Over time, the removal of original elements brings her cult closer to that of the Virgin Mary associated with grace and purity.

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 miracles, but this figure of humility gains some popularity, attracting many pilgrims to Tréhorenteuc in the 19th century.

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 29th.

Jean Markale, whose ideas have since been widely contradicted in the academic world, linked her original Celtic name to that of the "ash tree".

This myth features women of royal origin who, threatened with rape, transform into a bird (duck, goose, or swan) to save their virginity.

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 Virgin Mary.

[5] The oldest known mention of Saint Onenne dates back to the 11th century and appears in the Briocense Chronicle, which gives the names of Judicaël's nineteen brothers and sisters, without dwelling on their hagiography or sanctity.

The noblewoman, seeking to know the reasons for the disappearance of her flowers, follows Saint Onenne to 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.

[15] The lady finally asks her identity of this pious child, and Onenne eventually returns to her parents' castle.

Born around the year 604,[17] she leads a simple and pious life, spending a lot of time in prayer and caring for the sick or distributing alms.

He adds that "Abbé Gillard didn't believe in it" either,[20] even though he devoted a significant part of the developments of his new village church to the cult of the saint.

[2] The cult of Saint Onenne may have originated with the creation of a Christian religious building in Tréhorenteuc in the 7th century, which aimed to compete with a "Druidic center".

[2] 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.

The church, which fell into ruins at the beginning of the 20th century, was almost entirely rebuilt and restored by Abbé Henri Gillard after the Second World War.

Henri Gillard strengthens this association by moving Saint Onenne's procession to August 15th, the day of the Notre-Dame pardon.

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.

[25] In the 19th century, processions took place between the church of Tréhorenteuc and this fountain, often with the presence of geese and ducks, 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.

[22] Processions do not take place continuously: Jean Markale reports having witnessed this event on April 5, 1957, with the presence of geese, 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.

[28][29] The supposed ruins of this castle are 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".

[35] 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.