The Public Library Service IFLA UNESCO Guidelines for Development Philip Gill (Editor)

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The Public Library Service IFLA UNESCO Guidelines
for Development Philip Gill (Editor) Digital Instant
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Author(s): Philip Gill (editor); Section of Public Libraries (editor)
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Year: 2001
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IFLA Publications 97
The Public Library Service
IFLA/UNESCO Guidelines
for Development
Prepared by a working group chaired by Philip Gill
on behalf of the Section of Public Libraries
K G · Saur München 2001

IFLA Publications
edited by Carol Henry
Recommended catalogue entry:
The Public library service: IFLA/UNESCO guidelines for development /
[International Federation of Library Associations and Institutions],
Ed. for the Section of Public Libraries by Philip Gill et. al. -
München : Saur, 2001, XVI, 116 p. 21 cm
(IFLA publications ; 97)
ISBN 3-598-21827-3
Die Deutsche Bibliothek - CIP-Einheitsaufnahme
The public library service : IFLA/UNESCO guidelines for development /
[International Federation of Library Associations and Institutions].
Prepared by a working group chaired by Philip Gill on behalf of the Section of Public Libraries. -
München : Saur, 2001
(IFLA publications ; 97)
ISBN 3-598-21827-3
Θ
Printed on acid-free paper
The paper used in this publication meets the minimum requirements of American National
Standard for Information Sciences - Permanence of Paper for Printed Library Materials,
ANSI Z39.48.1984.
© 2001 by International Federation of Library Associations
and Institutions, The Hague, The Netherlands
Alle Rechte vorbehalten / All Rights Strictly Reserved
K. G. Saur Verlag GmbH München 2001
Printed in the Federal Republic of Germany
All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system of any nature, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise, without the prior written permission of the publisher.
Printed / Bound by Strauss Offsetdruck, Mörlenbach
ISBN 3-598-21827-3
ISSN 0344-6891 (IFLA Publications)

Contents
Preface ¡x
Introduction xi
1 The role and purpose of the public library 1
1.1 Introduction 1
1.2 Defining the public library 1
1.3 The purposes of the public library 2
1.4 An agency for change 7
1.5 Freedom of information 8
1.6 Access for all 8
1.7 Local needs 9
1.8 Local culture 9
1.9 The cultural roots of the public library 10
1.10 Libraries without walls 10
1.11 Library buildings 11
1.12 Resources 11
2 The legal and financial framework 13
2.1 Introduction 13
2.2 The public library and government 13
2.3 Public library legislation 15
2.4 Funding 17
2.5 The governance of the public library 20

vi THE PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
2.6 The administration of the public library 21
2.7 Publicity and promotion 21
3 Meeting the needs of the users 23
3.1 Introduction 23
3.2 Identifying potential users 24
3.3 Analysing needs within the community 25
3.4 Services to users 25
3.5 Customer care 35
3.6 User education 37
3.7 Co-operation and resource sharing 38
3.8 Electronic networks 40
3.9 Access to services 42
3.10 Library buildings 42
4 Collection development 49
4.1 Introduction 49
4.2 Collection management policy 50
4.3 Range of resources 52
4.4 Collection development 53
4.5 Collection maintenance principles 54
4.6 Standards for book collections 56
4.7 Standards for electronic information facilities 56
4.8 Collection development programme for new libraries 57
4.9 Acquisition and discard rates 59
5 Human resources 61
5.1 Introduction 61
5.2 The skills of library staff 61
5.3 Staff categories 62
5.4 Ethical standards 65
5.5 The duties of library staff 65
5.6 Staffing levels 65
5.7 Education of librarians 66

CONTENTS VII
5.8 Training 66
5.9 Career development 68
5.10 Working conditions 68
5.11 Volunteers 69
6 The management and marketing of public libraries 71
6.1 Introduction 71
6.2 Management skills 71
6.3 Building and maintaining networks 74
6.4 Financial management 75
6.5 Management of library resources 75
6.6 Staff management 76
6.7 Planning and development of library systems 76
6.8 The management of change 77
6.9 Delegation 77
6.10 Management tools 78
6.11 Marketing and promotion 82
Appendices 87
1 The IFLA/UNESCO Public Library Manifesto 87
2 The Finnish Library Act 1998 91
3 Library Service Customer Charter- Buckinghamshire County
Library 97
4 Library Building Standards - Ontario, Canada and Barcelona,
Spain 101
Resource list 105
Index 113

Preface
This publication replaces Guidelinesfor public libraries published in 1986. It
has been drafted by a working group made up of members of the Committee
of the IFLA Section of Public Libraries. The members of the working
group were:
Philip Gill (United Kingdom), Chair
Barbara Clubb (Canada)
Ilona Glashoff (Germany)
Kerstin Hassner (Sweden)
Nerses Hayrapetian (Armenia)
Robert Pestell (Australia).
Before drafting began, the contents of the proposed publication were dis-
cussed at a two-day seminar at Noordwijk, Netherlands held in August
1998. We are grateful to UNESCO for their support for this event. Work-
ing drafts have been presented and debated at the IFLA Conferences in Ams-
terdam (1998), Bangkok (1999) and Jerusalem (2000). It has also been
considered in detail by the IFLA Committee of the Section of Public
Libraries, the Coordinating Board of IFLA Division 3 Libraries Serving the
General Public and representatives of IFLA's Professional Board.
The contributions at the Noordwijk seminar, at the IFLA Conferences and
by those to whom the drafts have been sent for consultation, have been invalu-
able. We are grateful to all those who have commented on the work as it has
progressed and to those who have provided practical examples to illustrate
the text. We are also grateful to the Assistant Director (Lifelong Learning),
Buckinghamshire County Council, England for permission to reproduce their
Library Service Customer Charter.

χ T H E PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
The interest shown in this publication as it has been in preparation is
evidence of the demand for guidelines for public libraries that reflect the
changed information world in which they now operate. We trust that these
guidelines will be relevant to public libraries at varying stages of develop-
ment in the early years of the 21st century and can help librarians to meet
the exciting challenges they now face. It is in that belief that we offer this
publication to all those who are involved in the development of public
libraries throughout the world.

