377:. On one of the stained glass windows, she exchanges her clothes with a beggar woman. Another stained glass window shows her saved by her geese. A banner, owned by Tréhorenteuc and "classified as an object" in the inventory of historic monuments since June 20, 1929, represents Saint Onenne and Saint Eutrope kneeling near the Virgin and Child, against a background of fleurs-de-lis, with a white goose and three ducklings. Local tradition has it that it was offered by Anne of Brittany, but the object dates from the 17th century. It seems that this banner was offered to Tréhorenteuc with the aim of Christianizing Saint Onenne's procession, by placing it under the patronage of the Virgin. This banner was restored in 1994, at the initiative of the Association for the Safeguarding of the Works of Abbé Gillard.
240:. The saint blesses her and assures Pritelle of her daughter's sanctity. Onenne goes to live in Tréhorenteuc in the castle of Mazeries (or the castle of Sainte-Onenne, the manor of La Roche), offering all her possessions to the poor and spending her time in prayer. Around the age of 26, returning from Brambily (near Mauron), she is attacked by a group of young men who kill her companions, one of them trying to abuse her. Onenne defends herself. Wild geese flying in the sky alert a troop of soldiers who come to her rescue. A few months later, Onenne dies from the consequences of her assault (dropsy before the age of thirty or at the age of 30), around 630. Her body is laid to rest in the church of Tréhorenteuc.
273:
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described in 1843 by Abbé Oresve and then by
Sigismond Ropartz, who specifies in 1861 that "everyone will tell you that this is where Sainte Onenne's house was located". Excavations carried out in 1927 concluded that the ruins dated back to the Gallo-Roman era and that the establishment was probably dedicated to metallurgy. Abbé Le Claire believes that these ruins could have been the hermitage of the saint, so on April 18, 1927, a plaque was affixed there with the message "Here was the castle of Sainte Onenne, princess of Brittany, 7th centur". Eight days later, the plaque was found attached to the tail of a stray dog in the streets of Tréhorenteuc.
1154:
144:. This myth features women of royal origin who, threatened with rape, transform into a bird (duck, goose, or swan) to save their virginity. All are to be related to the goddess Ana, the symbolism of water, and the cult of springs. He notes that geese have always been associated with Onenne. The clergy preserved this trace of her original identity by transforming her into a goose keeper, and then linking her to the cult of the
31:
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the church, from where she sees two angels lift this humble child up to a portrait of the Virgin, from whom she receives a kiss. The lady finally asks her identity of this pious child, and Onenne eventually returns to her parents' castle. Her parents are very happy to see her again, and she now spends her time helping the country. Still young, she falls seriously ill and dies, sure to join the Virgin in the afterlife.
256:"never believed for a single second in the historical reality of this Saint Onenne, whose name means 'ash tree' and who is a Christianization of a cult of trees from popular Celtic tradition". He adds that "Abbé Gillard didn't believe in it" either, even though he devoted a significant part of the developments of his new village church to the cult of the saint.
236:
life in local toponymy. According to him, Onenne would be the youngest of the 22 children of the royal couple formed by Judaël and
Pritelle. Born around the year 604, she leads a simple and pious life, spending a lot of time in prayer and caring for the sick or distributing alms. At the age of 12, she pronounces her vows before Saint Elocan at the hermitage of
355:, which allows him to link Saint Onenne's legend with the quest for the Grail. Another tradition, attested by a single source, names these ruins the "castle of Saint-Bouquet" and asserts that "from his castle, Saint Bouquet could, every morning, greet Saint Onenne who was, for him, a great source of edification. Saint Bouquet cured bites made by rabid dogs".
