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Saint Giles
Saint Giles
Saint Giles
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Saint Giles (/dʒaɪlz/, Latin: Aegidius, French: Gilles, Italian: Egidio, Spanish: Gil; c. 650 - c. 710), also known as Giles the Hermit, was a hermit or monk active in the lower Rhône most likely in the 7th century. Revered as a saint, his cult became widely diffused but his hagiography is mostly legendary. A town that bears his name grew up around the monastery he purportedly founded, which became a pilgrimage centre and a stop on the Way of Saint James.

Key Information

Historicity

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The legend of Giles connects him to Caesarius of Arles, who died in 543. In 514, Caesarius sent a messenger, Messianus, to Pope Symmachus in the company of an abbot named Aegidius. It is possible that this abbot is the historical figure at the basis of the legend of Saint Giles.[2]

There are two forged Papal bulls purporting to have been issued by Pope John VIII in 878.[2] Sometimes taken as authentic, they record that the Visigothic king Wamba founded a monastery for Giles and that Pope Benedict II granted a charter to this foundation in 684–685.[3][4] In actuality, the monastery was not dedicated to Saint Giles before c. 910. The tomb of Giles dates to the correct historical period, but the inscription is from the 10th century.[2]

Legend

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Giles is the subject of an elaborate and largely unhistorical anonymous Latin legend first attested in the 10th century.[3] He was a Greek,[5] and, according to the Legendae Aurea, he was the son of King Theodore and Queen Pelagia of Athens.[6]

Although born in Athens,[7] Giles lived in retreats near the mouth of the Rhône and by the River Gard in Septimania in the Visigothic Kingdom. The Legenda Aurea links him with Arles, but finally he withdrew deep into the forest near Nîmes, where in the greatest solitude he spent many years, his sole companion being his beloved deer, or red deer, who in some stories sustained him on her milk.[8] Giles ate a Christian vegetarian diet.[9] This retreat was finally discovered by the king's hunters, who had pursued the deer to its place of refuge. An arrow shot at the deer wounded the saint instead, who afterwards became a patron of the physically disabled. The king, by legend, was Wamba, an anachronistic Visigoth, but must have been a Frank in the original story due to the historical setting.[10] He held the hermit in high esteem for his humility in rejecting all honours save having some disciples. Wamba built him a monastery in his valley, Saint-Gilles-du-Gard, which Giles placed under the Benedictine rule. He died there in the early part of the 8th century, with the highest repute for sanctity and miracles.

A 10th-century Vita sancti Aegidii recounts that, as Giles was celebrating Mass to pardon Emperor Charlemagne's sins, an angel deposited upon the altar a letter outlining a sin so terrible Charlemagne had never dared confess it. Several Latin and French texts, including the Legenda Aurea refer to this hidden "sin of Charlemagne". This legend, however, contradicts the well-established later dates for the life of Charlemagne (c. 742 – 28 January 814).

A later text, the Liber miraculorum sancti Aegidii ("The Book of Miracles of Saint Giles") served to reinforce the flow of pilgrims to the abbey.

Veneration

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The town of St-Gilles-du-Gard sprang up around the abbey allegedly founded by him in the 7th century. That abbey (which was rededicated to him in the 10th century) remained the centre of his cult, which was particularly strong in Languedoc, even after a rival body of Saint Giles appeared at Toulouse.[11]

His cult spread rapidly far and wide throughout Europe in the Middle Ages, as is witnessed by the churches and monasteries dedicated to him in France, Spain, Germany, Poland, Hungary, Slovakia, and Great Britain; by the numerous manuscripts in prose and verse commemorating his virtues and miracles; and especially by the vast concourse of pilgrims who from all Europe flocked to his shrine. He was one of the most popular saints in the Middle Ages.[12]

In 1562, the relics of the saint were secretly transferred to Toulouse to protect them from the Huguenots and the level of pilgrimages declined. The restoration of most of the relics to the abbey of Saint-Gilles-du-Gard in 1862 and the publicized rediscovery of his former tomb there in 1865 helped the pilgrimages recommence.[13]