Introduction
In 1994 the third version of the IFLA/UNESCO Public Library Manifesto was
published. It rapidly became recognized as an important statement of the
fundamental principles of the public library service. It has been translated
into over twenty languages and become an influential document in public
library development (see Appendix 1) . It also became apparent that there
was a need and a demand for a more detailed statement of practical guide-
lines and standards that librarians and policy-makers could use in develop-
ing public library services. The committee of the IFLA Section of Public
Libraries decided to prepare new guidelines and appointed a group of six
of its members to carry out the drafting.
In 1973 IFLA published Standards for public libraries, reissued with slight
revisions in 1977. In 1986 this was replaced by Guidelinesfor public libraries.
Both these publications have been overtaken by the dramatic developments
in information technology that have taken place in the last few years. As their
titles suggest they represented two different approaches to providing prac-
tical guidance to librarians. The introduction to the 1973 Standards states:
Separate standards were not considered desirable, since the general objec-
tives in all countries were the same, the modifying factor being the pace
at which development could take place.
The 1973 version therefore provides a range of quantitative standards includ-
ing the size of collections, size of administrative units, opening hours,
staffing levels and building standards.
Those drafting the 1986 Guidelines took a different view:

XII THE PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
When needs and resources vary so widely there can be no common stan-
dards for services . . . We are offering not rules but advice, based on expe-
rience drawn from many different countries and capable of general
application . . . Recommendations as to desirable levels of provision, based
on past experience in quite different circumstances, are bound to be unre-
liable and misleading.
Statistics of public libraries in different countries were provided in an
appendix against which librarians could measure their own service.
In preparing this new edition many issues were raised and addressed but
perhaps the three key questions were:
• Should the final document include both guidelines and quantitative stan-
dards or be limited just to guidelines?
• Would it be possible to prepare a version that could be of practical use
to librarians in countries with public library services at different stages
of development and with very different levels of available resources?
• Is it possible to make recommendations on the use of information and com-
munications technology in public libraries when there are such great vari-
ations in its availability and in the resources to provide and support it?
In order to get a view on these and other issues, a seminar was held in Noord-
wijk, Netherlands in August 1998 to discuss the content of the new edition
and the form that it should take. The seminar was attended by 22 librari-
ans from 21 countries in different parts of the world and from public libraries
at different stages of development and with varying levels of resources. The
conclusions reached at the end of that stimulating event have informed the
work of the group carrying out the revision.
The Noordwijk delegates strongly supported the view that the new publi-
cation should include some practical standards and not be confined to guide-
lines and recommendations. It became apparent that, though many people were
aware of the 1973 Standards and still used them to a certain extent, the 1986
Guidelines had not made the same practical impact. Though fully aware of the
wide variety of social and economic circumstances within which public
libraries in different countries operate the drafting group decided that, if this

INTRODUCTION XIII
new edition was to have practical value, it should include some recommend-
ed standards.
The decision to include standards highlights the importance of the second
question: can a set of standards and guidelines have universal relevance? As
each draft has been produced it has been sent to the Noordwijk delegates, and
to a number of other people who have shown interest in the project, for their
reaction. Meetings have been held on the project at the IFLA conferences in
Amsterdam (1998), Bangkok (1999) and Jerusalem (2000). This consultative
process has been an invaluable element of the project and has revealed both
the strength of the public library movement world-wide and the similarities
and differences in public libraries in different countries and societies.
Despite the variations in levels of service and in funds to support and
develop them, it was decided that it would not be fruitful to attempt to pre-
pare a new edition which was aimed at one group of public libraries, for exam-
ple those in the 'developed' or the 'developing' world. Such categorization
is misleading as the level and range of services and their effectiveness is not
necessarily based on the available resources. Libraries in any country and at
any stage of development are capable of improvement and all will have both
strengths and weaknesses. It was decided, therefore, to produce a set of guide-
lines and standards that could be relevant to any public library at some point
in its development. We recognize the problem of meeting standards when
reliable population figures are not available and have suggested alternative
approaches. We recommend that the more detailed guidelines produced by
specialist sections of IFLA are also used. Where public libraries cannot meet
all the standards and recommendations immediately, it is hoped that they
will provide a target at which to aim. This publication is aimed primarily
at librarians, for them to use in fighting for improved library services.
We have also included some examples of service provision from around
the world. These are not intended to be comprehensive or necessarily the most
outstanding instances of service provision. They are intended to illustrate the
text with some snapshots of what is happening in public libraries in different
countries and to provide a glimpse of imaginative solutions to specific chal-
lenges. We realize that these are very selective and many more examples could
be used that would be equally relevant. They do demonstrate what is being
done throughout the world to match the public library service to the needs
of its users in a local context. We have also included website addresses for

XIV THE PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
some of the initiatives, to provide access to more detailed information
about them.
In the last few years the rapid and very exciting developments in infor-
mation technology have revolutionized the way in which information is col-
lected, displayed and accessed. The synergy between information and
communications technology is allowing access to information in ways hard-
ly imaginable when the last Guidelines were published in 1986. The speed of
change has accelerated and continues to do so. There are few sectors of activ-
ity not affected and the public library, for which the provision of information
is a primary role, is facing the challenge of radical changes in all aspects of
its organization and service delivery.
Many public libraries have responded to the challenge of the electron-
ic revolution and taken the opportunity to develop services in new and
exciting ways. There is, however, another side to this story. The United
Nations Human Development Report 1999, while stating that the Inter-
net is the fastest growing tool of communication ever, revealed that South
Asia with 23.5% of the world's population has less than 0.1% of the world's
Internet users. A quarter of the countries of the world has less than one
telephone for every hundred people. To take advantage of the oppor-
tunities information and communications technology present there is a
basic need for literacy, computer skills and a reliable telecommunications
network. The risk of a growing gap between the information rich and the
information poor has never been greater. This gap is not just an issue
between countries at different stages of development but also between
groups and individuals within countries. The United Nations report says
'Determined efforts are needed to bring developing countries - and poor
people every where - into the global conversation.'
Public libraries have an exciting opportunity to help to bring everyone
into this global conversation and to bridge what is often called 'the dig-
ital divide'. They can achieve this by providing information technology for
public access, by teaching basic computer skills and by participating in
programmes to combat illiteracy. However, to fulfil the principle of access
for all, they must also continue to maintain services that provide infor-
mation in different ways, for example, through print or the oral tradition.