216:, Onenne is the daughter of the King of Brittany Hoël III (a legendary king assimilated to Judaël). An hermit reveals to her early on that her life on earth will be short. The princess vows to spend her time deserving Heaven. She runs away from her parents' castle and, on the way, exchanges her clothes for rags. She arrives at the castle of
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moved in 1914 and again in 1927, before being definitively removed in 1943: only a marble plaque in the church reminds that Saint Onenne was buried there. There is no trace left of the original place of worship. The church, which fell into ruins at the beginning of the 20th century, was almost entirely rebuilt and restored by Abbé
327:, but not always: many healing rituals are recorded there, consisting of dropping water on the eyelids of sick children and wetting the shirts of feverish people. Women could hope to be cured of dropsy there, but in fact, it seems that some simply presented themselves as pregnant: the effigy that was in the choir of the church of
172:
The hagiographical data concerning Saint Onenne come from two sources: the
Christian oral tradition of Tréhorenteuc collected at the end of the 19th century, and a lost manuscript dating from the 18th century, which served as a source for Sigismond Ropartz. In 1943, Abbé Gillard synthesized these two
93:
is also responsible for a procession, which has not always been followed. With the help of the
Association for the Preservation of his Works and under the impetus of Abbé Jérôme Lebel, since 2018, a procession has resumed between the church and the Saint Onenne fountain preceded by geese on September
347:
Onenne is reputed to have settled in a castle in Tréhorenteuc, near the Sainte-Onenne fountain. Popular tradition places the ruins of this castle at a place called Les
Mazeries. The first known mention of this castle is in Jean-Baptiste Ogée's dictionary (1780). The supposed ruins of this castle are
73:
or the bird goddess close to the goddess Ana, hence her connection with ducks and geese, birds that have retained an important place in her hagiography. Although she is said to have lived in the 7th century, her first written mention dates back to the 11th century. Over time, the removal of original
300:
The cult of Saint Onenne seems to have been deliberately confused with that of Saint
Eutrope from the 15th century onwards, hence their celebration on the same day, April 30th (a date mentioned by Canon Garaby in 1839), and the belief that Saint Onenne would cure dropsy (this power is not mentioned
208:
This version comes from an oral tale collected by
Adolphe Orain. According to the Encyclopedia of Brocéliande, it is more Christianized than the previous one. Onenne's devotion to the Virgin becomes the heart of the story, sexual assault and the protective role of geese/ducks disappear: it seems to
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shifted towards
Christianity. A tomb was long dedicated to her in the church of Tréhorenteuc, also containing three statues of this saint. Saint Onenne's tomb is said to have attracted many pilgrims to the church in the 19th century, as attested by Sigismond Ropartz, who visited it in 1861. It was
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sister, and according to which she has no saintly character. It is possible that a cult dedicated to Onenne existed as early as this period in Tréhorenteuc: linking her to Judicaël both gives her
Christian legitimacy and associates her with the Benedictine abbey of Saint-Méen, founded by Judicaël.
235:
In June 1943 Abbé Henri
Gillard published a Notice on Saint Onenne, synthesizing the two previous sources with some new elements: his version differs from the previous one from the moment Onenne returns to the court of the castle of Gaël. It has the particularity of better anchoring Saint Onenne's
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after nightfall and, threatened by wolves, asks for hospitality. The next day, she is hired as a goose keeper. She takes to picking roses in the lady's garden to offer them to the Virgin Mary. The noblewoman, seeking to know the reasons for the disappearance of her flowers, follows Saint Onenne to
318:
The Saint Onenne fountain near the village of Tréhorenteuc is a deeply entrenched spring, adorned with a niche decorated with a statuette of the Virgin, with a granite cross on top. In the 19th century, processions took place between the church of Tréhorenteuc and this fountain, often with the
196:, daughter of Judaël, king of Domnonée, and Pritelle. She was born in Gaël and at the age of ten, left the royal castle unbeknownst to her parents. On her way, she exchanged her princess's clothes for those of a pauperess from the Breton moorland, so as not to be recognized. Upon arriving near
209:
come from a deliberate intention to link the cult of Saint Onenne to that of the Virgin in the 17th century, when the parish of Tréhorenteuc was placed under the authority of the Abbey of Notre-Dame de Paimpont. Saint Onenne loses all her Celtic character to become a devotee of the Virgin.
135:
of Saint Onenne is clearly of Celtic origin. According to Philippe Walter, she constitutes the most interesting case of a "Celtic saint". He relates her to the myth of the inviolability of the divine virgin and other saints related to birds and water, two themes very present in
102:
Saint Onenne is a Christianized Celtic figure. She is also known by the names Onenna, Onenn, Onène, and Ouenne. Philippe Walter connects her name, with the ending "ene/ane," to that of the great goddess Ana (or Dana) and the duck (ane or ene, in
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nineteen brothers and sisters, without dwelling on their hagiography or sanctity. The same is true in the Vita Winnoc, in the following century. Onenne's saintly character, however, is recognized by the historian and hagiographer
305:
is also celebrated. From the 17th century, her cult is linked to that of the Virgin Mary. Henri Gillard strengthens this association by moving Saint Onenne's procession to August 15th, the day of the Notre-Dame pardon. No
85:. She vows poverty and leads a humble and pious life as a goose keeper, receiving favors from the Virgin and escaping a rape attempt thanks to the protection of these birds. Saint Onenne is not known for performing
334:
This fountain became the only place of worship for Saint Onenne after 1943. Processions do not take place continuously: Jean Markale reports having witnessed this event on April 5, 1957, with the presence of
89:, but this figure of humility gains some popularity, attracting many pilgrims to Tréhorenteuc in the 19th century. She was originally celebrated twice a year, on April 30th and October 1st. Abbé
140:, which are also found, for example, in the legend of the fairy Viviane. Bernard Robreau sees her as one of the rare emanations of the Celtic myth of the swan-woman in
339:, but the tradition was interrupted before being revived in the 1990s at the initiative of the Association for the Safeguarding of the Works of Abbé Gillard.
