This must have occurred by 1274 at the latest, when the abbey produced an inventory mentioning the saint's body and head among its cherished relics.

[2] The text begins by telling that Ronan was a well-educated native of Ireland whose good works as a bishop had brought him great renown in his home country (§ 1).

However, he longed to have a closer communion with God and so, at the height of his career in Ireland, he chose voluntary exile, per Genesis 12:1–3, by severing all ties with kin and country and embarking on a voyage to Brittany.

Having landed "in the region of Léon", he continued his journey southwards to the kingdom of Cornouaille (Latin Cornubia) and set up a hermitage at what would become known as Locronan, near the woods of Névez.

Before Gradlon at his court in Quimper, she openly accused the saint, saying that he was a sorcerer who could transform himself into a wild animal and that, in the shape of a wolf, he had devoured numerous sheep and her only daughter (§ 5).

In spite of this, the saint continued to be harassed by Keban's malice and therefore left for the petty kingdom of Domnonia in northwest Brittany, where he settled near Hillion (§ 9).

Without giving any explicit explanation, the final chapters relate that the saint's relics were at some date translated, with appropriate pomp, to Quimper (Latin Confluentia).

[2] Possession of Ronan's relics and the written word gave the clergy distinct instruments by which to defend and promote the saint's cult.

[2] By contrast, Corentin enjoyed a strong local cult, which was little disturbed by the loss of relics and did not depend for its survival on the production of a written Life (though one was produced).