INTRODUCTION XV
These are likely to remain of vital importance for the foreseeable future.
While becoming the gateway to the electronic information world should
be a key objective for the public library, every effort must be made not
to close other doors through which knowledge and information can be
provided. These factors present public libraries with a major challenge,
and their response will determine the continuing viability of the public
library service. The recommendations have been framed with these
issues in mind.
In the introduction to the 1986 Guidelines Arthur Jones wrote
The working group identified many imperatives: the words 'must' and
'should' occur frequently. Nevertheless this is not a set of rules for
designing an ideal library service: it is a tool to help in the development
of services which will best meet the needs of your own community. The
guidelines will suggest what might be possible, but local conditions will
dictate what is feasible, with regard to both services and organisation.
We would echo that statement. The public library is a locally based service
meeting the needs of the local community and operating within the con-
text of that community. These guidelines have been framed to provide
assistance to librarians in any situation to develop an effective public library
service related to the requirements of their local community. In this excit-
ing and complex information world it is important for those in search of
knowledge, information and creative experience that they succeed.
Philip Gill

The role and purpose of the
public library
'The public library, the local gateway to knowledge, provides a basic con-
dition for lifelong learning, independent decision-making and cultural
development of the individual and social groups.'
(IFLA/UNESCO Public Library Manifesto, 1994)
Introduction _ _ _ _ _
This chapter is a general statement on the role and purpose of the public
library. The key issues are developed in greater detail in later chapters.
1.2 Defining the public library
Public libraries are a world-wide phenomenon. They occur in a variety of
societies, in differing cultures and at different stages of development.
Although the varied contexts in which they operate inevitably result in dif-
ferences in the services they provide, and the way those services are deliv-
ered, they normally have characteristics in common, which can be defined
as follows.
A public library is an organization established, supported and funded by
the community, either through local, regional or national government or
through some other form of community organization. It provides access
to knowledge, information and works of the imagination through a range
of resources and services and is equally available to all members of the
community regardless of race, nationality, age, gender, religion, Ian-
1
1.1

2 THE PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
guage, disability, economic and employment status and educational
attainment.
1.3 The purposes of the public library
The primary purposes of the public library are to provide resources and serv-
ices in a variety of media to meet the needs of individuals and groups for
education, information and personal development including recreation and
leisure. They have an important role in the development and maintenance
of a democratic society by giving the individual access to a wide and varied
range of knowledge, ideas and opinions.
1.3.1 Education
'Supporting both individual and self conducted education as well as for-
mal education at all levels.'
(Manifesto)
The need for an agency available to all, which provides access to knowledge
in printed and other formats to support formal and informal education, has
been the reason for the foundation and maintenance of most public libraries
and remains a core purpose for the public library. Throughout their lives
people require education either at formal institutions, for example, schools,
colleges and universities, or in a less formal context related to their employ-
ment and daily life. Learning does not end with the completion of formal
education but is, for most people, a lifelong activity. In an increasingly com-
plex society people will need to acquire new skills at various stages of their
life. The public library has an important role in assisting this process.
The public library should provide material in the appropriate media to
support formal and informal learning processes. It should also help the user
to make use of these learning resources effectively as well as providing facil-
ities that enable people to study. The ability to access information and make
effective use of it is vital to successful education and, where possible, pub-
lic libraries should co-operate with other educational organizations in teach-
ing the use of information resources. Where adequate library facilities exist
to support formal education the public library should complement them

THE ROLE AND PURPOSE OF THE PUBLIC LIBRARY 3
rather than duplicating library provision available elsewhere.
The public library should also actively support literacy campaigns, as lit-
eracy is the key to education and knowledge and to the use of libraries and
information services. Newly literate people need easy access to appropriate
reading materials to maintain and develop their skills.
In some countries the need for educational development is seen to be para-
mount and the focus of public libraries is to support formal education. There
are, however, a variety of ways in which public libraries can support both
formal and informal education. How this is achieved will depend on the local
context and the level of available resources.
• In Singapore the stated mission for the public library service is 'to con-
tinuously expand this nation's capacity to learn through a national net-
work of libraries and information resource centres providing services
and learning opportunities to support the advancement of Singapore'.
• In South Africa, where many people have inadequate living space and
no electricity to enable them to study, public libraries give a high pri-
ority to providing the basic facilities, light, tables and chairs.
• In many countries libraries that fulfil the function of both public and
school library are provided. In Trafford, England, three smaller libraries
have been integrated into existing facilities. One branch library has
been combined with a school library and two are located with leisure
facilities.
• In Bulawayo, Zimbabwe, a weekly mobile library service visits thirty-
seven primary schools greatly increasing access to the library serv-
ice for children in the city.
• In Amazonas State, Venezuela, where there are no school libraries, rural
libraries concentrate on providing support for school students and
teachers.
• In Barcelona province, Spain, some library services give support to dis-
tance learning students from the Open University in Catalonia.
• In the State of Queensland, Australia, public libraries provide home-
work resources and support to upper primary and secondary school
children through organized homework clubs in libraries. Electronic
homework support is also available. ( http://netlinks.slq.qld.gov.au)