Saint Giles is the patron saint of people with disabilities and is also invoked as a saint for childhood fears, convulsions, depression, particularly in Normandy, for example in Eure Iville, Saint-Germain-Village or Bernay or in Calvados, Gilles Touques. In medieval art, he is depicted with his symbol, the hind (female deer).[13] His emblem is also an arrow. Giles is one of the Fourteen Holy Helpers, and the only non-martyr, initially invoked as protection against the Black Death. His feast day is 1 September.

Besides Saint-Gilles-du-Gard, nineteen other cities bear his name. Cities that possess relics of St. Giles include Saint-Gilles, Toulouse and many other French cities; Antwerp, Brugge and Tournai in Belgium; Cologne and Bamberg in Germany (known as Egidien); Rome and Bologna in Italy;[13] Prague in the Czech Republic; and Esztergom in Hungary. Giles is also the patron saint of Edinburgh, the capital of Scotland, where St. Giles' High Kirk is a prominent landmark. He is also the patron saint of Graz, Nuremberg, Osnabrück, Sankt Gilgen, Brunswick, Wollaberg, Saint-Gilles (Brussels Capital Region), Sint-Gillis-Waas and Poprad. In 1630, the church of Sant'Egidio in Trastevere in Rome was dedicated to him, and which since 1968 has housed the lay Community of Sant'Egidio.

The centuries-long presence of Crusaders, many of them of French origin, left the name of Saint Giles in some locations in the Middle East. Raymond of St Gilles lent his name to St. Gilles Castle (Qala'at Sanjil) in Tripoli, Lebanon.[14]

Giles of Provence is remembered in the Church of England with a commemoration on 1 September.[15]

See also

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References

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Sources

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Saint Giles

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Saint Giles (Latin: Aegidius; c. 650 – c. 710), also known as Giles the , was a Christian and venerated as a saint in the , active primarily in the lower region of what is now during the . According to hagiographic tradition, he was born in to noble parents, King Theodore and Queen , but fled his homeland due to the fame of his miracles, seeking solitude in the wilderness. Historically, he is believed to have been born in southeastern in the first half of the , where he lived as a in forests near the and rivers before founding a in the of that followed the . Legend holds that during his eremitic life, Saint Giles was crippled in one leg by an accidental arrow from royal hunters while living in seclusion, miraculously sustained by the milk of a hind (doe) that visited him daily and shielded him from discovery; this doe became a key symbol in his . His reputation for holiness and miracles spread across , drawing the attention of King Flavius Wamba of the , who sought to honor him, though Giles preferred anonymity and declined worldly acclaim. The he established at what became Saint-Gilles-du-Gard grew into a significant pilgrimage center on the route to , though it later fell into disrepair. One of the most popular saints of the , Saint Giles was invoked as part of the —a group of saints called upon for intercession against plagues and sudden death—and devotion to him was particularly strong in , , and . His patronage extends to the physically disabled, beggars, the poor, lepers, those with or , hermits, outcasts, and those fearing the night, reflecting his own legendary afflictions and charitable life. He is commemorated on , his feast day, and nearly 200 churches in alone are dedicated to him, underscoring his enduring cult.