69:. The church of the municipality partly bears her name. Initially associated with the image of a "Celtic saint," her cult has been linked to symbols of the
151:
The oldest known mention of Saint Onenne dates back to the 11th century and appears in the Briocense Chronicle, which gives the names of
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in the 7th century, which aimed to compete with a "Druidic center". As such, Onenne is representative of the transitional period when
123:, whose ideas have since been widely contradicted in the academic world, linked her original Celtic name to that of the "ash tree".
107:), recalling her connection with geese. Due to her highly localized cult, she is also known as "Saint Onenne of Tréhorenteuc." In
81:
Her hagiography, detailed and transcribed from the 18th to the 20th century, suggests that she is the youngest of the sisters of
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1071:
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La forêt de Bréchéliant, la fontaine de Berenton, quelques lieux d'alentour, les principaux personnages qui s'y rapportent
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cites her in 1637 in his "Lives of the Saints," among the children of Judhaël and Pritelle, under the name "Ouenne".
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in her hagiography). Another celebration date is given in 1836, October 1st, the day on which Saint Onenne's sister
259:
Four centuries pass between the supposed existence of Onenne and her first written mention in the 11th century, as
35:
Saint Onenne defending her honor, stained glass of the Saint-Eutrope Saint-Onenne church, Tréhorenteuc, Morbihan.
754:
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This legend is the oldest. It comes from an 18th-century manuscript transcribed by Abbé Piederrière, rector of
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would have presented a rather round belly. Parishioners also take Saint Onenne's banner to go on procession.
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Brocéliande et l'énigme du graal, La Bastille et l'énigme du Masque de fer, Chartres et l'énigme des Druides
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The legendary nature of Saint Onenne is almost beyond doubt. Philippe Walter considers the saint to be an
272:
820:
Les vies des saints de Bretagne et des personnes d'une éminente piété qui ont vécu dans cette province
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The only known representations of Saint Onenne are on six stained glass windows of the Sainte-Eutrope
280:
The cult of Saint Onenne may have originated with the creation of a Christian religious building in
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in Tréhorenteuc, and among the possessions of this same church. A wooden statue depicts her in the
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Saint Onenne is represented in statue at La Vallée des Saints in Carnoët, by the sculptor Seenu.
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Dictionnaire historique et géographique de la province de Bretagne, dédié à la nation bretonne
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62:
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1101:
1025:
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613:
8:
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536:
Bourgès, André-Yves (2004). "Le dossier littéraire des saints Judicaël, Méen et Léri".
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1127:
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Brocéliande ou le génie du lieu : archéologie, histoire, mythologie, littérature
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Abbé Gillard links Saint Onenne's castle to the castle of La Roche mentioned in the
943:"Au pays de Tréhorenteuc : découverte de ruines gallo-romaines et chrétiennes"
614:"Au pays de Tréhorenteuc : découverte de ruines gallo-romaines et chrétiennes"
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Vie des bienheureux et des saints de Bretagne, pour tous les jours de l'année
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Histoire de Bretagne avec les chroniques des maisons de Vitré et de Laval
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749:. Les grandes Ă©nigmes (in French). Vol. 2. Pygmalion. p. 26.
104:
1062:
Ealet, Jacky (2008). "Sainte Onenne, une princesse devenue bergère".
537:
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141:
200:, she settled in ruins near a fountain and made it her hermitage.
1153:
307:
86:
715:
Le recteur de Tréhorenteuc : Documents inédits, in memoriam
555:"Cronicques des Roys, Ducs et Princes de Bretaigne Armoricaine"
542:(in French). Presses universitaires de Rennes. pp. 91–101.
249:
994:
Herpin, Eugène. "Coutumes et traditions du pays de Ploërmel".
966:
Le recteur de Tréhorenteuc : Tréhorenteuc-Comper-Paimpont
521:
Robreau, Bernard (2002). "Yvain et les fées de Brocéliande".
374:
336:
320:
324:
1117:(in French). Vol. 10. Revue de Bretagne et de Vendée.