4 THE PUBLIC LIBRARY SERVICE: I F L A / U N E S C O GUIDELINES FOR DEVELOPMENT
1.3.2 Information
'The public library is the local centre of information making all kinds
of knowledge and information readily available to its users.'
(Manifesto)
It is a basic human right to be able to have access to and an understanding
of information, and there is now more information available than ever before
in the world's history. As a public service open to all, the public library has
a key role in collecting, organizing and exploiting information, as well as
providing access to a wide range of information sources. The public library
has a particular responsibility to collect local information and make it read-
ily available. It also acts as a memory of the past by collecting, conserving
and providing access to material relating to the history of the community
and of individuals. In providing a wide range of information the public library
assists the community in informed debate and decision-making on key
issues. In collecting and providing information the public library should,
wherever possible, co-operate with other agencies to make the best use of avail-
able resources.
The rapid growth in the volume of available information and the con-
tinuing technological changes, which have radically affected the way infor-
mation is accessed, have already made a significant effect on public libraries
and their services. Information is very important to the development of the
individual and of society, and information technology gives considerable
power to those able to access and use it. Despite its rapid growth it is not
available to the majority of the world's population, and the gap between the
information rich and the information poor continues to widen. A vital role
for the public library is to bridge that gap by providing public access to the
Internet as well as providing information in traditional formats. Public
libraries should recognize and exploit the opportunities provided by the excit-
ing developments in information and communications technology. They have
the opportunity to become the electronic gateway to the information world.
• Sabah State Library, Malaysia, provides electronic corners in its
libraries. These are one-stop sources of information and entertainment,
which can access the Internet, and a wide variety of CD-ROMS. Pub-

Another Random Scribd Document
with Unrelated Content

The text on this page is estimated to be only 28.73%
accurate
S. Mawes or Maudetus 447 fetching fire from the mainland,
but the Second says that Maudetus died on the fourteenth of the
Calends of December (November 18). In the Life we are told that he
crossed over in the days of Childebert, 507—48. This agrees with the
date of the breaking out of the Yellow Plague, 547. As we are not
told the age of Maudetus when he died, we do not know the exact
date. It would be towards the end of the sixth century. Local
tradition has added to the story of the Saint. He is said at Henvic, in
Cotes du Nord, to have brought over from Ireland his sister, whom
they call Juvetta, in Breton Hulven. On a mediaeval diptych are
statues of S. Modez, as he is called in Brittany, and S. Juvetta ; also
four bas-reliefs representing severally the story of S. Modez and that
of his sister. The first give S. Modez healing the sick, receiving his
father's blessing, casting out a devil, and restoring sight to the blind,
blessing his disciples, and dying. The four others exhibit S. Juvetta
restoring life to the dead, healing maniacs, giving sight to the blind,
driving away the wild birds from a field of corn. In Cornwall, the only
dedication to him is S. Mawes ; his chair and wi-ll there have been
already mentioned. In Brittany something like sixty churches and
chapels have been •erected to his honour. The list of these is given
in the new edition •ot Albert le Grand's Vies dts Saints, in additional
notes by Canon Thomas. Earth taken from the He S. Modez, and
dust from below his statue, are regarded as a vermifuge. At Edern
so much earth has been scooped from under the stone altar in his
ancient chapel, that the itself has collapsed. is usually represented
as a mitred abbot with staff. There is, er, a good early statue of him
at Pencran near Landerneau, in which he wears no mitre, but a
shaven head, and bears in his right .d a book, in the left a staff with
octagonal knobbed head, t Plogonnec, near Quimper, is a triptych,
on which various scenes his life are represented in bas-relief. the
highest point of the He S. Modez is a sort of beehive hut, but large,
and this is kept in constant repair as a sea-mark. It is commonly
called Le Forn de S. Modez, or the Saint's Oven * Near it are traces

of another circular habitation. The extension of the cult of the Saint,
and the numerous churches placed under his invocation, seem 1 De
la Borderie, Hist, de Brctagne, i, p. 392. It must be admitted that it
•closely resembles a mediaeval dove-cot. It deserves to be
examined, to ascertain whether it was not really such.

accurate
44 8 Lives of the British Saints to indicate that he did not
remain always in his islet, but travelled about in Domnonia and
Cornouaille, on mission work. In estimating his epoch we have only
a few data to go by. We are told in his Life that he arrived in Brittany
during the reign of Childebert, King of the Franks, that is, between
511 and 558. It was probably early in that reign, for his disciple Tudy
passed from him into the monastery of Landevenec under S.
Winwaloe. In the Second Life, to which we are inclined to attribute
more value than does M. de la Borderie, he is brought into
association with Deroc, the son of Righuel, or Rhiwal, who ruled in
Domnonia from about 515 to 520. This Deroc, as we judge from the
Life of S. Tudwal, exercised some sort of authority in Leon during the
lifetime of his father, whom he succeeded in Domnonia in or about
520, and ruled till about 535. Whether the Pagi of Castell, Treguier
and Goelo were ever included in Le"on we do not know, but they
formed a portion of the old region occupied by the Curiosoliti.
Accordingly we dare not say whether the intercourse between
Maudetus and Deroc took place whilst he was prince or regent in
Leon, or after he was king or chief in Domnonia. There is not any
allusion in the Lives to the troubles occasioned by the usurpation of
Conmore in 540 to his death in 555, and we may therefore judge
that Maudetus died in the first half of the sixth century, perhaps
about the time when died Deroc. There is now no Feast at S.
Mawes. In Bishop Brantyngham's Register, S. Mawes is entered as
Capel Sti Mawdeti, 1381. In Brittany his day is November 18,
Breviary of Vannes, 1586,. 1589 ; Breviary of S. Malo, 1537 ;
Breviary of Leon, 1516 ; Missal of Leon, 1526 ; Breviary of Dol, 1519
; Albert le Grand, and Lobineau. But November 16, Breviary of
Treguier, 1779 ; Breviary of Quimper,. 1783 and 1835. November 27
in the Leon Breviary of 1736, and that of Dol, 1775. Gautier du
Mottai says : " Saint Maudez, ainsi qu'on peut en juger par le
nombre des oratoires qui lui sont dedies, est le saint dont le culte est
le plus repandu en Bretagne, apres celui de Saint Yves." * S. Maudez