Life

Historical Basis

The historical basis for Saint Giles rests on sparse and contested evidence, primarily from early medieval documents and archaeological findings at Saint-Gilles-du-Gard, with scholars distinguishing a possible 7th-8th century hermit from later hagiographic elaborations. The earliest biographical source, the Vita Sancti Aegidii composed around 1000 at the monastery of Saint-Gilles-du-Gard, depicts Giles as an Athenian-born hermit active in Provence during the late 7th century, but this text blends factual elements with legendary motifs and relies on oral traditions rather than contemporary records. Medieval chronicles, such as those associated with the monastery's foundation, provide partial corroboration but are influenced by the need to establish institutional legitimacy, leading to debates over the amalgamation of multiple figures into a single saintly persona. A key scholarly hypothesis identifies Saint Giles with an named mentioned in 6th-century ecclesiastical correspondence. In 514, Bishop dispatched the alongside the priest Messianus as envoys to in to affirm the primatial rights of the See of Arles over and ; this mission is documented in papal letters confirming Caesarius's authority and the envoys' role. However, this operated over a century before the traditional lifespan of Saint Giles (c. 650–710), creating a chronological discrepancy that suggests later traditions may have merged the 's identity with a Provençal to enhance the saint's antiquity and authority. Efforts to substantiate an early monastic foundation linked to Giles involve several forged documents originating in the 10th century, created amid the Carolingian-era revival of Benedictine houses. Two papal bulls falsely attributed to Pope John VIII in 878 assert that Visigothic King Wamba (r. 672–680) endowed a monastery for Giles near the Rhône, but paleographic and anachronistic analysis reveals their fabrication around 930–950 to secure papal exemptions and lands for the emerging abbey. Likewise, a charter purportedly issued by Pope Benedict II in 684–685 granting privileges to Giles's foundation is a 10th-century invention, as the site remained an undocumented eremitic cell until its reorganization as a Benedictine priory c. 910 under lay patronage. Archaeological evidence at Saint-Gilles-du-Gard offers limited but intriguing support for a historical core. The tomb in the abbey's crypt is believed to date to the Merovingian period (late 7th to early ), consistent with the traditional era of a solitary ascetic, though its identification with Giles and precise dating lack definitive archaeological confirmation. The tomb's inscription naming it as Giles's, however, dates to the 10th century, coinciding with the composition of the Vita and the monastery's promotion of his cult; further digs reveal traces of an early wooden oratory near the , possibly anchoring the eremitic tradition without confirming specific details of Giles's life. Among historians, there is broad consensus that Saint Giles represents a genuine 7th-8th century in the region, whose obscurity allowed medieval monks to composite him with figures like the , drawing from chronicles and forgeries to foster a site. This view emphasizes the role of 10th-century Benedictine reforms in shaping his identity, while acknowledging the paucity of pre-900 evidence beyond the and regional eremitic patterns.

Legendary Biography

According to the 10th-century Vita Sancti Aegidii, Saint Giles was born around 650 in to noble royal parents, King Theodore and his wife Queen . From his youth, he demonstrated exceptional piety, devoting himself to prayer and the study of Holy Scripture, while performing acts of charity that included healing the sick through miraculous interventions. To escape the growing fame from his miracles, Giles fled around 683 and journeyed to , settling in the region near the River. There, he established a hermitage deep in a forest, living in extreme asceticism and sustaining himself on wild herbs, roots, and, miraculously, the milk of a hind sent by God to nourish him. This solitude was interrupted by the famous of the hind: during a led by the Frankish king Flavius Wamba (or a local ruler in some accounts), the animal sought refuge at Giles' side; an arrow aimed at the deer struck Giles' leg instead, wounding him and causing permanent lameness. Struck by the event and learning of the hermit's holiness, the king vowed to build a at the site and provide for its needs, marking the origins of Giles' patronage of the disabled and outcasts. Around 700, with the king's support, Giles founded a Benedictine monastery at the location now known as Saint-Gilles-du-Gard, where he served as the first abbot, guiding a community under the . He continued his life of and miracles until his death around 710, preceded by visions of angels announcing his departure to . A later addition to the hagiographic tradition, also drawn from the Vita, recounts the Charlemagne legend: while celebrating to intercede for the emperor, who sought for an unconfessed , an angel appeared and placed a (a written ) on detailing Charlemagne's incestuous relations with his daughter or sister. Moved by compassion, Giles prayed for forgiveness on the emperor's behalf without revealing the sin, and the angel removed the document, granting divine pardon and underscoring themes of mercy and intercession in the saint's legacy.