1106:(in French). Vol. 10. Revue de Bretagne et de Vendée.
1085:. Conscience de la terre (in French). Éditions du Rocher.
1066:. De Brocéliande à ... (in French). Les oiseaux de papier.
498:
Le christianisme celtique et ses survivances populaires
979:
Gillard, Henri (1943). "Le château de sainte Onenne".
539:
Corona Monastica. Mélanges offerts au père Marc Simon
1149:
1114:
Pèlerinage archéologique au tombeau de sainte Onenne
818:
Lobineau, Dom Guy-Alexis; Tresvaux, François-Marie.
1081:Markale, Jean (1996). "La fontaine Sainte-Onenne".
837:(in French). J. Plihon & L. Hervé. p. 190.
713:Gillard, Henri (1955). "Notice sur sainte Onenne".
1126:(in French). Presses universitaires de Grenoble.
1167:
947:Bulletin archéologique de l'Association Bretonne
618:Bulletin archéologique de l'Association Bretonne
525:(in French). Presses Universitaires de Grenoble.
203:
176:
74:elements brings her cult closer to that of the
1103:Sainte Onenna – récit de la gardeuse de vache
561:(in French). Chez Gervais Alliot. p. 81.
817:
575:Les vies des saints de la Bretagne Armorique
224:
1083:Guide spirituel de la forêt de Brocéliande
500:(in French). Éditions Imago. p. 260.
29:
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612:Le Claire, Jacques-Marie (14 June 1927).
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276:The church of Saint-Eutrope Saint-Onenne.
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807:(in French). Saint Brieuc. p. 445.
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454:"Onenne – La sainte de Tréhorenteuc"
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941:Le Claire, Jacques-Marie (1927).
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1111:Ropartz, Sigismond (July 1861).
485:(in French). Imago. p. 176.
310:are attributed to Saint Onenne.
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996:Revue des traditions populaires
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822:(in French). pp. 117–118.
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1026:"La bannière de Tréhorenteuc"
888:"Le château de Sainte-Onenne"
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204:Onenne embraced by the Virgin
1100:Orain, Adolphe (July 1875).
912:Ogée, Jean-Baptiste (1853).
483:Merlin ou le savoir du monde
177:Onenne defended by the geese
97:
7:
1064:Tréhorenteuc en Brocéliande
892:Encyclopédie de Brocéliande
849:"La Fontaine Sainte-Onenne"
458:Encyclopédie de Broceliande
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10:
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1141:Walter, Philippe (2002b).
1122:Walter, Philippe (2002a).
862:Victoire, Honorin (2007).
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228:
65:whose cult exists only in
1181:7th-century Breton people
572:Le Grand, Albert (1659).
481:Walter, Philippe (2000).
225:Henri Gillard's Synthesis
48:
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28:
21:
1143:Arthur, l'ours et le roi
968:(in French). p. 27.
866:(in French). JC Lattès.
553:Le Baud, Pierre (1638).
964:Gillard, Henri (1955).
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745:Markale, Jean (2000).
496:Markale, Jean (1983).
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981:Guide de Tréhorenteuc
314:Saint Onenne Fountain
275:
371:Sainte-Onenne church
365:Église Sainte-Onenne
343:Sainte-Onenne Castle
252:of the goddess Ana.
127:Origins and Mentions
1160:Christianity portal
918:(in French). Vatar.
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983:. Editions du Val.
416:, p. 154-155)
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212:According to this
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59:Saint Onenne
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1046:Ealet (2008
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733:Ealet (2008
698:Ealet (2008
683:Orain (1875
671:Orain (1875
659:Orain (1875
647:Orain (1875
244:Historicity
185:, in 1863.
168:Hagiography
146:Virgin Mary
133:hagiography
76:Virgin Mary
71:swan-maiden
61:is a local
1170:Categories
756:2857046197
396:References
363:See also:
293:after the
261:Judicaël's
238:Saint-LĂ©ry
183:Saint-LĂ©ry
153:Judicaël's
119:in Latin.
105:Old French
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98:Etymology
1176:Armorica
624:: 61–73.
384:See also
308:miracles
286:paganism
142:Brittany
87:miracles
1031:21 June
897:21 June
463:21 June
117:Onennus
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115:, and
109:Breton
94:29th.
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337:geese
325:ducks
321:geese
113:Onenn
1128:ISBN
1087:ISBN
1068:ISBN
1033:2015
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751:ISBN
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465:2015
323:and
268:Cult
192:and
131:The
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41:Born
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