or Modez is invoked against boils, and is offered a handful of slaters'
nails, which must not be counted. His chapel at Trebry,. Cotes du
Nord, is near a dolmen that bears his name. The Pardon there is on
Trinity Sunday. Near it is his Holy Well.2 1 Iconog. Bretonne, p. 233.
2 Sebillot, Petite Legende doree de la Haute Bretagne, Nantes, 1897,
pp. 72-3

accurate
IS. Mawgan 449 stone boat in which S. Maudez crossed
over the sea to Brittany vvn at Lanhiron on the Quimper river. His
spring whence a flame issued to consume the freebooter is shown,
and is supposed still at certain times to emit flames. A cave is also
shown where he spent much time in retreat ; in it is his bed, Gwele-
sant-Modez, which is visited every year by pilgrims on the occasion
of the Pardon. Every sailor is bound once in his life to visit the island
of S. Modez under pain of risking shipwreck.1 At Banalec, in
Finistere, in the chapel of Locmarzin, is a statue of S. .Maudez, and
beneath it a hole about a foot in depth, formed by pilgrims who take
thence pinches of dust or earth to put on their feet when inflamed,
or to preserve them from inflammation.2 S. MAWGAN, Abbot,
Confessor THERE were several Saints who bore names very similar
to that of this Saint, but there are two alone between whom we
have to decide which is the Saint who came to Cornwall. One of
these is Maucan, Mancen, Manchan, or Monin, son of Dubhtarh.
chief bard to King Laoghaire. The other is Meugant, son of Gwyndaf
Hen, first cousin to S. Samson. His mfether was Gwenonwy, a sister
of Anna, mother of S. Samson, and his father was brother to Amwn
Ddu, father of S. Samson. The Cornish Mawgan is most probably the
former, because his settlement in Meneage is among the Irish
colonists, and that in Pyder is almost in connexion with the chain
along North Cornwall, within a few miles of Perranzabuloe and
Crantock. Another reason for the identification is that the Feast of S.
Mawgan in Meneage is on the same day as that of the Irish Saint.
There can be no question as to which was the more important man
the two. The cousin of S. Samson lived at a later period ; he died it
the middle of the sixth century. lucan or Mancen, the Irish Saint,
belonged to a family of pro>ional bards, and, as already said, his
father was the poet attached to the person of Laoghaire, the High-
King of Ireland. Dubhtach must have known something about
Christianity before the arrival of Patrick, for, from the first, he warmly
seconded the 1 De Cerny, Conies et Legendes de Bretagne, Paris,

1899, pp. 15-22. a Bulletin de la Commission Dioc. de Quimper,
1902, p. 282. VOL. III. G G

accurate
45° Lives of the British Saints Apostle, who entertained the
highest opinion of the poet, and consulted him in many of his
difficulties. Dubhtach contributed largely to the success of S. Patrick,
in that he had the ear of the king, and that he was a man of wisdom
and prudence. He used his best endeavours to disarm opposition to
the progress of the Gospel, and Ireland has never thoroughly
recognized how much she has owed to his good offices. At the same
time that Dubhtach was baptised, 447, his son Maucan was received
into the Church. When S. Patrick went into Tirawley, in Mayo, he
converted the seven sons of the king, Amalghaid, or Awley, on which
occasion twelve thousand persons followed the example of their
chiefs. This abundant ingathering demanded a corresponding supply
of labourers, and S. Patrick placed over them this same Maucan "
surnamed The Master, a holy man, well read in the Scriptures, and a
teacher of faith and doctrine." These epithets do not apply to him at
this period, but describe the Maucan who was left in Tirawley, as he
was afterwards well known as " The Master " — a great teacher of
theology. The Apostle of Ireland crossed between Waterford and
Porth Mawr, in Pembrokeshire, about 468. In the Life of S. David we
are told that the Apostle took a great fancy to the spot, where he
could sit on a rock, afterwards called " The Chair of S. Patrick," and
watch the summer sun go down in amber and gold behind the
mountains of distant Waterford. He would have liked to remain
there, but felt that the good work he had begun must be carried on
and completed ; and he went back to his duties. However, he seems
to have fixed on this spot, within sight of Ireland, as a suitable site
for a nursery of missionaries for Munster and Leinster. Over this
establishment he placed Maucan.1 In like manner, for Ulster and the
whole North, a collegiate establishment was founded at Candida
Casa, or Whitherne, in Galloway, over which S. Ninian presided. The
house in Wales was Ty Gwyn (the White House), or " The Old Bush."
Ty Gwyn is situated above Porth Mawr, and about two miles from S.
Davids. It stands on the south slope of Cam Llidi, the purple rocks

above it springing out of the heath, with here and there a gorse
bush, like a puff of flame breaking out of the crannies of the rock.
Below it, near the sea, are the foundations of S. Patrick's chapel, on
the site of his embarkation. The foundations of the church at Ty
Gwyn, the cradle of Christianity 1 Rhygyfarch, Cambro-British Saints,
p. 117, calls him Maucannus. Mr. E. W. B. Nicholson, in Y
Cymmrodor, xxi (1908), pp. 92-3, identifies Maucannus with S.
Mawgan.