Veneration

Patronage and Iconography

Saint Giles is revered as a for various marginalized groups, primarily due to legends depicting his own physical infirmity and life of voluntary poverty as a . He is invoked as the protector of the disabled, lame, and crippled, reflecting accounts of his lameness caused by an arrow wound sustained while shielding a doe. His patronage extends to lepers, beggars, outcasts, and the poor, stemming from his association with charitable works and seclusion among the afflicted in the forests of . Additionally, he is regarded as the patron of blacksmiths and makers, groups linked to medieval guilds that often supported leper hospitals and hermitages dedicated to him. This protective role has led to his veneration in specific locales, including the city of , where he serves as , and the region in , centered around the historic town of Saint-Gilles-du-Gard. In medieval , Saint Giles was incorporated into the , a group of saints collectively invoked for intercession against plagues, misfortunes, and sudden death, particularly during outbreaks like the . His inclusion in this auxiliary cohort underscored his role as a compassionate intercessor for the vulnerable, with devotees seeking his aid in matters of difficult confessions and physical suffering. Artistic representations of Saint Giles emphasize his hermit identity and key legendary elements, typically portraying him as a robed figure in contemplative pose. Common iconographic attributes include a doe or hind at his side, symbolizing the where the animal provided him milk in the wilderness and led to his wounding by a hunter's . He is often shown with an piercing his leg or held in his hand, alongside a representing the confessional secrets he kept for royalty, or a crosier denoting his abbatial authority over the he founded. Depictions vary across artistic periods, with early Romanesque works favoring simple, solitary figures to evoke his ascetic life. In contrast, later features more elaborate narrative scenes, such as the deer miracle, interactions with hunters or kings like , and the saint cradling or protecting the doe from arrows, as seen in Flemish altarpieces and English from the medieval era. These symbols appear in church statues, frescoes like those in the Church of St. Rupert in Weisspriach, , and illuminated manuscripts, reinforcing his cultural significance as a relatable figure of and divine favor.

Institutions and Relics

The of Saint-Gilles, located in Saint-Gilles-du-Gard in , was established as a Benedictine dedicated to Saint Giles, though legends attribute its founding to the saint himself in the seventh century. The abbey church, constructed primarily between 1116 and 1229, exemplifies , featuring a renowned west façade with intricate sculpted portals depicting biblical scenes and a harmonious blend of arches and columns that influenced regional styles. The complex suffered severe damage during the Wars of Religion in 1562, when Huguenot forces pillaged the site, leading to the collapse of much of the structure, including the cloister and vaults; partial restorations occurred in the seventeenth century, preserving the crypt and portal as key remnants. Today, the abbey holds World Heritage status as part of the Routes of in , recognizing its architectural and historical significance. The veneration of Saint Giles led to widespread dedications across , with nineteen cities bearing his name or equivalents, such as Saint-Gilles in , Sint-Gillis in , and Saint Giles in , reflecting the medieval expansion of his cult from the abbey's influence. Notable institutions include in , , founded around 1124 and dedicated to the saint as a , serving as a major center of Scottish religious and civic life through the centuries. Crusader influence extended his legacy eastward, as seen in the Citadel of Raymond de Saint-Gilles (also known as Saint Gilles Castle) in , built in the early twelfth century under —who took his title from the abbey—and functioning as a strategic fortress during the Latin East campaigns. The relics of Saint Giles, originally housed in the abbey's crypt, were secretly transferred to in 1562 to protect them from Huguenot during the Wars of Religion, resulting in their dispersal across several locations. A significant portion was returned to Saint-Gilles-du-Gard in 1862, accompanied by the rediscovery of the saint's original in 1865, which reignited interest in his cult and prompted restorations to the abbey. These events underscored the relics' enduring role in sustaining devotion, with fragments also preserved in sites like and various European churches. As a key stop on the Via Tolosana branch of the Way of Saint James, the Abbey of Saint-Gilles served medieval pilgrims en route to Santiago de Compostela, offering shelter and spiritual sustenance through associated hospices established by the Benedictine community to aid travelers crossing the Provence-Languedoc frontier. This position on the pilgrimage network, documented in twelfth-century guides, amplified the abbey's prominence, drawing devotees who sought intercession at the saint's shrine before continuing westward.

