GUIDO
66
GUILDS
Vance by his advocacy of contrary motion of the voices
as against tlie still prevailing parallelism. Of the
works attributed to him, the follovvingare undoubtedly
authentic: "Micrologus de disciplina artis musiciE",
which treatise, especially the fifteenth chapter, is
invaluable to present-day students endeavouring to
ascertain the original rhythmical and melodic form of
the Gregorian chant; " Regulae de ignoto cantu",
prologue to his antiphonarium in staff-notation;
"Epistola Michaeli monaco de ignoto cantu directa".
All these are reproduced in Gerbert's "Scriptores",
ii, 2-50.
Falchi, Studi su Guido monaco (1882); Pothier, Les melo- dies gTtfiuriennes d'aprifi la tradition (Tournai, 1880); Ambros, Geschichie der Musik, II (Leipzig, 1880), 144-216; Riemann, Handbuch d&r Musikgeschichte, 1 (Leipzig, 1905), ii.
Joseph Otten. Guido Reni. See Reni, Guido.
Guigues du Chastel (Guigo de Castro), fifth prior of the (irande ('hartreuse, legislator of the Car- thusian Order and a.scetical writer, b. at Saint-Romain in Dauphin^ in 10S3 or 1084; d. 27 July, 1137 (1136 and 1138 are also given). He liecame a monk of the Grande Chartreuse in 1107, and three years later his brethren elected him prior. To Guigues the Carthu- sian Order in great measure owes its fame, if not its very existence. When he became prior, only two charterhouses existed, the Grande Chartreuse and the Calabrian house where St. Bruno had died; nine more were founded during his twenty-seven years' prior- ship. These new foundations made it necessary to reduce to writing the traditional customs of the mother-house. Guigues's "Consuetudines" (see Cak- THHSIAN Order), composed in 1127 or 1128, haveal- ways remained the basis of all Carthusian legislation. After the disastrous avalanche of 1132, Guigues re- built the Grande Chartreuse on the present site.
A man of consideralile learning, endowed with a tenacious memory antl the gift of eloquence, Guigues was a great organizer and disciplinarian. He was a close friend of St. Bernard and of Peter the Venerable, both of whom have left accounts of the impression of sanctity which he made upon them. His name is in- serted in certain martyrologics on 27 July, and he is sometimes called " Venerable" or " Blessed", but the Bollandists can find " no trace whatever of any ec- clesiastical cultus". Guigues edited the letters of St. Jerome, but his edition is lost. Of his genuine writings there are still in existence, besides the "Consuetu- dines," a "Life of St. Hugh of Grenoble", whom he had known intimately, written by command of Pope Innocent II after the canonization of the saint in 1134; " Meditations ", and six letters (P. L., CLIII). These letters are all that remain of a great number, many of them addressed to the most tlistinguished men of the day. Guigues's letters to St. Bernard are lost, but some of the saint's replies are extant. Other works which have been attributed to him are: the letter "Ad Fratresde Monte Dei" (P. L.,CLXXXIV), which is perhaps genuinely his, but is also attributed to Will- iam of Saint-Thierry, and the "Scala Paradisi " (P. L., XL), probably the work of his namesake, the ninth prior.
Le Vasseur, Ephemerides Ordinis Cartusiensis, II (Montreuil, 1890), 535; Molin. Hiiloria Cartusiana, I (Tournai, r903), 76; Le Couteulx, Annates Ordinis Cartusiensis, I (Montreuil, 1887), 180; Lefebvre, Saint Bruno et I'Ordre des Chartreux (Paris, 1883); Brevis Historia Ordinis Cartusiensis in MARTiiNE. Amplissima Colleclio, VI (Paris, 1729), 163; Rivet. Hisloire titteraire de la France. XI, 646, reprinted and prefixed to the worlisof Guigues in P. L.. CLIII, .582; Ceillier. Histoire Gene- rale des auteurs sacr^s, XXII (Paris, 17.58), 134; Du Pin, Nou- velle Biblioth^que des auteurs aacres, IX, 157; Boutrais, La Grande-Chartreuse par un chartreux (Lyons, 1908); Michauo. Biographic universetle (.Paris, 1857), XVIII, 142.