accurate
S. Mawgan 451 Ing the Southern Irish, are trodden under
foot by sheep and oxen, wander over the wide cemetery where lie
thick, in narrow coffins of unshaped stones, the bodies of the first
inmates of that earliest Mission College in Britain. When we visited
the spot in 1898, the farmer had torn up the grave-slabs of the
tombs in the cattle yard, and the drainage of his cow-stalls and pig-
styes soaked into the places where the bodies of ancient fathers of
the British and Irish Churches had crumbled to dust.1 Much
confusion has arisen between the White House in Menevia and the
Candida Casa in Galloway, as the names are the same, and those
also of their first presidents are also similar. For Maucan is also called
Ninnio, and Ninian was the head of Candida Casa. Incidents
connected with one establishment have been transferred to the
other. Another cause of confusion has been that Ty Gwyn has been
supposed to be the same as the monastery of Ty Gwyn ar Daf, or
Yhitland, which, however, was not founded till Norman times. Let us
now take in order the incidents in the life of S. Maucan. His
conversion and baptism took place presumedly in 447. He was
placed in charge of the new converts in Tirawley in 455. About 465
he was recalled and sent with his kinsman S. Fiacc to evangelize
their relatives the Hy Cinnselach in Wexford. He went thence very
shortly after to South Wales to organize the college of Ty Gwyn. In
the Collections of Tirechan he is called Manchan, and in Lives of the
Irish Saints he figures as Nennio and Ninidh. There can be no doubt
as to these names belonging to the same person. There is but one
incident recorded relative to his work among the Hy Cinnselach. S.
Fiacc of Sletty had a bad leg. S. Patrick heard of it, and sent him a
chariot and a pair of horses, to enable him to get about. This
aroused the jealousy of Sechnall (Secundinus), another of his
missionaries, and he scolded Patrick soundly as giving way to
partiality. But after he became cool, Sechnall repented ; he had
tercepted the present, and he sent it to Maucan, and begged him
forward it to Fiacc. This Maucan did, with an apology ; but iacc, too

charitable to receive a gift that had caused heart-burnings, stored
chariot and horses to Patrick, and refused to use them. 2 Maucan is
called variously " The Master," as the great trainer of ts, and " The
Bard," as a member of an hereditary family of poets. 1 Mrs. Dawson,
in Arch&ologia Cambrensis, 1898, pp. 1-20, conclusively proves this
to be the site of the Ty Gwyn the nursery of Saints and Missionaries.
She wrote the article without being aware of the extensive remains
of this early Christian cemetery, or that the foundations of the old
church remain. - Additions to Tirechan's Collections, Tripartite Life, ii,
p. 347.

accurate
4 5 2 Lives of the British Saints To him, but hesitatingly, is
attributed a Latin hymn on the occasion of a plague. Parce domine
peccantibus Ignosce penitentibus Miserere nobis rogantibus Salvator
omnium Christe Respice in nos Jesu, et miserere.1 We next hear of
him at Ty Gwyn, or Rosnat. He is named as its master in the Lives of
the Saints who were his pupils. In the Life of S. Tighernach the
monastery is called " Monasterium Rosnacense, alio nomine Alba/' 2
and in the Life of S. Eoghain we are expressly told that " Sanctus et
sapiens Nennio, qui Mancennus dicitur, de Rosnacensi monasterio," a
received him and Tighernach. Another name by which the
establishment was known was " Monasterium Magnum." It was one
of those double houses that afterwards became common, and were
introduced among the Northumbrians from Hy. The arrangement had
great practical disadvantages. For how long Maucan governed the
college we have no means of saying. He was succeeded by Paulinus,
who had been for a while his disciple. It is remarkable that no date
is given by the Irish annalists for the death of a man of so great
importance, and this leads us to suppose that he died out of Ireland.
He is identified by Mr. Shearman (Loca Patriciana) with the Irish
professor who carried into Armorica the Book of Cuilmenn. As no
other copy existed in the island, a deputation was sent by the chief
poet, in 580, to Brittany to recover it. This is probable enough.
Maucan is venerated in Brittany as a founder of La Meaugon. It is
also likely that an institution such as Ty Gwyn should have branches
in Cornwall and in Armorica, as places for recruiting students and
missionaries for the work undertaken by the mother-house. The
feast at Mawgan in Meneage is June 18. The day of the Saint's
Pardon at La Meaugon is June 19. The feast at Mawgan in Pyder is
July 25. This is the day of his commemoration in the Irish Calendars
as Ninnio the Aged. There is in these Calendars a second
commemoration as Mancen the Wise, on January 2. He is included in
the Exeter Litany of the tenth century as Sanctus Maucan, and is
placed between S. Winnow and S. Gildas. The churches in Cornwall

dedicated to S. Mawgan are but the two, one in Meneage and the
other in Pyder. That in Brittany, Lan 1 Liber Hymnorum, Henry
Bradshaw Society, 1898, p. 24. 2 Vitce SS. Hib. in Cod. Salam., col.
213. 3 Ibid., col. 915.

accurate
S. MAWGAN. Stained Glass at La Mtaugon.

accurate
S. Mawnan 4.53 Meaugon, now La Meaugon, is in the
narrow rocky valley of the Gouet, near S. Brieuc. There is also S.
Maugean in Ille et Vilaine ; and possibly we have the name in the
Lomogan of Ste. Seve, in Cotes du Nord. But see also under
MEUGAN In Art S. Mawgan should be represented in black habit,
with a book and a staff, and with his foot on a harp, as indicating
that he had abandoned the hereditary profession of bard for the
Christian ministry and as teacher. At La Meaugon he is represented
in stained glass, of the fifteenth century, vested in chasuble, and
holding in his hands a pyx. S. MAWNAN, Bishop, Confessor THIS
Saint has given his name to a parish in Cornwall. In Bishop Quivil's
Register, 1281, he is called Sanctus Maunanus. In that of Bishop
Grandisson, 1328, Robert Flammanke is called Rector of S. Maunany,
but in the same year, in another document, Rector Sancti Maunani.
So called in 1347, I34^» I35°> and 1361 ; also in the Taxatio of
1291, in the Registers of Bishop Brantyngham, 1381 and 1391 ; and
in that of Bishop Stafford, 1398. Mawnan is the softened Brythonic
form of the Goidelic Magnenn. The Feast of S. Magnenn of
Kilmainham is observed on December 18, and that of S. Mawnan on
December 26. At the re-dedication of the Church in the fifteenth
century, it was a second patron, according to the practice of the
Bishops of xeter, who endeavoured by this means to displace the old
Celtic ints. The new patron was S. Stephen, and the feast was then
btless transferred to his Day, which coming immediately after
ristmas, was near enough to the old feast not to wound the
susptibilities of the Mawnan people, and it obviated the unsuitablity f
keeping the Patronal Feast during Advent. Mawnan is in the district
colonized by the Irish ; and although do not know that S. Magnenn
was in Cornwall, yet it is by no means improbable that he did visit it
and had there a branch establishment, as he was a notable traveller.
Magnenn or Maignenn was one of four brothers, sons of Aedh, and
was an intimate friend of S. Findchu of Kilgoban, S. Loman of Lough
Owel, and of S. Finnian of Moville. He was ordained Bishop, and