Feast Day and Observances

The liturgical feast of is observed on September 1, as recorded in the , where he is commemorated as an and in the province of . This date aligns with the traditional calendar of the and has been a fixed point of since the , with his cult gaining widespread prominence by the 10th century through the popularity of sites dedicated to him. Some local calendars feature variations, such as the commemoration of his relics' translation on October 1 in the Sarum Rite and Aberdeen Breviary traditions. In medieval , the feast day involved communal rituals including processions and special masses, often organized by guilds associated with his , such as those of blacksmiths and beggars, reflecting his role as protector of outcasts and laborers. These observances extended to rural communities, where the timing linked the celebrations to early activities, emphasizing themes of providence and charity. Contemporary practices continue this legacy, with annual pilgrimages to the Abbey of Saint-Gilles-du-Gard in drawing devotees on for masses and processions at the site housing his tomb. The return of major relics to the abbey in 1862, after their relocation during the 16th-century religious wars, significantly revived attendance and restored the site's status as a focal point for . In , in , the High Kirk, incorporates the saint into its liturgical calendar with services honoring his memory, maintaining a of for the disabled and poor. observes national-level events tied to his , including devotions that highlight aid to the marginalized. Cultural traditions persist in folk customs, such as the Spanish practice among shepherds of washing and dyeing rams' wool on the feast day to invoke protection for , drawing from the of the deer that sustained Giles in the . Blessings for animals and acts of charity toward the disabled remain common, underscoring his intercessory role. Following the Second Vatican Council, veneration has become more localized within the , yet ongoing devotions affirm his enduring appeal as a model of hermit simplicity and compassion.

References

  1. https://www.franciscanmedia.org/saint-of-the-day/saint-giles/
  2. https://www.catholic.org/saints/saint.php?saint_id=186
  3. https://www.jstor.org/stable/26332260
  4. https://theseeofpeter.com/writer/pope-symmachus/
  5. https://salutemmundo.wordpress.com/2018/08/13/charter-a-week-2-the-synod-of-troyes-and-papal-monasteries/
  6. https://www.vaticanstate.va/en/state-and-government/general-informations/saint-of-the-day/2560-1-settembre-sant-egidio-abate.html
  7. https://shs.hal.science/halshs-01104117v1/file/2014_2_Brun_et_al..pdf
  8. https://www.christianiconography.info/goldenLegend/giles.htm
  9. https://www.newadvent.org/cathen/06559a.htm
  10. https://www.fisheaters.com/animals-stgiles.html
  11. https://www.jstor.org/stable/3252039
  12. https://www.vam.ac.uk/blog/sanctus-ignotum/st-giles
  13. https://www.catholicireland.net/saintoftheday/st-giles-or-aegidius-640-710-hermit/
  14. https://catholicsaintmedals.com/saints/st-giles/
  15. https://www.christianiconography.info/giles.html
  16. https://carnegiemuseums.org/magazine-archive/2003/sepoct/feature3.html
  17. https://whc.unesco.org/en/list/868/
  18. https://www.stgilescathedral.org.uk/history
  19. https://www.historyhit.com/locations/saint-gilles-castle/
  20. https://compostela.co.uk/toulouse-road-2/saint-gilles-du-gard-on-the-road-to-santiago-de-compostela/
  21. https://www.boston-catholic-journal.com/roman-martrylogy-in-english/roman-martyrology-september-in-english.htm
  22. https://sarum-chant.ca/companion-2/companion-to-the-kalendar/
  23. http://catholicsaints.mobi/calendar/1-september.htm
  24. https://www.stgregoryoc.org/st-giles-abbot/
  25. https://www.stgilescathedral.org.uk/services
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