Raymund Webster.
Guijon, Andre, bishop and orator; b. in November, 1.548, at Autun; d. in September, 1631. He was the son of Jean (iuijon, a physician and Oriental scholar,
who travelled in the East and brought back to France
a Greek manuscript copy of the New Testament, dat-
ing from the eleventh century. He had three broth-
ers with more than one title to fame: Jacques, Jean,
and Hugues, all three lawyers, WTiters, and savants.
Philibert de la Mare, counsellor at the Parliament of
Dijon, collected the principal works of the four
brothers in one volume, in 4to of 612 pages, under the
title "Jacobi, Joannis, Andreae et Hugonis fratrum
Guiionorum opera varia" (105S). This contained both
their prose works and Latin poems. Andr6 became
vicar-general to Cardinal de Joyeuse, and afterwards
Bishop of Autun. He went to Rome to be conse-
crated and came back to France in 1586. His " Re-
montrance a la cour du Parlement de Normandie sur
I'ootroy des sentences fulniinatoires" is extant. Un-
fortunately his " Eloge f uncbre de Pierre Jeannin " has
not been preserved.
M.S8. Lives of Andre Guijon by Perry and Vigner; Phili- bert DE LA Mare, Vitce Guiionorum.
J. Edmund Rov.
Guilds. — In England. — Guilds were voluntary associations for religiouSj social, anil commercial purposes. These associations, which attained their hif;hest development among the Teutonic nations, especially the English, during the Middle Ages, were of four kinds: — (i) religious guilds, (2) frith guilds, (3) merchant guilds, and (4) craft guilds. The word itself, less commonly, but more correctly, written (///(/, was derived from the Anglo-Saxon gildan mean- ing "to pay ", whence came the noun gegilda, "the sub- scribing member of a guild". In its origin the word guild is found in the sense of " idol" and also of " sacri- fice", which has led some writers to connect the origin of the guilds with the sacrificial assemblies and ban- quets of the heathen Germanic tribes. Brentano, the first to investigate the question thoroughly, asso- ciating these facts with the importance of family re- lationship among Teutonic nations, considers that the guild in its earliest form was developed from the family, and that the spirit of association, being con- genial to Christianity, was so fostered liy the Church that the institution and development of the guilds progressed rajiitlly. This theory finds more favour with recent scholars than the attempts to trace the guilds back to the Roman cidlegia. The connexion or identity of the guilds with the Carlovingian gdthniir or confralriw cannot be ascertained, for lack of definite information about these latter institutions, which were discouraged by the legislation of Charlemagne.
The earliest traces of guilds in England are found in the laws of Ina in the seventh century. These guilds were formed for religious and social purposes and were voluntary in character. Subsequent enact- ments down to the time of Athelstan (92.'>-94()) show that they soon developed into frith guilds or jicace guilds, associations with a corporate responsibility for the good conduct of their members and their niulual liability. Very frequently, as in the case of London in early times, the guikl law came to be the law of the town. The main objects of these guilds was the preservation of peace, right, and liberty. Religious observances also formed an important part of guild- life, and the members assisted one another both in spiritual and temporal necessities. The oldest extant charter of a guild dates from the reign of Canute, and from this we learn that a certain Orcy presented a guild-hall (gegjild-hnllc) to the guldschipe of Abbots- bury in Dorset, and that the members were associated in almsgiving, care of the sick, burial of the dead, and in providing Masses for the souls of deceased members. The social side of the guild is showTi in the annual feast for which provision is made. In the " Dooms of London" we find the same religious and social practices described, with the addition of certain advantageous commercial arrangements, such as the