when at home was at Kilmainham, I but he was of a restless
disposition, and was incessantly on the move L« mA

accurate
454 Lives of the British Saints accompanied by twenty-
seven clerics, a peripatetic school, like that of the bards. He visited
Diarmid, son of Fergus, King of Ireland (544-65), and preached
vigorously before him on the terrors of hell, and so frightened many
of his hearers, that thirty of the court abandoned the world and
became monks. The King, moreover, was so panic-struck that, to
make his peace with God and the Saint, he granted him " a scruple
on every nose, and an ounce of gold for every chieftain's daughter
on her marriage." Magnenn had a favourite ram that attended him
on his missionary tours, and the Saint was wont to fasten his book
of prayers round the neck of the beast, and make it carry the
volume for him. One day a thief stole and killed the ram. Magnenn
found out who was the culprit and went to his house, where he
cursed him that his eyes should go blind, and his belly swell till he
burst. The man was so tenified that he admitted he had killed and
partly eaten the pet ram, and offered to do penance. S. Magnenn
paid a visit to S. Molaiss of Leighlin, who was wont, like an Indian
fakir, to lie on the ground upon his face, with his arms and legs
extended, and to howl. He was covered with thirty sores, and was
enclosed in a narrow hovel. Magnenn asked him why he lived such a
horrible life, and Molaiss replied that " his sinfulness like a flame
pervaded his body," and that he lived in this manner to extirpate his
sins. Magnenn enjoyed the privilege of solemnly burying the fellow .
He also paid a visit to an equally nasty Saint, Findchu of Kilgoban. "
It was this Findchu who often times occupied a stone cell somewhat
higher than his own stature, with a stone overhead and one under f
cot „ and two iron crooks, one on each side of the cell ; on those he
was wont to place his armpits so that neither did his head touch the
stone above, nor his feet the flag beneath. He was wont also to lie
for the first night in the grave with every corpse that was buried in
the churchyard." Magnenn seems to have relished visiting these
monsters of asceticism. Another whom he favoured was Maelruan of
Tallaght, whom he found in a well, up to his chin in water, lustily

chanting the entire Psalter.. When Maelruan got out, he took a
brooch from his hairy habit and smote himself on the breast with it,
and then invited his visitor to observe that from the wound made by
the pin of the brooch, a liquid exuded that was pale in colour and
not red like wholesome blood,. " and that," said Maelruan, "is token
that there remains very littlepride in me."

accurate
S. Mawnan Magnenn was so impressed, that he begged the
Saint to hear his mfession. Maelruan hesitated. " Do you exercise
yourself in any lanual labour ? " he asked. Magnenn was forced to
confess that he not. His time was occupied in saying his Offices, and
in wandering ibout the country. Maelruan then bluntly told him that
he could not and would not minister reconciliation to a man who did
not work for his daily bread, but lived on alms. The visitor then
humbly entreated the ascetic to give him at least some spiritual
counsel. This Maelruan did in these words : " Weep for tin* sins of
your friends and neighbours as though they were your own. Set your
affections on God and things above, and not on persons and things
below. Meditate on Mary, Mother of Glory, on the Twelve Major
Prophets, on John the Baptist, and the Minor Prophets, together with
Habaccuc. Think on the Four Gospels, the Twelve Apostles, and the
Eleven Disciples, on the band of youths that attend on the King
Eternal, the token of their service being a cross of gold on their fort-
heads, and a silver cross on their backs. Meditate on the Nine
Angelic Orders, and on the bliss of the Heavenly City." Maelruan then
promised Magnenn that his fire should be as celebrated at
Kilmainham as were the two other famous fires in Ireland, that is to
say, those kept perpetually burning at Kildare. Magnenn seems to
have been inspired to imitate these austerities, and lie allowed his
body to become a prey to vermin. But one day he met S. Fursey,
and the two Saints began to talk of their mutual db comforts. Fursey
said that he was much bothered with dysentery. "II" you will take
my vermin, I will take your dysentery, and so exchange troubles,"
said Magnenn ; and we are gravely assured that the Saints did thus
pass over their afflictions to one another.1 On one occasion, when
wandering over the bogs and hills, S. MagiHMin lost his way ; night
and rain came on, and no house was in sight. So he planted his staff
in the earth, and he and his disciples attached their cloaks to it,
spread them out, and all huddled underneath this extemporised tent,
and spent in it a most miserable night. He, like most other Irish

Saints, maintained a leper. His leper was a woman, and for her
support he gave her a cow. A robber stole the cow. Thereupon
Magnenn and his clergy excommunicated the thief with bell and
book. Magnenn so roundly cursed the man, it some of his clergy
interposed, and entreated the Saint at least allow the wretch a nook
in Heaven, however much he might afflict with cramps and blains on
earth. But Magnenn was inexorable. Rather," said he, " so great is
my indignation, that I seek to rouse 1 Vita S. Cuannathei in Cod.
Salam., col. 936.

