru Verelde, used to be the chief holiday at Ghent, and was the occasion for much festivity and merrymaking[87]. At Lüttich (Liège) stood a chapel dedicated to St Balbine, who is said to have been venerated far and wide in the 14th century. On her day, the first of May, there was a festival called Babilone at which dancing was kept up till late at night[88]. The festival of St Godeleva kept at Longuefort maintained even in the 18th century a character which led to a violent dispute between the populace and the Church dignitaries, who were determined to put it down[89]. Coincident with the festival known as the day of St Berlindis, a saint frequently referred to as a protectress of the peasantry, there is a festival called the Drunken Vespers, in which as early as the 16th century the archbishop forbade his clergy to take part[90].