accurate
45 6 Lives of the British Saints God's anger to increase the
everlasting torment of the man hereafter." Then he burst forth into
maledictions against such as should violate his privileges and
sanctuary. " I curse them that they may lose the sight of their eyes,
that they may die violent deaths, and that the gates of the Heavenly
City may be shut in their faces." Magnenn is also credited with
having uttered a prophecy, which, it is the conviction of many, has
been fulfilled. " A time shall come when girls shall be pert and tart of
tongue ; when there will be grumbling and discontent among the
lower classes ; when there will be lack of reverence to elders ; when
churches will be slackly attended; and when women shall exercise
wiles." Magnenn is said to have studiously shunned the society and
favour of kings, and to have interposed when he heard of war
breaking out. He had a faculty of discerning the spirit of a man, after
he had been three hours in his company, and deciding whether he
was a sincerely good man or a hypocrite. He could give good advice.
One day he said, " Of all the absurd things I ever saw, was an old
fellow haranguing his sons on virtue, when the rogue himself never
exercised the least self-restraint." He was himself unmarried, and
was strongly opposed to clerical marriage, and said some hard
things, and even extravagant things, thereon. Being such a rambler
himself, he was able to give good advice relative to pilgrimages. He
declared that the wish to visit a holy spot sufficed, if so be that he
who desired to undertake the journey was detained by domestic
duties. He strongly condemned those who proposed to themselves
pilgrimages with the object of shaking off religious responsibilities
and moral discipline such as they had exercised, but found irksome,
at home. It is quite possible that some of the extravagances
attributed to Magnenn are due to the invention of the biographer of
Kilmainham, who imagined the curses, so as to deter the violent
from laying hands on the property of the monastery. So many of his
sayings exhibit sound sense and real piety, that we are inclined to
doubt the genuineness of such as breathe a different spirit. The

authority for the brief notice here given is an Irish Life published in
the Silva Gadelica, that is unfortunately incomplete, consequently we
do not know the particulars concerning the close of his life. Nor can
we fix, with any confidence, the date of his death. Magnenn was a
friend of S. Fursey before the latter left Ireland, which was in the
reign of Sigebert of the East Saxons, in or about 637. He was also a
friend of S. Findchu, who was a contemporary of

accurate
S. Medan 457 Cairbre Crom, King of Munster, vho died in
571 ; but Findchu was certainly older than Magnenn. The Maelruan
he visited was not Mat Iruan of Tallaght, who died in 782, but
Maelruan of Druim Raithe, in West Meath, who lived earlier. He is
also spoken of as visiting Diarmid, King of all Ireland (544-65) ; so
that probably Magnenn lived in the latter part of the sixth century,
and died about 638. Tlu- >tory of his taking dysentery after a visit to
S. Furseymay mean that he was prostrated after that visit, and died
of it. The only dedication to Magnenn in Cornwall is S. Mawnan. The
church was given a secondary dedication to S. Stephen, and this
may account for the transference of the Feast to December 26. It
lies at the mouth of the Helford river, close to the sea, over against
S. Anthony, with its camp on Dinas Head. The church is mainly
Perpendicular, and has the remains of a fine screen with painted
figures of Saints on it. There was a sanctuary attached to Mawnan
Church, called the Lawn or Llan. At the extremity of the point is a
rock called Mawnan 's Chair. The Church is situated in a circular
enclosure, probably the original bank of the monastery, and in the "
Lawn " is a Holy Well. S. MECHELL, see S. MALO % S. MECHYDD,
Confessor Ix one entry in the lolo MSS.1 Mechydd ab Sanddef Bryd
Angel ab Llywarch Hen is given as a Welsh Saint. There is a mistake
here, for Mechydd was not a grandson of Llywarch, but one of his
twentyfour sons. He is mentioned in two poems in the twelfth
century Black Book of Carmarthen,2 wherein his steeds and his
death are referred to, and it is added in the last verse of the first
poem : — Mechydd, the son of Llywarch, the undaunted chief, Fine
and fair was his robe of the colour of the swan, The first that
fastened a horse by the bridle. He was a warrior and not a Saint. S.
MEDAN, Monk, Confessor ONE of the disciples of S. Petrock, whose
body, according to Leland, reposed at Bodmin.3 It is just possible
that he may be the same P. 128 ; Rees, Welsh Saints, p. 280. 2 Ed.
Evans, 1906, pp. 93, 108. 8 Collect., i, p. 10.

accurate
4.58 Lives of the British Saints as Mydan, grandson of Urien
Rheged, and a disciple of S. Cadoc. This latter Saint visited Cornwall,
and may have left Mydan there. S. MEDDWID, or MEDWIDA, Virgin
A FESTIVAL, entered against August 27 as " Gwyl Feddwid," occurs
in the Calendars in Peniarth MSS. 187 and 219, the lolo MSS., and
the Prymers of 1618 and 1633 (the last as Foddwid). The name is in
a mutated form, and can only stand for either Beddwid or Meddwid.
In a will, dated 1530, a cleric of Bangor Diocese directs his body to
be buried " in ecclesia Sancte Medwide Virginis," x which is identified
with the parish church of Clocaenog, in Denbighshire. Down to 1859
^ was in the Diocese of Bangor, but is now in that of S. Asaph.
Browne Willis 2 gives the church as dedicated to S. Vodhyd, with
festival on August 27, and other spellings of the name are Foddyd,
and Foddhyd. Sometimes the church is said to be dedicated to an
imaginary S. Caenog,3 and also to S. Trillo, but it is perfectly clear
that its real patron is Medwida, Meddwid, or Meddwyd. The Welsh
accounts know nothing of a Saint under that form, but wre think she
is none other than the Meddvyth of an entry in a Genealogy of the
Welsh Saints which occurs in Cardiff MS. 5 (p. 118), written in 1527,
and in Llanstephan MS. 81 (p. 2), in the autograph of Moses
Williams (d. 1742), which runs, " Meddvyth verch Jdlos vab
llawvrodedd varchawc." This is the only record of her name that we
know of. Her father, S. Idloes, who is patron of Llanidloes, in
Montgomeryshire, was, correctly, the son of Gwyddnabi, who was
again the son of Llawfrodedd Farfog. S. MEDROD MEDROD'S title to
be regarded as a Welsh Saint rests entirely r.n one entry in the lolo
MSS* He was the son of S. Cawrdaf ab Caradcg 1 Arch. Camb.,
1876, p. 221. 2 Bangor, 1721, pp. 278, 327. In a register at
Clocaenog of moneys collected on briefs and otherwise is entered
the following — " Collected to Jon. Robert Parish Clark of Clocaenog
on Clocaenog Wakes viz. 27° Die Aug. 1710 the sum of 45. in ye
Morning and 8d. in ye afternoon." The nearest approach to this Saint
that we find in the Irish Martyrologies is Feidhilmidh mac Crimthain,

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